Meditations / Τὰ εἰς ἑαυτόν / Ta eis heauton
{"WorkMasterId":6631,"WpPageId":283956,"ParentWpPageId":193731,"Slug":"meditations","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/marcus-aurelius/meditations/","RelativeUrl":"theos/humanities/philosophy/philosophers/marcus-aurelius/meditations/","HasFullText":true,"RawHtmlLength":619026,"CleanHtmlLength":562916,"Kicker":"Philosophy Work","Title":"Meditations / Τὰ εἰς ἑαυτόν / Ta eis heauton","Deck":"Marcus Aurelius uses Stoic reflection to discipline judgment, desire, emotion, mortality, duty, and social action, arguing that rational self-government and willing cooperation with nature make virtue possible under imperial burdens.","BackLink":{"Text":"Back to Marcus Aurelius","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/marcus-aurelius/"},"AuthorCard":{"Label":"Author","Title":"Marcus Aurelius","Url":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/marcus-aurelius/","MediaHref":"","ImageSrc":"https://chrisdeasy.com/wp-content/uploads/marcus-aurelius-01-marcus-aurelius-statue-nation-s-library-in.jpg","ImageAlt":"Marcus Aurelius statue in the Library of Celsus","FilterTerra":"Eastern Mediterranean","ClickText":"Marcus Aurelius","ClickHref":"https://chrisdeasy.com/theos/humanities/philosophy/philosophers/marcus-aurelius/","Copies":["121 CE – 180 CE","Rome","Roman emperor and Stoic philosopher whose Meditations turns imperial duty, mortality, providence, reason, self-command, and social obligation into private exercises in ethical attention."]},"ContextCards":[{"Label":"Period","Key":"Period:1","Title":"Ancient History","DateText":"3000 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/"},{"Label":"Era","Key":"Era:3","Title":"Classical Antiquity","DateText":"500 BCE – 499 CE","Url":"https://chrisdeasy.com/theos/humanities/philosophy/eras-of-thought/philosophers-of-ancient-history/philosophers-of-classical-antiquity/"},{"Label":"Composition","Title":"175 CE","Url":"","DateText":""}],"DateNote":"Normalized site year 175 CE marks the mid-to-late composition period of the private notebooks, probably c. 170-180 during northern campaigns; the title and publication are later transmission conventions.","GeoCards":[{"Label":"Region","Key":"Region:1"},{"Label":"Terra Avita","Key":"TerraAvita:2"},{"Label":"Terra Avita Region","Key":"TerraAvitaRegion:6"},{"Label":"Modern Country","Key":"Country:ITA:2"}],"OriginalTitle":"Τὰ εἰς ἑαυτόν","Language":"Koine Greek","DisciplineCards":[{"Label":"Primary Discipline","Key":"Discipline:ethics"},{"Label":"Secondary Discipline","Key":"Discipline:philosophy-of-mind"}],"Tradition":"Roman Stoicism","FullText":{"Title":"Full Text","Copy":"Public-domain full text from Project Gutenberg eBook #2680 .","Url":"","Label":"","Kicker":"","Cards":[]},"CoreThesis":["Marcus Aurelius uses Stoic reflection to discipline judgment, desire, emotion, mortality, duty, and social action, arguing that rational self-government and willing cooperation with nature make virtue possible under imperial burdens."],"Classification":{"AlternateTitles":"Meditations; To Himself; Ta eis heauton; The Meditations of Marcus Aurelius Antoninus","KeyConcepts":"Stoicism; prohairesis; assent; impressions; logos; providence; nature; duty; mortality; cosmopolis; rational soul; self-command; impermanence; social kinship","Methodology":"Private philosophical notebook, Stoic spiritual exercise, self-address, maxim, imperial moral reflection, and practical testing of impressions during military and administrative life.","Structure":"Twelve-book sequence of personal notes to himself: gratitude, cosmic order, rational discipline, mortality, duty, social kinship, providence, and exercises for governing judgments, desires, and actions. 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The public page marks no full-text badge."}]},{"Kind":"TextSection","Title":"Arguments","Paragraphs":["Marcus Aurelius uses Stoic reflection to discipline judgment, desire, emotion, mortality, duty, and social action, arguing that rational self-government and willing cooperation with nature make virtue possible under imperial burdens."]},{"Kind":"FieldSection","Title":"Influence","Fields":[{"Label":"Influenced By","Value":"Epictetus, Stoic physics and ethics, Heraclitus, Socrates, Plato, Cleanthes, Chrysippus, Roman imperial duty, and Marcus\u0027 teachers including Junius Rusticus."},{"Label":"Influence On","Value":"Late antique and Byzantine readers, Christian moralists, Renaissance humanists, early modern Stoic reception, modern virtue ethics, cognitive therapy-adjacent Stoic practice, and contemporary public Stoicism."}]},{"Kind":"TextSection","Title":"Significance","Paragraphs":["Accepted as Marcus Aurelius\u0027 sole direct work row: a Greek collection of private philosophical notes, not a self-published book, whose evidence notes preserve campaign context, later title tradition, and transmission through manuscripts and printed editions.","The Meditations remains a central witness to lived Roman Stoicism, philosophical therapy, moral self-governance, duty under public office, and practical reflection on mortality and social obligation."]},{"Kind":"TextSection","Title":"Evidence Note","Paragraphs":["Accepted as Marcus Aurelius\u0027 sole direct work row: a Greek collection of private philosophical notes, not a self-published book, whose evidence notes preserve campaign context, later title tradition, and transmission through manuscripts and printed editions."]},{"Kind":"RawSection","Title":"Full Text","BodyHtml":"\u003cp class=\"dz-philo__section-copy dz-philo__full-text-source\"\u003ePublic-domain full text from \u003ca href=\"https://www.gutenberg.org/ebooks/2680\"\u003eProject Gutenberg eBook #2680\u003c/a\u003e.\u003c/p\u003e\n \u003carticle class=\"dz-philo__full-text-body\"\u003e\r\n\u003ch1\u003e\r\n MEDITATIONS\r\n \u003c/h1\u003e\r\n\r\n \u003ch2 class=\"no-break\"\u003e\r\n By Marcus Aurelius\r\n \u003c/h2\u003e\r\n \u003ch3\u003e\r\n MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR\r\n \u003c/h3\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003chr /\u003e\r\n\r\n \u003ch2\u003e\r\n BOOKS\r\n \u003c/h2\u003e\r\n\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_INTR\"\u003e INTRODUCTION \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0001\"\u003eHIS FIRST BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0019\"\u003eTHE SECOND BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0035\"\u003eTHE THIRD BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0053\"\u003eTHE FOURTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0097\"\u003eTHE FIFTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0128\"\u003eTHE SIXTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0183\"\u003eTHE SEVENTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0228\"\u003eTHE EIGHTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0287\"\u003eTHE NINTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0331\"\u003eTHE TENTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0370\"\u003eTHE ELEVENTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0402\"\u003eTHE TWELFTH BOOK\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#linkappendix\"\u003e APPENDIX \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_NOTE\"\u003e NOTES \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_GLOS\"\u003e GLOSSARY \u003c/a\u003e\r\n \u003c/p\u003e\r\n\r\n \u003chr /\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_INTR\" id=\"link2H_INTR\"\u003e\u003c/a\u003e\r\n INTRODUCTION\r\n \u003c/h2\u003e\r\n\r\n\u003cp\u003e\r\nMARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name was M.\r\nAnnius Verus, and he was sprung of a noble family which claimed descent from\r\nNuma, second King of Rome. Thus the most religious of emperors came of the\r\nblood of the most pious of early kings. His father, Annius Verus, had held high\r\noffice in Rome, and his grandfather, of the same name, had been thrice Consul.\r\nBoth his parents died young, but Marcus held them in loving remembrance. On his\r\nfather\u0027s death Marcus was adopted by his grandfather, the consular Annius\r\nVerus, and there was deep love between these two. On the very first page of his\r\nbook Marcus gratefully declares how of his grandfather he had learned to be\r\ngentle and meek, and to refrain from all anger and passion. The Emperor Hadrian\r\ndivined the fine character of the lad, whom he used to call not Verus but\r\nVerissimus, more Truthful than his own name. He advanced Marcus to equestrian\r\nrank when six years of age, and at the age of eight made him a member of the\r\nancient Salian priesthood. The boy\u0027s aunt, Annia Galeria Faustina, was married\r\nto Antoninus Pius, afterwards emperor. Hence it came about that Antoninus,\r\nhaving no son, adopted Marcus, changing his name to that which he is known by,\r\nand betrothed him to his daughter Faustina. His education was conducted with\r\nall care. The ablest teachers were engaged for him, and he was trained in the\r\nstrict doctrine of the Stoic philosophy, which was his great delight. He was\r\ntaught to dress plainly and to live simply, to avoid all softness and luxury.\r\nHis body was trained to hardihood by wrestling, hunting, and outdoor games; and\r\nthough his constitution was weak, he showed great personal courage to encounter\r\nthe fiercest boars. At the same time he was kept from the extravagancies of his\r\nday. The great excitement in Rome was the strife of the Factions, as they were\r\ncalled, in the circus. The racing drivers used to adopt one of four\r\ncolours\u0026mdash;red, blue, white, or green\u0026mdash;and their partisans showed an\r\neagerness in supporting them which nothing could surpass. Riot and corruption\r\nwent in the train of the racing chariots; and from all these things Marcus held\r\nseverely aloof.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nIn 140 Marcus was raised to the consulship, and in 145 his betrothal was\r\nconsummated by marriage. Two years later Faustina brought him a daughter; and\r\nsoon after the tribunate and other imperial honours were conferred upon him.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nAntoninus Pius died in 161, and Marcus assumed the imperial state. He at once\r\nassociated with himself L. Ceionius Commodus, whom Antoninus had adopted as a\r\nyounger son at the same time with Marcus, giving him the name of Lucius\r\nAurelius Verus. Henceforth the two are colleagues in the empire, the junior\r\nbeing trained as it were to succeed. No sooner was Marcus settled upon the\r\nthrone than wars broke out on all sides. In the east, Vologeses III. of Parthia\r\nbegan a long-meditated revolt by destroying a whole Roman Legion and invading\r\nSyria (162). Verus was sent off in hot haste to quell this rising; and he\r\nfulfilled his trust by plunging into drunkenness and debauchery, while the war\r\nwas left to his officers. Soon after Marcus had to face a more serious danger\r\nat home in the coalition of several powerful tribes on the northern frontier.\r\nChief among those were the Marcomanni or Marchmen, the Quadi (mentioned in this\r\nbook), the Sarmatians, the Catti, the Jazyges. In Rome itself there was\r\npestilence and starvation, the one brought from the east by Verus\u0027s legions,\r\nthe other caused by floods which had destroyed vast quantities of grain. After\r\nall had been done possible to allay famine and to supply pressing\r\nneeds\u0026mdash;Marcus being forced even to sell the imperial jewels to find\r\nmoney\u0026mdash;both emperors set forth to a struggle which was to continue more or\r\nless during the rest of Marcus\u0027s reign. During these wars, in 169, Verus died.\r\nWe have no means of following the campaigns in detail; but thus much is\r\ncertain, that in the end the Romans succeeded in crushing the barbarian tribes,\r\nand effecting a settlement which made the empire more secure. Marcus was\r\nhimself commander-in-chief, and victory was due no less to his own ability than\r\nto his wisdom in choice of lieutenants, shown conspicuously in the case of\r\nPertinax. There were several important battles fought in these campaigns; and\r\none of them has become celebrated for the legend of the Thundering Legion. In a\r\nbattle against the Quadi in 174, the day seemed to be going in favour of the\r\nfoe, when on a sudden arose a great storm of thunder and rain the lightning\r\nstruck the barbarians with terror, and they turned to rout. In later days this\r\nstorm was said to have been sent in answer to the prayers of a legion which\r\ncontained many Christians, and the name Thundering Legion should be given to it\r\non this account. The title of Thundering Legion is known at an earlier date, so\r\nthis part of the story at least cannot be true; but the aid of the storm is\r\nacknowledged by one of the scenes carved on Antonine\u0027s Column at Rome, which\r\ncommemorates these wars.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nThe settlement made after these troubles might have been more satisfactory but\r\nfor an unexpected rising in the east. Avidius Cassius, an able captain who had\r\nwon renown in the Parthian wars, was at this time chief governor of the eastern\r\nprovinces. By whatever means induced, he had conceived the project of\r\nproclaiming himself emperor as soon as Marcus, who was then in feeble health,\r\nshould die; and a report having been conveyed to him that Marcus was dead,\r\nCassius did as he had planned. Marcus, on hearing the news, immediately patched\r\nup a peace and returned home to meet this new peril. The emperors great grief\r\nwas that he must needs engage in the horrors of civil strife. He praised the\r\nqualities of Cassius, and expressed a heartfelt wish that Cassius might not be\r\ndriven to do himself a hurt before he should have the opportunity to grant a\r\nfree pardon. But before he could come to the east news had come to Cassius that\r\nthe emperor still lived; his followers fell away from him, and he was\r\nassassinated. Marcus now went to the east, and while there the murderers\r\nbrought the head of Cassius to him; but the emperor indignantly refused their\r\ngift, nor would he admit the men to his presence.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nOn this journey his wife, Faustina, died. At his return the emperor celebrated\r\na triumph (176). Immediately afterwards he repaired to Germany, and took up\r\nonce more the burden of war. His operations were followed by complete success;\r\nbut the troubles of late years had been too much for his constitution, at no\r\ntime robust, and on March 17, 180, he died in Pannonia.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nThe good emperor was not spared domestic troubles. Faustina had borne him\r\nseveral children, of whom he was passionately fond. Their innocent faces may\r\nstill be seen in many a sculpture gallery, recalling with odd effect the dreamy\r\ncountenance of their father. But they died one by one, and when Marcus came to\r\nhis own end only one of his sons still lived\u0026mdash;the weak and worthless\r\nCommodus. On his father\u0027s death Commodus, who succeeded him, undid the work of\r\nmany campaigns by a hasty and unwise peace; and his reign of twelve years\r\nproved him to be a ferocious and bloodthirsty tyrant. Scandal has made free\r\nwith the name of Faustina herself, who is accused not only of unfaithfulness,\r\nbut of intriguing with Cassius and egging him on to his fatal rebellion, it\r\nmust be admitted that these charges rest on no sure evidence; and the emperor,\r\nat all events, loved her dearly, nor ever felt the slightest qualm of\r\nsuspicion.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nAs a soldier we have seen that Marcus was both capable and successful; as an\r\nadministrator he was prudent and conscientious. Although steeped in the\r\nteachings of philosophy, he did not attempt to remodel the world on any\r\npreconceived plan. He trod the path beaten by his predecessors, seeking only to\r\ndo his duty as well as he could, and to keep out corruption. He did some unwise\r\nthings, it is true. To create a compeer in empire, as he did with Verus, was a\r\ndangerous innovation which could only succeed if one of the two effaced\r\nhimself; and under Diocletian this very precedent caused the Roman Empire to\r\nsplit into halves. He erred in his civil administration by too much\r\ncentralising. But the strong point of his reign was the administration of\r\njustice. Marcus sought by-laws to protect the weak, to make the lot of the\r\nslaves less hard, to stand in place of father to the fatherless. Charitable\r\nfoundations were endowed for rearing and educating poor children. The provinces\r\nwere protected against oppression, and public help was given to cities or\r\ndistricts which might be visited by calamity. The great blot on his name, and\r\none hard indeed to explain, is his treatment of the Christians. In his reign\r\nJustin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we\r\nknow of many outbreaks of fanaticism in the provinces which caused the death of\r\nthe faithful. It is no excuse to plead that he knew nothing about the\r\natrocities done in his name: it was his duty to know, and if he did not he\r\nwould have been the first to confess that he had failed in his duty. But from\r\nhis own tone in speaking of the Christians it is clear he knew them only from\r\ncalumny; and we hear of no measures taken even to secure that they should have\r\na fair hearing. In this respect Trajan was better than he.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nTo a thoughtful mind such a religion as that of Rome would give small\r\nsatisfaction. Its legends were often childish or impossible; its teaching had\r\nlittle to do with morality. The Roman religion was in fact of the nature of a\r\nbargain: men paid certain sacrifices and rites, and the gods granted their\r\nfavour, irrespective of right or wrong. In this case all devout souls were\r\nthrown back upon philosophy, as they had been, though to a less extent, in\r\nGreece. There were under the early empire two rival schools which practically\r\ndivided the field between them, Stoicism and Epicureanism. The ideal set before\r\neach was nominally much the same. The Stoics aspired to\r\n\u0026#7937;\u0026#960;\u0026#8049;\u0026#952;\u0026#949;\u0026#953;\u0026#945;, the repression of all emotion,\r\nand the Epicureans to \u0026#7936;\u0026#964;\u0026#945;\u0026#961;\u0026#945;\u0026#958;\u0026#8055;\u0026#945;,\r\nfreedom from all disturbance; yet in the upshot the one has become a synonym of\r\nstubborn endurance, the other for unbridled licence. With Epicureanism we have\r\nnothing to do now; but it will be worth while to sketch the history and tenets\r\nof the Stoic sect.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nZeno, the founder of Stoicism, was born in Cyprus at some date unknown, but his\r\nlife may be said roughly to be between the years 350 and 250 B.C. Cyprus has\r\nbeen from time immemorial a meeting-place of the East and West, and although we\r\ncannot grant any importance to a possible strain of Phœnician blood in him\r\n(for the Phoenicians were no philosophers), yet it is quite likely that through\r\nAsia Minor he may have come in touch with the Far East. He studied under the\r\ncynic Crates, but he did not neglect other philosophical systems. After many\r\nyears\u0027 study he opened his own school in a colonnade in Athens called the\r\nPainted Porch, or Stoa, which gave the Stoics their name. Next to Zeno, the\r\nSchool of the Porch owes most to Chrysippus (280\u0026mdash;207 b.c.), who organised\r\nStoicism into a system. Of him it was said,\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"poem\"\u003e\r\n\u0027But for Chrysippus, there had been no Porch.\u0027\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nThe Stoics regarded speculation as a means to an end and that end was, as Zeno\r\nput it, to live consistently\r\n(\u0026#8001;\u0026#956;\u0026#959;\u0026#955;\u0026#959;\u0026#947;\u0026#959;\u0026#965;\u0026#956;\u0026#8051;\u0026#957;\u0026#959;\u0026#962;\r\n\u0026#950;\u0026#8134;\u0026#957;), or as it was later explained, to live in conformity with\r\nnature\r\n(\u0026#8001;\u0026#956;\u0026#959;\u0026#955;\u0026#959;\u0026#947;\u0026#959;\u0026#965;\u0026#956;\u0026#8051;\u0026#957;\u0026#959;\u0026#962;\r\n\u0026#964;\u0026#8135; \u0026#966;\u0026#8059;\u0026#963;\u0026#949;\u0026#953; \u0026#950;\u0026#8134;\u0026#957;). This\r\nconforming of the life to nature was the Stoic idea of Virtue. This dictum\r\nmight easily be taken to mean that virtue consists in yielding to each natural\r\nimpulse; but that was very far from the Stoic meaning. In order to live in\r\naccord with nature, it is necessary to know what nature is; and to this end a\r\nthreefold division of philosophy is made\u0026mdash;into \u003ci\u003ePhysics\u003c/i\u003e, dealing\r\nwith the universe and its laws, the problems of divine government and\r\nteleology; \u003ci\u003eLogic\u003c/i\u003e, which trains the mind to discern true from false; and\r\n\u003ci\u003eEthics\u003c/i\u003e, which applies the knowledge thus gained and tested to practical\r\nlife.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nThe Stoic system of physics was materialism with an infusion of pantheism. In\r\ncontradiction to Plato\u0027s view that the Ideas, or Prototypes, of phenomena alone\r\nreally exist, the Stoics held that material objects alone existed; but immanent\r\nin the material universe was a spiritual force which acted through them,\r\nmanifesting itself under many forms, as fire, æther, spirit, soul, reason, the\r\nruling principle.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nThe universe, then, is God, of whom the popular gods are manifestations; while\r\nlegends and myths are allegorical. The soul of man is thus an emanation from\r\nthe godhead, into whom it will eventually be re-absorbed. The divine ruling\r\nprinciple makes all things work together for good, but for the good of the\r\nwhole. The highest good of man is consciously to work with God for the common\r\ngood, and this is the sense in which the Stoic tried to live in accord with\r\nnature. In the individual it is virtue alone which enables him to do this; as\r\nProvidence rules the universe, so virtue in the soul must rule man.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nIn Logic, the Stoic system is noteworthy for their theory as to the test of\r\ntruth, the \u003ci\u003eCriterion\u003c/i\u003e. They compared the new-born soul to a sheet of\r\npaper ready for writing. Upon this the senses write their impressions\r\n(\u0026#966;\u0026#945;\u0026#957;\u0026#964;\u0026#945;\u0026#963;\u0026#8055;\u0026#945;\u0026#953;), and by experience of\r\na number of these the soul unconsciously conceives general notions\r\n(\u0026#954;\u0026#959;\u0026#953;\u0026#957;\u0026#945;\u0026#8054;\r\n\u0026#7956;\u0026#957;\u0026#957;\u0026#959;\u0026#953;\u0026#945;\u0026#953;) or anticipations\r\n(\u0026#960;\u0026#961;\u0026#959;\u0026#955;\u0026#8053;\u0026#968;\u0026#949;\u0026#953;\u0026#962;). When the impression\r\nwas such as to be irresistible it was called\r\n(\u0026#954;\u0026#945;\u0026#964;\u0026#945;\u0026#955;\u0026#951;\u0026#960;\u0026#964;\u0026#953;\u0026#954;\u0026#8052;\r\n\u0026#966;\u0026#945;\u0026#957;\u0026#964;\u0026#945;\u0026#963;\u0026#8055;\u0026#945;) one that holds fast, or as\r\nthey explained it, one proceeding from truth. Ideas and inferences artificially\r\nproduced by deduction or the like were tested by this \u0027holding perception.\u0027 Of\r\nthe Ethical application I have already spoken. The highest good was the\r\nvirtuous life. Virtue alone is happiness, and vice is unhappiness. Carrying\r\nthis theory to its extreme, the Stoic said that there could be no gradations\r\nbetween virtue and vice, though of course each has its special manifestations.\r\nMoreover, nothing is good but virtue, and nothing but vice is bad. Those\r\noutside things which are commonly called good or bad, such as health and\r\nsickness, wealth and poverty, pleasure and pain, are to him indifferent\r\n(\u0026#7936;\u0026#948;\u0026#953;\u0026#8049;\u0026#966;\u0026#959;\u0026#961;\u0026#945;). All these things are\r\nmerely the sphere in which virtue may act. The ideal Wise Man is sufficient\r\nunto himself in all things\r\n(\u0026#945;\u0026#8016;\u0026#964;\u0026#945;\u0026#961;\u0026#954;\u0026#8053;\u0026#962;); and knowing these truths,\r\nhe will be happy even when stretched upon the rack. It is probable that no\r\nStoic claimed for himself that he was this Wise Man, but that each strove after\r\nit as an ideal much as the Christian strives after a likeness to Christ. The\r\nexaggeration in this statement was, however, so obvious, that the later Stoics\r\nwere driven to make a further subdivision of things indifferent into what is\r\npreferable (\u0026#960;\u0026#961;\u0026#959;\u0026#951;\u0026#947;\u0026#956;\u0026#8051;\u0026#957;\u0026#945;) and what\r\nis undesirable\r\n(\u0026#7936;\u0026#960;\u0026#959;\u0026#960;\u0026#961;\u0026#959;\u0026#951;\u0026#947;\u0026#956;\u0026#8051;\u0026#957;\u0026#945;).\r\nThey also held that for him who had not attained to the perfect wisdom, certain\r\nactions were proper. (\u0026#954;\u0026#945;\u0026#952;\u0026#8053;\u0026#954;\u0026#959;\u0026#957;\u0026#964;\u0026#945;)\r\nThese were neither virtuous nor vicious, but, like the indifferent things, held\r\na middle place.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nTwo points in the Stoic system deserve special mention. One is a careful\r\ndistinction between things which are in our power and things which are not.\r\nDesire and dislike, opinion and affection, are within the power of the will;\r\nwhereas health, wealth, honour, and other such are generally not so. The Stoic\r\nwas called upon to control his desires and affections, and to guide his\r\nopinion; to bring his whole being under the sway of the will or leading\r\nprinciple, just as the universe is guided and governed by divine Providence.\r\nThis is a special application of the favourite Greek virtue of moderation\r\n(\u0026#963;\u0026#969;\u0026#966;\u0026#961;\u0026#959;\u0026#963;\u0026#8059;\u0026#957;\u0026#951;), and has also its\r\nparallel in Christian ethics. The second point is a strong insistence on the\r\nunity of the universe, and on man\u0027s duty as part of a great whole. Public\r\nspirit was the most splendid political virtue of the ancient world, and it is\r\nhere made cosmopolitan. It is again instructive to note that Christian sages\r\ninsisted on the same thing. Christians are taught that they are members of a\r\nworldwide brotherhood, where is neither Greek nor Hebrew, bond nor free and\r\nthat they live their lives as fellow-workers with God.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nSuch is the system which underlies the Meditations of Marcus Aurelius. Some\r\nknowledge of it is necessary to the right understanding of the book, but for us\r\nthe chief interest lies elsewhere. We do not come to Marcus Aurelius for a\r\ntreatise on Stoicism. He is no head of a school to lay down a body of doctrine\r\nfor students; he does not even contemplate that others should read what he\r\nwrites. His philosophy is not an eager intellectual inquiry, but more what we\r\nshould call religious feeling. The uncompromising stiffness of Zeno or\r\nChrysippus is softened and transformed by passing through a nature reverent and\r\ntolerant, gentle and free from guile; the grim resignation which made life\r\npossible to the Stoic sage becomes in him almost a mood of aspiration. His book\r\nrecords the innermost thoughts of his heart, set down to ease it, with such\r\nmoral maxims and reflections as may help him to bear the burden of duty and the\r\ncountless annoyances of a busy life.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nIt is instructive to compare the \u003ci\u003eMeditations\u003c/i\u003e with another famous book, the\r\n\u003ci\u003eImitation of Christ\u003c/i\u003e. There is the same ideal of self-control in both. It should\r\nbe a man\u0027s task, says the \u003ci\u003eImitation\u003c/i\u003e, \u0027to overcome himself, and every day to be\r\nstronger than himself.\u0027 \u0027In withstanding of the passions standeth very peace of\r\nheart.\u0027 \u0027Let us set the axe to the root, that we being purged of our passions\r\nmay have a peaceable mind.\u0027 To this end there must be continual\r\nself-examination. \u0027If thou may not continually gather thyself together, namely\r\nsometimes do it, at least once a day, the morning or the evening. In the\r\nmorning purpose, in the evening discuss the manner, what thou hast been this\r\nday, in word, work, and thought.\u0027 But while the Roman\u0027s temper is a modest\r\nself-reliance, the Christian aims at a more passive mood, humbleness and\r\nmeekness, and reliance on the presence and personal friendship of God. The\r\nRoman scrutinises his faults with severity, but without the self-contempt which\r\nmakes the Christian \u0027vile in his own sight.\u0027 The Christian, like the Roman,\r\nbids \u0027study to withdraw thine heart from the love of things visible\u0027; but it is\r\nnot the busy life of duty he has in mind so much as the contempt of all worldly\r\nthings, and the \u0027cutting away of all lower delectations.\u0027 Both rate men\u0027s\r\npraise or blame at their real worthlessness; \u0027Let not thy peace,\u0027 says the\r\nChristian, \u0027be in the mouths of men.\u0027 But it is to God\u0027s censure the Christian\r\nappeals, the Roman to his own soul. The petty annoyances of injustice or\r\nunkindness are looked on by each with the same magnanimity. \u0027Why doth a little\r\nthing said or done against thee make thee sorry? It is no new thing; it is not\r\nthe first, nor shall it be the last, if thou live long. At best suffer\r\npatiently, if thou canst not suffer joyously.\u0027 The Christian should sorrow more\r\nfor other men\u0027s malice than for our own wrongs; but the Roman is inclined to\r\nwash his hands of the offender. \u0027Study to be patient in suffering and bearing\r\nother men\u0027s defaults and all manner infirmities,\u0027 says the Christian; but the\r\nRoman would never have thought to add, \u0027If all men were perfect, what had we\r\nthen to suffer of other men for God?\u0027 The virtue of suffering in itself is an\r\nidea which does not meet us in the \u003ci\u003eMeditations\u003c/i\u003e. Both alike realise that man is\r\none of a great community. \u0027No man is sufficient to himself,\u0027 says the\r\nChristian; \u0027we must bear together, help together, comfort together.\u0027 But while\r\nhe sees a chief importance in zeal, in exalted emotion that is, and avoidance\r\nof lukewarmness, the Roman thought mainly of the duty to be done as well as\r\nmight be, and less of the feeling which should go with the doing of it. To the\r\nsaint as to the emperor, the world is a poor thing at best. \u0027Verily it is a\r\nmisery to live upon the earth,\u0027 says the Christian; few and evil are the days\r\nof man\u0027s life, which passeth away suddenly as a shadow.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nBut there is one great difference between the two books we are considering. The\r\n\u003ci\u003eImitation\u003c/i\u003e is addressed to others, the \u003ci\u003eMeditations\u003c/i\u003e by the writer\r\nto himself. We learn nothing from the \u003ci\u003eImitation\u003c/i\u003e of the author\u0027s own\r\nlife, except in so far as he may be assumed to have practised his own\r\npreachings; the \u003ci\u003eMeditations\u003c/i\u003e reflect mood by mood the mind of him who\r\nwrote them. In their intimacy and frankness lies their great charm. These notes\r\nare not sermons; they are not even confessions. There is always an air of\r\nself-consciousness in confessions; in such revelations there is always a danger\r\nof unctuousness or of vulgarity for the best of men. St. Augus-tine is not\r\nalways clear of offence, and John Bunyan himself exaggerates venial\r\npeccadilloes into heinous sins. But Marcus Aurelius is neither vulgar nor\r\nunctuous; he extenuates nothing, but nothing sets down in malice. He never\r\nposes before an audience; he may not be profound, he is always sincere. And it\r\nis a lofty and serene soul which is here disclosed before us. Vulgar vices seem\r\nto have no temptation for him; this is not one tied and bound with chains which\r\nhe strives to break. The faults he detects in himself are often such as most\r\nmen would have no eyes to see. To serve the divine spirit which is implanted\r\nwithin him, a man must \u0027keep himself pure from all violent passion and evil\r\naffection, from all rashness and vanity, and from all manner of discontent,\r\neither in regard of the gods or men\u0027: or, as he says elsewhere, \u0027unspotted by\r\npleasure, undaunted by pain.\u0027 Unwavering courtesy and consideration are his\r\naims. \u0027Whatsoever any man either doth or saith, thou must be good;\u0027 \u0027doth any\r\nman offend? It is against himself that he doth offend: why should it trouble\r\nthee?\u0027 The offender needs pity, not wrath; those who must needs be corrected,\r\nshould be treated with tact and gentleness; and one must be always ready to\r\nlearn better. \u0027The best kind of revenge is, not to become like unto them.\u0027\r\nThere are so many hints of offence forgiven, that we may believe the notes\r\nfollowed sharp on the facts. Perhaps he has fallen short of his aim, and thus\r\nseeks to call his principles to mind, and to strengthen himself for the future.\r\nThat these sayings are not mere talk is plain from the story of Avidius\r\nCassius, who would have usurped his imperial throne. Thus the emperor\r\nfaithfully carries out his own principle, that evil must be overcome with good.\r\nFor each fault in others, Nature (says he) has given us a counteracting virtue;\r\n\u0027as, for example, against the unthankful, it hath given goodness and meekness,\r\nas an antidote.\u0027\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nOne so gentle towards a foe was sure to be a good friend; and indeed his pages\r\nare full of generous gratitude to those who had served him. In his First Book\r\nhe sets down to account all the debts due to his kinsfolk and teachers. To his\r\ngrandfather he owed his own gentle spirit, to his father shamefastness and\r\ncourage; he learnt of his mother to be religious and bountiful and\r\nsingle-minded. Rusticus did not work in vain, if he showed his pupil that his\r\nlife needed amending. Apollonius taught him simplicity, reasonableness,\r\ngratitude, a love of true liberty. So the list runs on; every one he had\r\ndealings with seems to have given him something good, a sure proof of the\r\ngoodness of his nature, which thought no evil.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nIf his was that honest and true heart which is the Christian ideal, this is the\r\nmore wonderful in that he lacked the faith which makes Christians strong. He\r\ncould say, it is true, \u0027either there is a God, and then all is well; or if all\r\nthings go by chance and fortune, yet mayest thou use thine own providence in\r\nthose things that concern thee properly; and then art thou well.\u0027 Or again, \u0027We\r\nmust needs grant that there is a nature that doth govern the universe.\u0027 But his\r\nown part in the scheme of things is so small, that he does not hope for any\r\npersonal happiness beyond what a serene soul may win in this mortal life. \u0027O my\r\nsoul, the time I trust will be, when thou shalt be good, simple, more open and\r\nvisible, than that body by which it is enclosed;\u0027 but this is said of the calm\r\ncontentment with human lot which he hopes to attain, not of a time when the\r\ntrammels of the body shall be cast off. For the rest, the world and its fame\r\nand wealth, \u0027all is vanity.\u0027 The gods may perhaps have a particular care for\r\nhim, but their especial care is for the universe at large: thus much should\r\nsuffice. His gods are better than the Stoic gods, who sit aloof from all human\r\nthings, untroubled and uncaring, but his personal hope is hardly stronger. On\r\nthis point he says little, though there are many allusions to death as the\r\nnatural end; doubtless he expected his soul one day to be absorbed into the\r\nuniversal soul, since nothing comes out of nothing, and nothing can be\r\nannihilated. His mood is one of strenuous weariness; he does his duty as a good\r\nsoldier, waiting for the sound of the trumpet which shall sound the retreat; he\r\nhas not that cheerful confidence which led Socrates through a life no less\r\nnoble, to a death which was to bring him into the company of gods he had\r\nworshipped and men whom he had revered.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nBut although Marcus Aurelius may have held intellectually that his soul was\r\ndestined to be absorbed, and to lose consciousness of itself, there were times\r\nwhen he felt, as all who hold it must sometimes feel, how unsatisfying is such\r\na creed. Then he gropes blindly after something less empty and vain. \u0027Thou hast\r\ntaken ship,\u0027 he says, \u0027thou hast sailed, thou art come to land, go out, if to\r\nanother life, there also shalt thou find gods, who are everywhere.\u0027 There is\r\nmore in this than the assumption of a rival theory for argument\u0027s sake. If\r\nworldly things \u0027be but as a dream, the thought is not far off that there may be\r\nan awakening to what is real. When he speaks of death as a necessary change,\r\nand points out that nothing useful and profitable can be brought about without\r\nchange, did he perhaps think of the change in a corn of wheat, which is not\r\nquickened except it die? Nature\u0027s marvellous power of recreating out of\r\nCorruption is surely not confined to bodily things. Many of his thoughts sound\r\nlike far-off echoes of St. Paul; and it is strange indeed that this most\r\nChristian of emperors has nothing good to say of the Christians. To him they\r\nare only sectaries \u0027violently and passionately set upon opposition.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nProfound as philosophy these \u003ci\u003eMeditations\u003c/i\u003e certainly are not; but Marcus\r\nAurelius was too sincere not to see the essence of such things as came within\r\nhis experience. Ancient religions were for the most part concerned with outward\r\nthings. Do the necessary rites, and you propitiate the gods; and these rites\r\nwere often trivial, sometimes violated right feeling or even morality. Even\r\nwhen the gods stood on the side of righteousness, they were concerned with the\r\nact more than with the intent. But Marcus Aurelius knows that what the heart is\r\nfull of, the man will do. \u0027Such as thy thoughts and ordinary cogitations are,\u0027\r\nhe says, \u0027such will thy mind be in time.\u0027 And every page of the book shows us\r\nthat he knew thought was sure to issue in act. He drills his soul, as it were,\r\nin right principles, that when the time comes, it may be guided by them. To\r\nwait until the emergency is to be too late.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nHe sees also the true essence of happiness. \u0027If happiness did consist in\r\npleasure, how came notorious robbers, impure abominable livers, parricides, and\r\ntyrants, in so large a measure to have their part of pleasures?\u0027 He who had all\r\nthe world\u0027s pleasures at command can write thus \u0027A happy lot and portion is,\r\ngood inclinations of the soul, good desires, good actions.\u0027\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nBy the irony of fate this man, so gentle and good, so desirous of quiet joys\r\nand a mind free from care, was set at the head of the Roman Empire when great\r\ndangers threatened from east and west. For several years he himself commanded\r\nhis armies in chief. In camp before the Quadi he dates the first book of his\r\n\u003ci\u003eMeditations\u003c/i\u003e, and shows how he could retire within himself amid the\r\ncoarse clangour of arms. The pomps and glories which he despised were all his;\r\nwhat to most men is an ambition or a dream, to him was a round of weary tasks\r\nwhich nothing but the stern sense of duty could carry him through. And he did\r\nhis work well. His wars were slow and tedious, but successful. With a\r\nstatesman\u0027s wisdom he foresaw the danger to Rome of the barbarian hordes from\r\nthe north, and took measures to meet it. As it was, his settlement gave two\r\ncenturies of respite to the Roman Empire; had he fulfilled the plan of pushing\r\nthe imperial frontiers to the Elbe, which seems to have been in his mind, much\r\nmore might have been accomplished. But death cut short his designs.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nTruly a rare opportunity was given to Marcus Aurelius of showing what the mind\r\ncan do in despite of circumstances. Most peaceful of warriors, a magnificent\r\nmonarch whose ideal was quiet happiness in home life, bent to obscurity yet\r\nborn to greatness, the loving father of children who died young or turned out\r\nhateful, his life was one paradox. That nothing might lack, it was in camp\r\nbefore the face of the enemy that he passed away and went to his own place.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nThe following is a list of the chief English translations of Marcus Aurelius:\r\n(1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701; (3) James Thomson, 1747;\r\n(4) R. Graves, 1792; (5) H. McCormac, 1844; (6) George Long, 1862; (7) G. H.\r\nRendall, 1898; and (8) J. Jackson, 1906. Renan\u0026rsquo;s\r\n\u0026ldquo;Marc-Aurèle\u0026rdquo;\u0026mdash;in his \u0026ldquo;History of the Origins of\r\nChristianity,\u0026rdquo; which appeared in 1882\u0026mdash;is the most vital and\r\noriginal book to be had relating to the time of Marcus Aurelius. Pater\u0026rsquo;s\r\n\u0026ldquo;Marius the Epicurean\u0026rdquo; forms another outside commentary, which is\r\nof service in the imaginative attempt to create again the period.\r\n\u003c/p\u003e\r\n\r\n \u003chr /\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0001\" id=\"link2H_4_0001\"\u003e\u003c/a\u003e\r\n HIS FIRST BOOK\r\n \u003c/h2\u003e\r\n \u003ch3\u003e\r\n concerning HIMSELF:\r\n \u003c/h3\u003e\r\n \u003cp\u003e\r\n Wherein Antoninus recordeth, What and of whom, whether Parents, Friends,\r\n or Masters; by their good examples, or good advice and counsel, he had\r\n learned:\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Divided into Numbers or Sections.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself,\r\n think and meditate upon those good parts and especial gifts, which thou\r\n hast observed in any of them that live with thee:\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n as industry in one, in another modesty, in another bountifulness, in\r\n another some other thing. For nothing can so much rejoice thee, as the\r\n resemblances and parallels of several virtues, eminent in the dispositions\r\n of them that live with thee, especially when all at once, as it were, they\r\n represent themselves unto thee. See therefore, that thou have them always\r\n in a readiness.\r\n \u003c/p\u003e\r\n\r\n \u003ch2\u003e\r\n THE FIRST BOOK\r\n \u003c/h2\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"link2H_4_0002\" id=\"link2H_4_0002\"\u003e\u003c/a\u003e\r\n I. Of my grandfather Verus I have learned to be gentle and meek, and to\r\n refrain from all anger and passion. From the fame and memory of him that\r\n begot me I have learned both shamefastness and manlike behaviour. Of my\r\n mother I have learned to be religious, and bountiful; and to forbear, not\r\n only to do, but to intend any evil; to content myself with a spare diet,\r\n and to fly all such excess as is incidental to great wealth. Of my\r\n great-grandfather, both to frequent public schools and auditories, and to\r\n get me good and able teachers at home; and that I ought not to think much,\r\n if upon such occasions, I were at excessive charges.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0003\" id=\"link2H_4_0003\"\u003e\u003c/a\u003e\r\n II. Of him that brought me up, not to be fondly addicted to either of\r\n the two great factions of the coursers in the circus, called Prasini, and\r\n Veneti: nor in the amphitheatre partially to favour any of the gladiators,\r\n or fencers, as either the Parmularii, or the Secutores. Moreover, to\r\n endure labour; nor to need many things; when I have anything to do, to do\r\n it myself rather than by others; not to meddle with many businesses; and\r\n not easily to admit of any slander.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0004\" id=\"link2H_4_0004\"\u003e\u003c/a\u003e\r\n III. Of Diognetus, not to busy myself about vain things, and not easily\r\n to believe those things, which are commonly spoken, by such as take upon\r\n them to work wonders, and by sorcerers, or prestidigitators, and\r\n impostors; concerning the power of charms, and their driving out of\r\n demons, or evil spirits; and the like. Not to keep quails for the game;\r\n nor to be mad after such things. Not to be offended with other men\u0027s\r\n liberty of speech, and to apply myself unto philosophy. Him also I must\r\n thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and\r\n that I did write dialogues in my youth; and that I took liking to the\r\n philosophers\u0027 little couch and skins, and such other things, which by the\r\n Grecian discipline are proper to those who profess philosophy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0005\" id=\"link2H_4_0005\"\u003e\u003c/a\u003e\r\n IV. To Rusticus I am beholding, that I first entered into the conceit\r\n that my life wanted some redress and cure. And then, that I did not fall\r\n into the ambition of ordinary sophists, either to write tracts concerning\r\n the common theorems, or to exhort men unto virtue and the study of\r\n philosophy by public orations; as also that I never by way of ostentation\r\n did affect to show myself an active able man, for any kind of bodily\r\n exercises. And that I gave over the study of rhetoric and poetry, and of\r\n elegant neat language. That I did not use to walk about the house in my\r\n long robe, nor to do any such things. Moreover I learned of him to write\r\n letters without any affectation, or curiosity; such as that was, which by\r\n him was written to my mother from Sinuessa: and to be easy and ready to be\r\n reconciled, and well pleased again with them that had offended me, as soon\r\n as any of them would be content to seek unto me again. To read with\r\n diligence; not to rest satisfied with a light and superficial knowledge,\r\n nor quickly to assent to things commonly spoken of: whom also I must thank\r\n that ever I lighted upon Epictetus his \u003ci\u003eHypomnemata\u003c/i\u003e, or moral commentaries\r\n and common-factions: which also he gave me of his own.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0006\" id=\"link2H_4_0006\"\u003e\u003c/a\u003e\r\n V. From Apollonius, true liberty, and unvariable steadfastness, and not\r\n to regard anything at all, though never so little, but right and reason:\r\n and always, whether in the sharpest pains, or after the loss of a child,\r\n or in long diseases, to be still the same man; who also was a present and\r\n visible example unto me, that it was possible for the same man to be both\r\n vehement and remiss: a man not subject to be vexed, and offended with the\r\n incapacity of his scholars and auditors in his lectures and expositions;\r\n and a true pattern of a man who of all his good gifts and faculties, least\r\n esteemed in himself, that his excellent skill and ability to teach and\r\n persuade others the common theorems and maxims of the Stoic philosophy. Of\r\n him also I learned how to receive favours and kindnesses (as commonly they\r\n are accounted:) from friends, so that I might not become obnoxious unto\r\n them, for them, nor more yielding upon occasion, than in right I ought;\r\n and yet so that I should not pass them neither, as an unsensible and\r\n unthankful man.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0007\" id=\"link2H_4_0007\"\u003e\u003c/a\u003e\r\n VI. Of Sextus, mildness and the pattern of a family governed with\r\n paternal affection; and a purpose to live according to nature: to be grave\r\n without affectation: to observe carefully the several dispositions of my\r\n friends, not to be offended with idiots, nor unseasonably to set upon\r\n those that are carried with the vulgar opinions, with the theorems, and\r\n tenets of philosophers: his conversation being an example how a man might\r\n accommodate himself to all men and companies; so that though his company\r\n were sweeter and more pleasing than any flatterer\u0027s cogging and fawning;\r\n yet was it at the same time most respected and reverenced: who also had a\r\n proper happiness and faculty, rationally and methodically to find out, and\r\n set in order all necessary determinations and instructions for a man\u0027s\r\n life. A man without ever the least appearance of anger, or any other\r\n passion; able at the same time most exactly to observe the Stoic \u003ci\u003eApathia\u003c/i\u003e,\r\n or unpassionateness, and yet to be most tender-hearted: ever of good\r\n credit; and yet almost without any noise, or rumour: very learned, and yet\r\n making little show.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0008\" id=\"link2H_4_0008\"\u003e\u003c/a\u003e\r\n VII. From Alexander the Grammarian, to be un-reprovable myself, and not\r\n reproachfully to reprehend any man for a barbarism, or a solecism, or any\r\n false pronunciation, but dextrously by way of answer, or testimony, or\r\n confirmation of the same matter (taking no notice of the word) to utter it\r\n as it should have been spoken; or by some other such close and indirect\r\n admonition, handsomely and civilly to tell him of it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0009\" id=\"link2H_4_0009\"\u003e\u003c/a\u003e\r\n VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a\r\n tyrannous king is subject unto, and how they who are commonly called\r\n \u0026#949;\u0026#8016;\u0026#960;\u0026#945;\u0026#964;\u0026#961;\u0026#8055;\u0026#948;\u0026#945;\u0026#953;,\r\n \u003ci\u003ei.e.\u003c/i\u003e nobly born, are in some sort incapable, or void of natural\r\n affection.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0010\" id=\"link2H_4_0010\"\u003e\u003c/a\u003e\r\n IX. Of Alexander the Platonic, not often nor without great necessity to\r\n say, or to write to any man in a letter, \u0027I am not at leisure\u0027; nor in\r\n this manner still to put off those duties, which we owe to our friends and\r\n acquaintances (to every one in his kind) under pretence of urgent affairs.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0011\" id=\"link2H_4_0011\"\u003e\u003c/a\u003e\r\n X. Of Catulus, not to contemn any friend\u0027s expostulation, though unjust,\r\n but to strive to reduce him to his former disposition: freely and heartily\r\n to speak well of all my masters upon any occasion, as it is reported of\r\n Domitius, and Athenodotus: and to love my children with true affection.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0012\" id=\"link2H_4_0012\"\u003e\u003c/a\u003e\r\n XI. From my brother Severus, to be kind and loving to all them of my\r\n house and family; by whom also I came to the knowledge of Thrasea and\r\n Helvidius, and Cato, and Dio, and Brutus. He it was also that did put me\r\n in the first conceit and desire of an equal commonwealth, administered by\r\n justice and equality; and of a kingdom wherein should be regarded nothing\r\n more than the good and welfare of the subjects. Of him also, to observe a\r\n constant tenor, (not interrupted, with any other cares and distractions,)\r\n in the study and esteem of philosophy: to be bountiful and liberal in the\r\n largest measure; always to hope the best; and to be confident that my\r\n friends love me. In whom I moreover observed open dealing towards those\r\n whom he reproved at any time, and that his friends might without all doubt\r\n or much observation know what he would, or would not, so open and plain\r\n was he.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0013\" id=\"link2H_4_0013\"\u003e\u003c/a\u003e\r\n XII. From Claudius Maximus, in all things to endeavour to have power\r\n of myself, and in nothing to be carried about; to be cheerful and\r\n courageous in all sudden chances and accidents, as in sicknesses: to love\r\n mildness, and moderation, and gravity: and to do my business, whatsoever\r\n it be, thoroughly, and without querulousness. Whatsoever he said, all men\r\n believed him that as he spake, so he thought, and whatsoever he did, that\r\n he did it with a good intent. His manner was, never to wonder at anything;\r\n never to be in haste, and yet never slow: nor to be perplexed, or\r\n dejected, or at any time unseemly, or excessively to laugh: nor to be\r\n angry, or suspicious, but ever ready to do good, and to forgive, and to\r\n speak truth; and all this, as one that seemed rather of himself to have\r\n been straight and right, than ever to have been rectified or redressed;\r\n neither was there any man that ever thought himself undervalued by him, or\r\n that could find in his heart, to think himself a better man than he. He\r\n would also be very pleasant and gracious.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0014\" id=\"link2H_4_0014\"\u003e\u003c/a\u003e\r\n XIII. In my father, I observed his meekness; his constancy without\r\n wavering in those things, which after a due examination and deliberation,\r\n he had determined. How free from all vanity he carried himself in matter\r\n of honour and dignity, (as they are esteemed:) his laboriousness and\r\n assiduity, his readiness to hear any man, that had aught to say tending to\r\n any common good: how generally and impartially he would give every man his\r\n due; his skill and knowledge, when rigour or extremity, or when remissness\r\n or moderation was in season; how he did abstain from all unchaste love of\r\n youths; his moderate condescending to other men\u0027s occasions as an ordinary\r\n man, neither absolutely requiring of his friends, that they should wait\r\n upon him at his ordinary meals, nor that they should of necessity\r\n accompany him in his journeys; and that whensoever any business upon some\r\n necessary occasions was to be put off and omitted before it could be\r\n ended, he was ever found when he went about it again, the same man that he\r\n was before. His accurate examination of things in consultations, and\r\n patient hearing of others. He would not hastily give over the search of\r\n the matter, as one easy to be satisfied with sudden notions and\r\n apprehensions. His care to preserve his friends; how neither at any time\r\n he would carry himself towards them with disdainful neglect, and grow\r\n weary of them; nor yet at any time be madly fond of them. His contented\r\n mind in all things, his cheerful countenance, his care to foresee things\r\n afar off, and to take order for the least, without any noise or clamour.\r\n Moreover how all acclamations and flattery were repressed by him: how\r\n carefully he observed all things necessary to the government, and kept an\r\n account of the common expenses, and how patiently he did abide that he was\r\n reprehended by some for this his strict and rigid kind of dealing. How he\r\n was neither a superstitious worshipper of the gods, nor an ambitious\r\n pleaser of men, or studious of popular applause; but sober in all things,\r\n and everywhere observant of that which was fitting; no affecter of\r\n novelties: in those things which conduced to his ease and convenience,\r\n (plenty whereof his fortune did afford him,) without pride and bragging,\r\n yet with all freedom and liberty: so that as he did freely enjoy them\r\n without any anxiety or affectation when they were present; so when absent,\r\n he found no want of them. Moreover, that he was never commended by any\r\n man, as either a learned acute man, or an obsequious officious man, or a\r\n fine orator; but as a ripe mature man, a perfect sound man; one that could\r\n not endure to be flattered; able to govern both himself and others.\r\n Moreover, how much he did honour all true philosophers, without upbraiding\r\n those that were not so; his sociableness, his gracious and delightful\r\n conversation, but never unto satiety; his care of his body within bounds\r\n and measure, not as one that desired to live long, or over-studious of\r\n neatness, and elegancy; and yet not as one that did not regard it: so that\r\n through his own care and providence, he seldom needed any inward physic,\r\n or outward applications: but especially how ingeniously he would yield to\r\n any that had obtained any peculiar faculty, as either eloquence, or the\r\n knowledge of the laws, or of ancient customs, or the like; and how he\r\n concurred with them, in his best care and endeavour that every one of them\r\n might in his kind, for that wherein he excelled, be regarded and esteemed:\r\n and although he did all things carefully after the ancient customs of his\r\n forefathers, yet even of this was he not desirous that men should take\r\n notice, that he did imitate ancient customs. Again, how he was not easily\r\n moved and tossed up and down, but loved to be constant, both in the same\r\n places and businesses; and how after his great fits of headache he would\r\n return fresh and vigorous to his wonted affairs. Again, that secrets he\r\n neither had many, nor often, and such only as concerned public matters:\r\n his discretion and moderation, in exhibiting of the public sights and\r\n shows for the pleasure and pastime of the people: in public buildings.\r\n congiaries, and the like. In all these things, having a respect unto men\r\n only as men, and to the equity of the things themselves, and not unto the\r\n glory that might follow. Never wont to use the baths at unseasonable\r\n hours; no builder; never curious, or solicitous, either about his meat, or\r\n about the workmanship, or colour of his clothes, or about anything that\r\n belonged to external beauty. In all his conversation, far from all\r\n inhumanity, all boldness, and incivility, all greediness and impetuosity;\r\n never doing anything with such earnestness, and intention, that a man\r\n could say of him, that he did sweat about it: but contrariwise, all things\r\n distinctly, as at leisure; without trouble; orderly, soundly, and\r\n agreeably. A man might have applied that to him, which is recorded of\r\n Socrates, that he knew how to want, and to enjoy those things, in the want\r\n whereof, most men show themselves weak; and in the fruition, intemperate:\r\n but to hold out firm and constant, and to keep within the compass of true\r\n moderation and sobriety in either estate, is proper to a man, who hath a\r\n perfect and invincible soul; such as he showed himself in the sickness of\r\n Maximus.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0015\" id=\"link2H_4_0015\"\u003e\u003c/a\u003e\r\n XIV. From the gods I received that I had good grandfathers, and parents,\r\n a good sister, good masters, good domestics, loving kinsmen, almost all\r\n that I have; and that I never through haste and rashness transgressed\r\n against any of them, notwithstanding that my disposition was such, as that\r\n such a thing (if occasion had been) might very well have been committed by\r\n me, but that It was the mercy of the gods, to prevent such a concurring of\r\n matters and occasions, as might make me to incur this blame. That I was\r\n not long brought up by the concubine of my father; that I preserved the\r\n flower of my youth. That I took not upon me to be a man before my time,\r\n but rather put it off longer than I needed. That I lived under the\r\n government of my lord and father, who would take away from me all pride\r\n and vainglory, and reduce me to that conceit and opinion that it was not\r\n impossible for a prince to live in the court without a troop of guards and\r\n followers, extraordinary apparel, such and such torches and statues, and\r\n other like particulars of state and magnificence; but that a man may\r\n reduce and contract himself almost to the state of a private man, and yet\r\n for all that not to become the more base and remiss in those public\r\n matters and affairs, wherein power and authority is requisite. That I have\r\n had such a brother, who by his own example might stir me up to think of\r\n myself; and by his respect and love, delight and please me. That I have\r\n got ingenuous children, and that they were not born distorted, nor with\r\n any other natural deformity. That I was no great proficient in the study\r\n of rhetoric and poetry, and of other faculties, which perchance I might\r\n have dwelt upon, if I had found myself to go on in them with success. That\r\n I did by times prefer those, by whom I was brought up, to such places and\r\n dignities, which they seemed unto me most to desire; and that I did not\r\n put them off with hope and expectation, that (since that they were yet but\r\n young) I would do the same hereafter. That I ever knew Apollonius and\r\n Rusticus, and Maximus. That I have had occasion often and effectually to\r\n consider and meditate with myself, concerning that life which is according\r\n to nature, what the nature and manner of it is: so that as for the gods\r\n and such suggestions, helps and inspirations, as might be expected from\r\n them, nothing did hinder, but that I might have begun long before to live\r\n according to nature; or that even now that I was not yet partaker and in\r\n present possession of that life, that I myself (in that I did not observe\r\n those inward motions, and suggestions, yea and almost plain and apparent\r\n instructions and admonitions of the gods,) was the only cause of it. That\r\n my body in such a life, hath been able to hold out so long. That I never\r\n had to do with Benedicta and Theodotus, yea and afterwards when I fell\r\n into some fits of love, I was soon cured. That having been often\r\n displeased with Rusticus, I never did him anything for which afterwards I\r\n had occasion to repent. That it being so that my mother was to die young,\r\n yet she lived with me all her latter years. That as often as I had a\r\n purpose to help and succour any that either were poor, or fallen into some\r\n present necessity, I never was answered by my officers that there was not\r\n ready money enough to do it; and that I myself never had occasion to\r\n require the like succour from any other. That I have such a wife, so\r\n obedient, so loving, so ingenuous. That I had choice of fit and able men,\r\n to whom I might commit the bringing up of my children. That by dreams I\r\n have received help, as for other things, so in particular, how I might\r\n stay my casting of blood, and cure my dizziness, as that also that\r\n happened to thee in Cajeta, as unto Chryses when he prayed by the\r\n seashore. And when I did first apply myself to philosophy, that I did not\r\n fall into the hands of some sophists, or spent my time either in reading\r\n the manifold volumes of ordinary philosophers, nor in practising myself in\r\n the solution of arguments and fallacies, nor dwelt upon the studies of the\r\n meteors, and other natural curiosities. All these things without the\r\n assistance of the gods, and fortune, could not have been.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0016\" id=\"link2H_4_0016\"\u003e\u003c/a\u003e\r\n XV. In the country of the Quadi at Granua, these. Betimes in the morning\r\n say to thyself, This day I shalt have to do with an idle curious man, with\r\n an unthankful man, a railer, a crafty, false, or an envious man; an\r\n unsociable uncharitable man. All these ill qualities have happened unto\r\n them, through ignorance of that which is truly good and truly bad. But I\r\n that understand the nature of that which is good, that it only is to be\r\n desired, and of that which is bad, that it only is truly odious and\r\n shameful: who know moreover, that this transgressor, whosoever he be, is\r\n my kinsman, not by the same blood and seed, but by participation of the\r\n same reason, and of the same divine particle; How can I either be hurt by\r\n any of those, since it is not in their power to make me incur anything\r\n that is truly reproachful? or angry, and ill affected towards him, who by\r\n nature is so near unto me? for we are all born to be fellow-workers, as\r\n the feet, the hands, and the eyelids; as the rows of the upper and under\r\n teeth: for such therefore to be in opposition, is against nature; and what\r\n is it to chafe at, and to be averse from, but to be in opposition?\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0017\" id=\"link2H_4_0017\"\u003e\u003c/a\u003e\r\n XVI. Whatsoever I am, is either flesh, or life, or that which we\r\n commonly call the mistress and overruling part of man; reason. Away with\r\n thy books, suffer not thy mind any more to be distracted, and carried to\r\n and fro; for it will not be; but as even now ready to die, think little of\r\n thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted\r\n work, consisting of nerves, veins and arteries; think no more of it, than\r\n so. And as for thy life, consider what it is; a wind; not one constant\r\n wind neither, but every moment of an hour let out, and sucked in again.\r\n The third, is thy ruling part; and here consider; Thou art an old man;\r\n suffer not that excellent part to be brought in subjection, and to become\r\n slavish: suffer it not to be drawn up and down with unreasonable and\r\n unsociable lusts and motions, as it were with wires and nerves; suffer it\r\n not any more, either to repine at anything now present, or to fear and fly\r\n anything to come, which the destiny hath appointed thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0018\" id=\"link2H_4_0018\"\u003e\u003c/a\u003e\r\n XVII. Whatsoever proceeds from the gods immediately, that any man will\r\n grant totally depends from their divine providence. As for those things\r\n that are commonly said to happen by fortune, even those must be conceived\r\n to have dependence from nature, or from that first and general connection,\r\n and concatenation of all those things, which more apparently by the divine\r\n providence are administered and brought to pass. All things flow from\r\n thence: and whatsoever it is that is, is both necessary, and conducing to\r\n the whole (part of which thou art), and whatsoever it is that is requisite\r\n and necessary for the preservation of the general, must of necessity for\r\n every particular nature, be good and behoveful. And as for the whole, it\r\n is preserved, as by the perpetual mutation and conversion of the simple\r\n elements one into another, so also by the mutation, and alteration of\r\n things mixed and compounded. Let these things suffice thee; let them be\r\n always unto thee, as thy general rules and precepts. As for thy thirst\r\n after books, away with it with all speed, that thou die not murmuring and\r\n complaining, but truly meek and well satisfied, and from thy heart\r\n thankful unto the gods.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0019\" id=\"link2H_4_0019\"\u003e\u003c/a\u003e\r\n THE SECOND BOOK\r\n \u003c/h2\u003e\r\n\r\n \u003cp\u003e\u003ca name=\"link2H_4_0020\" id=\"link2H_4_0020\"\u003e\u003c/a\u003e\r\n I. Remember how long thou hast already put off these things, and how\r\n often a certain day and hour as it were, having been set unto thee by the\r\n gods, thou hast neglected it. It is high time for thee to understand the\r\n true nature both of the world, whereof thou art a part; and of that Lord\r\n and Governor of the world, from whom, as a channel from the spring, thou\r\n thyself didst flow: and that there is but a certain limit of time\r\n appointed unto thee, which if thou shalt not make use of to calm and allay\r\n the many distempers of thy soul, it will pass away and thou with it, and\r\n never after return.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0021\" id=\"link2H_4_0021\"\u003e\u003c/a\u003e\r\n II. Let it be thy earnest and incessant care as a Roman and a man to\r\n perform whatsoever it is that thou art about, with true and unfeigned\r\n gravity, natural affection, freedom and justice: and as for all other\r\n cares, and imaginations, how thou mayest ease thy mind of them. Which thou\r\n shalt do; if thou shalt go about every action as thy last action, free\r\n from all vanity, all passionate and wilful aberration from reason, and\r\n from all hypocrisy, and self-love, and dislike of those things, which by\r\n the fates or appointment of God have happened unto thee. Thou seest that\r\n those things, which for a man to hold on in a prosperous course, and to\r\n live a divine life, are requisite and necessary, are not many, for the\r\n gods will require no more of any man, that shall but keep and observe\r\n these things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0022\" id=\"link2H_4_0022\"\u003e\u003c/a\u003e\r\n III. Do, soul, do; abuse and contemn thyself; yet a while and the time\r\n for thee to respect thyself, will be at an end. Every man\u0027s happiness\r\n depends from himself, but behold thy life is almost at an end, whiles\r\n affording thyself no respect, thou dost make thy happiness to consist in\r\n the souls, and conceits of other men.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0023\" id=\"link2H_4_0023\"\u003e\u003c/a\u003e\r\n IV. Why should any of these things that happen externally, so much\r\n distract thee? Give thyself leisure to learn some good thing, and cease\r\n roving and wandering to and fro. Thou must also take heed of another kind\r\n of wandering, for they are idle in their actions, who toil and labour in\r\n this life, and have no certain scope to which to direct all their motions,\r\n and desires.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0024\" id=\"link2H_4_0024\"\u003e\u003c/a\u003e\r\n V. For not observing the state of another man\u0027s soul, scarce was ever\r\n any man known to be unhappy. Tell whosoever they be that intend not, and\r\n guide not by reason and discretion the motions of their own souls, they\r\n must of necessity be unhappy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\u003ca name=\"link2H_4_0025\" id=\"link2H_4_0025\"\u003e\u003c/a\u003e\r\n VI. These things thou must always have in mind: What is the nature\r\n of the universe, and what is mine\u0026mdash;in particular: This unto that what\r\n relation it hath: what kind of part, of what kind of universe it is: And\r\n that there is nobody that can hinder thee, but that thou mayest always\r\n both do and speak those things which are agreeable to that nature, whereof\r\n thou art a part.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0026\" id=\"link2H_4_0026\"\u003e\u003c/a\u003e\r\n VII. Theophrastus, where he compares sin with sin (as after a vulgar\r\n sense such things I grant may be compared:) says well and like a\r\n philosopher, that those sins are greater which are committed through lust,\r\n than those which are committed through anger. For he that is angry seems\r\n with a kind of grief and close contraction of himself, to turn away from\r\n reason; but he that sins through lust, being overcome by pleasure, doth in\r\n his very sin bewray a more impotent, and unmanlike disposition. Well then\r\n and like a philosopher doth he say, that he of the two is the more to be\r\n condemned, that sins with pleasure, than he that sins with grief. For\r\n indeed this latter may seem first to have been wronged, and so in some\r\n manner through grief thereof to have been forced to be angry, whereas he\r\n who through lust doth commit anything, did of himself merely resolve upon\r\n that action.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0027\" id=\"link2H_4_0027\"\u003e\u003c/a\u003e\r\n VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do,\r\n and so project all, as one who, for aught thou knowest, may at this very\r\n present depart out of this life. And as for death, if there be any gods,\r\n it is no grievous thing to leave the society of men. The gods will do thee\r\n no hurt, thou mayest be sure. But if it be so that there be no gods, or\r\n that they take no care of the world, why should I desire to live in a\r\n world void of gods, and of all divine providence? But gods there be\r\n certainly, and they take care for the world; and as for those things which\r\n be truly evil, as vice and wickedness, such things they have put in a\r\n man\u0027s own power, that he might avoid them if he would: and had there been\r\n anything besides that had been truly bad and evil, they would have had a\r\n care of that also, that a man might have avoided it. But why should that\r\n be thought to hurt and prejudice a man\u0027s life in this world, which cannot\r\n any ways make man himself the better, or the worse in his own person?\r\n Neither must we think that the nature of the universe did either through\r\n ignorance pass these things, or if not as ignorant of them, yet as unable\r\n either to prevent, or better to order and dispose them. It cannot be that\r\n she through want either of power or skill, should have committed such a\r\n thing, so as to suffer all things both good and bad, equally and\r\n promiscuously, to happen unto all both good and bad. As for life\r\n therefore, and death, honour and dishonour, labour and pleasure, riches\r\n and poverty, all these things happen unto men indeed, both good and bad,\r\n equally; but as things which of themselves are neither good nor bad;\r\n because of themselves, neither shameful nor praiseworthy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0028\" id=\"link2H_4_0028\"\u003e\u003c/a\u003e\r\n IX. Consider how quickly all things are dissolved and resolved: the\r\n bodies and substances themselves, into the matter and substance of the\r\n world: and their memories into the general age and time of the world.\r\n Consider the nature of all worldly sensible things; of those especially,\r\n which either ensnare by pleasure, or for their irksomeness are dreadful,\r\n or for their outward lustre and show are in great esteem and request, how\r\n vile and contemptible, how base and corruptible, how destitute of all true\r\n life and being they are.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0029\" id=\"link2H_4_0029\"\u003e\u003c/a\u003e\r\n X. It is the part of a man endowed with a good understanding faculty, to\r\n consider what they themselves are in very deed, from whose bare conceits\r\n and voices, honour and credit do proceed: as also what it is to die, and\r\n how if a man shall consider this by itself alone, to die, and separate\r\n from it in his mind all those things which with it usually represent\r\n themselves unto us, he can conceive of it no otherwise, than as of a work\r\n of nature, and he that fears any work of nature, is a very child. Now\r\n death, it is not only a work of nature, but also conducing to nature.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0030\" id=\"link2H_4_0030\"\u003e\u003c/a\u003e\r\n XI. Consider with thyself how man, and by what part of his, is joined\r\n unto God, and how that part of man is affected, when it is said to be\r\n diffused. There is nothing more wretched than that soul, which in a kind\r\n of circuit compasseth all things, searching (as he saith) even the very\r\n depths of the earth; and by all signs and conjectures prying into the very\r\n thoughts of other men\u0027s souls; and yet of this, is not sensible, that it\r\n is sufficient for a man to apply himself wholly, and to confine all his\r\n thoughts and cares to the tendance of that spirit which is within him, and\r\n truly and really to serve him. His service doth consist in this, that a\r\n man keep himself pure from all violent passion and evil affection, from\r\n all rashness and vanity, and from all manner of discontent, either in\r\n regard of the gods or men. For indeed whatsoever proceeds from the gods,\r\n deserves respect for their worth and excellency; and whatsoever proceeds\r\n from men, as they are our kinsmen, should by us be entertained, with love,\r\n always; sometimes, as proceeding from their ignorance, of that which is\r\n truly good and bad, (a blindness no less, than that by which we are not\r\n able to discern between white and black:) with a kind of pity and\r\n compassion also.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0031\" id=\"link2H_4_0031\"\u003e\u003c/a\u003e\r\n XII. If thou shouldst live three thousand, or as many as ten thousands\r\n of years, yet remember this, that man can part with no life properly, save\r\n with that little part of life, which he now lives: and that which he\r\n lives, is no other, than that which at every instant he parts with. That\r\n then which is longest of duration, and that which is shortest, come both\r\n to one effect. For although in regard of that which is already past there\r\n may be some inequality, yet that time which is now present and in being,\r\n is equal unto all men. And that being it which we part with whensoever we\r\n die, it doth manifestly appear, that it can be but a moment of time, that\r\n we then part with. For as for that which is either past or to come, a man\r\n cannot be said properly to part with it. For how should a man part with\r\n that which he hath not? These two things therefore thou must remember.\r\n First, that all things in the world from all eternity, by a perpetual\r\n revolution of the same times and things ever continued and renewed, are of\r\n one kind and nature; so that whether for a hundred or two hundred years\r\n only, or for an infinite space of time, a man see those things which are\r\n still the same, it can be no matter of great moment. And secondly, that\r\n that life which any the longest liver, or the shortest liver parts with,\r\n is for length and duration the very same, for that only which is present,\r\n is that, which either of them can lose, as being that only which they\r\n have; for that which he hath not, no man can truly be said to lose.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0032\" id=\"link2H_4_0032\"\u003e\u003c/a\u003e\r\n XIII. Remember that all is but opinion and conceit, for those things\r\n are plain and apparent, which were spoken unto Monimus the Cynic; and as\r\n plain and apparent is the use that may be made of those things, if that\r\n which is true and serious in them, be received as well as that which is\r\n sweet and pleasing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0033\" id=\"link2H_4_0033\"\u003e\u003c/a\u003e\r\n XIV. A man\u0027s soul doth wrong and disrespect itself first and especially,\r\n when as much as in itself lies it becomes an aposteme, and as it were an\r\n excrescency of the world, for to be grieved and displeased with anything\r\n that happens in the world, is direct apostacy from the nature of the\r\n universe; part of which, all particular natures of the world, are.\r\n Secondly, when she either is averse from any man, or led by contrary\r\n desires or affections, tending to his hurt and prejudice; such as are the\r\n souls of them that are angry. Thirdly, when she is overcome by any\r\n pleasure or pain. Fourthly, when she doth dissemble, and covertly and\r\n falsely either doth or saith anything. Fifthly, when she doth either\r\n affect or endeavour anything to no certain end, but rashly and without due\r\n ratiocination and consideration, how consequent or inconsequent it is to\r\n the common end. For even the least things ought not to be done, without\r\n relation unto the end; and the end of the reasonable creatures is, to\r\n follow and obey him, who is the reason as it were, and the law of this\r\n great city, and ancient commonwealth.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0034\" id=\"link2H_4_0034\"\u003e\u003c/a\u003e\r\n XV. The time of a man\u0027s life is as a point; the substance of it ever\r\n flowing, the sense obscure; and the whole composition of the body tending\r\n to corruption. His soul is restless, fortune uncertain, and fame doubtful;\r\n to be brief, as a stream so are all things belonging to the body; as a\r\n dream, or as a smoke, so are all that belong unto the soul. Our life is a\r\n warfare, and a mere pilgrimage. Fame after life is no better than\r\n oblivion. What is it then that will adhere and follow? Only one thing,\r\n philosophy. And philosophy doth consist in this, for a man to preserve\r\n that spirit which is within him, from all manner of contumelies and\r\n injuries, and above all pains or pleasures; never to do anything either\r\n rashly, or feignedly, or hypocritically: wholly to depend from himself and\r\n his own proper actions: all things that happen unto him to embrace\r\n contentedly, as coming from Him from whom he himself also came; and above\r\n all things, with all meekness and a calm cheerfulness, to expect death, as\r\n being nothing else but the resolution of those elements, of which every\r\n creature is composed. And if the elements themselves suffer nothing by\r\n this their perpetual conversion of one into another, that dissolution, and\r\n alteration, which is so common unto all, why should it be feared by any?\r\n Is not this according to nature? But nothing that is according to nature\r\n can be evil.\r\n \u003c/p\u003e\r\n \u003cp class=\"center\"\u003e\r\n \u003ci\u003eWhilst I was at Carnuntum.\u003c/i\u003e\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0035\" id=\"link2H_4_0035\"\u003e\u003c/a\u003e\r\n THE THIRD BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0036\" id=\"link2H_4_0036\"\u003e\u003c/a\u003e\r\n I. A man must not only consider how daily his life wasteth and\r\n decreaseth, but this also, that if he live long, he cannot be certain,\r\n whether his understanding shall continue so able and sufficient, for\r\n either discreet consideration, in matter of businesses; or for\r\n contemplation: it being the thing, whereon true knowledge of things both\r\n divine and human, doth depend. For if once he shall begin to dote, his\r\n respiration, nutrition, his imaginative, and appetitive, and other natural\r\n faculties, may still continue the same: he shall find no want of them. But\r\n how to make that right use of himself that he should, how to observe\r\n exactly in all things that which is right and just, how to redress and\r\n rectify all wrong, or sudden apprehensions and imaginations, and even of\r\n this particular, whether he should live any longer or no, to consider\r\n duly; for all such things, wherein the best strength and vigour of the\r\n mind is most requisite; his power and ability will be past and gone. Thou\r\n must hasten therefore; not only because thou art every day nearer unto\r\n death than other, but also because that intellective faculty in thee,\r\n whereby thou art enabled to know the true nature of things, and to order\r\n all thy actions by that knowledge, doth daily waste and decay: or, may\r\n fail thee before thou die.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0037\" id=\"link2H_4_0037\"\u003e\u003c/a\u003e\r\n II. This also thou must observe, that whatsoever it is that naturally\r\n doth happen to things natural, hath somewhat in itself that is pleasing\r\n and delightful: as a great loaf when it is baked, some parts of it cleave\r\n as it were, and part asunder, and make the crust of it rugged and unequal,\r\n and yet those parts of it, though in some sort it be against the art and\r\n intention of baking itself, that they are thus cleft and parted, which\r\n should have been and were first made all even and uniform, they become it\r\n well nevertheless, and have a certain peculiar property, to stir the\r\n appetite. So figs are accounted fairest and ripest then, when they begin\r\n to shrink, and wither as it were. So ripe olives, when they are next to\r\n putrefaction, then are they in their proper beauty. The hanging down of\r\n grapes\u0026mdash;the brow of a lion, the froth of a foaming wild boar, and\r\n many other like things, though by themselves considered, they are far from\r\n any beauty, yet because they happen naturally, they both are comely, and\r\n delightful; so that if a man shall with a profound mind and apprehension,\r\n consider all things in the world, even among all those things which are\r\n but mere accessories and natural appendices as it were, there will scarce\r\n appear anything unto him, wherein he will not find matter of pleasure and\r\n delight. So will he behold with as much pleasure the true \u003ci\u003erictus\u003c/i\u003e of wild\r\n beasts, as those which by skilful painters and other artificers are\r\n imitated. So will he be able to perceive the proper ripeness and beauty of\r\n old age, whether in man or woman: and whatsoever else it is that is\r\n beautiful and alluring in whatsoever is, with chaste and continent eyes he\r\n will soon find out and discern. Those and many other things will he\r\n discern, not credible unto every one, but unto them only who are truly and\r\n familiarly acquainted, both with nature itself, and all natural things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0038\" id=\"link2H_4_0038\"\u003e\u003c/a\u003e\r\n III. Hippocrates having cured many sicknesses, fell sick himself and\r\n died. The Chaldeans and Astrologians having foretold the deaths of divers,\r\n were afterwards themselves surprised by the fates. Alexander and Pompeius,\r\n and Caius Cæsar, having destroyed so many towns, and cut off in the field\r\n so many thousands both of horse and foot, yet they themselves at last were\r\n fain to part with their own lives. Heraclitus having written so many\r\n natural tracts concerning the last and general conflagration of the world,\r\n died afterwards all filled with water within, and all bedaubed with dirt\r\n and dung without. Lice killed Democritus; and Socrates, another sort of\r\n vermin, wicked ungodly men. How then stands the case? Thou hast taken\r\n ship, thou hast sailed, thou art come to land, go out, if to another life,\r\n there also shalt thou find gods, who are everywhere. If all life and sense\r\n shall cease, then shalt thou cease also to be subject to either pains or\r\n pleasures; and to serve and tend this vile cottage; so much the viler, by\r\n how much that which ministers unto it doth excel; the one being a rational\r\n substance, and a spirit, the other nothing but earth and blood.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0039\" id=\"link2H_4_0039\"\u003e\u003c/a\u003e\r\n IV. Spend not the remnant of thy days in thoughts and fancies concerning\r\n other men, when it is not in relation to some common good, when by it thou\r\n art hindered from some other better work. That is, spend not thy time in\r\n thinking, what such a man doth, and to what end: what he saith, and what\r\n he thinks, and what he is about, and such other things or curiosities,\r\n which make a man to rove and wander from the care and observation of that\r\n part of himself, which is rational, and overruling. See therefore in the\r\n whole series and connection of thy thoughts, that thou be careful to\r\n prevent whatsoever is idle and impertinent: but especially, whatsoever is\r\n curious and malicious: and thou must use thyself to think only of such\r\n things, of which if a man upon a sudden should ask thee, what it is that\r\n thou art now thinking, thou mayest answer This, and That, freely and\r\n boldly, that so by thy thoughts it may presently appear that in all thee\r\n is sincere, and peaceable; as becometh one that is made for society, and\r\n regards not pleasures, nor gives way to any voluptuous imaginations at\r\n all: free from all contentiousness, envy, and suspicion, and from\r\n whatsoever else thou wouldest blush to confess thy thoughts were set upon.\r\n He that is such, is he surely that doth not put off to lay hold on that\r\n which is best indeed, a very priest and minister of the gods, well\r\n acquainted and in good correspondence with him especially that is seated\r\n and placed within himself, as in a temple and sacrary: to whom also he\r\n keeps and preserves himself unspotted by pleasure, undaunted by pain; free\r\n from any manner of wrong, or contumely, by himself offered unto himself:\r\n not capable of any evil from others: a wrestler of the best sort, and for\r\n the highest prize, that he may not be cast down by any passion or\r\n affection of his own; deeply dyed and drenched in righteousness, embracing\r\n and accepting with his whole heart whatsoever either happeneth or is\r\n allotted unto him. One who not often, nor without some great necessity\r\n tending to some public good, mindeth what any other, either speaks, or\r\n doth, or purposeth: for those things only that are in his own power, or\r\n that are truly his own, are the objects of his employments, and his\r\n thoughts are ever taken up with those things, which of the whole universe\r\n are by the fates or Providence destinated and appropriated unto himself.\r\n Those things that are his own, and in his own power, he himself takes\r\n order, for that they be good: and as for those that happen unto him, he\r\n believes them to be so. For that lot and portion which is assigned to\r\n every one, as it is unavoidable and necessary, so is it always profitable.\r\n He remembers besides that whatsoever partakes of reason, is akin unto him,\r\n and that to care for all men generally, is agreeing to the nature of a\r\n man: but as for honour and praise, that they ought not generally to be\r\n admitted and accepted of from all, but from such only, who live according\r\n to nature. As for them that do not, what manner of men they be at home, or\r\n abroad; day or night, how conditioned themselves with what manner of\r\n conditions, or with men of what conditions they moil and pass away the\r\n time together, he knoweth, and remembers right well, he therefore regards\r\n not such praise and approbation, as proceeding from them, who cannot like\r\n and approve themselves.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0040\" id=\"link2H_4_0040\"\u003e\u003c/a\u003e\r\n V. Do nothing against thy will, nor contrary to the community, nor\r\n without due examination, nor with reluctancy. Affect not to set out thy\r\n thoughts with curious neat language. Be neither a great talker, nor a\r\n great undertaker. Moreover, let thy God that is in thee to rule over thee,\r\n find by thee, that he hath to do with a man; an aged man; a sociable man;\r\n a Roman; a prince; one that hath ordered his life, as one that expecteth,\r\n as it were, nothing but the sound of the trumpet, sounding a retreat to\r\n depart out of this life with all expedition. One who for his word or\r\n actions neither needs an oath, nor any man to be a witness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0041\" id=\"link2H_4_0041\"\u003e\u003c/a\u003e\r\n VI. To be cheerful, and to stand in no need, either of other men\u0027s help\r\n or attendance, or of that rest and tranquillity, which thou must be\r\n beholding to others for. Rather like one that is straight of himself, or\r\n hath ever been straight, than one that hath been rectified.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0042\" id=\"link2H_4_0042\"\u003e\u003c/a\u003e\r\n VII. If thou shalt find anything in this mortal life better than\r\n righteousness, than truth, temperance, fortitude, and in general better\r\n than a mind contented both with those things which according to right and\r\n reason she doth, and in those, which without her will and knowledge happen\r\n unto thee by the providence; if I say, thou canst find out anything better\r\n than this, apply thyself unto it with thy whole heart, and that which is\r\n best wheresoever thou dost find it, enjoy freely. But if nothing thou\r\n shalt find worthy to be preferred to that spirit which is within thee; if\r\n nothing better than to subject unto thee thine own lusts and desires, and\r\n not to give way to any fancies or imaginations before thou hast duly\r\n considered of them, nothing better than to withdraw thyself (to use\r\n Socrates his words) from all sensuality, and submit thyself unto the gods,\r\n and to have care of all men in general: if thou shalt find that all other\r\n things in comparison of this, are but vile, and of little moment; then\r\n give not way to any other thing, which being once though but affected and\r\n inclined unto, it will no more be in thy power without all distraction as\r\n thou oughtest to prefer and to pursue after that good, which is thine own\r\n and thy proper good. For it is not lawful, that anything that is of\r\n another and inferior kind and nature, be it what it will, as either\r\n popular applause, or honour, or riches, or pleasures; should be suffered\r\n to confront and contest as it were, with that which is rational, and\r\n operatively good. For all these things, if once though but for a while,\r\n they begin to please, they presently prevail, and pervert a man\u0027s mind, or\r\n turn a man from the right way. Do thou therefore I say absolutely and\r\n freely make choice of that which is best, and stick unto it. Now, that\r\n they say is best, which is most profitable. If they mean profitable to man\r\n as he is a rational man, stand thou to it, and maintain it; but if they\r\n mean profitable, as he is a creature, only reject it; and from this thy\r\n tenet and conclusion keep off carefully all plausible shows and colours of\r\n external appearance, that thou mayest be able to discern things rightly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0043\" id=\"link2H_4_0043\"\u003e\u003c/a\u003e\r\n VIII. Never esteem of anything as profitable, which shall ever constrain\r\n thee either to break thy faith, or to lose thy modesty; to hate any man,\r\n to suspect, to curse, to dissemble, to lust after anything, that requireth\r\n the secret of walls or veils. But he that preferreth before all things his\r\n rational part and spirit, and the sacred mysteries of virtue which issueth\r\n from it, he shall never lament and exclaim, never sigh; he shall never\r\n want either solitude or company: and which is chiefest of all, he shall\r\n live without either desire or fear. And as for life, whether for a long or\r\n short time he shall enjoy his soul thus compassed about with a body, he is\r\n altogether indifferent. For if even now he were to depart, he is as ready\r\n for it, as for any other action, which may be performed with modesty and\r\n decency. For all his life long, this is his only care, that his mind may\r\n always be occupied in such intentions and objects, as are proper to a\r\n rational sociable creature.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0044\" id=\"link2H_4_0044\"\u003e\u003c/a\u003e\r\n IX. In the mind that is once truly disciplined and purged, thou canst\r\n not find anything, either foul or impure, or as it were festered: nothing\r\n that is either servile, or affected: no partial tie; no malicious\r\n averseness; nothing obnoxious; nothing concealed. The life of such an one,\r\n death can never surprise as imperfect; as of an actor, that should die\r\n before he had ended, or the play itself were at an end, a man might speak.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0045\" id=\"link2H_4_0045\"\u003e\u003c/a\u003e\r\n X. Use thine opinative faculty with all honour and respect, for in\r\n her indeed is all: that thy opinion do not beget in thy understanding\r\n anything contrary to either nature, or the proper constitution of a\r\n rational creature. The end and object of a rational constitution is, to do\r\n nothing rashly, to be kindly affected towards men, and in all things\r\n willingly to submit unto the gods. Casting therefore all other things\r\n aside, keep thyself to these few, and remember withal that no man properly\r\n can be said to live more than that which is now present, which is but a\r\n moment of time. Whatsoever is besides either is already past, or\r\n uncertain. The time therefore that any man doth live, is but a little, and\r\n the place where he liveth, is but a very little corner of the earth, and\r\n the greatest fame that can remain of a man after his death, even that is\r\n but little, and that too, such as it is whilst it is, is by the succession\r\n of silly mortal men preserved, who likewise shall shortly die, and even\r\n whiles they live know not what in very deed they themselves are: and much\r\n less can know one, who long before is dead and gone.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0046\" id=\"link2H_4_0046\"\u003e\u003c/a\u003e\r\n XI. To these ever-present helps and mementoes, let one more be added,\r\n ever to make a particular description and delineation as it were of every\r\n object that presents itself to thy mind, that thou mayest wholly and\r\n throughly contemplate it, in its own proper nature, bare and naked;\r\n wholly, and severally; divided into its several parts and quarters: and\r\n then by thyself in thy mind, to call both it, and those things of which it\r\n doth consist, and in which it shall be resolved, by their own proper true\r\n names, and appellations. For there is nothing so effectual to beget true\r\n magnanimity, as to be able truly and methodically to examine and consider\r\n all things that happen in this life, and so to penetrate into their\r\n natures, that at the same time, this also may concur in our apprehensions:\r\n what is the true use of it? and what is the true nature of this universe,\r\n to which it is useful? how much in regard of the universe may it be\r\n esteemed? how much in regard of man, a citizen of the supreme city, of\r\n which all other cities in the world are as it were but houses and\r\n families?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0047\" id=\"link2H_4_0047\"\u003e\u003c/a\u003e\r\n XII. What is this, that now my fancy is set upon? of what things doth\r\n it consist? how long can it last? which of all the virtues is the proper\r\n virtue for this present use? as whether meekness, fortitude, truth, faith,\r\n sincerity, contentation, or any of the rest? Of everything therefore thou\r\n must use thyself to say, This immediately comes from God, this by that\r\n fatal connection, and concatenation of things, or (which almost comes to\r\n one) by some coincidental casualty. And as for this, it proceeds from my\r\n neighbour, my kinsman, my fellow: through his ignorance indeed, because he\r\n knows not what is truly natural unto him: but I know it, and therefore\r\n carry myself towards him according to the natural law of fellowship; that\r\n is kindly, and justly. As for those things that of themselves are\r\n altogether indifferent, as in my best judgment I conceive everything to\r\n deserve more or less, so I carry myself towards it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0048\" id=\"link2H_4_0048\"\u003e\u003c/a\u003e\r\n XIII. If thou shalt intend that which is present, following the rule of\r\n right and reason carefully, solidly, meekly, and shalt not intermix any\r\n other businesses, but shall study this only to preserve thy spirit\r\n unpolluted, and pure, and shall cleave unto him without either hope or\r\n fear of anything, in all things that thou shalt either do or speak,\r\n contenting thyself with heroical truth, thou shalt live happily; and from\r\n this, there is no man that can hinder thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0049\" id=\"link2H_4_0049\"\u003e\u003c/a\u003e\r\n XIV. As physicians and chirurgeons have always their instruments ready\r\n at hand for all sudden cures; so have thou always thy dogmata in a\r\n readiness for the knowledge of things, both divine and human: and\r\n whatsoever thou dost, even in the smallest things that thou dost, thou\r\n must ever remember that mutual relation, and connection that is between\r\n these two things divine, and things human. For without relation unto God,\r\n thou shalt never speed in any worldly actions; nor on the other side in\r\n any divine, without some respect had to things human.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0050\" id=\"link2H_4_0050\"\u003e\u003c/a\u003e\r\n XV. Be not deceived; for thou shalt never live to read thy moral\r\n commentaries, nor the acts of the famous Romans and Grecians; nor those\r\n excerpta from several books; all which thou hadst provided and laid up for\r\n thyself against thine old age. Hasten therefore to an end, and giving over\r\n all vain hopes, help thyself in time if thou carest for thyself, as thou\r\n oughtest to do.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0051\" id=\"link2H_4_0051\"\u003e\u003c/a\u003e\r\n XVI. To steal, to sow, to buy, to be at rest, to see what is to be done\r\n (which is not seen by the eyes, but by another kind of sight:) what these\r\n words mean, and how many ways to be understood, they do not understand.\r\n The body, the soul, the understanding. As the senses naturally belong to\r\n the body, and the desires and affections to the soul, so do the dogmata to\r\n the understanding.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0052\" id=\"link2H_4_0052\"\u003e\u003c/a\u003e\r\n XVII. To be capable of fancies and imaginations, is common to man and\r\n beast. To be violently drawn and moved by the lusts and desires of the\r\n soul, is proper to wild beasts and monsters, such as Phalaris and Nero\r\n were. To follow reason for ordinary duties and actions is common to them\r\n also, who believe not that there be any gods, and for their advantage\r\n would make no conscience to betray their own country; and who when once\r\n the doors be shut upon them, dare do anything. If therefore all things\r\n else be common to these likewise, it follows, that for a man to like and\r\n embrace all things that happen and are destinated unto him, and not to\r\n trouble and molest that spirit which is seated in the temple of his own\r\n breast, with a multitude of vain fancies and imaginations, but to keep him\r\n propitious and to obey him as a god, never either speaking anything\r\n contrary to truth, or doing anything contrary to justice, is the only true\r\n property of a good man. And such a one, though no man should believe that\r\n he liveth as he doth, either sincerely and conscionably, or cheerful and\r\n contentedly; yet is he neither with any man at all angry for it, nor\r\n diverted by it from the way that leadeth to the end of his life, through\r\n which a man must pass pure, ever ready to depart, and willing of himself\r\n without any compulsion to fit and accommodate himself to his proper lot\r\n and portion.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0053\" id=\"link2H_4_0053\"\u003e\u003c/a\u003e\r\n THE FOURTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0054\" id=\"link2H_4_0054\"\u003e\u003c/a\u003e\r\n I. That inward mistress part of man if it be in its own true natural\r\n temper, is towards all worldly chances and events ever so disposed and\r\n affected, that it will easily turn and apply itself to that which may be,\r\n and is within its own power to compass, when that cannot be which at first\r\n it intended. For it never doth absolutely addict and apply itself to any\r\n one object, but whatsoever it is that it doth now intend and prosecute, it\r\n doth prosecute it with exception and reservation; so that whatsoever it is\r\n that falls out contrary to its first intentions, even that afterwards it\r\n makes its proper object. Even as the fire when it prevails upon those\r\n things that are in his way; by which things indeed a little fire would\r\n have been quenched, but a great fire doth soon turn to its own nature, and\r\n so consume whatsoever comes in his way: yea by those very things it is\r\n made greater and greater.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0055\" id=\"link2H_4_0055\"\u003e\u003c/a\u003e\r\n II. Let nothing be done rashly, and at random, but all things according\r\n to the most exact and perfect rules of art.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0056\" id=\"link2H_4_0056\"\u003e\u003c/a\u003e\r\n III. They seek for themselves private retiring\r\n places, as country villages, the sea-shore, mountains; yea thou thyself\r\n art wont to long much after such places. But all this thou must know\r\n proceeds from simplicity in the highest degree. At what time soever thou\r\n wilt, it is in thy power to retire into thyself, and to be at rest, and\r\n free from all businesses. A man cannot any whither retire better than to\r\n his own soul; he especially who is beforehand provided of such things\r\n within, which whensoever he doth withdraw himself to look in, may\r\n presently afford unto him perfect ease and tranquillity. By tranquillity I\r\n understand a decent orderly disposition and carriage, free from all\r\n confusion and tumultuousness. Afford then thyself this retiring\r\n continually, and thereby refresh and renew thyself. Let these precepts be\r\n brief and fundamental, which as soon as thou dost call them to mind, may\r\n suffice thee to purge thy soul throughly, and to send thee away well\r\n pleased with those things whatsoever they be, which now again after this\r\n short withdrawing of thy soul into herself thou dost return unto. For what\r\n is it that thou art offended at? Can it be at the wickedness of men, when\r\n thou dost call to mind this conclusion, that all reasonable creatures are\r\n made one for another? and that it is part of justice to bear with them?\r\n and that it is against their wills that they offend? and how many already,\r\n who once likewise prosecuted their enmities, suspected, hated, and\r\n fiercely contended, are now long ago stretched out, and reduced unto\r\n ashes? It is time for thee to make an end. As for those things which among\r\n the common chances of the world happen unto thee as thy particular lot and\r\n portion, canst thou be displeased with any of them, when thou dost call\r\n that our ordinary dilemma to mind, either a providence, or Democritus his\r\n atoms; and with it, whatsoever we brought to prove that the whole world is\r\n as it were one city? And as for thy body, what canst thou fear, if thou\r\n dost consider that thy mind and understanding, when once it hath\r\n recollected itself, and knows its own power, hath in this life and breath\r\n (whether it run smoothly and gently, or whether harshly and rudely), no\r\n interest at all, but is altogether indifferent: and whatsoever else thou\r\n hast heard and assented unto concerning either pain or pleasure? But the\r\n care of thine honour and reputation will perchance distract thee? How can\r\n that be, if thou dost look back, and consider both how quickly all things\r\n that are, are forgotten, and what an immense chaos of eternity was before,\r\n and will follow after all things: and the vanity of praise, and the\r\n inconstancy and variableness of human judgments and opinions, and the\r\n narrowness of the place, wherein it is limited and circumscribed? For the\r\n whole earth is but as one point; and of it, this inhabited part of it, is\r\n but a very little part; and of this part, how many in number, and what\r\n manner of men are they, that will commend thee? What remains then, but\r\n that thou often put in practice this kind of retiring of thyself, to this\r\n little part of thyself; and above all things, keep thyself from\r\n distraction, and intend not anything vehemently, but be free and consider\r\n all things, as a man whose proper object is Virtue, as a man whose true\r\n nature is to be kind and sociable, as a citizen, as a mortal creature.\r\n Among other things, which to consider, and look into thou must use to\r\n withdraw thyself, let those two be among the most obvious and at hand.\r\n One, that the things or objects themselves reach not unto the soul, but\r\n stand without still and quiet, and that it is from the opinion only which\r\n is within, that all the tumult and all the trouble doth proceed. The next,\r\n that all these things, which now thou seest, shall within a very little\r\n while be changed, and be no more: and ever call to mind, how many changes\r\n and alterations in the world thou thyself hast already been an eyewitness\r\n of in thy time. This world is mere change, and this life, opinion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0057\" id=\"link2H_4_0057\"\u003e\u003c/a\u003e\r\n IV. If to understand and to be reasonable be common unto all men, then\r\n is that reason, for which we are termed reasonable, common unto all. If\r\n reason is general, then is that reason also, which prescribeth what is to\r\n be done and what not, common unto all. If that, then law. If law, then are\r\n we fellow-citizens. If so, then are we partners in some one commonweal. If\r\n so, then the world is as it were a city. For which other commonweal is it,\r\n that all men can be said to be members of? From this common city it is,\r\n that understanding, reason, and law is derived unto us, for from whence\r\n else? For as that which in me is earthly I have from some common earth;\r\n and that which is moist from some other element is imparted; as my breath\r\n and life hath its proper fountain; and that likewise which is dry and\r\n fiery in me: (for there is nothing which doth not proceed from something;\r\n as also there is nothing that can be reduced unto mere nothing:) so also\r\n is there some common beginning from whence my understanding hath\r\n proceeded.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0058\" id=\"link2H_4_0058\"\u003e\u003c/a\u003e\r\n V. As generation is, so also death, a secret of nature\u0027s wisdom: a\r\n mixture of elements, resolved into the same elements again, a thing surely\r\n which no man ought to be ashamed of: in a series of other fatal events and\r\n consequences, which a rational creature is subject unto, not improper or\r\n incongruous, nor contrary to the natural and proper constitution of man\r\n himself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0059\" id=\"link2H_4_0059\"\u003e\u003c/a\u003e\r\n VI. Such and such things, from such and such causes, must of necessity\r\n proceed. He that would not have such things to happen, is as he that would\r\n have the fig-tree grow without any sap or moisture. In sum, remember this,\r\n that within a very little while, both thou and he shall both be dead, and\r\n after a little while more, not so much as your names and memories shall be\r\n remaining.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0060\" id=\"link2H_4_0060\"\u003e\u003c/a\u003e\r\n VII. Let opinion be taken away, and no man will think himself wronged.\r\n If no man shall think himself wronged, then is there no more any such\r\n thing as wrong. That which makes not man himself the worse, cannot make\r\n his life the worse, neither can it hurt him either inwardly or outwardly.\r\n It was expedient in nature that it should be so, and therefore necessary.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0061\" id=\"link2H_4_0061\"\u003e\u003c/a\u003e\r\n VIII. Whatsoever doth happen in the world, doth happen justly, and so if\r\n thou dost well take heed, thou shalt find it. I say not only in right\r\n order by a series of inevitable consequences, but according to justice and\r\n as it were by way of equal distribution, according to the true worth of\r\n everything. Continue then to take notice of it, as thou hast begun, and\r\n whatsoever thou dost, do it not without this proviso, that it be a thing\r\n of that nature that a good man (as the word good is properly taken) may do\r\n it. This observe carefully in every action.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0062\" id=\"link2H_4_0062\"\u003e\u003c/a\u003e\r\n IX. Conceit no such things, as he that wrongeth thee conceiveth,\r\n or would have thee to conceive, but look into the matter itself, and see\r\n what it is in very truth.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0063\" id=\"link2H_4_0063\"\u003e\u003c/a\u003e\r\n X. These two rules, thou must have always in a readiness. First, do\r\n nothing at all, but what reason proceeding from that regal and supreme\r\n part, shall for the good and benefit of men, suggest unto thee. And\r\n secondly, if any man that is present shall be able to rectify thee or to\r\n turn thee from some erroneous persuasion, that thou be always ready to\r\n change thy mind, and this change to proceed, not from any respect of any\r\n pleasure or credit thereon depending, but always from some probable\r\n apparent ground of justice, or of some public good thereby to be\r\n furthered; or from some other such inducement.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0064\" id=\"link2H_4_0064\"\u003e\u003c/a\u003e\r\n XI. Hast thou reason? I have. Why then makest thou not use of it? For if\r\n thy reason do her part, what more canst thou require?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0065\" id=\"link2H_4_0065\"\u003e\u003c/a\u003e\r\n XII. As a part hitherto thou hast had a particular subsistence: and now\r\n shalt thou vanish away into the common substance of Him, who first begot\r\n thee, or rather thou shalt be resumed again into that original rational\r\n substance, out of which all others have issued, and are propagated. Many\r\n small pieces of frankincense are set upon the same altar, one drops first\r\n and is consumed, another after; and it comes all to one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0066\" id=\"link2H_4_0066\"\u003e\u003c/a\u003e\r\n XIII. Within ten days, if so happen, thou shalt be esteemed a god of\r\n them, who now if thou shalt return to the dogmata and to the honouring of\r\n reason, will esteem of thee no better than of a mere brute, and of an ape.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0067\" id=\"link2H_4_0067\"\u003e\u003c/a\u003e\r\n XIV. Not as though thou hadst thousands of years to live. Death hangs\r\n over thee: whilst yet thou livest, whilst thou mayest, be good.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0068\" id=\"link2H_4_0068\"\u003e\u003c/a\u003e\r\n XV. Now much time and leisure doth he gain, who is not curious to know\r\n what his neighbour hath said, or hath done, or hath attempted, but only\r\n what he doth himself, that it may be just and holy? or to express it in\r\n Agathos\u0027 words, Not to look about upon the evil conditions of others, but\r\n to run on straight in the line, without any loose and extravagant\r\n agitation.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n\u003ca name=\"link2H_4_0069\" id=\"link2H_4_0069\"\u003e\u003c/a\u003e XVI. He who is greedy of credit\r\nand reputation after his death, doth not consider, that they themselves by whom\r\nhe is remembered, shall soon after every one of them be dead; and they likewise\r\nthat succeed those; until at last all memory, which hitherto by the succession\r\nof men admiring and soon after dying hath had its course, be quite extinct. But\r\nsuppose that both they that shall remember thee, and thy memory with them\r\nshould be immortal, what is that to thee? I will not say to thee after thou art\r\ndead; but even to thee living, what is thy praise? But only for a secret and\r\npolitic consideration, which we call\r\n\u0026#959;\u0026#7984;\u0026#954;\u0026#959;\u0026#957;\u0026#959;\u0026#956;\u0026#8055;\u0026#945;\u0026#957;, or\r\ndispensation. For as for that, that it is the gift of nature, whatsoever is\r\ncommended in thee, what might be objected from thence, let that now that we are\r\nupon another consideration be omitted as unseasonable. That which is fair and\r\ngoodly, whatsoever it be, and in what respect soever it be, that it is fair and\r\ngoodly, it is so of itself, and terminates in itself, not admitting praise as a\r\npart or member: that therefore which is praised, is not thereby made either\r\nbetter or worse. This I understand even of those things, that are commonly\r\ncalled fair and good, as those which are commended either for the matter\r\nitself, or for curious workmanship. As for that which is truly good, what can\r\nit stand in need of more than either justice or truth; or more than either\r\nkindness and modesty? Which of all those, either becomes good or fair, because\r\ncommended; or dispraised suffers any damage? Doth the emerald become worse in\r\nitself, or more vile if it be not commended? Doth gold, or ivory, or purple? Is\r\nthere anything that doth though never so common, as a knife, a flower, or a\r\ntree?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0070\" id=\"link2H_4_0070\"\u003e\u003c/a\u003e\r\n XVII. If so be that the souls remain after death (say they that will not\r\n believe it); how is the air from all eternity able to contain them? How is\r\n the earth (say I) ever from that time able to Contain the bodies of them\r\n that are buried? For as here the change and resolution of dead bodies into\r\n another kind of subsistence (whatsoever it be;) makes place for other dead\r\n bodies: so the souls after death transferred into the air, after they have\r\n conversed there a while, are either by way of transmutation, or\r\n transfusion, or conflagration, received again into that original rational\r\n substance, from which all others do proceed: and so give way to those\r\n souls, who before coupled and associated unto bodies, now begin to subsist\r\n single. This, upon a supposition that the souls after death do for a while\r\n subsist single, may be answered. And here, (besides the number of bodies,\r\n so buried and contained by the earth), we may further consider the number\r\n of several beasts, eaten by us men, and by other creatures. For\r\n notwithstanding that such a multitude of them is daily consumed, and as it\r\n were buried in the bodies of the eaters, yet is the same place and body\r\n able to contain them, by reason of their conversion, partly into blood,\r\n partly into air and fire. What in these things is the speculation of\r\n truth? to divide things into that which is passive and material; and that\r\n which is active and formal.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0071\" id=\"link2H_4_0071\"\u003e\u003c/a\u003e\r\n XVIII. Not to wander out of the way, but upon every motion and desire,\r\n to perform that which is just: and ever to be careful to attain to the\r\n true natural apprehension of every fancy, that presents itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0072\" id=\"link2H_4_0072\"\u003e\u003c/a\u003e\r\n XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;\r\n nothing can either be \u0027unseasonable unto me, or out of date, which unto\r\n thee is seasonable. Whatsoever thy seasons bear, shall ever by me be\r\n esteemed as happy fruit, and increase. O Nature! from thee are all things,\r\n in thee all things subsist, and to thee all tend. Could he say of Athens,\r\n Thou lovely city of Cecrops; and shalt not thou say of the world, Thou\r\n lovely city of God?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0073\" id=\"link2H_4_0073\"\u003e\u003c/a\u003e\r\n XX. They will say commonly, Meddle not with many things, if thou wilt\r\n live cheerfully. Certainly there is nothing better, than for a man to\r\n confine himself to necessary actions; to such and so many only, as reason\r\n in a creature that knows itself born for society, will command and enjoin.\r\n This will not only procure that cheerfulness, which from the goodness, but\r\n that also, which from the paucity of actions doth usually proceed. For\r\n since it is so, that most of those things, which we either speak or do,\r\n are unnecessary; if a man shall cut them off, it must needs follow that he\r\n shall thereby gain much leisure, and save much trouble, and therefore at\r\n every action a man must privately by way of admonition suggest unto\r\n himself, What? may not this that now I go about, be of the number of\r\n unnecessary actions? Neither must he use himself to cut off actions only,\r\n but thoughts and imaginations also, that are unnecessary for so will\r\n unnecessary consequent actions the better be prevented and cut off.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0074\" id=\"link2H_4_0074\"\u003e\u003c/a\u003e\r\n XXI. Try also how a good man\u0027s life; (of one, who is well pleased with\r\n those things whatsoever, which among the common changes and chances of\r\n this world fall to his own lot and share; and can live well contented and\r\n fully satisfied in the justice of his own proper present action, and in\r\n the goodness of his disposition for the future:) will agree with thee.\r\n Thou hast had experience of that other kind of life: make now trial of\r\n this also. Trouble not thyself any more henceforth, reduce thyself unto\r\n perfect simplicity. Doth any man offend? It is against himself that he\r\n doth offend: why should it trouble thee? Hath anything happened unto thee?\r\n It is well, whatsoever it be, it is that which of all the common chances\r\n of the world from the very beginning in the series of all other things\r\n that have, or shall happen, was destinated and appointed unto thee. To\r\n comprehend all in a few words, our life is short; we must endeavour to\r\n gain the present time with best discretion and justice. Use recreation\r\n with sobriety.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0075\" id=\"link2H_4_0075\"\u003e\u003c/a\u003e\r\n XXII. Either this world is a \u0026#954;\u0026#8057;\u0026#963;\u0026#956;\u0026#959;\u0026#962;, or\r\n comely piece, because all disposed and governed by certain order: or if\r\n it be a mixture, though confused, yet still it is a comely piece. For is\r\n it possible that in thee there should be any beauty at all, and that in\r\n the whole world there should be nothing but disorder and confusion? and\r\n all things in it too, by natural different properties one from another\r\n differenced and distinguished; and yet all through diffused, and by\r\n natural sympathy, one to another united, as they are?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0076\" id=\"link2H_4_0076\"\u003e\u003c/a\u003e\r\n XXIII. A black or malign disposition, an effeminate disposition; an\r\n hard inexorable disposition, a wild inhuman disposition, a sheepish\r\n disposition, a childish disposition; a blockish, a false, a scurril, a\r\n fraudulent, a tyrannical: what then? If he be a stranger in the world,\r\n that knows not the things that are in it; why not be a stranger as well,\r\n that wonders at the things that are done in it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0077\" id=\"link2H_4_0077\"\u003e\u003c/a\u003e\r\n XXIV. He is a true fugitive, that flies from reason, by which men are\r\n sociable. He blind, who cannot see with the eyes of his understanding. He\r\n poor, that stands in need of another, and hath not in himself all things\r\n needful for this life. He an aposteme of the world, who by being\r\n discontented with those things that happen unto him in the world, doth as\r\n it were apostatise, and separate himself from common nature\u0027s rational\r\n administration. For the same nature it is that brings this unto thee,\r\n whatsoever it be, that first brought thee into the world. He raises\r\n sedition in the city, who by irrational actions withdraws his own soul\r\n from that one and common soul of all rational creatures.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0078\" id=\"link2H_4_0078\"\u003e\u003c/a\u003e\r\n XXV. There is, who without so much as a coat; and there is, who without\r\n so much as a book, doth put philosophy in practice. I am half naked,\r\n neither have I bread to eat, and yet I depart not from reason, saith one.\r\n But I say; I want the food of good teaching, and instructions, and yet I\r\n depart not from reason.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0079\" id=\"link2H_4_0079\"\u003e\u003c/a\u003e\r\n XXVI. What art and profession soever thou hast learned, endeavour to\r\n affect it, and comfort thyself in it; and pass the remainder of thy life\r\n as one who from his whole heart commits himself and whatsoever belongs\r\n unto him, unto the gods: and as for men, carry not thyself either\r\n tyrannically or servilely towards any.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0080\" id=\"link2H_4_0080\"\u003e\u003c/a\u003e\r\n XXVII. Consider in my mind, for example\u0027s sake, the times of Vespasian:\r\n thou shalt see but the same things: some marrying, some bringing up\r\n children, some sick, some dying, some fighting, some feasting, some\r\n merchandising, some tilling, some flattering, some boasting, some\r\n suspecting, some undermining, some wishing to die, some fretting and\r\n murmuring at their present estate, some wooing, some hoarding, some\r\n seeking after magistracies, and some after kingdoms. And is not that their\r\n age quite over, and ended? Again, consider now the times of Trajan. There\r\n likewise thou seest the very self-same things, and that age also is now\r\n over and ended. In the like manner consider other periods, both of times\r\n and of whole nations, and see how many men, after they had with all their\r\n might and main intended and prosecuted some one worldly thing or other did\r\n soon after drop away, and were resolved into the elements. But especially\r\n thou must call to mind them, whom thou thyself in thy lifetime hast known\r\n much distracted about vain things, and in the meantime neglecting to do\r\n that, and closely and unseparably (as fully satisfied with it) to adhere\r\n unto it, which their own proper constitution did require. And here thou\r\n must remember, that thy carriage in every business must be according to\r\n the worth and due proportion of it, for so shalt thou not easily be tired\r\n out and vexed, if thou shalt not dwell upon small matters longer than is\r\n fitting.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0081\" id=\"link2H_4_0081\"\u003e\u003c/a\u003e\r\n XXVIII. Those words which once were common and ordinary, are now become\r\n obscure and obsolete; and so the names of men once commonly known and\r\n famous, are now become in a manner obscure and obsolete names. Camillus,\r\n Cæso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus,\r\n then Adrianus, then Antoninus Pius: all these in a short time will be out\r\n of date, and, as things of another world as it were, become fabulous. And\r\n this I say of them, who once shined as the wonders of their ages, for as\r\n for the rest, no sooner are they expired, than with them all their fame\r\n and memory. And what is it then that shall always be remembered? all is\r\n vanity. What is it that we must bestow our care and diligence upon? even\r\n upon this only: that our minds and wills be just; that our actions be\r\n charitable; that our speech be never deceitful, or that our understanding\r\n be not subject to error; that our inclination be always set to embrace\r\n whatsoever shall happen unto us, as necessary, as usual, as ordinary, as\r\n flowing from such a beginning, and such a fountain, from which both thou\r\n thyself and all things are. Willingly therefore, and wholly surrender up\r\n thyself unto that fatal concatenation, yielding up thyself unto the fates,\r\n to be disposed of at their pleasure.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0082\" id=\"link2H_4_0082\"\u003e\u003c/a\u003e\r\n XXIX. Whatsoever is now present, and from day to day hath its existence;\r\n all objects of memories, and the minds and memories themselves,\r\n incessantly consider, all things that are, have their being by change and\r\n alteration. Use thyself therefore often to meditate upon this, that the\r\n nature of the universe delights in nothing more, than in altering those\r\n things that are, and in making others like unto them. So that we may say,\r\n that whatsoever is, is but as it were the seed of that which shall be. For\r\n if thou think that that only is seed, which either the earth or the womb\r\n receiveth, thou art very simple.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0083\" id=\"link2H_4_0083\"\u003e\u003c/a\u003e\r\n XXX. Thou art now ready to die, and yet hast thou not attained to\r\n that perfect simplicity: thou art yet subject to many troubles and\r\n perturbations; not yet free from all fear and suspicion of external\r\n accidents; nor yet either so meekly disposed towards all men, as thou\r\n shouldest; or so affected as one, whose only study and only wisdom is, to\r\n be just in all his actions.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0084\" id=\"link2H_4_0084\"\u003e\u003c/a\u003e\r\n XXXI. Behold and observe, what is the state of their rational part; and\r\n those that the world doth account wise, see what things they fly and are\r\n afraid of; and what things they hunt after.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0085\" id=\"link2H_4_0085\"\u003e\u003c/a\u003e\r\n XXXII. In another man\u0027s mind and understanding thy evil Cannot subsist,\r\n nor in any proper temper or distemper of the natural constitution of thy\r\n body, which is but as it were the coat or cottage of thy soul. Wherein\r\n then, but in that part of thee, wherein the conceit, and apprehension of\r\n any misery can subsist? Let not that part therefore admit any such\r\n conceit, and then all is well. Though thy body which is so near it should\r\n either be cut or burnt, or suffer any corruption or putrefaction, yet let\r\n that part to which it belongs to judge of these, be still at rest; that\r\n is, let her judge this, that whatsoever it is, that equally may happen to\r\n a wicked man, and to a good man, is neither good nor evil. For that which\r\n happens equally to him that lives according to nature, and to him that\r\n doth not, is neither according to nature, nor against it; and by\r\n consequent, neither good nor bad.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0086\" id=\"link2H_4_0086\"\u003e\u003c/a\u003e\r\n XXXIII. Ever consider and think upon the world as being but one living\r\n substance, and having but one soul, and how all things in the world, are\r\n terminated into one sensitive power; and are done by one general motion as\r\n it were, and deliberation of that one soul; and how all things that are,\r\n concur in the cause of one another\u0027s being, and by what manner of\r\n connection and concatenation all things happen.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0087\" id=\"link2H_4_0087\"\u003e\u003c/a\u003e\r\n XXXIV. What art thou, that better and divine part excepted, but as\r\n Epictetus said well, a wretched soul, appointed to carry a carcass up and\r\n down?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0088\" id=\"link2H_4_0088\"\u003e\u003c/a\u003e\r\n XXXV. To suffer change can be no hurt; as no benefit it is, by change to\r\n attain to being. The age and time of the world is as it were a flood and\r\n swift current, consisting of the things that are brought to pass in the\r\n world. For as soon as anything hath appeared, and is passed away, another\r\n succeeds, and that also will presently out of sight.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0089\" id=\"link2H_4_0089\"\u003e\u003c/a\u003e\r\n XXXVI. Whatsoever doth happen in the world, is, in the course of nature,\r\n as usual and ordinary as a rose in the spring, and fruit in summer. Of the\r\n same nature is sickness and death; slander, and lying in wait, and\r\n whatsoever else ordinarily doth unto fools use to be occasion either of\r\n joy or sorrow. That, whatsoever it is, that comes after, doth always very\r\n naturally, and as it were familiarly, follow upon that which was before.\r\n For thou must consider the things of the world, not as a loose independent\r\n number, consisting merely of necessary events; but as a discreet\r\n connection of things orderly and harmoniously disposed. There is then to\r\n be seen in the things of the world, not a bare succession, but an\r\n admirable correspondence and affinity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n\u003ca name=\"link2H_4_0090\" id=\"link2H_4_0090\"\u003e\u003c/a\u003e XXXVII. Let that of Heraclitus\r\nnever be out of thy mind, that the death of earth, is water, and the death of\r\nwater, is air; and the death of air, is fire; and so on the contrary. Remember\r\nhim also who was ignorant whither the way did lead, and how that reason being\r\nthe thing by which all things in the world are administered, and which men are\r\ncontinually and most inwardly conversant with: yet is the thing, which\r\nordinarily they are most in opposition with, and how those things which daily\r\nhappen among them, cease not daily to be strange unto them, and that we should\r\nnot either speak, or do anything as men in their sleep, by opinion and bare\r\nimagination: for then we think we speak and do, and that we must not be as\r\nchildren, who follow their father\u0027s example; for best reason alleging their\r\nbare \u0026#954;\u0026#945;\u0026#952;\u0026#8057;\u0026#964;\u0026#953;\r\n\u0026#960;\u0026#945;\u0026#961;\u0026#949;\u0026#953;\u0026#955;\u0026#8053;\u0026#966;\u0026#945;\u0026#956;\u0026#949;\u0026#957;; or,\r\nas by successive tradition from our forefathers we have received it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0091\" id=\"link2H_4_0091\"\u003e\u003c/a\u003e\r\n XXXVIII. Even as if any of the gods should tell thee, Thou shalt\r\n certainly die to-morrow, or next day, thou wouldst not, except thou wert\r\n extremely base and pusillanimous, take it for a great benefit, rather to\r\n die the next day after, than to-morrow; (for alas, what is the\r\n difference!) so, for the same reason, think it no great matter to die\r\n rather many years after, than the very next day.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0092\" id=\"link2H_4_0092\"\u003e\u003c/a\u003e\r\n XXXIX. Let it be thy perpetual meditation, how many physicians who\r\n once looked so grim, and so theatrically shrunk their brows upon their\r\n patients, are dead and gone themselves. How many astrologers, after that\r\n in great ostentation they had foretold the death of some others, how many\r\n philosophers after so many elaborate tracts and volumes concerning either\r\n mortality or immortality; how many brave captains and commanders, after\r\n the death and slaughter of so many; how many kings and tyrants, after they\r\n had with such horror and insolency abused their power upon men\u0027s lives, as\r\n though themselves had been immortal; how many, that I may so speak, whole\r\n cities both men and towns: Helice, Pompeii, Herculaneum, and others\r\n innumerable are dead and gone. Run them over also, whom thou thyself, one\r\n after another, hast known in thy time to drop away. Such and such a one\r\n took care of such and such a one\u0027s burial, and soon after was buried\r\n himself. So one, so another: and all things in a short time. For herein\r\n lieth all indeed, ever to look upon all worldly things, as things for\r\n their continuance, that are but for a day: and for their worth, most vile,\r\n and contemptible, as for example, What is man? That which but the other\r\n day when he was conceived was vile snivel; and within few days shall be\r\n either an embalmed carcass, or mere ashes. Thus must thou according to\r\n truth and nature, throughly consider how man\u0027s life is but for a very\r\n moment of time, and so depart meek and contented: even as if a ripe olive\r\n falling should praise the ground that bare her, and give thanks to the\r\n tree that begat her.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0093\" id=\"link2H_4_0093\"\u003e\u003c/a\u003e\r\n XL. Thou must be like a promontory of the sea, against which though\r\n the waves beat continually, yet it both itself stands, and about it are\r\n those swelling waves stilled and quieted.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0094\" id=\"link2H_4_0094\"\u003e\u003c/a\u003e\r\n XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I,\r\n to whom this thing being happened, I can continue without grief; neither\r\n wounded by that which is present, nor in fear of that which is to come.\r\n For as for this, it might have happened unto any man, but any man having\r\n such a thing befallen him, could not have continued without grief. Why\r\n then should that rather be an unhappiness, than this a happiness? But\r\n however, canst thou, O man! term that unhappiness, which is no mischance\r\n to the nature of man I Canst thou think that a mischance to the nature of\r\n man, which is not contrary to the end and will of his nature? What then\r\n hast thou learned is the will of man\u0027s nature? Doth that then which hath\r\n happened unto thee, hinder thee from being just? or magnanimous? or\r\n temperate? or wise? or circumspect? or true? or modest? or free? or from\r\n anything else of all those things in the present enjoying and possession\r\n whereof the nature of man, (as then enjoying all that is proper unto her,)\r\n is fully satisfied? Now to conclude; upon all occasion of sorrow remember\r\n henceforth to make use of this dogma, that whatsoever it is that hath\r\n happened unto thee, is in very deed no such thing of itself, as a\r\n misfortune; but that to bear it generously, is certainly great happiness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0095\" id=\"link2H_4_0095\"\u003e\u003c/a\u003e\r\n XLII. It is but an ordinary coarse one, yet it is a good effectual\r\n remedy against the fear of death, for a man to consider in his mind the\r\n examples of such, who greedily and covetously (as it were) did for a long\r\n time enjoy their lives. What have they got more, than they whose deaths\r\n have been untimely? Are not they themselves dead at the last? as\r\n Cadiciant\u0027s, Fabius, Julianus Lepidus, or any other who in their lifetime\r\n having buried many, were at the last buried themselves. The whole space of\r\n any man\u0027s life, is but little; and as little as it is, with what troubles,\r\n with what manner of dispositions, and in the society of how wretched a\r\n body must it be passed! Let it be therefore unto thee altogether as a\r\n matter of indifferency. For if thou shalt look backward; behold, what an\r\n infinite chaos of time doth present itself unto thee; and as infinite a\r\n chaos, if thou shalt look forward. In that which is so infinite, what\r\n difference can there be between that which liveth but three days, and that\r\n which liveth three ages?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0096\" id=\"link2H_4_0096\"\u003e\u003c/a\u003e\r\n XLIII. Let thy course ever be the most compendious way. The most\r\n compendious, is that which is according to nature: that is, in all both\r\n words and deeds, ever to follow that which is most sound and perfect. For\r\n such a resolution will free a man from all trouble, strife, dissembling,\r\n and ostentation.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0097\" id=\"link2H_4_0097\"\u003e\u003c/a\u003e\r\n THE FIFTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0098\" id=\"link2H_4_0098\"\u003e\u003c/a\u003e\r\n I. In the morning when thou findest thyself unwilling to rise, consider\r\n with thyself presently, it is to go about a man\u0027s work that I am stirred\r\n up. Am I then yet unwilling to go about that, for which I myself was born\r\n and brought forth into this world? Or was I made for this, to lay me down,\r\n and make much of myself in a warm bed? \u0027O but this is pleasing.\u0027 And was\r\n it then for this that thou wert born, that thou mightest enjoy pleasure?\r\n Was it not in very truth for this, that thou mightest always be busy and\r\n in action? Seest thou not how all things in the world besides, how every\r\n tree md plant, how sparrows and ants, spiders and bees: how all in their\r\n kind are intent as it were orderly to perform whatsoever (towards the\r\n preservation of this orderly universe) naturally doth become and belong\r\n unto thin? And wilt not thou do that, which belongs unto a man to do? Wilt\r\n not thou run to do that, which thy nature doth require? \u0027But thou must\r\n have some rest.\u0027 Yes, thou must. Nature hath of that also, as well as of\r\n eating and drinking, allowed thee a certain stint. But thou guest beyond\r\n thy stint, and beyond that which would suffice, and in matter of action,\r\n there thou comest short of that which thou mayest. It must needs be\r\n therefore, that thou dost not love thyself, for if thou didst, thou\r\n wouldst also love thy nature, and that which thy nature doth propose unto\r\n herself as her end. Others, as many as take pleasure in their trade and\r\n profession, can even pine themselves at their works, and neglect their\r\n bodies and their food for it; and doest thou less honour thy nature, than\r\n an ordinary mechanic his trade; or a good dancer his art? than a covetous\r\n man his silver, and vainglorious man applause? These to whatsoever they\r\n take an affection, can be content to want their meat and sleep, to further\r\n that every one which he affects: and shall actions tending to the common\r\n good of human society, seem more vile unto thee, or worthy of less respect\r\n and intention?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0099\" id=\"link2H_4_0099\"\u003e\u003c/a\u003e\r\n II. How easy a thing is it for a man to put off from him all turbulent\r\n adventitious imaginations, and presently to be in perfect rest and\r\n tranquillity!\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0100\" id=\"link2H_4_0100\"\u003e\u003c/a\u003e\r\n III. Think thyself fit and worthy to speak, or to do anything that is\r\n according to nature, and let not the reproach, or report of some that may\r\n ensue upon it, ever deter thee. If it be right and honest to be spoken or\r\n done, undervalue not thyself so much, as to be discouraged from it. As for\r\n them, they have their own rational over-ruling part, and their own proper\r\n inclination: which thou must not stand and look about to take notice of,\r\n but go on straight, whither both thine own particular, and the common\r\n nature do lead thee; and the way of both these, is but one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0101\" id=\"link2H_4_0101\"\u003e\u003c/a\u003e\r\n IV. I continue my course by actions according to nature, until I\r\n fall and cease, breathing out my last breath into that air, by which\r\n continually breathed in I did live; and falling upon that earth, out of\r\n whose gifts and fruits my father gathered his seed, my mother her blood,\r\n and my nurse her milk, out of which for so many years I have been\r\n provided, both of meat and drink. And lastly, which beareth me that tread\r\n upon it, and beareth with me that so many ways do abuse it, or so freely\r\n make use of it, so many ways to so many ends.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0102\" id=\"link2H_4_0102\"\u003e\u003c/a\u003e\r\n V. No man can admire thee for thy sharp acute language, such is thy\r\n natural disability that way. Be it so: yet there be many other good\r\n things, for the want of which thou canst not plead the want or natural\r\n ability. Let them be seen in thee, which depend wholly from thee;\r\n sincerity, gravity, laboriousness, contempt of pleasures; be not\r\n querulous, be Content with little, be kind, be free; avoid all\r\n superfluity, all vain prattling; be magnanimous. Doest not thou perceive,\r\n how many things there be, which notwithstanding any pretence of natural\r\n indisposition and unfitness, thou mightest have performed and exhibited,\r\n and yet still thou doest voluntarily continue drooping downwards? Or wilt\r\n thou say that it is through defect of thy natural constitution, that thou\r\n art constrained to murmur, to be base and wretched to flatter; now to\r\n accuse, and now to please, and pacify thy body: to be vainglorious, to be\r\n so giddy-headed., and unsettled in thy thoughts? nay (witnesses be the\r\n Gods) of all these thou mightest have been rid long ago: only, this thou\r\n must have been contented with, to have borne the blame of one that is\r\n somewhat slow and dull, wherein thou must so exercise thyself, as one who\r\n neither doth much take to heart this his natural defect, nor yet pleaseth\r\n himself in it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0103\" id=\"link2H_4_0103\"\u003e\u003c/a\u003e\r\n VI. Such there be, who when they have done a good turn to any, are ready\r\n to set them on the score for it, and to require retaliation. Others there\r\n be, who though they stand not upon retaliation, to require any, yet they\r\n think with themselves nevertheless, that such a one is their debtor, and\r\n they know as their word is what they have done. Others again there be, who\r\n when they have done any such thing, do not so much as know what they have\r\n done; but are like unto the vine, which beareth her grapes, and when once\r\n she hath borne her own proper fruit, is contented and seeks for no further\r\n recompense. As a horse after a race, and a hunting dog when he hath\r\n hunted, and a bee when she hath made her honey, look not for applause and\r\n commendation; so neither doth that man that rightly doth understand his\r\n own nature when he hath done a good turn: but from one doth proceed to do\r\n another, even as the vine after she hath once borne fruit in her own\r\n proper season, is ready for another time. Thou therefore must be one of\r\n them, who what they do, barely do it without any further thought, and are\r\n in a manner insensible of what they do. \u0027Nay but,\u0027 will some reply\r\n perchance, \u0027this very thing a rational man is bound unto, to understand\r\n what it is, that he doeth.\u0027 For it is the property, say they, of one that\r\n is naturally sociable, to be sensible, that he doth operate sociably: nay,\r\n and to desire, that the party him self that is sociably dealt with, should\r\n be sensible of it too. I answer, That which thou sayest is true indeed,\r\n but the true meaning of that which is said, thou dost not understand. And\r\n therefore art thou one of those first, whom I mentioned. For they also are\r\n led by a probable appearance of reason. But if thou dost desire to\r\n understand truly what it is that is said, fear not that thou shalt\r\n therefore give over any sociable action.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0104\" id=\"link2H_4_0104\"\u003e\u003c/a\u003e\r\n VII. The form of the Athenians\u0027 prayer did run thus: \u0027O rain, rain, good\r\n Jupiter, upon all the grounds and fields that belong to the Athenians.\u0027\r\n Either we should not pray at all, or thus absolutely and freely; and not\r\n every one for himself in particular alone.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0105\" id=\"link2H_4_0105\"\u003e\u003c/a\u003e\r\n VIII. As we say commonly, The physician hath prescribed unto this man,\r\n riding; unto another, cold baths; unto a third, to go barefoot: so it is\r\n alike to say, The nature of the universe hath prescribed unto this man\r\n sickness, or blindness, or some loss, or damage or some such thing. For\r\n as there, when we say of a physician, that he hath prescribed anything,\r\n our meaning is, that he hath appointed this for that, as subordinate and\r\n conducing to health: so here, whatsoever doth happen unto any, is\r\n ordained unto him as a thing subordinate unto the fates, and therefore do\r\n we say of such things, that they do\r\n \u0026#963;\u0026#965;\u0026#956;\u0026#946;\u0026#945;\u0026#8055;\u0026#957;\u0026#949;\u0026#953;\u0026#957;, that is,\r\n happen, or fall together; as of square stones, when either in walls, or\r\n pyramids in a certain position they fit one another, and agree as it were\r\n in an harmony, the masons say, that they do\r\n \u0026#963;\u0026#965;\u0026#956;\u0026#946;\u0026#945;\u0026#8055;\u0026#957;\u0026#949;\u0026#953;\u0026#957;; as if thou\r\n shouldest say, fall together: so that in the general, though the things\r\n be divers that make it, yet the consent or harmony itself is but one. And\r\n as the whole world is made up of all the particular bodies of the world,\r\n one perfect and complete body, of the same nature that particular bodies;\r\n so is the destiny of particular causes and events one general one, of the\r\n same nature that particular causes are. What I now say, even they that\r\n are mere idiots are not ignorant of: for they say commonly\r\n \u0026#964;\u0026#959;\u0026#8166;\u0026#964;\u0026#959; \u0026#7956;\u0026#966;\u0026#949;\u0026#961;\u0026#949;\u0026#957;\r\n \u0026#7936;\u0026#965;\u0026#964;\u0026#8183;, that is, This his destiny hath brought upon\r\n him. This therefore is by the fates properly and particularly brought\r\n upon this, as that unto this in particular is by the physician\r\n prescribed. These therefore let us accept of in like manner, as we do\r\n those that are prescribed unto us our physicians. For them also in\r\n themselves shall We find to contain many harsh things, but we\r\n nevertheless, in hope of health, and recovery, accept of them. Let the\r\n fulfilling and accomplishment of those things which the common nature\r\n hath determined, be unto thee as thy health. Accept then, and be pleased\r\n with whatsoever doth happen, though otherwise harsh and un-pleasing, as\r\n tending to that end, to the health and welfare of the universe, and to\r\n Jove\u0027s happiness and prosperity. For this whatsoever it be, should not\r\n have been produced, had it not conduced to the good of the universe. For\r\n neither doth any ordinary particular nature bring anything to pass, that\r\n is not to whatsoever is within the sphere of its own proper\r\n administration and government agreeable and subordinate. For these two\r\n considerations then thou must be well pleased with anything that doth\r\n happen unto thee. First, because that for thee properly it was brought to\r\n pass, and unto thee it was prescribed; and that from the very beginning\r\n by the series and connection of the first causes, it hath ever had a\r\n reference unto thee. And secondly, because the good success and perfect\r\n welfare, and indeed the very continuance of Him, that is the\r\n Administrator of the whole, doth in a manner depend on it. For the whole\r\n (because whole, therefore entire and perfect) is maimed, and mutilated,\r\n if thou shalt cut off anything at all, whereby the coherence, and\r\n contiguity as of parts, so of causes, is maintained and preserved. Of\r\n which certain it is, that thou doest (as much as lieth in thee) cut off,\r\n and in some sort violently take somewhat away, as often as thou art\r\n displeased with anything that happeneth.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0106\" id=\"link2H_4_0106\"\u003e\u003c/a\u003e\r\n IX. Be not discontented, be not disheartened, be not out of hope, if\r\n often it succeed not so well with thee punctually and precisely to do all\r\n things according to the right dogmata, but being once cast off, return\r\n unto them again: and as for those many and more frequent occurrences,\r\n either of worldly distractions, or human infirmities, which as a man thou\r\n canst not but in some measure be subject unto, be not thou discontented\r\n with them; but however, love and affect that only which thou dust return\r\n unto: a philosopher\u0027s life, and proper occupation after the most exact\r\n manner. And when thou dust return to thy philosophy, return not unto it as\r\n the manner of some is, after play and liberty as it were, to their\r\n schoolmasters and pedagogues; but as they that have sore eyes to their\r\n sponge and egg: or as another to his cataplasm; or as others to their\r\n fomentations: so shalt not thou make it a matter of ostentation at all to\r\n obey reason but of ease and comfort. And remember that philosophy\r\n requireth nothing of thee, but what thy nature requireth, and wouldest\r\n thou thyself desire anything that is not according to nature? for which of\r\n these sayest thou; that which is according to nature or against it, is of\r\n itself more kind and pleasing? Is it not for that respect especially, that\r\n pleasure itself is to so many men\u0027s hurt and overthrow, most prevalent,\r\n because esteemed commonly most kind, and natural? But consider well\r\n whether magnanimity rather, and true liberty, and true simplicity, and\r\n equanimity, and holiness; whether these be not most kind and natural? And\r\n prudency itself, what more kind and amiable than it, when thou shalt truly\r\n consider with thyself, what it is through all the proper objects of thy\r\n rational intellectual faculty currently to go on without any fall or\r\n stumble? As for the things of the world, their true nature is in a manner\r\n so involved with obscurity, that unto many philosophers, and those no mean\r\n ones, they seemed altogether incomprehensible, and the Stoics themselves,\r\n though they judge them not altogether incomprehensible, yet scarce and not\r\n without much difficulty, comprehensible, so that all assent of ours is\r\n fallible, for who is he that is infallible in his conclusions? From the\r\n nature of things, pass now unto their subjects and matter: how temporary,\r\n how vile are they I such as may be in the power and possession of some\r\n abominable loose liver, of some common strumpet, of some notorious\r\n oppressor and extortioner. Pass from thence to the dispositions of them\r\n that thou doest ordinarily converse with, how hardly do we bear, even with\r\n the most loving and amiable! that I may not say, how hard it is for us to\r\n bear even with our own selves, in such obscurity, and impurity of things:\r\n in such and so continual a flux both of the substances and time; both of\r\n the motions themselves, and things moved; what it is that we can fasten\r\n upon; either to honour, and respect especially; or seriously, and\r\n studiously to seek after; I cannot so much as conceive For indeed they are\r\n things contrary.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0107\" id=\"link2H_4_0107\"\u003e\u003c/a\u003e\r\n X. Thou must comfort thyself in the expectation of thy natural\r\n dissolution, and in the meantime not grieve at the delay; but rest\r\n contented in those two things. First, that nothing shall happen unto thee,\r\n which is not according to the nature of the universe. Secondly, that it is\r\n in thy power, to do nothing against thine own proper God, and inward\r\n spirit. For it is not in any man\u0027s power to constrain thee to transgress\r\n against him.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0108\" id=\"link2H_4_0108\"\u003e\u003c/a\u003e\r\n XI. What is the use that now at this present I make of my soul? Thus\r\n from time to time and upon all occasions thou must put this question to\r\n thyself; what is now that part of mine which they call the rational\r\n mistress part, employed about? Whose soul do I now properly possess? a\r\n child\u0027s? or a youth\u0027s? a woman\u0027s? or a tyrant\u0027s? some brute, or some wild\r\n beast\u0027s soul?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0109\" id=\"link2H_4_0109\"\u003e\u003c/a\u003e\r\n XII. What those things are in themselves, which by the greatest part are\r\n esteemed good, thou mayest gather even from this. For if a man shall hear\r\n things mentioned as good, which are really good indeed, such as are\r\n prudence, temperance, justice, fortitude, after so much heard and\r\n conceived, he cannot endure to hear of any more, for the word good is\r\n properly spoken of them. But as for those which by the vulgar are esteemed\r\n good, if he shall hear them mentioned as good, he doth hearken for more.\r\n He is well contented to hear, that what is spoken by the comedian, is but\r\n familiarly and popularly spoken, so that even the vulgar apprehend the\r\n difference. For why is it else, that this offends not and needs not to be\r\n excused, when virtues are styled good: but that which is spoken in\r\n commendation of wealth, pleasure, or honour, we entertain it only as\r\n merrily and pleasantly spoken? Proceed therefore, and inquire further,\r\n whether it may not be that those things also which being mentioned upon\r\n the stage were merrily, and with great applause of the multitude, scoffed\r\n at with this jest, that they that possessed them had not in all the world\r\n of their own, (such was their affluence and plenty) so much as a place\r\n where to avoid their excrements. Whether, I say, those ought not also in\r\n very deed to be much respected, and esteemed of, as the only things that\r\n are truly good.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0110\" id=\"link2H_4_0110\"\u003e\u003c/a\u003e\r\n XIII. All that I consist of, is either form or matter. No corruption can\r\n reduce either of these unto nothing: for neither did I of nothing become\r\n a subsistent creature. Every part of mine then will by mutation be\r\n disposed into a certain part of the whole world, and that in time into\r\n another part; and so \u003ci\u003ein infinitum;\u003c/i\u003e by which kind of mutation, I\r\n also became what I am, and so did they that begot me, and they before\r\n them, and so upwards \u003ci\u003ein infinitum\u003c/i\u003e. For so we may be allowed to\r\n speak, though the age and government of the world, be to some certain\r\n periods of time limited, and confined.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0111\" id=\"link2H_4_0111\"\u003e\u003c/a\u003e\r\n XIV. Reason, and rational power, are faculties which content themselves\r\n with themselves, and their own proper operations. And as for their first\r\n inclination and motion, that they take from themselves. But their\r\n progress is right to the end and object, which is in their way, as it\r\n were, and lieth just before them: that is, which is feasible and\r\n possible, whether it be that which at the first they proposed to\r\n themselves, or no. For which reason also such actions are termed\r\n \u0026#954;\u0026#945;\u0026#964;\u0026#959;\u0026#961;\u0026#952;\u0026#8061;\u0026#963;\u0026#949;\u0026#953;\u0026#962;, to\r\n intimate the directness of the way, by which they are achieved. Nothing\r\n must be thought to belong to a man, which doth not belong unto him as he\r\n is a man. These, the event of purposes, are not things required in a man.\r\n The nature of man doth not profess any such things. The final ends and\r\n consummations of actions are nothing at all to a man\u0027s nature. The end\r\n therefore of a man, or the \u003ci\u003esummum bonum\u003c/i\u003e whereby that end is\r\n fulfilled, cannot consist in the consummation of actions purposed and\r\n intended. Again, concerning these outward worldly things, were it so that\r\n any of them did properly belong unto man, then would it not belong unto\r\n man, to condemn them and to stand in opposition with them. Neither would\r\n he be praiseworthy that can live without them; or he good, (if these were\r\n good indeed) who of his own accord doth deprive himself of any of them.\r\n But we see contrariwise, that the more a man doth withdraw himself from\r\n these wherein external pomp and greatness doth consist, or any other like\r\n these; or the better he doth bear with the loss of these, the better he\r\n is accounted.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0112\" id=\"link2H_4_0112\"\u003e\u003c/a\u003e\r\n XV. Such as thy thoughts and ordinary cogitations are, such will thy\r\n mind be in time. For the soul doth as it were receive its tincture from\r\n the fancies, and imaginations. Dye it therefore and thoroughly soak it\r\n with the assiduity of these cogitations. As for example. Wheresoever thou\r\n mayest live, there it is in thy power to live well and happy. But thou\r\n mayest live at the Court, there then also mayest thou live well and happy.\r\n Again, that which everything is made for, he is also made unto that, and\r\n cannot but naturally incline unto it. That which anything doth naturally\r\n incline unto, therein is his end. Wherein the end of everything doth\r\n consist, therein also doth his good and benefit consist. Society therefore\r\n is the proper good of a rational creature. For that we are made for\r\n society, it hath long since been demonstrated. Or can any man make any\r\n question of this, that whatsoever is naturally worse and inferior, is\r\n ordinarily subordinated to that which is better? and that those things\r\n that are best, are made one for another? And those things that have souls,\r\n are better than those that have none? and of those that have, those best\r\n that have rational souls?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0113\" id=\"link2H_4_0113\"\u003e\u003c/a\u003e\r\n XVI. To desire things impossible is the part of a mad man. But it is a\r\n thing impossible, that wicked man should not commit some such things.\r\n Neither doth anything happen to any man, which in the ordinary course of\r\n nature as natural unto him doth not happen. Again, the same things happen\r\n unto others also. And truly, if either he that is ignorant that such a\r\n thing hath happened unto him, or he that is ambitious to be commended for\r\n his magnanimity, can be patient, and is not grieved: is it not a grievous\r\n thing, that either ignorance, or a vain desire to please and to be\r\n commended, should be more powerful and effectual than true prudence? As\r\n for the things themselves, they touch not the soul, neither can they have\r\n any access unto it: neither can they of themselves any ways either affect\r\n it, or move it. For she herself alone can affect and move herself, and\r\n according as the dogmata and opinions are, which she doth vouchsafe\r\n herself; so are those things which, as accessories, have any co-existence\r\n with her.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0114\" id=\"link2H_4_0114\"\u003e\u003c/a\u003e\r\n XVII. After one consideration, man is nearest unto us; as we are bound\r\n to do them good, and to bear with them. But as he may oppose any of our\r\n true proper actions, so man is unto me but as a thing indifferent: even as\r\n the sun, or the wind, or some wild beast. By some of these it may be, that\r\n some operation or other of mine, may be hindered; however, of my mind and\r\n resolution itself, there can be no let or impediment, by reason of that\r\n ordinary constant both exception (or reservation wherewith it inclineth)\r\n and ready conversion of objects; from that which may not be, to that which\r\n may be, which in the prosecution of its inclinations, as occasion serves,\r\n it doth observe. For by these the mind doth turn and convert any\r\n impediment whatsoever, to be her aim and purpose. So that what before was\r\n the impediment, is now the principal object of her working; and that which\r\n before was in her way, is now her readiest way.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0115\" id=\"link2H_4_0115\"\u003e\u003c/a\u003e\r\n XVIII. Honour that which is chiefest and most powerful in the world, and\r\n that is it, which makes use of all things, and governs all things. So also\r\n in thyself; honour that which is chiefest, and most powerful; and is of\r\n one kind and nature with that which we now spake of. For it is the very\r\n same, which being in thee, turneth all other things to its own use, and by\r\n whom also thy life is governed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0116\" id=\"link2H_4_0116\"\u003e\u003c/a\u003e\r\n XIX. That which doth not hurt the city itself; cannot hurt any citizen.\r\n This rule thou must remember to apply and make use of upon every conceit\r\n and apprehension of wrong. If the whole city be not hurt by this, neither\r\n am I certainly. And if the whole be not, why should I make it my private\r\n grievance? consider rather what it is wherein he is overseen that is\r\n thought to have done the wrong. Again, often meditate how swiftly all\r\n things that subsist, and all things that are done in the world, are\r\n carried away, and as it were conveyed out of sight: for both the substance\r\n themselves, we see as a flood, are in a continual flux; and all actions in\r\n a perpetual change; and the causes themselves, subject to a thousand\r\n alterations, neither is there anything almost, that may ever be said to be\r\n now settled and constant. Next unto this, and which follows upon it,\r\n consider both the infiniteness of the time already past, and the immense\r\n vastness of that which is to come, wherein all things are to be resolved\r\n and annihilated. Art not thou then a very fool, who for these things, art\r\n either puffed up with pride, or distracted with cares, or canst find in\r\n thy heart to make such moans as for a thing that would trouble thee for a\r\n very long time? Consider the whole universe whereof thou art but a very\r\n little part, and the whole age of the world together, whereof but a short\r\n and very momentary portion is allotted unto thee, and all the fates and\r\n destinies together, of which how much is it that comes to thy part and\r\n share! Again: another doth trespass against me. Let him look to that. He\r\n is master of his own disposition, and of his own operation. I for my part\r\n am in the meantime in possession of as much, as the common nature would\r\n have me to possess: and that which mine own nature would have me do, I do.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0117\" id=\"link2H_4_0117\"\u003e\u003c/a\u003e\r\n XX. Let not that chief commanding part of thy soul be ever subject to\r\n any variation through any corporal either pain or pleasure, neither suffer\r\n it to be mixed with these, but let it both circumscribe itself, and\r\n confine those affections to their own proper parts and members. But if at\r\n any time they do reflect and rebound upon the mind and understanding (as\r\n in an united and compacted body it must needs;) then must thou not go\r\n about to resist sense and feeling, it being natural. However let not thy\r\n understanding to this natural sense and feeling, which whether unto our\r\n flesh pleasant or painful, is unto us nothing properly, add an opinion of\r\n either good or bad and all is well.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0118\" id=\"link2H_4_0118\"\u003e\u003c/a\u003e\r\n XXI. To live with the Gods. He liveth with the Gods, who at all times\r\n affords unto them the spectacle of a soul, both contented and well pleased\r\n with whatsoever is afforded, or allotted unto her; and performing\r\n whatsoever is pleasing to that Spirit, whom (being part of himself) Jove\r\n hath appointed to every man as his overseer and governor.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0119\" id=\"link2H_4_0119\"\u003e\u003c/a\u003e\r\n XXII. Be not angry neither with him whose breath, neither with him whose\r\n arm holes, are offensive. What can he do? such is his breath naturally,\r\n and such are his arm holes; and from such, such an effect, and such a\r\n smell must of necessity proceed. \u0027O, but the man (sayest thou) hath\r\n understanding in him, and might of himself know, that he by standing near,\r\n cannot choose but offend.\u0027 And thou also (God bless thee!) hast\r\n understanding. Let thy reasonable faculty, work upon his reasonable\r\n faculty; show him his fault, admonish him. If he hearken unto thee, thou\r\n hast cured him, and there will be no more occasion of anger.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0120\" id=\"link2H_4_0120\"\u003e\u003c/a\u003e\r\n XXIII. \u0027Where there shall neither roarer be, nor harlot.\u0027 Why so? As\r\n thou dost purpose to live, when thou hast retired thyself to some such\r\n place, where neither roarer nor harlot is: so mayest thou here. And if\r\n they will not suffer thee, then mayest thou leave thy life rather than thy\r\n calling, but so as one that doth not think himself anyways wronged. Only\r\n as one would say, Here is a smoke; I will out of it. And what a great\r\n matter is this! Now till some such thing force me out, I will continue\r\n free; neither shall any man hinder me to do what I will, and my will shall\r\n ever be by the proper nature of a reasonable and sociable creature,\r\n regulated and directed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0121\" id=\"link2H_4_0121\"\u003e\u003c/a\u003e\r\n XXIV. That rational essence by which the universe is governed, is for\r\n community and society; and therefore hath it both made the things that are\r\n worse, for the best, and hath allied and knit together those which are\r\n best, as it were in an harmony. Seest thou not how it hath sub-ordinated,\r\n and co-ordinated? and how it hath distributed unto everything according to\r\n its worth? and those which have the pre-eminency and superiority above\r\n all, hath it united together, into a mutual consent and agreement.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0122\" id=\"link2H_4_0122\"\u003e\u003c/a\u003e\r\n XXV. How hast thou carried thyself hitherto towards the Gods? towards\r\n thy parents? towards thy brethren? towards thy wife? towards thy children?\r\n towards thy masters? thy foster-fathers? thy friends? thy domestics? thy\r\n servants? Is it so with thee, that hitherto thou hast neither by word or\r\n deed wronged any of them? Remember withal through how many things thou\r\n hast already passed, and how many thou hast been able to endure; so that\r\n now the legend of thy life is full, and thy charge is accomplished. Again,\r\n how many truly good things have certainly by thee been discerned? how many\r\n pleasures, how many pains hast thou passed over with contempt? how many\r\n things eternally glorious hast thou despised? towards how many perverse\r\n unreasonable men hast thou carried thyself kindly, and discreetly?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0123\" id=\"link2H_4_0123\"\u003e\u003c/a\u003e\r\n XXVI. Why should imprudent unlearned souls trouble that which is\r\n both learned, and prudent? And which is that that is so? she that\r\n understandeth the beginning and the end, and hath the true knowledge of\r\n that rational essence, that passeth through all things subsisting, and\r\n through all ages being ever the same, disposing and dispensing as it were\r\n this universe by certain periods of time.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0124\" id=\"link2H_4_0124\"\u003e\u003c/a\u003e\r\n XXVII. Within a very little while, thou wilt be either ashes, or a\r\n sceletum; and a name perchance; and perchance, not so much as a name. And\r\n what is that but an empty sound, and a rebounding echo? Those things which\r\n in this life are dearest unto us, and of most account, they are in\r\n themselves but vain, putrid, contemptible. The most weighty and serious,\r\n if rightly esteemed, but as puppies, biting one another: or untoward\r\n children, now laughing and then crying. As for faith, and modesty, and\r\n justice, and truth, they long since, as one of the poets hath it, have\r\n abandoned this spacious earth, and retired themselves unto heaven. What is\r\n it then that doth keep thee here, if things sensible be so mutable and\r\n unsettled? and the senses so obscure, and so fallible? and our souls\r\n nothing but an exhalation of blood? and to be in credit among such, be but\r\n vanity? What is it that thou dost stay for? an extinction, or a\r\n translation; either of them with a propitious and contented mind. But\r\n still that time come, what will content thee? what else, but to worship\r\n and praise the Gods; and to do good unto men. To bear with them, and to\r\n forbear to do them any wrong. And for all external things belonging either\r\n to this thy wretched body, or life, to remember that they are neither\r\n thine, nor in thy power.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0125\" id=\"link2H_4_0125\"\u003e\u003c/a\u003e\r\n XXVIII. Thou mayest always speed, if thou wilt but make choice of the\r\n right way; if in the course both of thine opinions and actions, thou wilt\r\n observe a true method. These two things be common to the souls, as of God,\r\n so of men, and of every reasonable creature, first that in their own\r\n proper work they cannot be hindered by anything: and secondly, that their\r\n happiness doth consist in a disposition to, and in the practice of\r\n righteousness; and that in these their desire is terminated.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0126\" id=\"link2H_4_0126\"\u003e\u003c/a\u003e\r\n XXIX. If this neither be my wicked act, nor an act anyways depending\r\n from any wickedness of mine, and that by it the public is not hurt; what\r\n doth it concern me? And wherein can the public be hurt? For thou must not\r\n altogether be carried by conceit and common opinion: as for help thou must\r\n afford that unto them after thy best ability, and as occasion shall\r\n require, though they sustain damage, but in these middle or worldly\r\n things; but however do not thou conceive that they are truly hurt thereby:\r\n for that is not right. But as that old foster-father in the comedy, being\r\n now to take his leave doth with a great deal of ceremony, require his\r\n foster-child\u0027s rhombus, or rattle-top, remembering nevertheless that it is\r\n but a rhombus; so here also do thou likewise. For indeed what is all this\r\n pleading and public bawling for at the courts? O man, hast thou forgotten\r\n what those things are! yea but they are things that others much care for,\r\n and highly esteem of. Wilt thou therefore be a fool too? Once I was; let\r\n that suffice.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0127\" id=\"link2H_4_0127\"\u003e\u003c/a\u003e\r\n XXX. Let death surprise me when it will, and where it will, I may be\r\n \u0026#949;\u0026#8020;\u0026#956;\u0026#959;\u0026#953;\u0026#961;\u0026#959;\u0026#962;, or a happy man,\r\n nevertheless.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n For he is a happy man, who in his lifetime dealeth unto himself a happy\r\n lot and portion. A happy lot and portion is, good inclinations of the\r\n soul, good desires, good actions.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0128\" id=\"link2H_4_0128\"\u003e\u003c/a\u003e\r\n THE SIXTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0129\" id=\"link2H_4_0129\"\u003e\u003c/a\u003e\r\n I. The matter itself, of which the universe doth consist, is of itself\r\n very tractable and pliable. That rational essence that doth govern it,\r\n hath in itself no cause to do evil. It hath no evil in itself; neither can\r\n it do anything that is evil: neither can anything be hurt by it. And all\r\n things are done and determined according to its will and prescript.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0130\" id=\"link2H_4_0130\"\u003e\u003c/a\u003e\r\n II. Be it all one unto thee, whether half frozen or well warm; whether\r\n only slumbering, or after a full sleep; whether discommended or commended\r\n thou do thy duty: or whether dying or doing somewhat else; for that also\r\n \u0027to die,\u0027 must among the rest be reckoned as one of the duties and actions\r\n of our lives.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0131\" id=\"link2H_4_0131\"\u003e\u003c/a\u003e\r\n III. Look in, let not either the proper quality, or the true worth of\r\n anything pass thee, before thou hast fully apprehended it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0132\" id=\"link2H_4_0132\"\u003e\u003c/a\u003e\r\n IV. All substances come soon to their change, and either they shall\r\n be resolved by way of exhalation (if so be that all things shall be\r\n reunited into one substance), or as others maintain, they shall be\r\n scattered and dispersed. As for that Rational Essence by which all things\r\n are governed, as it best understandeth itself, both its own disposition,\r\n and what it doth, and what matter it hath to do with and accordingly doth\r\n all things; so we that do not, no wonder, if we wonder at many things, the\r\n reasons whereof we cannot comprehend.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0133\" id=\"link2H_4_0133\"\u003e\u003c/a\u003e\r\n V. The best kind of revenge is, not to become like unto them.\r\n \u003ca name=\"link2H_4_0134\" id=\"link2H_4_0134\"\u003e\u003c/a\u003e\r\n VI. Let this be thy only joy, and thy only comfort, from one sociable\r\n kind action without intermission to pass unto another, God being ever in\r\n thy mind.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0135\" id=\"link2H_4_0135\"\u003e\u003c/a\u003e\r\n VII. The rational commanding part, as it alone can stir up and turn\r\n itself; so it maketh both itself to be, and everything that happeneth, to\r\n appear unto itself, as it will itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0136\" id=\"link2H_4_0136\"\u003e\u003c/a\u003e\r\n VIII. According to the nature of the universe all things particular are\r\n determined, not according to any other nature, either about compassing and\r\n containing; or within, dispersed and contained; or without, depending.\r\n Either this universe is a mere confused mass, and an intricate context of\r\n things, which shall in time be scattered and dispersed again: or it is an\r\n union consisting of order, and administered by Providence. If the first,\r\n why should I desire to continue any longer in this fortuit confusion and\r\n commixtion? or why should I take care for anything else, but that as soon\r\n as may be I may be earth again? And why should I trouble myself any more\r\n whilst I seek to please the Gods? Whatsoever I do, dispersion is my end,\r\n and will come upon me whether I will or no. But if the latter be, then am\r\n not I religious in vain; then will I be quiet and patient, and put my\r\n trust in Him, who is the Governor of all.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0137\" id=\"link2H_4_0137\"\u003e\u003c/a\u003e\r\n IX. Whensoever by some present hard occurrences thou art constrained to\r\n be in some sort troubled and vexed, return unto thyself as soon as may be,\r\n and be not out of tune longer than thou must needs. For so shalt thou be\r\n the better able to keep thy part another time, and to maintain the\r\n harmony, if thou dost use thyself to this continually; once out, presently\r\n to have recourse unto it, and to begin again.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0138\" id=\"link2H_4_0138\"\u003e\u003c/a\u003e\r\n X. If it were that thou hadst at one time both a stepmother, and\r\n a natural mother living, thou wouldst honour and respect her also;\r\n nevertheless to thine own natural mother would thy refuge, and recourse be\r\n continually. So let the court and thy philosophy be unto thee. Have\r\n recourse unto it often, and comfort thyself in her, by whom it is that\r\n those other things are made tolerable unto thee, and thou also in those\r\n things not intolerable unto others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0139\" id=\"link2H_4_0139\"\u003e\u003c/a\u003e\r\n XI. How marvellous useful it is for a man to represent unto himself\r\n meats, and all such things that are for the mouth, under a right\r\n apprehension and imagination! as for example: This is the carcass of a\r\n fish; this of a bird; and this of a hog. And again more generally; This\r\n phalernum, this excellent highly commended wine, is but the bare juice of\r\n an ordinary grape. This purple robe, but sheep\u0027s hairs, dyed with the\r\n blood of a shellfish. So for coitus, it is but the attrition of an\r\n ordinary base entrail, and the excretion of a little vile snivel, with a\r\n certain kind of convulsion: according to Hippocrates his opinion. How\r\n excellent useful are these lively fancies and representations of things,\r\n thus penetrating and passing through the objects, to make their true\r\n nature known and apparent! This must thou use all thy life long, and upon\r\n all occasions: and then especially, when matters are apprehended as of\r\n great worth and respect, thy art and care must be to uncover them, and to\r\n behold their vileness, and to take away from them all those serious\r\n circumstances and expressions, under which they made so grave a show. For\r\n outward pomp and appearance is a great juggler; and then especially art\r\n thou most in danger to be beguiled by it, when (to a man\u0027s thinking) thou\r\n most seemest to be employed about matters of moment.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0140\" id=\"link2H_4_0140\"\u003e\u003c/a\u003e\r\n XII. See what Crates pronounceth concerning Xenocrates himself.\r\n \u003ca name=\"link2H_4_0141\" id=\"link2H_4_0141\"\u003e\u003c/a\u003e\r\n XIII. Those things which the common sort of people do admire, are most\r\n of them such things as are very general, and may be comprehended under\r\n things merely natural, or naturally affected and qualified: as stones,\r\n wood, figs, vines, olives. Those that be admired by them that are more\r\n moderate and restrained, are comprehended under things animated: as flocks\r\n and herds. Those that are yet more gentle and curious, their admiration is\r\n commonly confined to reasonable creatures only; not in general as they are\r\n reasonable, but as they are capable of art, or of some craft and subtile\r\n invention: or perchance barely to reasonable creatures; as they that\r\n delight in the possession of many slaves. But he that honours a reasonable\r\n soul in general, as it is reasonable and naturally sociable, doth little\r\n regard anything else: and above all things is careful to preserve his own,\r\n in the continual habit and exercise both of reason and sociableness: and\r\n thereby doth co-operate with him, of whose nature he doth also\r\n participate; God.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0142\" id=\"link2H_4_0142\"\u003e\u003c/a\u003e\r\n XIV. Some things hasten to be, and others to be no more. And even\r\n whatsoever now is, some part thereof hath already perished. Perpetual\r\n fluxes and alterations renew the world, as the perpetual course of time\r\n doth make the age of the world (of itself infinite) to appear always fresh\r\n and new. In such a flux and course of all things, what of these things\r\n that hasten so fast away should any man regard, since among all there is\r\n not any that a man may fasten and fix upon? as if a man would settle his\r\n affection upon some ordinary sparrow living by him, who is no sooner seen,\r\n than out of sight. For we must not think otherwise of our lives, than as a\r\n mere exhalation of blood, or of an ordinary respiration of air. For what\r\n in our common apprehension is, to breathe in the air and to breathe it out\r\n again, which we do daily: so much is it and no more, at once to breathe\r\n out all thy respirative faculty into that common air from whence but\r\n lately (as being but from yesterday, and to-day), thou didst first breathe\r\n it in, and with it, life.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0143\" id=\"link2H_4_0143\"\u003e\u003c/a\u003e\r\n XV. Not vegetative spiration, it is not surely (which plants have) that\r\n in this life should be so dear unto us; nor sensitive respiration, the\r\n proper life of beasts, both tame and wild; nor this our imaginative\r\n faculty; nor that we are subject to be led and carried up and down by the\r\n strength of our sensual appetites; or that we can gather, and live\r\n together; or that we can feed: for that in effect is no better, than that\r\n we can void the excrements of our food. What is it then that should be\r\n dear unto us? to hear a clattering noise? if not that, then neither to be\r\n applauded by the tongues of men. For the praises of many tongues, is in\r\n effect no better than the clattering of so many tongues. If then neither\r\n applause, what is there remaining that should be dear unto thee? This I\r\n think: that in all thy motions and actions thou be moved, and restrained\r\n according to thine own true natural constitution and Construction only.\r\n And to this even ordinary arts and professions do lead us. For it is that\r\n which every art doth aim at, that whatsoever it is, that is by art\r\n effected and prepared, may be fit for that work that it is prepared for.\r\n This is the end that he that dresseth the vine, and he that takes upon him\r\n either to tame colts, or to train up dogs, doth aim at. What else doth the\r\n education of children, and all learned professions tend unto? Certainly\r\n then it is that, which should be dear unto us also. If in this particular\r\n it go well with thee, care not for the obtaining of other things. But is\r\n it so, that thou canst not but respect other things also? Then canst not\r\n thou truly be free? then canst thou not have self-content: then wilt thou\r\n ever be subject to passions. For it is not possible, but that thou must be\r\n envious, and jealous, and suspicious of them whom thou knowest can bereave\r\n thee of such things; and again, a secret underminer of them, whom thou\r\n seest in present possession of that which is dear unto thee. To be short,\r\n he must of necessity be full of confusion within himself, and often accuse\r\n the Gods, whosoever stands in need of these things. But if thou shalt\r\n honour and respect thy mind only, that will make thee acceptable towards\r\n thyself, towards thy friends very tractable; and conformable and\r\n concordant with the Gods; that is, accepting with praises whatsoever they\r\n shall think good to appoint and allot unto thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0144\" id=\"link2H_4_0144\"\u003e\u003c/a\u003e\r\n XVI. Under, above, and about, are the motions of the elements; but\r\n the motion of virtue, is none of those motions, but is somewhat more\r\n excellent and divine. Whose way (to speed and prosper in it) must be\r\n through a way, that is not easily comprehended.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0145\" id=\"link2H_4_0145\"\u003e\u003c/a\u003e\r\n XVII. Who can choose but wonder at them? They will not speak well of\r\n them that are at the same time with them, and live with them; yet they\r\n themselves are very ambitious, that they that shall follow, whom they have\r\n never seen, nor shall ever see, should speak well of them. As if a man\r\n should grieve that he hath not been commended by them, that lived before\r\n him.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0146\" id=\"link2H_4_0146\"\u003e\u003c/a\u003e\r\n XVIII. Do not ever conceive anything impossible to man, which by thee\r\n cannot, or not without much difficulty be effected; but whatsoever in\r\n general thou canst Conceive possible and proper unto any man, think that\r\n very possible unto thee also.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0147\" id=\"link2H_4_0147\"\u003e\u003c/a\u003e\r\n XIX. Suppose that at the palestra somebody hath all to-torn thee with\r\n his nails, and hath broken thy head. Well, thou art wounded. Yet thou dost\r\n not exclaim; thou art not offended with him. Thou dost not suspect him for\r\n it afterwards, as one that watcheth to do thee a mischief. Yea even then,\r\n though thou dost thy best to save thyself from him, yet not from him as an\r\n enemy. It is not by way of any suspicious indignation, but by way of\r\n gentle and friendly declination. Keep the same mind and disposition in\r\n other parts of thy life also. For many things there be, which we must\r\n conceit and apprehend, as though we had had to do with an antagonist at\r\n the palestra. For as I said, it is very possible for us to avoid and\r\n decline, though we neither suspect, nor hate.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0148\" id=\"link2H_4_0148\"\u003e\u003c/a\u003e\r\n XX. If anybody shall reprove me, and shall make it apparent unto me,\r\n that in any either opinion or action of mine I do err, I will most gladly\r\n retract. For it is the truth that I seek after, by which I am sure that\r\n never any man was hurt; and as sure, that he is hurt that continueth in\r\n any error, or ignorance whatsoever.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0149\" id=\"link2H_4_0149\"\u003e\u003c/a\u003e\r\n XXI. I for my part will do what belongs unto me; as for other things,\r\n whether things unsensible or things irrational; or if rational, yet\r\n deceived and ignorant of the true way, they shall not trouble or distract\r\n me. For as for those creatures which are not endued with reason and all\r\n other things and-matters of the world whatsoever I freely, and generously,\r\n as one endued with reason, of things that have none, make use of them. And\r\n as for men, towards them as naturally partakers of the same reason, my\r\n care is to carry myself sociably. But whatsoever it is that thou art\r\n about, remember to call upon the Gods. And as for the time how long thou\r\n shalt live to do these things, let it be altogether indifferent unto thee,\r\n for even three such hours are sufficient.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0150\" id=\"link2H_4_0150\"\u003e\u003c/a\u003e\r\n XXII. Alexander of Macedon, and he that dressed his mules, when once\r\n dead both came to one. For either they were both resumed into those\r\n original rational essences from whence all things in the world are\r\n propagated; or both after one fashion were scattered into atoms.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0151\" id=\"link2H_4_0151\"\u003e\u003c/a\u003e\r\n XXIII Consider how many different things, whether they concern our\r\n bodies, or our souls, in a moment of time come to pass in every one of us,\r\n and so thou wilt not wonder if many more things or rather all things that\r\n are done, can at one time subsist, and coexist in that both one and\r\n general, which we call the world.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0152\" id=\"link2H_4_0152\"\u003e\u003c/a\u003e\r\n XXIV. if any should put this question unto thee, how this word Antoninus\r\n is written, wouldst thou not presently fix thine intention upon it, and\r\n utter out in order every letter of it? And if any shall begin to gainsay\r\n thee, and quarrel with thee about it; wilt thou quarrel with him again, or\r\n rather go on meekly as thou hast begun, until thou hast numbered out every\r\n letter? Here then likewise remember, that every duty that belongs unto a\r\n man doth consist of some certain letters or numbers as it were, to which\r\n without any noise or tumult keeping thyself thou must orderly proceed to\r\n thy proposed end, forbearing to quarrel with him that would quarrel and\r\n fall out with thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0153\" id=\"link2H_4_0153\"\u003e\u003c/a\u003e\r\n XXV. Is it not a cruel thing to forbid men to affect those things, which\r\n they conceive to agree best with their own natures, and to tend most to\r\n their own proper good and behoof? But thou after a sort deniest them this\r\n liberty, as often as thou art angry with them for their sins. For surely\r\n they are led unto those sins whatsoever they be, as to their proper good\r\n and commodity. But it is not so (thou wilt object perchance). Thou\r\n therefore teach them better, and make it appear unto them: but be not thou\r\n angry with them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0154\" id=\"link2H_4_0154\"\u003e\u003c/a\u003e\r\n XXVI. Death is a cessation from the impression of the senses, the\r\n tyranny of the passions, the errors of the mind, and the servitude of the\r\n body.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0155\" id=\"link2H_4_0155\"\u003e\u003c/a\u003e\r\n XXVII. If in this kind of life thy body be able to hold out, it is a\r\n shame that thy soul should faint first, and give over, take heed, lest of\r\n a philosopher thou become a mere Cæsar in time, and receive a new\r\n tincture from the court. For it may happen if thou dost not take heed.\r\n Keep thyself therefore, truly simple, good, sincere, grave, free from all\r\n ostentation, a lover of that which is just, religious, kind,\r\n tender-hearted, strong and vigorous to undergo anything that becomes thee.\r\n Endeavour to continue such, as philosophy (hadst thou wholly and\r\n constantly applied thyself unto it) would have made, and secured thee.\r\n Worship the Gods, procure the welfare of men, this life is short.\r\n Charitable actions, and a holy disposition, is the only fruit of this\r\n earthly life.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0156\" id=\"link2H_4_0156\"\u003e\u003c/a\u003e\r\n XXVIII. Do all things as becometh the disciple of Antoninus Pius.\r\n Remember his resolute constancy in things that were done by him according\r\n to reason, his equability in all things, his sanctity; the cheerfulness of\r\n his countenance, his sweetness, and how free he was from all vainglory;\r\n how careful to come to the true and exact knowledge of matters in hand,\r\n and how he would by no means give over till he did fully, and plainly\r\n understand the whole state of the business; and how patiently, and without\r\n any contestation he would bear with them, that did unjustly condemn him:\r\n how he would never be over-hasty in anything, nor give ear to slanders and\r\n false accusations, but examine and observe with best diligence the several\r\n actions and dispositions of men. Again, how he was no backbiter, nor\r\n easily frightened, nor suspicious, and in his language free from all\r\n affectation and curiosity: and how easily he would content himself with\r\n few things, as lodging, bedding, clothing, and ordinary nourishment, and\r\n attendance. How able to endure labour, how patient; able through his spare\r\n diet to continue from morning to evening without any necessity of\r\n withdrawing before his accustomed hours to the necessities of nature: his\r\n uniformity and constancy in matter of friendship. How he would bear with\r\n them that with all boldness and liberty opposed his opinions; and even\r\n rejoice if any man could better advise him: and lastly, how religious he\r\n was without superstition. All these things of him remember, that\r\n whensoever thy last hour shall come upon thee, it may find thee, as it did\r\n him, ready for it in the possession of a good conscience.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0157\" id=\"link2H_4_0157\"\u003e\u003c/a\u003e\r\n XXIX. Stir up thy mind, and recall thy wits again from thy natural\r\n dreams, and visions, and when thou art perfectly awoken, and canst\r\n perceive that they were but dreams that troubled thee, as one newly\r\n awakened out of another kind of sleep look upon these worldly things with\r\n the same mind as thou didst upon those, that thou sawest in thy sleep.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0158\" id=\"link2H_4_0158\"\u003e\u003c/a\u003e\r\n XXX. I consist of body and soul. Unto my body all things are\r\n indifferent, for of itself it cannot affect one thing more than another\r\n with apprehension of any difference; as for my mind, all things which are\r\n not within the verge of her own operation, are indifferent unto her, and\r\n for her own operations, those altogether depend of her; neither does she\r\n busy herself about any, but those that are present; for as for future and\r\n past operations, those also are now at this present indifferent unto her.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0159\" id=\"link2H_4_0159\"\u003e\u003c/a\u003e\r\n XXXI. As long as the foot doth that which belongeth unto it to do, and\r\n the hand that which belongs unto it, their labour, whatsoever it be, is\r\n not unnatural. So a man as long as he doth that which is proper unto a\r\n man, his labour cannot be against nature; and if it be not against nature,\r\n then neither is it hurtful unto him. But if it were so that happiness did\r\n consist in pleasure: how came notorious robbers, impure abominable livers,\r\n parricides, and tyrants, in so large a measure to have their part of\r\n pleasures?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0160\" id=\"link2H_4_0160\"\u003e\u003c/a\u003e\r\n XXXII. Dost thou not see, how even those that profess mechanic arts,\r\n though in some respect they be no better than mere idiots, yet they stick\r\n close to the course of their trade, neither can they find in their heart\r\n to decline from it: and is it not a grievous thing that an architect, or a\r\n physician shall respect the course and mysteries of their profession, more\r\n than a man the proper course and condition of his own nature, reason,\r\n which is common to him and to the Gods?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0161\" id=\"link2H_4_0161\"\u003e\u003c/a\u003e\r\n XXXIII. Asia, Europe; what are they, but as corners of the whole world;\r\n of which the whole sea, is but as one drop; and the great Mount Athos, but\r\n as a clod, as all present time is but as one point of eternity. All, petty\r\n things; all things that are soon altered, soon perished. And all things\r\n come from one beginning; either all severally and particularly deliberated\r\n and resolved upon, by the general ruler and governor of all; or all by\r\n necessary consequence. So that the dreadful hiatus of a gaping lion, and\r\n all poison, and all hurtful things, are but (as the thorn and the mire)\r\n the necessary consequences of goodly fair things. Think not of these\r\n therefore, as things contrary to those which thou dost much honour, and\r\n respect; but consider in thy mind the true fountain of all.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0162\" id=\"link2H_4_0162\"\u003e\u003c/a\u003e\r\n XXXIV He that seeth the things that are now, hath Seen all that either\r\n was ever, or ever shall be, for all things are of one kind; and all like\r\n one unto another. Meditate often upon the connection of all things in the\r\n world; and upon the mutual relation that they have one unto another. For\r\n all things are after a sort folded and involved one within another, and by\r\n these means all agree well together. For one thing is consequent unto\r\n another, by local motion, by natural conspiration and agreement, and by\r\n substantial union, or, reduction of all substances into one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0163\" id=\"link2H_4_0163\"\u003e\u003c/a\u003e\r\n XXXV. Fit and accommodate thyself to that estate and to those\r\n occurrences, which by the destinies have been annexed unto thee; and love\r\n those men whom thy fate it is to live with; but love them truly. An\r\n instrument, a tool, an utensil, whatsoever it be, if it be fit for the\r\n purpose it was made for, it is as it should be though he perchance that\r\n made and fitted it, be out of sight and gone. But in things natural, that\r\n power which hath framed and fitted them, is and abideth within them still:\r\n for which reason she ought also the more to be respected, and we are the\r\n more obliged (if we may live and pass our time according to her purpose\r\n and intention) to think that all is well with us, and according to our own\r\n minds. After this manner also, and in this respect it is, that he that is\r\n all in all doth enjoy his happiness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0164\" id=\"link2H_4_0164\"\u003e\u003c/a\u003e\r\n XXXVI. What things soever are not within the proper power and\r\n jurisdiction of thine own will either to compass or avoid, if thou shalt\r\n propose unto thyself any of those things as either good, or evil; it must\r\n needs be that according as thou shalt either fall into that which thou\r\n dost think evil, or miss of that which thou dost think good, so wilt thou\r\n be ready both to complain of the Gods, and to hate those men, who either\r\n shall be so indeed, or shall by thee be suspected as the cause either of\r\n thy missing of the one, or falling into the other. And indeed we must\r\n needs commit many evils, if we incline to any of these things, more or\r\n less, with an opinion of any difference. But if we mind and fancy those\r\n things only, as good and bad, which wholly depend of our own wills, there\r\n is no more occasion why we should either murmur against the Gods, or be at\r\n enmity with any man.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0165\" id=\"link2H_4_0165\"\u003e\u003c/a\u003e\r\n XXXVII. We all work to one effect, some willingly, and with a rational\r\n apprehension of what we do: others without any such knowledge. As I think\r\n Heraclitus in a place speaketh of them that sleep, that even they do work\r\n in their kind, and do confer to the general operations of the world. One\r\n man therefore doth co-operate after one sort, and another after another\r\n sort; but even he that doth murmur, and to his power doth resist and\r\n hinder; even he as much as any doth co-operate. For of such also did the\r\n world stand in need. Now do thou consider among which of these thou wilt\r\n rank thyself. For as for him who is the Administrator of all, he will make\r\n good use of thee whether thou wilt or no, and make thee (as a part and\r\n member of the whole) so to co-operate with him, that whatsoever thou\r\n doest, shall turn to the furtherance of his own counsels, and resolutions.\r\n But be not thou for shame such a part of the whole, as that vile and\r\n ridiculous verse (which Chrysippus in a place doth mention) is a part of\r\n the comedy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0166\" id=\"link2H_4_0166\"\u003e\u003c/a\u003e\r\n XXXVIII. Doth either the sun take upon him to do that which belongs to\r\n the rain? or his son Aesculapius that, which unto the earth doth properly\r\n belong? How is it with every one of the stars in particular? Though they\r\n all differ one from another, and have their several charges and functions\r\n by themselves, do they not all nevertheless concur and co- operate to one\r\n end?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0167\" id=\"link2H_4_0167\"\u003e\u003c/a\u003e\r\n XXXIX. If so be that the Gods have deliberated in particular of those\r\n things that should happen unto me, I must stand to their deliberation, as\r\n discrete and wise. For that a God should be an imprudent God, is a thing\r\n hard even to conceive: and why should they resolve to do me hurt? for what\r\n profit either unto them or the universe (which they specially take care\r\n for) could arise from it? But if so be that they have not deliberated of\r\n me in particular, certainly they have of the whole in general, and those\r\n things which in consequence and coherence of this general deliberation\r\n happen unto me in particular, I am bound to embrace and accept of. But if\r\n so be that they have not deliberated at all (which indeed is very\r\n irreligious for any man to believe: for then let us neither sacrifice, nor\r\n pray, nor respect our oaths, neither let us any more use any of those\r\n things, which we persuaded of the presence and secret conversation of the\r\n Gods among us, daily use and practise:) but, I say, if so be that they\r\n have not indeed either in general, or particular deliberated of any of\r\n those things, that happen unto us in this world; yet God be thanked, that\r\n of those things that concern myself, it is lawful for me to deliberate\r\n myself, and all my deliberation is but concerning that which may be to me\r\n most profitable. Now that unto every one is most profitable, which is\r\n according to his own constitution and nature. And my nature is, to be\r\n rational in all my actions and as a good, and natural member of a city and\r\n commonwealth, towards my fellow members ever to be sociably and kindly\r\n disposed and affected. My city and country as I am Antoninus, is Rome; as\r\n a man, the whole world. Those things therefore that are expedient and\r\n profitable to those cities, are the only things that are good and\r\n expedient for me.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0168\" id=\"link2H_4_0168\"\u003e\u003c/a\u003e\r\n XL. Whatsoever in any kind doth happen to any one, is expedient to the\r\n whole. And thus much to content us might suffice, that it is expedient for\r\n the whole in general. But yet this also shalt thou generally perceive, if\r\n thou dost diligently take heed, that whatsoever doth happen to any one man\r\n or men…. And now I am content that the word expedient, should more\r\n generally be understood of those things which we otherwise call middle\r\n things, or things indifferent; as health, wealth, and the like.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0169\" id=\"link2H_4_0169\"\u003e\u003c/a\u003e\r\n XLI. As the ordinary shows of the theatre and of other such places,\r\n when thou art presented with them, affect thee; as the same things still\r\n seen, and in the same fashion, make the sight ingrateful and tedious; so\r\n must all the things that we see all our life long affect us. For all\r\n things, above and below, are still the same, and from the same causes.\r\n When then will there be an end?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0170\" id=\"link2H_4_0170\"\u003e\u003c/a\u003e\r\n XLII. Let the several deaths of men of all sorts, and of all sorts of\r\n professions, and of all sort of nations, be a perpetual object of thy\r\n thoughts,… so that thou mayst even come down to Philistio, Phœbus, and\r\n Origanion. Pass now to other generations. Thither shall we after many\r\n changes, where so many brave orators are; where so many grave\r\n philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of\r\n the old times; and then so many brave captains of the latter times; and so\r\n many kings. After all these, where Eudoxus, Hipparchus, Archimedes; where\r\n so many other sharp, generous, industrious, subtile, peremptory\r\n dispositions; and among others, even they, that have been the greatest\r\n scoffers and deriders of the frailty and brevity of this our human life;\r\n as Menippus, and others, as many as there have been such as he. Of all\r\n these consider, that they long since are all dead, and gone. And what do\r\n they suffer by it! Nay they that have not so much as a name remaining,\r\n what are they the worse for it? One thing there is, and that only, which\r\n is worth our while in this world, and ought by us much to be esteemed; and\r\n that is, according to truth and righteousness, meekly and lovingly to\r\n converse with false, and unrighteous men.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0171\" id=\"link2H_4_0171\"\u003e\u003c/a\u003e\r\n XLIII. When thou wilt comfort and cheer thyself, call to mind the\r\n several gifts and virtues of them, whom thou dost daily converse with; as\r\n for example, the industry of the one; the modesty of another; the\r\n liberality of a third; of another some other thing. For nothing can so\r\n much rejoice thee, as the resemblances and parallels of several virtues,\r\n visible and eminent in the dispositions of those who live with thee;\r\n especially when, all at once, as near as may be, they represent themselves\r\n unto thee. And therefore thou must have them always in a readiness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0172\" id=\"link2H_4_0172\"\u003e\u003c/a\u003e\r\n XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not\r\n three hundred rather? Just as much reason hast thou to grieve that thou\r\n must live but so many years, and not longer. For as for bulk and substance\r\n thou dost content thyself with that proportion of it that is allotted unto\r\n thee, so shouldst thou for time.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0173\" id=\"link2H_4_0173\"\u003e\u003c/a\u003e\r\n XLV. Let us do our best endeavours to persuade them; but however, if\r\n reason and justice lead thee to it, do it, though they be never so much\r\n against it. But if any shall by force withstand thee, and hinder thee in\r\n it, convert thy virtuous inclination from one object unto another, from\r\n justice to contented equanimity, and cheerful patience: so that what in\r\n the one is thy hindrance, thou mayst make use of it for the exercise of\r\n another virtue: and remember that it was with due exception, and\r\n reservation, that thou didst at first incline and desire. For thou didst\r\n not set thy mind upon things impossible. Upon what then? that all thy\r\n desires might ever be moderated with this due kind of reservation. And\r\n this thou hast, and mayst always obtain, whether the thing desired be in\r\n thy power or no. And what do I care for more, if that for which I was born\r\n and brought forth into the world (to rule all my desires with reason and\r\n discretion) may be?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0174\" id=\"link2H_4_0174\"\u003e\u003c/a\u003e\r\n XLVI. The ambitious supposeth another man\u0027s act, praise and applause, to\r\n be his own happiness; the voluptuous his own sense and feeling; but he\r\n that is wise, his own action.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0175\" id=\"link2H_4_0175\"\u003e\u003c/a\u003e\r\n XLVII. It is in thy power absolutely to exclude all manner of conceit\r\n and opinion, as concerning this matter; and by the same means, to exclude\r\n all grief and sorrow from thy soul. For as for the things and objects\r\n themselves, they of themselves have no such power, whereby to beget and\r\n force upon us any opinion at all.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0176\" id=\"link2H_4_0176\"\u003e\u003c/a\u003e\r\n XLVIII. Use thyself when any man speaks unto thee, so to hearken unto\r\n him, as that in the interim thou give not way to any other thoughts; that\r\n so thou mayst (as far as is possible) seem fixed and fastened to his very\r\n soul, whosoever he be that speaks unto thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0177\" id=\"link2H_4_0177\"\u003e\u003c/a\u003e\r\n XLIX. That which is not good for the bee-hive, cannot be good for the\r\n bee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0178\" id=\"link2H_4_0178\"\u003e\u003c/a\u003e\r\n L. Will either passengers, or patients, find fault and complain, either\r\n the one if they be well carried, or the others if well cured? Do they take\r\n care for any more than this; the one, that their shipmaster may bring them\r\n safe to land, and the other, that their physician may effect their\r\n recovery?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0179\" id=\"link2H_4_0179\"\u003e\u003c/a\u003e\r\n LI. How many of them who came into the world at the same time when I\r\n did, are already gone out of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0180\" id=\"link2H_4_0180\"\u003e\u003c/a\u003e\r\n LII. To them that are sick of the jaundice, honey seems bitter; and to\r\n them that are bitten by a mad dog, the water terrible; and to children, a\r\n little ball seems a fine thing. And why then should I be angry? or do I\r\n think that error and false opinion is less powerful to make men\r\n transgress, than either choler, being immoderate and excessive, to cause\r\n the jaundice; or poison, to cause rage?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0181\" id=\"link2H_4_0181\"\u003e\u003c/a\u003e\r\n LIII. No man can hinder thee to live as thy nature doth require. Nothing\r\n can happen unto thee, but what the common good of nature doth require.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0182\" id=\"link2H_4_0182\"\u003e\u003c/a\u003e\r\n LIV. What manner of men they be whom they seek to please, and what to\r\n get, and by what actions: how soon time will cover and bury all things,\r\n and how many it hath already buried!\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0183\" id=\"link2H_4_0183\"\u003e\u003c/a\u003e\r\n THE SEVENTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0184\" id=\"link2H_4_0184\"\u003e\u003c/a\u003e\r\n I. What is wickedness? It is that which many time and often thou hast\r\n already seen and known in the world. And so oft as anything doth happen\r\n that might otherwise trouble thee, let this memento presently come to thy\r\n mind, that it is that which thou hast already often Seen and known.\r\n Generally, above and below, thou shalt find but the same things. The very\r\n same things whereof ancient stories, middle age stories, and fresh stories\r\n are full whereof towns are full, and houses full. There is nothing that is\r\n new. All things that are, are both usual and of little continuance.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0185\" id=\"link2H_4_0185\"\u003e\u003c/a\u003e\r\n II. What fear is there that thy dogmata, or philosophical resolutions\r\n and conclusions, should become dead in thee, and lose their proper power\r\n and efficacy to make thee live happy, as long as those proper and\r\n correlative fancies, and representations of things on which they mutually\r\n depend (which continually to stir up and revive is in thy power,) are\r\n still kept fresh and alive? It is in my power concerning this thing that\r\n is happened, what soever it be, to conceit that which is right and true.\r\n If it be, why then am I troubled? Those things that are without my\r\n understanding, are nothing to it at all: and that is it only, which doth\r\n properly concern me. Be always in this mind, and thou wilt be right.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0186\" id=\"link2H_4_0186\"\u003e\u003c/a\u003e\r\n III. That which most men would think themselves most happy for, and\r\n would prefer before all things, if the Gods would grant it unto them after\r\n their deaths, thou mayst whilst thou livest grant unto thyself; to live\r\n again. See the things of the world again, as thou hast already seen them.\r\n For what is it else to live again? Public shows and solemnities with much\r\n pomp and vanity, stage plays, flocks and herds; conflicts and contentions:\r\n a bone thrown to a company of hungry curs; a bait for greedy fishes; the\r\n painfulness, and continual burden-bearing of wretched ants, the running to\r\n and fro of terrified mice: little puppets drawn up and down with wires and\r\n nerves: these be the objects of the world among all these thou must stand\r\n steadfast, meekly affected, and free from all manner of indignation; with\r\n this right ratiocination and apprehension; that as the worth is of those\r\n things which a man doth affect, so is in very deed every man\u0027s worth more\r\n or less.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0187\" id=\"link2H_4_0187\"\u003e\u003c/a\u003e\r\n IV. Word after word, every one by itself, must the things that are\r\n spoken be conceived and understood; and so the things that are done,\r\n purpose after purpose, every one by itself likewise. And as in matter of\r\n purposes and actions, we must presently see what is the proper use and\r\n relation of every one; so of words must we be as ready, to consider of\r\n every one what is the true meaning, and signification of it according to\r\n truth and nature, however it be taken in common use.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0188\" id=\"link2H_4_0188\"\u003e\u003c/a\u003e\r\n V. Is my reason, and understanding sufficient for this, or no? If it be\r\n sufficient, without any private applause, or public ostentation as of an\r\n instrument, which by nature I am provided of, I will make use of it for\r\n the work in hand, as of an instrument, which by nature I am provided of.\r\n if it be not, and that otherwise it belong not unto me particularly as a\r\n private duty, I will either give it over, and leave it to some other that\r\n can better effect it: or I will endeavour it; but with the help of some\r\n other, who with the joint help of my reason, is able to bring somewhat to\r\n pass, that will now be seasonable and useful for the common good. For\r\n whatsoever I do either by myself, or with some other, the only thing that\r\n I must intend, is, that it be good and expedient for the public. For as\r\n for praise, consider how many who once were much commended, are now\r\n already quite forgotten, yea they that commended them, how even they\r\n themselves are long since dead and gone. Be not therefore ashamed,\r\n whensoever thou must use the help of others. For whatsoever it be that\r\n lieth upon thee to effect, thou must propose it unto thyself, as the\r\n scaling of walls is unto a soldier. And what if thou through either\r\n lameness or some other impediment art not able to reach unto the top of\r\n the battlements alone, which with the help of another thou mayst; wilt\r\n thou therefore give it over, or go about it with less courage and\r\n alacrity, because thou canst not effect it all alone?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0189\" id=\"link2H_4_0189\"\u003e\u003c/a\u003e\r\n VI. Let not things future trouble thee. For if necessity so require that\r\n they come to pass, thou shalt (whensoever that is) be provided for them\r\n with the same reason, by which whatsoever is now present, is made both\r\n tolerable and acceptable unto thee. All things are linked and knitted\r\n together, and the knot is sacred, neither is there anything in the world,\r\n that is not kind and natural in regard of any other thing, or, that hath\r\n not some kind of reference and natural correspondence with whatsoever is\r\n in the world besides. For all things are ranked together, and by that\r\n decency of its due place and order that each particular doth observe,\r\n they all concur together to the making of one and the same\r\n \u0026#954;\u0026#8057;\u0026#963;\u0026#956;\u0026#959;\u0026#962; or world: as if you said, a comely\r\n piece, or an orderly composition. For all things throughout, there is but\r\n one and the same order; and through all things, one and the same God, the\r\n same substance and the same law. There is one common reason, and one\r\n common truth, that belongs unto all reasonable creatures, for neither is\r\n there save one perfection of all creatures that are of the same kind, and\r\n partakers of the same reason.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0190\" id=\"link2H_4_0190\"\u003e\u003c/a\u003e\r\n VII. Whatsoever is material, doth soon vanish away into the common\r\n substance of the whole; and whatsoever is formal, or, whatsoever doth\r\n animate that which is material, is soon resumed into the common reason of\r\n the whole; and the fame and memory of anything, is soon swallowed up by\r\n the general age and duration of the whole.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0191\" id=\"link2H_4_0191\"\u003e\u003c/a\u003e\r\n VIII. To a reasonable creature, the same action is both according\r\n to nature, and according to reason.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0192\" id=\"link2H_4_0192\"\u003e\u003c/a\u003e\r\n IX. Straight of itself, not made straight.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0193\" id=\"link2H_4_0193\"\u003e\u003c/a\u003e\r\n X. As several members in one body united, so are reasonable creatures in\r\n a body divided and dispersed, all made and prepared for one common\r\n operation. And this thou shalt apprehend the better, if thou shalt use\r\n thyself often to say to thyself, I am \u0026#956;\u0026#8051;\u0026#955;\u0026#959;\u0026#962;, or\r\n a member of the mass and body of reasonable substances. But if thou shalt\r\n say I am \u0026#956;\u0026#8051;\u0026#961;\u0026#959;\u0026#962;, or a part, thou dost not yet\r\n love men from thy heart. The joy that thou takest in the exercise of\r\n bounty, is not yet grounded upon a due ratiocination and right\r\n apprehension of the nature of things. Thou dost exercise it as yet upon\r\n this ground barely, as a thing convenient and fitting; not, as doing good\r\n to thyself, when thou dost good unto others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0194\" id=\"link2H_4_0194\"\u003e\u003c/a\u003e\r\n XI. Of things that are external, happen what will to that which can\r\n suffer by external accidents. Those things that suffer let them complain\r\n themselves, if they will; as for me, as long as I conceive no such thing,\r\n that that which is happened is evil, I have no hurt; and it is in my power\r\n not to conceive any such thing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0195\" id=\"link2H_4_0195\"\u003e\u003c/a\u003e\r\n XII. Whatsoever any man either doth or saith, thou must be good; not for\r\n any man\u0027s sake, but for thine own nature\u0027s sake; as if either gold, or the\r\n emerald, or purple, should ever be saying to themselves, Whatsoever any\r\n man either doth or saith, I must still be an emerald, and I must keep my\r\n colour.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0196\" id=\"link2H_4_0196\"\u003e\u003c/a\u003e\r\n XIII. This may ever be my comfort and security: my understanding, that\r\n ruleth over all, will not of itself bring trouble and vexation upon\r\n itself. This I say; it will not put itself in any fear, it will not lead\r\n itself into any concupiscence. If it be in the power of any other to\r\n compel it to fear, or to grieve, it is free for him to use his power. But\r\n sure if itself do not of itself, through some false opinion or supposition\r\n incline itself to any such disposition; there is no fear. For as for the\r\n body, why should I make the grief of my body, to be the grief of my mind?\r\n If that itself can either fear or complain, let it. But as for the soul,\r\n which indeed, can only be truly sensible of either fear or grief; to which\r\n only it belongs according to its different imaginations and opinions, to\r\n admit of either of these, or of their contraries; thou mayst look to that\r\n thyself, that it suffer nothing. Induce her not to any such opinion or\r\n persuasion. The understanding is of itself sufficient unto itself, and\r\n needs not (if itself doth not bring itself to need) any other thing\r\n besides itself, and by consequent as it needs nothing, so neither can it\r\n be troubled or hindered by anything, if itself doth not trouble and hinder\r\n itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0197\" id=\"link2H_4_0197\"\u003e\u003c/a\u003e\r\n XIV. What is\r\n \u0026#949;\u0026#8016;\u0026#948;\u0026#945;\u0026#953;\u0026#956;\u0026#959;\u0026#957;\u0026#8055;\u0026#945;, or\r\n happiness: but \u0026#7936;\u0026#947;\u0026#945;\u0026#952;\u0026#8056;\u0026#962;\r\n \u0026#948;\u0026#945;\u0026#8055;\u0026#956;\u0026#969;\u0026#957;, or, a good dæmon, or spirit? What\r\n then dost thou do here, O opinion? By the Gods I adjure thee, that thou\r\n get thee gone, as thou earnest: for I need thee not. Thou earnest indeed\r\n unto me according to thy ancient wonted manner. It is that, that all men\r\n have ever been subject unto. That thou camest therefore I am not angry\r\n with thee, only begone, now that I have found thee what thou art.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0198\" id=\"link2H_4_0198\"\u003e\u003c/a\u003e\r\n XV. Is any man so foolish as to fear change, to which all things that\r\n once were not owe their being? And what is it, that is more pleasing and\r\n more familiar to the nature of the universe? How couldst thou thyself use\r\n thy ordinary hot baths, should not the wood that heateth them first be\r\n changed? How couldst thou receive any nourishment from those things that\r\n thou hast eaten, if they should not be changed? Can anything else almost\r\n (that is useful and profitable) be brought to pass without change? How\r\n then dost not thou perceive, that for thee also, by death, to come to\r\n change, is a thing of the very same nature, and as necessary for the\r\n nature of the universe?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0199\" id=\"link2H_4_0199\"\u003e\u003c/a\u003e\r\n XVI. Through the substance of the universe, as through a torrent pass\r\n all particular bodies, being all of the same nature, and all joint workers\r\n with the universe itself as in one of our bodies so many members among\r\n themselves. How many such as Chrysippus, how many such as Socrates, how\r\n many such as Epictetus, hath the age of the world long since swallowed up\r\n and devoured? Let this, be it either men or businesses, that thou hast\r\n occasion to think of, to the end that thy thoughts be not distracted and\r\n thy mind too earnestly set upon anything, upon every such occasion\r\n presently come to thy mind. Of all my thoughts and cares, one only thing\r\n shall be the object, that I myself do nothing which to the proper\r\n constitution of man, (either in regard of the thing itself, or in regard\r\n of the manner, or of the time of doing,) is contrary. The time when thou\r\n shalt have forgotten all things, is at hand. And that time also is at\r\n hand, when thou thyself shalt be forgotten by all. Whilst thou art, apply\r\n thyself to that especially which unto man as he is a mart, is most proper\r\n and agreeable, and that is, for a man even to love them that transgress\r\n against him. This shall be, if at the same time that any such thing doth\r\n happen, thou call to mind, that they are thy kinsmen; that it is through\r\n ignorance and against their wills that they sin; and that within a very\r\n short while after, both thou and he shall be no more. But above all\r\n things, that he hath not done thee any hurt; for that by him thy mind and\r\n understanding is not made worse or more vile than it was before.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0200\" id=\"link2H_4_0200\"\u003e\u003c/a\u003e\r\n XVII. The nature of the universe, of the common substance of all things\r\n as it were of so much wax hath now perchance formed a horse; and then,\r\n destroying that figure, hath new tempered and fashioned the matter of it\r\n into the form and substance of a tree: then that again into the form and\r\n substance of a man: and then that again into some other. Now every one of\r\n these doth subsist but for a very little while. As for dissolution, if it\r\n be no grievous thing to the chest or trunk, to be joined together; why\r\n should it be more grievous to be put asunder?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0201\" id=\"link2H_4_0201\"\u003e\u003c/a\u003e\r\n XVIII. An angry countenance is much against nature, and it is oftentimes\r\n the proper countenance of them that are at the point of death. But were it\r\n so, that all anger and passion were so thoroughly quenched in thee, that\r\n it were altogether impossible to kindle it any more, yet herein must not\r\n thou rest satisfied, but further endeavour by good consequence of true\r\n ratiocination, perfectly to conceive and understand, that all anger and\r\n passion is against reason. For if thou shalt not be sensible of thine\r\n innocence; if that also shall be gone from thee, the comfort of a good\r\n conscience, that thou doest all things according to reason: what shouldest\r\n thou live any longer for? All things that now thou seest, are but for a\r\n moment. That nature, by which all things in the world are administered,\r\n will soon bring change and alteration upon them, and then of their\r\n substances make other things like unto them: and then soon after others\r\n again of the matter and substance of these: that so by these means, the\r\n world may still appear fresh and new.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0202\" id=\"link2H_4_0202\"\u003e\u003c/a\u003e\r\n XIX. Whensoever any man doth trespass against other, presently consider\r\n with thyself what it was that he did suppose to be good, what to be evil,\r\n when he did trespass. For this when thou knowest, thou wilt pity him thou\r\n wilt have no occasion either to wonder, or to be angry. For either thou\r\n thyself dust yet live in that error and ignorance, as that thou dust\r\n suppose either that very thing that he doth, or some other like worldly\r\n thing, to be good; and so thou art bound to pardon him if he have done\r\n that which thou in the like case wouldst have done thyself. Or if so be\r\n that thou dost not any more suppose the same things to be good or evil,\r\n that he doth; how canst thou but be gentle unto him that is in an error?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0203\" id=\"link2H_4_0203\"\u003e\u003c/a\u003e\r\n XX. Fancy not to thyself things future, as though they were present\r\n but of those that are present, take some aside, that thou takest most\r\n benefit of, and consider of them particularly, how wonderfully thou\r\n wouldst want them, if they were not present. But take heed withal, lest\r\n that whilst thou dust settle thy contentment in things present, thou grow\r\n in time so to overprize them, as that the want of them (whensoever it\r\n shall so fall out) should be a trouble and a vexation unto thee. Wind up\r\n thyself into thyself. Such is the nature of thy reasonable commanding\r\n part, as that if it exercise justice, and have by that means tranquillity\r\n within itself, it doth rest fully satisfied with itself without any other\r\n thing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0204\" id=\"link2H_4_0204\"\u003e\u003c/a\u003e\r\n XXI. Wipe off all opinion stay the force and violence of unreasonable\r\n lusts and affections: circumscribe the present time examine whatsoever it\r\n be that is happened, either to thyself or to another: divide all present\r\n objects, either in that which is formal or material think of the last\r\n hour. That which thy neighbour hath committed, where the guilt of it\r\n lieth, there let it rest. Examine in order whatsoever is spoken. Let thy\r\n mind penetrate both into the effects, and into the causes. Rejoice thyself\r\n with true simplicity, and modesty; and that all middle things between\r\n virtue and vice are indifferent unto thee. Finally, love mankind; obey\r\n God.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0205\" id=\"link2H_4_0205\"\u003e\u003c/a\u003e\r\n XXII. All things (saith he) are by certain order and appointment. And\r\n what if the elements only.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n It will suffice to remember, that all things in general are by certain\r\n order and appointment: or if it be but few. And as concerning death, that\r\n either dispersion, or the atoms, or annihilation, or extinction, or\r\n translation will ensue. And as concerning pain, that that which is\r\n intolerable is soon ended by death; and that which holds long must needs\r\n be tolerable; and that the mind in the meantime (which is all in all) may\r\n by way of interclusion, or interception, by stopping all manner of\r\n commerce and sympathy with the body, still retain its own tranquillity.\r\n Thy understanding is not made worse by it. As for those parts that suffer,\r\n let them, if they can, declare their grief themselves. As for praise and\r\n commendation, view their mind and understanding, what estate they are in;\r\n what kind of things they fly, and what things they seek after: and that as\r\n in the seaside, whatsoever was before to be seen, is by the continual\r\n succession of new heaps of sand cast up one upon another, soon hid and\r\n covered; so in this life, all former things by those which immediately\r\n succeed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0206\" id=\"link2H_4_0206\"\u003e\u003c/a\u003e\r\n XXIII. Out of Plato. \u0027He then whose mind is endowed with true\r\n magnanimity, who hath accustomed himself to the contemplation both of all\r\n times, and of all things in general; can this mortal life (thinkest thou)\r\n seem any great matter unto him? It is not possible, answered he. Then\r\n neither will such a one account death a grievous thing? By no means.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0207\" id=\"link2H_4_0207\"\u003e\u003c/a\u003e\r\n XXIV. Out of Antisthenes. \u0027It is a princely thing to do well, and to be\r\n ill-spoken of. It is a shameful thing that the face should be subject unto\r\n the mind, to be put into what shape it will, and to be dressed by it as it\r\n will; and that the mind should not bestow so much care upon herself, as to\r\n fashion herself, and to dress herself as best becometh her.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0208\" id=\"link2H_4_0208\"\u003e\u003c/a\u003e\r\n XXV. Out of several poets and comics. \u0027It will but little avail thee,\r\n to turn thine anger and indignation upon the things themselves that have\r\n fallen across unto thee. For as for them, they are not sensible of it,\r\n \u0026amp;c. Thou shalt but make thyself a laughing-stock; both unto the Gods\r\n and men, \u0026amp;c. Our life is reaped like a ripe ear of corn; one is yet\r\n standing and another is down, \u0026amp;c. But if so be that I and my children\r\n be neglected by the gods, there is some reason even for that, \u0026amp;c. As\r\n long as right and equity is of my side, \u0026amp;c. Not to lament with them,\r\n not to tremble, \u0026amp;c.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0209\" id=\"link2H_4_0209\"\u003e\u003c/a\u003e\r\n XXVI. Out of Plato. \u0027My answer, full of justice and equity, should be\r\n this: Thy speech is not right, O man! if thou supposest that he that is of\r\n any worth at all, should apprehend either life or death, as a matter of\r\n great hazard and danger; and should not make this rather his only care, to\r\n examine his own actions, whether just or unjust: whether actions of a\r\n good, or of a wicked man, \u0026amp;c. For thus in very truth stands the case,\r\n O ye men of Athens. What place or station soever a man either hath chosen\r\n to himself, judging it best for himself; or is by lawful authority put and\r\n settled in, therein do I think (all appearance of danger notwithstanding)\r\n that he should continue, as one who feareth neither death, nor anything\r\n else, so much as he feareth to commit anything that is vicious and\r\n shameful, \u0026amp;c. But, O noble sir, consider I pray, whether true\r\n generosity and true happiness, do not consist in somewhat else rather,\r\n than in the preservation either of our, or other men\u0027s lives. For it is\r\n not the part of a man that is a man indeed, to desire to live long or to\r\n make much of his life whilst he liveth: but rather (he that is such) will\r\n in these things wholly refer himself unto the Gods, and believing that\r\n which every woman can tell him, that no man can escape death; the only\r\n thing that he takes thought and care for is this, that what time he\r\n liveth, he may live as well and as virtuously as he can possibly, \u0026amp;c.\r\n To look about, and with the eyes to follow the course of the stars and\r\n planets as though thou wouldst run with them; and to mind perpetually the\r\n several changes of the elements one into another. For such fancies and\r\n imaginations, help much to purge away the dross and filth of this our\r\n earthly life,\u0027 \u0026amp;c. That also is a fine passage of Plato\u0027s, where he\r\n speaketh of worldly things in these words: \u0027Thou must also as from some\r\n higher place look down, as it were, upon the things of this world, as\r\n flocks, armies, husbandmen\u0027s labours, marriages, divorces, generations,\r\n deaths: the tumults of courts and places of judicatures; desert places;\r\n the several nations of barbarians, public festivals, mournings, fairs,\r\n markets.\u0027 How all things upon earth are pell-mell; and how miraculously\r\n things contrary one to another, concur to the beauty and perfection of\r\n this universe.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0210\" id=\"link2H_4_0210\"\u003e\u003c/a\u003e\r\n XXVII. To look back upon things of former ages, as upon the manifold\r\n changes and conversions of several monarchies and commonwealths. We may\r\n also foresee things future, for they shall all be of the same kind;\r\n neither is it possible that they should leave the tune, or break the\r\n concert that is now begun, as it were, by these things that are now done\r\n and brought to pass in the world. It comes all to one therefore, whether a\r\n man be a spectator of the things of this life but forty years, or whether\r\n he see them ten thousand years together: for what shall he see more? \u0027And\r\n as for those parts that came from the earth, they shall return unto the\r\n earth again; and those that came from heaven, they also shall return unto\r\n those heavenly places.\u0027 Whether it be a mere dissolution and unbinding of\r\n the manifold intricacies and entanglements of the confused atoms; or some\r\n such dispersion of the simple and incorruptible elements… \u0027With meats\r\n and drinks and divers charms, they seek to divert the channel, that they\r\n might not die. Yet must we needs endure that blast of wind that cometh\r\n from above, though we toil and labour never so much.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0211\" id=\"link2H_4_0211\"\u003e\u003c/a\u003e\r\n XXVIII. He hath a stronger body, and is a better wrestler than I. What\r\n then? Is he more bountiful? is he more modest? Doth he bear all adverse\r\n chances with more equanimity: or with his neighbour\u0027s offences with more\r\n meekness and gentleness than I?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0212\" id=\"link2H_4_0212\"\u003e\u003c/a\u003e\r\n XXIX. Where the matter may be effected agreeably to that reason, which\r\n both unto the Gods and men is common, there can be no just cause of grief\r\n or sorrow. For where the fruit and benefit of an action well begun and\r\n prosecuted according to the proper constitution of man may be reaped and\r\n obtained, or is sure and certain, it is against reason that any damage\r\n should there be suspected. In all places, and at all times, it is in thy\r\n power religiously to embrace whatsoever by God\u0027s appointment is happened\r\n unto thee, and justly to converse with those men, whom thou hast to do\r\n with, and accurately to examine every fancy that presents itself, that\r\n nothing may slip and steal in, before thou hast rightly apprehended the\r\n true nature of it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0213\" id=\"link2H_4_0213\"\u003e\u003c/a\u003e\r\n XXX. Look not about upon other men\u0027s minds and understandings; but look\r\n right on forwards whither nature, both that of the universe, in those\r\n things that happen unto thee; and thine in particular, in those things\r\n that are done by thee: doth lead, and direct thee. Now every one is bound\r\n to do that, which is consequent and agreeable to that end which by his\r\n true natural constitution he was ordained unto. As for all other things,\r\n they are ordained for the use of reasonable creatures: as in all things we\r\n see that that which is worse and inferior, is made for that which is\r\n better. Reasonable creatures, they are ordained one for another. That\r\n therefore which is chief in every man\u0027s constitution, is, that he intend\r\n the common good. The second is, that he yield not to any lusts and motions\r\n of the flesh. For it is the part and privilege of the reasonable and\r\n intellective faculty, that she can so bound herself, as that neither the\r\n sensitive, nor the appetitive faculties, may not anyways prevail upon her.\r\n For both these are brutish. And therefore over both she challengeth\r\n mastery, and cannot anyways endure, if in her right temper, to be subject\r\n unto either. And this indeed most justly. For by nature she was ordained\r\n to command all in the body. The third thing proper to man by his\r\n constitution, is, to avoid all rashness and precipitancy; and not to be\r\n subject to error. To these things then, let the mind apply herself and go\r\n straight on, without any distraction about other things, and she hath her\r\n end, and by consequent her happiness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0214\" id=\"link2H_4_0214\"\u003e\u003c/a\u003e\r\n XXXI. As one who had lived, and were now to die by right, whatsoever is\r\n yet remaining, bestow that wholly as a gracious overplus upon a virtuous\r\n life. Love and affect that only, whatsoever it be that happeneth, and is\r\n by the fates appointed unto thee. For what can be more reasonable? And as\r\n anything doth happen unto thee by way of cross, or calamity, call to mind\r\n presently and set before thine eyes, the examples of some other men, to\r\n whom the self-same thing did once happen likewise. Well, what did they?\r\n They grieved; they wondered; they complained. And where are they now? All\r\n dead and gone. Wilt thou also be like one of them? Or rather leaving to\r\n men of the world (whose life both in regard of themselves, and them that\r\n they converse with, is nothing but mere mutability; or men of as fickle\r\n minds, as fickle bodies; ever changing and soon changed themselves) let it\r\n be thine only care and study, how to make a right use of all such\r\n accidents. For there is good use to be made of them, and they will prove\r\n fit matter for thee to work upon, if it shall be both thy care and thy\r\n desire, that whatsoever thou doest, thou thyself mayst like and approve\r\n thyself for it. And both these, see, that thou remember well, according as\r\n the diversity of the matter of the action that thou art about shall\r\n require. Look within; within is the fountain of all good. Such a fountain,\r\n where springing waters can never fail, so thou dig still deeper and\r\n deeper.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0215\" id=\"link2H_4_0215\"\u003e\u003c/a\u003e\r\n XXXII. Thou must use thyself also to keep thy body fixed and steady;\r\n free from all loose fluctuant either motion, or posture. And as upon thy\r\n face and looks, thy mind hath easily power over them to keep them to that\r\n which is grave and decent; so let it challenge the same power over the\r\n whole body also. But so observe all things in this kind, as that it be\r\n without any manner of affectation.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0216\" id=\"link2H_4_0216\"\u003e\u003c/a\u003e\r\n XXXIII. The art of true living in this world is more like a wrestler\u0027s,\r\n than a dancer\u0027s practice. For in this they both agree, to teach a man\r\n whatsoever falls upon him, that he may be ready for it, and that nothing\r\n may cast him down.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0217\" id=\"link2H_4_0217\"\u003e\u003c/a\u003e\r\n XXXIV. Thou must continually ponder and consider with thyself, what\r\n manner of men they be, and for their minds and understandings what is\r\n their present estate, whose good word and testimony thou dost desire. For\r\n then neither wilt thou see cause to complain of them that offend against\r\n their wills; or find any want of their applause, if once thou dost but\r\n penetrate into the true force and ground both of their opinions, and of\r\n their desires. \u0027No soul (saith he) is willingly bereft of the truth,\u0027 and\r\n by consequent, neither of justice, or temperance, or kindness, and\r\n mildness; nor of anything that is of the same kind. It is most needful\r\n that thou shouldst always remember this. For so shalt thou be far more\r\n gentle and moderate towards all men.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0218\" id=\"link2H_4_0218\"\u003e\u003c/a\u003e\r\n XXXV. What pain soever thou art in, let this presently come to thy mind,\r\n that it is not a thing whereof thou needest to be ashamed, neither is it a\r\n thing whereby thy understanding, that hath the government of all, can be\r\n made worse. For neither in regard of the substance of it, nor in regard of\r\n the end of it (which is, to intend the common good) can it alter and\r\n corrupt it. This also of Epicurus mayst thou in most pains find some help\r\n of, that it is \u0027neither intolerable, nor eternal;\u0027 so thou keep thyself to\r\n the true bounds and limits of reason and give not way to opinion. This\r\n also thou must consider, that many things there be, which oftentimes\r\n unsensibly trouble and vex thee, as not armed against them with patience,\r\n because they go not ordinarily under the name of pains, which in very deed\r\n are of the same nature as pain; as to slumber unquietly, to suffer heat,\r\n to want appetite: when therefore any of these things make thee\r\n discontented, check thyself with these words: Now hath pain given thee the\r\n foil; thy courage hath failed thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0219\" id=\"link2H_4_0219\"\u003e\u003c/a\u003e\r\n XXXVI. Take heed lest at any time thou stand so affected, though towards\r\n unnatural evil men, as ordinary men are commonly one towards another.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0220\" id=\"link2H_4_0220\"\u003e\u003c/a\u003e\r\n XXXVII. How know we whether Socrates were so eminent indeed, and of so\r\n extraordinary a disposition? For that he died more gloriously, that he\r\n disputed with the Sophists more subtilty; that he watched in the frost\r\n more assiduously; that being commanded to fetch innocent Salaminius, he\r\n refused to do it more generously; all this will not serve. Nor that he\r\n walked in the streets, with much gravity and majesty, as was objected unto\r\n him by his adversaries: which nevertheless a man may well doubt of,\r\n whether it were so or no, or, which above all the rest, if so be that it\r\n were true, a man would well consider of, whether commendable, or\r\n dis-commendable. The thing therefore that we must inquire into, is this;\r\n what manner of soul Socrates had: whether his disposition was such; as\r\n that all that he stood upon, and sought after in this world, was barely\r\n this, that he might ever carry himself justly towards men, and holily\r\n towards the Gods. Neither vexing himself to no purpose at the wickedness\r\n of others, nor yet ever condescending to any man\u0027s evil fact, or evil\r\n intentions, through either fear, or engagement of friendship. Whether of\r\n those things that happened unto him by God\u0027s appointment, he neither did\r\n wonder at any when it did happen, or thought it intolerable in the trial\r\n of it. And lastly, whether he never did suffer his mind to sympathise with\r\n the senses, and affections of the body. For we must not think that Nature\r\n hath so mixed and tempered it with the body, as that she hath not power to\r\n circumscribe herself, and by herself to intend her own ends and occasions.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0221\" id=\"link2H_4_0221\"\u003e\u003c/a\u003e\r\n XXXVIII. For it is a thing very possible, that a man should be a very\r\n divine man, and yet be altogether unknown. This thou must ever be mindful\r\n of, as of this also, that a man\u0027s true happiness doth consist in very few\r\n things. And that although thou dost despair, that thou shalt ever be a\r\n good either logician, or naturalist, yet thou art never the further off by\r\n it from being either liberal, or modest, or charitable, or obedient unto\r\n God.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0222\" id=\"link2H_4_0222\"\u003e\u003c/a\u003e\r\n XXXIX. Free from all compulsion in all cheerfulness and alacrity thou\r\n mayst run out thy time, though men should exclaim against thee never so\r\n much, and the wild beasts should pull in sunder the poor members of thy\r\n pampered mass of flesh. For what in either of these or the like cases\r\n should hinder the mind to retain her own rest and tranquillity, consisting\r\n both in the right judgment of those things that happen unto her, and in\r\n the ready use of all present matters and occasions? So that her judgment\r\n may say, to that which is befallen her by way of cross: this thou art in\r\n very deed, and according to thy true nature: notwithstanding that in the\r\n judgment of opinion thou dust appear otherwise: and her discretion to the\r\n present object; thou art that, which I sought for. For whatsoever it be,\r\n that is now present, shall ever be embraced by me as a fit and seasonable\r\n object, both for my reasonable faculty, and for my sociable, or charitable\r\n inclination to work upon. And that which is principal in this matter, is\r\n that it may be referred either unto the praise of God, or to the good of\r\n men. For either unto God or man, whatsoever it is that doth happen in the\r\n world hath in the ordinary course of nature its proper reference; neither\r\n is there anything, that in regard of nature is either new, or reluctant\r\n and intractable, but all things both usual and easy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0223\" id=\"link2H_4_0223\"\u003e\u003c/a\u003e\r\n XL. Then hath a man attained to the estate of perfection in his life and\r\n conversation, when he so spends every day, as if it were his last day:\r\n never hot and vehement in his affections, nor yet so cold and stupid as\r\n one that had no sense; and free from all manner of dissimulation.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0224\" id=\"link2H_4_0224\"\u003e\u003c/a\u003e\r\n XLI. Can the Gods, who are immortal, for the continuance of so many ages\r\n bear without indignation with such and so many sinners, as have ever been,\r\n yea not only so, but also take such care for them, that they want nothing;\r\n and dust thou so grievously take on, as one that could bear with them no\r\n longer; thou that art but for a moment of time? yea thou that art one of\r\n those sinners thyself? A very ridiculous thing it is, that any man should\r\n dispense with vice and wickedness in himself, which is in his power to\r\n restrain; and should go about to suppress it in others, which is\r\n altogether impossible.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0225\" id=\"link2H_4_0225\"\u003e\u003c/a\u003e\r\n XLII. What object soever, our reasonable and sociable faculty doth meet\r\n with, that affords nothing either for the satisfaction of reason, or for\r\n the practice of charity, she worthily doth think unworthy of herself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0226\" id=\"link2H_4_0226\"\u003e\u003c/a\u003e\r\n XLIII. When thou hast done well, and another is benefited by thy action,\r\n must thou like a very fool look for a third thing besides, as that it may\r\n appear unto others also that thou hast done well, or that thou mayest in\r\n time, receive one good turn for another? No man useth to be weary of that\r\n which is beneficial unto him. But every action according to nature, is\r\n beneficial. Be not weary then of doing that which is beneficial unto thee,\r\n whilst it is so unto others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0227\" id=\"link2H_4_0227\"\u003e\u003c/a\u003e\r\n XLIV. The nature of the universe did once certainly before it was\r\n created, whatsoever it hath done since, deliberate and so resolve upon the\r\n creation of the world. Now since that time, whatsoever it is, that is and\r\n happens in the world, is either but a consequent of that one and first\r\n deliberation: or if so be that this ruling rational part of the world,\r\n takes any thought and care of things particular, they are surely his\r\n reasonable and principal creatures, that are the proper object of his\r\n particular care and providence. This often thought upon, will much conduce\r\n to thy tranquillity.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0228\" id=\"link2H_4_0228\"\u003e\u003c/a\u003e\r\n THE EIGHTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0229\" id=\"link2H_4_0229\"\u003e\u003c/a\u003e\r\n I. This also, among other things, may serve to keep thee from vainglory;\r\n if thou shalt consider, that thou art now altogether incapable of the\r\n commendation of one, who all his life long, or from his youth at least,\r\n hath lived a philosopher\u0027s life. For both unto others, and to thyself\r\n especially, it is well known, that thou hast done many things contrary to\r\n that perfection of life. Thou hast therefore been confounded in thy\r\n course, and henceforth it will be hard for thee to recover the title and\r\n credit of a philosopher. And to it also is thy calling and profession\r\n repugnant. If therefore thou dost truly understand, what it is that is of\r\n moment indeed; as for thy fame and credit, take no thought or care for\r\n that: let it suffice thee if all the rest of thy life, be it more or less,\r\n thou shalt live as thy nature requireth, or according to the true and\r\n natural end of thy making. Take pains therefore to know what it is that\r\n thy nature requireth, and let nothing else distract thee. Thou hast\r\n already had sufficient experience, that of those many things that hitherto\r\n thou hast erred and wandered about, thou couldst not find happiness in any\r\n of them. Not in syllogisms, and logical subtilties, not in wealth, not in\r\n honour and reputation, not in pleasure. In none of all these. Wherein then\r\n is it to be found? In the practice of those things, which the nature of\r\n man, as he is a man, doth require. How then shall he do those things? if\r\n his dogmata, or moral tenets and opinions (from which all motions and\r\n actions do proceed), be right and true. Which be those dogmata? Those that\r\n concern that which is good or evil, as that there is nothing truly good\r\n and beneficial unto man, but that which makes him just, temperate,\r\n courageous, liberal; and that there is nothing truly evil and hurtful unto\r\n man, but that which causeth the contrary effects.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0230\" id=\"link2H_4_0230\"\u003e\u003c/a\u003e\r\n II. Upon every action that thou art about, put this question to thyself;\r\n How will this when it is done agree with me? Shall I have no occasion to\r\n repent of it? Yet a very little while and I am dead and gone; and all\r\n things are at end. What then do I care for more than this, that my present\r\n action whatsoever it be, may be the proper action of one that is\r\n reasonable; whose end is, the common good; who in all things is ruled and\r\n governed by the same law of right and reason, by which God Himself is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0231\" id=\"link2H_4_0231\"\u003e\u003c/a\u003e\r\n III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus,\r\n and Socrates? These penetrated into the true nature of things; into all\r\n causes, and all subjects: and upon these did they exercise their power and\r\n authority. But as for those, as the extent of their error was, so far did\r\n their slavery extend.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0232\" id=\"link2H_4_0232\"\u003e\u003c/a\u003e\r\n IV. What they have done, they will still do, although thou shouldst hang\r\n thyself. First; let it not trouble thee. For all things both good and\r\n evil: come to pass according to the nature and general condition of the\r\n universe, and within a very little while, all things will be at an end; no\r\n man will be remembered: as now of Africanus (for example) and Augustus it\r\n is already come to pass. Then secondly; fix thy mind upon the thing\r\n itself; look into it, and remembering thyself, that thou art bound\r\n nevertheless to be a good man, and what it is that thy nature requireth of\r\n thee as thou art a man, be not diverted from what thou art about, and\r\n speak that which seemeth unto thee most just: only speak it kindly,\r\n modestly, and without hypocrisy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0233\" id=\"link2H_4_0233\"\u003e\u003c/a\u003e\r\n V. That which the nature of the universe doth busy herself about, is;\r\n that which is here, to transfer it thither, to change it, and thence again\r\n to take it away, and to carry it to another place. So that thou needest\r\n not fear any new thing. For all things are usual and ordinary; and all\r\n things are disposed by equality.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0234\" id=\"link2H_4_0234\"\u003e\u003c/a\u003e\r\n VI. Every particular nature hath content, when in its own proper course\r\n it speeds. A reasonable nature doth then speed, when first in matter of\r\n fancies and imaginations, it gives no consent to that which is either\r\n false uncertain. Secondly, when in all its motions and resolutions it\r\n takes its level at the common good only, and that it desireth nothing, and\r\n flieth from nothing, bet what is in its own power to compass or avoid. And\r\n lastly, when it willingly and gladly embraceth, whatsoever is dealt and\r\n appointed unto it by the common nature. For it is part of it; even as the\r\n nature of any one leaf, is part of the common nature of all plants and\r\n trees. But that the nature of a leaf, is part of a nature both\r\n unreasonable and unsensible, and which in its proper end may be hindered;\r\n or, which is servile and slavish: whereas the nature of man is part of a\r\n common nature which cannot be hindered, and which is both reasonable and\r\n just. From whence also it is, that according to the worth of everything,\r\n she doth make such equal distribution of all things, as of duration,\r\n substance form, operation, and of events and accidents. But herein\r\n consider not whether thou shalt find this equality in everything\r\n absolutely and by itself; but whether in all the particulars of some one\r\n thing taken together, and compared with all the particulars of some other\r\n thing, and them together likewise.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0235\" id=\"link2H_4_0235\"\u003e\u003c/a\u003e\r\n VII. Thou hast no time nor opportunity to read. What then? Hast thou\r\n not time and opportunity to exercise thyself, not to wrong thyself; to\r\n strive against all carnal pleasures and pains, and to get the upper hand\r\n of them; to contemn honour and vainglory; and not only, not to be angry\r\n with them, whom towards thee thou doest find unsensible and unthankful;\r\n but also to have a care of them still, and of their welfare?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0236\" id=\"link2H_4_0236\"\u003e\u003c/a\u003e\r\n VIII. Forbear henceforth to complain of the trouble of a courtly life,\r\n either in public before others, or in private by thyself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0237\" id=\"link2H_4_0237\"\u003e\u003c/a\u003e\r\n IX. Repentance is an inward and self-reprehension for the neglect or\r\n omission of somewhat that was profitable. Now whatsoever is good, is also\r\n profitable, and it is the part of an honest virtuous man to set by it, and\r\n to make reckoning of it accordingly. But never did any honest virtuous man\r\n repent of the neglect or omission of any carnal pleasure: no carnal\r\n pleasure then is either good or profitable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0238\" id=\"link2H_4_0238\"\u003e\u003c/a\u003e\r\n X. This, what is it in itself, and by itself, according to its proper\r\n constitution? What is the substance of it? What is the matter, or proper\r\n use? What is the form or efficient cause? What is it for in this world,\r\n and how long will it abide? Thus must thou examine all things, that\r\n present themselves unto thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0239\" id=\"link2H_4_0239\"\u003e\u003c/a\u003e\r\n XI. When thou art hard to be stirred up and awaked out of thy sleep,\r\n admonish thyself and call to mind, that, to perform actions tending to the\r\n common good is that which thine own proper constitution, and that which\r\n the nature of man do require. But to sleep, is common to unreasonable\r\n creatures also. And what more proper and natural, yea what more kind and\r\n pleasing, than that which is according to nature?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0240\" id=\"link2H_4_0240\"\u003e\u003c/a\u003e\r\n XII. As every fancy and imagination presents itself unto thee, consider\r\n (if it be possible) the true nature, and the proper qualities of it, and\r\n reason with thyself about it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0241\" id=\"link2H_4_0241\"\u003e\u003c/a\u003e\r\n XIII. At thy first encounter with any one, say presently to thyself:\r\n This man, what are his opinions concerning that which is good or evil? as\r\n concerning pain, pleasure, and the causes of both; concerning honour, and\r\n dishonour, concerning life and death? thus and thus. Now if it be no\r\n wonder that a man should have such and such opinions, how can it be a\r\n wonder that he should do such and such things? I will remember then, that\r\n he cannot but do as he doth, holding those opinions that he doth.\r\n Remember, that as it is a shame for any man to wonder that a fig tree\r\n should bear figs, so also to wonder that the world should bear anything,\r\n whatsoever it is which in the ordinary course of nature it may bear. To a\r\n physician also and to a pilot it is a shame either for the one to wonder,\r\n that such and such a one should have an ague; or for the other, that the\r\n winds should prove Contrary.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0242\" id=\"link2H_4_0242\"\u003e\u003c/a\u003e\r\n XIV. Remember, that to change thy mind upon occasion, and to follow him\r\n that is able to rectify thee, is equally ingenuous, as to find out at the\r\n first, what is right and just, without help. For of thee nothing is\r\n required, ti, is beyond the extent of thine own deliberation and jun.\r\n merit, and of thine own understanding.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0243\" id=\"link2H_4_0243\"\u003e\u003c/a\u003e\r\n XV. If it were thine act and in thine own power, wouldest thou do\r\n it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to\r\n do either, the part of a mad man. Thou must therefore blame nobody, but if\r\n it be in thy power, redress what is amiss; if it be not, to what end is it\r\n to complain? For nothing should be done but to some certain end.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0244\" id=\"link2H_4_0244\"\u003e\u003c/a\u003e\r\n XVI. Whatsoever dieth and falleth, however and wheresoever it die\r\n and fall, it cannot fall out of the world, here it have its abode and\r\n change, here also shall it have its dissolution into its proper elements.\r\n The same are the world\u0027s elements, and the elements of which thou dost\r\n consist. And they when they are changed, they murmur not; why shouldest\r\n thou?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0245\" id=\"link2H_4_0245\"\u003e\u003c/a\u003e\r\n XVII. Whatsoever is, was made for something: as a horse, a vine. Why\r\n wonderest thou? The sun itself will say of itself, I was made for\r\n something; and so hath every god its proper function. What then were then\r\n made for? to disport and delight thyself? See how even common sense and\r\n reason cannot brook it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0246\" id=\"link2H_4_0246\"\u003e\u003c/a\u003e\r\n XVIII. Nature hath its end as well in the end and final consummation of\r\n anything that is, as in the begin-nine and continuation of it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0247\" id=\"link2H_4_0247\"\u003e\u003c/a\u003e\r\n XIX. As one that tosseth up a ball. And what is a ball the better, if\r\n the motion of it be upwards; or the worse if it be downwards; or if it\r\n chance to fall upon the ground? So for the bubble; if it continue, what it\r\n the better? and if it dissolve, what is it the worse And so is it of a\r\n candle too. And so must thou reason with thyself, both in matter of fame,\r\n and in matter of death. For as for the body itself, (the subject of death)\r\n wouldest thou know the vileness of it? Turn it about that thou mayest\r\n behold it the worst sides upwards as well, as in its more ordinary\r\n pleasant shape; how doth it look, when it is old and withered? when sick\r\n and pained? when in the act of lust, and fornication? And as for fame.\r\n This life is short. Both he that praiseth, and he that is praised; he that\r\n remembers, and he that is remembered, will soon be dust and ashes.\r\n Besides, it is but in one corner of this part of the world that thou art\r\n praised; and yet in this corner, thou hast not the joint praises of all\r\n men; no nor scarce of any one constantly. And yet the whole earth itself,\r\n what is it but as one point, in regard of the whole world?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0248\" id=\"link2H_4_0248\"\u003e\u003c/a\u003e\r\n XX. That which must be the subject of thy consideration, is either the\r\n matter itself, or the dogma, or the operation, or the true sense and\r\n signification.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0249\" id=\"link2H_4_0249\"\u003e\u003c/a\u003e\r\n XXI. Most justly have these things happened unto thee: why dost not\r\n thou amend? O but thou hadst rather become good to-morrow, than to be so\r\n to-day.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0250\" id=\"link2H_4_0250\"\u003e\u003c/a\u003e\r\n XXII. Shall I do it? I will; so the end of my action be to do good unto\r\n men. Doth anything by way of cross or adversity happen unto me? I accept\r\n it, with reference unto the Gods, and their providence; the fountain of\r\n all things, from which whatsoever comes to pass, doth hang and depend.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0251\" id=\"link2H_4_0251\"\u003e\u003c/a\u003e\r\n XXIII. By one action judge of the rest: this bathing which usually takes\r\n up so much of our time, what is it? Oil, sweat, filth; or the sordes of\r\n the body: an excrementitious viscosity, the excrements of oil and other\r\n ointments used about the body, and mixed with the sordes of the body: all\r\n base and loathsome. And such almost is every part of our life; and every\r\n worldly object.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0252\" id=\"link2H_4_0252\"\u003e\u003c/a\u003e\r\n XXIV. Lucilla buried Verus; then was Lucilla herself buried by others.\r\n So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; then\r\n Epitynchanus himself. So Antoninus Pius, Faustina his wife; then Antoninus\r\n himself. This is the course of the world. First Celer, Adrianus; then\r\n Adrianus himself. And those austere ones; those that foretold other men\u0027s\r\n deaths; those that were so proud and stately, where are they now? Those\r\n austere ones I mean, such as were Charax, and Demetrius the Platonic, and\r\n Eudaemon, and others like unto those. They were all but for one day; all\r\n dead and gone long since. Some of them no sooner dead, than forgotten.\r\n Others soon turned into fables. Of others, even that which was fabulous,\r\n is now long since forgotten. This thereafter thou must remember, that\r\n whatsoever thou art compounded of, shall soon be dispersed, and that thy\r\n life and breath, or thy soul, shall either be no more or shall ranslated\r\n (sp.), and appointed to some certain place and station.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0253\" id=\"link2H_4_0253\"\u003e\u003c/a\u003e\r\n XXV. The true joy of a man, is to do that which properly belongs unto a\r\n man. That which is most proper unto a man, is, first, to be kindly\r\n affected towards them that are of the same kind and nature as he is\r\n himself to contemn all sensual motions and appetites, to discern rightly\r\n all plausible fancies and imaginations, to contemplate the nature of the\r\n universe; both it, and things that are done in it. In which kind of\r\n contemplation three several relations are to be observed The first, to the\r\n apparent secondary cause. The Second to the first original cause, God,\r\n from whom originally proceeds whatsoever doth happen in the world. The\r\n third and last, to them that we live and converse with: what use may be\r\n made of it, to their use and benefit.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0254\" id=\"link2H_4_0254\"\u003e\u003c/a\u003e\r\n XXVI. If pain be an evil, either it is in regard of the body; (and that\r\n cannot be, because the body of itself is altogether insensible:) or in\r\n regard of the soul But it is in the power of the soul, to preserve her own\r\n peace and tranquillity, and not to suppose that pain is evil. For all\r\n judgment and deliberation; all prosecution, or aversation is from within,\r\n whither the sense of evil (except it be let in by opinion) cannot\r\n penetrate.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0255\" id=\"link2H_4_0255\"\u003e\u003c/a\u003e\r\n XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now\r\n if I will, it is in my power to keep out of this my soul all wickedness,\r\n all lust, and concupiscences, all trouble and confusion. But on the\r\n contrary to behold and consider all things according to their true nature,\r\n and to carry myself towards everything according to its true worth.\r\n Remember then this thy power that nature hath given thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0256\" id=\"link2H_4_0256\"\u003e\u003c/a\u003e\r\n XXVIII. Whether thou speak in the Senate or whether thou speak to any\r\n particular, let thy speech In always grave and modest. But thou must not\r\n openly and vulgarly observe that sound and exact form of speaking,\r\n concerning that which is truly good and truly civil; the vanity of the\r\n world, and of worldly men: which otherwise truth and reason doth\r\n prescribe.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0257\" id=\"link2H_4_0257\"\u003e\u003c/a\u003e\r\n XXIX. Augustus his court; his wife, his daughter, his nephews, his\r\n sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends;\r\n Areus, Mæcenas, his slayers of beasts for sacrifice and divination: there\r\n thou hast the death of a whole court together. Proceed now on to the rest\r\n that have been since that of Augustus. Hath death dwelt with them\r\n otherwise, though so many and so stately whilst they lived, than it doth\r\n use to deal with any one particular man? Consider now the death of a\r\n whole kindred and family, as of that of the Pompeys, as that also that\r\n useth to be written upon some monuments, \u003csmall\u003eHE WAS THE LAST OF HIS\r\n OWN KINDRED\u003c/small\u003e. O what care did his predecessors take, that they\r\n might leave a successor, yet behold at last one or other must of\r\n necessity be \u003csmall\u003eTHE LAST\u003c/small\u003e. Here again therefore consider the\r\n death of a whole kindred.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0258\" id=\"link2H_4_0258\"\u003e\u003c/a\u003e\r\n XXX. Contract thy whole life to the measure and proportion of one single\r\n action. And if in every particular action thou dost perform what is\r\n fitting to the utmost of thy power, let it suffice thee. And who can\r\n hinder thee, but that thou mayest perform what is fitting? But there may\r\n be some outward let and impediment. Not any, that can hinder thee, but\r\n that whatsoever thou dost, thou may do it, justly, temperately, and with\r\n the praise of God. Yea, but there may be somewhat, whereby some operation\r\n or other of thine may be hindered. And then, with that very thing that\r\n doth hinder, thou mayest he well pleased, and so by this gentle and\r\n equanimious conversion of thy mind unto that which may be, instead of that\r\n which at first thou didst intend, in the room of that former action there\r\n succeedeth another, which agrees as well with this contraction of thy\r\n life, that we now speak of.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0259\" id=\"link2H_4_0259\"\u003e\u003c/a\u003e\r\n XXXI. Receive temporal blessings without ostentation, when they are sent\r\n and thou shalt be able to part with them with all readiness and facility\r\n when they are taken from thee again.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0260\" id=\"link2H_4_0260\"\u003e\u003c/a\u003e\r\n XXXII. If ever thou sawest either a hand, or a foot, or a head lying by\r\n itself, in some place or other, as cut off from the rest of the body,\r\n such must thou conceive him to make himself, as much as in him lieth,\r\n that either is offended with anything that is happened, (whatsoever it\r\n be) and as it were divides himself from it: or that commits anything\r\n against the natural law of mutual correspondence, and society among men:\r\n or, he that, commits any act of uncharitableness. Whosoever thou art,\r\n thou art such, thou art cast forth I know not whither out of the general\r\n unity, which is according to nature. Thou went born indeed a part, but\r\n now thou hast cut thyself off. However, herein is matter of joy and\r\n exultation, that thou mayst be united again. God hath not granted it unto\r\n any other part, that once separated and cut off, it might be reunited,\r\n and come together again. But, behold, that \u003csmall\u003eGOODNESS\u003c/small\u003e how\r\n great and immense it is! which hath so much esteemed \u003csmall\u003eMAN\u003c/small\u003e.\r\n As at first he was so made, that he needed not, except he would himself,\r\n have divided himself from the whole; so once divided and cut off,\r\n \u003csmall\u003eIT\u003c/small\u003e hath so provided and ordered it, that if he would\r\n himself, he might return, and grow together again, and be admitted into\r\n its former rank and place of a part, as he was before.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0261\" id=\"link2H_4_0261\"\u003e\u003c/a\u003e\r\n XXXIII. As almost all her other faculties and properties the nature of\r\n the universe hath imparted unto every reasonable creature, so this in\r\n particular we have received from her, that as whatsoever doth oppose\r\n itself unto her, and doth withstand her in her purposes and intentions,\r\n she doth, though against its will and intention, bring it about to\r\n herself, to serve herself of it in the execution of her own destinated\r\n ends; and so by this though not intended co-operation of it with herself\r\n makes it part of herself whether it will or no. So may every reasonable\r\n creature, what crosses and impediments soever it meets with in the course\r\n of this mortal life, it may use them as fit and proper objects, to the\r\n furtherance of whatsoever it intended and absolutely proposed unto itself\r\n as its natural end and happiness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0262\" id=\"link2H_4_0262\"\u003e\u003c/a\u003e\r\n XXXIV. Let not the general representation unto thyself of the\r\n wretchedness of this our mortal life, trouble thee. Let not thy mind\r\n wander up and down, and heap together in her thoughts the many troubles\r\n and grievous calamities which thou art as subject unto as any other. But\r\n as everything in particular doth happen, put this question unto thyself,\r\n and say: What is it that in this present matter, seems unto thee so\r\n intolerable? For thou wilt be ashamed to confess it. Then upon this\r\n presently call to mind, that neither that which is future, nor that which\r\n is past can hurt thee; but that only which is present. (And that also is\r\n much lessened, if thou dost lightly circumscribe it:) and then check thy\r\n mind if for so little a while, (a mere instant), it cannot hold out with\r\n patience.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0263\" id=\"link2H_4_0263\"\u003e\u003c/a\u003e\r\n XXXV. What? are either Panthea or Pergamus abiding to this day by their\r\n masters\u0027 tombs? or either Chabrias or Diotimus by that of Adrianus? O\r\n foolery! For what if they did, would their masters be sensible of It? or\r\n if sensible, would they be glad of it? or if glad, were these immortal?\r\n Was not it appointed unto them also (both men and women,) to become old in\r\n time, and then to die? And these once dead, what would become of these\r\n former? And when all is done, what is all this for, but for a mere bag of\r\n blood and corruption?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0264\" id=\"link2H_4_0264\"\u003e\u003c/a\u003e\r\n XXXVI. If thou beest quick-sighted, be so in matter of judgment, and\r\n best discretion, saith he.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0265\" id=\"link2H_4_0265\"\u003e\u003c/a\u003e\r\n XXXVII. In the whole constitution of man, I see not any virtue contrary\r\n to justice, whereby it may be resisted and opposed. But one whereby\r\n pleasure and voluptuousness may be resisted and opposed, I see:\r\n continence.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0266\" id=\"link2H_4_0266\"\u003e\u003c/a\u003e\r\n XXXVIII. If thou canst but withdraw conceit and opinion concerning that\r\n which may seem hurtful and offensive, thou thyself art as safe, as safe\r\n may be. Thou thyself? and who is that? Thy reason. \u0027Yea, but I am not\r\n reason.\u0027 Well, be it so. However, let not thy reason or understanding\r\n admit of grief, and if there be anything in thee that is grieved, let\r\n that, (whatsoever it be,) conceive its own grief, if it can.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0267\" id=\"link2H_4_0267\"\u003e\u003c/a\u003e\r\n XXXIX. That which is a hindrance of the senses, is an evil to the\r\n sensitive nature. That which is a hindrance of the appetitive and\r\n prosecutive faculty, is an evil to the sensitive nature. As of the\r\n sensitive, so of the vegetative constitution, whatsoever is a hindrance\r\n unto it, is also in that respect an evil unto the same. And so likewise,\r\n whatsoever is a hindrance unto the mind and understanding, must needs be\r\n the proper evil of the reasonable nature. Now apply all those things unto\r\n thyself. Do either pain or pleasure seize on thee? Let the senses look to\r\n that. Hast thou met with Some obstacle or other in thy purpose and\r\n intention? If thou didst propose without due reservation and exception now\r\n hath thy reasonable part received a blow indeed But if in general thou\r\n didst propose unto thyself what soever might be, thou art not thereby\r\n either hurt, nor properly hindered. For in those things that properly\r\n belong unto the mind, she cannot be hindered by any man. It is not fire,\r\n nor iron; nor the power of a tyrant nor the power of a slandering tongue;\r\n nor anything else that can penetrate into her.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0268\" id=\"link2H_4_0268\"\u003e\u003c/a\u003e\r\n XL. If once round and solid, there is no fear that ever it will change.\r\n \u003ca name=\"link2H_4_0269\" id=\"link2H_4_0269\"\u003e\u003c/a\u003e\r\n XLI. Why should I grieve myself; who never did willingly grieve any\r\n other! One thing rejoices one and another thing another. As for me, this\r\n is my joy, if my understanding be right and sound, as neither averse from\r\n any man, nor refusing any of those things which as a man I am subject\r\n unto; if I can look upon all things in the world meekly and kindly; accept\r\n all things and carry myself towards everything according to to true worth\r\n of the thing itself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0270\" id=\"link2H_4_0270\"\u003e\u003c/a\u003e\r\n XLII. This time that is now present, bestow thou upon thyself. They that\r\n rather hunt for fame after death, do not consider, that those men that\r\n shall be hereafter, will be even such, as these whom now they can so\r\n hardly bear with. And besides they also will be mortal men. But to\r\n consider the thing in itself, if so many with so many voices, shall make\r\n such and such a sound, or shall have such and such an opinion concerning\r\n thee, what is it to thee?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0271\" id=\"link2H_4_0271\"\u003e\u003c/a\u003e\r\n XLIII. Take me and throw me where thou wilt: I am indifferent. For there\r\n also I shall have that spirit which is within me propitious; that is well\r\n pleased and fully contented both in that constant disposition, and with\r\n those particular actions, which to its own proper constitution are\r\n suitable and agreeable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0272\" id=\"link2H_4_0272\"\u003e\u003c/a\u003e\r\n XLIV. Is this then a thing of that worth, that for it my soul should\r\n suffer, and become worse than it was? as either basely dejected, or\r\n disordinately affected, or confounded within itself, or terrified? What\r\n can there be, that thou shouldest so much esteem?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0273\" id=\"link2H_4_0273\"\u003e\u003c/a\u003e\r\n XLV. Nothing can happen unto thee, which is not incidental unto thee, as\r\n thou art a man. As nothing can happen either to an ox, a vine, or to a\r\n stone, which is not incidental unto them; unto every one in his own kind.\r\n If therefore nothing can happen unto anything, which is not both usual and\r\n natural; why art thou displeased? Sure the common nature of all would not\r\n bring anything upon any, that were intolerable. If therefore it be a thing\r\n external that causes thy grief, know, that it is not that properly that\r\n doth cause it, but thine own conceit and opinion concerning the thing:\r\n which thou mayest rid thyself of, when thou wilt. But if it be somewhat\r\n that is amiss in thine own disposition, that doth grieve thee, mayest thou\r\n not rectify thy moral tenets and opinions. But if it grieve thee, that\r\n thou doest not perform that which seemeth unto thee right and just, why\r\n doest not thou choose rather to perform it than to grieve? But somewhat\r\n that is stronger than thyself doth hinder thee. Let it not grieve thee\r\n then, if it be not thy fault that the thing is not performed. \u0027Yea but it\r\n is a thing of that nature, as that thy life is not worth the while, except\r\n it may be performed.\u0027 If it be so, upon condition that thou be kindly and\r\n lovingly disposed towards all men, thou mayest be gone. For even then, as\r\n much as at any time, art thou in a very good estate of performance, when\r\n thou doest die in charity with those, that are an obstacle unto thy\r\n performance.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0274\" id=\"link2H_4_0274\"\u003e\u003c/a\u003e\r\n XLVI. Remember that thy mind is of that nature as that it becometh\r\n altogether unconquerable, when once recollected in herself, she seeks no\r\n other content than this, that she cannot be forced: yea though it so fall\r\n out, that it be even against reason itself, that it cloth bandy. How much\r\n less when by the help of reason she is able to judge of things with\r\n discretion? And therefore let thy chief fort and place of defence be, a\r\n mind free from passions. A stronger place, (whereunto to make his refuge,\r\n and so to become impregnable) and better fortified than this, hath no man.\r\n He that seeth not this is unlearned. He that seeth it, and betaketh not\r\n himself to this place of refuge, is unhappy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0275\" id=\"link2H_4_0275\"\u003e\u003c/a\u003e\r\n XLVII. Keep thyself to the first bare and naked apprehensions of things,\r\n as they present themselves unto thee, and add not unto them. It is\r\n reported unto thee, that such a one speaketh ill of thee. Well; that he\r\n speaketh ill of thee, so much is reported. But that thou art hurt thereby,\r\n is not reported: that is the addition of opinion, which thou must exclude.\r\n I see that my child is sick. That he is sick, I see, but that he is in\r\n danger of his life also, I see it not. Thus thou must use to keep thyself\r\n to the first motions and apprehensions of things, as they present\r\n themselves outwardly; and add not unto them from within thyself through\r\n mere conceit and opinion. Or rather add unto them: hut as one that\r\n understandeth the true nature of all things that happen in the world.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0276\" id=\"link2H_4_0276\"\u003e\u003c/a\u003e\r\n XLVIII. Is the cucumber bitter? set it away. Brambles are in the way?\r\n avoid them. Let this suffice. Add not presently speaking unto thyself,\r\n What serve these things for in the world? For, this, one that is\r\n acquainted with the mysteries of nature, will laugh at thee for it; as a\r\n carpenter would or a shoemaker, if meeting in either of their shops with\r\n some shavings, or small remnants of their work, thou shouldest blame them\r\n for it. And yet those men, it is not for want of a place where to throw\r\n them that they keep them in their shops for a while: but the nature of the\r\n universe hath no such out-place; but herein doth consist the wonder of her\r\n art and skill, that she having once circumscribed herself within some\r\n certain bounds and limits, whatsoever is within her that seems either\r\n corrupted, or old, or unprofitable, she can change it into herself, and of\r\n these very things can make new things; so that she needeth not to seek\r\n elsewhere out of herself either for a new supply of matter and substance,\r\n or for a place where to throw out whatsoever is irrecoverably putrid and\r\n corrupt. Thus she, as for place, so for matter and art, is herself\r\n sufficient unto herself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0277\" id=\"link2H_4_0277\"\u003e\u003c/a\u003e\r\n XLIX. Not to be slack and negligent; or loose, and wanton in thy\r\n actions; nor contentious, and troublesome in thy conversation; nor to rove\r\n and wander in thy fancies and imaginations. Not basely to contract thy\r\n soul; nor boisterously to sally out with it, or furiously to launch out as\r\n it were, nor ever to want employment.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0278\" id=\"link2H_4_0278\"\u003e\u003c/a\u003e\r\n L. \u0027They kill me, they cut my flesh; they persecute my person with\r\n curses.\u0027 What then? May not thy mind for all this continue pure, prudent,\r\n temperate, just? As a fountain of sweet and clear water, though she be\r\n cursed by some stander by, yet do her springs nevertheless still run as\r\n sweet and clear as before; yea though either dirt or dung be thrown in,\r\n yet is it no sooner thrown, than dispersed, and she cleared. She cannot be\r\n dyed or infected by it. What then must I do, that I may have within myself\r\n an overflowing fountain, and not a well? Beget thyself by continual pains\r\n and endeavours to true liberty with charity, and true simplicity and\r\n modesty.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0279\" id=\"link2H_4_0279\"\u003e\u003c/a\u003e\r\n LI. He that knoweth not what the world is, knoweth not where he himself\r\n is. And he that knoweth not what the world was made for, cannot possibly\r\n know either what are the qualities, or what is the nature of the world.\r\n Now he that in either of these is to seek, for what he himself was made is\r\n ignorant also. What then dost thou think of that man, who proposeth unto\r\n himself, as a matter of great moment, the noise and applause of men, who\r\n both where they are, and what they are themselves, are altogether\r\n ignorant? Dost thou desire to be commended of that man, who thrice in one\r\n hour perchance, doth himself curse himself? Dost thou desire to please\r\n him, who pleaseth not himself? or dost thou think that he pleaseth\r\n himself, who doth use to repent himself almost of everything that he doth?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0280\" id=\"link2H_4_0280\"\u003e\u003c/a\u003e\r\n LII. Not only now henceforth to have a common breath, or to hold\r\n correspondency of breath, with that air, that compasseth us about; but to\r\n have a common mind, or to hold correspondency of mind also with that\r\n rational substance, which compasseth all things. For, that also is of\r\n itself, and of its own nature (if a man can but draw it in as he should)\r\n everywhere diffused; and passeth through all things, no less than the air\r\n doth, if a man can but suck it in.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0281\" id=\"link2H_4_0281\"\u003e\u003c/a\u003e\r\n LIII. Wickedness in general doth not hurt the world. Particular\r\n wickedness doth not hurt any other: only unto him it is hurtful, whosoever\r\n he be that offends, unto whom in great favour and mercy it is granted,\r\n that whensoever he himself shall but first desire it, he may be presently\r\n delivered of it. Unto my free-will my neighbour\u0027s free-will, whoever he\r\n be, (as his life, or his bode), is altogether indifferent. For though we\r\n are all made one for another, yet have our minds and understandings each\r\n of them their own proper and limited jurisdiction. For else another man\u0027s\r\n wickedness might be my evil which God would not have, that it might not be\r\n in another man\u0027s power to make me unhappy: which nothing now can do but\r\n mine own wickedness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0282\" id=\"link2H_4_0282\"\u003e\u003c/a\u003e\r\n LIV. The sun seemeth to be shed abroad. And indeed it is diffused but not\r\n effused. For that diffusion of it is a \u0026#964;\u0026#8049;\u0026#963;\u0026#953;\u0026#962; or\r\n an extension. For therefore are the beams of it called\r\n \u0026#7936;\u0026#954;\u0026#964;\u0026#8150;\u0026#957;\u0026#949;\u0026#962; from the word\r\n \u0026#7952;\u0026#954;\u0026#964;\u0026#949;\u0026#8055;\u0026#957;\u0026#949;\u0026#963;\u0026#952;\u0026#945;\u0026#953; to\r\n be stretched out and extended. Now what a sunbeam is, thou mayest know if\r\n thou observe the light of the sun, when through some narrow hole it\r\n pierceth into some room that is dark. For it is always in a direct line.\r\n And as by any solid body, that it meets with in the way that is not\r\n penetrable by air, it is divided and abrupted, and yet neither slides\r\n off, or falls down, but stayeth there nevertheless: such must the\r\n diffusion in the mind be; not an effusion, but an extension. What\r\n obstacles and impediments soever she meeteth within her way, she must not\r\n violently, and by way of an impetuous onset light upon them; neither must\r\n she fall down; but she must stand, and give light unto that which doth\r\n admit of it. For as for that which doth not, it is its own fault and\r\n loss, if it bereave itself of her light.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0283\" id=\"link2H_4_0283\"\u003e\u003c/a\u003e\r\n LV. He that feareth death, either feareth that he shall have no sense at\r\n all, or that his senses will not be the same. Whereas, he should rather\r\n comfort himself, that either no sense at all, and so no sense of evil; or\r\n if any sense, then another life, and so no death properly.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0284\" id=\"link2H_4_0284\"\u003e\u003c/a\u003e\r\n LVI. All men are made one for another: either then teach them better, or\r\n bear with them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0285\" id=\"link2H_4_0285\"\u003e\u003c/a\u003e\r\n LVII. The motion of the mind is not as the motion of a dart. For\r\n the mind when it is wary and cautelous, and by way of diligent\r\n circumspection turneth herself many ways, may then as well be said to go\r\n straight on to the object, as when it useth no such circumspection.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0286\" id=\"link2H_4_0286\"\u003e\u003c/a\u003e\r\n LVIII. To pierce and penetrate into the estate of every one\u0027s\r\n understanding that thou hast to do with: as also to make the estate of\r\n thine own open, and penetrable to any other.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0287\" id=\"link2H_4_0287\"\u003e\u003c/a\u003e\r\n THE NINTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0288\" id=\"link2H_4_0288\"\u003e\u003c/a\u003e\r\n I. He that is unjust, is also impious. For the nature of the universe,\r\n having made all reasonable creatures one for another, to the end that they\r\n should do one another good; more or less according to the several persons\r\n and occasions but in nowise hurt one another: it is manifest that he that\r\n doth transgress against this her will, is guilty of impiety towards the\r\n most ancient and venerable of all the deities. For the nature of the\r\n universe, is the nature the common parent of all, and therefore piously to\r\n be observed of all things that are, and that which now is, to whatsoever\r\n first was, and gave it its being, hath relation of blood and kindred. She\r\n is also called truth and is the first cause of all truths. He therefore\r\n that willingly and wittingly doth lie, is impious in that he doth receive,\r\n and so commit injustice: but he that against his will, in that he\r\n disagreeth from the nature of the universe, and in that striving with the\r\n nature of the world he doth in his particular, violate the general order\r\n of the world. For he doth no better than strive and war against it, who\r\n contrary to his own nature applieth himself to that which is contrary to\r\n truth. For nature had before furnished him with instincts and\r\n opportunities sufficient for the attainment of it; which he having\r\n hitherto neglected, is not now able to discern that which is false from\r\n that which is true. He also that pursues after pleasures, as that which is\r\n truly good and flies from pains, as that which is truly evil: is impious.\r\n For such a one must of necessity oftentimes accuse that common nature, as\r\n distributing many things both unto the evil, and unto the good, not\r\n according to the deserts of either: as unto the bad oftentimes pleasures,\r\n and the causes of pleasures; so unto the good, pains, and the occasions of\r\n pains. Again, he that feareth pains and crosses in this world, feareth\r\n some of those things which some time or other must needs happen in the\r\n world. And that we have already showed to be impious. And he that pursueth\r\n after pleasures, will not spare, to compass his desires, to do that which\r\n is unjust, and that is manifestly impious. Now those things which unto\r\n nature are equally indifferent (for she had not created both, both pain\r\n and pleasure, if both had not been unto her equally indifferent): they\r\n that will live according to nature, must in those things (as being of the\r\n same mind and disposition that she is) be as equally indifferent.\r\n Whosoever therefore in either matter of pleasure and pain; death and life;\r\n honour and dishonour, (which things nature in the administration of the\r\n world, indifferently doth make use of), is not as indifferent, it is\r\n apparent that he is impious. When I say that common nature doth\r\n indifferently make use of them, my meaning is, that they happen\r\n indifferently in the ordinary course of things, which by a necessary\r\n consequence, whether as principal or accessory, come to pass in the world,\r\n according to that first and ancient deliberation of Providence, by which\r\n she from some certain beginning, did resolve upon the creation of such a\r\n world, conceiving then in her womb as it were some certain rational\r\n generative seeds and faculties of things future, whether subjects,\r\n changes, successions; both such and such, and just so many.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0289\" id=\"link2H_4_0289\"\u003e\u003c/a\u003e\r\n II. It were indeed more happy and comfortable, for a man to depart out\r\n of this world, having lived all his life long clear from all falsehood,\r\n dissimulation, voluptuousness, and pride. But if this cannot be, yet it is\r\n some comfort for a man joyfully to depart as weary, and out of love with\r\n those; rather than to desire to live, and to continue long in those wicked\r\n courses. Hath not yet experience taught thee to fly from the plague? For a\r\n far greater plague is the corruption of the mind, than any certain change\r\n and distemper of the common air can be. This is a plague of creatures, as\r\n they are living creatures; but that of men as they are men or reasonable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0290\" id=\"link2H_4_0290\"\u003e\u003c/a\u003e\r\n III. Thou must not in matter of death carry thyself scornfully, but as\r\n one that is well pleased with it, as being one of those things that nature\r\n hath appointed. For what thou dost conceive of these, of a boy to become a\r\n young man, to wax old, to grow, to ripen, to get teeth, or a beard, or\r\n grey hairs to beget, to bear, or to be delivered; or what other action\r\n soever it be, that is natural unto man according to the several seasons of\r\n his life; such a thing is it also to be dissolved. It is therefore the\r\n part of a wise man, in matter of death, not in any wise to carry himself\r\n either violently, or proudly but patiently to wait for it, as one of\r\n nature\u0027s operations: that with the same mind as now thou dost expect when\r\n that which yet is but an embryo in thy wife\u0027s belly shall come forth, thou\r\n mayst expect also when thy soul shall fall off from that outward coat or\r\n skin: wherein as a child in the belly it lieth involved and shut up. But\r\n thou desirest a more popular, and though not so direct and philosophical,\r\n yet a very powerful and penetrative recipe against the fear of death,\r\n nothing can make they more willing to part with thy life, than if thou\r\n shalt consider, both what the subjects themselves are that thou shalt part\r\n with, and what manner of disposition thou shalt no more have to do with.\r\n True it is, that, offended with them thou must not be by no means, but\r\n take care of them, and meekly bear with them However, this thou mayst\r\n remember, that whensoever it happens that thou depart, it shall not be\r\n from men that held the same opinions that thou dost. For that indeed, (if\r\n it were so) is the only thing that might make thee averse from death, and\r\n willing to continue here, if it were thy hap to live with men that had\r\n obtained the same belief that thou hast. But now, what a toil it is for\r\n thee to live with men of different opinions, thou seest: so that thou hast\r\n rather occasion to say, Hasten, I thee pray, O Death; lest I also in time\r\n forget myself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0291\" id=\"link2H_4_0291\"\u003e\u003c/a\u003e\r\n IV. He that sinneth, sinneth unto himself. He that is unjust, hurts\r\n himself, in that he makes himself worse than he was before. Not he only\r\n that committeth, but he also that omitteth something, is oftentimes\r\n unjust.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0292\" id=\"link2H_4_0292\"\u003e\u003c/a\u003e\r\n V. If my present apprehension of the object be right, and my present\r\n action charitable, and this, towards whatsoever doth proceed from God, be\r\n my present disposition, to be well pleased with it, it sufficeth.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0293\" id=\"link2H_4_0293\"\u003e\u003c/a\u003e\r\n VI. To wipe away fancy, to use deliberation, to quench concupiscence, to\r\n keep the mind free to herself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0294\" id=\"link2H_4_0294\"\u003e\u003c/a\u003e\r\n VII. Of all unreasonable creatures, there is but one unreasonable soul;\r\n and of all that are reasonable, but one reasonable soul, divided betwixt\r\n them all. As of all earthly things there is but one earth, and but one\r\n light that we see by; and but one air that we breathe in, as many as\r\n either breathe or see. Now whatsoever partakes of some common thing,\r\n naturally affects and inclines unto that whereof it is part, being of one\r\n kind and nature with it. Whatsoever is earthly, presseth downwards to the\r\n common earth. Whatsoever is liquid, would flow together. And whatsoever is\r\n airy, would be together likewise. So that without some obstacle, and some\r\n kind of violence, they cannot well be kept asunder. Whatsoever is fiery,\r\n doth not only by reason of the elementary fire tend upwards; but here also\r\n is so ready to join, and to burn together, that whatsoever doth want\r\n sufficient moisture to make resistance, is easily set on fire. Whatsoever\r\n therefore is partaker of that reasonable common nature, naturally doth as\r\n much and more long after his own kind. For by how much in its own nature\r\n it excels all other things, by so much more is it desirous to be joined\r\n and united unto that, which is of its own nature. As for unreasonable\r\n creatures then, they had not long been, but presently begun among them\r\n swarms, and flocks, and broods of young ones, and a kind of mutual love\r\n and affection. For though but unreasonable, yet a kind of soul these had,\r\n and therefore was that natural desire of union more strong and intense in\r\n them, as in creatures of a more excellent nature, than either in plants,\r\n or stones, or trees. But among reasonable creatures, begun commonwealths,\r\n friendships, families, public meetings, and even in their wars,\r\n conventions, and truces. Now among them that were yet of a more excellent\r\n nature, as the stars and planets, though by their nature far distant one\r\n from another, yet even among them began some mutual correspondency and\r\n unity. So proper is it to excellency in a high degree to affect unity, as\r\n that even in things so far distant, it could operate unto a mutual\r\n sympathy. But now behold, what is now come to pass. Those creatures that\r\n are reasonable, are now the only creatures that have forgotten their\r\n natural affection and inclination of one towards another. Among them alone\r\n of all other things that are of one kind, there is not to be found a\r\n general disposition to flow together. But though they fly from nature, yet\r\n are they stopt in their course, and apprehended. Do they what they can,\r\n nature doth prevail. And so shalt thou confess, if thou dost observe it.\r\n For sooner mayst thou find a thing earthly, where no earthly thing is,\r\n than find a man that naturally can live by himself alone.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0295\" id=\"link2H_4_0295\"\u003e\u003c/a\u003e\r\n VIII. Man, God, the world, every one in their kind, bear some fruits.\r\n All things have their proper time to bear. Though by custom, the word\r\n itself is in a manner become proper unto the vine, and the like, yet is it\r\n so nevertheless, as we have said. As for reason, that beareth both common\r\n fruit for the use of others; and peculiar, which itself doth enjoy. Reason\r\n is of a diffusive nature, what itself is in itself, it begets in others,\r\n and so doth multiply.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0296\" id=\"link2H_4_0296\"\u003e\u003c/a\u003e\r\n IX. Either teach them better if it be in thy power; or if it be not,\r\n remember that for this use, to bear with them patiently, was mildness and\r\n goodness granted unto thee. The Gods themselves are good unto such; yea\r\n and in some things, (as in matter of health, of wealth, of honour,) are\r\n content often to further their endeavours: so good and gracious are they.\r\n And mightest thou not be so too? or, tell me, what doth hinder thee?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0297\" id=\"link2H_4_0297\"\u003e\u003c/a\u003e\r\n X. Labour not as one to whom it is appointed to be wretched, nor as one\r\n that either would be pitied, or admired; but let this be thine only care\r\n and desire; so always and in all things to prosecute or to forbear, as the\r\n law of charity, or mutual society doth require.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0298\" id=\"link2H_4_0298\"\u003e\u003c/a\u003e\r\n XI. This day I did come out of all my trouble. Nay I have cast out all\r\n my trouble; it should rather be for that which troubled thee, whatsoever\r\n it was, was not without anywhere that thou shouldest come out of it, but\r\n within in thine own opinions, from whence it must be cast out, before thou\r\n canst truly and constantly be at ease.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0299\" id=\"link2H_4_0299\"\u003e\u003c/a\u003e\r\n XII. All those things, for matter of experience are usual and ordinary;\r\n for their continuance but for a day; and for their matter, most base and\r\n filthy. As they were in the days of those whom we have buried, so are they\r\n now also, and no otherwise.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0300\" id=\"link2H_4_0300\"\u003e\u003c/a\u003e\r\n XIII. The things themselves that affect us, they stand without doors,\r\n neither knowing anything themselves nor able to utter anything unto others\r\n concerning themselves. What then is it, that passeth verdict on them? The\r\n understanding.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0301\" id=\"link2H_4_0301\"\u003e\u003c/a\u003e\r\n XIV. As virtue and wickedness consist not in passion, but in action; so\r\n neither doth the true good or evil of a reasonable charitable man consist\r\n in passion, but in operation and action.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0302\" id=\"link2H_4_0302\"\u003e\u003c/a\u003e\r\n XV. To the stone that is cast up, when it comes down it is no hurt unto\r\n it; as neither benefit, when it doth ascend.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0303\" id=\"link2H_4_0303\"\u003e\u003c/a\u003e\r\n XVI. Sift their minds and understandings, and behold what men they be,\r\n whom thou dost stand in fear of what they shall judge of thee, what they\r\n themselves judge of themselves.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0304\" id=\"link2H_4_0304\"\u003e\u003c/a\u003e\r\n XVII. All things that are in the world, are always in the estate\r\n of alteration. Thou also art in a perpetual change, yea and under\r\n corruption too, in some part: and so is the whole world.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0305\" id=\"link2H_4_0305\"\u003e\u003c/a\u003e\r\n XVIII. it is not thine, but another man\u0027s sin. Why should it trouble\r\n thee? Let him look to it, whose sin it is.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0306\" id=\"link2H_4_0306\"\u003e\u003c/a\u003e\r\n XIX. Of an operation and of a purpose there is an ending, or of an\r\n action and of a purpose we say commonly, that it is at an end: from\r\n opinion also there is an absolute cessation, which is as it were the death\r\n of it. In all this there is no hurt. Apply this now to a man\u0027s age, as\r\n first, a child; then a youth, then a young man, then an old man; every\r\n change from one age to another is a kind of death And all this while here\r\n no matter of grief yet. Pass now unto that life first, that which thou\r\n livedst under thy grandfather, then under thy mother, then under thy\r\n father. And thus when through the whole course of thy life hitherto thou\r\n hast found and observed many alterations, many changes, many kinds of\r\n endings and cessations, put this question to thyself What matter of grief\r\n or sorrow dost thou find in any of these? Or what doest thou suffer\r\n through any of these? If in none of these, then neither in the ending and\r\n consummation of thy whole life, which is also but a cessation and change.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0307\" id=\"link2H_4_0307\"\u003e\u003c/a\u003e\r\n XX. As occasion shall require, either to thine own understanding, or to\r\n that of the universe, or to his, whom thou hast now to do with, let thy\r\n refuge be with all speed. To thine own, that it resolve upon nothing\r\n against justice. To that of the universe, that thou mayest remember, part\r\n of whom thou art. Of his, that thou mayest consider whether in the estate\r\n of ignorance, or of knowledge. And then also must thou call to mind, that\r\n he is thy kinsman.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0308\" id=\"link2H_4_0308\"\u003e\u003c/a\u003e\r\n XXI. As thou thyself, whoever thou art, were made for the perfection and\r\n consummation, being a member of it, of a common society; so must every\r\n action of thine tend to the perfection and consummation of a life that is\r\n truly sociable. What action soever of thine therefore that either\r\n immediately or afar off, hath not reference to the common good, that is an\r\n exorbitant and disorderly action; yea it is seditious; as one among the\r\n people who from such and such a consent and unity, should factiously\r\n divide and separate himself.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0309\" id=\"link2H_4_0309\"\u003e\u003c/a\u003e\r\n XXII. Children\u0027s anger, mere babels; wretched souls bearing up dead\r\n bodies, that they may not have their fall so soon: even as it is in that\r\n common dirge song.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0310\" id=\"link2H_4_0310\"\u003e\u003c/a\u003e\r\n XXIII. Go to the quality of the cause from which the effect doth\r\n proceed. Behold it by itself bare and naked, separated from all that is\r\n material. Then consider the utmost bounds of time that that cause, thus\r\n and thus qualified, can subsist and abide.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0311\" id=\"link2H_4_0311\"\u003e\u003c/a\u003e\r\n XXIV. Infinite are the troubles and miseries, that thou hast already\r\n been put to, by reason of this only, because that for all happiness it did\r\n not suffice thee, or, that thou didst not account it sufficient happiness,\r\n that thy understanding did operate according to its natural constitution.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0312\" id=\"link2H_4_0312\"\u003e\u003c/a\u003e\r\n XXV. When any shall either impeach thee with false accusations, or\r\n hatefully reproach thee, or shall use any such carriage towards thee, get\r\n thee presently to their minds and understandings, and look in them, and\r\n behold what manner of men they be. Thou shalt see, that there is no such\r\n occasion why it should trouble thee, what such as they are think of thee.\r\n Yet must thou love them still, for by nature they are thy friends. And the\r\n Gods themselves, in those things that they seek from them as matters of\r\n great moment, are well content, all manner of ways, as by dreams and\r\n oracles, to help them as well as others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0313\" id=\"link2H_4_0313\"\u003e\u003c/a\u003e\r\n XXVI. Up and down, from one age to another, go the ordinary things of\r\n the world; being still the same. And either of everything in particular\r\n before it come to pass, the mind of the universe doth consider with itself\r\n and deliberate: and if so, then submit for shame unto the determination of\r\n such an excellent understanding: or once for all it did resolve upon all\r\n things in general; and since that whatsoever happens, happens by a\r\n necessary consequence, and all things indivisibly in a manner and\r\n inseparably hold one of another. In sum, either there is a God, and then\r\n all is well; or if all things go by chance and fortune, yet mayest thou\r\n use thine own providence in those things that concern thee properly; and\r\n then art thou well.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0314\" id=\"link2H_4_0314\"\u003e\u003c/a\u003e\r\n XXVII. Within a while the earth shall cover us all, and then she herself\r\n shall have her change. And then the course will be, from one period of\r\n eternity unto another, and so a perpetual eternity. Now can any man that\r\n shall consider with himself in his mind the several rollings or\r\n successions of so many changes and alterations, and the swiftness of all\r\n these rulings; can he otherwise but contemn in his heart and despise all\r\n worldly things? The cause of the universe is as it were a strong torrent,\r\n it carrieth all away.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0315\" id=\"link2H_4_0315\"\u003e\u003c/a\u003e\r\n XXVIII. And these your professed politicians, the only true practical\r\n philosophers of the world, (as they think of themselves) so full of\r\n affected gravity, or such professed lovers of virtue and honesty, what\r\n wretches be they in very deed; how vile and contemptible in themselves? O\r\n man! what ado doest thou keep? Do what thy nature doth now require.\r\n Resolve upon it, if thou mayest: and take no thought, whether anybody\r\n shall know it or no. Yea, but sayest thou, I must not expect a Plato\u0027s\r\n commonwealth. If they profit though never so little, I must be content;\r\n and think much even of that little progress. Doth then any of them forsake\r\n their former false opinions that I should think they profit? For without a\r\n change of opinions, alas! what is all that ostentation, but mere\r\n wretchedness of slavish minds, that groan privately, and yet would make a\r\n show of obedience to reason, and truth? Go too now and tell me of\r\n Alexander and Philippus, and Demetrius Phalereus. Whether they understood\r\n what the common nature requireth, and could rule themselves or no, they\r\n know best themselves. But if they kept a life, and swaggered; I (God be\r\n thanked) am not bound to imitate them. The effect of true philosophy is,\r\n unaffected simplicity and modesty. Persuade me not to ostentation and\r\n vainglory.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0316\" id=\"link2H_4_0316\"\u003e\u003c/a\u003e\r\n XXIX. From some high place as it were to look down, and to behold\r\n here flocks, and there sacrifices, without number; and all kind of\r\n navigation; some in a rough and stormy sea, and some in a calm: the\r\n general differences, or different estates of things, some, that are now\r\n first upon being; the several and mutual relations of those things that\r\n are together; and some other things that are at their last. Their lives\r\n also, who were long ago, and theirs who shall be hereafter, and the\r\n present estate and life of those many nations of barbarians that are now\r\n in the world, thou must likewise consider in thy mind. And how many there\r\n be, who never so much as heard of thy name, how many that will soon forget\r\n it; how many who but even now did commend thee, within a very little while\r\n perchance will speak ill of thee. So that neither fame, nor honour, nor\r\n anything else that this world doth afford, is worth the while. The sum\r\n then of all; whatsoever doth happen unto thee, whereof God is the cause,\r\n to accept it contentedly: whatsoever thou doest, whereof thou thyself art\r\n the cause, to do it justly: which will be, if both in thy resolution and\r\n in thy action thou have no further end, than to do good unto others, as\r\n being that, which by thy natural constitution, as a man, thou art bound\r\n unto.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0317\" id=\"link2H_4_0317\"\u003e\u003c/a\u003e\r\n XXX. Many of those things that trouble and straiten thee, it is in thy\r\n power to cut off, as wholly depending from mere conceit and opinion; and\r\n then thou shalt have room enough.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0318\" id=\"link2H_4_0318\"\u003e\u003c/a\u003e\r\n XXXI. To comprehend the whole world together in thy mind, and the whole\r\n course of this present age to represent it unto thyself, and to fix thy\r\n thoughts upon the sudden change of every particular object. How short the\r\n time is from the generation of anything, unto the dissolution of the same;\r\n but how immense and infinite both that which was before the generation,\r\n and that which after the generation of it shall be. All things that thou\r\n seest, will soon be perished, and they that see their corruptions, will\r\n soon vanish away themselves. He that dieth a hundred years old, and he\r\n that dieth young, shall come all to one.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0319\" id=\"link2H_4_0319\"\u003e\u003c/a\u003e\r\n XXXII. What are their minds and understandings; and what the things that\r\n they apply themselves unto: what do they love, and what do they hate for?\r\n Fancy to thyself the estate of their souls openly to be seen. When they\r\n think they hurt them shrewdly, whom they speak ill of; and when they think\r\n they do them a very good turn, whom they commend and extol: O how full are\r\n they then of conceit, and opinion!\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0320\" id=\"link2H_4_0320\"\u003e\u003c/a\u003e\r\n XXXIII. Loss and corruption, is in very deed nothing else but change and\r\n alteration; and that is it, which the nature of the universe doth most\r\n delight in, by which, and according to which, whatsoever is done, is well\r\n done. For that was the estate of worldly things from the beginning, and so\r\n shall it ever be. Or wouldest thou rather say, that all things in the\r\n world have gone ill from the beginning for so many ages, and shall ever go\r\n ill? And then among so many deities, could no divine power be found all\r\n this while, that could rectify the things of the world? Or is the world,\r\n to incessant woes and miseries, for ever condemned?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0321\" id=\"link2H_4_0321\"\u003e\u003c/a\u003e\r\n XXXIV. How base and putrid, every common matter is! Water, dust, and\r\n from the mixture of these bones, and all that loathsome stuff that our\r\n bodies do consist of: so subject to be infected, and corrupted. And again\r\n those other things that are so much prized and admired, as marble stones,\r\n what are they, but as it were the kernels of the earth? gold and silver,\r\n what are they, but as the more gross faeces of the earth? Thy most royal\r\n apparel, for matter, it is but as it were the hair of a silly sheep, and\r\n for colour, the very blood of a shell-fish; of this nature are all other\r\n things. Thy life itself, is some such thing too; a mere exhalation of\r\n blood: and it also, apt to be changed into some other common thing.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0322\" id=\"link2H_4_0322\"\u003e\u003c/a\u003e\r\n XXXV. Will this querulousness, this murmuring, this complaining and\r\n dissembling never be at an end? What then is it, that troubleth thee? Doth\r\n any new thing happen unto thee? What doest thou so wonder at? At the\r\n cause, or the matter? Behold either by itself, is either of that weight\r\n and moment indeed? And besides these, there is not anything. But thy duty\r\n towards the Gods also, it is time thou shouldst acquit thyself of it with\r\n more goodness and simplicity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0323\" id=\"link2H_4_0323\"\u003e\u003c/a\u003e\r\n XXXVI. It is all one to see these things for a hundred of years together\r\n or but for three years.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0324\" id=\"link2H_4_0324\"\u003e\u003c/a\u003e\r\n XXXVII. If he have sinned, his is the harm, not mine. But perchance he\r\n hath not.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0325\" id=\"link2H_4_0325\"\u003e\u003c/a\u003e\r\n XXXVIII. Either all things by the providence of reason happen unto every\r\n particular, as a part of one general body; and then it is against reason\r\n that a part should complain of anything that happens for the good of the\r\n whole; or if, according to Epicurus, atoms be the cause of all things and\r\n that life be nothing else but an accidentary confusion of things, and\r\n death nothing else, but a mere dispersion and so of all other things: what\r\n doest thou trouble thyself for?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0326\" id=\"link2H_4_0326\"\u003e\u003c/a\u003e\r\n XXXIX. Sayest thou unto that rational part, Thou art dead; corruption\r\n hath taken hold on thee? Doth it then also void excrements? Doth it like\r\n either oxen, or sheep, graze or feed; that it also should be mortal, as\r\n well as the body?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0327\" id=\"link2H_4_0327\"\u003e\u003c/a\u003e\r\n XL. Either the Gods can do nothing for us at all, or they can still and\r\n allay all the distractions and distempers of thy mind. If they can do\r\n nothing, why doest thou pray? If they can, why wouldst not thou rather\r\n pray, that they will grant unto thee, that thou mayst neither fear, nor\r\n lust after any of those worldly things which cause these distractions and\r\n distempers of it? Why not rather, that thou mayst not at either their\r\n absence or presence, be grieved and discontented: than either that thou\r\n mayst obtain them, or that thou mayst avoid them? For certainly it must\r\n needs be, that if the Gods can help us in anything, they may in this kind\r\n also. But thou wilt say perchance, \u0027In those things the Gods have given me\r\n my liberty: and it is in mine own power to do what I will.\u0027 But if thou\r\n mayst use this liberty, rather to set thy mind at true liberty, than\r\n wilfully with baseness and servility of mind to affect those things, which\r\n either to compass or to avoid is not in thy power, wert not thou better?\r\n And as for the Gods, who hath told thee, that they may not help us up even\r\n in those things that they have put in our own power? whether it be so or\r\n no, thou shalt soon perceive, if thou wilt but try thyself and pray. One\r\n prayeth that he may compass his desire, to lie with such or such a one,\r\n pray thou that thou mayst not lust to lie with her. Another how he may be\r\n rid of such a one; pray thou that thou mayst so patiently bear with him,\r\n as that thou have no such need to be rid of him. Another, that he may not\r\n lose his child. Pray thou that thou mayst not fear to lose him. To this\r\n end and purpose, let all thy prayer be, and see what will be the event.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0328\" id=\"link2H_4_0328\"\u003e\u003c/a\u003e\r\n XLI. \u0027In my sickness\u0027 (saith Epicurus of himself:) \u0027my discourses were\r\n not concerning the nature of my disease, neither was that, to them that\r\n came to visit me, the subject of my talk; but in the consideration and\r\n contemplation of that, which was of especial weight and moment, was all my\r\n time bestowed and spent, and among others in this very thing, how my mind,\r\n by a natural and unavoidable sympathy partaking in some sort with the\r\n present indisposition of my body, might nevertheless keep herself free\r\n from trouble, and in present possession of her own proper happiness.\r\n Neither did I leave the ordering of my body to the physicians altogether\r\n to do with me what they would, as though I expected any great matter from\r\n them, or as though I thought it a matter of such great consequence, by\r\n their means to recover my health: for my present estate, methought, liked\r\n me very well, and gave me good content.\u0027 Whether therefore in sickness (if\r\n thou chance to sicken) or in what other kind of extremity soever,\r\n endeavour thou also to be in thy mind so affected, as he doth report of\r\n himself: not to depart from thy philosophy for anything that can befall\r\n thee, nor to give ear to the discourses of silly people, and mere\r\n naturalists.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0329\" id=\"link2H_4_0329\"\u003e\u003c/a\u003e\r\n XLII. It is common to all trades and professions to mind and intend that\r\n only, which now they are about, and the instrument whereby they work.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0330\" id=\"link2H_4_0330\"\u003e\u003c/a\u003e\r\n XLIII. When at any time thou art offended with any one\u0027s impudency, put\r\n presently this question to thyself: \u0027What? Is it then possible, that there\r\n should not be any impudent men in the world! Certainly it is not\r\n possible.\u0027 Desire not then that which is impossible. For this one, (thou\r\n must think) whosoever he be, is one of those impudent ones, that the world\r\n cannot be without. So of the subtile and crafty, so of the perfidious, so\r\n of every one that offendeth, must thou ever be ready to reason with\r\n thyself. For whilst in general thou dost thus reason with thyself, that\r\n the kind of them must needs be in the world, thou wilt be the better able\r\n to use meekness towards every particular. This also thou shalt find of\r\n very good use, upon every such occasion, presently to consider with\r\n thyself, what proper virtue nature hath furnished man with, against such a\r\n vice, or to encounter with a disposition vicious in this kind. As for\r\n example, against the unthankful, it hath given goodness and meekness, as\r\n an antidote, and so against another vicious in another kind some other\r\n peculiar faculty. And generally, is it not in thy power to instruct him\r\n better, that is in an error? For whosoever sinneth, doth in that decline\r\n from his purposed end, and is certainly deceived, And again, what art thou\r\n the worse for his sin? For thou shalt not find that any one of these,\r\n against whom thou art incensed, hath in very deed done anything whereby\r\n thy mind (the only true subject of thy hurt and evil) can be made worse\r\n than it was. And what a matter of either grief or wonder is this, if he\r\n that is unlearned, do the deeds of one that is unlearned? Should not thou\r\n rather blame thyself, who, when upon very good grounds of reason, thou\r\n mightst have thought it very probable, that such a thing would by such a\r\n one be committed, didst not only not foresee it, but moreover dost wonder\r\n at it, that such a thing should be. But then especially, when thou dost\r\n find fault with either an unthankful, or a false man, must thou reflect\r\n upon thyself. For without all question, thou thyself art much in fault, if\r\n either of one that were of such a disposition, thou didst expect that he\r\n should be true unto thee: or when unto any thou didst a good turn, thou\r\n didst not there bound thy thoughts, as one that had obtained his end; nor\r\n didst not think that from the action itself thou hadst received a full\r\n reward of the good that thou hadst done. For what wouldst thou have more?\r\n Unto him that is a man, thou hast done a good turn: doth not that suffice\r\n thee? What thy nature required, that hast thou done. Must thou be rewarded\r\n for it? As if either the eye for that it seeth, or the feet that they go,\r\n should require satisfaction. For as these being by nature appointed for\r\n such an use, can challenge no more, than that they may work according to\r\n their natural constitution: so man being born to do good unto others\r\n whensoever he doth a real good unto any by helping them out of error; or\r\n though but in middle things, as in matter of wealth, life, preferment, and\r\n the like, doth help to further their desires he doth that for which he was\r\n made, and therefore can require no more.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0331\" id=\"link2H_4_0331\"\u003e\u003c/a\u003e\r\n THE TENTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0332\" id=\"link2H_4_0332\"\u003e\u003c/a\u003e\r\n I. O my soul, the time I trust will be, when thou shalt be good, simple,\r\n single, more open and visible, than that body by which it is enclosed.\r\n Thou wilt one day be sensible of their happiness, whose end is love, and\r\n their affections dead to all worldly things. Thou shalt one day be full,\r\n and in want of no external thing: not seeking pleasure from anything,\r\n either living or insensible, that this world can afford; neither wanting\r\n time for the continuation of thy pleasure, nor place and opportunity, nor\r\n the favour either of the weather or of men. When thou shalt have content\r\n in thy present estate, and all things present shall add to thy content:\r\n when thou shalt persuade thyself, that thou hast all things; all for thy\r\n good, and all by the providence of the Gods: and of things future also\r\n shalt be as confident, that all will do well, as tending to the\r\n maintenance and preservation in some sort, of his perfect welfare and\r\n happiness, who is perfection of life, of goodness, and beauty; who begets\r\n all things, and containeth all things in himself, and in himself doth\r\n recollect all things from all places that are dissolved, that of them he\r\n may beget others again like unto them. Such one day shall be thy\r\n disposition, that thou shalt be able, both in regard of the Gods, and in\r\n regard of men, so to fit and order thy conversation, as neither to\r\n complain of them at any time, for anything that they do; nor to do\r\n anything thyself, for which thou mayest justly be condemned.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0333\" id=\"link2H_4_0333\"\u003e\u003c/a\u003e\r\n II. As one who is altogether governed by nature, let it be thy care to\r\n observe what it is that thy nature in general doth require. That done, if\r\n thou find not that thy nature, as thou art a living sensible creature,\r\n will be the worse for it, thou mayest proceed. Next then thou must\r\n examine, what thy nature as thou art a living sensible creature, doth\r\n require. And that, whatsoever it be, thou mayest admit of and do it, if\r\n thy nature as thou art a reasonable living creature, will not be the worse\r\n for it. Now whatsoever is reasonable, is also sociable, Keep thyself to\r\n these rules, and trouble not thyself about idle things.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0334\" id=\"link2H_4_0334\"\u003e\u003c/a\u003e\r\n III. Whatsoever doth happen unto thee, thou art naturally by thy natural\r\n constitution either able, or not able to bear. If thou beest able, be not\r\n offended, but bear it according to thy natural constitution, or as nature\r\n hath enabled thee. If thou beest not able, be not offended. For it will\r\n soon make an end of thee, and itself, (whatsoever it be) at the same time\r\n end with thee. But remember, that whatsoever by the strength of opinion,\r\n grounded upon a certain apprehension of both true profit and duty, thou\r\n canst conceive tolerable; that thou art able to bear that by thy natural\r\n constitution.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0335\" id=\"link2H_4_0335\"\u003e\u003c/a\u003e\r\n IV. Him that offends, to teach with love and meek ness, and to show him\r\n his error. But if thou canst not, then to blame thyself; or rather not\r\n thyself neither, if thy will and endeavours have not been wanting.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0336\" id=\"link2H_4_0336\"\u003e\u003c/a\u003e\r\n V. Whatsoever it be that happens unto thee, it is that which from all\r\n time was appointed unto thee. For by the same coherence of causes, by\r\n which thy substance from all eternity was appointed to be, was also\r\n whatsoever should happen unto it, destinated and appointed.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0337\" id=\"link2H_4_0337\"\u003e\u003c/a\u003e\r\n VI. Either with Epicurus, we must fondly imagine the atoms to be the\r\n cause of all things, or we must needs grant a nature. Let this then be thy\r\n first ground, that thou art part of that universe, which is governed by\r\n nature. Then secondly, that to those parts that are of the same kind and\r\n nature as thou art, thou hast relation of kindred. For of these, if I\r\n shall always be mindful, first as I am a part, I shall never be displeased\r\n with anything, that falls to my particular share of the common chances of\r\n the world. For nothing that is behoveful unto the whole, can be truly\r\n hurtful to that which is part of it. For this being the common privilege\r\n of all natures, that they contain nothing in themselves that is hurtful\r\n unto them; it cannot be that the nature of the universe (whose privilege\r\n beyond other particular natures, is, that she cannot against her will by\r\n any higher external cause be constrained,) should beget anything and\r\n cherish it in her bosom that should tend to her own hurt and prejudice. As\r\n then I bear in mind that I am a part of such an universe, I shall not be\r\n displeased with anything that happens. And as I have relation of kindred\r\n to those parts that are of the same kind and nature that I am, so I shall\r\n be careful to do nothing that is prejudicial to the community, but in all\r\n my deliberations shall they that are of my kind ever be; and the common\r\n good, that, which all my intentions and resolutions shall drive unto, as\r\n that which is contrary unto it, I shall by all means endeavour to prevent\r\n and avoid. These things once so fixed and concluded, as thou wouldst think\r\n him a happy citizen, whose constant study and practice were for the good\r\n and benefit of his fellow citizens, and the carriage of the city such\r\n towards him, that he were well pleased with it; so must it needs be with\r\n thee, that thou shalt live a happy life.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0338\" id=\"link2H_4_0338\"\u003e\u003c/a\u003e\r\n VII. All parts of the world, (all things I mean that are contained\r\n within the whole world), must of necessity at some time or other come to\r\n corruption. Alteration I should say, to speak truly and properly; but that\r\n I may be the better understood, I am content at this time to use that more\r\n common word. Now say I, if so be that this be both hurtful unto them, and\r\n yet unavoidable, would not, thinkest thou, the whole itself be in a sweet\r\n case, all the parts of it being subject to alteration, yea and by their\r\n making itself fitted for corruption, as consisting of things different and\r\n contrary? And did nature then either of herself thus project and purpose\r\n the affliction and misery of her parts, and therefore of purpose so made\r\n them, not only that haply they might, but of necessity that they should\r\n fall into evil; or did not she know what she did, when she made them? For\r\n either of these two to say, is equally absurd. But to let pass nature in\r\n general, and to reason of things particular according to their own\r\n particular natures; how absurd and ridiculous is it, first to say that all\r\n parts of the whole are, by their proper natural constitution, subject to\r\n alteration; and then when any such thing doth happen, as when one doth\r\n fall sick and dieth, to take on and wonder as though some strange thing\r\n had happened? Though this besides might move not so grievously to take on\r\n when any such thing doth happen, that whatsoever is dissolved, it is\r\n dissolved into those things, whereof it was compounded. For every\r\n dissolution is either a mere dispersion, of the elements into those\r\n elements again whereof everything did consist, or a change, of that which\r\n is more solid into earth; and of that which is pure and subtile or\r\n spiritual, into air. So that by this means nothing is lost, but all\r\n resumed again into those rational generative seeds of the universe; and\r\n this universe, either after a certain period of time to lie consumed by\r\n fire, or by continual changes to be renewed, and so for ever to endure.\r\n Now that solid and spiritual that we speak of, thou must not conceive it\r\n to be that very same, which at first was, when thou wert born. For alas!\r\n all this that now thou art in either kind, either for matter of substance,\r\n or of life, hath but two or three days ago partly from meats eaten, and\r\n partly from air breathed in, received all its influx, being the same then\r\n in no other respect, than a running river, maintained by the perpetual\r\n influx and new supply of waters, is the same. That therefore which thou\r\n hast since received, not that which came from thy mother, is that which\r\n comes to change and corruption. But suppose that that for the general\r\n substance, and more solid part of it, should still cleave unto thee never\r\n so close, yet what is that to the proper qualities and affections of it,\r\n by which persons are distinguished, which certainly are quite different?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0339\" id=\"link2H_4_0339\"\u003e\u003c/a\u003e\r\n VIII. Now that thou hast taken these names upon thee of good, modest,\r\n true; of \u0026#7956;\u0026#956;\u0026#966;\u0026#961;\u0026#969;\u0026#957;,\r\n \u0026#963;\u0026#8059;\u0026#956;\u0026#966;\u0026#961;\u0026#969;\u0026#957;,\r\n \u0026#8017;\u0026#960;\u0026#8051;\u0026#961;\u0026#966;\u0026#961;\u0026#969;\u0026#957;; take heed lest at any\r\n times by doing anything that is contrary, thou be but improperly so\r\n called, and lose thy right to these appellations. Or if thou do, return\r\n unto them again with all possible speed. And remember, that the word\r\n \u0026#7956;\u0026#956;\u0026#966;\u0026#961;\u0026#969;\u0026#957; notes unto thee an intent and\r\n intelligent consideration of every object that presents itself unto thee,\r\n without distraction. And the word\r\n \u0026#963;\u0026#8059;\u0026#956;\u0026#966;\u0026#961;\u0026#969;\u0026#957;, a ready and contented\r\n acceptation of whatsoever by the appointment of the common nature,\r\n happens unto thee. And the word\r\n \u0026#8017;\u0026#960;\u0026#8051;\u0026#961;\u0026#966;\u0026#961;\u0026#969;\u0026#957;, a super-extension, or\r\n a transcendent, and outreaching disposition of thy mind, whereby it\r\n passeth by all bodily pains and pleasures, honour and credit, death and\r\n whatsoever is of the same nature, as matters of absolute indifferency,\r\n and in no wise to be stood upon by a wise man. These then if inviolably\r\n thou shalt observe, and shalt not be ambitious to be so called by others,\r\n both thou thyself shalt become a new man, and thou shalt begin a new\r\n life. For to continue such as hitherto thou hast been, to undergo those\r\n distractions and distempers as thou must needs for such a life as\r\n hitherto thou hast lived, is the part of one that is very foolish, and is\r\n overfond of his life. Whom a man might compare to one of those half-eaten\r\n wretches, matched in the amphitheatre with wild beasts; who as full as\r\n they are all the body over with wounds and blood, desire for a great\r\n favour, that they may be reserved till the next day, then also, and in\r\n the same estate to be exposed to the same nails and teeth as before. Away\r\n therefore, ship thyself; and from the troubles and distractions of thy\r\n former life convey thyself as it were unto these few names; and if thou\r\n canst abide in them, or be constant in the practice and possession of\r\n them, continue there as glad and joyful as one that were translated unto\r\n some such place of bliss and happiness as that which by Hesiod and Plato\r\n is called the Islands of the Blessed, by others called the Elysian\r\n Fields. And whensoever thou findest thyself; that thou art in danger of a\r\n relapse, and that thou art not able to master and overcome those\r\n difficulties and temptations that present themselves in thy present\r\n station: get thee into any private corner, where thou mayst be better\r\n able. Or if that will not serve forsake even thy life rather. But so that\r\n it be not in passion but in a plain voluntary modest way: this being the\r\n only commendable action of thy whole life that thus thou art departed, or\r\n this having been the main work and business of thy whole life, that thou\r\n mightest thus depart. Now for the better remembrance of those names that\r\n we have spoken of, thou shalt find it a very good help, to remember the\r\n Gods as often as may be: and that, the thing which they require at our\r\n hands of as many of us, as are by nature reasonable creation is not that\r\n with fair words, and outward show of piety and devotion we should flatter\r\n them, but that we should become like unto them: and that as all other\r\n natural creatures, the fig tree for example; the dog the bee: both do,\r\n all of them, and apply themselves unto that which by their natural\r\n constitution, is proper unto them; so man likewise should do that, which\r\n by his nature, as he is a man, belongs unto him.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0340\" id=\"link2H_4_0340\"\u003e\u003c/a\u003e\r\n IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes\r\n torpor, or stupid sloth: this is thy daily slavery. By little and little,\r\n if thou doest not better look to it, those sacred dogmata will be blotted\r\n out of thy mind. How many things be there, which when as a mere\r\n naturalist, thou hast barely considered of according to their nature, thou\r\n doest let pass without any further use? Whereas thou shouldst in all\r\n things so join action and contemplation, that thou mightest both at the\r\n same time attend all present occasions, to perform everything duly and\r\n carefully and yet so intend the contemplative part too, that no part of\r\n that delight and pleasure, which the contemplative knowledge of everything\r\n according to its true nature doth of itself afford, might be lost. Or,\r\n that the true and contemnplative knowledge of everything according to its\r\n own nature, might of itself, (action being subject to many lets and\r\n impediments) afford unto thee sufficient pleasure and happiness. Not\r\n apparent indeed, but not concealed. And when shalt thou attain to the\r\n happiness of true simplicity, and unaffected gravity? When shalt thou\r\n rejoice in the certain knowledge of every particular object according to\r\n its true nature: as what the matter and substance of it is; what use it is\r\n for in the world: how long it can subsist: what things it doth consist of:\r\n who they be that are capable of it, and who they that can give it, and\r\n take it away?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0341\" id=\"link2H_4_0341\"\u003e\u003c/a\u003e\r\n X. As the spider, when it hath caught the fly that it hunted after, is\r\n not little proud, nor meanly conceited of herself: as he likewise that\r\n hath caught an hare, or hath taken a fish with his net: as another for the\r\n taking of a boar, and another of a bear: so may they be proud, and applaud\r\n themselves for their valiant acts against the Sarmatai, or northern\r\n nations lately defeated. For these also, these famous soldiers and warlike\r\n men, if thou dost look into their minds and opinions, what do they for the\r\n most part but hunt after prey?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0342\" id=\"link2H_4_0342\"\u003e\u003c/a\u003e\r\n XI. To find out, and set to thyself some certain way and method of\r\n contemplation, whereby thou mayest clearly discern and represent unto\r\n thyself, the mutual change of all things, the one into the other. Bear it\r\n in thy mind evermore, and see that thou be throughly well exercised in\r\n this particular. For there is not anything more effectual to beget true\r\n magnanimity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0343\" id=\"link2H_4_0343\"\u003e\u003c/a\u003e\r\n XII. He hath got loose from the bonds of his body, and perceiving that\r\n within a very little while he must of necessity bid the world farewell,\r\n and leave all these things behind him, he wholly applied himself, as to\r\n righteousness in all his actions, so to the common nature in all things\r\n that should happen unto him. And contenting himself with these two things,\r\n to do all things justly, and whatsoever God doth send to like well of it:\r\n what others shall either say or think of him, or shall do against him, he\r\n doth not so much as trouble his thoughts with it. To go on straight,\r\n whither right and reason directed him, and by so doing to follow God, was\r\n the only thing that he did mind, that, his only business and occupation.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0344\" id=\"link2H_4_0344\"\u003e\u003c/a\u003e\r\n XIII. What use is there of suspicion at all? or, why should thoughts\r\n of mistrust, and suspicion concerning that which is future, trouble thy\r\n mind at all? What now is to be done, if thou mayest search and inquiry\r\n into that, what needs thou care for more? And if thou art well able to\r\n perceive it alone, let no man divert thee from it. But if alone thou doest\r\n not so well perceive it, suspend thine action, and take advice from the\r\n best. And if there be anything else that doth hinder thee, go on with\r\n prudence and discretion, according to the present occasion and\r\n opportunity, still proposing that unto thyself, which thou doest conceive\r\n most right and just. For to hit that aright, and to speed in the\r\n prosecution of it, must needs be happiness, since it is that only which we\r\n can truly and properly be said to miss of, or miscarry in.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0345\" id=\"link2H_4_0345\"\u003e\u003c/a\u003e\r\n XIV. What is that that is slow, and yet quick? merry, and yet grave? He\r\n that in all things doth follow reason for his guide.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0346\" id=\"link2H_4_0346\"\u003e\u003c/a\u003e\r\n XV. In the morning as soon as thou art awaked, when thy judgment, before\r\n either thy affections, or external objects have wrought upon it, is yet\r\n most free and impartial: put this question to thyself, whether if that\r\n which is right and just be done, the doing of it by thyself, or by others\r\n when thou art not able thyself; be a thing material or no. For sure it is\r\n not. And as for these that keep such a life, and stand so much upon the\r\n praises, or dispraises of other men, hast thou forgotten what manner of\r\n men they be? that such and such upon their beds, and such at their board:\r\n what their ordinary actions are: what they pursue after, and what they fly\r\n from: what thefts and rapines they commit, if not with their hands and\r\n feet, yet with that more precious part of theirs, their minds: which\r\n (would it but admit of them) might enjoy faith, modesty, truth, justice, a\r\n good spirit.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0347\" id=\"link2H_4_0347\"\u003e\u003c/a\u003e\r\n XVI. Give what thou wilt, and take away what thou wilt, saith he that is\r\n well taught and truly modest, to Him that gives, and takes away. And it is\r\n not out of a stout and peremptory resolution, that he saith it, but in\r\n mere love, and humble submission.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0348\" id=\"link2H_4_0348\"\u003e\u003c/a\u003e\r\n XVII. So live as indifferent to the world and all worldly objects, as\r\n one who liveth by himself alone upon some desert hill. For whether here,\r\n or there, if the whole world be but as one town, it matters not much for\r\n the place. Let them behold and see a man, that is a man indeed, living\r\n according to the true nature of man. If they cannot bear with me, let them\r\n kill me. For better were it to die, than so to live as they would have\r\n thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0349\" id=\"link2H_4_0349\"\u003e\u003c/a\u003e\r\n XVIII. Make it not any longer a matter of dispute or discourse, what are\r\n the signs and proprieties of a good man, but really and actually to be\r\n such.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0350\" id=\"link2H_4_0350\"\u003e\u003c/a\u003e\r\n XIX. Ever to represent unto thyself; and to set before thee, both the\r\n general age and time of the world, and the whole substance of it. And how\r\n all things particular in respect of these are for their substance, as one\r\n of the least seeds that is: and for their duration, as the turning of the\r\n pestle in the mortar once about. Then to fix thy mind upon every\r\n particular object of the world, and to conceive it, (as it is indeed,) as\r\n already being in the state of dissolution, and of change; tending to some\r\n kind of either putrefaction or dispersion; or whatsoever else it is, that\r\n is the death as it were of everything in his own kind.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0351\" id=\"link2H_4_0351\"\u003e\u003c/a\u003e\r\n XX. Consider them through all actions and occupations, of their lives:\r\n as when they eat, and when they sleep: when they are in the act of\r\n necessary exoneration, and when in the act of lust. Again, when they\r\n either are in their greatest exultation; and in the middle of all their\r\n pomp and glory; or being angry and displeased, in great state and majesty,\r\n as from an higher place, they chide and rebuke. How base and slavish, but\r\n a little while ago, they were fain to be, that they might come to this;\r\n and within a very little while what will be their estate, when death hath\r\n once seized upon them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0352\" id=\"link2H_4_0352\"\u003e\u003c/a\u003e\r\n XXI. That is best for every one, that the common nature of all doth send\r\n unto every one, and then is it best, when she doth send it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0353\" id=\"link2H_4_0353\"\u003e\u003c/a\u003e\r\n XXII. The earth, saith the poet, doth often long after the rain. So is\r\n the glorious sky often as desirous to fall upon the earth, which argues a\r\n mutual kind of love between them. And so (say I) doth the world bear a\r\n certain affection of love to whatsoever shall come to pass With thine\r\n affections shall mine concur, O world. The same (and no other) shall the\r\n object of my longing be which is of thine. Now that the world doth love it\r\n is true indeed so is it as commonly said, and acknowledged ledged, when,\r\n according to the Greek phrase, imitated by the Latins, of things that used\r\n to be, we say commonly, that they love to be.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0354\" id=\"link2H_4_0354\"\u003e\u003c/a\u003e\r\n XXIII. Either thou dost Continue in this kind of life and that is it,\r\n which so long thou hast been used unto and therefore tolerable: or thou\r\n doest retire, or leave the world, and that of thine own accord, and then\r\n thou hast thy mind: or thy life is cut off; and then mayst thou rejoice\r\n that thou hast ended thy charge. One of these must needs be. Be therefore\r\n of good comfort.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0355\" id=\"link2H_4_0355\"\u003e\u003c/a\u003e\r\n XXIV Let it always appear and be manifest unto thee that solitariness,\r\n and desert places, by many philosophers so much esteemed of and affected,\r\n are of themselves but thus and thus; and that all things are them to them\r\n that live in towns, and converse with others as they are the same nature\r\n everywhere to be seen and observed: to them that have retired themselves\r\n to the top of mountains, and to desert havens, or what other desert and\r\n inhabited places soever. For anywhere it thou wilt mayest thou quickly\r\n find and apply that to thyself; which Plato saith of his philosopher, in a\r\n place: as private and retired, saith he, as if he were shut up and\r\n enclosed about in some shepherd\u0027s lodge, on the top of a hill. There by\r\n thyself to put these questions to thyself or to enter in these\r\n considerations: What is my chief and principal part, which hath power over\r\n the rest? What is now the present estate of it, as I use it; and what is\r\n it, that I employ it about? Is it now void of reason ir no? Is it free,\r\n and separated; or so affixed, so congealed and grown together as it were\r\n with the flesh, that it is swayed by the motions and inclinations of it?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0356\" id=\"link2H_4_0356\"\u003e\u003c/a\u003e\r\n XXV. He that runs away from his master is a fugitive. But the law is\r\n every man\u0027s master. He therefore that forsakes the law, is a fugitive. So\r\n is he, whosoever he be, that is either sorry, angry, or afraid, or for\r\n anything that either hath been, is, or shall be by his appointment, who\r\n is the Lord and Governor of the universe. For he truly and properly is\r\n \u0026#925;\u0026#8057;\u0026#956;\u0026#959;\u0026#962;, or the law, as the only\r\n \u0026#957;\u0026#8051;\u0026#956;\u0026#969;\u0026#957;, or distributor and dispenser of all\r\n things that happen unto any one in his lifetime\u0026mdash;Whatsoever then is\r\n either sorry, angry, or afraid, is a fugitive.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0357\" id=\"link2H_4_0357\"\u003e\u003c/a\u003e\r\n XXVI. From man is the seed, that once cast into the womb man hath no\r\n more to do with it. Another cause succeedeth, and undertakes the work, and\r\n in time brings a child (that wonderful effect from such a beginning!) to\r\n perfection. Again, man lets food down through his throat; and that once\r\n down, he hath no more to do with it. Another cause succeedeth and\r\n distributeth this food into the senses, and the affections: into life, and\r\n into strength; and doth with it those other many and marvellous things,\r\n that belong unto man. These things therefore that are so secretly and\r\n invisibly wrought and brought to pass, thou must use to behold and\r\n contemplate; and not the things themselves only, but the power also by\r\n which they are effected; that thou mayst behold it, though not with the\r\n eyes of the body, yet as plainly and visibly as thou canst see and discern\r\n the outward efficient cause of the depression and elevation of anything.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0358\" id=\"link2H_4_0358\"\u003e\u003c/a\u003e\r\n XXVII. Ever to mind and consider with thyself; how all things that now\r\n are, have been heretofore much after the same sort, and after the same\r\n fashion that now they are: and so to think of those things which shall be\r\n hereafter also. Moreover, whole dramata, and uniform scenes, or scenes\r\n that comprehend the lives and actions of men of one calling and\r\n profession, as many as either in thine own experience thou hast known, or\r\n by reading of ancient histories; (as the whole court of Adrianus, the\r\n whole court of Antoninus Pius, the whole court of Philippus, that of\r\n Alexander, that of Crœsus): to set them all before thine eyes. For thou\r\n shalt find that they are all but after one sort and fashion: only that the\r\n actors were others.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0359\" id=\"link2H_4_0359\"\u003e\u003c/a\u003e\r\n XXVIII. As a pig that cries and flings when his throat is cut, fancy to\r\n thyself every one to be, that grieves for any worldly thing and takes on.\r\n Such a one is he also, who upon his bed alone, doth bewail the miseries of\r\n this our mortal life. And remember this, that Unto reasonable creatures\r\n only it is granted that they may willingly and freely submit unto\r\n Providence: but absolutely to submit, is a necessity imposed upon all\r\n creatures equally.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0360\" id=\"link2H_4_0360\"\u003e\u003c/a\u003e\r\n XXIX. Whatsoever it is that thou goest about, consider of it by thyself,\r\n and ask thyself, What? because I shall do this no more when I am dead,\r\n should therefore death seem grievous unto me?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0361\" id=\"link2H_4_0361\"\u003e\u003c/a\u003e\r\n XXX. When thou art offended with any man\u0027s transgression, presently\r\n reflect upon thyself; and consider what thou thyself art guilty of in the\r\n same kind. As that thou also perchance dost think it a happiness either to\r\n be rich, or to live in pleasure, or to be praised and commended, and so of\r\n the rest in particular. For this if thou shalt call to mind, thou shalt\r\n soon forget thine anger; especially when at the same time this also shall\r\n concur in thy thoughts, that he was constrained by his error and ignorance\r\n so to do: for how can he choose as long as he is of that opinion? Do thou\r\n therefore if thou canst, take away that from him, that forceth him to do\r\n as he doth.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0362\" id=\"link2H_4_0362\"\u003e\u003c/a\u003e\r\n XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or\r\n Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when\r\n Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And when\r\n thou doest look upon thyself, fancy unto thyself some one or other of the\r\n Cæsars; and so for every one, some one or other that hath been for estate\r\n and profession answerable unto him. Then let this come to thy mind at the\r\n same time; and where now are they all? Nowhere or anywhere? For so shalt\r\n thou at all time be able to perceive how all worldly things are but as the\r\n smoke, that vanisheth away: or, indeed, mere nothing. Especially when thou\r\n shalt call to mind this also, that whatsoever is once changed, shall never\r\n be again as long as the world endureth. And thou then, how long shalt thou\r\n endure? And why doth it not suffice thee, if virtuously, and as becometh\r\n thee, thou mayest pass that portion of time, how little soever it be, that\r\n is allotted unto thee?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0363\" id=\"link2H_4_0363\"\u003e\u003c/a\u003e\r\n XXXII. What a subject, and what a course of life is it, that thou doest\r\n so much desire to be rid of. For all these things, what are they, but fit\r\n objects for an understanding, that beholdeth everything according to its\r\n true nature, to exercise itself upon? Be patient, therefore, until that\r\n (as a strong stomach that turns all things into his own nature; and as a\r\n great fire that turneth in flame and light, whatsoever thou doest cast\r\n into it) thou have made these things also familiar, and as it were natural\r\n unto thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0364\" id=\"link2H_4_0364\"\u003e\u003c/a\u003e\r\n XXXIII. Let it not be in any man\u0027s power, to say truly of thee, that thou\r\n art not truly simple, or sincere and open, or not good. Let him be\r\n deceived whosoever he be that shall have any such opinion of thee. For\r\n all this doth depend of thee. For who is it that should hinder thee from\r\n being either truly simple or good? Do thou only resolve rather not to\r\n live, than not to be such. For indeed neither doth it stand with reason\r\n that he should live that is not such. What then is it that may upon this\r\n present occasion according to best reason and discretion, either be said\r\n or done? For whatsoever it be, it is in thy power either to do it, or to\r\n say it, and therefore seek not any pretences, as though thou wert\r\n hindered. Thou wilt never cease groaning and complaining, until such time\r\n as that, what pleasure is unto the voluptuous, be unto thee, to do in\r\n everything that presents itself, whatsoever may be done conformably and\r\n agreeably to the proper constitution of man, or, to man as he is a man.\r\n For thou must account that pleasure, whatsoever it be, that thou mayest\r\n do according to thine own nature. And to do this, every place will fit\r\n thee. Unto the \u003ci\u003ecylindrus\u003c/i\u003e, or roller, it is not granted to move\r\n everywhere according to its own proper motion, as neither unto the water,\r\n nor unto the fire, nor unto any other thing, that either is merely\r\n natural, or natural and sensitive; but not rational for many things there\r\n be that can hinder their operations. But of the mind and understanding\r\n this is the proper privilege, that according to its own nature, and as it\r\n will itself, it can pass through every obstacle that it finds, and keep\r\n straight on forwards. Setting therefore before thine eyes this happiness\r\n and felicity of thy mind, whereby it is able to pass through all things,\r\n and is capable of all motions, whether as the fire, upwards; or as the\r\n stone downwards, or as the \u003ci\u003ecylindrus\u003c/i\u003e through that which is\r\n sloping: content thyself with it, and seek not after any other thing. For\r\n all other kind of hindrances that are not hindrances of thy mind either\r\n they are proper to the body, or merely proceed from the opinion, reason\r\n not making that resistance that it should, but basely, and cowardly\r\n suffering itself to be foiled; and of themselves can neither wound, nor\r\n do any hurt at all. Else must he of necessity, whosoever he be that meets\r\n with any of them, become worse than he was before. For so is it in all\r\n other subjects, that that is thought hurtful unto them, whereby they are\r\n made worse. But here contrariwise, man (if he make that good use of them\r\n that he should) is rather the better and the more praiseworthy for any of\r\n those kind of hindrances, than otherwise. But generally remember that\r\n nothing can hurt a natural citizen, that is not hurtful unto the city\r\n itself, nor anything hurt the city, that is not hurtful unto the law\r\n itself. But none of these casualties, or external hindrances, do hurt the\r\n law itself; or, are contrary to that course of justice and equity, by\r\n which public societies are maintained: neither therefore do they hurt\r\n either city or citizen.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0365\" id=\"link2H_4_0365\"\u003e\u003c/a\u003e\r\n XXXIV. As he that is bitten by a mad dog, is afraid of everything almost\r\n that he seeth: so unto him, whom the dogmata have once bitten, or in whom\r\n true knowledge hath made an impression, everything almost that he sees or\r\n reads be it never so short or ordinary, doth afford a good memento; to\r\n put him out of all grief and fear, as that of the poet, \u0027The winds blow\r\n upon the trees, and their leaves fall upon the ground. Then do the trees\r\n begin to bud again, and by the spring-time they put forth new branches.\r\n So is the generation of men; some come into the world, and others go out\r\n of it.\u0027 Of these leaves then thy children are. And they also that applaud\r\n thee so gravely, or, that applaud thy speeches, with that their usual\r\n acclamation,\r\n \u0026#7936;\u0026#958;\u0026#953;\u0026#959;\u0026#960;\u0026#8055;\u0026#963;\u0026#964;\u0026#969;\u0026#962;, O wisely\r\n spoken I and speak well of thee, as on the other side, they that stick\r\n not to curse thee, they that privately and secretly dispraise and deride\r\n thee, they also are but leaves. And they also that shall follow, in whose\r\n memories the names of men famous after death, is preserved, they are but\r\n leaves neither. For even so is it of all these worldly things. Their\r\n spring comes, and they are put forth. Then blows the wind, and they go\r\n down. And then in lieu of them grow others out of the wood or common\r\n matter of all things, like unto them. But, to endure but for a while, is\r\n common unto all. Why then shouldest thou so earnestly either seek after\r\n these things, or fly from them, as though they should endure for ever?\r\n Yet a little while, and thine eyes will be closed up, and for him that\r\n carries thee to thy grave shall another mourn within a while after.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0366\" id=\"link2H_4_0366\"\u003e\u003c/a\u003e\r\n XXXV. A good eye must be good to see whatsoever is to be seen, and not\r\n green things only. For that is proper to sore eyes. So must a good ear,\r\n and a good smell be ready for whatsoever is either to be heard, or smelt:\r\n and a good stomach as indifferent to all kinds of food, as a millstone is,\r\n to whatsoever she was made for to grind. As ready therefore must a sound\r\n understanding be for whatsoever shall happen. But he that saith, O that my\r\n children might live! and, O that all men might commend me for whatsoever I\r\n do! is an eye that seeks after green things; or as teeth, after that which\r\n is tender.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0367\" id=\"link2H_4_0367\"\u003e\u003c/a\u003e\r\n XXXVI. There is not any man that is so happy in his death, but that some\r\n of those that are by him when he dies, will be ready to rejoice at his\r\n supposed calamity. Is it one that was virtuous and wise indeed? will there\r\n not some one or other be found, who thus will say to himself; \u0027Well now at\r\n last shall I be at rest from this pedagogue. He did not indeed otherwise\r\n trouble us much: but I know well enough that in his heart, he did much\r\n condemn us.\u0027 Thus will they speak of the virtuous. But as for us, alas I\r\n how many things be there, for which there be many that glad would be to be\r\n rid of us. This therefore if thou shalt think of whensoever thou diest,\r\n thou shalt die the more willingly, when thou shalt think with thyself; I\r\n am now to depart from that world, wherein those that have been my nearest\r\n friends and acquaintances, they whom I have so much suffered for, so often\r\n prayed for, and for whom I have taken such care, even they would have me\r\n die, hoping that after my death they shall live happier, than they did\r\n before. What then should any man desire to continue here any longer?\r\n Nevertheless, whensoever thou diest, thou must not be less kind and loving\r\n unto them for it; but as before, see them, continue to be their friend, to\r\n wish them well, and meekly, and gently to carry thyself towards them, but\r\n yet so that on the other side, it make thee not the more unwilling to die.\r\n But as it fareth with them that die an easy quick death, whose soul is\r\n soon separated from their bodies, so must thy separation from them be. To\r\n these had nature joined and annexed me: now she parts us; I am ready to\r\n depart, as from friends and kinsmen, but yet without either reluctancy or\r\n compulsion. For this also is according to Nature.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0368\" id=\"link2H_4_0368\"\u003e\u003c/a\u003e\r\n XXXVII. Use thyself; as often, as thou seest any man do anything,\r\n presently (if it be possible) to say unto thyself, What is this man\u0027s end\r\n in this his action? But begin this course with thyself first of all, and\r\n diligently examine thyself concerning whatsoever thou doest.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0369\" id=\"link2H_4_0369\"\u003e\u003c/a\u003e\r\n XXXVIII. Remember, that that which sets a man at work, and hath power\r\n over the affections to draw them either one way, or the other way, is not\r\n any external thing properly, but that which is hidden within every man\u0027s\r\n dogmata, and opinions: That, that is rhetoric; that is life; that (to\r\n speak true) is man himself. As for thy body, which as a vessel, or a case,\r\n compasseth thee about, and the many and curious instruments that it hath\r\n annexed unto it, let them not trouble thy thoughts. For of themselves they\r\n are but as a carpenter\u0027s axe, but that they are born with us, and\r\n naturally sticking unto us. But otherwise, without the inward cause that\r\n hath power to move them, and to restrain them, those parts are of\r\n themselves of no more use unto us, than the shuttle is of itself to the\r\n weaver, or the pen to the writer, or the whip to the coachman.\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0370\" id=\"link2H_4_0370\"\u003e\u003c/a\u003e\r\n THE ELEVENTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0371\" id=\"link2H_4_0371\"\u003e\u003c/a\u003e\r\n I. The natural properties, and privileges of a reasonable soul are: That\r\n she seeth herself; that she can order, and compose herself: that she makes\r\n herself as she will herself: that she reaps her own fruits whatsoever,\r\n whereas plants, trees, unreasonable creatures, what fruit soever (be it\r\n either fruit properly, or analogically only) they bear, they bear them\r\n unto others, and not to themselves. Again; whensoever, and wheresoever,\r\n sooner or later, her life doth end, she hath her own end nevertheless. For\r\n it is not with her, as with dancers and players, who if they be\r\n interrupted in any part of their action, the whole action must needs be\r\n imperfect: but she in what part of time or action soever she be surprised,\r\n can make that which she hath in her hand whatsoever it be, complete and\r\n full, so that she may depart with that comfort, \u0027I have lived; neither\r\n want I anything of that which properly did belong unto me.\u0027 Again, she\r\n compasseth the whole world, and penetrateth into the vanity, and mere\r\n outside (wanting substance and solidity) of it, and stretcheth herself\r\n unto the infiniteness of eternity; and the revolution or restoration of\r\n all things after a certain period of time, to the same state and place as\r\n before, she fetcheth about, and doth comprehend in herself; and considers\r\n withal, and sees clearly this, that neither they that shall follow us,\r\n shall see any new thing, that we have not seen, nor they that went before,\r\n anything more than we: but that he that is once come to forty (if he have\r\n any wit at all) can in a manner (for that they are all of one kind) see\r\n all things, both past and future. As proper is it, and natural to the soul\r\n of man to love her neighbour, to be true and modest; and to regard nothing\r\n so much as herself: which is also the property of the law: whereby by the\r\n way it appears, that sound reason and justice comes all to one, and\r\n therefore that justice is the chief thing, that reasonable creatures ought\r\n to propose unto themselves as their end.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0372\" id=\"link2H_4_0372\"\u003e\u003c/a\u003e\r\n II. A pleasant song or dance; the Pancratiast\u0027s exercise, sports that\r\n thou art wont to be much taken with, thou shalt easily contemn; if the\r\n harmonious voice thou shalt divide into so many particular sounds whereof\r\n it doth consist, and of every one in particular shall ask thyself; whether\r\n this or that sound is it, that doth so conquer thee. For thou wilt be\r\n ashamed of it. And so for shame, if accordingly thou shalt consider it,\r\n every particular motion and posture by itself: and so for the wrestler\u0027s\r\n exercise too. Generally then, whatsoever it be, besides virtue, and those\r\n things that proceed from virtue that thou art subject to be much affected\r\n with, remember presently thus to divide it, and by this kind of division,\r\n in each particular to attain unto the contempt of the whole. This thou\r\n must transfer and apply to thy whole life also.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0373\" id=\"link2H_4_0373\"\u003e\u003c/a\u003e\r\n III. That soul which is ever ready, even now presently (if need be) from\r\n the body, whether by way of extinction, or dispersion, or continuation in\r\n another place and estate to be separated, how blessed and happy is it! But\r\n this readiness of it, it must proceed, not from an obstinate and\r\n peremptory resolution of the mind, violently and passionately set upon\r\n Opposition, as Christians are wont; but from a peculiar judgment; with\r\n discretion and gravity, so that others may be persuaded also and drawn to\r\n the like example, but without any noise and passionate exclamations.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0374\" id=\"link2H_4_0374\"\u003e\u003c/a\u003e\r\n IV. Have I done anything charitably? then am I benefited by it. See\r\n that this upon all occasions may present itself unto thy mind, and never\r\n cease to think of it. What is thy profession? to be good. And how should\r\n this be well brought to pass, but by certain theorems and doctrines; some\r\n Concerning the nature of the universe, and some Concerning the proper and\r\n particular constitution of man?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0375\" id=\"link2H_4_0375\"\u003e\u003c/a\u003e\r\n V. Tragedies were at first brought in and instituted, to put men in mind\r\n of worldly chances and casualties: that these things in the ordinary\r\n course of nature did so happen: that men that were much pleased and\r\n delighted by such accidents upon this stage, would not by the same things\r\n in a greater stage be grieved and afflicted: for here you see what is the\r\n end of all such things; and that even they that cry out so mournfully to\r\n Cithaeron, must bear them for all their cries and exclamations, as well as\r\n others. And in very truth many good things are spoken by these poets; as\r\n that (for example) is an excellent passage: \u0027But if so be that I and my\r\n two children be neglected by the Gods, they have some reason even for\r\n that,\u0027 \u0026amp;c. And again, \u0027It will but little avail thee to storm and rage\r\n against the things themselves,\u0027 \u0026amp;c. Again, \u0027To reap one\u0027s life, as a\r\n ripe ear of corn;\u0027 and whatsoever else is to be found in them, that is of\r\n the same kind. After the tragedy, the ancient comedy was brought in, which\r\n had the liberty to inveigh against personal vices; being therefore through\r\n this her freedom and liberty of speech of very good use and effect, to\r\n restrain men from pride and arrogancy. To which end it was, that Diogenes\r\n took also the same liberty. After these, what were either the Middle, or\r\n New Comedy admitted for, but merely, (Or for the most part at least) for\r\n the delight and pleasure of curious and excellent imitation? \u0027It will\r\n steal away; look to it,\u0027 \u0026amp;c. Why, no man denies, but that these also\r\n have some good things whereof that may be one: but the whole drift and\r\n foundation of that kind of dramatical poetry, what is it else, but as we\r\n have said?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0376\" id=\"link2H_4_0376\"\u003e\u003c/a\u003e\r\n VI. How clearly doth it appear unto thee, that no other course of thy\r\n life could fit a true philosopher\u0027s practice better, than this very\r\n course, that thou art now already in?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0377\" id=\"link2H_4_0377\"\u003e\u003c/a\u003e\r\n VII. A branch cut off from the continuity of that which was next unto\r\n it, must needs be cut off from the whole tree: so a man that is divided\r\n from another man, is divided from the whole society. A branch is cut off\r\n by another, but he that hates and is averse, cuts himself off from his\r\n neighbour, and knows not that at the same time he divides himself from the\r\n whole body, or corporation. But herein is the gift and mercy of God, the\r\n Author of this society, in that, once cut off we may grow together and\r\n become part of the whole again. But if this happen often the misery is\r\n that the further a man is run in this division, the harder he is to be\r\n reunited and restored again: and however the branch which, once cut of\r\n afterwards was graffed in, gardeners can tell you is not like that which\r\n sprouted together at first, and still continued in the unity of the body.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0378\" id=\"link2H_4_0378\"\u003e\u003c/a\u003e\r\n VIII. To grow together like fellow branches in matter of good\r\n correspondence and affection; but not in matter of opinions. They that\r\n shall oppose thee in thy right courses, as it is not in their power to\r\n divert thee from thy good action, so neither let it be to divert thee from\r\n thy good affection towards them. But be it thy care to keep thyself\r\n constant in both; both in a right judgment and action, and in true\r\n meekness towards them, that either shall do their endeavour to hinder\r\n thee, or at least will be displeased with thee for what thou hast done.\r\n For to fail in either (either in the one to give over for fear, or in the\r\n other to forsake thy natural affection towards him, who by nature is both\r\n thy friend and thy kinsman) is equally base, and much savouring of the\r\n disposition of a cowardly fugitive soldier.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0379\" id=\"link2H_4_0379\"\u003e\u003c/a\u003e\r\n IX. It is not possible that any nature should be inferior unto art,\r\n since that all arts imitate nature. If this be so; that the most perfect\r\n and general nature of all natures should in her operation come short of\r\n the skill of arts, is most improbable. Now common is it to all arts, to\r\n make that which is worse for the better\u0027s sake. Much more then doth the\r\n common nature do the same. Hence is the first ground of justice. From\r\n justice all other virtues have their existence. For justice cannot be\r\n preserved, if either we settle our minds and affections upon worldly\r\n things; or be apt to be deceived, or rash, and inconstant.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0380\" id=\"link2H_4_0380\"\u003e\u003c/a\u003e\r\n X. The things themselves (which either to get or to avoid thou art put\r\n to so much trouble) come not unto thee themselves; but thou in a manner\r\n goest unto them. Let then thine own judgment and opinion concerning those\r\n things be at rest; and as for the things themselves, they stand still and\r\n quiet, without any noise or stir at all; and so shall all pursuing and\r\n flying cease.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0381\" id=\"link2H_4_0381\"\u003e\u003c/a\u003e\r\n XI. Then is the soul as Empedocles doth liken it, like unto a sphere or\r\n globe, when she is all of one form and figure: when she neither greedily\r\n stretcheth out herself unto anything, nor basely contracts herself, or\r\n lies flat and dejected; but shineth all with light, whereby she does see\r\n and behold the true nature, both that of the universe, and her own in\r\n particular.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0382\" id=\"link2H_4_0382\"\u003e\u003c/a\u003e\r\n XII. Will any contemn me? let him look to that, upon what grounds he\r\n does it: my care shall be that I may never be found either doing or\r\n speaking anything that doth truly deserve contempt. Will any hate me? let\r\n him look to that. I for my part will be kind and loving unto all, and even\r\n unto him that hates me, whom-soever he be, will I be ready to show his\r\n error, not by way of exprobation or ostentation of my patience, but\r\n ingenuously and meekly: such as was that famous Phocion, if so be that he\r\n did not dissemble. For it is inwardly that these things must be: that the\r\n Gods who look inwardly, and not upon the outward appearance, may behold a\r\n man truly free from all indignation and grief. For what hurt can it be\r\n unto thee whatsoever any man else doth, as long as thou mayest do that\r\n which is proper and suitable to thine own nature? Wilt not thou (a man\r\n wholly appointed to be both what, and as the common good shall require)\r\n accept of that which is now seasonable to the nature of the universe?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0383\" id=\"link2H_4_0383\"\u003e\u003c/a\u003e\r\n XIII. They contemn one another, and yet they seek to please one another:\r\n and whilest they seek to surpass one another in worldly pomp and\r\n greatness, they most debase and prostitute themselves in their better part\r\n one to another.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0384\" id=\"link2H_4_0384\"\u003e\u003c/a\u003e\r\n XIV. How rotten and insincere is he, that saith, I am resolved to carry\r\n myself hereafter towards you with all ingenuity and simplicity. O man,\r\n what doest thou mean! what needs this profession of thine? the thing\r\n itself will show it. It ought to be written upon thy forehead. No sooner\r\n thy voice is heard, than thy countenance must be able to show what is in\r\n thy mind: even as he that is loved knows presently by the looks of his\r\n sweetheart what is in her mind. Such must he be for all the world, that is\r\n truly simple and good, as he whose arm-holes are offensive, that whosoever\r\n stands by, as soon as ever he comes near him, may as it were smell him\r\n whether he will or no. But the affectation of simplicity is nowise\r\n laudable. There is nothing more shameful than perfidious friendship. Above\r\n all things, that must be avoided. However true goodness, simplicity, and\r\n kindness cannot so be hidden, but that as we have already said in the very\r\n eyes and countenance they will show themselves.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0385\" id=\"link2H_4_0385\"\u003e\u003c/a\u003e\r\n XV. To live happily is an inward power of the soul, when she is affected\r\n with indifferency, towards those things that are by their nature\r\n indifferent. To be thus affected she must consider all worldly objects\r\n both divided and whole: remembering withal that no object can of itself\r\n beget any opinion in us, neither can come to us, but stands without still\r\n and quiet; but that we ourselves beget, and as it were print in ourselves\r\n opinions concerning them. Now it is in our power, not to print them; and\r\n if they creep in and lurk in some corner, it is in our power to wipe them\r\n off. Remembering moreover, that this care and circumspection of thine, is\r\n to continue but for a while, and then thy life will be at an end. And what\r\n should hinder, but that thou mayest do well with all these things? For if\r\n they be according to nature, rejoice in them, and let them be pleasing and\r\n acceptable unto thee. But if they be against nature, seek thou that which\r\n is according to thine own nature, and whether it be for thy credit or no,\r\n use all possible speed for the attainment of it: for no man ought to be\r\n blamed, for seeking his own good and happiness.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0386\" id=\"link2H_4_0386\"\u003e\u003c/a\u003e\r\n XVI. Of everything thou must consider from whence it came, of what\r\n things it doth consist, and into what it will be changed: what will be the\r\n nature of it, or what it will be like unto when it is changed; and that it\r\n can suffer no hurt by this change. And as for other men\u0027s either\r\n foolishness or wickedness, that it may not trouble and grieve thee; first\r\n generally thus; What reference have I unto these? and that we are all born\r\n for one another\u0027s good: then more particularly after another\r\n consideration; as a ram is first in a flock of sheep, and a bull in a herd\r\n of cattle, so am I born to rule over them. Begin yet higher, even from\r\n this: if atoms be not the beginning of all things, than which to believe\r\n nothing can be more absurd, then must we needs grant that there is a\r\n nature, that doth govern the universe. If such a nature, then are all\r\n worse things made for the better\u0027s sake; and all better for one another\u0027s\r\n sake. Secondly, what manner of men they be, at board, and upon their beds,\r\n and so forth. But above all things, how they are forced by their opinions\r\n that they hold, to do what they do; and even those things that they do,\r\n with what pride and self-conceit they do them. Thirdly, that if they do\r\n these things rightly, thou hast no reason to be grieved. But if not\r\n rightly, it must needs be that they do them against their wills, and\r\n through mere ignorance. For as, according to Plato\u0027s opinion, no soul doth\r\n willingly err, so by consequent neither doth it anything otherwise than it\r\n ought, but against her will. Therefore are they grieved, whensoever they\r\n hear themselves charged, either of injustice, or unconscionableness, or\r\n covetousness, or in general, of any injurious kind of dealing towards\r\n their neighbours. Fourthly, that thou thyself doest transgress in many\r\n things, and art even such another as they are. And though perchance thou\r\n doest forbear the very act of some sins, yet hast thou in thyself an\r\n habitual disposition to them, but that either through fear, or vainglory,\r\n or some such other ambitious foolish respect, thou art restrained.\r\n Fifthly, that whether they have sinned or no, thou doest not understand\r\n perfectly. For many things are done by way of discreet policy; and\r\n generally a man must know many things first, before he be able truly and\r\n judiciously to judge of another man\u0027s action. Sixthly, that whensoever\r\n thou doest take on grievously, or makest great woe, little doest thou\r\n remember then that a man\u0027s life is but for a moment of time, and that\r\n within a while we shall all be in our graves. Seventhly, that it is not\r\n the sins and transgressions themselves that trouble us properly; for they\r\n have their existence in their minds and understandings only, that commit\r\n them; but our own opinions concerning those sins. Remove then, and be\r\n content to part with that conceit of thine, that it is a grievous thing,\r\n and thou hast removed thine anger. But how should I remove it? How?\r\n reasoning with thyself that it is not shameful. For if that which is\r\n shameful, be not the only true evil that is, thou also wilt be driven\r\n whilest thou doest follow the common instinct of nature, to avoid that\r\n which is evil, to commit many unjust things, and to become a thief, and\r\n anything, that will make to the attainment of thy intended worldly ends.\r\n Eighthly, how many things may and do oftentimes follow upon such fits of\r\n anger and grief; far more grievous in themselves, than those very things\r\n which we are so grieved or angry for. Ninthly, that meekness is a thing\r\n unconquerable, if it be true and natural, and not affected or\r\n hypocritical. For how shall even the most fierce and malicious that thou\r\n shalt conceive, be able to hold on against thee, if thou shalt still\r\n continue meek and loving unto him; and that even at that time, when he is\r\n about to do thee wrong, thou shalt be well disposed, and in good temper,\r\n with all meekness to teach him, and to instruct him better? As for\r\n example; My son, we were not born for this, to hurt and annoy one another;\r\n it will be thy hurt not mine, my son: and so to show him forcibly and\r\n fully, that it is so in very deed: and that neither bees do it one to\r\n another, nor any other creatures that are naturally sociable. But this\r\n thou must do, not scoffingly, not by way of exprobation, but tenderly\r\n without any harshness of words. Neither must thou do it by way of\r\n exercise, or ostentation, that they that are by and hear thee, may admire\r\n thee: but so always that nobody be privy to it, but himself alone: yea,\r\n though there be more present at the same time. These nine particular\r\n heads, as so many gifts from the Muses, see that thou remember well: and\r\n begin one day, whilest thou art yet alive, to be a man indeed. But on the\r\n other side thou must take heed, as much to flatter them, as to be angry\r\n with them: for both are equally uncharitable, and equally hurtful. And in\r\n thy passions, take it presently to thy consideration, that to be angry is\r\n not the part of a man, but that to be meek and gentle, as it savours of\r\n more humanity, so of more manhood. That in this, there is strength and\r\n nerves, or vigour and fortitude: whereof anger and indignation is\r\n altogether void. For the nearer everything is unto unpassionateness, the\r\n nearer it is unto power. And as grief doth proceed from weakness, so doth\r\n anger. For both, both he that is angry and that grieveth, have received a\r\n wound, and cowardly have as it were yielded themselves unto their\r\n affections. If thou wilt have a tenth also, receive this tenth gift from\r\n Hercules the guide and leader of the Muses: that is a mad man\u0027s part, to\r\n look that there should be no wicked men in the world, because it is\r\n impossible. Now for a man to brook well enough, that there should be\r\n wicked men in the world, but not to endure that any should transgress\r\n against himself, is against all equity, and indeed tyrannical.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0387\" id=\"link2H_4_0387\"\u003e\u003c/a\u003e\r\n XVII. Four several dispositions or inclinations there be of the mind and\r\n understanding, which to be aware of, thou must carefully observe: and\r\n whensoever thou doest discover them, thou must rectify them, saying to\r\n thyself concerning every one of them, This imagination is not necessary;\r\n this is uncharitable: this thou shalt speak as another man\u0027s slave, or\r\n instrument; than which nothing can be more senseless and absurd: for the\r\n fourth, thou shalt sharply check and upbraid thyself; for that thou doest\r\n suffer that more divine part in thee, to become subject and obnoxious to\r\n that more ignoble part of thy body, and the gross lusts and concupiscences\r\n thereof.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0388\" id=\"link2H_4_0388\"\u003e\u003c/a\u003e\r\n XVIII. What portion soever, either of air or fire there be in thee,\r\n although by nature it tend upwards, submitting nevertheless to the\r\n ordinance of the universe, it abides here below in this mixed body. So\r\n whatsoever is in thee, either earthy, or humid, although by nature it tend\r\n downwards, yet is it against its nature both raised upwards, and standing,\r\n or consistent. So obedient are even the elements themselves to the\r\n universe, abiding patiently wheresoever (though against their nature) they\r\n are placed, until the sound as it were of their retreat, and separation.\r\n Is it not a grievous thing then, that thy reasonable part only should be\r\n disobedient, and should not endure to keep its place: yea though it be\r\n nothing enjoined that is contrary unto it, but that only which is\r\n according to its nature? For we cannot say of it when it is disobedient,\r\n as we say of the fire, or air, that it tends upwards towards its proper\r\n element, for then goes it the quite contrary way. For the motion of the\r\n mind to any injustice, or incontinency, or to sorrow, or to fear, is\r\n nothing else but a separation from nature. Also when the mind is grieved\r\n for anything that is happened by the divine providence, then doth it\r\n likewise forsake its own place. For it was ordained unto holiness and\r\n godliness, which specially consist in an humble submission to God and His\r\n providence in all things; as well as unto justice: these also being part\r\n of those duties, which as naturally sociable, we are bound unto; and\r\n without which we cannot happily converse one with another: yea and the\r\n very ground and fountain indeed of all just actions.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0389\" id=\"link2H_4_0389\"\u003e\u003c/a\u003e\r\n XIX. He that hath not one and the self-same general end always as long\r\n as he liveth, cannot possibly be one and the self-same man always. But\r\n this will not suffice except thou add also what ought to be this general\r\n end. For as the general conceit and apprehension of all those things which\r\n upon no certain ground are by the greater part of men deemed good, cannot\r\n be uniform and agreeable, but that only which is limited and restrained by\r\n some certain proprieties and conditions, as of community: that nothing be\r\n conceived good, which is not commonly and publicly good: so must the end\r\n also that we propose unto ourselves, be common and sociable. For he that\r\n doth direct all his own private motions and purposes to that end, all his\r\n actions will be agreeable and uniform; and by that means will be still the\r\n same man.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0390\" id=\"link2H_4_0390\"\u003e\u003c/a\u003e\r\n XX. Remember the fable of the country mouse and the city mouse, and the\r\n great fright and terror that this was put into.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0391\" id=\"link2H_4_0391\"\u003e\u003c/a\u003e\r\n XXI. Socrates was wont to call the common conceits and opinions of men,\r\n the common bugbears of the world: the proper terror of silly children.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0392\" id=\"link2H_4_0392\"\u003e\u003c/a\u003e\r\n XXII. The Lacedæmonians at their public spectacles were wont to appoint\r\n seats and forms for their strangers in the shadow, they themselves were\r\n content to sit anywhere.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0393\" id=\"link2H_4_0393\"\u003e\u003c/a\u003e\r\n XXIII. What Socrates answered unto Perdiccas, why he did not come unto\r\n him, Lest of all deaths I should die the worst kind of death, said he:\r\n that is, not able to requite the good that hath been done unto me.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0394\" id=\"link2H_4_0394\"\u003e\u003c/a\u003e\r\n XXIV. In the ancient mystical letters of the Ephesians, there was an\r\n item, that a man should always have in his mind some one or other of the\r\n ancient worthies.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0395\" id=\"link2H_4_0395\"\u003e\u003c/a\u003e\r\n XXV. The Pythagoreans were wont betimes in the morning the first thing\r\n they did, to look up unto the heavens, to put themselves in mind of them\r\n who constantly and invariably did perform their task: as also to put\r\n themselves in mind of orderliness, or good order, and of purity, and of\r\n naked simplicity. For no star or planet hath any cover before it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0396\" id=\"link2H_4_0396\"\u003e\u003c/a\u003e\r\n XXVI. How Socrates looked, when he was fain to gird himself with a\r\n skin, Xanthippe his wife having taken away his clothes, and carried them\r\n abroad with her, and what he said to his fellows and friends, who were\r\n ashamed; and out of respect to him, did retire themselves when they saw\r\n him thus decked.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0397\" id=\"link2H_4_0397\"\u003e\u003c/a\u003e\r\n XXVII. In matter of writing or reading thou must needs be taught before\r\n thou can do either: much more in matter of life. \u0027For thou art born a mere\r\n slave, to thy senses and brutish affections;\u0027 destitute without teaching\r\n of all true knowledge and sound reason.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0398\" id=\"link2H_4_0398\"\u003e\u003c/a\u003e\r\n XXVIII. \u0027My heart smiled within me.\u0027 \u0027They will accuse even virtue\r\n herself; with heinous and opprobrious words.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0399\" id=\"link2H_4_0399\"\u003e\u003c/a\u003e\r\n XXIX. As they that long after figs in winter when they cannot be had; so\r\n are they that long after children, before they be granted them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0400\" id=\"link2H_4_0400\"\u003e\u003c/a\u003e\r\n XXX. \u0027As often as a father kisseth his child, he should say secretly\r\n with himself\u0027 (said Epictetus,) \u0027tomorrow perchance shall he die.\u0027 But\r\n these words be ominous. No words ominous (said he) that signify anything\r\n that is natural: in very truth and deed not more ominous than this, \u0027to\r\n cut down grapes when they are ripe.\u0027 Green grapes, ripe grapes, dried\r\n grapes, or raisins: so many changes and mutations of one thing, not into\r\n that which was not absolutely, but rather so many several changes and\r\n mutations, not into that which hath no being at all, but into that which\r\n is not yet in being.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0401\" id=\"link2H_4_0401\"\u003e\u003c/a\u003e\r\n XXXI. \u0027Of the free will there is no thief or robber:\u0027 out of Epictetus;\r\n Whose is this also: that we should find a certain art and method of\r\n assenting; and that we should always observe with great care and heed the\r\n inclinations of our minds, that they may always be with their due\r\n restraint and reservation, always charitable, and according to the true\r\n worth of every present object. And as for earnest longing, that we should\r\n altogether avoid it: and to use averseness in those things only, that\r\n wholly depend of our own wills. It is not about ordinary petty matters,\r\n believe it, that all our strife and contention is, but whether, with the\r\n vulgar, we should be mad, or by the help of philosophy wise and sober,\r\n said he. XXXII. Socrates said, \u0027What will you have? the souls of\r\n reasonable, or unreasonable creatures? Of reasonable. But what? Of those\r\n whose reason is sound and perfect? or of those whose reason is vitiated\r\n and corrupted? Of those whose reason is sound and perfect. Why then labour\r\n ye not for such? Because we have them already. What then do ye so strive\r\n and contend between you?\u0027\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_4_0402\" id=\"link2H_4_0402\"\u003e\u003c/a\u003e\r\n THE TWELFTH BOOK\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0403\" id=\"link2H_4_0403\"\u003e\u003c/a\u003e\r\n I. Whatsoever thou doest hereafter aspire unto, thou mayest even now\r\n enjoy and possess, if thou doest not envy thyself thine own happiness. And\r\n that will be, if thou shalt forget all that is past, and for the future,\r\n refer thyself wholly to the Divine Providence, and shalt bend and apply\r\n all thy present thoughts and intentions to holiness and righteousness. To\r\n holiness, in accepting willingly whatsoever is sent by the Divine\r\n Providence, as being that which the nature of the universe hath appointed\r\n unto thee, which also hath appointed thee for that, whatsoever it be. To\r\n righteousness, in speaking the truth freely, and without ambiguity; and in\r\n doing all things justly and discreetly. Now in this good course, let not\r\n other men\u0027s either wickedness, or opinion, or voice hinder thee: no, nor\r\n the sense of this thy pampered mass of flesh: for let that which suffers,\r\n look to itself. If therefore whensoever the time of thy departing shall\r\n come, thou shalt readily leave all things, and shalt respect thy mind\r\n only, and that divine part of thine, and this shall be thine only fear,\r\n not that some time or other thou shalt cease to live, but thou shalt never\r\n begin to live according to nature: then shalt thou be a man indeed, worthy\r\n of that world, from which thou hadst thy beginning; then shalt thou cease\r\n to be a stranger in thy country, and to wonder at those things that happen\r\n daily, as things strange and unexpected, and anxiously to depend of divers\r\n things that are not in thy power.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0404\" id=\"link2H_4_0404\"\u003e\u003c/a\u003e\r\n II. God beholds our minds and understandings, bare and naked from these\r\n material vessels, and outsides, and all earthly dross. For with His simple\r\n and pure understanding, He pierceth into our inmost and purest parts,\r\n which from His, as it were by a water pipe and channel, first flowed and\r\n issued. This if thou also shalt use to do, thou shalt rid thyself of that\r\n manifold luggage, wherewith thou art round about encumbered. For he that\r\n does regard neither his body, nor his clothing, nor his dwelling, nor any\r\n such external furniture, must needs gain unto himself great rest and ease.\r\n Three things there be in all, which thou doest consist of; thy body, thy\r\n life, and thy mind. Of these the two former, are so far forth thine, as\r\n that thou art bound to take care for them. But the third alone is that\r\n which is properly thine. If then thou shalt separate from thyself, that is\r\n from thy mind, whatsoever other men either do or say, or whatsoever thou\r\n thyself hast heretofore either done or said; and all troublesome thoughts\r\n concerning the future, and whatsoever, (as either belonging to thy body or\r\n life:) is without the jurisdiction of thine own will, and whatsoever in\r\n the ordinary course of human chances and accidents doth happen unto thee;\r\n so that thy mind (keeping herself loose and free from all outward\r\n coincidental entanglements; always in a readiness to depart:) shall live\r\n by herself, and to herself, doing that which is just, accepting whatsoever\r\n doth happen, and speaking the truth always; if, I say, thou shalt separate\r\n from thy mind, whatsoever by sympathy might adhere unto it, and all time\r\n both past and future, and shalt make thyself in all points and respects,\r\n like unto Empedocles his allegorical sphere, \u0027all round and circular,\u0027\r\n \u0026amp;c., and shalt think of no longer life than that which is now present:\r\n then shalt thou be truly able to pass the remainder of thy days without\r\n troubles and distractions; nobly and generously disposed, and in good\r\n favour and correspondency, with that spirit which is within thee.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0405\" id=\"link2H_4_0405\"\u003e\u003c/a\u003e\r\n III. I have often wondered how it should come to pass, that every man\r\n loving himself best, should more regard other men\u0027s opinions concerning\r\n himself than his own. For if any God or grave master standing by, should\r\n command any of us to think nothing by himself but what he should presently\r\n speak out; no man were able to endure it, though but for one day. Thus do\r\n we fear more what our neighbours will think of us, than what we ourselves.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0406\" id=\"link2H_4_0406\"\u003e\u003c/a\u003e\r\n IV. how come it to pass that the Gods having ordered all other things\r\n so well and so lovingly, should be overseen in this one only thing, that\r\n whereas then hath been some very good men that have made many covenants as\r\n it were with God and by many holy actions and outward services contracted\r\n a kind of familiarity with Him; that these men when once they are dead,\r\n should never be restored to life, but be extinct for ever. But this thou\r\n mayest be sure of, that this (if it be so indeed) would never have been so\r\n ordered by the Gods, had it been fit otherwise. For certainly it was\r\n possible, had it been more just so and had it been according to nature,\r\n the nature of the universe would easily have borne it. But now because it\r\n is not so, (if so be that it be not so indeed) be therefore confident that\r\n it was not fit it should be so for thou seest thyself, that now seeking\r\n after this matter, how freely thou doest argue and contest with God. But\r\n were not the Gods both just and good in the highest degree, thou durst not\r\n thus reason with them. Now if just and good, it could not be that in the\r\n creation of the world, they should either unjustly or unreasonably oversee\r\n anything.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0407\" id=\"link2H_4_0407\"\u003e\u003c/a\u003e\r\n V. Use thyself even unto those things that thou doest at first despair\r\n of. For the left hand we see, which for the most part lieth idle because\r\n not used; yet doth it hold the bridle with more strength than the right,\r\n because it hath been used unto it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0408\" id=\"link2H_4_0408\"\u003e\u003c/a\u003e\r\n VI. Let these be the objects of thy ordinary meditation: to consider,\r\n what manner of men both for soul and body we ought to be, whensoever death\r\n shall surprise us: the shortness of this our mortal life: the immense\r\n vastness of the time that hath been before, and will he after us: the\r\n frailty of every worldly material object: all these things to consider,\r\n and behold clearly in themselves, all disguisement of external outside\r\n being removed and taken away. Again, to consider the efficient causes of\r\n all things: the proper ends and references of all actions: what pain is in\r\n itself; what pleasure, what death: what fame or honour, how every man is\r\n the true and proper ground of his own rest and tranquillity, and that no\r\n man can truly be hindered by any other: that all is but conceit and\r\n opinion. As for the use of thy dogmata, thou must carry thyself in the\r\n practice of them, rather like unto a pancratiastes, or one that at the\r\n same time both fights and wrestles with hands and feet, than a gladiator.\r\n For this, if he lose his sword that he fights with, he is gone: whereas\r\n the other hath still his hand free, which he may easily turn and manage at\r\n his will.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0409\" id=\"link2H_4_0409\"\u003e\u003c/a\u003e\r\n VII. All worldly things thou must behold and consider, dividing them\r\n into matter, form, and reference, or their proper end.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0410\" id=\"link2H_4_0410\"\u003e\u003c/a\u003e\r\n VIII. How happy is man in this his power that hath been granted unto\r\n him: that he needs not do anything but what God shall approve, and that he\r\n may embrace contentedly, whatsoever God doth send unto him?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0411\" id=\"link2H_4_0411\"\u003e\u003c/a\u003e\r\n IX. Whatsoever doth happen in the ordinary course and consequence of\r\n natural events, neither the Gods, (for it is not possible, that they\r\n either wittingly or unwittingly should do anything amiss) nor men, (for it\r\n is through ignorance, and therefore against their wills that they do\r\n anything amiss) must be accused. None then must be accused.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0412\" id=\"link2H_4_0412\"\u003e\u003c/a\u003e\r\n X. How ridiculous and strange is he, that wonders at anything that\r\n happens in this life in the ordinary course of nature!\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0413\" id=\"link2H_4_0413\"\u003e\u003c/a\u003e\r\n XI. Either fate, (and that either an absolute necessity, and unavoidable\r\n decree; or a placable and flexible Providence) or all is a mere casual\r\n confusion, void of all order and government. If an absolute and\r\n unavoidable necessity, why doest thou resist? If a placable and exorable\r\n Providence, make thyself worthy of the divine help and assistance. If all\r\n be a mere confusion without any moderator, or governor, then hast thou\r\n reason to congratulate thyself; that in such a general flood of confusion\r\n thou thyself hast obtained a reasonable faculty, whereby thou mayest\r\n govern thine own life and actions. But if thou beest carried away with the\r\n flood, it must be thy body perchance, or thy life, or some other thing\r\n that belongs unto them that is carried away: thy mind and understanding\r\n cannot. Or should it be so, that the light of a candle indeed is still\r\n bright and lightsome until it be put out: and should truth, and\r\n righteousness, and temperance cease to shine in thee whilest thou thyself\r\n hast any being?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0414\" id=\"link2H_4_0414\"\u003e\u003c/a\u003e\r\n XII. At the conceit and apprehension that such and such a one hath\r\n sinned, thus reason with thyself; What do I know whether this be a sin\r\n indeed, as it seems to be? But if it be, what do I know but that he\r\n himself hath already condemned himself for it? And that is all one as if a\r\n man should scratch and tear his own face, an object of compassion rather\r\n than of anger. Again, that he that would not have a vicious man to sin, is\r\n like unto him that would not have moisture in the fig, nor children to\r\n welp nor a horse to neigh, nor anything else that in the course of nature\r\n is necessary. For what shall he do that hath such an habit? If thou\r\n therefore beest powerful and eloquent, remedy it if thou canst.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0415\" id=\"link2H_4_0415\"\u003e\u003c/a\u003e\r\n XIII. If it be not fitting, do it not. If it be not true, speak it not.\r\n Ever maintain thine own purpose and resolution free from all compulsion\r\n and necessity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0416\" id=\"link2H_4_0416\"\u003e\u003c/a\u003e\r\n XIV. Of everything that presents itself unto thee, to consider what the\r\n true nature of it is, and to unfold it, as it were, by dividing it into\r\n that which is formal: that which is material: the true use or end of it,\r\n and the just time that it is appointed to last.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0417\" id=\"link2H_4_0417\"\u003e\u003c/a\u003e\r\n XV. It is high time for thee, to understand that there is somewhat in\r\n thee, better and more divine than either thy passions, or thy sensual\r\n appetites and affections. What is now the object of my mind, is it fear,\r\n or suspicion, or lust, or any such thing? To do nothing rashly without\r\n some certain end; let that be thy first care. The next, to have no other\r\n end than the common good. For, alas! yet a little while, and thou art no\r\n more: no more will any, either of those things that now thou seest, or of\r\n those men that now are living, be any more. For all things are by nature\r\n appointed soon to be changed, turned, and corrupted, that other things\r\n might succeed in their room.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0418\" id=\"link2H_4_0418\"\u003e\u003c/a\u003e\r\n XVI. Remember that all is but opinion, and all opinion depends of the\r\n mind. Take thine opinion away, and then as a ship that hath stricken in\r\n within the arms and mouth of the harbour, a present calm; all things safe\r\n and steady: a bay, not capable of any storms and tempests: as the poet\r\n hath it.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0419\" id=\"link2H_4_0419\"\u003e\u003c/a\u003e\r\n XVII. No operation whatsoever it he, ceasing for a while, can be truly\r\n said to suffer any evil, because it is at an end. Neither can he that is\r\n the author of that operation; for this very respect, because his operation\r\n is at an end, be said to suffer any evil. Likewise then, neither can the\r\n whole body of all our actions (which is our life) if in time it cease, be\r\n said to suffer any evil for this very reason, because it is at an end; nor\r\n he truly be said to have been ill affected, that did put a period to this\r\n series of actions. Now this time or certain period, depends of the\r\n determination of nature: sometimes of particular nature, as when a man\r\n dieth old; but of nature in general, however; the parts whereof thus\r\n changing one after another, the whole world still continues fresh and new.\r\n Now that is ever best and most seasonable, which is for the good of the\r\n whole. Thus it appears that death of itself can neither be hurtful to any\r\n in particular, because it is not a shameful thing (for neither is it a\r\n thing that depends of our own will, nor of itself contrary to the common\r\n good) and generally, as it is both expedient and seasonable to the whole,\r\n that in that respect it must needs be good. It is that also, which is\r\n brought unto us by the order and appointment of the Divine Providence; so\r\n that he whose will and mind in these things runs along with the Divine\r\n ordinance, and by this concurrence of his will and mind with the Divine\r\n Providence, is led and driven along, as it were by God Himself; may truly\r\n be termed and esteemed the\r\n \u0026#952;\u0026#949;\u0026#959;\u0026#966;\u0026#8057;\u0026#961;\u0026#951;\u0026#964;\u0026#959;\u0026#962;, or\r\n divinely led and inspired.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0420\" id=\"link2H_4_0420\"\u003e\u003c/a\u003e\r\n XVIII. These three things thou must have always in a readiness: first\r\n concerning thine own actions, whether thou doest nothing either idly, or\r\n otherwise, than justice and equity do require: and concerning those things\r\n that happen unto thee externally, that either they happen unto thee by\r\n chance, or by providence; of which two to accuse either, is equally\r\n against reason. Secondly, what like unto our bodies are whilest yet rude\r\n and imperfect, until they be animated: and from their animation, until\r\n their expiration: of what things they are compounded, and into what things\r\n they shall be dissolved. Thirdly, how vain all things will appear unto\r\n thee when, from on high as it were, looking down thou shalt contemplate\r\n all things upon earth, and the wonderful mutability, that they are subject\r\n unto: considering withal, the infinite both greatness and variety of\r\n things aerial and things celestial that are round about it. And that as\r\n often as thou shalt behold them, thou shalt still see the same: as the\r\n same things, so the same shortness of continuance of all those things.\r\n And, behold, these be the things that we are so proud and puffed up for.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0421\" id=\"link2H_4_0421\"\u003e\u003c/a\u003e\r\n XIX. Cast away from thee opinion, and thou art safe. And what is it that\r\n hinders thee from casting of it away? When thou art grieved at anything,\r\n hast thou forgotten that all things happen according to the nature of the\r\n universe; and that him only it concerns, who is in fault; and moreover,\r\n that what is now done, is that which from ever hath been done in the\r\n world, and will ever be done, and is now done everywhere: how nearly all\r\n men are allied one to another by a kindred not of blood, nor of seed, but\r\n of the same mind. Thou hast also forgotten that every man\u0027s mind partakes\r\n of the Deity, and issueth from thence; and that no man can properly call\r\n anything his own, no not his son, nor his body, nor his life; for that\r\n they all proceed from that One who is the giver of all things: that all\r\n things are but opinion; that no man lives properly, but that very instant\r\n of time which is now present. And therefore that no man whensoever he\r\n dieth can properly be said to lose any more, than an instant of time.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0422\" id=\"link2H_4_0422\"\u003e\u003c/a\u003e\r\n XX. Let thy thoughts ever run upon them, who once for some one thing or\r\n other, were moved with extraordinary indignation; who were once in the\r\n highest pitch of either honour, or calamity; or mutual hatred and enmity;\r\n or of any other fortune or condition whatsoever. Then consider what\u0027s now\r\n become of all those things. All is turned to smoke; all to ashes, and a\r\n mere fable; and perchance not so much as a fable. As also whatsoever is of\r\n this nature, as Fabius Catulinus in the field; Lucius Lupus, and\r\n Stertinius, at Baiæ Tiberius at Capreæ and Velius Rufus, and all such\r\n examples of vehement prosecution in worldly matters; let these also run in\r\n thy mind at the same time; and how vile every object of such earnest and\r\n vehement prosecution is; and how much more agreeable to true philosophy it\r\n is, for a man to carry himself in every matter that offers itself; justly,\r\n and moderately, as one that followeth the Gods with all simplicity. For,\r\n for a man to be proud and high conceited, that he is not proud and high\r\n conceited, is of all kind of pride and presumption, the most intolerable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0423\" id=\"link2H_4_0423\"\u003e\u003c/a\u003e\r\n XXI. To them that ask thee, Where hast thou seen the Gods, or how\r\n knowest thou certainly that there be Gods, that thou art so devout in\r\n their worship? I answer first of all, that even to the very eye, they are\r\n in some manner visible and apparent. Secondly, neither have I ever seen\r\n mine own soul, and yet I respect and honour it. So then for the Gods, by\r\n the daily experience that I have of their power and providence towards\r\n myself and others, I know certainly that they are, and therefore worship\r\n them.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0424\" id=\"link2H_4_0424\"\u003e\u003c/a\u003e\r\n XXII. Herein doth consist happiness of life, for a man to know\r\n thoroughly the true nature of everything; what is the matter, and what is\r\n the form of it: with all his heart and soul, ever to do that which is\r\n just, and to speak the truth. What then remaineth but to enjoy thy life in\r\n a course and coherence of good actions, one upon another immediately\r\n succeeding, and never interrupted, though for never so little a while?\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0425\" id=\"link2H_4_0425\"\u003e\u003c/a\u003e\r\n XXIII. There is but one light of the sun, though it be intercepted by\r\n walls and mountains, and other thousand objects. There is but one common\r\n substance of the whole world, though it be concluded and restrained into\r\n several different bodies, in number infinite. There is but one common\r\n soul, though divided into innumerable particular essences and natures. So\r\n is there but one common intellectual soul, though it seem to be divided.\r\n And as for all other parts of those generals which we have mentioned, as\r\n either sensitive souls or subjects, these of themselves (as naturally\r\n irrational) have no common mutual reference one unto another, though many\r\n of them contain a mind, or reasonable faculty in them, whereby they are\r\n ruled and governed. But of every reasonable mind, this the particular\r\n nature, that it hath reference to whatsoever is of her own kind, and\r\n desireth to be united: neither can this common affection, or mutual unity\r\n and correspondency, be here intercepted or divided, or confined to\r\n particulars as those other common things are.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0426\" id=\"link2H_4_0426\"\u003e\u003c/a\u003e\r\n XXIV. What doest thou desire? To live long. What? To enjoy the\r\n operations of a sensitive soul; or of the appetitive faculty? or wouldst\r\n thou grow, and then decrease again? Wouldst thou long be able to talk, to\r\n think and reason with thyself? Which of all these seems unto thee a worthy\r\n object of thy desire? Now if of all these thou doest find that they be but\r\n little worth in themselves, proceed on unto the last, which is, in all\r\n things to follow God and reason. But for a man to grieve that by death he\r\n shall be deprived of any of these things, is both against God and reason.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0427\" id=\"link2H_4_0427\"\u003e\u003c/a\u003e\r\n XXV. What a small portion of vast and infinite eternity it is, that is\r\n allowed unto every one of us, and how soon it vanisheth into the general\r\n age of the world: of the common substance, and of the common soul also\r\n what a small portion is allotted unto us: and in what a little clod of the\r\n whole earth (as it were) it is that thou doest crawl. After thou shalt\r\n rightly have considered these things with thyself; fancy not anything else\r\n in the world any more to be of any weight and moment but this, to do that\r\n only which thine own nature doth require; and to conform thyself to that\r\n which the common nature doth afford.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0428\" id=\"link2H_4_0428\"\u003e\u003c/a\u003e\r\n XXVI. What is the present estate of my understanding? For herein lieth\r\n all indeed. As for all other things, they are without the compass of mine\r\n own will: and if without the compass of my will, then are they as dead\r\n things unto me, and as it were mere smoke.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca name=\"link2H_4_0429\" id=\"link2H_4_0429\"\u003e\u003c/a\u003e\r\n XXVII. To stir up a man to the contempt of death this among other\r\n things, is of good power and efficacy, that even they who esteemed\r\n pleasure to be happiness, and pain misery, did nevertheless many of them\r\n contemn death as much as any. And can death be terrible to him, to whom\r\n that only seems good, which in the ordinary course of nature is\r\n seasonable? to him, to whom, whether his actions be many or few, so they\r\n be all good, is all one; and who whether he behold the things of the world\r\n being always the same either for many years, or for few years only, is\r\n altogether indifferent? O man! as a citizen thou hast lived, and conversed\r\n in this great city the world. Whether just for so many years, or no, what\r\n is it unto thee? Thou hast lived (thou mayest be sure) as long as the laws\r\n and orders of the city required; which may be the common comfort of all.\r\n Why then should it be grievous unto thee, if (not a tyrant, nor an unjust\r\n judge, but) the same nature that brought thee in, doth now send thee out\r\n of the world? As if the praetor should fairly dismiss him from the stage,\r\n whom he had taken in to act a while. Oh, but the play is not yet at an\r\n end, there are but three acts yet acted of it? Thou hast well said: for in\r\n matter of life, three acts is the whole play. Now to set a certain time to\r\n every man\u0027s acting, belongs unto him only, who as first he was of thy\r\n composition, so is now the cause of thy dissolution. As for thyself; thou\r\n hast to do with neither. Go thy ways then well pleased and contented: for\r\n so is He that dismisseth thee.\r\n \u003c/p\u003e\r\n\r\n \u003chr /\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"linkappendix\" id=\"linkappendix\"\u003e\u003c/a\u003e\r\n APPENDIX\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO\u003ca href=\"#fn-13.1\" name=\"fnref-13.1\" id=\"fnref-13.1\"\u003e\u003csup\u003e[1]\u003c/sup\u003e\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n M. CORNELIUS FRONTO was a Roman by descent, but of provincial birth,\r\n being native to Cirta, in Numidia. Thence he migrated to Rome in the reign\r\n of Hadrian, and became the most famous rhetorician of his day. As a\r\n pleader and orator he was counted by his contemporaries hardly inferior to\r\n Tully himself, and as a teacher his aid was sought for the noblest youths\r\n of Rome. To him was entrusted the education of M.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Aurelius and of his colleague L. Verus in their boyhood; and he was\r\n rewarded for his efforts by a seat in the Senate and the consular rank\r\n (A.D. 143). By the exercise of his profession he became wealthy; and if he\r\n speaks of his means as not great,\u003ca href=\"#fn-13.2\" name=\"fnref-13.2\" id=\"fnref-13.2\"\u003e\u003csup\u003e[2]\u003c/sup\u003e\u003c/a\u003e\r\n he must be comparing his wealth with the grandees of Rome, not with the\r\n ordinary citizen.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Before the present century nothing was known of the works of Fronto,\r\n except a grammatical treatise; but in 1815 Cardinal Mai published a number\r\n of letters and some short essays of Fronto, which he had discovered in a\r\n palimpsest at Milan. Other parts of the same MS. he found later in the\r\n Vatican, the whole being collected\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.1\" id=\"fn-13.1\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.1\"\u003e[1]\u003c/a\u003e\r\nReferences are made to the edition of Naber, Leipzig (Trübner), 1867.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.2\" id=\"fn-13.2\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.2\"\u003e[2]\u003c/a\u003e\r\nAd Verum imp. Aur. Caes., ii, 7. and edited in the year 1823.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n We now possess parts of his correspondence with Antoninus Pius, with M.\r\n Aurelius, with L. Verus, and with certain of his friends, and also several\r\n rhetorical and historical fragments. Though none of the more ambitious\r\n works of Fronto have survived, there are enough to give proof of his\r\n powers. Never was a great literary reputation less deserved. It would be\r\n hard to conceive of anything more vapid than the style and conception of\r\n these letters; clearly the man was a pedant without imagination or taste.\r\n Such indeed was the age he lived in, and it is no marvel that he was like\r\n to his age. But there must have been more in him than mere pedantry; there\r\n was indeed a heart in the man, which Marcus found, and he found also a\r\n tongue which could speak the truth. Fronto\u0027s letters are by no means free\r\n from exaggeration and laudation, but they do not show that loathsome\r\n flattery which filled the Roman court. He really admires what he praises,\r\n and his way of saying so is not unlike what often passes for criticism at\r\n the present day. He is not afraid to reprove what he thinks amiss; and the\r\n astonishment of Marcus at this will prove, if proof were needed, that he\r\n was not used to plain dealing. \"How happy I am,\" he writes, \"that my\r\n friend Marcus Cornelius, so distinguished as an orator and so noble as a\r\n man, thinks me worth praising and blaming.\"\u003ca href=\"#fn-13.3\" name=\"fnref-13.3\" id=\"fnref-13.3\"\u003e\u003csup\u003e[3]\u003c/sup\u003e\u003c/a\u003e\r\n In another place he deems himself blest because Pronto had taught him to\r\n speak the truth\u003ca href=\"#fn-13.4\" name=\"fnref-13.4\" id=\"fnref-13.4\"\u003e\u003csup\u003e[4]\u003c/sup\u003e\u003c/a\u003e\r\n although the context shows him to be speaking of expression, it is still\r\n a point in favour of Pronto. A sincere heart is better than literary\r\n taste; and if Fronto had not done his duty by the young prince, it is not\r\n easy to understand the friendship which remained between them up to the\r\n last.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.3\" id=\"fn-13.3\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.3\"\u003e[3]\u003c/a\u003e\r\nAd M. Caes iii. 17\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.4\" id=\"fn-13.4\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.4\"\u003e[4]\u003c/a\u003e\r\nAd M. Caes iii. 12\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n An example of the frankness which was between them is given by a\r\n difference they had over the case of Herodes Atticus. Herodes was a Greek\r\n rhetorician who had a school at Rome, and Marcus Aurelius was among his\r\n pupils. Both Marcus and the Emperor Antoninus had a high opinion of\r\n Herodes; and all we know goes to prove he was a man of high character and\r\n princely generosity. When quite young he was made administrator of the\r\n free cities in Asia, nor is it surprising to find that he made bitter\r\n enemies there; indeed, a just ruler was sure to make enemies. The end of\r\n it was that an Athenian deputation, headed by the orators Theodotus and\r\n Demostratus, made serious accusations against his honour. There is no need\r\n to discuss the merits of the case here; suffice it to say, Herodes\r\n succeeded in defending himself to the satisfaction of the emperor. Pronto\r\n appears to have taken the delegates\u0027 part, and to have accepted a brief\r\n for the prosecution, urged to some extent by personal considerations; and\r\n in this cause Marcus Aurelius writes to Fronto as follows:\u0026mdash;\r\n \u003c/p\u003e\r\n \u003cp class=\"center\"\u003e\r\n \u0027AURELIUS CÆSAR to his friend FRONTO, greeting.\u003ca href=\"#fn-13.5\" name=\"fnref-13.5\" id=\"fnref-13.5\"\u003e\u003csup\u003e[5]\u003c/sup\u003e\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027I know you have often told me you were anxious to find how you might\r\n best please me. Now is the time; now you can increase my love towards\r\n you, if it can be increased. A trial is at hand, in which people seem\r\n likely not only to hear your speech with pleasure, but to see your\r\n indignation with impatience. I see no one who dares give you a hint in\r\n the matter; for those who are less friendly, prefer to see you act with\r\n some inconsistency; and those who are more friendly, fear to seem too\r\n friendly to your opponent if they should dissuade you from your\r\n accusation; then again, in case you have prepared something neat for the\r\n occasion, they cannot endure to rob you of your harangue by silencing\r\n you. Therefore, whether you think me a rash counsellor, or a bold boy, or\r\n too kind to your opponent, not because I think it better, I will offer my\r\n counsel with some caution. But why have I said, offer my counsel? No, I\r\n demand it from you; I demand it boldly, and if I succeed, I promise to\r\n remain under your obligation. What? you will say if I am attackt, shall I\r\n not pay tit for tat? Ah, but you will get greater glory, if even when\r\n attackt you answer nothing. Indeed, if he begins it, answer as you will\r\n and you will have fair excuse; but I have demanded of him that he shall\r\n not begin, and I think I have succeeded. I love each of you according to\r\n your merits and I know that lie was educated in the house of P.\r\n Calvisius, my grandfather, and that I was educated by you; therefore I am\r\n full of anxiety that this most disagreeable business shall be managed as\r\n honourably as possible. I trust you may approve my advice, for my\r\n intention you will approve. At least I prefer to write unwisely rather\r\n than to be silent unkindly.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.5\" id=\"fn-13.5\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.5\"\u003e[5]\u003c/a\u003e\r\nAd M. Caes ii., 2.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Fronto replied, thanking the prince for his advice, and promising that he\r\n will confine himself to the facts of the case. But he points out that the\r\n charges brought against Herodes were such, that they can hardly be made\r\n agreeable; amongst them being spoliation, violence, and murder. However,\r\n he is willing even to let some of these drop if it be the prince\u0027s\r\n pleasure. To this Marcus returned the following answer:\u0026mdash;\u003ca href=\"#fn-13.6\" name=\"fnref-13.6\" id=\"fnref-13.6\"\u003e\u003csup\u003e[6]\u003c/sup\u003e\u003c/a\u003e\r\n \u0027This one thing, my dearest Fronto, is enough to make me truly grateful\r\n to you, that so far from rejecting my counsel, you have even approved it.\r\n As to the question you raise in your kind letter, my opinion is this: all\r\n that concerns the case which you are supporting must be clearly brought\r\n forward; what concerns your own feelings, though you may have had just\r\n provocation, should be left unsaid.\u0027 The story does credit to both.\r\n Fronto shows no loss of temper at the interference, nor shrinks from\r\n stating his case with frankness; and Marcus, with forbearance remarkable\r\n in a prince, does not command that his friend be left unmolested, but\r\n merely stipulates for a fair trial on the merits of the case.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.6\" id=\"fn-13.6\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.6\"\u003e[6]\u003c/a\u003e\r\nAd. M. Caes., iii. 5.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Another example may be given from a letter of Fronto\u0027s\u003ca href=\"#fn-13.7\" name=\"fnref-13.7\" id=\"fnref-13.7\"\u003e\u003csup\u003e[7]\u003c/sup\u003e\u003c/a\u003e\r\n Here is something else quarrelsome and querulous. I have sometimes found\r\n fault with you in your absence somewhat seriously in the company of a few\r\n of my most intimate friends: at times, for example, when you mixt in\r\n society with a more solemn look than was fitting, or would read books in\r\n the theatre or in a banquet; nor did I absent myself from theatre or\r\n banquet when you did.\u003ca href=\"#fn-13.8\" name=\"fnref-13.8\" id=\"fnref-13.8\"\u003e\u003csup\u003e[8]\u003c/sup\u003e\u003c/a\u003e\r\n Then I used to call you a hard man, no good company, even disagreeable,\r\n sometimes, when anger got the better of me. But did any one else in the\r\n same banquet speak against you, I could not endure to hear it with\r\n equanimity. Thus it was easier for me to say something to your\r\n disadvantage myself, than to hear others do it; just as I could more\r\n easily bear to chastise my daughter Gratia, than to see her chastised by\r\n another.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.7\" id=\"fn-13.7\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.7\"\u003e[7]\u003c/a\u003e\r\nAd. M. Caes., iv. 12.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.8\" id=\"fn-13.8\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.8\"\u003e[8]\u003c/a\u003e\r\nThe text is obscure\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n The affection between them is clear from every page of the correspondence.\r\n A few instances are now given, which were written at different periods\r\n \u003c/p\u003e\r\n \u003cp class=\"center\"\u003e\r\n To MY MASTER.\u003ca href=\"#fn-13.9\" name=\"fnref-13.9\" id=\"fnref-13.9\"\u003e\u003csup\u003e[9]\u003c/sup\u003e\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027This is how I have past the last few days. My sister was suddenly seized\r\n with an internal pain, so violent that I was horrified at her looks; my\r\n mother in her trepidation on that account accidentally bruised her side\r\n on a corner of the wall; she and we were greatly troubled about that\r\n blow. For myself; on going to rest I found a scorpion in my bed; but I\r\n did not lie down upon him, I killed him first. If you are getting on\r\n better, that is a consolation. My mother is easier now, thanks be to God.\r\n Good-bye, best and sweetest master. My lady sends you greeting.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.9\" id=\"fn-13.9\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.9\"\u003e[9]\u003c/a\u003e\r\nAd M. Caes., v. 8.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u003ca href=\"#fn-13.10\" name=\"fnref-13.10\" id=\"fnref-13.10\"\u003e\u003csup\u003e[10]\u003c/sup\u003e\u003c/a\u003e\u0027What\r\n words can I find to fit my had luck, or how shall I upbraid as it\r\n deserves the hard constraint which is laid upon me? It ties me fast here,\r\n troubled my heart is, and beset by such anxiety; nor does it allow me to\r\n make haste to my Fronto, my life and delight, to be near him at such a\r\n moment of ill-health in particular, to hold his hands, to chafe gently\r\n that identical foot, so far as may be done without discomfort, to attend\r\n him in the bath, to support his steps with my arm.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.10\" id=\"fn-13.10\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.10\"\u003e[10]\u003c/a\u003e\r\nAd M. Caes., i. 2.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u003ca href=\"#fn-13.11\" name=\"fnref-13.11\" id=\"fnref-13.11\"\u003e\u003csup\u003e[11]\u003c/sup\u003e\u003c/a\u003e\u0027This\r\n morning I did not write to you, because I heard you were better, and\r\n because I was myself engaged in other business, and I cannot ever endure\r\n to write anything to you unless with mind at ease and untroubled and\r\n free. So if we are all right, let me know: what I desire, you know, and\r\n how properly I desire it, I know. Farewell, my master, always in every\r\n chance first in my mind, as you deserve to be. My master, see I am not\r\n asleep, and I compel myself to sleep, that you may not be angry with me.\r\n You gather I am writing this late at night.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.11\" id=\"fn-13.11\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.11\"\u003e[11]\u003c/a\u003e\r\niii. 21.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u003ca href=\"#fn-13.12\" name=\"fnref-13.12\" id=\"fnref-13.12\"\u003e\u003csup\u003e[12]\u003c/sup\u003e\u003c/a\u003e\u0027What\r\n spirit do you suppose is in me, when I remember how long it is since I\r\n have seen you, and why I have not seen you! and it may be I shall not\r\n see you for a few days yet, while you are strengthening yourself; as you\r\n must. So while you lie on the sick-bed, my spirit also will lie low anti,\r\n whenas,\u003ca href=\"#fn-13.13\" name=\"fnref-13.13\" id=\"fnref-13.13\"\u003e\u003csup\u003e[13]\u003c/sup\u003e\u003c/a\u003e\r\n by God\u0027s mercy you shall stand upright, my spirit too will stand firm,\r\n which is now burning with the strongest desire for you. Farewell, soul of\r\n your prince, your pupil.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#fn-13.14\" name=\"fnref-13.14\" id=\"fnref-13.14\"\u003e\u003csup\u003e[14]\u003c/sup\u003e\u003c/a\u003eO\r\n my dear Fronto, most distinguished Consul! I yield, you have conquered:\r\n all who have ever loved before, you have conquered out and out in love\u0027s\r\n contest. Receive the victor\u0027s wreath; and the herald shall proclaim your\r\n victory aloud before your own tribunal: \"M. Cornelius Fronto, Consul,\r\n wins, and is crowned victor in the Open International\r\n Love-race.\"\u003ca href=\"#fn-13.15\" name=\"fnref-13.15\" id=\"fnref-13.15\"\u003e\u003csup\u003e[15]\u003c/sup\u003e\u003c/a\u003e\r\n But beaten though I may be, I shall neither slacken nor relax my own\r\n zeal. Well, you shall love me more than any man loves any other man; but\r\n I, who possess a faculty of loving less strong, shall love you more than\r\n any one else loves you; more indeed than you love yourself. Gratia and I\r\n will have to fight for it; I doubt I shall not get the better of her.\r\n For, as Plautus says, her love is like rain, whose big drops not only\r\n penetrate the dress, but drench to the very marrow.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.12\" id=\"fn-13.12\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.12\"\u003e[12]\u003c/a\u003e\r\nAd M. Caes., iii. 19.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.13\" id=\"fn-13.13\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.13\"\u003e[13]\u003c/a\u003e\r\nThe writer sometimes uses archaisms such as \u003ci\u003equom\u003c/i\u003e, which I render\r\n\u0027whenas\u0027.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.14\" id=\"fn-13.14\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.14\"\u003e[14]\u003c/a\u003e\r\nAd M. Caes., ii. 2.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.15\" id=\"fn-13.15\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.15\"\u003e[15]\u003c/a\u003e\r\nThe writer parodies the proclamation at the Greek games; the words also are\r\nGreek.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Marcus Aurelius seems to have been about eighteen years of age when the\r\n correspondence begins, Fronto being some thirty years\r\n older.\u003ca href=\"#fn-13.16\" name=\"fnref-13.16\" id=\"fnref-13.16\"\u003e\u003csup\u003e[16]\u003c/sup\u003e\u003c/a\u003e\r\n The systematic education of the young prince seems to have been finisht,\r\n and Pronto now acts more as his adviser than his tutor. He recommends the\r\n prince to use simplicity in his public speeches, and to avoid\r\n affectation.\u003ca href=\"#fn-13.17\" name=\"fnref-13.17\" id=\"fnref-13.17\"\u003e\u003csup\u003e[17]\u003c/sup\u003e\u003c/a\u003e\r\n Marcus devotes his attention to the old authors who then had a great\r\n vogue at Rome: Ennius, Plautus, Nævius, and such orators as Cato and\r\n Gracchus.\u003ca href=\"#fn-13.18\" name=\"fnref-13.18\" id=\"fnref-13.18\"\u003e\u003csup\u003e[18]\u003c/sup\u003e\u003c/a\u003e\r\n Pronto urges on him the study of Cicero, whose letters, he says, are all\r\n worth reading.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.16\" id=\"fn-13.16\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.16\"\u003e[16]\u003c/a\u003e\r\nFrom internal evidence: the letters are not arranged in order of time. See\r\nNaher\u0027s \u003ci\u003eProlegomena\u003c/i\u003e, p. xx. foll.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.17\" id=\"fn-13.17\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.17\"\u003e[17]\u003c/a\u003e\r\nAd M. Caes., iii. x.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.18\" id=\"fn-13.18\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.18\"\u003e[18]\u003c/a\u003e\r\nAd M. Caes ii. 10,; iii. 18,; ii. 4.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n When he wishes to compliment Marcus he declares one or other of his\r\n letters has the true Tullian ring. Marcus gives his nights to reading when\r\n he ought to be sleeping. He exercises himself in verse composition and on\r\n rhetorical themes.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027It is very nice of you,\u0027 he writes to Fronto,\u003ca href=\"#fn-13.19\" name=\"fnref-13.19\" id=\"fnref-13.19\"\u003e\u003csup\u003e[19]\u003c/sup\u003e\u003c/a\u003e\r\n \u0027to ask for my hexameters; I would have sent them at once if I had them\r\n by me. The fact is my secretary, Anicetus-you know who I mean-did not\r\n pack up any of my compositions for me to take away with me. He knows my\r\n weakness; he was afraid that if I got hold of them I might, as usual,\r\n make smoke of them. However, there was no fear for the hexameters. I must\r\n confess the truth to my master: I love them. I study at night, since the\r\n day is taken up with the theatre. I am weary of an evening, and sleepy in\r\n the daylight, and so I don\u0027t do much. Yet I have made extracts from sixty\r\n books, five volumes of them, in these latter days. But when you read\r\n remember that the \"sixty\" includes plays of Novius, and farces, and some\r\n little speeches of Scipio; don\u0027t be too much startled at the number. You\r\n remember your Polemon; but I pray you do not remember Horace, who has\r\n died with Pollio as far as I am concerned.\u003ca href=\"#fn-13.20\" name=\"fnref-13.20\" id=\"fnref-13.20\"\u003e\u003csup\u003e[20]\u003c/sup\u003e\u003c/a\u003e\r\n Farewell, my dearest and most affectionate friend, most distinguished\r\n consul and my beloved master, whom I have not seen these two years. Those\r\n who say two months, count the days. Shall I ever see you again?\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.19\" id=\"fn-13.19\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.19\"\u003e[19]\u003c/a\u003e\r\nAd M. Caes., ii. 10.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.20\" id=\"fn-13.20\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.20\"\u003e[20]\u003c/a\u003e\r\nHe implies, as in i. 6, that he has ceased to study Horace.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Sometimes Fronto sends him a theme to work up, as thus: \u0027M. Lucilius\r\n tribune of the people violently throws into prison a free Roman citizen,\r\n against the opinion of his colleagues who demand his release. For this act\r\n he is branded by the censor. Analyse the case, and then take both sides in\r\n turn, attacking and defending.\u0027\u003ca href=\"#fn-13.21\" name=\"fnref-13.21\" id=\"fnref-13.21\"\u003e\u003csup\u003e[21]\u003c/sup\u003e\u003c/a\u003e\r\n Or again: \u0027A Roman consul, doffing his state robe, dons the gauntlet and\r\n kills a lion amongst the young men at the Quinquatrus in full view of the\r\n people of Rome. Denunciation before the censors.\u0027\u003ca href=\"#fn-13.22\" name=\"fnref-13.22\" id=\"fnref-13.22\"\u003e\u003csup\u003e[22]\u003c/sup\u003e\u003c/a\u003e\r\n The prince has a fair knowledge of Greek, and quotes from Homer, Plato,\r\n Euripides, but for some reason Fronto dissuaded him from this\r\n study.\u003ca href=\"#fn-13.23\" name=\"fnref-13.23\" id=\"fnref-13.23\"\u003e\u003csup\u003e[23]\u003c/sup\u003e\u003c/a\u003e\r\n His \u003ci\u003eMeditations\u003c/i\u003e are written in Greek. He continued his literary studies\r\n throughout his life, and after he became emperor we still find him asking\r\n his adviser for copies of Cicero\u0027s Letters, by which he hopes to improve\r\n his vocabulary.\u003ca href=\"#fn-13.24\" name=\"fnref-13.24\" id=\"fnref-13.24\"\u003e\u003csup\u003e[24]\u003c/sup\u003e\u003c/a\u003e\r\n Pronto helps him with a supply of similes, which, it seems, he did not\r\n think of readily. It is to be feared that the fount of Marcus\u0027s eloquence\r\n was pumped up by artificial means.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.21\" id=\"fn-13.21\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.21\"\u003e[21]\u003c/a\u003e\r\nPollio was a grammarian, who taught Marcus.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.22\" id=\"fn-13.22\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.22\"\u003e[22]\u003c/a\u003e\r\nAd M. Caes., v. 27,; V. 22.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.23\" id=\"fn-13.23\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.23\"\u003e[23]\u003c/a\u003e\r\nEp. Gracae, 6.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.24\" id=\"fn-13.24\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.24\"\u003e[24]\u003c/a\u003e\r\nAd Anton. Imp., II. 4.\r\n\u003c/p\u003e\r\n\r\n\u003cp\u003e\r\nSome idea of his literary style may be gathered from the letter which\r\nfollows:\u003ca href=\"#fn-13.25\" name=\"fnref-13.25\" id=\"fnref-13.25\"\u003e\u003csup\u003e[25]\u003c/sup\u003e\u003c/a\u003e\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u0027I heard Polemo declaim the other day, to say something of things\r\n sublunary. If you ask what I thought of him, listen. He seems to me an\r\n industrious farmer, endowed with the greatest skill, who has cultivated a\r\n large estate for corn and vines only, and indeed with a rich return of\r\n fine crops. But yet in that land of his there is no Pompeian fig or\r\n Arician vegetable, no Tarentine rose, or pleasing coppice, or thick\r\n grove, or shady plane tree; all is for use rather than for pleasure, such\r\n as one ought rather to commend, but cares not to love.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.25\" id=\"fn-13.25\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.25\"\u003e[25]\u003c/a\u003e\r\nAd M. Caes, ii. 5.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n A pretty bold idea, is it not, and rash judgment, to pass censure on a man\r\n of such reputation? But whenas I remember that I am writing to you, I\r\n think I am less bold than you would have me.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027In that point I am wholly undecided.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027There\u0027s an unpremeditated hendecasyllable for you. So before I begin to\r\n poetize, I\u0027ll take an easy with you. Farewell, my heart\u0027s desire, your\r\n Verus\u0027s best beloved, most distinguisht consul, master most sweet.\r\n Farewell I ever pray, sweetest soul.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n What a letter do you think you have written me I could make bold to say,\r\n that never did she who bore me and nurst me, write anything SO delightful,\r\n so honey-sweet. And this does not come of your fine style and eloquence:\r\n otherwise not my mother only, but all who breathe.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n To the pupil, never was anything on earth so fine as his master\u0027s\r\n eloquence; on this theme Marcus fairly bubbles over with enthusiasm.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#fn-13.26\" name=\"fnref-13.26\" id=\"fnref-13.26\"\u003e\u003csup\u003e[26]\u003c/sup\u003e\u003c/a\u003e\u0027Well,\r\n if the ancient Greeks ever wrote anything like this, let those who know\r\n decide it: for me, if I dare say so, I never read any invective of Cato\u0027s\r\n so fine as your encomtum. O if my\r\n Lord\u003ca href=\"#fn-13.27\" name=\"fnref-13.27\" id=\"fnref-13.27\"\u003e\u003csup\u003e[27]\u003c/sup\u003e\u003c/a\u003e\r\n could be sufficiently praised, sufficiently praised he would have been\r\n undoubtedly by you! This kind of thing is not done nowadays.\u003ca href=\"#fn-13.28\" name=\"fnref-13.28\" id=\"fnref-13.28\"\u003e\u003csup\u003e[28]\u003c/sup\u003e\u003c/a\u003e\r\n It were easier to match Pheidias, easier to match Apelles, easier in a\r\n word to match Demosthenes himself, or Cato himself; than to match this\r\n finisht and perfect work. Never have I read anything more refined,\r\n anything more after the ancient type, anything more delicious, anything\r\n more Latin. O happy you, to be endowed with eloquence so great! O happy\r\n I, to be tinder the charge of such a master! O\r\n arguments,\u003ca href=\"#fn-13.29\" name=\"fnref-13.29\" id=\"fnref-13.29\"\u003e\u003csup\u003e[29]\u003c/sup\u003e\u003c/a\u003e\r\n O arrangement, O elegance, O wit, O beauty, O words, O brilliancy, O\r\n subtilty, O grace, O treatment, O everything! Mischief take me, if you\r\n ought not to have a rod put in your hand one day, a diadem on your brow,\r\n a tribunal raised for you; then the herald would summon us all-why do I\r\n say \"us\"? Would summnon all, those scholars and orators: one by one you\r\n would beckon them forward with your rod and admonish them. Hitherto I\r\n have had no fear of this admonition; many things help me to enter within\r\n your school. I write this in the utmost haste; for whenas I am sending\r\n you so kindly a letter from my Lord, what needs a longer letter of mine?\r\n Farewell then, glory of Roman eloquence, boast of your friends,\r\n magnifico, most delightful man, most distinguished consul, master most\r\n sweet.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.26\" id=\"fn-13.26\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.26\"\u003e[26]\u003c/a\u003e\r\nAd M. Caes., ii. 3.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.27\" id=\"fn-13.27\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.27\"\u003e[27]\u003c/a\u003e\r\nThe Emperor Antoninus Pius is spoken of as \u003ci\u003edominus meus\u003c/i\u003e.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.28\" id=\"fn-13.28\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.28\"\u003e[28]\u003c/a\u003e\r\nThis sentence is written in Greek.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.29\" id=\"fn-13.29\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.29\"\u003e[29]\u003c/a\u003e\r\nSeveral of these words are Greek, and the meaning is not quite clear.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u0027After this you will take care not to tell so many fibs of me, especially\r\n in the Senate. A monstrous fine speech this is! O if I could kiss your\r\n head at every heading of it! You have looked down on all with a vengeance.\r\n This oration once read, in vain shall we study, in vain shall we toil, in\r\n vain strain every nerve. Farewell always, most sweet master.\u0027\r\n \u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Sometimes Fronto descends from the heights of eloquence to offer practical\r\n advice; as when he suggests how Marcus should deal with his suite. It is\r\n more difficult, he admits, to keep courtiers in harmony than to tame lions\r\n with a lute; but if it is to be done, it must be by eradicating jealousy.\r\n \u0027Do not let your friends,\u0027 says Fronto,\u0027\u003ca href=\"#fn-13.30\" name=\"fnref-13.30\" id=\"fnref-13.30\"\u003e\u003csup\u003e[30]\u003c/sup\u003e\u003c/a\u003e\r\n \u0027envy each other, or think that what you give to another is filched from\r\n them.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.30\" id=\"fn-13.30\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.30\"\u003e[30]\u003c/a\u003e\r\nAd M Caes., iv. 1.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Keep away envy from your suite, and you will find your friends kindly and\r\n harmonious.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Here and there we meet with allusions to his daily life, which we could\r\n wish to be more frequent. He goes to the theatre or the law-courts,\u003ca href=\"#fn-13.31\" name=\"fnref-13.31\" id=\"fnref-13.31\"\u003e\u003csup\u003e[31]\u003c/sup\u003e\u003c/a\u003e\r\n or takes part in court ceremony, but his heart is always with his\r\n books. The vintage season, with its religious rites, was always\r\n spent by Antoninus Pius in the country. The following letters\r\n give sonic notion of a day\u0027s occupation at that time:\u003ca href=\"#fn-13.32\" name=\"fnref-13.32\" id=\"fnref-13.32\"\u003e\u003csup\u003e[32]\u003c/sup\u003e\u003c/a\u003e\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.31\" id=\"fn-13.31\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.31\"\u003e[31]\u003c/a\u003e\r\nii. 14\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.32\" id=\"fn-13.32\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.32\"\u003e[32]\u003c/a\u003e\r\niv. 5,6.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u0027MY DEAREST MASTER,\u0026mdash;I am well. To-day I studied from the ninth hour\r\n of the night to the second hour of day, after taking food. I then put on\r\n my slippers, and from time second to the third hour had a most enjoyable\r\n walk up and down before my chamber. Then booted and cloaked-for so we\r\n were commanded to appear-I went to wait upon my lord the emperor. We went\r\n a-hunting, did doughty deeds, heard a rumour that boars had been caught,\r\n but there was nothing to see. However, we climbed a pretty steep hill,\r\n and in the afternoon returned home. I went straight to my books. Off with\r\n the boots, down with the cloak; I spent a couple of hours in bed. I read\r\n Cato\u0027s speech on the Property of Pulchra, and another in which he\r\n impeaches a tribune. Ho, ho! I hear you cry to your man, Off with you as\r\n fast as you can, and bring me these speeches from the library of Apollo.\r\n No use to send: I have those books with me too. You must get round the\r\n Tiberian librarian; you will have to spend something on the matter; and\r\n when I return to town, I shall expect to go shares with him. Well, after\r\n reading these speeches I wrote a wretched trifle, destined for drowning\r\n or burning. No, indeed my attempt at writing did not come off at all\r\n to-day; the composition of a hunter or a vintager, whose shouts are\r\n echoing through my chamber, hateful and wearisome as the law-courts. What\r\n have I said? Yes, it was rightly said, for my master is an orator. I\r\n think I have caught cold, whether from walking in slippers or from\r\n writing badly, I do not know. I am always annoyed with phlegm, but to-day\r\n I seem to snivel more than usual. Well, I will pour oil on my head and go\r\n off to sleep. I don\u0027t mean to put one drop in my lamp to-day, so weary am\r\n I from riding and sneezing. Farewell, dearest and most beloved master,\r\n whom I miss, I may say, more than Rome itself.\u0027\r\n \u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u0027MY BELOVED MASTER,-I am well. I slept a little more than usual for my\r\n slight cold, which seems to be well again. So I spent the time from the\r\n eleventh hour of the night to the third of the day partly in reading in\r\n Cato\u0027s Agriculture, partly in writing, not quite so badly as yesterday\r\n indeed. Then, after waiting upon my father, I soothed my throat with\r\n honey-water, ejecting it without swallowing: I might say \u003ci\u003egargle\u003c/i\u003e, but I\r\n won\u0027t, though I think the word is found in Novius and elsewhere. After\r\n attending to my throat I went to my father, and stood by his side as he\r\n sacrificed. Then to luncheon. What do you think I had to eat? A bit of\r\n bread so big, while I watched others gobbling boiled beans, onions, and\r\n fish full of roe. Then we set to work at gathering the grapes, with plenty\r\n of sweat and shouting, and, as the quotation runs, \"A few high-hanging\r\n clusters did we leave survivors of the vintage.\" After the sixth hour we\r\n returned home. I did a little work, and poor work at that. Then I had a\r\n long gossip with my dear mother sitting on the bed. My conversation was:\r\n What do you think my friend Fronto is doing just now? She said: And what\r\n do you think of my friend Gratia?\u0027\u003ca href=\"#fn-13.33\" name=\"fnref-13.33\" id=\"fnref-13.33\"\u003e\u003csup\u003e[33]\u003c/sup\u003e\u003c/a\u003e\r\n My turn now: And what of our little Gratia,\u003ca href=\"#fn-13.34\" name=\"fnref-13.34\" id=\"fnref-13.34\"\u003e\u003csup\u003e[34]\u003c/sup\u003e\u003c/a\u003e\r\n the sparrowkin? After this kind of talk, and an argument as to which of\r\n you loved the other most, the gong sounded, the signal that my father had\r\n gone to the bath. We supped, after ablutions in the oil-cellar-I mean we\r\n supped after ablutions, not after ablutions in the oil-cellar; and\r\n listened with enjoyment to the rustics gibing. After returning, before\r\n turning on my side to snore, I do my task and give an account of the day\r\n to my delightful master, whom if I could long for a little more, I should\r\n not mind growing a trifle thinner. Farewell, Fronto, wherever you are,\r\n honey-sweet, my darling, my delight. Why do I want you? I can love you\r\n while far away.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.33\" id=\"fn-13.33\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.33\"\u003e[33]\u003c/a\u003e\r\nFronto\u0027s wife.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.34\" id=\"fn-13.34\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.34\"\u003e[34]\u003c/a\u003e\r\nFronto\u0027s daughter\r\n\u003c/p\u003e\r\n \u003cp\u003e\r\n One anecdote puts Marcus before us in a new light:\u003ca href=\"#fn-13.35\" name=\"fnref-13.35\" id=\"fnref-13.35\"\u003e\u003csup\u003e[35]\u003c/sup\u003e\u003c/a\u003e\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.35\" id=\"fn-13.35\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.35\"\u003e[35]\u003c/a\u003e\r\nAd M. Caes ii. 12.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u0027When my father returned home from the vineyards, I mounted my horse as\r\n usual, and rode on ahead some little way. Well, there on the road was a\r\n herd of sheep, standing all crowded together as though the place were a\r\n desert, with four dogs and two shepherds, but nothing else. Then one\r\n shepherd said to another shepherd, on seeing a number of horsemen: \u0027I\r\n say,\u0027 says he, \u0027look you at those horsemen; they do a deal of robbery.\u0027\r\n When I heard this, I clap spurs to my horse, and ride straight for the\r\n sheep. In consternation the sheep scatter; hither and thither they are\r\n fleeting and bleating. A shepherd throws his fork, and the fork falls on\r\n the horseman who came next to me. We make our escape.\u0027 We like Marcus none\r\n the worse for this spice of mischief.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Another letter\u003ca href=\"#fn-13.36\" name=\"fnref-13.36\" id=\"fnref-13.36\"\u003e\u003csup\u003e[36]\u003c/sup\u003e\u003c/a\u003e\r\n describes a visit to a country town, and shows the antiquarian spirit of\r\n the writer:\u0026mdash;\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027M. CÆSAR to his MASTER M. FRONTO, greeting.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027After I entered the carriage, after I took leave of you, we made a\r\n journey comfortable enough, but we had a few drops of rain to wet us. But\r\n before coming to the country-house, we broke our journey at Anagnia, a\r\n mile or so from the highroad. Then we inspected that ancient town, a\r\n miniature it is, but has in it many antiquities, temples, and religious\r\n ceremonies quite out of the way. There is not a corner without its shrine,\r\n or fane, or temple; besides, many books written on linen, which belongs to\r\n things sacred. Then on the gate as we came out was written twice, as\r\n follows: \"Priest don the fell.\"\u003ca href=\"#fn-13.37\" name=\"fnref-13.37\" id=\"fnref-13.37\"\u003e\u003csup\u003e[37]\u003c/sup\u003e\u003c/a\u003e\r\n I asked one of the inhabitants what that word was. He said it was the\r\n word in the Hernican dialect for the victim\u0027s skin, which the priest puts\r\n over his conical cap when he enters the city. I found out many other\r\n things which I desired to know, but the only thing I do not desire is\r\n that you should be absent from me; that is my chief anxiety. Now for\r\n yourself, when you left that place, did you go to Aurelia or to Campania?\r\n Be sure to write to me, and say whether you have opened the vintage, or\r\n carried a host of books to the country-house; this also, whether you miss\r\n me; I am foolish to ask it, whenas you tell it me of yourself. Now if you\r\n miss me and if you love me, send me your letters often, which is a\r\n comfort and consolation to me. Indeed I should prefer ten times to read\r\n your letters than all the vines of Gaurus or the Marsians; for these\r\n Signian vines have grapes too rank and fruit too sharp in the taste, but\r\n I prefer wine to must for drinking. Besides, those grapes are nicer to\r\n eat dried than fresh-ripe; I vow I would rather tread them under foot\r\n than put my teeth in them. But I pray they may be gracious and forgiving,\r\n and grant me free pardon for these jests of mine. Farewell, best friend,\r\n dearest, most learned, sweetest master. When you see the must ferment in\r\n the vat, remember that just so in my heart the longing for you is gushing\r\n and flowing and bubbling. Good-bye.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.36\" id=\"fn-13.36\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.36\"\u003e[36]\u003c/a\u003e\r\nAd Verum. Imp ii. 1, s. fin.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.37\" id=\"fn-13.37\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.37\"\u003e[37]\u003c/a\u003e\r\nSantentum\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Making all allowances for conventional exaggerations, it is clear from the\r\n correspondence that there was deep love between Marcus and his preceptor.\r\n The letters cover several years in succession, but soon after the birth of\r\n Marcus\u0027s daughter, Faustina, there is a large gap. It does not follow that\r\n the letters ceased entirely, because we know part of the collection is\r\n lost; but there was probably less intercourse between Marcus and Fronto\r\n after Marcus took to the study of philosophy under the guidance of\r\n Rusticus.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n When Marcus succeeded to the throne in 161, the letters begin again, with\r\n slightly increased formality on Fronto\u0027s part, and they go on for some\r\n four years, when Fronto, who has been continually complaining of\r\n ill-health, appears to have died. One letter of the later period gives\r\n some interesting particulars of the emperor\u0027s public life, which are worth\r\n quoting. Fronto speaks of Marcus\u0027s victories and eloquence in the usual\r\n strain of high praise, and then continues.\u003ca href=\"#fn-13.38\" name=\"fnref-13.38\" id=\"fnref-13.38\"\u003e\u003csup\u003e[38]\u003c/sup\u003e\u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027The army when you took it in hand was sunk in luxury and revelry, and\r\n corrupted with long inactivity. At Antiochia the soldiers had been Wont\r\n to applaud at the stage plays, knew more of the gardens at the nearest\r\n restaurant than of the battlefield. Horses were hairy from lack of\r\n grooming, horsemen smooth because their hairs had been pulled out by the\r\n roots\u003ca href=\"#fn-13.39\" name=\"fnref-13.39\" id=\"fnref-13.39\"\u003e\u003csup\u003e[39]\u003c/sup\u003e\u003c/a\u003e\r\n a rare thing it was to see a soldier with hair on arm or leg. Moreover,\r\n they were better drest than armed; so much so, that Laelianus Pontius, a\r\n strict man of the old discipline, broke the cuirasses of some of them\r\n with his finger-tips, and observed cushions on the horses\u0027 backs. At his\r\n direction the tufts were cut through, and out of the horsemen\u0027s saddles\r\n came what appeared to be feathers pluckt from geese. Few of the men could\r\n vault on horseback, the rest clambered up with difficulty by aid of heel\r\n and knee and leg not many could throw a lance hurtling, most did it\r\n without force or power, as though they were things of wool-dicing was\r\n common in the camp, sleep lasted all night, or if they kept watch it was\r\n over the winecup. By what regulations to restrain such soldiers as these,\r\n and to turn them to honesty and industry, did you not learn from\r\n Hannibal\u0027s sternness, the discipline of Africanus, the acts of Metellus\r\n recorded in history.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.38\" id=\"fn-13.38\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.38\"\u003e[38]\u003c/a\u003e\r\nAd Verum. imp., ii. I, s.fin.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.39\" id=\"fn-13.39\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.39\"\u003e[39]\u003c/a\u003e\r\nA common mark of the effeminate at Rome.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n After the preceptorial letters cease the others are concerned with\r\n domestic events, health and sickness, visits or introductions, birth or\r\n death. Thus the empperor writes to his old friend, who had shown some\r\n diffidence in seeking an\r\n interview:\u003ca href=\"#fn-13.40\" name=\"fnref-13.40\" id=\"fnref-13.40\"\u003e\u003csup\u003e[40]\u003c/sup\u003e\u003c/a\u003e\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.40\" id=\"fn-13.40\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.40\"\u003e[40]\u003c/a\u003e\r\nAd Verum. Imp. Aur. Caes., i. 3.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u0027To MY MASTER.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u0027I have a serious grievance against you, my dear master, yet indeed my\r\n grief is more than my grievance, because after so long a time I neither\r\n embraced you nor spoke to you, though you visited the palace, and the\r\n moment after I had left the prince my brother. I reproached my brother\r\n severely for not recalling me; nor durst he deny the fault.\u0027 Fronto again\r\n writes on one occasion: \u0027I have seen your daughter. It was like seeing you\r\n and Faustina in infancy, so much that is charming her face has taken from\r\n each of yours.\u0027 Or again, at a later date:\u003ca href=\"#fn-13.41\" name=\"fnref-13.41\" id=\"fnref-13.41\"\u003e\u003csup\u003e[41]\u003c/sup\u003e\u003c/a\u003e\r\n I have seen your chicks, most delightful sight that ever I saw in my\r\n life, so like you that nothing is more like than the likeness…. By the\r\n mercy of Heaven they have a healthy colour and strong lungs. One held a\r\n piece of white bread, like a little prince, the other a common piece,\r\n like a true philosophers son.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.41\" id=\"fn-13.41\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.41\"\u003e[41]\u003c/a\u003e\r\nAd Ant. Imp i., 3.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n Marcus, we know, was devoted to his children. They were delicate in\r\n health, in spite of Fronto\u0027s assurance, and only one son survived the\r\n father. We find echoes of this affection now and again in the letters. \u0027We\r\n have summer heat here still,\u0027 writes Marcus, \u0027but since my little girls\r\n are pretty well, if I may say so, it is like the bracing climate of spring\r\n to us.\u0027\u003ca href=\"#fn-13.42\" name=\"fnref-13.42\" id=\"fnref-13.42\"\u003e\u003csup\u003e[42]\u003c/sup\u003e\u003c/a\u003e\r\n When little Faustina came back from the valley of the shadow of death,\r\n her father at once writes to inform Fronto.\u003ca href=\"#fn-13.43\" name=\"fnref-13.43\" id=\"fnref-13.43\"\u003e\u003csup\u003e[43]\u003c/sup\u003e\u003c/a\u003e\r\n The sympathy he asks he also gives, and as old age brings more and more\r\n infirmity, Marcus becomes even more solicitous for his beloved teacher.\r\n The poor old man suffered a heavy blow in the death of his grandson, on\r\n which Marcus writes:\u003ca href=\"#fn-13.44\" name=\"fnref-13.44\" id=\"fnref-13.44\"\u003e\u003csup\u003e[44]\u003c/sup\u003e\u003c/a\u003e\r\n \u0027I have just heard of your misfortune. Feeling grieved as I do when one\r\n of your joints gives you pain, what do you think I feel, dear master,\r\n when you have pain of mind?\u0027 The old man\u0027s reply, in spite of a certain\r\n self-consciousness, is full of pathos. He recounts with pride the events\r\n of a long and upright life, in which he has wronged no man, and lived in\r\n harmony with his friends and family. His affectations fall away from him,\r\n as the cry of pain is forced from his heart:\u0026mdash;\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.42\" id=\"fn-13.42\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.42\"\u003e[42]\u003c/a\u003e\r\nAd M. Caes., v. 19\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.43\" id=\"fn-13.43\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.43\"\u003e[43]\u003c/a\u003e\r\niv. 11\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.44\" id=\"fn-13.44\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.44\"\u003e[44]\u003c/a\u003e\r\nDe Nepote Amissa\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u003ca href=\"#fn-13.45\" name=\"fnref-13.45\" id=\"fnref-13.45\"\u003e\u003csup\u003e[45]\u003c/sup\u003e\u003c/a\u003e\u0027Many\r\n such sorrows has fortune visited me with all my life long. To pass by my\r\n other afflictions, I have lost five children under the most pitiful\r\n conditions possible: for the five I lost one by one when each was my only\r\n child, suffering these blows of bereavement in such a manner that each\r\n child was born to one already bereaved. Thus I ever lost my children\r\n without solace, and got them amidst fresh grief…..\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.45\" id=\"fn-13.45\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.45\"\u003e[45]\u003c/a\u003e\r\nDe Nepote Amissa 2\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n The letter continues with reflections on the nature of death, \u0027more to be\r\n rejoiced at than bewailed, the younger one dies,\u0027 and an arraignment of\r\n Providence not without dignity, wrung from him as it were by this last\r\n culminating misfortune. It concludes with a summing-up of his life in\r\n protest against the blow which has fallen on his grey head.\r\n \u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n \u0027Through my long life I have committed nothing which might bring\r\n dishonour, or disgrace, or shame: no deed of avarice or treachery have I\r\n done in all my day\u0027s: nay, but much generosity, much kindness, much truth\r\n and faithfulness have I shown, often at the risk of my own life. I have\r\n lived in amity with my good brother, whom I rejoice to see in possession\r\n of the highest office by your father\u0027s goodness, and by your friendship at\r\n peace and perfect rest. The offices which I have myself obtained I never\r\n strove for by any underhand means. I have cultivated my mind rather than\r\n my body; the pursuit of learning I have preferred to increasing my wealth.\r\n I preferred to be poor rather than bound by any\u0027 man\u0027s obligation, even to\r\n want rather than to beg. I have never been extravagant in spending money,\r\n I have earned it sometimes because I must. I have scrupulously spoken the\r\n truth, and have been glad to hear it spoken to me. I have thought it\r\n better to be neglected than to fawn, to be dumb than to feign, to be\r\n seldom a friend than to be often a flatterer. I have sought little,\r\n deserved not little. So far as I could, I have assisted each according to\r\n my means. I have given help readily to the deserving, fearlessly to the\r\n undeserving. No one by proving to be ungrateful has made me more slow to\r\n bestow promptly all benefits I could give, nor have I ever been harsh to\r\n ingratitude. (A fragmentary passage follows, in which he appears to speak\r\n of his desire for a peaceful end, and the desolation of his house.) I have\r\n suffered long and painful sickness, my beloved Marcus. Then I was visited\r\n by pitiful misfortunes: my wife I have lost, my grandson I have lost in\r\n Germany:\u003ca href=\"#fn-13.46\" name=\"fnref-13.46\" id=\"fnref-13.46\"\u003e\u003csup\u003e[46]\u003c/sup\u003e\u003c/a\u003e\r\n woe is me! I have lost my Decimanus. If I were made of iron, at this tine\r\n I could write no more.\u0027\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.46\" id=\"fn-13.46\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.46\"\u003e[46]\u003c/a\u003e\r\nIn the war against the Catti.\r\n\u003c/p\u003e\r\n\r\n \u003cp\u003e\r\n It is noteworthy that in his \u003ci\u003eMeditations\u003c/i\u003e Marcus Aurelius mentions Fronto\r\n only once.\u003ca href=\"#fn-13.47\" name=\"fnref-13.47\" id=\"fnref-13.47\"\u003e\u003csup\u003e[47]\u003c/sup\u003e\u003c/a\u003e\r\n All his literary studies, his oratory and criticism (such as it was) is\r\n forgotten; and, says he, \u0027Fronto taught me not to expect natural\r\n affection from the highly-born.\u0027 Fronto really said more than this: that\r\n \u0027affection\u0027 is not a Roman quality, nor has it a Latin name.\u003ca href=\"#fn-13.48\" name=\"fnref-13.48\" id=\"fnref-13.48\"\u003e\u003csup\u003e[48]\u003c/sup\u003e\u003c/a\u003e\r\n Roman or not Roman, Marcus found affection in Fronto; and if he outgrew\r\n his master\u0027s intellectual training, he never lost touch with the true\r\n heart of the man it is that which Fronto\u0027s name brings up to his\r\n remembrance, not dissertations on compound verbs or fatuous criticisms of\r\n style.\r\n \u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.47\" id=\"fn-13.47\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.47\"\u003e[47]\u003c/a\u003e\r\nBook I., 8.\r\n\u003c/p\u003e\r\n\r\n\u003cp class=\"footnote\"\u003e\r\n\u003ca name=\"fn-13.48\" id=\"fn-13.48\"\u003e\u003c/a\u003e \u003ca href=\"#fnref-13.48\"\u003e[48]\u003c/a\u003e\r\nAd Verum, ii. 7\r\n\u003c/p\u003e\r\n\r\n \u003chr /\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_NOTE\" id=\"link2H_NOTE\"\u003e\u003c/a\u003e\r\n NOTES\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n This being neither a critical edition of the text nor an emended edition\r\n of Casaubon\u0027s translation, it has not been thought necessary to add full\r\n notes. Casaubon\u0027s own notes have been omitted, because for the most part\r\n they are discursive, and not necessary to an understanding of what is\r\n written. In those which here follow, certain emendations of his are\r\n mentioned, which he proposes in his notes, and follows in the translation.\r\n In addition, one or two corrections are made where he has mistaken the\r\n Greek, and the translation might be misleading. Those which do not come\r\n under these two heads will explain themselves.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n The text itself has been prepared by a comparison of the editions of 1634\r\n and 1635. It should be borne in mind that Casaubon\u0027s is often rather a\r\n paraphrase than a close translation; and it did not seem worth while to\r\n notice every variation or amplification of the original. In the original\r\n editions all that Casaubon conceives as understood, but not expressed, is\r\n enclosed in square brackets. These brackets are here omitted, as they\r\n interfere with the comfort of the reader; and so have some of the\r\n alternative renderings suggested by the translator. In a few cases, Latin\r\n words in the text have been replaced by English.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Numbers in brackets refer to the Teubner text of Stich, but the divisions\r\n of the text are left unaltered. For some of the references identified I am\r\n indebted to Mr. G. H. Rendall\u0027s \u003ci\u003eMarcus Aurelius\u003c/i\u003e.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n BOOK II \"Both to frequent\" (4). Gr. \u0026#964;\u0026#8056; \u0026#956;\u0026#8053;, C.\r\n conjectures \u0026#964;\u0026#8056; \u0026#956;\u0026#8050;. The text is probably right: \"I\r\n did not frequent public lectures, and I was taught at home.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n VI Idiots…. philosophers (9). The reading is doubtful, but the meaning\r\n seems to be: \"simple and unlearned men\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XII \"Claudius Maximus\" (15). The reading of the Palatine MS. (now lost)\r\n was paraklhsiz Maximon, which C. supposes to conceal the letters kl as an\r\n abbreviation of Claudius.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XIII \"Patient hearing… He would not\" (16). C. translates his conjectural\r\n reading epimonon ollan. on proapsth Stich suggests a reading with much the\r\n same sense: …..epimonon all antoi \"Strict and rigid dealing\" (16). C.\r\n translates tonvn (Pal. MS.) as though from tonoz, in the sense of\r\n \"strain.\" \"rigour.\" The reading of other MSS. tonvn is preferable.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XIII \"Congiaries\" (13). dianomais, \"doles.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XIV \"Cajeta\" (17). The passage is certainly corrupt. C. spies a reference\r\n to Chryses praying by the sea-shore in the Illiad, and supposes M.\r\n Aurelius to have done the like. None of the emendations suggested is\r\n satisfactory. At § XV. Book II. is usually reckoned to begin. BOOK II III.\r\n \"Do, soul\" (6). If the received reading be right, it must be sarcastic;\r\n but there are several variants which show how unsatisfactory it is. C.\r\n translates \"en gar o bioz ekasty so par eanty\", which I do not understand.\r\n The sense required is: \"Do not violence to thyself, for thou hast not long\r\n to use self-respect. Life is not (v. 1. so long for each, and this life\r\n for thee is all but done.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n X. \"honour and credit do proceed\" (12). The verb has dropt out of the\r\n text, but C. has supplied one of the required meaning.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XI. \"Consider,\" etc. (52). This verb is not in the Greek, which means:\r\n \"(And reason also shows) how man, etc.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n BOOK IV XV. \"Agathos\" (18): This is probably not a proper name, but the\r\n text seems to be unsound. The meaning may be \"the good man ought\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XVI. oikonomian (16) is a \"practical benefit,\" a secondary end. XXXIX.\r\n \"For herein lieth all….\" (~3). C. translates his conjecture olan for\r\n ola.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n BOOK V XIV. katorqwseiz (15): Acts of \"rightness\" or \"straightness.\"\r\n XXIII. \"Roarer\" (28): Gr. \"tragedian.\" Ed. 1 has whoremonger,\u0027 ed. 2\r\n corrects to \"harlot,\" but omits to alter\u0027 the word at its second\r\n occurrence.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXV. \"Thou hast… them\" (33): A quotation from Homer, Odyssey, iv. 690.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXVII. \"One of the poets\" (33): Hesiod, Op. et Dies, 197.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXIX and XXX. (36). The Greek appears to contain quotations from sources\r\n not known, and the translation is a paraphrase. (One or two alterations\r\n are here made on the authority of the second edition.) BOOK VI XIII.\r\n \"Affected and qualified\" (i4): exis, the power of cohesion shown in things\r\n inanimate; fusiz, power of growth seen in plants and the like.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XVII. \"Wonder at them\" (18): i.e. mankind.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXXVII. \"Chrysippus\" (42): C. refers to a passage of Plutarch De\r\n Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying\r\n that a coarse phrase may be vile in itself, yet have due place in a comedy\r\n as contributing to a certain effect.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XL. \"Man or men…\" There is no hiatus in the Greek, which means:\r\n \"Whatever (is beneficial) for a man is so for other men also.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XLII. There is no hiatus in the Greek.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n BOOK VII IX. C. translates his conjecture mh for h. The Greek means\r\n \"straight, or rectified,\" with a play on the literal and metaphorical\r\n meaning of ortoz.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XIV. endaimonia. contains the word daimwn in composition. XXII. The text\r\n is corrupt, but the words \"or if it be but few\" should be \"that is little\r\n enough.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXIII. \"Plato\": Republic, vi. p. 486 A.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXV. \"It will,\" etc. Euripides, Belerophon, frag. 287 (Nauck).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \"Lives,\" etc. Euripides, Hypsipyle, frag. 757 (Nauck). \"As long,\" etc.\r\n Aristophanes, Acharne, 66 i.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \"Plato\" Apology, p. 28 B.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \"For thus\" Apology, p. 28 F.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXVI. \"But, O noble sir,\" etc. Plato, Gorgias, 512 D. XXVII. \"And as for\r\n those parts,\" etc. A quotation from Euripides, Chryssipus, frag. 839\r\n (Nauck).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \"With meats,\" etc. From Euripides, Supplices, 1110. XXXIII. \"They both,\"\r\n i.e. life and wrestling.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \"Says he\" (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXXVII. \"How know we,\" etc. The Greek means: \"how know we whether Telauges\r\n were not nobler in character than Sophocles?\" The allusion is unknown.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXVII. \"Frost\" The word is written by Casaubon as a proper name, \"Pagus.\u0027\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \"The hardihood of Socrates was famous\"; see Plato, Siymposium, p. 220.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n BOOK X XXII. The Greek means, \"paltry breath bearing up corpses, so that\r\n the tale of Dead Man\u0027s Land is clearer.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXII. \"The poet\" (21): Euripides, frag. 898 (Nauck); compare Aeschylus,\r\n Danaides, frag. 44.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXIV. \"Plato\" (23): Theaetetus, p. 174 D.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXXIV. \"The poet\" (34): Homer, Iliad, vi. 147.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXXIV. \"Wood\": A translation of ulh, \"matter.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXXVIII. \"Rhetoric\" (38): Rather \"the gift of speech\"; or perhaps the\r\n \"decree\" of the reasoning faculty.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n BOOK XI V. \"Cithaeron\" (6): Oedipus utters this cry after discovering that\r\n he has fulfilled his awful doom, he was exposed on Cithaeron as an infant\r\n to die, and the cry implies that he wishes he had died there. Sophocles,\r\n Oedipus Tyrannus, 1391.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n V. \"New Comedy…,\" etc. C. has here strayed from the Greek rather widely.\r\n Translate: \"and understand to what end the New Comedy was adopted, which\r\n by small degrees degenerated into a mere show of skill in mimicry.\" C.\r\n writes Comedia Vetus, Media, Nova. XII. \"Phocion\" (13): When about to be\r\n put to death he charged his son to bear no malice against the Athenians.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXVIII. \"My heart,\" etc. (31): From Homer, Odyssey ix. 413. \"They will\"\r\n From Hesiod, Opera et Dies, 184.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \"Epictetus\" Arr. i. II, 37.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n XXX. \"Cut down grapes\" (35): Correct \"ears of corn.\" \"Epictetus\"(36): Arr.\r\n 3, 22, 105.\r\n \u003c/p\u003e\r\n\r\n \u003chr /\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\r\n\u003cdiv class=\"chapter\"\u003e\r\n\r\n \u003ch2\u003e\u003ca name=\"link2H_GLOS\" id=\"link2H_GLOS\"\u003e\u003c/a\u003e\r\n GLOSSARY\r\n \u003c/h2\u003e\r\n \u003cp\u003e\r\n This Glossary includes all proper names (excepting a few which are\r\n insignificant or unknown) and all obsolete or obscure words. ADRIANUS, or\r\n Hadrian (76-138 A. D.), 14th Roman Emperor.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under\r\n Augustus.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Alexander the Great, King of Macedonia, and Conqueror of the East, 356-323\r\n B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Antisthenes of Athens, founder of the sect of Cynic philosophers, and an\r\n opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor,\r\n 138-161 AD. one of the best princes that ever mounted a throne.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Apathia: the Stoic ideal was calmness in all circumstance an insensibility\r\n to pain, and absence of all exaltation at, pleasure or good fortune.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Apelles, a famous painter of antiquity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Apollonius of Alexandria, called Dyscolus, or the \u0027ill-tempered,\u0027 a great\r\n grammarian.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Aposteme, tumour, excrescence.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Archimedes of Syracuse 287-212 B.C., the most famous mathematician of\r\n antiquity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Athos, a mountain promontory at the N. of the Aegean Sea.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Avoid, void.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n BACCHIUS: there Were several persons of this name, and the one meant is\r\n perhaps the musician.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Brutus (1) the liberator of the Roman people from their kings, and (2) the\r\n murderer of Cæsar.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Both names were household words.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cæsar, Caius, Julius, the Dictator and Conqueror.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Caieta, a town in Latium.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Camillus, a famous dictator in the early days of the Roman Republic.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Carnuntum, a town on the Danube in Upper Pannonia.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cato, called of Utica, a Stoic who died by his own hand after the battle\r\n of Thapsus, 46 B.C. His name was proverbial for virtue and courage.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cautelous, cautious.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cecrops, first legendary King of Athens.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Charax, perhaps the priestly historian of that name, whose date is\r\n unknown, except that it must be later than Nero.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Chirurgeon, surgeon.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of Stoicism\r\n as a systematic philosophy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Circus, the Circus Maximus at Rome, where games were held. There were four\r\n companies who contracted to provide horses, drivers, etc. These were\r\n called Factiones, and each had its distinguishing colour: russata (red),\r\n albata (white), veneta (blue), prasina (green). There was high rivalry\r\n between them, and riots and bloodshed not infrequently.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cithaeron, a mountain range N. of Attica.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Comedy, ancient; a term applied to the Attic comedy of Aristophanes and\r\n his time, which criticised persons and politics, like a modern comic\r\n journal, such as Punck. See New Comedy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Compendious, short.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Conceit, opinion.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Contentation, contentment.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Crates, a Cynic philosopher of the 4th century B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Cynics, a school of philosophers, founded by Antisthenes. Their texts were\r\n a kind of caricature of Socraticism. Nothing was good but virtue, nothing\r\n bad but vice. The Cynics repudiated all civil and social claims, and\r\n attempted to return to what they called a state of nature. Many of them\r\n were very disgusting in their manners.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and\r\n poet. Born 345 B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Democritus of Abdera (460-361 B.C.), celebrated as the \u0027laughing\r\n philosopher,\u0027 whose constant thought was \u0027What fools these mortals be.\u0027 He\r\n invented the Atomic Theory.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse.\r\n Murdered 353 B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and\r\n hardihood.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Diognetus, a painter.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Dispense with, put up with.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Dogmata, pithy sayings, or philosophical rules of life.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n EMPEDOCLES of Agrigentum, fl. 5th century B.C., a philosopher, who first\r\n laid down that there were \"four elements.\" He believed in the\r\n transmigration of souls, and the indestructibility of matter.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a\r\n slave, then freedman, lame, poor, and contented. The work called\r\n Encheiridion was compiled by a pupil from his discourses.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Epicureans, a sect of philosophers founded by Epicurus, who \"combined the\r\n physics of Democritus,\" i.e. the atomic theory, \"with the ethics of\r\n Aristippus.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n They proposed to live for happiness, but the word did not bear that coarse\r\n and vulgar sense originally which it soon took.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Epicurus of Samos, 342-270 B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Lived at Athens in his \"gardens,\" an urbane and kindly, if somewhat\r\n useless, life. His character was simple and temperate, and had none of the\r\n vice or indulgence which was afterwards associated with the name of\r\n Epicurean.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Eudoxus of Cnidus, a famous astronomer and physician of the 4th century B.\r\n C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n FATAL, fated.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Fortuit, chance (adj.).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. A\r\n number of his letters to M, Aur. and others are extant.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n GRANUA, a tributary of the Danube.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n HELICE, ancient capital city of Achaia, swallowed up by an earthquake, 373\r\n B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover\r\n of liberty. He was banished by Nero, and put to death by Vespasian.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on\r\n philosophy and natural science.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Hercules, p. 167, should be Apollo. See Muses.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Hiatus, gap.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Hipparchus of Bithynia, an astronomer of the 2nd century B.C., \"The true\r\n father of astronomy.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians\r\n of antiquity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n IDIOT, means merely the non-proficient in anything, the \"layman,\" he who\r\n was not technically trained in any art, craft, or calling.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n LEONNATUS, a distinguished general under Alexander the Great.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n MÆCENAS, a trusted adviser of Augustus, and a munificent patron of wits\r\n and literary men.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Maximus, Claudius, a Stoic philosopher.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Menippus, a Cynic philosopher.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Meteores, ta metewrologika, \"high philosophy,\" used specially of astronomy\r\n and natural philosophy, which were bound up with other speculations.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Middle Comedy, something midway between the Old and New Comedy. See\r\n Comedy, Ancient, and New Comedy.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Middle things, Book 7, XXV. The Stoics divided all things into virtue,\r\n vice, and indifferent things; but as \"indifferent\" they regarded most of\r\n those things which the world regards as good or bad, such as wealth or\r\n poverty. Of these, some were \"to be desired,\" some \"to be rejected.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Muses, the nine deities who presided over various kinds of poesy, music,\r\n etc. Their leader was Apollo, one of whose titles is Musegetes, the Leader\r\n of the Muses.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n NERVES, strings.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n New Comedy, the Attic Comedy of Menander and his school, which criticised\r\n not persons but manners, like a modern comic opera. See Comedy, Ancient.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n PALESTRA, wrestling school.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Pancratiast, competitor in the pancratium, a combined contest which\r\n comprised boxing and wrestling.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Parmularii, gladiators armed with a small round shield (parma).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Pheidias, the most famous sculptor of antiquity.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Philippus, founder of the Macedonian supremacy, and father of Alexander\r\n the Great.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Phocion, an Athenian general and statesman, a noble and high-minded man,\r\n 4th century B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n He was called by Demosthenes, \"the pruner of my periods.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n He was put to death by the State in 317, on a false suspicion, and left a\r\n message for his son \"to bear no grudge against the Athenians.\"\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Pine, torment.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Plato of Athens, 429-347 B.C. He used the dialectic method invented by his\r\n master Socrates.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n He was, perhaps, as much poet as philosopher. He is generally identified\r\n with the Theory of Ideas, that things are what they are by participation\r\n with our eternal Idea. His \"Commonwealth\" was a kind of Utopia.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Platonics, followers of Plato.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Pompeius, C. Pompeius Magnus, a very successful general at the end of the\r\n Roman Republic (106-48 B.C.).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Prestidigitator, juggler.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th\r\n century B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n QUADI, a tribe of S. Germany.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n M. Aurelius carried on war against them, and part of this book was written\r\n in the field.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n RICTUS, gape, jaws.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M.\r\n Aurelius.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n SACRARY, shrine.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by the\r\n Thirty Tyrants to fetch him before them, and Socrates, at his own peril,\r\n refused.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Sarmatae, a tribe dwelling in Poland.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Sceletum, skeleton.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Sceptics, a school of philosophy founded by Pyrrho (4th century B.C.). He\r\n advocated \"suspension of judgment,\" and taught the relativity of knowledge\r\n and impossibility of proof. The school is not unlike the Agnostic school.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Scipio, the name of two great soldiers, P. Corn. Scipio Africanus,\r\n conqueror of Hannibal, and P.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Corn. Sc. Afr. Minor, who came into the family by adoption, who destroyed\r\n Carthage.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Secutoriani (a word coined by C.), the Sececutores, light-armed\r\n gladiators, who were pitted against others with net and trident.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Silly, simple, common.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Sinuessa, a town in Latium.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Socrates, an Athenian philosopher (469-399 B.C.), founder of the dialectic\r\n method. Put to death on a trumped-up charge by his countrymen.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Stint, limit (without implying niggardliness).\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Stoics, a philosophic system founded by Zeno (4th century B.C.), and\r\n systematised by Chrysippus (3rd century B.C.). Their physical theory was a\r\n pantheistic materialism, their summum bonum \"to live according to nature.\"\r\n Their wise man needs nothing, he is sufficient to himself; virtue is good,\r\n vice bad, external things indifferent.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as\r\n president of the Lyceum. He wrote a large number of works on philosophy\r\n and natural history. Died 287 B.C.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and\r\n courageous man. He was condemned to death by Nero.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his\r\n life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting\r\n his imperial duties.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n To-torn, torn to pieces.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Trajan, 13th Roman Emperor, 52-117 A.D.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n He married Lucilla, daughter of M. A., and died 169 A.D.\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a\r\n philosopher, and president of the Academy.\r\n \u003c/p\u003e\r\n\r\n\u003chr /\u003e\r\n\r\n\u003ch3\u003eParagraphs with First Lines\u003c/h3\u003e\r\n\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0001\"\u003e \u003cb\u003eHIS FIRST BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0002\"\u003e I. Of my grandfather Verus I have learned to\r\n be gentle and meek, and to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0003\"\u003e II. Of him that brought me up, not to be\r\n fondly addicted to either of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0004\"\u003e III. Of Diognetus, not to busy myself about\r\n vain things, and not easily \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0005\"\u003e IV. To Rusticus I am beholding, that I first\r\n entered into the conceit \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0006\"\u003e V. From Apollonius, true liberty, and\r\n unvariable steadfastness, and not \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0007\"\u003e VI. Of Sextus, mildness and the pattern of a\r\n family governed with \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0008\"\u003e VII. From Alexander the Grammarian, to be\r\n un-reprovable myself, and not \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0009\"\u003e VIII. Of Fronto, to how much envy and fraud\r\n and hypocrisy the state of a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0010\"\u003e IX. Of Alexander the Platonic, not often nor\r\n without great necessity to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0011\"\u003e X. Of Catulus, not to contemn any friend\u0027s\r\n expostulation, though unjust, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0012\"\u003e XI. From my brother Severus, to be kind and\r\n loving to all them of my \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0013\"\u003e XII. From Claudius Maximus, in all things to\r\n endeavour to have power \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0014\"\u003e XIII. In my father, I observed his meekness;\r\n his constancy without \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0015\"\u003e XIV. From the gods I received that I had good\r\n grandfathers, and parents, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0016\"\u003e XV. In the country of the Quadi at Granua,\r\n these. Betimes in the morning \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0017\"\u003e XVI. Whatsoever I am, is either flesh, or\r\n life, or that which we \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0018\"\u003e XVII. Whatsoever proceeds from the gods\r\n immediately, that any man will \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0019\"\u003e \u003cb\u003eTHE SECOND BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0020\"\u003e I. Remember how long thou hast already put off\r\n these things, and how \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0021\"\u003e II. Let it be thy earnest and incessant care\r\n as a Roman and a man to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0022\"\u003e III. Do, soul, do; abuse and contemn thyself;\r\n yet a while and the time \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0023\"\u003e IV. Why should any of these things that happen\r\n externally, so much \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0024\"\u003e V. For not observing the state of another\r\n man\u0027s soul, scarce was ever \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0025\"\u003e VI. These things thou must always have in\r\n mind: What is the nature \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0026\"\u003e VII. Theophrastus, where he compares sin with\r\n sin (as after a vulgar \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0027\"\u003e VIII. Whatsoever thou dost affect, whatsoever\r\n thou dost project, so do, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0028\"\u003e IX. Consider how quickly all things are\r\n dissolved and resolved: the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0029\"\u003e X. It is the part of a man endowed with a good\r\n understanding faculty, to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0030\"\u003e XI. Consider with thyself how man, and by what\r\n part of his, is joined \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0031\"\u003e XII. If thou shouldst live three thousand, or\r\n as many as ten thousands \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0032\"\u003e XIII. Remember that all is but opinion and\r\n conceit, for those things \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0033\"\u003e XIV. A man\u0027s soul doth wrong and disrespect\r\n itself first and especially, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0034\"\u003e XV. The time of a man\u0027s life is as a point;\r\n the substance of it ever \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0035\"\u003e \u003cb\u003eTHE THIRD BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0036\"\u003e I. A man must not only consider how daily his\r\n life wasteth and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0037\"\u003e II. This also thou must observe, that\r\n whatsoever it is that naturally \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0038\"\u003e III. Hippocrates having cured many sicknesses,\r\n fell sick himself and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0039\"\u003e IV. Spend not the remnant of thy days in\r\n thoughts and fancies concerning \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0040\"\u003e V. Do nothing against thy will, nor contrary\r\n to the community, nor \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0041\"\u003e VI. To be cheerful, and to stand in no need,\r\n either of other men\u0027s help \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0042\"\u003e VII. If thou shalt find anything in this\r\n mortal life better than \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0043\"\u003e VIII. Never esteem of anything as profitable,\r\n which shall ever constrain \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0044\"\u003e IX. In the mind that is once truly disciplined\r\n and purged, thou canst \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0045\"\u003e X. Use thine opinative faculty with all honour\r\n and respect, for in \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0046\"\u003e XI. To these ever-present helps and mementoes,\r\n let one more be added, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0047\"\u003e XII. What is this, that now my fancy is set\r\n upon? of what things doth \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0048\"\u003e XIII. If thou shalt intend that which is\r\n present, following the rule of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0049\"\u003e XIV. As physicians and chirurgeons have always\r\n their instruments ready \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0050\"\u003e XV. Be not deceived; for thou shalt never live\r\n to read thy moral \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0051\"\u003e XVI. To steal, to sow, to buy, to be at rest,\r\n to see what is to be done \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0052\"\u003e XVII. To be capable of fancies and\r\n imaginations, is common to man and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0053\"\u003e \u003cb\u003eTHE FOURTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0054\"\u003e I. That inward mistress part of man if it be\r\n in its own true natural \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0055\"\u003e II. Let nothing be done rashly, and at random,\r\n but all things according \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0056\"\u003e III. They seek for themselves private retiring\r\n \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0057\"\u003e IV. If to understand and to be reasonable be\r\n common unto all men, then \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0058\"\u003e V. As generation is, so also death, a secret\r\n of nature\u0027s wisdom: a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0059\"\u003e VI. Such and such things, from such and such\r\n causes, must of necessity \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0060\"\u003e VII. Let opinion be taken away, and no man\r\n will think himself wronged. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0061\"\u003e VIII. Whatsoever doth happen in the world,\r\n doth happen justly, and so if \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0062\"\u003e IX. Conceit no such things, as he that\r\n wrongeth thee conceiveth, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0063\"\u003e X. These two rules, thou must have always in a\r\n readiness. First, do \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0064\"\u003e XI. Hast thou reason? I have. Why then makest\r\n thou not use of it? For if \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0065\"\u003e XII. As a part hitherto thou hast had a\r\n particular subsistence: and now \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0066\"\u003e XIII. Within ten days, if so happen, thou\r\n shalt be esteemed a god of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0067\"\u003e XIV. Not as though thou hadst thousands of\r\n years to live. Death hangs \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0068\"\u003e XV. Now much time and leisure doth he gain,\r\n who is not curious to know \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0069\"\u003e XVI. He who is greedy of credit and reputation\r\n after his death, doth \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0070\"\u003e XVII. If so be that the souls remain after\r\n death (say they that will not \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0071\"\u003e XVIII. Not to wander out of the way, but upon\r\n every motion and desire, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0072\"\u003e XIX. Whatsoever is expedient unto thee, O\r\n World, is expedient unto me; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0073\"\u003e XX. They will say commonly, Meddle not with\r\n many things, if thou wilt \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0074\"\u003e XXI. Try also how a good man\u0027s life; (of one,\r\n who is well pleased with \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0075\"\u003e XXII. Either this world is a kosmoz or comely\r\n piece, because all \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0076\"\u003e XXIII. A black or malign disposition, an\r\n effeminate disposition; an \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0077\"\u003e XXIV. He is a true fugitive, that flies from\r\n reason, by which men are \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0078\"\u003e XXV. There is, who without so much as a coat;\r\n and there is, who without \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0079\"\u003e XXVI. What art and profession soever thou hast\r\n learned, endeavour to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0080\"\u003e XXVII. Consider in my mind, for example\u0027s\r\n sake, the times of Vespasian: \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0081\"\u003e XXVIII. Those words which once were common and\r\n ordinary, are now become \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0082\"\u003e XXIX. Whatsoever is now present, and from day\r\n to day hath its existence; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0083\"\u003e XXX. Thou art now ready to die, and yet hast\r\n thou not attained to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0084\"\u003e XXXI. Behold and observe, what is the state of\r\n their rational part; and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0085\"\u003e XXXII. In another man\u0027s mind and understanding\r\n thy evil Cannot subsist, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0086\"\u003e XXXIII. Ever consider and think upon the world\r\n as being but one living \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0087\"\u003e XXXIV. What art thou, that better and divine\r\n part excepted, but as \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0088\"\u003e XXXV. To suffer change can be no hurt; as no\r\n benefit it is, by change to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0089\"\u003e XXXVI. Whatsoever doth happen in the world,\r\n is, in the course of nature, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0090\"\u003e XXXVII. Let that of Heraclitus never be out of\r\n thy mind, that the death \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0091\"\u003e XXXVIII. Even as if any of the gods should\r\n tell thee, Thou shalt \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0092\"\u003e XXXIX. Let it be thy perpetual meditation, how\r\n many physicians who \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0093\"\u003e XL. Thou must be like a promontory of the sea,\r\n against which though \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0094\"\u003e XLI. Oh, wretched I, to whom this mischance is\r\n happened! nay, happy I, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0095\"\u003e XLII. It is but an ordinary coarse one, yet it\r\n is a good effectual \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0096\"\u003e XLIII. Let thy course ever be the most\r\n compendious way. The most \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0097\"\u003e \u003cb\u003eTHE FIFTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0098\"\u003e I. In the morning when thou findest thyself\r\n unwilling to rise, consider \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0099\"\u003e II. How easy a thing is it for a man to put\r\n off from him all turbulent \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0100\"\u003e III. Think thyself fit and worthy to speak, or\r\n to do anything that is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0101\"\u003e IV. I continue my course by actions according\r\n to nature, until I \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0102\"\u003e V. No man can admire thee for thy sharp acute\r\n language, such is thy \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0103\"\u003e VI. Such there be, who when they have done a\r\n good turn to any, are ready \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0104\"\u003e VII. The form of the Athenians\u0027 prayer did run\r\n thus: \u0027O rain, rain, good \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0105\"\u003e VIII. As we say commonly, The physician hath\r\n prescribed unto this man, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0106\"\u003e IX. Be not discontented, be not disheartened,\r\n be not out of hope, if \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0107\"\u003e X. Thou must comfort thyself in the\r\n expectation of thy natural \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0108\"\u003e XI. What is the use that now at this present I\r\n make of my soul? Thus \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0109\"\u003e XII. What those things are in themselves,\r\n which by the greatest part are \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0110\"\u003e XIII. All that I consist of, is either form or\r\n matter. No corruption can \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0111\"\u003e XIV. Reason, and rational power, are faculties\r\n which content themselves \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0112\"\u003e XV. Such as thy thoughts and ordinary\r\n cogitations are, such will thy \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0113\"\u003e XVI. To desire things impossible is the part\r\n of a mad man. But it is a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0114\"\u003e XVII. After one consideration, man is nearest\r\n unto us; as we are bound \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0115\"\u003e XVIII. Honour that which is chiefest and most\r\n powerful in the world, and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0116\"\u003e XIX. That which doth not hurt the city itself;\r\n cannot hurt any citizen. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0117\"\u003e XX. Let not that chief commanding part of thy\r\n soul be ever subject to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0118\"\u003e XXI. To live with the Gods. He liveth with the\r\n Gods, who at all times \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0119\"\u003e XXII. Be not angry neither with him whose\r\n breath, neither with him whose \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0120\"\u003e XXIII. \u0027Where there shall neither roarer be,\r\n nor harlot.\u0027 Why so? As \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0121\"\u003e XXIV. That rational essence by which the\r\n universe is governed, is for \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0122\"\u003e XXV. How hast thou carried thyself hitherto\r\n towards the Gods? towards \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0123\"\u003e XXVI. Why should imprudent unlearned souls\r\n trouble that which is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0124\"\u003e XXVII. Within a very little while, thou wilt\r\n be either ashes, or a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0125\"\u003e XXVIII. Thou mayest always speed, if thou wilt\r\n but make choice of the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0126\"\u003e XXIX. If this neither be my wicked act, nor an\r\n act anyways depending \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0127\"\u003e XXX. Let death surprise rue when it will, and\r\n where it will, I may be a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0128\"\u003e \u003cb\u003eTHE SIXTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0129\"\u003e I. The matter itself, of which the universe\r\n doth consist, is of itself \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0130\"\u003e II. Be it all one unto thee, whether half\r\n frozen or well warm; whether \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0131\"\u003e III. Look in, let not either the proper\r\n quality, or the true worth of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0132\"\u003e IV. All substances come soon to their change,\r\n and either they shall \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0133\"\u003e V. The best kind of revenge is, not to become\r\n like unto them. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0134\"\u003e VI. Let this be thy only joy, and thy only\r\n comfort, from one sociable \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0135\"\u003e VII. The rational commanding part, as it alone\r\n can stir up and turn \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0136\"\u003e VIII. According to the nature of the universe\r\n all things particular are \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0137\"\u003e IX. Whensoever by some present hard\r\n occurrences thou art constrained to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0138\"\u003e X. If it were that thou hadst at one time both\r\n a stepmother, and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0139\"\u003e XI. How marvellous useful it is for a man to\r\n represent unto himself \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0140\"\u003e XII. See what Crates pronounceth concerning\r\n Xenocrates himself. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0141\"\u003e XIII. Those things which the common sort of\r\n people do admire, are most \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0142\"\u003e XIV. Some things hasten to be, and others to\r\n be no more. And even \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0143\"\u003e XV. Not vegetative spiration, it is not surely\r\n (which plants have) that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0144\"\u003e XVI. Under, above, and about, are the motions\r\n of the elements; but \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0145\"\u003e XVII. Who can choose but wonder at them? They\r\n will not speak well of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0146\"\u003e XVIII. Do not ever conceive anything\r\n impossible to man, which by thee \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0147\"\u003e XIX. Suppose that at the palestra somebody\r\n hath all to-torn thee with \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0148\"\u003e XX. If anybody shall reprove me, and shall\r\n make it apparent unto me, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0149\"\u003e XXI. I for my part will do what belongs unto\r\n me; as for other things, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0150\"\u003e XXII. Alexander of Macedon, and he that\r\n dressed his mules, when once \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0151\"\u003e XXIII Consider how many different things,\r\n whether they concern our \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0152\"\u003e XXIV. if any should put this question unto\r\n thee, how this word Antoninus \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0153\"\u003e XXV. Is it not a cruel thing to forbid men to\r\n affect those things, which \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0154\"\u003e XXVI. Death is a cessation from the impression\r\n of the senses, the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0155\"\u003e XXVII. If in this kind of life thy body be\r\n able to hold out, it is a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0156\"\u003e XXVIII. Do all things as becometh the disciple\r\n of Antoninus Pius. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0157\"\u003e XXIX. Stir up thy mind, and recall thy wits\r\n again from thy natural \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0158\"\u003e XXX. I consist of body and soul. Unto my body\r\n all things are \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0159\"\u003e XXXI. As long as the foot doth that which\r\n belongeth unto it to do, and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0160\"\u003e XXXII. Dost thou not see, how even those that\r\n profess mechanic arts, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0161\"\u003e XXXIII. Asia, Europe; what are they, but as\r\n corners of the whole world; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0162\"\u003e XXXIV He that seeth the things that are now,\r\n hath Seen all that either \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0163\"\u003e XXXV. Fit and accommodate thyself to that\r\n estate and to those \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0164\"\u003e XXXVI. What things soever are not within the\r\n proper power and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0165\"\u003e XXXVII. We all work to one effect, some\r\n willingly, and with a rational \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0166\"\u003e XXXVIII. Doth either the sun take upon him to\r\n do that which belongs to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0167\"\u003e XXXIX. If so be that the Gods have deliberated\r\n in particular of those \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0168\"\u003e XL. Whatsoever in any kind doth happen to any\r\n one, is expedient to the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0169\"\u003e XLI. As the ordinary shows of the theatre and\r\n of other such places, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0170\"\u003e XLII. Let the several deaths of men of all\r\n sorts, and of all sorts of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0171\"\u003e XLIII. When thou wilt comfort and cheer\r\n thyself, call to mind the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0172\"\u003e XLIV. Dost thou grieve that thou dost weigh\r\n but so many pounds, and not \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0173\"\u003e XLV. Let us do our best endeavours to persuade\r\n them; but however, if \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0174\"\u003e XLVI. The ambitious supposeth another man\u0027s\r\n act, praise and applause, to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0175\"\u003e XLVII. It is in thy power absolutely to\r\n exclude all manner of conceit \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0176\"\u003e XLVIII. Use thyself when any man speaks unto\r\n thee, so to hearken unto \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0177\"\u003e XLIX. That which is not good for the bee-hive,\r\n cannot be good for the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0178\"\u003e L. Will either passengers, or patients, find\r\n fault and complain, either \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0179\"\u003e LI. How many of them who came into the world\r\n at the same time when I \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0180\"\u003e LII. To them that are sick of the jaundice,\r\n honey seems bitter; and to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0181\"\u003e LIII. No man can hinder thee to live as thy\r\n nature doth require. Nothing \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0182\"\u003e LIV. What manner of men they be whom they seek\r\n to please, and what to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0183\"\u003e \u003cb\u003eTHE SEVENTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0184\"\u003e I. What is wickedness? It is that which many\r\n time and often thou hast \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0185\"\u003e II. What fear is there that thy dogmata, or\r\n philosophical resolutions \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0186\"\u003e III. That which most men would think\r\n themselves most happy for, and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0187\"\u003e IV. Word after word, every one by itself, must\r\n the things that are \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0188\"\u003e V. Is my reason, and understanding sufficient\r\n for this, or no? If it be \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0189\"\u003e VI. Let not things future trouble thee. For if\r\n necessity so require that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0190\"\u003e VII. Whatsoever is material, doth soon vanish\r\n away into the common \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0191\"\u003e VIII. To a reasonable creature, the same\r\n action is both according \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0192\"\u003e IX. Straight of itself, not made straight.\r\n \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0193\"\u003e X. As several members in one body united, so\r\n are reasonable creatures \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0194\"\u003e XI. Of things that are external, happen what\r\n will to that which can \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0195\"\u003e XII. Whatsoever any man either doth or saith,\r\n thou must be good; not for \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0196\"\u003e XIII. This may ever be my comfort and\r\n security: my understanding, that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0197\"\u003e XIV. What is rv\u0026amp;nfLovia, or happiness: but\r\n a7~o~ \u0026amp;d~wv, or, a good \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0198\"\u003e XV. Is any man so foolish as to fear change,\r\n to which all things that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0199\"\u003e XVI. Through the substance of the universe, as\r\n through a torrent pass \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0200\"\u003e XVII. The nature of the universe, of the\r\n common substance of all things \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0201\"\u003e XVIII. An angry countenance is much against\r\n nature, and it is oftentimes \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0202\"\u003e XIX. Whensoever any man doth trespass against\r\n other, presently consider \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0203\"\u003e XX. Fancy not to thyself things future, as\r\n though they were present \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0204\"\u003e XXI. Wipe off all opinion stay the force and\r\n violence of unreasonable \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0205\"\u003e XXII. All things (saith he) are by certain\r\n order and appointment. And \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0206\"\u003e XXIII. Out of Plato. \u0027He then whose mind is\r\n endowed with true \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0207\"\u003e XXIV. Out of Antisthenes. \u0027It is a princely\r\n thing to do well, and to be \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0208\"\u003e XXV. Out of several poets and comics. \u0027It will\r\n but little avail thee, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0209\"\u003e XXVI. Out of Plato. \u0027My answer, full of\r\n justice and equity, should be \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0210\"\u003e XXVII. To look back upon things of former\r\n ages, as upon the manifold \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0211\"\u003e XXVIII. He hath a stronger body, and is a\r\n better wrestler than I. What \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0212\"\u003e XXIX. Where the matter may be effected\r\n agreeably to that reason, which \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0213\"\u003e XXX. Look not about upon other men\u0027s minds and\r\n understandings; but look \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0214\"\u003e XXXI. As one who had lived, and were now to\r\n die by right, whatsoever is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0215\"\u003e XXXII. Thou must use thyself also to keep thy\r\n body fixed and steady; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0216\"\u003e XXXIII. The art of true living in this world\r\n is more like a wrestler\u0027s, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0217\"\u003e XXXIV. Thou must continually ponder and\r\n consider with thyself, what \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0218\"\u003e XXXV. What pain soever thou art in, let this\r\n presently come to thy mind, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0219\"\u003e XXXVI. Take heed lest at any time thou stand\r\n so affected, though towards \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0220\"\u003e XXXVII. How know we whether Socrates were so\r\n eminent indeed, and of so \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0221\"\u003e XXXVIII. For it is a thing very possible, that\r\n a man should be a very \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0222\"\u003e XXXIX. Free from all compulsion in all\r\n cheerfulness and alacrity thou \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0223\"\u003e XL. Then hath a man attained to the estate of\r\n perfection in his life and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0224\"\u003e XLI. Can the Gods, who are immortal, for the\r\n continuance of so many ages \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0225\"\u003e XLII. What object soever, our reasonable and\r\n sociable faculty doth meet \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0226\"\u003e XLIII. When thou hast done well, and another\r\n is benefited by thy action, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0227\"\u003e XLIV. The nature of the universe did once\r\n certainly before it was \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0228\"\u003e \u003cb\u003eTHE EIGHTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0229\"\u003e I. This also, among other things, may serve to\r\n keep thee from vainglory; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0230\"\u003e II. Upon every action that thou art about, put\r\n this question to thyself; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0231\"\u003e III. Alexander, Caius, Pompeius; what are\r\n these to Diogenes, Heraclitus, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0232\"\u003e IV. What they have done, they will still do,\r\n although thou shouldst hang \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0233\"\u003e V. That which the nature of the universe doth\r\n busy herself about, is; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0234\"\u003e VI. Every particular nature hath content, when\r\n in its own proper course \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0235\"\u003e VII. Thou hast no time nor opportunity to\r\n read. What then? Hast thou \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0236\"\u003e VIII. Forbear henceforth to complain of the\r\n trouble of a courtly life, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0237\"\u003e IX. Repentance is an inward and\r\n self-reprehension for the neglect or \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0238\"\u003e X. This, what is it in itself, and by itself,\r\n according to its proper \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0239\"\u003e XI. When thou art hard to be stirred up and\r\n awaked out of thy sleep, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0240\"\u003e XII. As every fancy and imagination presents\r\n itself unto thee, consider \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0241\"\u003e XIII. At thy first encounter with any one, say\r\n presently to thyself: \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0242\"\u003e XIV. Remember, that to change thy mind upon\r\n occasion, and to follow him \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0243\"\u003e XV. If it were thine act and in thine own\r\n power, wouldest thou do \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0244\"\u003e XVI. Whatsoever dieth and falleth, however and\r\n wheresoever it die \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0245\"\u003e XVII. Whatsoever is, was made for something:\r\n as a horse, a vine. Why \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0246\"\u003e XVIII. Nature hath its end as well in the end\r\n and final consummation of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0247\"\u003e XIX. As one that tosseth up a ball. And what\r\n is a ball the better, if \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0248\"\u003e XX. That which must be the subject of thy\r\n consideration, is either the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0249\"\u003e XXI. Most justly have these things happened\r\n unto thee: why dost not \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0250\"\u003e XXII. Shall I do it? I will; so the end of my\r\n action be to do good unto \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0251\"\u003e XXIII. By one action judge of the rest: this\r\n bathing which usually takes \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0252\"\u003e XXIV. Lucilla buried Verus; then was Lucilla\r\n herself buried by others. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0253\"\u003e XXV. The true joy of a man, is to do that\r\n which properly belongs unto a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0254\"\u003e XXVI. If pain be an evil, either it is in\r\n regard of the body; (and that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0255\"\u003e XXVII. Wipe off all idle fancies, and say unto\r\n thyself incessantly; Now \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0256\"\u003e XXVIII. Whether thou speak in the Senate or\r\n whether thou speak to any \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0257\"\u003e XXIX. Augustus his court; his wife, his\r\n daughter, his nephews, his \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0258\"\u003e XXX. Contract thy whole life to the measure\r\n and proportion of one single \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0259\"\u003e XXXI. Receive temporal blessings without\r\n ostentation, when they are sent \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0260\"\u003e XXXII. If ever thou sawest either a hand, or a\r\n foot, or a head lying by \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0261\"\u003e XXXIII. As almost all her other faculties and\r\n properties the nature of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0262\"\u003e XXXIV. Let not the general representation unto\r\n thyself of the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0263\"\u003e XXXV. What? are either Panthea or Pergamus\r\n abiding to this day by their \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0264\"\u003e XXXVI. If thou beest quick-sighted, be so in\r\n matter of judgment, and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0265\"\u003e XXXVII. In the whole constitution of man, I\r\n see not any virtue contrary \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0266\"\u003e XXXVIII. If thou canst but withdraw conceit\r\n and opinion concerning that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0267\"\u003e XXXIX. That which is a hindrance of the\r\n senses, is an evil to the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0268\"\u003e XL. If once round and solid, there is no fear\r\n that ever it will change. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0269\"\u003e XLI. Why should I grieve myself; who never did\r\n willingly grieve any \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0270\"\u003e XLII. This time that is now present, bestow\r\n thou upon thyself. They that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0271\"\u003e XLIII. Take me and throw me where thou wilt: I\r\n am indifferent. For there \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0272\"\u003e XLIV. Is this then a thing of that worth, that\r\n for it my soul should \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0273\"\u003e XLV. Nothing can happen unto thee, which is\r\n not incidental unto thee, as \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0274\"\u003e XLVI. Remember that thy mind is of that nature\r\n as that it becometh \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0275\"\u003e XLVII. Keep thyself to the first bare and\r\n naked apprehensions of things, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0276\"\u003e XLVIII. Is the cucumber bitter? set it away.\r\n Brambles are in the way? \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0277\"\u003e XLIX. Not to be slack and negligent; or loose,\r\n and wanton in thy \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0278\"\u003e L. \u0027They kill me, they cut my flesh; they\r\n persecute my person with \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0279\"\u003e LI. He that knoweth not what the world is,\r\n knoweth not where he himself \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0280\"\u003e LII. Not only now henceforth to have a common\r\n breath, or to hold \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0281\"\u003e LIII. Wickedness in general doth not hurt the\r\n world. Particular \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0282\"\u003e LIV. The sun seemeth to be shed abroad. And\r\n indeed it is diffused but \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0283\"\u003e LV. He that feareth death, either feareth that\r\n he shall have no sense at \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0284\"\u003e LVI. All men are made one for another: either\r\n then teach them better, or \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0285\"\u003e LVII. The motion of the mind is not as the\r\n motion of a dart. For \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0286\"\u003e LVIII. To pierce and penetrate into the estate\r\n of every one\u0027s \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0287\"\u003e \u003cb\u003eTHE NINTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0288\"\u003e I. He that is unjust, is also impious. For the\r\n nature of the universe, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0289\"\u003e II. It were indeed more happy and comfortable,\r\n for a man to depart out \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0290\"\u003e III. Thou must not in matter of death carry\r\n thyself scornfully, but as \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0291\"\u003e IV. He that sinneth, sinneth unto himself. He\r\n that is unjust, hurts \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0292\"\u003e V. If my present apprehension of the object be\r\n right, and my present \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0293\"\u003e VI. To wipe away fancy, to use deliberation,\r\n to quench concupiscence, to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0294\"\u003e VII. Of all unreasonable creatures, there is\r\n but one unreasonable soul; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0295\"\u003e VIII. Man, God, the world, every one in their\r\n kind, bear some fruits. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0296\"\u003e IX. Either teach them better if it be in thy\r\n power; or if it be not, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0297\"\u003e X. Labour not as one to whom it is appointed\r\n to be wretched, nor as one \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0298\"\u003e XI. This day I did come out of all my trouble.\r\n Nay I have cast out all \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0299\"\u003e XII. All those things, for matter of\r\n experience are usual and ordinary; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0300\"\u003e XIII. The things themselves that affect us,\r\n they stand without doors, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0301\"\u003e XIV. As virtue and wickedness consist not in\r\n passion, but in action; so \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0302\"\u003e XV. To the stone that is cast up, when it\r\n comes down it is no hurt unto \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0303\"\u003e XVI. Sift their minds and understandings, and\r\n behold what men they be, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0304\"\u003e XVII. All things that are in the world, are\r\n always in the estate \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0305\"\u003e XVIII. it is not thine, but another man\u0027s sin.\r\n Why should it trouble \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0306\"\u003e XIX. Of an operation and of a purpose there is\r\n an ending, or of an \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0307\"\u003e XX. As occasion shall require, either to thine\r\n own understanding, or to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0308\"\u003e XXI. As thou thyself, whoever thou art, were\r\n made for the perfection and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0309\"\u003e XXII. Children\u0027s anger, mere babels; wretched\r\n souls bearing up dead \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0310\"\u003e XXIII. Go to the quality of the cause from\r\n which the effect doth \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0311\"\u003e XXIV. Infinite are the troubles and miseries,\r\n that thou hast already \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0312\"\u003e XXV. When any shall either impeach thee with\r\n false accusations, or \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0313\"\u003e XXVI. Up and down, from one age to another, go\r\n the ordinary things of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0314\"\u003e XXVII. Within a while the earth shall cover us\r\n all, and then she herself \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0315\"\u003e XXVIII. And these your professed politicians,\r\n the only true practical \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0316\"\u003e XXIX. From some high place as it were to look\r\n down, and to behold \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0317\"\u003e XXX. Many of those things that trouble and\r\n straiten thee, it is in thy \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0318\"\u003e XXXI. To comprehend the whole world together\r\n in thy mind, and the whole \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0319\"\u003e XXXII. What are their minds and\r\n understandings; and what the things that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0320\"\u003e XXXIII. Loss and corruption, is in very deed\r\n nothing else but change and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0321\"\u003e XXXIV. How base and putrid, every common\r\n matter is! Water, dust, and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0322\"\u003e XXXV. Will this querulousness, this murmuring,\r\n this complaining and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0323\"\u003e XXXVI. It is all one to see these things for a\r\n hundred of years together \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0324\"\u003e XXXVII. If he have sinned, his is the harm,\r\n not mine. But perchance he \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0325\"\u003e XXXVIII. Either all things by the providence\r\n of reason happen unto every \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0326\"\u003e XXXIX. Sayest thou unto that rational part,\r\n Thou art dead; corruption \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0327\"\u003e XL. Either the Gods can do nothing for us at\r\n all, or they can still and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0328\"\u003e XLI. \u0027In my sickness\u0027 (saith Epicurus of\r\n himself:) \u0027my discourses were \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0329\"\u003e XLII. It is common to all trades and\r\n professions to mind and intend that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0330\"\u003e XLIII. When at any time thou art offended with\r\n any one\u0027s impudency, put \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0331\"\u003e \u003cb\u003eTHE TENTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0332\"\u003e I. O my soul, the time I trust will be, when\r\n thou shalt be good, simple, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0333\"\u003e II. As one who is altogether governed by\r\n nature, let it be thy care to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0334\"\u003e III. Whatsoever doth happen unto thee, thou\r\n art naturally by thy natural \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0335\"\u003e IV. Him that offends, to teach with love and\r\n meek ness, and to show him \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0336\"\u003e V. Whatsoever it be that happens unto thee, it\r\n is that which from all \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0337\"\u003e VI. Either with Epicurus, we must fondly\r\n imagine the atoms to be the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0338\"\u003e VII. All parts of the world, (all things I\r\n mean that are contained \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0339\"\u003e VIII. Now that thou hast taken these names\r\n upon thee of good, modest, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0340\"\u003e IX. Toys and fooleries at home, wars abroad:\r\n sometimes terror, sometimes \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0341\"\u003e X. As the spider, when it hath caught the fly\r\n that it hunted after, is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0342\"\u003e XI. To find out, and set to thyself some\r\n certain way and method of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0343\"\u003e XII. He hath got loose from the bonds of his\r\n body, and perceiving that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0344\"\u003e XIII. What use is there of suspicion at all?\r\n or, why should thoughts \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0345\"\u003e XIV. What is that that is slow, and yet quick?\r\n merry, and yet grave? He \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0346\"\u003e XV. In the morning as soon as thou art awaked,\r\n when thy judgment, before \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0347\"\u003e XVI. Give what thou wilt, and take away what\r\n thou wilt, saith he that is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0348\"\u003e XVII. So live as indifferent to the world and\r\n all worldly objects, as \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0349\"\u003e XVIII. Make it not any longer a matter of\r\n dispute or discourse, what are \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0350\"\u003e XIX. Ever to represent unto thyself; and to\r\n set before thee, both the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0351\"\u003e XX. Consider them through all actions and\r\n occupations, of their lives: \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0352\"\u003e XXI. That is best for every one, that the\r\n common nature of all doth send \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0353\"\u003e XXII. The earth, saith the poet, doth often\r\n long after the rain. So is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0354\"\u003e XXIII. Either thou dost Continue in this kind\r\n of life and that is it, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0355\"\u003e XXIV Let it always appear and be manifest unto\r\n thee that solitariness, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0356\"\u003e XXV. He that runs away from his master is a\r\n fugitive. But the law is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0357\"\u003e XXVI. From man is the seed, that once cast\r\n into the womb man hath no \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0358\"\u003e XXVII. Ever to mind and consider with thyself;\r\n how all things that now \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0359\"\u003e XXVIII. As a pig that cries and flings when\r\n his throat is cut, fancy to \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0360\"\u003e XXIX. Whatsoever it is that thou goest about,\r\n consider of it by thyself, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0361\"\u003e XXX. When thou art offended with any man\u0027s\r\n transgression, presently \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0362\"\u003e XXXI. When thou seest Satyro, think of\r\n Socraticus and Eutyches, or \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0363\"\u003e XXXII. What a subject, and what a course of\r\n life is it, that thou doest \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0364\"\u003e XXXIII. Let it not be in any man\u0027s power, to\r\n say truly of thee, that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0365\"\u003e XXXIV. As he that is bitten by a mad dog, is\r\n afraid of everything almost \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0366\"\u003e XXXV. A good eye must be good to see\r\n whatsoever is to be seen, and not \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0367\"\u003e XXXVI. There is not any man that is so happy\r\n in his death, but that some \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0368\"\u003e XXXVII. Use thyself; as often, as thou seest\r\n any man do anything, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0369\"\u003e XXXVIII. Remember, that that which sets a man\r\n at work, and hath power \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0370\"\u003e \u003cb\u003eTHE ELEVENTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0371\"\u003e I. The natural properties, and privileges of a\r\n reasonable soul are: That \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0372\"\u003e II. A pleasant song or dance; the\r\n Pancratiast\u0027s exercise, sports that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0373\"\u003e III. That soul which is ever ready, even now\r\n presently (if need be) from \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0374\"\u003e IV. Have I done anything charitably? then am I\r\n benefited by it. See \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0375\"\u003e V. Tragedies were at first brought in and\r\n instituted, to put men in mind \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0376\"\u003e VI. How clearly doth it appear unto thee, that\r\n no other course of thy \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0377\"\u003e VII. A branch cut off from the continuity of\r\n that which was next unto \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0378\"\u003e VIII. To grow together like fellow branches in\r\n matter of good \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0379\"\u003e IX. It is not possible that any nature should\r\n be inferior unto art, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0380\"\u003e X. The things themselves (which either to get\r\n or to avoid thou art put \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0381\"\u003e XI. Then is the soul as Empedocles doth liken\r\n it, like unto a sphere or \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0382\"\u003e XII. Will any contemn me? let him look to\r\n that, upon what grounds he \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0383\"\u003e XIII. They contemn one another, and yet they\r\n seek to please one another: \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0384\"\u003e XIV. How rotten and insincere is he, that\r\n saith, I am resolved to carry \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0385\"\u003e XV. To live happily is an inward power of the\r\n soul, when she is affected \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0386\"\u003e XVI. Of everything thou must consider from\r\n whence it came, of what \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0387\"\u003e XVII. Four several dispositions or\r\n inclinations there be of the mind and \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0388\"\u003e XVIII. What portion soever, either of air or\r\n fire there be in thee, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0389\"\u003e XIX. He that hath not one and the self-same\r\n general end always as long \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0390\"\u003e XX. Remember the fable of the country mouse\r\n and the city mouse, and the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0391\"\u003e XXI. Socrates was wont to call the common\r\n conceits and opinions of men, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0392\"\u003e XXII. The Lacedæmonians at their public\r\n spectacles were wont to appoint \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0393\"\u003e XXIII. What Socrates answered unto Perdiccas,\r\n why he did not come unto \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0394\"\u003e XXIV. In the ancient mystical letters of the\r\n Ephesians, there was an \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0395\"\u003e XXV. The Pythagoreans were wont betimes in the\r\n morning the first thing \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0396\"\u003e XXVI. How Socrates looked, when he was fain to\r\n gird himself with a \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0397\"\u003e XXVII. In matter of writing or reading thou\r\n must needs be taught before \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0398\"\u003e XXVIII. \u0027My heart smiled within me.\u0027 \u0027They\r\n will accuse even virtue \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0399\"\u003e XXIX. As they that long after figs in winter\r\n when they cannot be had; so \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0400\"\u003e XXX. \u0027As often as a father kisseth his child,\r\n he should say secretly \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0401\"\u003e XXXI. \u0027Of the free will there is no thief or\r\n robber:\u0027 out of Epictetus; \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003cbr /\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0402\"\u003e \u003cb\u003eTHE TWELFTH BOOK\u003c/b\u003e \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0403\"\u003e I. Whatsoever thou doest hereafter aspire\r\n unto, thou mayest even now \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0404\"\u003e II. God beholds our minds and understandings,\r\n bare and naked from these \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0405\"\u003e III. I have often wondered how it should come\r\n to pass, that every man \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0406\"\u003e IV. how come it to pass that the Gods having\r\n ordered all other things \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0407\"\u003e V. Use thyself even unto those things that\r\n thou doest at first despair \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0408\"\u003e VI. Let these be the objects of thy ordinary\r\n meditation: to consider, \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0409\"\u003e VII. All worldly things thou must behold and\r\n consider, dividing them \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0410\"\u003e VIII. How happy is man in this his power that\r\n hath been granted unto \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0411\"\u003e IX. Whatsoever doth happen in the ordinary\r\n course and consequence of \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0412\"\u003e X. How ridiculous and strange is he, that\r\n wonders at anything that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0413\"\u003e XI. Either fate, (and that either an absolute\r\n necessity, and unavoidable \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0414\"\u003e XII. At the conceit and apprehension that such\r\n and such a one hath \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0415\"\u003e XIII. If it be not fitting, do it not. If it\r\n be not true, speak it not. \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0416\"\u003e XIV. Of everything that presents itself unto\r\n thee, to consider what the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0417\"\u003e XV. It is high time for thee, to understand\r\n that there is somewhat in \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0418\"\u003e XVI. Remember that all is but opinion, and all\r\n opinion depends of the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0419\"\u003e XVII. No operation whatsoever it he, ceasing\r\n for a while, can be truly \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0420\"\u003e XVIII. These three things thou must have\r\n always in a readiness: first \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0421\"\u003e XIX. Cast away from thee opinion, and thou art\r\n safe. And what is it that \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0422\"\u003e XX. Let thy thoughts ever run upon them, who\r\n once for some one thing or \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0423\"\u003e XXI. To them that ask thee, Where hast thou\r\n seen the Gods, or how \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0424\"\u003e XXII. Herein doth consist happiness of life,\r\n for a man to know \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0425\"\u003e XXIII. There is but one light of the sun,\r\n though it be intercepted by \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0426\"\u003e XXIV. What doest thou desire? To live long.\r\n What? To enjoy the \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0427\"\u003e XXV. What a small portion of vast and infinite\r\n eternity it is, that is \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0428\"\u003e XXVI. What is the present estate of my\r\n understanding? For herein lieth \u003c/a\u003e\r\n \u003c/p\u003e\r\n \u003cp\u003e\r\n \u003ca href=\"#link2H_4_0429\"\u003e XXVII. To stir up a man to the contempt of\r\n death this among other \u003c/a\u003e\r\n \u003c/p\u003e\r\n\r\n\u003c/div\u003e\u003c!–end chapter–\u003e\r\n\u003c/article\u003e"}],"SectionSequence":["Back Link","Work Title","Deck","Author","Period","Era","Composition","Date Note","Region","Terra Avita","Terra Avita Region","Modern Country","Original Title","Language","Primary Discipline","Secondary Discipline","Tradition","Full Versions","Core Thesis","Classification","Arguments","Influence","Significance","Evidence Note","Full Text"],"Counts":{"ContextCards":3,"GeoCards":4,"DisciplineCards":2,"Links":11,"Sections":25,"Styles":3,"Scripts":1}}