Meditations

Chapter 1 · 1/2

Meditations

Chapter 1

¹MEDITATIONS By Marcus Aurelius CONTENTS NOTES INTRODUCTION FIRST BOOK SECOND BOOK THIRD BOOK FOURTH BOOK FIFTH BOOK SIXTH BOOK SEVENTH BOOK EIGHTH BOOK NINTH BOOK TENTH BOOK ELEVENTH BOOK TWELFTH BOOK APPENDIX GLOSSARY INTRODUCTION MARCUS AURELIUS ANTONINUS was born on April 26, A.D. ²121. ³His real name was M. ⁴Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome. ⁵Thus the most religious of emperors came of the blood of the most pious of early kings. ⁶His father, Annius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul. ⁷Both his parents died young, but Marcus held them in loving remembrance. ⁸On his father's death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two. ⁹On the very first page of his book Marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion. ¹⁰The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name. ¹¹He advanced Marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient Salian priesthood. ¹²The boy's aunt, Annia Galeria Faustina, was married to Antoninus Pius, afterwards emperor. ¹³Hence it came about that Antoninus, having no son, adopted Marcus, changing his name to that which he is known by, and betrothed him to his daughter Faustina. ¹⁴His education was conducted with all care. ¹⁵The ablest teachers were engaged for him, and he was trained in the strict doctrine of the Stoic philosophy, which was his great delight. ¹⁶He was taught to dress plainly and to live simply, to avoid all softness and luxury. ¹⁷His body was trained to hardihood by wrestling, hunting, and outdoor games; and though his constitution was weak, he showed great personal courage to encounter the fiercest boars. ¹⁸At the same time he was kept from the extravagancies of his day. ¹⁹The great excitement in Rome was the strife of the Factions, as they were called, in the circus. ²⁰The racing drivers used to adopt one of four colours--red, blue, white, or green--and their partisans showed an eagerness in supporting them which nothing could surpass. ²¹Riot and corruption went in the train of the racing chariots; and from all these things Marcus held severely aloof. ²²In 140 Marcus was raised to the consulship, and in 145 his betrothal was consummated by marriage. ²³Two years later Faustina brought him a daughter; and soon after the tribunate and other imperial honours were conferred upon him. ²⁴Antoninus Pius died in 161, and Marcus assumed the imperial state. ²⁵He at once associated with himself L. ²⁶Ceionius Commodus, whom Antoninus had adopted as a younger son at the same time with Marcus, giving him the name of Lucius Aurelius Verus. ²⁷Henceforth the two are colleagues in the empire, the junior being trained as it were to succeed. ²⁸No sooner was Marcus settled upon the throne than wars broke out on all sides. ²⁹In the east, Vologeses III. of Parthia began a long-meditated revolt by destroying a whole Roman Legion and invading Syria (162). ³⁰Verus was sent off in hot haste to quell this rising; and he fulfilled his trust by plunging into drunkenness and debauchery, while the war was left to his officers. ³¹Soon after Marcus had to face a more serious danger at home in the coalition of several powerful tribes on the northern frontier. ³²Chief among those were the Marcomanni or Marchmen, the Quadi (mentioned in this book), the Sarmatians, the Catti, the Jazyges. ³³In Rome itself there was pestilence and starvation, the one brought from the east by Verus's legions, the other caused by floods which had destroyed vast quantities of grain. ³⁴After all had been done possible to allay famine and to supply pressing needs--Marcus being forced even to sell the imperial jewels to find money--both emperors set forth to a struggle which was to continue more or less during the rest of Marcus's reign. ³⁵During these wars, in 169, Verus died. ³⁶We have no means of following the campaigns in detail; but thus much is certain, that in the end the Romans succeeded in crushing the barbarian tribes, and effecting a settlement which made the empire more secure. ³⁷Marcus was himself commander-in-chief, and victory was due no less to his own ability than to his wisdom in choice of lieutenants, shown conspicuously in the case of Pertinax. ³⁸There were several important battles fought in these campaigns; and one of them has become celebrated for the legend of the Thundering Legion. ³⁹In a battle against the Quadi in 174, the day seemed to be going in favour of the foe, when on a sudden arose a great storm of thunder and rain the lightning struck the barbarians with terror, and they turned to rout. ⁴⁰In later days this storm was said to have been sent in answer to the prayers of a legion which contained many Christians, and the name Thundering Legion should be given to it on this account. ⁴¹The title of Thundering Legion is known at an earlier date, so this part of the story at least cannot be true; but the aid of the storm is acknowledged by one of the scenes carved on Antonine's Column at Rome, which commemorates these wars. ⁴²The settlement made after these troubles might have been more satisfactory but for an unexpected rising in the east. ⁴³Avidius Cassius, an able captain who had won renown in the Parthian wars, was at this time chief governor of the eastern provinces. ⁴⁴By whatever means induced, he had conceived the project of proclaiming himself emperor as soon as Marcus, who was then in feeble health, should die; and a report having been conveyed to him that Marcus was dead, Cassius did as he had planned. ⁴⁵Marcus, on hearing the news, immediately patched up a peace and returned home to meet this new peril. ⁴⁶The emperors great grief was that he must needs engage in the horrors of civil strife. ⁴⁷He praised the qualities of Cassius, and expressed a heartfelt wish that Cassius might not be driven to do himself a hurt before he should have the opportunity to grant a free pardon. ⁴⁸But before he could come to the east news had come to Cassius that the emperor still lived; his followers fell away from him, and he was assassinated. ⁴⁹Marcus now went to the east, and while there the murderers brought the head of Cassius to him; but the emperor indignantly refused their gift, nor would he admit the men to his presence. ⁵⁰On this journey his wife, Faustina, died. ⁵¹At his return the emperor celebrated a triumph (176). ⁵²Immediately afterwards he repaired to Germany, and took up once more the burden of war. ⁵³His operations were followed by complete success; but the troubles of late years had been too much for his constitution, at no time robust, and on March 17, 180, he died in Pannonia. ⁵⁴The good emperor was not spared domestic troubles. ⁵⁵Faustina had borne him several children, of whom he was passionately fond. ⁵⁶Their innocent faces may still be seen in many a sculpture gallery, recalling with odd effect the dreamy countenance of their father. ⁵⁷But they died one by one, and when Marcus came to his own end only one of his sons still lived--the weak and worthless Commodus. ⁵⁸On his father's death Commodus, who succeeded him, undid the work of many campaigns by a hasty and unwise peace; and his reign of twelve years proved him to be a ferocious and bloodthirsty tyrant. ⁵⁹Scandal has made free with the name of Faustina herself, who is accused not only of unfaithfulness, but of intriguing with Cassius and egging him on to his fatal rebellion, it must be admitted that these charges rest on no sure evidence; and the emperor, at all events, loved her dearly, nor ever felt the slightest qualm of suspicion. ⁶⁰As a soldier we have seen that Marcus was both capable and successful; as an administrator he was prudent and conscientious. ⁶¹Although steeped in the teachings of philosophy, he did not attempt to remodel the world on any preconceived plan. ⁶²He trod the path beaten by his predecessors, seeking only to do his duty as well as he could, and to keep out corruption. ⁶³He did some unwise things, it is true. ⁶⁴To create a compeer in empire, as he did with Verus, was a dangerous innovation which could only succeed if one of the two effaced himself; and under Diocletian this very precedent caused the Roman Empire to split into halves. ⁶⁵He erred in his civil administration by too much centralising. ⁶⁶But the strong point of his reign was the administration of justice. ⁶⁷Marcus sought by-laws to protect the weak, to make the lot of the slaves less hard, to stand in place of father to the fatherless. ⁶⁸Charitable foundations were endowed for rearing and educating poor children. ⁶⁹The provinces were protected against oppression, and public help was given to cities or districts which might be visited by calamity. ⁷⁰The great blot on his name, and one hard indeed to explain, is his treatment of the Christians. ⁷¹In his reign Justin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we know of many outbreaks of fanaticism in the provinces which caused the death of the faithful. ⁷²It is no excuse to plead that he knew nothing about the atrocities done in his name: it was his duty to know, and if he did not he would have been the first to confess that he had failed in his duty. ⁷³But from his own tone in speaking of the Christians it is clear he knew them only from calumny; and we hear of no measures taken even to secure that they should have a fair hearing. ⁷⁴In this respect Trajan was better than he. ⁷⁵To a thoughtful mind such a religion as that of Rome would give small satisfaction. ⁷⁶Its legends were often childish or impossible; its teaching had little to do with morality. ⁷⁷The Roman religion was in fact of the nature of a bargain: men paid certain sacrifices and rites, and the gods granted their favour, irrespective of right or wrong. ⁷⁸In this case all devout souls were thrown back upon philosophy, as they had been, though to a less extent, in Greece. ⁷⁹There were under the early empire two rival schools which practically divided the field between them, Stoicism and Epicureanism. ⁸⁰The ideal set before each was nominally much the same. ⁸¹The Stoics aspired to ἁπάθεια, the repression of all emotion, and the Epicureans to ἀταραξία, freedom from all disturbance; yet in the upshot the one has become a synonym of stubborn endurance, the other for unbridled licence. ⁸²With Epicureanism we have nothing to do now; but it will be worth while to sketch the history and tenets of the Stoic sect. ⁸³Zeno, the founder of Stoicism, was born in Cyprus at some date unknown, but his life may be said roughly to be between the years 350 and 250 B.C. ⁸⁴Cyprus has been from time immemorial a meeting-place of the East and West, and although we cannot grant any importance to a possible strain of Phoenician blood in him (for the Phœnicians were no philosophers), yet it is quite likely that through Asia Minor he may have come in touch with the Far East. ⁸⁵He studied under the cynic Crates, but he did not neglect other philosophical systems. ⁸⁶After many years' study he opened his own school in a colonnade in Athens called the Painted Porch, or Stoa, which gave the Stoics their name. ⁸⁷Next to Zeno, the School of the Porch owes most to Chrysippus (280--207 b.c.), who organised Stoicism into a system. ⁸⁸Of him it was said, 'But for Chrysippus, there had been no Porch.' ⁸⁹The Stoics regarded speculation as a means to an end and that end was, as Zeno put it, to live consistently (ὁμολογουμένος ζῆν), or as it was later explained, to live in conformity with nature (ὁμολογουμένος τῇ φύσει ζῆν). ⁹⁰This conforming of the life to nature was the Stoic idea of Virtue. ⁹¹This dictum might easily be taken to mean that virtue consists in yielding to each natural impulse; but that was very far from the Stoic meaning. ⁹²In order to live in accord with nature, it is necessary to know what nature is; and to this end a threefold division of philosophy is made—into _Physics_, dealing with the universe and its laws, the problems of divine government and teleology; _Logic_, which trains the mind to discern true from false; and _Ethics_, which applies the knowledge thus gained and tested to practical life. ⁹³The Stoic system of physics was materialism with an infusion of pantheism. ⁹⁴In contradiction to Plato's view that the Ideas, or Prototypes, of phenomena alone really exist, the Stoics held that material objects alone existed; but immanent in the material universe was a spiritual force which acted through them, manifesting itself under many forms, as fire, æther, spirit, soul, reason, the ruling principle. ⁹⁵The universe, then, is God, of whom the popular gods are manifestations; while legends and myths are allegorical. ⁹⁶The soul of man is thus an emanation from the godhead, into whom it will eventually be re-absorbed. ⁹⁷The divine ruling principle makes all things work together for good, but for the good of the whole. ⁹⁸The highest good of man is consciously to work with God for the common good, and this is the sense in which the Stoic tried to live in accord with nature. ⁹⁹In the individual it is virtue alone which enables him to do this; as Providence rules the universe, so virtue in the soul must rule man. ¹⁰⁰In Logic, the Stoic system is noteworthy for their theory as to the test of truth, the _Criterion_. ¹⁰¹They compared the new-born soul to a sheet of paper ready for writing. ¹⁰²Upon this the senses write their impressions (φαντασίαι), and by experience of a number of these the soul unconsciously conceives general notions (κοιναὶ ἔννοιαι) or anticipations (προλήψεις). ¹⁰³When the impression was such as to be irresistible it was called (καταληπτικὴ φαντασία) one that holds fast, or as they explained it, one proceeding from truth. ¹⁰⁴Ideas and inferences artificially produced by deduction or the like were tested by this 'holding perception.' ¹⁰⁵Of the Ethical application I have already spoken. ¹⁰⁶The highest good was the virtuous life. ¹⁰⁷Virtue alone is happiness, and vice is unhappiness. ¹⁰⁸Carrying this theory to its extreme, the Stoic said that there could be no gradations between virtue and vice, though of course each has its special manifestations. ¹⁰⁹Moreover, nothing is good but virtue, and nothing but vice is bad. ¹¹⁰Those outside things which are commonly called good or bad, such as health and sickness, wealth and poverty, pleasure and pain, are to him indifferent (ἀδιάφορα). ¹¹¹All these things are merely the sphere in which virtue may act. ¹¹²The ideal Wise Man is sufficient unto himself in all things (αὐταρκής); and knowing these truths, he will be happy even when stretched upon the rack. ¹¹³It is probable that no Stoic claimed for himself that he was this Wise Man, but that each strove after it as an ideal much as the Christian strives after a likeness to Christ. ¹¹⁴The exaggeration in this statement was, however, so obvious, that the later Stoics were driven to make a further subdivision of things indifferent into what is preferable (προηγμένα) and what is undesirable (ἀποπροηγμένα). ¹¹⁵They also held that for him who had not attained to the perfect wisdom, certain actions were proper. (καθήκοντα) These were neither virtuous nor vicious, but, like the indifferent things, held a middle place. ¹¹⁶Two points in the Stoic system deserve special mention. ¹¹⁷One is a careful distinction between things which are in our power and things which are not. ¹¹⁸Desire and dislike, opinion and affection, are within the power of the will; whereas health, wealth, honour, and other such are generally not so. ¹¹⁹The Stoic was called upon to control his desires and affections, and to guide his opinion; to bring his whole being under the sway of the will or leading principle, just as the universe is guided and governed by divine Providence. ¹²⁰This is a special application of the favourite Greek virtue of moderation, (σωφροσύνη) and has also its parallel in Christian ethics. ¹²¹The second point is a strong insistence on the unity of the universe, and on man's duty as part of a great whole. ¹²²Public spirit was the most splendid political virtue of the ancient world, and it is here made cosmopolitan. ¹²³It is again instructive to note that Christian sages insisted on the same thing. ¹²⁴Christians are taught that they are members of a worldwide brotherhood, where is neither Greek nor Hebrew, bond nor free and that they live their lives as fellow-workers with God. ¹²⁵Such is the system which underlies the Meditations of Marcus Aurelius. ¹²⁶Some knowledge of it is necessary to the right understanding of the book, but for us the chief interest lies elsewhere. ¹²⁷We do not come to Marcus Aurelius for a treatise on Stoicism. ¹²⁸He is no head of a school to lay down a body of doctrine for students; he does not even contemplate that others should read what he writes. ¹²⁹His philosophy is not an eager intellectual inquiry, but more what we should call religious feeling. ¹³⁰The uncompromising stiffness of Zeno or Chrysippus is softened and transformed by passing through a nature reverent and tolerant, gentle and free from guile; the grim resignation which made life possible to the Stoic sage becomes in him almost a mood of aspiration. ¹³¹His book records the innermost thoughts of his heart, set down to ease it, with such moral maxims and reflections as may help him to bear the burden of duty and the countless annoyances of a busy life. ¹³²It is instructive to compare the _Meditations_ with another famous book, the _Imitation of Christ_. ¹³³There is the same ideal of self-control in both. ¹³⁴It should be a man's task, says the _Imitation_, 'to overcome himself, and every day to be stronger than himself.' ¹³⁵'In withstanding of the passions standeth very peace of heart.' ¹³⁶'Let us set the axe to the root, that we being purged of our passions may have a peaceable mind.' ¹³⁷To this end there must be continual self-examination. ¹³⁸'If thou may not continually gather thyself together, namely sometimes do it, at least once a day, the morning or the evening. ¹³⁹In the morning purpose, in the evening discuss the manner, what thou hast been this day, in word, work, and thought.' ¹⁴⁰But while the Roman's temper is a modest self-reliance, the Christian aims at a more passive mood, humbleness and meekness, and reliance on the presence and personal friendship of God. ¹⁴¹The Roman scrutinises his faults with severity, but without the self-contempt which makes the Christian 'vile in his own sight.' ¹⁴²The Christian, like the Roman, bids 'study to withdraw thine heart from the love of things visible'; but it is not the busy life of duty he has in mind so much as the contempt of all worldly things, and the 'cutting away of all lower delectations.' ¹⁴³Both rate men's praise or blame at their real worthlessness; 'Let not thy peace,' says the Christian, 'be in the mouths of men.' ¹⁴⁴But it is to God's censure the Christian appeals, the Roman to his own soul. ¹⁴⁵The petty annoyances of injustice or unkindness are looked on by each with the same magnanimity. ¹⁴⁶'Why doth a little thing said or done against thee make thee sorry? ¹⁴⁷It is no new thing; it is not the first, nor shall it be the last, if thou live long. ¹⁴⁸At best suffer patiently, if thou canst not suffer joyously.' ¹⁴⁹The Christian should sorrow more for other men's malice than for our own wrongs; but the Roman is inclined to wash his hands of the offender. ¹⁵⁰'Study to be patient in suffering and bearing other men's defaults and all manner infirmities,' says the Christian; but the Roman would never have thought to add, 'If all men were perfect, what had we then to suffer of other men for God?' ¹⁵¹The virtue of suffering in itself is an idea which does not meet us in the _Meditations_. ¹⁵²Both alike realise that man is one of a great community. ¹⁵³'No man is sufficient to himself,' says the Christian; 'we must bear together, help together, comfort together.' ¹⁵⁴But while he sees a chief importance in zeal, in exalted emotion that is, and avoidance of lukewarmness, the Roman thought mainly of the duty to be done as well as might be, and less of the feeling which should go with the doing of it. ¹⁵⁵To the saint as to the emperor, the world is a poor thing at best. ¹⁵⁶'Verily it is a misery to live upon the earth,' says the Christian; few and evil are the days of man's life, which passeth away suddenly as a shadow. ¹⁵⁷But there is one great difference between the two books we are considering. ¹⁵⁸The _Imitation_ is addressed to others, the _Meditations_ by the writer to himself. ¹⁵⁹We learn nothing from the _Imitation_ of the author's own life, except in so far as he may be assumed to have practised his own preachings; the _Meditations_ reflect mood by mood the mind of him who wrote them. ¹⁶⁰In their intimacy and frankness lies their great charm. ¹⁶¹These notes are not sermons; they are not even confessions. ¹⁶²There is always an air of self-consciousness in confessions; in such revelations there is always a danger of unctuousness or of vulgarity for the best of men. ¹⁶³St. ¹⁶⁴Augus-tine is not always clear of offence, and John Bunyan himself exaggerates venial peccadilloes into heinous sins. ¹⁶⁵But Marcus Aurelius is neither vulgar nor unctuous; he extenuates nothing, but nothing sets down in malice. ¹⁶⁶He never poses before an audience; he may not be profound, he is always sincere. ¹⁶⁷And it is a lofty and serene soul which is here disclosed before us. ¹⁶⁸Vulgar vices seem to have no temptation for him; this is not one tied and bound with chains which he strives to break. ¹⁶⁹The faults he detects in himself are often such as most men would have no eyes to see. ¹⁷⁰To serve the divine spirit which is implanted within him, a man must 'keep himself pure from all violent passion and evil affection, from all rashness and vanity, and from all manner of discontent, either in regard of the gods or men': or, as he says elsewhere, 'unspotted by pleasure, undaunted by pain.' ¹⁷¹Unwavering courtesy and consideration are his aims. ¹⁷²'Whatsoever any man either doth or saith, thou must be good;' 'doth any man offend? ¹⁷³It is against himself that he doth offend: why should it trouble thee?' ¹⁷⁴The offender needs pity, not wrath; those who must needs be corrected, should be treated with tact and gentleness; and one must be always ready to learn better. ¹⁷⁵'The best kind of revenge is, not to become like unto them.' ¹⁷⁶There are so many hints of offence forgiven, that we may believe the notes followed sharp on the facts. ¹⁷⁷Perhaps he has fallen short of his aim, and thus seeks to call his principles to mind, and to strengthen himself for the future. ¹⁷⁸That these sayings are not mere talk is plain from the story of Avidius Cassius, who would have usurped his imperial throne. ¹⁷⁹Thus the emperor faithfully carries out his own principle, that evil must be overcome with good. ¹⁸⁰For each fault in others, Nature (says he) has given us a counteracting virtue; 'as, for example, against the unthankful, it hath given goodness and meekness, as an antidote.' ¹⁸¹One so gentle towards a foe was sure to be a good friend; and indeed his pages are full of generous gratitude to those who had served him. ¹⁸²In his First Book he sets down to account all the debts due to his kinsfolk and teachers. ¹⁸³To his grandfather he owed his own gentle spirit, to his father shamefastness and courage; he learnt of his mother to be religious and bountiful and single-minded. ¹⁸⁴Rusticus did not work in vain, if he showed his pupil that his life needed amending. ¹⁸⁵Apollonius taught him simplicity, reasonableness, gratitude, a love of true liberty. ¹⁸⁶So the list runs on; every one he had dealings with seems to have given him something good, a sure proof of the goodness of his nature, which thought no evil. ¹⁸⁷If his was that honest and true heart which is the Christian ideal, this is the more wonderful in that he lacked the faith which makes Christians strong. ¹⁸⁸He could say, it is true, 'either there is a God, and then all is well; or if all things go by chance and fortune, yet mayest thou use thine own providence in those things that concern thee properly; and then art thou well.' ¹⁸⁹Or again, 'We must needs grant that there is a nature that doth govern the universe.' ¹⁹⁰But his own part in the scheme of things is so small, that he does not hope for any personal happiness beyond what a serene soul may win in this mortal life. ¹⁹¹'O my soul, the time I trust will be, when thou shalt be good, simple, more open and visible, than that body by which it is enclosed;' but this is said of the calm contentment with human lot which he hopes to attain, not of a time when the trammels of the body shall be cast off. ¹⁹²For the rest, the world and its fame and wealth, 'all is vanity.' ¹⁹³The gods may perhaps have a particular care for him, but their especial care is for the universe at large: thus much should suffice. ¹⁹⁴His gods are better than the Stoic gods, who sit aloof from all human things, untroubled and uncaring, but his personal hope is hardly stronger. ¹⁹⁵On this point he says little, though there are many allusions to death as the natural end; doubtless he expected his soul one day to be absorbed into the universal soul, since nothing comes out of nothing, and nothing can be annihilated. ¹⁹⁶His mood is one of strenuous weariness; he does his duty as a good soldier, waiting for the sound of the trumpet which shall sound the retreat; he has not that cheerful confidence which led Socrates through a life no less noble, to a death which was to bring him into the company of gods he had worshipped and men whom he had revered. ¹⁹⁷But although Marcus Aurelius may have held intellectually that his soul was destined to be absorbed, and to lose consciousness of itself, there were times when he felt, as all who hold it must sometimes feel, how unsatisfying is such a creed. ¹⁹⁸Then he gropes blindly after something less empty and vain. ¹⁹⁹'Thou hast taken ship,' he says, 'thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere.' ²⁰⁰There is more in this than the assumption of a rival theory for argument's sake. ²⁰¹If worldly things 'be but as a dream, the thought is not far off that there may be an awakening to what is real. ²⁰²When he speaks of death as a necessary change, and points out that nothing useful and profitable can be brought about without change, did he perhaps think of the change in a corn of wheat, which is not quickened except it die? ²⁰³Nature's marvellous power of recreating out of Corruption is surely not confined to bodily things. ²⁰⁴Many of his thoughts sound like far-off echoes of St. ²⁰⁵Paul; and it is strange indeed that this most Christian of emperors has nothing good to say of the Christians. ²⁰⁶To him they are only sectaries 'violently and passionately set upon opposition. ²⁰⁷Profound as philosophy these _Meditations_ certainly are not; but Marcus Aurelius was too sincere not to see the essence of such things as came within his experience. ²⁰⁸Ancient religions were for the most part concerned with outward things. ²⁰⁹Do the necessary rites, and you propitiate the gods; and these rites were often trivial, sometimes violated right feeling or even morality. ²¹⁰Even when the gods stood on the side of righteousness, they were concerned with the act more than with the intent. ²¹¹But Marcus Aurelius knows that what the heart is full of, the man will do. ²¹²'Such as thy thoughts and ordinary cogitations are,' he says, 'such will thy mind be in time.' ²¹³And every page of the book shows us that he knew thought was sure to issue in act. ²¹⁴He drills his soul, as it were, in right principles, that when the time comes, it may be guided by them. ²¹⁵To wait until the emergency is to be too late. ²¹⁶He sees also the true essence of happiness. ²¹⁷'If happiness did consist in pleasure, how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?' ²¹⁸He who had all the world's pleasures at command can write thus 'A happy lot and portion is, good inclinations of the soul, good desires, good actions.' ²¹⁹By the irony of fate this man, so gentle and good, so desirous of quiet joys and a mind free from care, was set at the head of the Roman Empire when great dangers threatened from east and west. ²²⁰For several years he himself commanded his armies in chief. ²²¹In camp before the Quadi he dates the first book of his _Meditations_, and shows how he could retire within himself amid the coarse clangour of arms. ²²²The pomps and glories which he despised were all his; what to most men is an ambition or a dream, to him was a round of weary tasks which nothing but the stern sense of duty could carry him through. ²²³And he did his work well. ²²⁴His wars were slow and tedious, but successful. ²²⁵With a statesman's wisdom he foresaw the danger to Rome of the barbarian hordes from the north, and took measures to meet it. ²²⁶As it was, his settlement gave two centuries of respite to the Roman Empire; had he fulfilled the plan of pushing the imperial frontiers to the Elbe, which seems to have been in his mind, much more might have been accomplished. ²²⁷But death cut short his designs. ²²⁸Truly a rare opportunity was given to Marcus Aurelius of showing what the mind can do in despite of circumstances. ²²⁹Most peaceful of warriors, a magnificent monarch whose ideal was quiet happiness in home life, bent to obscurity yet born to greatness, the loving father of children who died young or turned out hateful, his life was one paradox. ²³⁰That nothing might lack, it was in camp before the face of the enemy that he passed away and went to his own place. ²³¹The following is a list of the chief English translations of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701; (3) James Thomson, 1747; (4) R. ²³²Graves, 1792; (5) H. ²³³McCormac, 1844; (6) George Long, 1862; (7) G. ²³⁴Rendall, 1898; and (8) J. ²³⁵Jackson, 1906. ²³⁶Renan’s “Marc-Aurèle”—in his “History of the Origins of Christianity,” which appeared in 1882—is the most vital and original book to be had relating to the time of Marcus Aurelius. ²³⁷Pater’s “Marius the Epicurean” forms another outside commentary, which is of service in the imaginative attempt to create again the period. ²³⁸MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR HIS FIRST BOOK concerning HIMSELF: Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, or Masters; by their good examples, or good advice and counsel, he had learned: Divided into Numbers or Sections. ²³⁹ANTONINUS Book vi. ²⁴⁰Num. xlviii. ²⁴¹Whensoever thou wilt rejoice thyself, think and meditate upon those good parts and especial gifts, which thou hast observed in any of them that live with thee: as industry in one, in another modesty, in another bountifulness, in another some other thing. ²⁴²For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, eminent in the dispositions of them that live with thee, especially when all at once, as it were, they represent themselves unto thee. ²⁴³See therefore, that thou have them always in a readiness. ²⁴⁴THE FIRST BOOK I. ²⁴⁵Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion. ²⁴⁶From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour. ²⁴⁷Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth. ²⁴⁸Of my great-grandfather, both to frequent public schools and auditories, and to get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges. ²⁴⁹II. ²⁵⁰Of him that brought me up, not to be fondly addicted to either of the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores. ²⁵¹Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander. ²⁵²III. ²⁵³Of Diognetus, not to busy myself about vain things, and not easily to believe those things, which are commonly spoken, by such as take upon them to work wonders, and by sorcerers, or prestidigitators, and impostors; concerning the power of charms, and their driving out of demons, or evil spirits; and the like. ²⁵⁴Not to keep quails for the game; nor to be mad after such things. ²⁵⁵Not to be offended with other men's liberty of speech, and to apply myself unto philosophy. ²⁵⁶Him also I must thank, that ever I heard first Bacchius, then Tandasis and Marcianus, and that I did write dialogues in my youth; and that I took liking to the philosophers' little couch and skins, and such other things, which by the Grecian discipline are proper to those who profess philosophy. ²⁵⁷IV. ²⁵⁸To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure. ²⁵⁹And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning the common theorems, or to exhort men unto virtue and the study of philosophy by public orations; as also that I never by way of ostentation did affect to show myself an active able man, for any kind of bodily exercises. ²⁶⁰And that I gave over the study of rhetoric and poetry, and of elegant neat language. ²⁶¹That I did not use to walk about the house in my long robe, nor to do any such things. ²⁶²Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to be reconciled, and well pleased again with them that had offended me, as soon as any of them would be content to seek unto me again. ²⁶³To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his _Hypomnemata_, or moral commentaries and common-factions: which also he gave me of his own. ²⁶⁴From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always, whether in the sharpest pains, or after the loss of a child, or in long diseases, to be still the same man; who also was a present and visible example unto me, that it was possible for the same man to be both vehement and remiss: a man not subject to be vexed, and offended with the incapacity of his scholars and auditors in his lectures and expositions; and a true pattern of a man who of all his good gifts and faculties, least esteemed in himself, that his excellent skill and ability to teach and persuade others the common theorems and maxims of the Stoic philosophy. ²⁶⁵Of him also I learned how to receive favours and kindnesses (as commonly they are accounted:) from friends, so that I might not become obnoxious unto them, for them, nor more yielding upon occasion, than in right I ought; and yet so that I should not pass them neither, as an unsensible and unthankful man. ²⁶⁶VI. ²⁶⁷Of Sextus, mildness and the pattern of a family governed with paternal affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my friends, not to be offended with idiots, nor unseasonably to set upon those that are carried with the vulgar opinions, with the theorems, and tenets of philosophers: his conversation being an example how a man might accommodate himself to all men and companies; so that though his company were sweeter and more pleasing than any flatterer's cogging and fawning; yet was it at the same time most respected and reverenced: who also had a proper happiness and faculty, rationally and methodically to find out, and set in order all necessary determinations and instructions for a man's life. ²⁶⁸A man without ever the least appearance of anger, or any other passion; able at the same time most exactly to observe the Stoic _Apathia_, or unpassionateness, and yet to be most tender-hearted: ever of good credit; and yet almost without any noise, or rumour: very learned, and yet making little show. ²⁶⁹VII. ²⁷⁰From Alexander the Grammarian, to be un-reprovable myself, and not reproachfully to reprehend any man for a barbarism, or a solecism, or any false pronunciation, but dextrously by way of answer, or testimony, or confirmation of the same matter (taking no notice of the word) to utter it as it should have been spoken; or by some other such close and indirect admonition, handsomely and civilly to tell him of it. ²⁷¹VIII. ²⁷²Of Fronto, to how much envy and fraud and hypocrisy the state of a tyrannous king is subject unto, and how they who are commonly called εὐπατρίδαι, _i.e._ nobly born, are in some sort incapable, or void of natural affection. ²⁷³IX. ²⁷⁴Of Alexander the Platonic, not often nor without great necessity to say, or to write to any man in a letter, 'I am not at leisure'; nor in this manner still to put off those duties, which we owe to our friends and acquaintances (to every one in his kind) under pretence of urgent affairs. ²⁷⁵Of Catulus, not to contemn any friend's expostulation, though unjust, but to strive to reduce him to his former disposition: freely and heartily to speak well of all my masters upon any occasion, as it is reported of Domitius, and Athenodotus: and to love my children with true affection. ²⁷⁶XI. ²⁷⁷From my brother Severus, to be kind and loving to all them of my house and family; by whom also I came to the knowledge of Thrasea and Helvidius, and Cato, and Dio, and Brutus. ²⁷⁸He it was also that did put me in the first conceit and desire of an equal commonwealth, administered by justice and equality; and of a kingdom wherein should be regarded nothing more than the good and welfare of the subjects. ²⁷⁹Of him also, to observe a constant tenor, (not interrupted, with any other cares and distractions,) in the study and esteem of philosophy: to be bountiful and liberal in the largest measure; always to hope the best; and to be confident that my friends love me. ²⁸⁰In whom I moreover observed open dealing towards those whom he reproved at any time, and that his friends might without all doubt or much observation know what he would, or would not, so open and plain was he. ²⁸¹XII. ²⁸²From Claudius Maximus, in all things to endeavour to have power of myself, and in nothing to be carried about; to be cheerful and courageous in all sudden chances and accidents, as in sicknesses: to love mildness, and moderation, and gravity: and to do my business, whatsoever it be, thoroughly, and without querulousness. ²⁸³Whatsoever he said, all men believed him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent. ²⁸⁴His manner was, never to wonder at anything; never to be in haste, and yet never slow: nor to be perplexed, or dejected, or at any time unseemly, or excessively to laugh: nor to be angry, or suspicious, but ever ready to do good, and to forgive, and to speak truth; and all this, as one that seemed rather of himself to have been straight and right, than ever to have been rectified or redressed; neither was there any man that ever thought himself undervalued by him, or that could find in his heart, to think himself a better man than he. ²⁸⁵He would also be very pleasant and gracious. ²⁸⁶XIII. ²⁸⁷In my father, I observed his meekness; his constancy without wavering in those things, which after a due examination and deliberation, he had determined. ²⁸⁸How free from all vanity he carried himself in matter of honour and dignity, (as they are esteemed:) his laboriousness and assiduity, his readiness to hear any man, that had aught to say tending to any common good: how generally and impartially he would give every man his due; his skill and knowledge, when rigour or extremity, or when remissness or moderation was in season; how he did abstain from all unchaste love of youths; his moderate condescending to other men's occasions as an ordinary man, neither absolutely requiring of his friends, that they should wait upon him at his ordinary meals, nor that they should of necessity accompany him in his journeys; and that whensoever any business upon some necessary occasions was to be put off and omitted before it could be ended, he was ever found when he went about it again, the same man that he was before. ²⁸⁹His accurate examination of things in consultations, and patient hearing of others. ²⁹⁰He would not hastily give over the search of the matter, as one easy to be satisfied with sudden notions and apprehensions. ²⁹¹His care to preserve his friends; how neither at any time he would carry himself towards them with disdainful neglect, and grow weary of them; nor yet at any time be madly fond of them. ²⁹²His contented mind in all things, his cheerful countenance, his care to foresee things afar off, and to take order for the least, without any noise or clamour. ²⁹³Moreover how all acclamations and flattery were repressed by him: how carefully he observed all things necessary to the government, and kept an account of the common expenses, and how patiently he did abide that he was reprehended by some for this his strict and rigid kind of dealing. ²⁹⁴How he was neither a superstitious worshipper of the gods, nor an ambitious pleaser of men, or studious of popular applause; but sober in all things, and everywhere observant of that which was fitting; no affecter of novelties: in those things which conduced to his ease and convenience, (plenty whereof his fortune did afford him,) without pride and bragging, yet with all freedom and liberty: so that as he did freely enjoy them without any anxiety or affectation when they were present; so when absent, he found no want of them. ²⁹⁵Moreover, that he was never commended by any man, as either a learned acute man, or an obsequious officious man, or a fine orator; but as a ripe mature man, a perfect sound man; one that could not endure to be flattered; able to govern both himself and others. ²⁹⁶Moreover, how much he did honour all true philosophers, without upbraiding those that were not so; his sociableness, his gracious and delightful conversation, but never unto satiety; his care of his body within bounds and measure, not as one that desired to live long, or over-studious of neatness, and elegancy; and yet not as one that did not regard it: so that through his own care and providence, he seldom needed any inward physic, or outward applications: but especially how ingeniously he would yield to any that had obtained any peculiar faculty, as either eloquence, or the knowledge of the laws, or of ancient customs, or the like; and how he concurred with them, in his best care and endeavour that every one of them might in his kind, for that wherein he excelled, be regarded and esteemed: and although he did all things carefully after the ancient customs of his forefathers, yet even of this was he not desirous that men should take notice, that he did imitate ancient customs. ²⁹⁷Again, how he was not easily moved and tossed up and down, but loved to be constant, both in the same places and businesses; and how after his great fits of headache he would return fresh and vigorous to his wonted affairs. ²⁹⁸Again, that secrets he neither had many, nor often, and such only as concerned public matters: his discretion and moderation, in exhibiting of the public sights and shows for the pleasure and pastime of the people: in public buildings. congiaries, and the like. ²⁹⁹In all these things, having a respect unto men only as men, and to the equity of the things themselves, and not unto the glory that might follow. ³⁰⁰Never wont to use the baths at unseasonable hours; no builder; never curious, or solicitous, either about his meat, or about the workmanship, or colour of his clothes, or about anything that belonged to external beauty. ³⁰¹In all his conversation, far from all inhumanity, all boldness, and incivility, all greediness and impetuosity; never doing anything with such earnestness, and intention, that a man could say of him, that he did sweat about it: but contrariwise, all things distinctly, as at leisure; without trouble; orderly, soundly, and agreeably. ³⁰²A man might have applied that to him, which is recorded of Socrates, that he knew how to want, and to enjoy those things, in the want whereof, most men show themselves weak; and in the fruition, intemperate: but to hold out firm and constant, and to keep within the compass of true moderation and sobriety in either estate, is proper to a man, who hath a perfect and invincible soul; such as he showed himself in the sickness of Maximus. ³⁰³XIV. ³⁰⁴From the gods I received that I had good grandfathers, and parents, a good sister, good masters, good domestics, loving kinsmen, almost all that I have; and that I never through haste and rashness transgressed against any of them, notwithstanding that my disposition was such, as that such a thing (if occasion had been) might very well have been committed by me, but that It was the mercy of the gods, to prevent such a concurring of matters and occasions, as might make me to incur this blame. ³⁰⁵That I was not long brought up by the concubine of my father; that I preserved the flower of my youth. ³⁰⁶That I took not upon me to be a man before my time, but rather put it off longer than I needed. ³⁰⁷That I lived under the government of my lord and father, who would take away from me all pride and vainglory, and reduce me to that conceit and opinion that it was not impossible for a prince to live in the court without a troop of guards and followers, extraordinary apparel, such and such torches and statues, and other like particulars of state and magnificence; but that a man may reduce and contract himself almost to the state of a private man, and yet for all that not to become the more base and remiss in those public matters and affairs, wherein power and authority is requisite. ³⁰⁸That I have had such a brother, who by his own example might stir me up to think of myself; and by his respect and love, delight and please me. ³⁰⁹That I have got ingenuous children, and that they were not born distorted, nor with any other natural deformity. ³¹⁰That I was no great proficient in the study of rhetoric and poetry, and of other faculties, which perchance I might have dwelt upon, if I had found myself to go on in them with success. ³¹¹That I did by times prefer those, by whom I was brought up, to such places and dignities, which they seemed unto me most to desire; and that I did not put them off with hope and expectation, that (since that they were yet but young) I would do the same hereafter. ³¹²That I ever knew Apollonius and Rusticus, and Maximus. ³¹³That I have had occasion often and effectually to consider and meditate with myself, concerning that life which is according to nature, what the nature and manner of it is: so that as for the gods and such suggestions, helps and inspirations, as might be expected from them, nothing did hinder, but that I might have begun long before to live according to nature; or that even now that I was not yet partaker and in present possession of that life, that I myself (in that I did not observe those inward motions, and suggestions, yea and almost plain and apparent instructions and admonitions of the gods,) was the only cause of it. ³¹⁴That my body in such a life, hath been able to hold out so long. ³¹⁵That I never had to do with Benedicta and Theodotus, yea and afterwards when I fell into some fits of love, I was soon cured. ³¹⁶That having been often displeased with Rusticus, I never did him anything for which afterwards I had occasion to repent. ³¹⁷That it being so that my mother was to die young, yet she lived with me all her latter years. ³¹⁸That as often as I had a purpose to help and succour any that either were poor, or fallen into some present necessity, I never was answered by my officers that there was not ready money enough to do it; and that I myself never had occasion to require the like succour from any other. ³¹⁹That I have such a wife, so obedient, so loving, so ingenuous. ³²⁰That I had choice of fit and able men, to whom I might commit the bringing up of my children. ³²¹That by dreams I have received help, as for other things, so in particular, how I might stay my casting of blood, and cure my dizziness, as that also that happened to thee in Cajeta, as unto Chryses when he prayed by the seashore. ³²²And when I did first apply myself to philosophy, that I did not fall into the hands of some sophists, or spent my time either in reading the manifold volumes of ordinary philosophers, nor in practising myself in the solution of arguments and fallacies, nor dwelt upon the studies of the meteors, and other natural curiosities. ³²³All these things without the assistance of the gods, and fortune, could not have been. ³²⁴XV. ³²⁵In the country of the Quadi at Granua, these. ³²⁶Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man. ³²⁷All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad. ³²⁸But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? ³²⁹or angry, and ill affected towards him, who by nature is so near unto me? ³³⁰for we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition? ³³¹XVI. ³³²Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason. ³³³Away with thy books, suffer not thy mind any more to be distracted, and carried to and fro; for it will not be; but as even now ready to die, think little of thy flesh: blood, bones, and a skin; a pretty piece of knit and twisted work, consisting of nerves, veins and arteries; think no more of it, than so. ³³⁴And as for thy life, consider what it is; a wind; not one constant wind neither, but every moment of an hour let out, and sucked in again. ³³⁵The third, is thy ruling part; and here consider; Thou art an old man; suffer not that excellent part to be brought in subjection, and to become slavish: suffer it not to be drawn up and down with unreasonable and unsociable lusts and motions, as it were with wires and nerves; suffer it not any more, either to repine at anything now present, or to fear and fly anything to come, which the destiny hath appointed thee. ³³⁶XVII. ³³⁷Whatsoever proceeds from the gods immediately, that any man will grant totally depends from their divine providence. ³³⁸As for those things that are commonly said to happen by fortune, even those must be conceived to have dependence from nature, or from that first and general connection, and concatenation of all those things, which more apparently by the divine providence are administered and brought to pass. ³³⁹All things flow from thence: and whatsoever it is that is, is both necessary, and conducing to the whole (part of which thou art), and whatsoever it is that is requisite and necessary for the preservation of the general, must of necessity for every particular nature, be good and behoveful. ³⁴⁰And as for the whole, it is preserved, as by the perpetual mutation and conversion of the simple elements one into another, so also by the mutation, and alteration of things mixed and compounded. ³⁴¹Let these things suffice thee; let them be always unto thee, as thy general rules and precepts. ³⁴²As for thy thirst after books, away with it with all speed, that thou die not murmuring and complaining, but truly meek and well satisfied, and from thy heart thankful unto the gods. ³⁴³THE SECOND BOOK I. ³⁴⁴Remember how long thou hast already put off these things, and how often a certain day and hour as it were, having been set unto thee by the gods, thou hast neglected it. ³⁴⁵It is high time for thee to understand the true nature both of the world, whereof thou art a part; and of that Lord and Governor of the world, from whom, as a channel from the spring, thou thyself didst flow: and that there is but a certain limit of time appointed unto thee, which if thou shalt not make use of to calm and allay the many distempers of thy soul, it will pass away and thou with it, and never after return. ³⁴⁶II. ³⁴⁷Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever it is that thou art about, with true and unfeigned gravity, natural affection, freedom and justice: and as for all other cares, and imaginations, how thou mayest ease thy mind of them. ³⁴⁸Which thou shalt do; if thou shalt go about every action as thy last action, free from all vanity, all passionate and wilful aberration from reason, and from all hypocrisy, and self-love, and dislike of those things, which by the fates or appointment of God have happened unto thee. ³⁴⁹Thou seest that those things, which for a man to hold on in a prosperous course, and to live a divine life, are requisite and necessary, are not many, for the gods will require no more of any man, that shall but keep and observe these things. ³⁵⁰III. ³⁵¹Do, soul, do; abuse and contemn thyself; yet a while and the time for thee to respect thyself, will be at an end. ³⁵²Every man's happiness depends from himself, but behold thy life is almost at an end, whiles affording thyself no respect, thou dost make thy happiness to consist in the souls, and conceits of other men. ³⁵³IV. ³⁵⁴Why should any of these things that happen externally, so much distract thee? ³⁵⁵Give thyself leisure to learn some good thing, and cease roving and wandering to and fro. ³⁵⁶Thou must also take heed of another kind of wandering, for they are idle in their actions, who toil and labour in this life, and have no certain scope to which to direct all their motions, and desires. ³⁵⁷For not observing the state of another man's soul, scarce was ever any man known to be unhappy. ³⁵⁸Tell whosoever they be that intend not, and guide not by reason and discretion the motions of their own souls, they must of necessity be unhappy. ³⁵⁹VI. ³⁶⁰These things thou must always have in mind: What is the nature of the universe, and what is mine--in particular: This unto that what relation it hath: what kind of part, of what kind of universe it is: And that there is nobody that can hinder thee, but that thou mayest always both do and speak those things which are agreeable to that nature, whereof thou art a part. ³⁶¹VII. ³⁶²Theophrastus, where he compares sin with sin (as after a vulgar sense such things I grant may be compared:) says well and like a philosopher, that those sins are greater which are committed through lust, than those which are committed through anger. ³⁶³For he that is angry seems with a kind of grief and close contraction of himself, to turn away from reason; but he that sins through lust, being overcome by pleasure, doth in his very sin bewray a more impotent, and unmanlike disposition. ³⁶⁴Well then and like a philosopher doth he say, that he of the two is the more to be condemned, that sins with pleasure, than he that sins with grief. ³⁶⁵For indeed this latter may seem first to have been wronged, and so in some manner through grief thereof to have been forced to be angry, whereas he who through lust doth commit anything, did of himself merely resolve upon that action. ³⁶⁶VIII. ³⁶⁷Whatsoever thou dost affect, whatsoever thou dost project, so do, and so project all, as one who, for aught thou knowest, may at this very present depart out of this life. ³⁶⁸And as for death, if there be any gods, it is no grievous thing to leave the society of men. ³⁶⁹The gods will do thee no hurt, thou mayest be sure. ³⁷⁰But if it be so that there be no gods, or that they take no care of the world, why should I desire to live in a world void of gods, and of all divine providence? ³⁷¹But gods there be certainly, and they take care for the world; and as for those things which be truly evil, as vice and wickedness, such things they have put in a man's own power, that he might avoid them if he would: and had there been anything besides that had been truly bad and evil, they would have had a care of that also, that a man might have avoided it. ³⁷²But why should that be thought to hurt and prejudice a man's life in this world, which cannot any ways make man himself the better, or the worse in his own person? ³⁷³Neither must we think that the nature of the universe did either through ignorance pass these things, or if not as ignorant of them, yet as unable either to prevent, or better to order and dispose them. ³⁷⁴It cannot be that she through want either of power or skill, should have committed such a thing, so as to suffer all things both good and bad, equally and promiscuously, to happen unto all both good and bad. ³⁷⁵As for life therefore, and death, honour and dishonour, labour and pleasure, riches and poverty, all these things happen unto men indeed, both good and bad, equally; but as things which of themselves are neither good nor bad; because of themselves, neither shameful nor praiseworthy. ³⁷⁶IX. ³⁷⁷Consider how quickly all things are dissolved and resolved: the bodies and substances themselves, into the matter and substance of the world: and their memories into the general age and time of the world. ³⁷⁸Consider the nature of all worldly sensible things; of those especially, which either ensnare by pleasure, or for their irksomeness are dreadful, or for their outward lustre and show are in great esteem and request, how vile and contemptible, how base and corruptible, how destitute of all true life and being they are. ³⁷⁹It is the part of a man endowed with a good understanding faculty, to consider what they themselves are in very deed, from whose bare conceits and voices, honour and credit do proceed: as also what it is to die, and how if a man shall consider this by itself alone, to die, and separate from it in his mind all those things which with it usually represent themselves unto us, he can conceive of it no otherwise, than as of a work of nature, and he that fears any work of nature, is a very child. ³⁸⁰Now death, it is not only a work of nature, but also conducing to nature. ³⁸¹XI. ³⁸²Consider with thyself how man, and by what part of his, is joined unto God, and how that part of man is affected, when it is said to be diffused. ³⁸³There is nothing more wretched than that soul, which in a kind of circuit compasseth all things, searching (as he saith) even the very depths of the earth; and by all signs and conjectures prying into the very thoughts of other men's souls; and yet of this, is not sensible, that it is sufficient for a man to apply himself wholly, and to confine all his thoughts and cares to the tendance of that spirit which is within him, and truly and really to serve him. ³⁸⁴His service doth consist in this, that a man keep himself pure from all violent passion and evil affection, from all rashness and vanity, and from all manner of discontent, either in regard of the gods or men. ³⁸⁵For indeed whatsoever proceeds from the gods, deserves respect for their worth and excellency; and whatsoever proceeds from men, as they are our kinsmen, should by us be entertained, with love, always; sometimes, as proceeding from their ignorance, of that which is truly good and bad, (a blindness no less, than that by which we are not able to discern between white and black:) with a kind of pity and compassion also. ³⁸⁶XII. ³⁸⁷If thou shouldst live three thousand, or as many as ten thousands of years, yet remember this, that man can part with no life properly, save with that little part of life, which he now lives: and that which he lives, is no other, than that which at every instant he parts with. ³⁸⁸That then which is longest of duration, and that which is shortest, come both to one effect. ³⁸⁹For although in regard of that which is already past there may be some inequality, yet that time which is now present and in being, is equal unto all men. ³⁹⁰And that being it which we part with whensoever we die, it doth manifestly appear, that it can be but a moment of time, that we then part with. ³⁹¹For as for that which is either past or to come, a man cannot be said properly to part with it. ³⁹²For how should a man part with that which he hath not? ³⁹³These two things therefore thou must remember. ³⁹⁴First, that all things in the world from all eternity, by a perpetual revolution of the same times and things ever continued and renewed, are of one kind and nature; so that whether for a hundred or two hundred years only, or for an infinite space of time, a man see those things which are still the same, it can be no matter of great moment. ³⁹⁵And secondly, that that life which any the longest liver, or the shortest liver parts with, is for length and duration the very same, for that only which is present, is that, which either of them can lose, as being that only which they have; for that which he hath not, no man can truly be said to lose. ³⁹⁶XIII. ³⁹⁷Remember that all is but opinion and conceit, for those things are plain and apparent, which were spoken unto Monimus the Cynic; and as plain and apparent is the use that may be made of those things, if that which is true and serious in them, be received as well as that which is sweet and pleasing. ³⁹⁸XIV. ³⁹⁹A man's soul doth wrong and disrespect itself first and especially, when as much as in itself lies it becomes an aposteme, and as it were an excrescency of the world, for to be grieved and displeased with anything that happens in the world, is direct apostacy from the nature of the universe; part of which, all particular natures of the world, are. ⁴⁰⁰Secondly, when she either is averse from any man, or led by contrary desires or affections, tending to his hurt and prejudice; such as are the souls of them that are angry. ⁴⁰¹Thirdly, when she is overcome by any pleasure or pain. ⁴⁰²Fourthly, when she doth dissemble, and covertly and falsely either doth or saith anything. ⁴⁰³Fifthly, when she doth either affect or endeavour anything to no certain end, but rashly and without due ratiocination and consideration, how consequent or inconsequent it is to the common end. ⁴⁰⁴For even the least things ought not to be done, without relation unto the end; and the end of the reasonable creatures is, to follow and obey him, who is the reason as it were, and the law of this great city, and ancient commonwealth. ⁴⁰⁵XV. ⁴⁰⁶The time of a man's life is as a point; the substance of it ever flowing, the sense obscure; and the whole composition of the body tending to corruption. ⁴⁰⁷His soul is restless, fortune uncertain, and fame doubtful; to be brief, as a stream so are all things belonging to the body; as a dream, or as a smoke, so are all that belong unto the soul. ⁴⁰⁸Our life is a warfare, and a mere pilgrimage. ⁴⁰⁹Fame after life is no better than oblivion. ⁴¹⁰What is it then that will adhere and follow? ⁴¹¹Only one thing, philosophy. ⁴¹²And philosophy doth consist in this, for a man to preserve that spirit which is within him, from all manner of contumelies and injuries, and above all pains or pleasures; never to do anything either rashly, or feignedly, or hypocritically: wholly to depend from himself and his own proper actions: all things that happen unto him to embrace contentedly, as coming from Him from whom he himself also came; and above all things, with all meekness and a calm cheerfulness, to expect death, as being nothing else but the resolution of those elements, of which every creature is composed. ⁴¹³And if the elements themselves suffer nothing by this their perpetual conversion of one into another, that dissolution, and alteration, which is so common unto all, why should it be feared by any? ⁴¹⁴Is not this according to nature? ⁴¹⁵But nothing that is according to nature can be evil. ⁴¹⁶_Whilst I was at Carnuntum. ⁴¹⁷_ THE THIRD BOOK I. ⁴¹⁸A man must not only consider how daily his life wasteth and decreaseth, but this also, that if he live long, he cannot be certain, whether his understanding shall continue so able and sufficient, for either discreet consideration, in matter of businesses; or for contemplation: it being the thing, whereon true knowledge of things both divine and human, doth depend. ⁴¹⁹For if once he shall begin to dote, his respiration, nutrition, his imaginative, and appetitive, and other natural faculties, may still continue the same: he shall find no want of them. ⁴²⁰But how to make that right use of himself that he should, how to observe exactly in all things that which is right and just, how to redress and rectify all wrong, or sudden apprehensions and imaginations, and even of this particular, whether he should live any longer or no, to consider duly; for all such things, wherein the best strength and vigour of the mind is most requisite; his power and ability will be past and gone. ⁴²¹Thou must hasten therefore; not only because thou art every day nearer unto death than other, but also because that intellective faculty in thee, whereby thou art enabled to know the true nature of things, and to order all thy actions by that knowledge, doth daily waste and decay: or, may fail thee before thou die. ⁴²²II. ⁴²³This also thou must observe, that whatsoever it is that naturally doth happen to things natural, hath somewhat in itself that is pleasing and delightful: as a great loaf when it is baked, some parts of it cleave as it were, and part asunder, and make the crust of it rugged and unequal, and yet those parts of it, though in some sort it be against the art and intention of baking itself, that they are thus cleft and parted, which should have been and were first made all even and uniform, they become it well nevertheless, and have a certain peculiar property, to stir the appetite. ⁴²⁴So figs are accounted fairest and ripest then, when they begin to shrink, and wither as it were. ⁴²⁵So ripe olives, when they are next to putrefaction, then are they in their proper beauty. ⁴²⁶The hanging down of grapes--the brow of a lion, the froth of a foaming wild boar, and many other like things, though by themselves considered, they are far from any beauty, yet because they happen naturally, they both are comely, and delightful; so that if a man shall with a profound mind and apprehension, consider all things in the world, even among all those things which are but mere accessories and natural appendices as it were, there will scarce appear anything unto him, wherein he will not find matter of pleasure and delight. ⁴²⁷So will he behold with as much pleasure the true _rictus_ of wild beasts, as those which by skilful painters and other artificers are imitated. ⁴²⁸So will he be able to perceive the proper ripeness and beauty of old age, whether in man or woman: and whatsoever else it is that is beautiful and alluring in whatsoever is, with chaste and continent eyes he will soon find out and discern. ⁴²⁹Those and many other things will he discern, not credible unto every one, but unto them only who are truly and familiarly acquainted, both with nature itself, and all natural things. ⁴³⁰III. ⁴³¹Hippocrates having cured many sicknesses, fell sick himself and died. ⁴³²The Chaldeans and Astrologians having foretold the deaths of divers, were afterwards themselves surprised by the fates. ⁴³³Alexander and Pompeius, and Caius Cæsar, having destroyed so many towns, and cut off in the field so many thousands both of horse and foot, yet they themselves at last were fain to part with their own lives. ⁴³⁴Heraclitus having written so many natural tracts concerning the last and general conflagration of the world, died afterwards all filled with water within, and all bedaubed with dirt and dung without. ⁴³⁵Lice killed Democritus; and Socrates, another sort of vermin, wicked ungodly men. ⁴³⁶How then stands the case? ⁴³⁷Thou hast taken ship, thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere. ⁴³⁸If all life and sense shall cease, then shalt thou cease also to be subject to either pains or pleasures; and to serve and tend this vile cottage; so much the viler, by how much that which ministers unto it doth excel; the one being a rational substance, and a spirit, the other nothing but earth and blood. ⁴³⁹IV. ⁴⁴⁰Spend not the remnant of thy days in thoughts and fancies concerning other men, when it is not in relation to some common good, when by it thou art hindered from some other better work. ⁴⁴¹That is, spend not thy time in thinking, what such a man doth, and to what end: what he saith, and what he thinks, and what he is about, and such other things or curiosities, which make a man to rove and wander from the care and observation of that part of himself, which is rational, and overruling. ⁴⁴²See therefore in the whole series and connection of thy thoughts, that thou be careful to prevent whatsoever is idle and impertinent: but especially, whatsoever is curious and malicious: and thou must use thyself to think only of such things, of which if a man upon a sudden should ask thee, what it is that thou art now thinking, thou mayest answer This, and That, freely and boldly, that so by thy thoughts it may presently appear that in all thee is sincere, and peaceable; as becometh one that is made for society, and regards not pleasures, nor gives way to any voluptuous imaginations at all: free from all contentiousness, envy, and suspicion, and from whatsoever else thou wouldest blush to confess thy thoughts were set upon. ⁴⁴³He that is such, is he surely that doth not put off to lay hold on that which is best indeed, a very priest and minister of the gods, well acquainted and in good correspondence with him especially that is seated and placed within himself, as in a temple and sacrary: to whom also he keeps and preserves himself unspotted by pleasure, undaunted by pain; free from any manner of wrong, or contumely, by himself offered unto himself: not capable of any evil from others: a wrestler of the best sort, and for the highest prize, that he may not be cast down by any passion or affection of his own; deeply dyed and drenched in righteousness, embracing and accepting with his whole heart whatsoever either happeneth or is allotted unto him. ⁴⁴⁴One who not often, nor without some great necessity tending to some public good, mindeth what any other, either speaks, or doth, or purposeth: for those things only that are in his own power, or that are truly his own, are the objects of his employments, and his thoughts are ever taken up with those things, which of the whole universe are by the fates or Providence destinated and appropriated unto himself. ⁴⁴⁵Those things that are his own, and in his own power, he himself takes order, for that they be good: and as for those that happen unto him, he believes them to be so. ⁴⁴⁶For that lot and portion which is assigned to every one, as it is unavoidable and necessary, so is it always profitable. ⁴⁴⁷He remembers besides that whatsoever partakes of reason, is akin unto him, and that to care for all men generally, is agreeing to the nature of a man: but as for honour and praise, that they ought not generally to be admitted and accepted of from all, but from such only, who live according to nature. ⁴⁴⁸As for them that do not, what manner of men they be at home, or abroad; day or night, how conditioned themselves with what manner of conditions, or with men of what conditions they moil and pass away the time together, he knoweth, and remembers right well, he therefore regards not such praise and approbation, as proceeding from them, who cannot like and approve themselves. ⁴⁴⁹Do nothing against thy will, nor contrary to the community, nor without due examination, nor with reluctancy. ⁴⁵⁰Affect not to set out thy thoughts with curious neat language. ⁴⁵¹Be neither a great talker, nor a great undertaker. ⁴⁵²Moreover, let thy God that is in thee to rule over thee, find by thee, that he hath to do with a man; an aged man; a sociable man; a Roman; a prince; one that hath ordered his life, as one that expecteth, as it were, nothing but the sound of the trumpet, sounding a retreat to depart out of this life with all expedition. ⁴⁵³One who for his word or actions neither needs an oath, nor any man to be a witness. ⁴⁵⁴VI. ⁴⁵⁵To be cheerful, and to stand in no need, either of other men's help or attendance, or of that rest and tranquillity, which thou must be beholding to others for. ⁴⁵⁶Rather like one that is straight of himself, or hath ever been straight, than one that hath been rectified. ⁴⁵⁷VII. ⁴⁵⁸If thou shalt find anything in this mortal life better than righteousness, than truth, temperance, fortitude, and in general better than a mind contented both with those things which according to right and reason she doth, and in those, which without her will and knowledge happen unto thee by the providence; if I say, thou canst find out anything better than this, apply thyself unto it with thy whole heart, and that which is best wheresoever thou dost find it, enjoy freely. ⁴⁵⁹But if nothing thou shalt find worthy to be preferred to that spirit which is within thee; if nothing better than to subject unto thee thine own lusts and desires, and not to give way to any fancies or imaginations before thou hast duly considered of them, nothing better than to withdraw thyself (to use Socrates his words) from all sensuality, and submit thyself unto the gods, and to have care of all men in general: if thou shalt find that all other things in comparison of this, are but vile, and of little moment; then give not way to any other thing, which being once though but affected and inclined unto, it will no more be in thy power without all distraction as thou oughtest to prefer and to pursue after that good, which is thine own and thy proper good. ⁴⁶⁰For it is not lawful, that anything that is of another and inferior kind and nature, be it what it will, as either popular applause, or honour, or riches, or pleasures; should be suffered to confront and contest as it were, with that which is rational, and operatively good. ⁴⁶¹For all these things, if once though but for a while, they begin to please, they presently prevail, and pervert a man's mind, or turn a man from the right way. ⁴⁶²Do thou therefore I say absolutely and freely make choice of that which is best, and stick unto it. ⁴⁶³Now, that they say is best, which is most profitable. ⁴⁶⁴If they mean profitable to man as he is a rational man, stand thou to it, and maintain it; but if they mean profitable, as he is a creature, only reject it; and from this thy tenet and conclusion keep off carefully all plausible shows and colours of external appearance, that thou mayest be able to discern things rightly. ⁴⁶⁵VIII. ⁴⁶⁶Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils. ⁴⁶⁷But he that preferreth before all things his rational part and spirit, and the sacred mysteries of virtue which issueth from it, he shall never lament and exclaim, never sigh; he shall never want either solitude or company: and which is chiefest of all, he shall live without either desire or fear. ⁴⁶⁸And as for life, whether for a long or short time he shall enjoy his soul thus compassed about with a body, he is altogether indifferent. ⁴⁶⁹For if even now he were to depart, he is as ready for it, as for any other action, which may be performed with modesty and decency. ⁴⁷⁰For all his life long, this is his only care, that his mind may always be occupied in such intentions and objects, as are proper to a rational sociable creature. ⁴⁷¹IX. ⁴⁷²In the mind that is once truly disciplined and purged, thou canst not find anything, either foul or impure, or as it were festered: nothing that is either servile, or affected: no partial tie; no malicious averseness; nothing obnoxious; nothing concealed. ⁴⁷³The life of such an one, death can never surprise as imperfect; as of an actor, that should die before he had ended, or the play itself were at an end, a man might speak. ⁴⁷⁴Use thine opinative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a rational creature. ⁴⁷⁵The end and object of a rational constitution is, to do nothing rashly, to be kindly affected towards men, and in all things willingly to submit unto the gods. ⁴⁷⁶Casting therefore all other things aside, keep thyself to these few, and remember withal that no man properly can be said to live more than that which is now present, which is but a moment of time. ⁴⁷⁷Whatsoever is besides either is already past, or uncertain. ⁴⁷⁸The time therefore that any man doth live, is but a little, and the place where he liveth, is but a very little corner of the earth, and the greatest fame that can remain of a man after his death, even that is but little, and that too, such as it is whilst it is, is by the succession of silly mortal men preserved, who likewise shall shortly die, and even whiles they live know not what in very deed they themselves are: and much less can know one, who long before is dead and gone. ⁴⁷⁹XI. ⁴⁸⁰To these ever-present helps and mementoes, let one more be added, ever to make a particular description and delineation as it were of every object that presents itself to thy mind, that thou mayest wholly and throughly contemplate it, in its own proper nature, bare and naked; wholly, and severally; divided into its several parts and quarters: and then by thyself in thy mind, to call both it, and those things of which it doth consist, and in which it shall be resolved, by their own proper true names, and appellations. ⁴⁸¹For there is nothing so effectual to beget true magnanimity, as to be able truly and methodically to examine and consider all things that happen in this life, and so to penetrate into their natures, that at the same time, this also may concur in our apprehensions: what is the true use of it? ⁴⁸²and what is the true nature of this universe, to which it is useful? ⁴⁸³how much in regard of the universe may it be esteemed? ⁴⁸⁴how much in regard of man, a citizen of the supreme city, of which all other cities in the world are as it were but houses and families? ⁴⁸⁵XII. ⁴⁸⁶What is this, that now my fancy is set upon? ⁴⁸⁷of what things doth it consist? ⁴⁸⁸how long can it last? ⁴⁸⁹which of all the virtues is the proper virtue for this present use? ⁴⁹⁰as whether meekness, fortitude, truth, faith, sincerity, contentation, or any of the rest? ⁴⁹¹Of everything therefore thou must use thyself to say, This immediately comes from God, this by that fatal connection, and concatenation of things, or (which almost comes to one) by some coincidental casualty. ⁴⁹²And as for this, it proceeds from my neighbour, my kinsman, my fellow: through his ignorance indeed, because he knows not what is truly natural unto him: but I know it, and therefore carry myself towards him according to the natural law of fellowship; that is kindly, and justly. ⁴⁹³As for those things that of themselves are altogether indifferent, as in my best judgment I conceive everything to deserve more or less, so I carry myself towards it. ⁴⁹⁴XIII. ⁴⁹⁵If thou shalt intend that which is present, following the rule of right and reason carefully, solidly, meekly, and shalt not intermix any other businesses, but shall study this only to preserve thy spirit unpolluted, and pure, and shall cleave unto him without either hope or fear of anything, in all things that thou shalt either do or speak, contenting thyself with heroical truth, thou shalt live happily; and from this, there is no man that can hinder thee. ⁴⁹⁶XIV. ⁴⁹⁷As physicians and chirurgeons have always their instruments ready at hand for all sudden cures; so have thou always thy dogmata in a readiness for the knowledge of things, both divine and human: and whatsoever thou dost, even in the smallest things that thou dost, thou must ever remember that mutual relation, and connection that is between these two things divine, and things human. ⁴⁹⁸For without relation unto God, thou shalt never speed in any worldly actions; nor on the other side in any divine, without some respect had to things human. ⁴⁹⁹XV. ⁵⁰⁰Be not deceived; for thou shalt never live to read thy moral commentaries, nor the acts of the famous Romans and Grecians; nor those excerpta from several books; all which thou hadst provided and laid up for thyself against thine old age. ⁵⁰¹Hasten therefore to an end, and giving over all vain hopes, help thyself in time if thou carest for thyself, as thou oughtest to do. ⁵⁰²XVI. ⁵⁰³To steal, to sow, to buy, to be at rest, to see what is to be done (which is not seen by the eyes, but by another kind of sight:) what these words mean, and how many ways to be understood, they do not understand. ⁵⁰⁴The body, the soul, the understanding. ⁵⁰⁵As the senses naturally belong to the body, and the desires and affections to the soul, so do the dogmata to the understanding. ⁵⁰⁶XVII. ⁵⁰⁷To be capable of fancies and imaginations, is common to man and beast. ⁵⁰⁸To be violently drawn and moved by the lusts and desires of the soul, is proper to wild beasts and monsters, such as Phalaris and Nero were. ⁵⁰⁹To follow reason for ordinary duties and actions is common to them also, who believe not that there be any gods, and for their advantage would make no conscience to betray their own country; and who when once the doors be shut upon them, dare do anything. ⁵¹⁰If therefore all things else be common to these likewise, it follows, that for a man to like and embrace all things that happen and are destinated unto him, and not to trouble and molest that spirit which is seated in the temple of his own breast, with a multitude of vain fancies and imaginations, but to keep him propitious and to obey him as a god, never either speaking anything contrary to truth, or doing anything contrary to justice, is the only true property of a good man. ⁵¹¹And such a one, though no man should believe that he liveth as he doth, either sincerely and conscionably, or cheerful and contentedly; yet is he neither with any man at all angry for it, nor diverted by it from the way that leadeth to the end of his life, through which a man must pass pure, ever ready to depart, and willing of himself without any compulsion to fit and accommodate himself to his proper lot and portion. ⁵¹²THE FOURTH BOOK I. ⁵¹³That inward mistress part of man if it be in its own true natural temper, is towards all worldly chances and events ever so disposed and affected, that it will easily turn and apply itself to that which may be, and is within its own power to compass, when that cannot be which at first it intended. ⁵¹⁴For it never doth absolutely addict and apply itself to any one object, but whatsoever it is that it doth now intend and prosecute, it doth prosecute it with exception and reservation; so that whatsoever it is that falls out contrary to its first intentions, even that afterwards it makes its proper object. ⁵¹⁵Even as the fire when it prevails upon those things that are in his way; by which things indeed a little fire would have been quenched, but a great fire doth soon turn to its own nature, and so consume whatsoever comes in his way: yea by those very things it is made greater and greater. ⁵¹⁶II. ⁵¹⁷Let nothing be done rashly, and at random, but all things according to the most exact and perfect rules of art. ⁵¹⁸III. ⁵¹⁹They seek for themselves private retiring places, as country villages, the sea-shore, mountains; yea thou thyself art wont to long much after such places. ⁵²⁰But all this thou must know proceeds from simplicity in the highest degree. ⁵²¹At what time soever thou wilt, it is in thy power to retire into thyself, and to be at rest, and free from all businesses. ⁵²²A man cannot any whither retire better than to his own soul; he especially who is beforehand provided of such things within, which whensoever he doth withdraw himself to look in, may presently afford unto him perfect ease and tranquillity. ⁵²³By tranquillity I understand a decent orderly disposition and carriage, free from all confusion and tumultuousness. ⁵²⁴Afford then thyself this retiring continually, and thereby refresh and renew thyself. ⁵²⁵Let these precepts be brief and fundamental, which as soon as thou dost call them to mind, may suffice thee to purge thy soul throughly, and to send thee away well pleased with those things whatsoever they be, which now again after this short withdrawing of thy soul into herself thou dost return unto. ⁵²⁶For what is it that thou art offended at? ⁵²⁷Can it be at the wickedness of men, when thou dost call to mind this conclusion, that all reasonable creatures are made one for another? ⁵²⁸and that it is part of justice to bear with them? ⁵²⁹and that it is against their wills that they offend? ⁵³⁰and how many already, who once likewise prosecuted their enmities, suspected, hated, and fiercely contended, are now long ago stretched out, and reduced unto ashes? ⁵³¹It is time for thee to make an end. ⁵³²As for those things which among the common chances of the world happen unto thee as thy particular lot and portion, canst thou be displeased with any of them, when thou dost call that our ordinary dilemma to mind, either a providence, or Democritus his atoms; and with it, whatsoever we brought to prove that the whole world is as it were one city? ⁵³³And as for thy body, what canst thou fear, if thou dost consider that thy mind and understanding, when once it hath recollected itself, and knows its own power, hath in this life and breath (whether it run smoothly and gently, or whether harshly and rudely), no interest at all, but is altogether indifferent: and whatsoever else thou hast heard and assented unto concerning either pain or pleasure? ⁵³⁴But the care of thine honour and reputation will perchance distract thee? ⁵³⁵How can that be, if thou dost look back, and consider both how quickly all things that are, are forgotten, and what an immense chaos of eternity was before, and will follow after all things: and the vanity of praise, and the inconstancy and variableness of human judgments and opinions, and the narrowness of the place, wherein it is limited and circumscribed? ⁵³⁶For the whole earth is but as one point; and of it, this inhabited part of it, is but a very little part; and of this part, how many in number, and what manner of men are they, that will commend thee? ⁵³⁷What remains then, but that thou often put in practice this kind of retiring of thyself, to this little part of thyself; and above all things, keep thyself from distraction, and intend not anything vehemently, but be free and consider all things, as a man whose proper object is Virtue, as a man whose true nature is to be kind and sociable, as a citizen, as a mortal creature. ⁵³⁸Among other things, which to consider, and look into thou must use to withdraw thyself, let those two be among the most obvious and at hand. ⁵³⁹One, that the things or objects themselves reach not unto the soul, but stand without still and quiet, and that it is from the opinion only which is within, that all the tumult and all the trouble doth proceed. ⁵⁴⁰The next, that all these things, which now thou seest, shall within a very little while be changed, and be no more: and ever call to mind, how many changes and alterations in the world thou thyself hast already been an eyewitness of in thy time. ⁵⁴¹This world is mere change, and this life, opinion. ⁵⁴²IV. ⁵⁴³If to understand and to be reasonable be common unto all men, then is that reason, for which we are termed reasonable, common unto all. ⁵⁴⁴If reason is general, then is that reason also, which prescribeth what is to be done and what not, common unto all. ⁵⁴⁵If that, then law. ⁵⁴⁶If law, then are we fellow-citizens. ⁵⁴⁷If so, then are we partners in some one commonweal. ⁵⁴⁸If so, then the world is as it were a city. ⁵⁴⁹For which other commonweal is it, that all men can be said to be members of? ⁵⁵⁰From this common city it is, that understanding, reason, and law is derived unto us, for from whence else? ⁵⁵¹For as that which in me is earthly I have from some common earth; and that which is moist from some other element is imparted; as my breath and life hath its proper fountain; and that likewise which is dry and fiery in me: (for there is nothing which doth not proceed from something; as also there is nothing that can be reduced unto mere nothing:) so also is there some common beginning from whence my understanding hath proceeded. ⁵⁵²As generation is, so also death, a secret of nature's wisdom: a mixture of elements, resolved into the same elements again, a thing surely which no man ought to be ashamed of: in a series of other fatal events and consequences, which a rational creature is subject unto, not improper or incongruous, nor contrary to the natural and proper constitution of man himself. ⁵⁵³VI. ⁵⁵⁴Such and such things, from such and such causes, must of necessity proceed. ⁵⁵⁵He that would not have such things to happen, is as he that would have the fig-tree grow without any sap or moisture. ⁵⁵⁶In sum, remember this, that within a very little while, both thou and he shall both be dead, and after a little while more, not so much as your names and memories shall be remaining. ⁵⁵⁷VII. ⁵⁵⁸Let opinion be taken away, and no man will think himself wronged. ⁵⁵⁹If no man shall think himself wronged, then is there no more any such thing as wrong. ⁵⁶⁰That which makes not man himself the worse, cannot make his life the worse, neither can it hurt him either inwardly or outwardly. ⁵⁶¹It was expedient in nature that it should be so, and therefore necessary. ⁵⁶²VIII. ⁵⁶³Whatsoever doth happen in the world, doth happen justly, and so if thou dost well take heed, thou shalt find it. ⁵⁶⁴I say not only in right order by a series of inevitable consequences, but according to justice and as it were by way of equal distribution, according to the true worth of everything. ⁵⁶⁵Continue then to take notice of it, as thou hast begun, and whatsoever thou dost, do it not without this proviso, that it be a thing of that nature that a good man (as the word good is properly taken) may do it. ⁵⁶⁶This observe carefully in every action. ⁵⁶⁷IX. ⁵⁶⁸Conceit no such things, as he that wrongeth thee conceiveth, or would have thee to conceive, but look into the matter itself, and see what it is in very truth. ⁵⁶⁹These two rules, thou must have always in a readiness. ⁵⁷⁰First, do nothing at all, but what reason proceeding from that regal and supreme part, shall for the good and benefit of men, suggest unto thee. ⁵⁷¹And secondly, if any man that is present shall be able to rectify thee or to turn thee from some erroneous persuasion, that thou be always ready to change thy mind, and this change to proceed, not from any respect of any pleasure or credit thereon depending, but always from some probable apparent ground of justice, or of some public good thereby to be furthered; or from some other such inducement. ⁵⁷²XI. ⁵⁷³Hast thou reason? ⁵⁷⁴I have. ⁵⁷⁵Why then makest thou not use of it? ⁵⁷⁶For if thy reason do her part, what more canst thou require? ⁵⁷⁷XII. ⁵⁷⁸As a part hitherto thou hast had a particular subsistence: and now shalt thou vanish away into the common substance of Him, who first begot thee, or rather thou shalt be resumed again into that original rational substance, out of which all others have issued, and are propagated. ⁵⁷⁹Many small pieces of frankincense are set upon the same altar, one drops first and is consumed, another after; and it comes all to one. ⁵⁸⁰XIII. ⁵⁸¹Within ten days, if so happen, thou shalt be esteemed a god of them, who now if thou shalt return to the dogmata and to the honouring of reason, will esteem of thee no better than of a mere brute, and of an ape. ⁵⁸²XIV. ⁵⁸³Not as though thou hadst thousands of years to live. ⁵⁸⁴Death hangs over thee: whilst yet thou livest, whilst thou mayest, be good. ⁵⁸⁵XV. ⁵⁸⁶Now much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy? ⁵⁸⁷or to express it in Agathos' words, Not to look about upon the evil conditions of others, but to run on straight in the line, without any loose and extravagant agitation. ⁵⁸⁸XVI. ⁵⁸⁹He who is greedy of credit and reputation after his death, doth not consider, that they themselves by whom he is remembered, shall soon after every one of them be dead; and they likewise that succeed those; until at last all memory, which hitherto by the succession of men admiring and soon after dying hath had its course, be quite extinct. ⁵⁹⁰But suppose that both they that shall remember thee, and thy memory with them should be immortal, what is that to thee? ⁵⁹¹I will not say to thee after thou art dead; but even to thee living, what is thy praise? ⁵⁹²But only for a secret and politic consideration, which we call οἰκονομίαν, or dispensation. ⁵⁹³For as for that, that it is the gift of nature, whatsoever is commended in thee, what might be objected from thence, let that now that we are upon another consideration be omitted as unseasonable. ⁵⁹⁴That which is fair and goodly, whatsoever it be, and in what respect soever it be, that it is fair and goodly, it is so of itself, and terminates in itself, not admitting praise as a part or member: that therefore which is praised, is not thereby made either better or worse. ⁵⁹⁵This I understand even of those things, that are commonly called fair and good, as those which are commended either for the matter itself, or for curious workmanship. ⁵⁹⁶As for that which is truly good, what can it stand in need of more than either justice or truth; or more than either kindness and modesty? ⁵⁹⁷Which of all those, either becomes good or fair, because commended; or dispraised suffers any damage? ⁵⁹⁸Doth the emerald become worse in itself, or more vile if it be not commended? ⁵⁹⁹Doth gold, or ivory, or purple? ⁶⁰⁰Is there anything that doth though never so common, as a knife, a flower, or a tree? ⁶⁰¹XVII. ⁶⁰²If so be that the souls remain after death (say they that will not believe it); how is the air from all eternity able to contain them? ⁶⁰³How is the earth (say I) ever from that time able to Contain the bodies of them that are buried? ⁶⁰⁴For as here the change and resolution of dead bodies into another kind of subsistence (whatsoever it be;) makes place for other dead bodies: so the souls after death transferred into the air, after they have conversed there a while, are either by way of transmutation, or transfusion, or conflagration, received again into that original rational substance, from which all others do proceed: and so give way to those souls, who before coupled and associated unto bodies, now begin to subsist single. ⁶⁰⁵This, upon a supposition that the souls after death do for a while subsist single, may be answered. ⁶⁰⁶And here, (besides the number of bodies, so buried and contained by the earth), we may further consider the number of several beasts, eaten by us men, and by other creatures. ⁶⁰⁷For notwithstanding that such a multitude of them is daily consumed, and as it were buried in the bodies of the eaters, yet is the same place and body able to contain them, by reason of their conversion, partly into blood, partly into air and fire. ⁶⁰⁸What in these things is the speculation of truth? ⁶⁰⁹to divide things into that which is passive and material; and that which is active and formal. ⁶¹⁰XVIII. ⁶¹¹Not to wander out of the way, but upon every motion and desire, to perform that which is just: and ever to be careful to attain to the true natural apprehension of every fancy, that presents itself. ⁶¹²XIX. ⁶¹³Whatsoever is expedient unto thee, O World, is expedient unto me; nothing can either be 'unseasonable unto me, or out of date, which unto thee is seasonable. ⁶¹⁴Whatsoever thy seasons bear, shall ever by me be esteemed as happy fruit, and increase. ⁶¹⁵O Nature! ⁶¹⁶from thee are all things, in thee all things subsist, and to thee all tend. ⁶¹⁷Could he say of Athens, Thou lovely city of Cecrops; and shalt not thou say of the world, Thou lovely city of God? ⁶¹⁸XX. ⁶¹⁹They will say commonly, Meddle not with many things, if thou wilt live cheerfully. ⁶²⁰Certainly there is nothing better, than for a man to confine himself to necessary actions; to such and so many only, as reason in a creature that knows itself born for society, will command and enjoin. ⁶²¹This will not only procure that cheerfulness, which from the goodness, but that also, which from the paucity of actions doth usually proceed. ⁶²²For since it is so, that most of those things, which we either speak or do, are unnecessary; if a man shall cut them off, it must needs follow that he shall thereby gain much leisure, and save much trouble, and therefore at every action a man must privately by way of admonition suggest unto himself, What? ⁶²³may not this that now I go about, be of the number of unnecessary actions? ⁶²⁴Neither must he use himself to cut off actions only, but thoughts and imaginations also, that are unnecessary for so will unnecessary consequent actions the better be prevented and cut off. ⁶²⁵XXI. ⁶²⁶Try also how a good man's life; (of one, who is well pleased with those things whatsoever, which among the common changes and chances of this world fall to his own lot and share; and can live well contented and fully satisfied in the justice of his own proper present action, and in the goodness of his disposition for the future:) will agree with thee. ⁶²⁷Thou hast had experience of that other kind of life: make now trial of this also. ⁶²⁸Trouble not thyself any more henceforth, reduce thyself unto perfect simplicity. ⁶²⁹Doth any man offend? ⁶³⁰It is against himself that he doth offend: why should it trouble thee? ⁶³¹Hath anything happened unto thee? ⁶³²It is well, whatsoever it be, it is that which of all the common chances of the world from the very beginning in the series of all other things that have, or shall happen, was destinated and appointed unto thee. ⁶³³To comprehend all in a few words, our life is short; we must endeavour to gain the present time with best discretion and justice. ⁶³⁴Use recreation with sobriety. ⁶³⁵XXII. ⁶³⁶Either this world is a κόσμος or comely piece, because all disposed and governed by certain order: or if it be a mixture, though confused, yet still it is a comely piece. ⁶³⁷For is it possible that in thee there should be any beauty at all, and that in the whole world there should be nothing but disorder and confusion? ⁶³⁸and all things in it too, by natural different properties one from another differenced and distinguished; and yet all through diffused, and by natural sympathy, one to another united, as they are? ⁶³⁹XXIII. ⁶⁴⁰A black or malign disposition, an effeminate disposition; an hard inexorable disposition, a wild inhuman disposition, a sheepish disposition, a childish disposition; a blockish, a false, a scurril, a fraudulent, a tyrannical: what then? ⁶⁴¹If he be a stranger in the world, that knows not the things that are in it; why not be a stranger as well, that wonders at the things that are done in it? ⁶⁴²XXIV. ⁶⁴³He is a true fugitive, that flies from reason, by which men are sociable. ⁶⁴⁴He blind, who cannot see with the eyes of his understanding. ⁶⁴⁵He poor, that stands in need of another, and hath not in himself all things needful for this life. ⁶⁴⁶He an aposteme of the world, who by being discontented with those things that happen unto him in the world, doth as it were apostatise, and separate himself from common nature's rational administration. ⁶⁴⁷For the same nature it is that brings this unto thee, whatsoever it be, that first brought thee into the world. ⁶⁴⁸He raises sedition in the city, who by irrational actions withdraws his own soul from that one and common soul of all rational creatures. ⁶⁴⁹XXV. ⁶⁵⁰There is, who without so much as a coat; and there is, who without so much as a book, doth put philosophy in practice. ⁶⁵¹I am half naked, neither have I bread to eat, and yet I depart not from reason, saith one. ⁶⁵²But I say; I want the food of good teaching, and instructions, and yet I depart not from reason. ⁶⁵³XXVI. ⁶⁵⁴What art and profession soever thou hast learned, endeavour to affect it, and comfort thyself in it; and pass the remainder of thy life as one who from his whole heart commits himself and whatsoever belongs unto him, unto the gods: and as for men, carry not thyself either tyrannically or servilely towards any. ⁶⁵⁵XXVII. ⁶⁵⁶Consider in my mind, for example's sake, the times of Vespasian: thou shalt see but the same things: some marrying, some bringing up children, some sick, some dying, some fighting, some feasting, some merchandising, some tilling, some flattering, some boasting, some suspecting, some undermining, some wishing to die, some fretting and murmuring at their present estate, some wooing, some hoarding, some seeking after magistracies, and some after kingdoms. ⁶⁵⁷And is not that their age quite over, and ended? ⁶⁵⁸Again, consider now the times of Trajan. ⁶⁵⁹There likewise thou seest the very self-same things, and that age also is now over and ended. ⁶⁶⁰In the like manner consider other periods, both of times and of whole nations, and see how many men, after they had with all their might and main intended and prosecuted some one worldly thing or other did soon after drop away, and were resolved into the elements. ⁶⁶¹But especially thou must call to mind them, whom thou thyself in thy lifetime hast known much distracted about vain things, and in the meantime neglecting to do that, and closely and unseparably (as fully satisfied with it) to adhere unto it, which their own proper constitution did require. ⁶⁶²And here thou must remember, that thy carriage in every business must be according to the worth and due proportion of it, for so shalt thou not easily be tired out and vexed, if thou shalt not dwell upon small matters longer than is fitting. ⁶⁶³XXVIII. ⁶⁶⁴Those words which once were common and ordinary, are now become obscure and obsolete; and so the names of men once commonly known and famous, are now become in a manner obscure and obsolete names. ⁶⁶⁵Camillus, Cæso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus, then Adrianus, then Antoninus Pius: all these in a short time will be out of date, and, as things of another world as it were, become fabulous. ⁶⁶⁶And this I say of them, who once shined as the wonders of their ages, for as for the rest, no sooner are they expired, than with them all their fame and memory. ⁶⁶⁷And what is it then that shall always be remembered? ⁶⁶⁸all is vanity. ⁶⁶⁹What is it that we must bestow our care and diligence upon? ⁶⁷⁰even upon this only: that our minds and wills be just; that our actions be charitable; that our speech be never deceitful, or that our understanding be not subject to error; that our inclination be always set to embrace whatsoever shall happen unto us, as necessary, as usual, as ordinary, as flowing from such a beginning, and such a fountain, from which both thou thyself and all things are. ⁶⁷¹Willingly therefore, and wholly surrender up thyself unto that fatal concatenation, yielding up thyself unto the fates, to be disposed of at their pleasure. ⁶⁷²XXIX. ⁶⁷³Whatsoever is now present, and from day to day hath its existence; all objects of memories, and the minds and memories themselves, incessantly consider, all things that are, have their being by change and alteration. ⁶⁷⁴Use thyself therefore often to meditate upon this, that the nature of the universe delights in nothing more, than in altering those things that are, and in making others like unto them. ⁶⁷⁵So that we may say, that whatsoever is, is but as it were the seed of that which shall be. ⁶⁷⁶For if thou think that that only is seed, which either the earth or the womb receiveth, thou art very simple. ⁶⁷⁷XXX. ⁶⁷⁸Thou art now ready to die, and yet hast thou not attained to that perfect simplicity: thou art yet subject to many troubles and perturbations; not yet free from all fear and suspicion of external accidents; nor yet either so meekly disposed towards all men, as thou shouldest; or so affected as one, whose only study and only wisdom is, to be just in all his actions. ⁶⁷⁹XXXI. ⁶⁸⁰Behold and observe, what is the state of their rational part; and those that the world doth account wise, see what things they fly and are afraid of; and what things they hunt after. ⁶⁸¹XXXII. ⁶⁸²In another man's mind and understanding thy evil Cannot subsist, nor in any proper temper or distemper of the natural constitution of thy body, which is but as it were the coat or cottage of thy soul. ⁶⁸³Wherein then, but in that part of thee, wherein the conceit, and apprehension of any misery can subsist? ⁶⁸⁴Let not that part therefore admit any such conceit, and then all is well. ⁶⁸⁵Though thy body which is so near it should either be cut or burnt, or suffer any corruption or putrefaction, yet let that part to which it belongs to judge of these, be still at rest; that is, let her judge this, that whatsoever it is, that equally may happen to a wicked man, and to a good man, is neither good nor evil. ⁶⁸⁶For that which happens equally to him that lives according to nature, and to him that doth not, is neither according to nature, nor against it; and by consequent, neither good nor bad. ⁶⁸⁷XXXIII. ⁶⁸⁸Ever consider and think upon the world as being but one living substance, and having but one soul, and how all things in the world, are terminated into one sensitive power; and are done by one general motion as it were, and deliberation of that one soul; and how all things that are, concur in the cause of one another's being, and by what manner of connection and concatenation all things happen. ⁶⁸⁹XXXIV. ⁶⁹⁰What art thou, that better and divine part excepted, but as Epictetus said well, a wretched soul, appointed to carry a carcass up and down? ⁶⁹¹XXXV. ⁶⁹²To suffer change can be no hurt; as no benefit it is, by change to attain to being. ⁶⁹³The age and time of the world is as it were a flood and swift current, consisting of the things that are brought to pass in the world. ⁶⁹⁴For as soon as anything hath appeared, and is passed away, another succeeds, and that also will presently out of sight. ⁶⁹⁵XXXVI. ⁶⁹⁶Whatsoever doth happen in the world, is, in the course of nature, as usual and ordinary as a rose in the spring, and fruit in summer. ⁶⁹⁷Of the same nature is sickness and death; slander, and lying in wait, and whatsoever else ordinarily doth unto fools use to be occasion either of joy or sorrow. ⁶⁹⁸That, whatsoever it is, that comes after, doth always very naturally, and as it were familiarly, follow upon that which was before. ⁶⁹⁹For thou must consider the things of the world, not as a loose independent number, consisting merely of necessary events; but as a discreet connection of things orderly and harmoniously disposed. ⁷⁰⁰There is then to be seen in the things of the world, not a bare succession, but an admirable correspondence and affinity. ⁷⁰¹XXXVII. ⁷⁰²Let that of Heraclitus never be out of thy mind, that the death of earth, is water, and the death of water, is air; and the death of air, is fire; and so on the contrary. ⁷⁰³Remember him also who was ignorant whither the way did lead, and how that reason being the thing by which all things in the world are administered, and which men are continually and most inwardly conversant with: yet is the thing, which ordinarily they are most in opposition with, and how those things which daily happen among them, cease not daily to be strange unto them, and that we should not either speak, or do anything as men in their sleep, by opinion and bare imagination: for then we think we speak and do, and that we must not be as children, who follow their father's example; for best reason alleging their bare καθότι παρειλήφαμεν; or, as by successive tradition from our forefathers we have received it. ⁷⁰⁴XXXVIII. ⁷⁰⁵Even as if any of the gods should tell thee, Thou shalt certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas, what is the difference!) ⁷⁰⁶so, for the same reason, think it no great matter to die rather many years after, than the very next day. ⁷⁰⁷XXXIX. ⁷⁰⁸Let it be thy perpetual meditation, how many physicians who once looked so grim, and so theatrically shrunk their brows upon their patients, are dead and gone themselves. ⁷⁰⁹How many astrologers, after that in great ostentation they had foretold the death of some others, how many philosophers after so many elaborate tracts and volumes concerning either mortality or immortality; how many brave captains and commanders, after the death and slaughter of so many; how many kings and tyrants, after they had with such horror and insolency abused their power upon men's lives, as though themselves had been immortal; how many, that I may so speak, whole cities both men and towns: Helice, Pompeii, Herculaneum, and others innumerable are dead and gone. ⁷¹⁰Run them over also, whom thou thyself, one after another, hast known in thy time to drop away. ⁷¹¹Such and such a one took care of such and such a one's burial, and soon after was buried himself. ⁷¹²So one, so another: and all things in a short time. ⁷¹³For herein lieth all indeed, ever to look upon all worldly things, as things for their continuance, that are but for a day: and for their worth, most vile, and contemptible, as for example, What is man? ⁷¹⁴That which but the other day when he was conceived was vile snivel; and within few days shall be either an embalmed carcass, or mere ashes. ⁷¹⁵Thus must thou according to truth and nature, throughly consider how man's life is but for a very moment of time, and so depart meek and contented: even as if a ripe olive falling should praise the ground that bare her, and give thanks to the tree that begat her. ⁷¹⁶XL. ⁷¹⁷Thou must be like a promontory of the sea, against which though the waves beat continually, yet it both itself stands, and about it are those swelling waves stilled and quieted. ⁷¹⁸XLI. ⁷¹⁹Oh, wretched I, to whom this mischance is happened! ⁷²⁰nay, happy I, to whom this thing being happened, I can continue without grief; neither wounded by that which is present, nor in fear of that which is to come. ⁷²¹For as for this, it might have happened unto any man, but any man having such a thing befallen him, could not have continued without grief. ⁷²²Why then should that rather be an unhappiness, than this a happiness? ⁷²³But however, canst thou, O man! ⁷²⁴term that unhappiness, which is no mischance to the nature of man I Canst thou think that a mischance to the nature of man, which is not contrary to the end and will of his nature? ⁷²⁵What then hast thou learned is the will of man's nature? ⁷²⁶Doth that then which hath happened unto thee, hinder thee from being just? ⁷²⁷or magnanimous? ⁷²⁸or temperate? ⁷²⁹or wise? ⁷³⁰or circumspect? ⁷³¹or true? ⁷³²or modest? ⁷³³or free? ⁷³⁴or from anything else of all those things in the present enjoying and possession whereof the nature of man, (as then enjoying all that is proper unto her,) is fully satisfied? ⁷³⁵Now to conclude; upon all occasion of sorrow remember henceforth to make use of this dogma, that whatsoever it is that hath happened unto thee, is in very deed no such thing of itself, as a misfortune; but that to bear it generously, is certainly great happiness. ⁷³⁶XLII. ⁷³⁷It is but an ordinary coarse one, yet it is a good effectual remedy against the fear of death, for a man to consider in his mind the examples of such, who greedily and covetously (as it were) did for a long time enjoy their lives. ⁷³⁸What have they got more, than they whose deaths have been untimely? ⁷³⁹Are not they themselves dead at the last? ⁷⁴⁰as Cadiciant's, Fabius, Julianus Lepidus, or any other who in their lifetime having buried many, were at the last buried themselves. ⁷⁴¹The whole space of any man's life, is but little; and as little as it is, with what troubles, with what manner of dispositions, and in the society of how wretched a body must it be passed! ⁷⁴²Let it be therefore unto thee altogether as a matter of indifferency. ⁷⁴³For if thou shalt look backward; behold, what an infinite chaos of time doth present itself unto thee; and as infinite a chaos, if thou shalt look forward. ⁷⁴⁴In that which is so infinite, what difference can there be between that which liveth but three days, and that which liveth three ages? ⁷⁴⁵XLIII. ⁷⁴⁶Let thy course ever be the most compendious way. ⁷⁴⁷The most compendious, is that which is according to nature: that is, in all both words and deeds, ever to follow that which is most sound and perfect. ⁷⁴⁸For such a resolution will free a man from all trouble, strife, dissembling, and ostentation. ⁷⁴⁹THE FIFTH BOOK I. ⁷⁵⁰In the morning when thou findest thyself unwilling to rise, consider with thyself presently, it is to go about a man's work that I am stirred up. ⁷⁵¹Am I then yet unwilling to go about that, for which I myself was born and brought forth into this world? ⁷⁵²Or was I made for this, to lay me down, and make much of myself in a warm bed? ⁷⁵³'O but this is pleasing.' ⁷⁵⁴And was it then for this that thou wert born, that thou mightest enjoy pleasure? ⁷⁵⁵Was it not in very truth for this, that thou mightest always be busy and in action? ⁷⁵⁶Seest thou not how all things in the world besides, how every tree md plant, how sparrows and ants, spiders and bees: how all in their kind are intent as it were orderly to perform whatsoever (towards the preservation of this orderly universe) naturally doth become and belong unto thin? ⁷⁵⁷And wilt not thou do that, which belongs unto a man to do? ⁷⁵⁸Wilt not thou run to do that, which thy nature doth require? ⁷⁵⁹'But thou must have some rest.' ⁷⁶⁰Yes, thou must. ⁷⁶¹Nature hath of that also, as well as of eating and drinking, allowed thee a certain stint. ⁷⁶²But thou guest beyond thy stint, and beyond that which would suffice, and in matter of action, there thou comest short of that which thou mayest. ⁷⁶³It must needs be therefore, that thou dost not love thyself, for if thou didst, thou wouldst also love thy nature, and that which thy nature doth propose unto herself as her end. ⁷⁶⁴Others, as many as take pleasure in their trade and profession, can even pine themselves at their works, and neglect their bodies and their food for it; and doest thou less honour thy nature, than an ordinary mechanic his trade; or a good dancer his art? ⁷⁶⁵than a covetous man his silver, and vainglorious man applause? ⁷⁶⁶These to whatsoever they take an affection, can be content to want their meat and sleep, to further that every one which he affects: and shall actions tending to the common good of human society, seem more vile unto thee, or worthy of less respect and intention? ⁷⁶⁷II. ⁷⁶⁸How easy a thing is it for a man to put off from him all turbulent adventitious imaginations, and presently to be in perfect rest and tranquillity! ⁷⁶⁹III. ⁷⁷⁰Think thyself fit and worthy to speak, or to do anything that is according to nature, and let not the reproach, or report of some that may ensue upon it, ever deter thee. ⁷⁷¹If it be right and honest to be spoken or done, undervalue not thyself so much, as to be discouraged from it. ⁷⁷²As for them, they have their own rational over-ruling part, and their own proper inclination: which thou must not stand and look about to take notice of, but go on straight, whither both thine own particular, and the common nature do lead thee; and the way of both these, is but one. ⁷⁷³IV. ⁷⁷⁴I continue my course by actions according to nature, until I fall and cease, breathing out my last breath into that air, by which continually breathed in I did live; and falling upon that earth, out of whose gifts and fruits my father gathered his seed, my mother her blood, and my nurse her milk, out of which for so many years I have been provided, both of meat and drink. ⁷⁷⁵And lastly, which beareth me that tread upon it, and beareth with me that so many ways do abuse it, or so freely make use of it, so many ways to so many ends. ⁷⁷⁶No man can admire thee for thy sharp acute language, such is thy natural disability that way. ⁷⁷⁷Be it so: yet there be many other good things, for the want of which thou canst not plead the want or natural ability. ⁷⁷⁸Let them be seen in thee, which depend wholly from thee; sincerity, gravity, laboriousness, contempt of pleasures; be not querulous, be Content with little, be kind, be free; avoid all superfluity, all vain prattling; be magnanimous. ⁷⁷⁹Doest not thou perceive, how many things there be, which notwithstanding any pretence of natural indisposition and unfitness, thou mightest have performed and exhibited, and yet still thou doest voluntarily continue drooping downwards? ⁷⁸⁰Or wilt thou say that it is through defect of thy natural constitution, that thou art constrained to murmur, to be base and wretched to flatter; now to accuse, and now to please, and pacify thy body: to be vainglorious, to be so giddy-headed., and unsettled in thy thoughts? ⁷⁸¹nay (witnesses be the Gods) of all these thou mightest have been rid long ago: only, this thou must have been contented with, to have borne the blame of one that is somewhat slow and dull, wherein thou must so exercise thyself, as one who neither doth much take to heart this his natural defect, nor yet pleaseth himself in it. ⁷⁸²VI. ⁷⁸³Such there be, who when they have done a good turn to any, are ready to set them on the score for it, and to require retaliation. ⁷⁸⁴Others there be, who though they stand not upon retaliation, to require any, yet they think with themselves nevertheless, that such a one is their debtor, and they know as their word is what they have done. ⁷⁸⁵Others again there be, who when they have done any such thing, do not so much as know what they have done; but are like unto the vine, which beareth her grapes, and when once she hath borne her own proper fruit, is contented and seeks for no further recompense. ⁷⁸⁶As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time. ⁷⁸⁷Thou therefore must be one of them, who what they do, barely do it without any further thought, and are in a manner insensible of what they do. ⁷⁸⁸'Nay but,' will some reply perchance, 'this very thing a rational man is bound unto, to understand what it is, that he doeth.' ⁷⁸⁹For it is the property, say they, of one that is naturally sociable, to be sensible, that he doth operate sociably: nay, and to desire, that the party him self that is sociably dealt with, should be sensible of it too. ⁷⁹⁰I answer, That which thou sayest is true indeed, but the true meaning of that which is said, thou dost not understand. ⁷⁹¹And therefore art thou one of those first, whom I mentioned. ⁷⁹²For they also are led by a probable appearance of reason. ⁷⁹³But if thou dost desire to understand truly what it is that is said, fear not that thou shalt therefore give over any sociable action. ⁷⁹⁴VII. ⁷⁹⁵The form of the Athenians' prayer did run thus: 'O rain, rain, good Jupiter, upon all the grounds and fields that belong to the Athenians.' ⁷⁹⁶Either we should not pray at all, or thus absolutely and freely; and not every one for himself in particular alone. ⁷⁹⁷VIII. ⁷⁹⁸As we say commonly, The physician hath prescribed unto this man, riding; unto another, cold baths; unto a third, to go barefoot: so it is alike to say, The nature of the universe hath prescribed unto this man sickness, or blindness, or some loss, or damage or some such thing. ⁷⁹⁹For as there, when we say of a physician, that he hath prescribed anything, our meaning is, that he hath appointed this for that, as subordinate and conducing to health: so here, whatsoever doth happen unto any, is ordained unto him as a thing subordinate unto the fates, and therefore do we say of such things, that they do συμβαίνειν, that is, happen, or fall together; as of square stones, when either in walls, or pyramids in a certain position they fit one another, and agree as it were in an harmony, the masons say, that they do συμβαίνειν; as if thou shouldest say, fall together: so that in the general, though the things be divers that make it, yet the consent or harmony itself is but one. ⁸⁰⁰And as the whole world is made up of all the particular bodies of the world, one perfect and complete body, of the same nature that particular bodies; so is the destiny of particular causes and events one general one, of the same nature that particular causes are. ⁸⁰¹What I now say, even they that are mere idiots are not ignorant of: for they say commonly τοῦτο ἔφερεν ἀυτῷ, that is, This his destiny hath brought upon him. ⁸⁰²This therefore is by the fates properly and particularly brought upon this, as that unto this in particular is by the physician prescribed. ⁸⁰³These therefore let us accept of in like manner, as we do those that are prescribed unto us our physicians. ⁸⁰⁴For them also in themselves shall We find to contain many harsh things, but we nevertheless, in hope of health, and recovery, accept of them. ⁸⁰⁵Let the fulfilling and accomplishment of those things which the common nature hath determined, be unto thee as thy health. ⁸⁰⁶Accept then, and be pleased with whatsoever doth happen, though otherwise harsh and un-pleasing, as tending to that end, to the health and welfare of the universe, and to Jove's happiness and prosperity. ⁸⁰⁷For this whatsoever it be, should not have been produced, had it not conduced to the good of the universe. ⁸⁰⁸For neither doth any ordinary particular nature bring anything to pass, that is not to whatsoever is within the sphere of its own proper administration and government agreeable and subordinate. ⁸⁰⁹For these two considerations then thou must be well pleased with anything that doth happen unto thee. ⁸¹⁰First, because that for thee properly it was brought to pass, and unto thee it was prescribed; and that from the very beginning by the series and connection of the first causes, it hath ever had a reference unto thee. ⁸¹¹And secondly, because the good success and perfect welfare, and indeed the very continuance of Him, that is the Administrator of the whole, doth in a manner depend on it. ⁸¹²For the whole (because whole, therefore entire and perfect) is maimed, and mutilated, if thou shalt cut off anything at all, whereby the coherence, and contiguity as of parts, so of causes, is maintained and preserved. ⁸¹³Of which certain it is, that thou doest (as much as lieth in thee) cut off, and in some sort violently take somewhat away, as often as thou art displeased with anything that happeneth. ⁸¹⁴IX. ⁸¹⁵Be not discontented, be not disheartened, be not out of hope, if often it succeed not so well with thee punctually and precisely to do all things according to the right dogmata, but being once cast off, return unto them again: and as for those many and more frequent occurrences, either of worldly distractions, or human infirmities, which as a man thou canst not but in some measure be subject unto, be not thou discontented with them; but however, love and affect that only which thou dust return unto: a philosopher's life, and proper occupation after the most exact manner. ⁸¹⁶And when thou dust return to thy philosophy, return not unto it as the manner of some is, after play and liberty as it were, to their schoolmasters and pedagogues; but as they that have sore eyes to their sponge and egg: or as another to his cataplasm; or as others to their fomentations: so shalt not thou make it a matter of ostentation at all to obey reason but of ease and comfort. ⁸¹⁷And remember that philosophy requireth nothing of thee, but what thy nature requireth, and wouldest thou thyself desire anything that is not according to nature? ⁸¹⁸for which of these sayest thou; that which is according to nature or against it, is of itself more kind and pleasing? ⁸¹⁹Is it not for that respect especially, that pleasure itself is to so many men's hurt and overthrow, most prevalent, because esteemed commonly most kind, and natural? ⁸²⁰But consider well whether magnanimity rather, and true liberty, and true simplicity, and equanimity, and holiness; whether these be not most kind and natural? ⁸²¹And prudency itself, what more kind and amiable than it, when thou shalt truly consider with thyself, what it is through all the proper objects of thy rational intellectual faculty currently to go on without any fall or stumble? ⁸²²As for the things of the world, their true nature is in a manner so involved with obscurity, that unto many philosophers, and those no mean ones, they seemed altogether incomprehensible, and the Stoics themselves, though they judge them not altogether incomprehensible, yet scarce and not without much difficulty, comprehensible, so that all assent of ours is fallible, for who is he that is infallible in his conclusions? ⁸²³From the nature of things, pass now unto their subjects and matter: how temporary, how vile are they I such as may be in the power and possession of some abominable loose liver, of some common strumpet, of some notorious oppressor and extortioner. ⁸²⁴Pass from thence to the dispositions of them that thou doest ordinarily converse with, how hardly do we bear, even with the most loving and amiable! ⁸²⁵that I may not say, how hard it is for us to bear even with our own selves, in such obscurity, and impurity of things: in such and so continual a flux both of the substances and time; both of the motions themselves, and things moved; what it is that we can fasten upon; either to honour, and respect especially; or seriously, and studiously to seek after; I cannot so much as conceive For indeed they are things contrary. ⁸²⁶Thou must comfort thyself in the expectation of thy natural dissolution, and in the meantime not grieve at the delay; but rest contented in those two things. ⁸²⁷First, that nothing shall happen unto thee, which is not according to the nature of the universe. ⁸²⁸Secondly, that it is in thy power, to do nothing against thine own proper God, and inward spirit. ⁸²⁹For it is not in any man's power to constrain thee to transgress against him. ⁸³⁰XI. ⁸³¹What is the use that now at this present I make of my soul? ⁸³²Thus from time to time and upon all occasions thou must put this question to thyself; what is now that part of mine which they call the rational mistress part, employed about? ⁸³³Whose soul do I now properly possess? ⁸³⁴a child's? ⁸³⁵or a youth's? ⁸³⁶a woman's? ⁸³⁷or a tyrant's? ⁸³⁸some brute, or some wild beast's soul? ⁸³⁹XII. ⁸⁴⁰What those things are in themselves, which by the greatest part are esteemed good, thou mayest gather even from this. ⁸⁴¹For if a man shall hear things mentioned as good, which are really good indeed, such as are prudence, temperance, justice, fortitude, after so much heard and conceived, he cannot endure to hear of any more, for the word good is properly spoken of them. ⁸⁴²But as for those which by the vulgar are esteemed good, if he shall hear them mentioned as good, he doth hearken for more. ⁸⁴³He is well contented to hear, that what is spoken by the comedian, is but familiarly and popularly spoken, so that even the vulgar apprehend the difference. ⁸⁴⁴For why is it else, that this offends not and needs not to be excused, when virtues are styled good: but that which is spoken in commendation of wealth, pleasure, or honour, we entertain it only as merrily and pleasantly spoken? ⁸⁴⁵Proceed therefore, and inquire further, whether it may not be that those things also which being mentioned upon the stage were merrily, and with great applause of the multitude, scoffed at with this jest, that they that possessed them had not in all the world of their own, (such was their affluence and plenty) so much as a place where to avoid their excrements. ⁸⁴⁶Whether, I say, those ought not also in very deed to be much respected, and esteemed of, as the only things that are truly good. ⁸⁴⁷XIII. ⁸⁴⁸All that I consist of, is either form or matter. ⁸⁴⁹No corruption can reduce either of these unto nothing: for neither did I of nothing become a subsistent creature. ⁸⁵⁰Every part of mine then will by mutation be disposed into a certain part of the whole world, and that in time into another part; and so _in infinitum;_ by which kind of mutation, I also became what I am, and so did they that begot me, and they before them, and so upwards _in infinitum_. ⁸⁵¹For so we may be allowed to speak, though the age and government of the world, be to some certain periods of time limited, and confined. ⁸⁵²XIV. ⁸⁵³Reason, and rational power, are faculties which content themselves with themselves, and their own proper operations. ⁸⁵⁴And as for their first inclination and motion, that they take from themselves. ⁸⁵⁵But their progress is right to the end and object, which is in their way, as it were, and lieth just before them: that is, which is feasible and possible, whether it be that which at the first they proposed to themselves, or no. ⁸⁵⁶For which reason also such actions are termed κατορθώσεις, to intimate the directness of the way, by which they are achieved. ⁸⁵⁷Nothing must be thought to belong to a man, which doth not belong unto him as he is a man. ⁸⁵⁸These, the event of purposes, are not things required in a man. ⁸⁵⁹The nature of man doth not profess any such things. ⁸⁶⁰The final ends and consummations of actions are nothing at all to a man's nature. ⁸⁶¹The end therefore of a man, or the _summum bonum_ whereby that end is fulfilled, cannot consist in the consummation of actions purposed and intended. ⁸⁶²Again, concerning these outward worldly things, were it so that any of them did properly belong unto man, then would it not belong unto man, to condemn them and to stand in opposition with them. ⁸⁶³Neither would he be praiseworthy that can live without them; or he good, (if these were good indeed) who of his own accord doth deprive himself of any of them. ⁸⁶⁴But we see contrariwise, that the more a man doth withdraw himself from these wherein external pomp and greatness doth consist, or any other like these; or the better he doth bear with the loss of these, the better he is accounted. ⁸⁶⁵XV. ⁸⁶⁶Such as thy thoughts and ordinary cogitations are, such will thy mind be in time. ⁸⁶⁷For the soul doth as it were receive its tincture from the fancies, and imaginations. ⁸⁶⁸Dye it therefore and thoroughly soak it with the assiduity of these cogitations. ⁸⁶⁹As for example. ⁸⁷⁰Wheresoever thou mayest live, there it is in thy power to live well and happy. ⁸⁷¹But thou mayest live at the Court, there then also mayest thou live well and happy. ⁸⁷²Again, that which everything is made for, he is also made unto that, and cannot but naturally incline unto it. ⁸⁷³That which anything doth naturally incline unto, therein is his end. ⁸⁷⁴Wherein the end of everything doth consist, therein also doth his good and benefit consist. ⁸⁷⁵Society therefore is the proper good of a rational creature. ⁸⁷⁶For that we are made for society, it hath long since been demonstrated. ⁸⁷⁷Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better? ⁸⁷⁸and that those things that are best, are made one for another? ⁸⁷⁹And those things that have souls, are better than those that have none? ⁸⁸⁰and of those that have, those best that have rational souls? ⁸⁸¹XVI. ⁸⁸²To desire things impossible is the part of a mad man. ⁸⁸³But it is a thing impossible, that wicked man should not commit some such things. ⁸⁸⁴Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happen. ⁸⁸⁵Again, the same things happen unto others also. ⁸⁸⁶And truly, if either he that is ignorant that such a thing hath happened unto him, or he that is ambitious to be commended for his magnanimity, can be patient, and is not grieved: is it not a grievous thing, that either ignorance, or a vain desire to please and to be commended, should be more powerful and effectual than true prudence? ⁸⁸⁷As for the things themselves, they touch not the soul, neither can they have any access unto it: neither can they of themselves any ways either affect it, or move it. ⁸⁸⁸For she herself alone can affect and move herself, and according as the dogmata and opinions are, which she doth vouchsafe herself; so are those things which, as accessories, have any co-existence with her. ⁸⁸⁹XVII. ⁸⁹⁰After one consideration, man is nearest unto us; as we are bound to do them good, and to bear with them. ⁸⁹¹But as he may oppose any of our true proper actions, so man is unto me but as a thing indifferent: even as the sun, or the wind, or some wild beast. ⁸⁹²By some of these it may be, that some operation or other of mine, may be hindered; however, of my mind and resolution itself, there can be no let or impediment, by reason of that ordinary constant both exception (or reservation wherewith it inclineth) and ready conversion of objects; from that which may not be, to that which may be, which in the prosecution of its inclinations, as occasion serves, it doth observe. ⁸⁹³For by these the mind doth turn and convert any impediment whatsoever, to be her aim and purpose. ⁸⁹⁴So that what before was the impediment, is now the principal object of her working; and that which before was in her way, is now her readiest way. ⁸⁹⁵XVIII. ⁸⁹⁶Honour that which is chiefest and most powerful in the world, and that is it, which makes use of all things, and governs all things. ⁸⁹⁷So also in thyself; honour that which is chiefest, and most powerful; and is of one kind and nature with that which we now spake of. ⁸⁹⁸For it is the very same, which being in thee, turneth all other things to its own use, and by whom also thy life is governed. ⁸⁹⁹XIX. ⁹⁰⁰That which doth not hurt the city itself; cannot hurt any citizen. ⁹⁰¹This rule thou must remember to apply and make use of upon every conceit and apprehension of wrong. ⁹⁰²If the whole city be not hurt by this, neither am I certainly. ⁹⁰³And if the whole be not, why should I make it my private grievance? ⁹⁰⁴consider rather what it is wherein he is overseen that is thought to have done the wrong. ⁹⁰⁵Again, often meditate how swiftly all things that subsist, and all things that are done in the world, are carried away, and as it were conveyed out of sight: for both the substance themselves, we see as a flood, are in a continual flux; and all actions in a perpetual change; and the causes themselves, subject to a thousand alterations, neither is there anything almost, that may ever be said to be now settled and constant. ⁹⁰⁶Next unto this, and which follows upon it, consider both the infiniteness of the time already past, and the immense vastness of that which is to come, wherein all things are to be resolved and annihilated. ⁹⁰⁷Art not thou then a very fool, who for these things, art either puffed up with pride, or distracted with cares, or canst find in thy heart to make such moans as for a thing that would trouble thee for a very long time? ⁹⁰⁸Consider the whole universe whereof thou art but a very little part, and the whole age of the world together, whereof but a short and very momentary portion is allotted unto thee, and all the fates and destinies together, of which how much is it that comes to thy part and share! ⁹⁰⁹Again: another doth trespass against me. ⁹¹⁰Let him look to that. ⁹¹¹He is master of his own disposition, and of his own operation. ⁹¹²I for my part am in the meantime in possession of as much, as the common nature would have me to possess: and that which mine own nature would have me do, I do. ⁹¹³XX. ⁹¹⁴Let not that chief commanding part of thy soul be ever subject to any variation through any corporal either pain or pleasure, neither suffer it to be mixed with these, but let it both circumscribe itself, and confine those affections to their own proper parts and members. ⁹¹⁵But if at any time they do reflect and rebound upon the mind and understanding (as in an united and compacted body it must needs;) then must thou not go about to resist sense and feeling, it being natural. ⁹¹⁶However let not thy understanding to this natural sense and feeling, which whether unto our flesh pleasant or painful, is unto us nothing properly, add an opinion of either good or bad and all is well. ⁹¹⁷XXI. ⁹¹⁸To live with the Gods. ⁹¹⁹He liveth with the Gods, who at all times affords unto them the spectacle of a soul, both contented and well pleased with whatsoever is afforded, or allotted unto her; and performing whatsoever is pleasing to that Spirit, whom (being part of himself) Jove hath appointed to every man as his overseer and governor. ⁹²⁰XXII. ⁹²¹Be not angry neither with him whose breath, neither with him whose arm holes, are offensive. ⁹²²What can he do? ⁹²³such is his breath naturally, and such are his arm holes; and from such, such an effect, and such a smell must of necessity proceed. ⁹²⁴'O, but the man (sayest thou) hath understanding in him, and might of himself know, that he by standing near, cannot choose but offend.' ⁹²⁵And thou also (God bless thee!) ⁹²⁶hast understanding. ⁹²⁷Let thy reasonable faculty, work upon his reasonable faculty; show him his fault, admonish him. ⁹²⁸If he hearken unto thee, thou hast cured him, and there will be no more occasion of anger. ⁹²⁹XXIII. ⁹³⁰'Where there shall neither roarer be, nor harlot.' ⁹³¹Why so? ⁹³²As thou dost purpose to live, when thou hast retired thyself to some such place, where neither roarer nor harlot is: so mayest thou here. ⁹³³And if they will not suffer thee, then mayest thou leave thy life rather than thy calling, but so as one that doth not think himself anyways wronged. ⁹³⁴Only as one would say, Here is a smoke; I will out of it. ⁹³⁵And what a great matter is this! ⁹³⁶Now till some such thing force me out, I will continue free; neither shall any man hinder me to do what I will, and my will shall ever be by the proper nature of a reasonable and sociable creature, regulated and directed. ⁹³⁷XXIV. ⁹³⁸That rational essence by which the universe is governed, is for community and society; and therefore hath it both made the things that are worse, for the best, and hath allied and knit together those which are best, as it were in an harmony. ⁹³⁹Seest thou not how it hath sub-ordinated, and co-ordinated? ⁹⁴⁰and how it hath distributed unto everything according to its worth? ⁹⁴¹and those which have the pre-eminency and superiority above all, hath it united together, into a mutual consent and agreement. ⁹⁴²XXV. ⁹⁴³How hast thou carried thyself hitherto towards the Gods? ⁹⁴⁴towards thy parents? ⁹⁴⁵towards thy brethren? ⁹⁴⁶towards thy wife? ⁹⁴⁷towards thy children? ⁹⁴⁸towards thy masters? ⁹⁴⁹thy foster-fathers? ⁹⁵⁰thy friends? ⁹⁵¹thy domestics? ⁹⁵²thy servants? ⁹⁵³Is it so with thee, that hitherto thou hast neither by word or deed wronged any of them? ⁹⁵⁴Remember withal through how many things thou hast already passed, and how many thou hast been able to endure; so that now the legend of thy life is full, and thy charge is accomplished. ⁹⁵⁵Again, how many truly good things have certainly by thee been discerned? ⁹⁵⁶how many pleasures, how many pains hast thou passed over with contempt? ⁹⁵⁷how many things eternally glorious hast thou despised? ⁹⁵⁸towards how many perverse unreasonable men hast thou carried thyself kindly, and discreetly? ⁹⁵⁹XXVI. ⁹⁶⁰Why should imprudent unlearned souls trouble that which is both learned, and prudent? ⁹⁶¹And which is that that is so? ⁹⁶²she that understandeth the beginning and the end, and hath the true knowledge of that rational essence, that passeth through all things subsisting, and through all ages being ever the same, disposing and dispensing as it were this universe by certain periods of time. ⁹⁶³XXVII. ⁹⁶⁴Within a very little while, thou wilt be either ashes, or a sceletum; and a name perchance; and perchance, not so much as a name. ⁹⁶⁵And what is that but an empty sound, and a rebounding echo? ⁹⁶⁶Those things which in this life are dearest unto us, and of most account, they are in themselves but vain, putrid, contemptible. ⁹⁶⁷The most weighty and serious, if rightly esteemed, but as puppies, biting one another: or untoward children, now laughing and then crying. ⁹⁶⁸As for faith, and modesty, and justice, and truth, they long since, as one of the poets hath it, have abandoned this spacious earth, and retired themselves unto heaven. ⁹⁶⁹What is it then that doth keep thee here, if things sensible be so mutable and unsettled? ⁹⁷⁰and the senses so obscure, and so fallible? ⁹⁷¹and our souls nothing but an exhalation of blood? ⁹⁷²and to be in credit among such, be but vanity? ⁹⁷³What is it that thou dost stay for? ⁹⁷⁴an extinction, or a translation; either of them with a propitious and contented mind. ⁹⁷⁵But still that time come, what will content thee? ⁹⁷⁶what else, but to worship and praise the Gods; and to do good unto men. ⁹⁷⁷To bear with them, and to forbear to do them any wrong. ⁹⁷⁸And for all external things belonging either to this thy wretched body, or life, to remember that they are neither thine, nor in thy power. ⁹⁷⁹XXVIII. ⁹⁸⁰Thou mayest always speed, if thou wilt but make choice of the right way; if in the course both of thine opinions and actions, thou wilt observe a true method. ⁹⁸¹These two things be common to the souls, as of God, so of men, and of every reasonable creature, first that in their own proper work they cannot be hindered by anything: and secondly, that their happiness doth consist in a disposition to, and in the practice of righteousness; and that in these their desire is terminated. ⁹⁸²XXIX. ⁹⁸³If this neither be my wicked act, nor an act anyways depending from any wickedness of mine, and that by it the public is not hurt; what doth it concern me? ⁹⁸⁴And wherein can the public be hurt? ⁹⁸⁵For thou must not altogether be carried by conceit and common opinion: as for help thou must afford that unto them after thy best ability, and as occasion shall require, though they sustain damage, but in these middle or worldly things; but however do not thou conceive that they are truly hurt thereby: for that is not right. ⁹⁸⁶But as that old foster-father in the comedy, being now to take his leave doth with a great deal of ceremony, require his foster-child's rhombus, or rattle-top, remembering nevertheless that it is but a rhombus; so here also do thou likewise. ⁹⁸⁷For indeed what is all this pleading and public bawling for at the courts? ⁹⁸⁸O man, hast thou forgotten what those things are! ⁹⁸⁹yea but they are things that others much care for, and highly esteem of. ⁹⁹⁰Wilt thou therefore be a fool too? ⁹⁹¹Once I was; let that suffice. ⁹⁹²XXX. ⁹⁹³Let death surprise me when it will, and where it will, I may be εὔμοιρος, or a happy man, nevertheless. ⁹⁹⁴For he is a happy man, who in his lifetime dealeth unto himself a happy lot and portion. ⁹⁹⁵A happy lot and portion is, good inclinations of the soul, good desires, good actions. ⁹⁹⁶THE SIXTH BOOK I. ⁹⁹⁷The matter itself, of which the universe doth consist, is of itself very tractable and pliable. ⁹⁹⁸That rational essence that doth govern it, hath in itself no cause to do evil. ⁹⁹⁹It hath no evil in itself; neither can it do anything that is evil: neither can anything be hurt by it. ¹⁰⁰⁰And all things are done and determined according to its will and prescript. ¹⁰⁰¹II. ¹⁰⁰²Be it all one unto thee, whether half frozen or well warm; whether only slumbering, or after a full sleep; whether discommended or commended thou do thy duty: or whether dying or doing somewhat else; for that also 'to die,' must among the rest be reckoned as one of the duties and actions of our lives. ¹⁰⁰³III. ¹⁰⁰⁴Look in, let not either the proper quality, or the true worth of anything pass thee, before thou hast fully apprehended it. ¹⁰⁰⁵IV. ¹⁰⁰⁶All substances come soon to their change, and either they shall be resolved by way of exhalation (if so be that all things shall be reunited into one substance), or as others maintain, they shall be scattered and dispersed. ¹⁰⁰⁷As for that Rational Essence by which all things are governed, as it best understandeth itself, both its own disposition, and what it doth, and what matter it hath to do with and accordingly doth all things; so we that do not, no wonder, if we wonder at many things, the reasons whereof we cannot comprehend. ¹⁰⁰⁸The best kind of revenge is, not to become like unto them. ¹⁰⁰⁹VI. ¹⁰¹⁰Let this be thy only joy, and thy only comfort, from one sociable kind action without intermission to pass unto another, God being ever in thy mind. ¹⁰¹¹VII. ¹⁰¹²The rational commanding part, as it alone can stir up and turn itself; so it maketh both itself to be, and everything that happeneth, to appear unto itself, as it will itself. ¹⁰¹³VIII. ¹⁰¹⁴According to the nature of the universe all things particular are determined, not according to any other nature, either about compassing and containing; or within, dispersed and contained; or without, depending. ¹⁰¹⁵Either this universe is a mere confused mass, and an intricate context of things, which shall in time be scattered and dispersed again: or it is an union consisting of order, and administered by Providence. ¹⁰¹⁶If the first, why should I desire to continue any longer in this fortuit confusion and commixtion? ¹⁰¹⁷or why should I take care for anything else, but that as soon as may be I may be earth again? ¹⁰¹⁸And why should I trouble myself any more whilst I seek to please the Gods? ¹⁰¹⁹Whatsoever I do, dispersion is my end, and will come upon me whether I will or no. ¹⁰²⁰But if the latter be, then am not I religious in vain; then will I be quiet and patient, and put my trust in Him, who is the Governor of all. ¹⁰²¹IX. ¹⁰²²Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. ¹⁰²³For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again. ¹⁰²⁴If it were that thou hadst at one time both a stepmother, and a natural mother living, thou wouldst honour and respect her also; nevertheless to thine own natural mother would thy refuge, and recourse be continually. ¹⁰²⁵So let the court and thy philosophy be unto thee. ¹⁰²⁶Have recourse unto it often, and comfort thyself in her, by whom it is that those other things are made tolerable unto thee, and thou also in those things not intolerable unto others. ¹⁰²⁷XI. ¹⁰²⁸How marvellous useful it is for a man to represent unto himself meats, and all such things that are for the mouth, under a right apprehension and imagination! ¹⁰²⁹as for example: This is the carcass of a fish; this of a bird; and this of a hog. ¹⁰³⁰And again more generally; This phalernum, this excellent highly commended wine, is but the bare juice of an ordinary grape. ¹⁰³¹This purple robe, but sheep's hairs, dyed with the blood of a shellfish. ¹⁰³²So for coitus, it is but the attrition of an ordinary base entrail, and the excretion of a little vile snivel, with a certain kind of convulsion: according to Hippocrates his opinion. ¹⁰³³How excellent useful are these lively fancies and representations of things, thus penetrating and passing through the objects, to make their true nature known and apparent! ¹⁰³⁴This must thou use all thy life long, and upon all occasions: and then especially, when matters are apprehended as of great worth and respect, thy art and care must be to uncover them, and to behold their vileness, and to take away from them all those serious circumstances and expressions, under which they made so grave a show. ¹⁰³⁵For outward pomp and appearance is a great juggler; and then especially art thou most in danger to be beguiled by it, when (to a man's thinking) thou most seemest to be employed about matters of moment. ¹⁰³⁶XII. ¹⁰³⁷See what Crates pronounceth concerning Xenocrates himself. ¹⁰³⁸XIII. ¹⁰³⁹Those things which the common sort of people do admire, are most of them such things as are very general, and may be comprehended under things merely natural, or naturally affected and qualified: as stones, wood, figs, vines, olives. ¹⁰⁴⁰Those that be admired by them that are more moderate and restrained, are comprehended under things animated: as flocks and herds. ¹⁰⁴¹Those that are yet more gentle and curious, their admiration is commonly confined to reasonable creatures only; not in general as they are reasonable, but as they are capable of art, or of some craft and subtile invention: or perchance barely to reasonable creatures; as they that delight in the possession of many slaves. ¹⁰⁴²But he that honours a reasonable soul in general, as it is reasonable and naturally sociable, doth little regard anything else: and above all things is careful to preserve his own, in the continual habit and exercise both of reason and sociableness: and thereby doth co-operate with him, of whose nature he doth also participate; God. ¹⁰⁴³XIV. ¹⁰⁴⁴Some things hasten to be, and others to be no more. ¹⁰⁴⁵And even whatsoever now is, some part thereof hath already perished. ¹⁰⁴⁶Perpetual fluxes and alterations renew the world, as the perpetual course of time doth make the age of the world (of itself infinite) to appear always fresh and new. ¹⁰⁴⁷In such a flux and course of all things, what of these things that hasten so fast away should any man regard, since among all there is not any that a man may fasten and fix upon? ¹⁰⁴⁸as if a man would settle his affection upon some ordinary sparrow living by him, who is no sooner seen, than out of sight. ¹⁰⁴⁹For we must not think otherwise of our lives, than as a mere exhalation of blood, or of an ordinary respiration of air. ¹⁰⁵⁰For what in our common apprehension is, to breathe in the air and to breathe it out again, which we do daily: so much is it and no more, at once to breathe out all thy respirative faculty into that common air from whence but lately (as being but from yesterday, and to-day), thou didst first breathe it in, and with it, life. ¹⁰⁵¹XV. ¹⁰⁵²Not vegetative spiration, it is not surely (which plants have) that in this life should be so dear unto us; nor sensitive respiration, the proper life of beasts, both tame and wild; nor this our imaginative faculty; nor that we are subject to be led and carried up and down by the strength of our sensual appetites; or that we can gather, and live together; or that we can feed: for that in effect is no better, than that we can void the excrements of our food. ¹⁰⁵³What is it then that should be dear unto us? ¹⁰⁵⁴to hear a clattering noise? ¹⁰⁵⁵if not that, then neither to be applauded by the tongues of men. ¹⁰⁵⁶For the praises of many tongues, is in effect no better than the clattering of so many tongues. ¹⁰⁵⁷If then neither applause, what is there remaining that should be dear unto thee? ¹⁰⁵⁸This I think: that in all thy motions and actions thou be moved, and restrained according to thine own true natural constitution and Construction only. ¹⁰⁵⁹And to this even ordinary arts and professions do lead us. ¹⁰⁶⁰For it is that which every art doth aim at, that whatsoever it is, that is by art effected and prepared, may be fit for that work that it is prepared for. ¹⁰⁶¹This is the end that he that dresseth the vine, and he that takes upon him either to tame colts, or to train up dogs, doth aim at. ¹⁰⁶²What else doth the education of children, and all learned professions tend unto? ¹⁰⁶³Certainly then it is that, which should be dear unto us also. ¹⁰⁶⁴If in this particular it go well with thee, care not for the obtaining of other things. ¹⁰⁶⁵But is it so, that thou canst not but respect other things also? ¹⁰⁶⁶Then canst not thou truly be free? ¹⁰⁶⁷then canst thou not have self-content: then wilt thou ever be subject to passions. ¹⁰⁶⁸For it is not possible, but that thou must be envious, and jealous, and suspicious of them whom thou knowest can bereave thee of such things; and again, a secret underminer of them, whom thou seest in present possession of that which is dear unto thee. ¹⁰⁶⁹To be short, he must of necessity be full of confusion within himself, and often accuse the Gods, whosoever stands in need of these things. ¹⁰⁷⁰But if thou shalt honour and respect thy mind only, that will make thee acceptable towards thyself, towards thy friends very tractable; and conformable and concordant with the Gods; that is, accepting with praises whatsoever they shall think good to appoint and allot unto thee. ¹⁰⁷¹XVI. ¹⁰⁷²Under, above, and about, are the motions of the elements; but the motion of virtue, is none of those motions, but is somewhat more excellent and divine. ¹⁰⁷³Whose way (to speed and prosper in it) must be through a way, that is not easily comprehended. ¹⁰⁷⁴XVII. ¹⁰⁷⁵Who can choose but wonder at them? ¹⁰⁷⁶They will not speak well of them that are at the same time with them, and live with them; yet they themselves are very ambitious, that they that shall follow, whom they have never seen, nor shall ever see, should speak well of them. ¹⁰⁷⁷As if a man should grieve that he hath not been commended by them, that lived before him. ¹⁰⁷⁸XVIII. ¹⁰⁷⁹Do not ever conceive anything impossible to man, which by thee cannot, or not without much difficulty be effected; but whatsoever in general thou canst Conceive possible and proper unto any man, think that very possible unto thee also. ¹⁰⁸⁰XIX. ¹⁰⁸¹Suppose that at the palestra somebody hath all to-torn thee with his nails, and hath broken thy head. ¹⁰⁸²Well, thou art wounded. ¹⁰⁸³Yet thou dost not exclaim; thou art not offended with him. ¹⁰⁸⁴Thou dost not suspect him for it afterwards, as one that watcheth to do thee a mischief. ¹⁰⁸⁵Yea even then, though thou dost thy best to save thyself from him, yet not from him as an enemy. ¹⁰⁸⁶It is not by way of any suspicious indignation, but by way of gentle and friendly declination. ¹⁰⁸⁷Keep the same mind and disposition in other parts of thy life also. ¹⁰⁸⁸For many things there be, which we must conceit and apprehend, as though we had had to do with an antagonist at the palestra. ¹⁰⁸⁹For as I said, it is very possible for us to avoid and decline, though we neither suspect, nor hate. ¹⁰⁹⁰XX. ¹⁰⁹¹If anybody shall reprove me, and shall make it apparent unto me, that in any either opinion or action of mine I do err, I will most gladly retract. ¹⁰⁹²For it is the truth that I seek after, by which I am sure that never any man was hurt; and as sure, that he is hurt that continueth in any error, or ignorance whatsoever. ¹⁰⁹³XXI. ¹⁰⁹⁴I for my part will do what belongs unto me; as for other things, whether things unsensible or things irrational; or if rational, yet deceived and ignorant of the true way, they shall not trouble or distract me. ¹⁰⁹⁵For as for those creatures which are not endued with reason and all other things and-matters of the world whatsoever I freely, and generously, as one endued with reason, of things that have none, make use of them. ¹⁰⁹⁶And as for men, towards them as naturally partakers of the same reason, my care is to carry myself sociably. ¹⁰⁹⁷But whatsoever it is that thou art about, remember to call upon the Gods. ¹⁰⁹⁸And as for the time how long thou shalt live to do these things, let it be altogether indifferent unto thee, for even three such hours are sufficient. ¹⁰⁹⁹XXII. ¹¹⁰⁰Alexander of Macedon, and he that dressed his mules, when once dead both came to one. ¹¹⁰¹For either they were both resumed into those original rational essences from whence all things in the world are propagated; or both after one fashion were scattered into atoms. ¹¹⁰²XXIII Consider how many different things, whether they concern our bodies, or our souls, in a moment of time come to pass in every one of us, and so thou wilt not wonder if many more things or rather all things that are done, can at one time subsist, and coexist in that both one and general, which we call the world. ¹¹⁰³XXIV. if any should put this question unto thee, how this word Antoninus is written, wouldst thou not presently fix thine intention upon it, and utter out in order every letter of it? ¹¹⁰⁴And if any shall begin to gainsay thee, and quarrel with thee about it; wilt thou quarrel with him again, or rather go on meekly as thou hast begun, until thou hast numbered out every letter? ¹¹⁰⁵Here then likewise remember, that every duty that belongs unto a man doth consist of some certain letters or numbers as it were, to which without any noise or tumult keeping thyself thou must orderly proceed to thy proposed end, forbearing to quarrel with him that would quarrel and fall out with thee. ¹¹⁰⁶XXV. ¹¹⁰⁷Is it not a cruel thing to forbid men to affect those things, which they conceive to agree best with their own natures, and to tend most to their own proper good and behoof? ¹¹⁰⁸But thou after a sort deniest them this liberty, as often as thou art angry with them for their sins. ¹¹⁰⁹For surely they are led unto those sins whatsoever they be, as to their proper good and commodity. ¹¹¹⁰But it is not so (thou wilt object perchance). ¹¹¹¹Thou therefore teach them better, and make it appear unto them: but be not thou angry with them. ¹¹¹²XXVI. ¹¹¹³Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body. ¹¹¹⁴XXVII. ¹¹¹⁵If in this kind of life thy body be able to hold out, it is a shame that thy soul should faint first, and give over, take heed, lest of a philosopher thou become a mere Cæsar in time, and receive a new tincture from the court. ¹¹¹⁶For it may happen if thou dost not take heed. ¹¹¹⁷Keep thyself therefore, truly simple, good, sincere, grave, free from all ostentation, a lover of that which is just, religious, kind, tender-hearted, strong and vigorous to undergo anything that becomes thee. ¹¹¹⁸Endeavour to continue such, as philosophy (hadst thou wholly and constantly applied thyself unto it) would have made, and secured thee. ¹¹¹⁹Worship the Gods, procure the welfare of men, this life is short. ¹¹²⁰Charitable actions, and a holy disposition, is the only fruit of this earthly life. ¹¹²¹XXVIII. ¹¹²²Do all things as becometh the disciple of Antoninus Pius. ¹¹²³Remember his resolute constancy in things that were done by him according to reason, his equability in all things, his sanctity; the cheerfulness of his countenance, his sweetness, and how free he was from all vainglory; how careful to come to the true and exact knowledge of matters in hand, and how he would by no means give over till he did fully, and plainly understand the whole state of the business; and how patiently, and without any contestation he would bear with them, that did unjustly condemn him: how he would never be over-hasty in anything, nor give ear to slanders and false accusations, but examine and observe with best diligence the several actions and dispositions of men. ¹¹²⁴Again, how he was no backbiter, nor easily frightened, nor suspicious, and in his language free from all affectation and curiosity: and how easily he would content himself with few things, as lodging, bedding, clothing, and ordinary nourishment, and attendance. ¹¹²⁵How able to endure labour, how patient; able through his spare diet to continue from morning to evening without any necessity of withdrawing before his accustomed hours to the necessities of nature: his uniformity and constancy in matter of friendship. ¹¹²⁶How he would bear with them that with all boldness and liberty opposed his opinions; and even rejoice if any man could better advise him: and lastly, how religious he was without superstition. ¹¹²⁷All these things of him remember, that whensoever thy last hour shall come upon thee, it may find thee, as it did him, ready for it in the possession of a good conscience. ¹¹²⁸XXIX. ¹¹²⁹Stir up thy mind, and recall thy wits again from thy natural dreams, and visions, and when thou art perfectly awoken, and canst perceive that they were but dreams that troubled thee, as one newly awakened out of another kind of sleep look upon these worldly things with the same mind as thou didst upon those, that thou sawest in thy sleep. ¹¹³⁰XXX. ¹¹³¹I consist of body and soul. ¹¹³²Unto my body all things are indifferent, for of itself it cannot affect one thing more than another with apprehension of any difference; as for my mind, all things which are not within the verge of her own operation, are indifferent unto her, and for her own operations, those altogether depend of her; neither does she busy herself about any, but those that are present; for as for future and past operations, those also are now at this present indifferent unto her. ¹¹³³XXXI. ¹¹³⁴As long as the foot doth that which belongeth unto it to do, and the hand that which belongs unto it, their labour, whatsoever it be, is not unnatural. ¹¹³⁵So a man as long as he doth that which is proper unto a man, his labour cannot be against nature; and if it be not against nature, then neither is it hurtful unto him. ¹¹³⁶But if it were so that happiness did consist in pleasure: how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures? ¹¹³⁷XXXII. ¹¹³⁸Dost thou not see, how even those that profess mechanic arts, though in some respect they be no better than mere idiots, yet they stick close to the course of their trade, neither can they find in their heart to decline from it: and is it not a grievous thing that an architect, or a physician shall respect the course and mysteries of their profession, more than a man the proper course and condition of his own nature, reason, which is common to him and to the Gods? ¹¹³⁹XXXIII. ¹¹⁴⁰Asia, Europe; what are they, but as corners of the whole world; of which the whole sea, is but as one drop; and the great Mount Athos, but as a clod, as all present time is but as one point of eternity. ¹¹⁴¹All, petty things; all things that are soon altered, soon perished. ¹¹⁴²And all things come from one beginning; either all severally and particularly deliberated and resolved upon, by the general ruler and governor of all; or all by necessary consequence. ¹¹⁴³So that the dreadful hiatus of a gaping lion, and all poison, and all hurtful things, are but (as the thorn and the mire) the necessary consequences of goodly fair things. ¹¹⁴⁴Think not of these therefore, as things contrary to those which thou dost much honour, and respect; but consider in thy mind the true fountain of all. ¹¹⁴⁵XXXIV He that seeth the things that are now, hath Seen all that either was ever, or ever shall be, for all things are of one kind; and all like one unto another. ¹¹⁴⁶Meditate often upon the connection of all things in the world; and upon the mutual relation that they have one unto another. ¹¹⁴⁷For all things are after a sort folded and involved one within another, and by these means all agree well together. ¹¹⁴⁸For one thing is consequent unto another, by local motion, by natural conspiration and agreement, and by substantial union, or, reduction of all substances into one. ¹¹⁴⁹XXXV. ¹¹⁵⁰Fit and accommodate thyself to that estate and to those occurrences, which by the destinies have been annexed unto thee; and love those men whom thy fate it is to live with; but love them truly. ¹¹⁵¹An instrument, a tool, an utensil, whatsoever it be, if it be fit for the purpose it was made for, it is as it should be though he perchance that made and fitted it, be out of sight and gone. ¹¹⁵²But in things natural, that power which hath framed and fitted them, is and abideth within them still: for which reason she ought also the more to be respected, and we are the more obliged (if we may live and pass our time according to her purpose and intention) to think that all is well with us, and according to our own minds. ¹¹⁵³After this manner also, and in this respect it is, that he that is all in all doth enjoy his happiness. ¹¹⁵⁴XXXVI. ¹¹⁵⁵What things soever are not within the proper power and jurisdiction of thine own will either to compass or avoid, if thou shalt propose unto thyself any of those things as either good, or evil; it must needs be that according as thou shalt either fall into that which thou dost think evil, or miss of that which thou dost think good, so wilt thou be ready both to complain of the Gods, and to hate those men, who either shall be so indeed, or shall by thee be suspected as the cause either of thy missing of the one, or falling into the other. ¹¹⁵⁶And indeed we must needs commit many evils, if we incline to any of these things, more or less, with an opinion of any difference. ¹¹⁵⁷But if we mind and fancy those things only, as good and bad, which wholly depend of our own wills, there is no more occasion why we should either murmur against the Gods, or be at enmity with any man. ¹¹⁵⁸XXXVII. ¹¹⁵⁹We all work to one effect, some willingly, and with a rational apprehension of what we do: others without any such knowledge. ¹¹⁶⁰As I think Heraclitus in a place speaketh of them that sleep, that even they do work in their kind, and do confer to the general operations of the world. ¹¹⁶¹One man therefore doth co-operate after one sort, and another after another sort; but even he that doth murmur, and to his power doth resist and hinder; even he as much as any doth co-operate. ¹¹⁶²For of such also did the world stand in need. ¹¹⁶³Now do thou consider among which of these thou wilt rank thyself. ¹¹⁶⁴For as for him who is the Administrator of all, he will make good use of thee whether thou wilt or no, and make thee (as a part and member of the whole) so to co-operate with him, that whatsoever thou doest, shall turn to the furtherance of his own counsels, and resolutions. ¹¹⁶⁵But be not thou for shame such a part of the whole, as that vile and ridiculous verse (which Chrysippus in a place doth mention) is a part of the comedy. ¹¹⁶⁶XXXVIII. ¹¹⁶⁷Doth either the sun take upon him to do that which belongs to the rain? ¹¹⁶⁸or his son Aesculapius that, which unto the earth doth properly belong? ¹¹⁶⁹How is it with every one of the stars in particular? ¹¹⁷⁰Though they all differ one from another, and have their several charges and functions by themselves, do they not all nevertheless concur and co-operate to one end? ¹¹⁷¹XXXIX. ¹¹⁷²If so be that the Gods have deliberated in particular of those things that should happen unto me, I must stand to their deliberation, as discrete and wise. ¹¹⁷³For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt? ¹¹⁷⁴for what profit either unto them or the universe (which they specially take care for) could arise from it? ¹¹⁷⁵But if so be that they have not deliberated of me in particular, certainly they have of the whole in general, and those things which in consequence and coherence of this general deliberation happen unto me in particular, I am bound to embrace and accept of. ¹¹⁷⁶But if so be that they have not deliberated at all (which indeed is very irreligious for any man to believe: for then let us neither sacrifice, nor pray, nor respect our oaths, neither let us any more use any of those things, which we persuaded of the presence and secret conversation of the Gods among us, daily use and practise:) but, I say, if so be that they have not indeed either in general, or particular deliberated of any of those things, that happen unto us in this world; yet God be thanked, that of those things that concern myself, it is lawful for me to deliberate myself, and all my deliberation is but concerning that which may be to me most profitable. ¹¹⁷⁷Now that unto every one is most profitable, which is according to his own constitution and nature. ¹¹⁷⁸And my nature is, to be rational in all my actions and as a good, and natural member of a city and commonwealth, towards my fellow members ever to be sociably and kindly disposed and affected. ¹¹⁷⁹My city and country as I am Antoninus, is Rome; as a man, the whole world. ¹¹⁸⁰Those things therefore that are expedient and profitable to those cities, are the only things that are good and expedient for me. ¹¹⁸¹XL. ¹¹⁸²Whatsoever in any kind doth happen to any one, is expedient to the whole. ¹¹⁸³And thus much to content us might suffice, that it is expedient for the whole in general. ¹¹⁸⁴But yet this also shalt thou generally perceive, if thou dost diligently take heed, that whatsoever doth happen to any one man or men.... ¹¹⁸⁵And now I am content that the word expedient, should more generally be understood of those things which we otherwise call middle things, or things indifferent; as health, wealth, and the like. ¹¹⁸⁶XLI. ¹¹⁸⁷As the ordinary shows of the theatre and of other such places, when thou art presented with them, affect thee; as the same things still seen, and in the same fashion, make the sight ingrateful and tedious; so must all the things that we see all our life long affect us. ¹¹⁸⁸For all things, above and below, are still the same, and from the same causes. ¹¹⁸⁹When then will there be an end? ¹¹⁹⁰XLII. ¹¹⁹¹Let the several deaths of men of all sorts, and of all sorts of professions, and of all sort of nations, be a perpetual object of thy thoughts,... so that thou mayst even come down to Philistio, Phœbus, and Origanion. ¹¹⁹²Pass now to other generations. ¹¹⁹³Thither shall we after many changes, where so many brave orators are; where so many grave philosophers; Heraclitus, Pythagoras, Socrates. ¹¹⁹⁴Where so many heroes of the old times; and then so many brave captains of the latter times; and so many kings. ¹¹⁹⁵After all these, where Eudoxus, Hipparchus, Archimedes; where so many other sharp, generous, industrious, subtile, peremptory dispositions; and among others, even they, that have been the greatest scoffers and deriders of the frailty and brevity of this our human life; as Menippus, and others, as many as there have been such as he. ¹¹⁹⁶Of all these consider, that they long since are all dead, and gone. ¹¹⁹⁷And what do they suffer by it! ¹¹⁹⁸Nay they that have not so much as a name remaining, what are they the worse for it? ¹¹⁹⁹One thing there is, and that only, which is worth our while in this world, and ought by us much to be esteemed; and that is, according to truth and righteousness, meekly and lovingly to converse with false, and unrighteous men. ¹²⁰⁰XLIII. ¹²⁰¹When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the liberality of a third; of another some other thing. ¹²⁰²For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, visible and eminent in the dispositions of those who live with thee; especially when, all at once, as near as may be, they represent themselves unto thee. ¹²⁰³And therefore thou must have them always in a readiness. ¹²⁰⁴XLIV. ¹²⁰⁵Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? ¹²⁰⁶Just as much reason hast thou to grieve that thou must live but so many years, and not longer. ¹²⁰⁷For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee, so shouldst thou for time. ¹²⁰⁸XLV. ¹²⁰⁹Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it. ¹²¹⁰But if any shall by force withstand thee, and hinder thee in it, convert thy virtuous inclination from one object unto another, from justice to contented equanimity, and cheerful patience: so that what in the one is thy hindrance, thou mayst make use of it for the exercise of another virtue: and remember that it was with due exception, and reservation, that thou didst at first incline and desire. ¹²¹¹For thou didst not set thy mind upon things impossible. ¹²¹²Upon what then? ¹²¹³that all thy desires might ever be moderated with this due kind of reservation. ¹²¹⁴And this thou hast, and mayst always obtain, whether the thing desired be in thy power or no. ¹²¹⁵And what do I care for more, if that for which I was born and brought forth into the world (to rule all my desires with reason and discretion) may be? ¹²¹⁶XLVI. ¹²¹⁷The ambitious supposeth another man's act, praise and applause, to be his own happiness; the voluptuous his own sense and feeling; but he that is wise, his own action. ¹²¹⁸XLVII. ¹²¹⁹It is in thy power absolutely to exclude all manner of conceit and opinion, as concerning this matter; and by the same means, to exclude all grief and sorrow from thy soul. ¹²²⁰For as for the things and objects themselves, they of themselves have no such power, whereby to beget and force upon us any opinion at all. ¹²²¹XLVIII. ¹²²²Use thyself when any man speaks unto thee, so to hearken unto him, as that in the interim thou give not way to any other thoughts; that so thou mayst (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee. ¹²²³XLIX. ¹²²⁴That which is not good for the bee-hive, cannot be good for the bee. ¹²²⁵Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured? ¹²²⁶Do they take care for any more than this; the one, that their shipmaster may bring them safe to land, and the other, that their physician may effect their recovery? ¹²²⁷LI. ¹²²⁸How many of them who came into the world at the same time when I did, are already gone out of it? ¹²²⁹LII. ¹²³⁰To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing. ¹²³¹And why then should I be angry? ¹²³²or do I think that error and false opinion is less powerful to make men transgress, than either choler, being immoderate and excessive, to cause the jaundice; or poison, to cause rage? ¹²³³LIII. ¹²³⁴No man can hinder thee to live as thy nature doth require. ¹²³⁵Nothing can happen unto thee, but what the common good of nature doth require. ¹²³⁶LIV. ¹²³⁷What manner of men they be whom they seek to please, and what to get, and by what actions: how soon time will cover and bury all things, and how many it hath already buried! ¹²³⁸THE SEVENTH BOOK I. ¹²³⁹What is wickedness? ¹²⁴⁰It is that which many time and often thou hast already seen and known in the world. ¹²⁴¹And so oft as anything doth happen that might otherwise trouble thee, let this memento presently come to thy mind, that it is that which thou hast already often Seen and known. ¹²⁴²Generally, above and below, thou shalt find but the same things. ¹²⁴³The very same things whereof ancient stories, middle age stories, and fresh stories are full whereof towns are full, and houses full. ¹²⁴⁴There is nothing that is new. ¹²⁴⁵All things that are, are both usual and of little continuance. ¹²⁴⁶II. ¹²⁴⁷What fear is there that thy dogmata, or philosophical resolutions and conclusions, should become dead in thee, and lose their proper power and efficacy to make thee live happy, as long as those proper and correlative fancies, and representations of things on which they mutually depend (which continually to stir up and revive is in thy power,) are still kept fresh and alive? ¹²⁴⁸It is in my power concerning this thing that is happened, what soever it be, to conceit that which is right and true. ¹²⁴⁹If it be, why then am I troubled? ¹²⁵⁰Those things that are without my understanding, are nothing to it at all: and that is it only, which doth properly concern me. ¹²⁵¹Be always in this mind, and thou wilt be right. ¹²⁵²III. ¹²⁵³That which most men would think themselves most happy for, and would prefer before all things, if the Gods would grant it unto them after their deaths, thou mayst whilst thou livest grant unto thyself; to live again. ¹²⁵⁴See the things of the world again, as thou hast already seen them. ¹²⁵⁵For what is it else to live again? ¹²⁵⁶Public shows and solemnities with much pomp and vanity, stage plays, flocks and herds; conflicts and contentions: a bone thrown to a company of hungry curs; a bait for greedy fishes; the painfulness, and continual burden-bearing of wretched ants, the running to and fro of terrified mice: little puppets drawn up and down with wires and nerves: these be the objects of the world among all these thou must stand steadfast, meekly affected, and free from all manner of indignation; with this right ratiocination and apprehension; that as the worth is of those things which a man doth affect, so is in very deed every man's worth more or less. ¹²⁵⁷IV. ¹²⁵⁸Word after word, every one by itself, must the things that are spoken be conceived and understood; and so the things that are done, purpose after purpose, every one by itself likewise. ¹²⁵⁹And as in matter of purposes and actions, we must presently see what is the proper use and relation of every one; so of words must we be as ready, to consider of every one what is the true meaning, and signification of it according to truth and nature, however it be taken in common use. ¹²⁶⁰Is my reason, and understanding sufficient for this, or no? ¹²⁶¹If it be sufficient, without any private applause, or public ostentation as of an instrument, which by nature I am provided of, I will make use of it for the work in hand, as of an instrument, which by nature I am provided of. if it be not, and that otherwise it belong not unto me particularly as a private duty, I will either give it over, and leave it to some other that can better effect it: or I will endeavour it; but with the help of some other, who with the joint help of my reason, is able to bring somewhat to pass, that will now be seasonable and useful for the common good. ¹²⁶²For whatsoever I do either by myself, or with some other, the only thing that I must intend, is, that it be good and expedient for the public. ¹²⁶³For as for praise, consider how many who once were much commended, are now already quite forgotten, yea they that commended them, how even they themselves are long since dead and gone. ¹²⁶⁴Be not therefore ashamed, whensoever thou must use the help of others. ¹²⁶⁵For whatsoever it be that lieth upon thee to effect, thou must propose it unto thyself, as the scaling of walls is unto a soldier. ¹²⁶⁶And what if thou through either lameness or some other impediment art not able to reach unto the top of the battlements alone, which with the help of another thou mayst; wilt thou therefore give it over, or go about it with less courage and alacrity, because thou canst not effect it all alone? ¹²⁶⁷VI. ¹²⁶⁸Let not things future trouble thee. ¹²⁶⁹For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee. ¹²⁷⁰All things are linked and knitted together, and the knot is sacred, neither is there anything in the world, that is not kind and natural in regard of any other thing, or, that hath not some kind of reference and natural correspondence with whatsoever is in the world besides. ¹²⁷¹For all things are ranked together, and by that decency of its due place and order that each particular doth observe, they all concur together to the making of one and the same κόσμος or world: as if you said, a comely piece, or an orderly composition. ¹²⁷²For all things throughout, there is but one and the same order; and through all things, one and the same God, the same substance and the same law. ¹²⁷³There is one common reason, and one common truth, that belongs unto all reasonable creatures, for neither is there save one perfection of all creatures that are of the same kind, and partakers of the same reason. ¹²⁷⁴VII. ¹²⁷⁵Whatsoever is material, doth soon vanish away into the common substance of the whole; and whatsoever is formal, or, whatsoever doth animate that which is material, is soon resumed into the common reason of the whole; and the fame and memory of anything, is soon swallowed up by the general age and duration of the whole. ¹²⁷⁶VIII. ¹²⁷⁷To a reasonable creature, the same action is both according to nature, and according to reason. ¹²⁷⁸IX. ¹²⁷⁹Straight of itself, not made straight. ¹²⁸⁰As several members in one body united, so are reasonable creatures in a body divided and dispersed, all made and prepared for one common operation. ¹²⁸¹And this thou shalt apprehend the better, if thou shalt use thyself often to say to thyself, I am μέλος, or a member of the mass and body of reasonable substances. ¹²⁸²But if thou shalt say I am μέρος, or a part, thou dost not yet love men from thy heart. ¹²⁸³The joy that thou takest in the exercise of bounty, is not yet grounded upon a due ratiocination and right apprehension of the nature of things. ¹²⁸⁴Thou dost exercise it as yet upon this ground barely, as a thing convenient and fitting; not, as doing good to thyself, when thou dost good unto others. ¹²⁸⁵XI. ¹²⁸⁶Of things that are external, happen what will to that which can suffer by external accidents. ¹²⁸⁷Those things that suffer let them complain themselves, if they will; as for me, as long as I conceive no such thing, that that which is happened is evil, I have no hurt; and it is in my power not to conceive any such thing. ¹²⁸⁸XII. ¹²⁸⁹Whatsoever any man either doth or saith, thou must be good; not for any man's sake, but for thine own nature's sake; as if either gold, or the emerald, or purple, should ever be saying to themselves, Whatsoever any man either doth or saith, I must still be an emerald, and I must keep my colour. ¹²⁹⁰XIII. ¹²⁹¹This may ever be my comfort and security: my understanding, that ruleth over all, will not of itself bring trouble and vexation upon itself. ¹²⁹²This I say; it will not put itself in any fear, it will not lead itself into any concupiscence. ¹²⁹³If it be in the power of any other to compel it to fear, or to grieve, it is free for him to use his power. ¹²⁹⁴But sure if itself do not of itself, through some false opinion or supposition incline itself to any such disposition; there is no fear. ¹²⁹⁵For as for the body, why should I make the grief of my body, to be the grief of my mind? ¹²⁹⁶If that itself can either fear or complain, let it. ¹²⁹⁷But as for the soul, which indeed, can only be truly sensible of either fear or grief; to which only it belongs according to its different imaginations and opinions, to admit of either of these, or of their contraries; thou mayst look to that thyself, that it suffer nothing. ¹²⁹⁸Induce her not to any such opinion or persuasion. ¹²⁹⁹The understanding is of itself sufficient unto itself, and needs not (if itself doth not bring itself to need) any other thing besides itself, and by consequent as it needs nothing, so neither can it be troubled or hindered by anything, if itself doth not trouble and hinder itself. ¹³⁰⁰XIV. ¹³⁰¹What is εὐδαιμονία, or happiness: but ἀγαθὸς δαίμων, or, a good dæmon, or spirit? ¹³⁰²What then dost thou do here, O opinion? ¹³⁰³By the Gods I adjure thee, that thou get thee gone, as thou earnest: for I need thee not. ¹³⁰⁴Thou earnest indeed unto me according to thy ancient wonted manner. ¹³⁰⁵It is that, that all men have ever been subject unto. ¹³⁰⁶That thou camest therefore I am not angry with thee, only begone, now that I have found thee what thou art. ¹³⁰⁷XV. ¹³⁰⁸Is any man so foolish as to fear change, to which all things that once were not owe their being? ¹³⁰⁹And what is it, that is more pleasing and more familiar to the nature of the universe? ¹³¹⁰How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed? ¹³¹¹How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed? ¹³¹²Can anything else almost (that is useful and profitable) be brought to pass without change? ¹³¹³How then dost not thou perceive, that for thee also, by death, to come to change, is a thing of the very same nature, and as necessary for the nature of the universe? ¹³¹⁴XVI. ¹³¹⁵Through the substance of the universe, as through a torrent pass all particular bodies, being all of the same nature, and all joint workers with the universe itself as in one of our bodies so many members among themselves. ¹³¹⁶How many such as Chrysippus, how many such as Socrates, how many such as Epictetus, hath the age of the world long since swallowed up and devoured? ¹³¹⁷Let this, be it either men or businesses, that thou hast occasion to think of, to the end that thy thoughts be not distracted and thy mind too earnestly set upon anything, upon every such occasion presently come to thy mind. ¹³¹⁸Of all my thoughts and cares, one only thing shall be the object, that I myself do nothing which to the proper constitution of man, (either in regard of the thing itself, or in regard of the manner, or of the time of doing,) is contrary. ¹³¹⁹The time when thou shalt have forgotten all things, is at hand. ¹³²⁰And that time also is at hand, when thou thyself shalt be forgotten by all. ¹³²¹Whilst thou art, apply thyself to that especially which unto man as he is a mart, is most proper and agreeable, and that is, for a man even to love them that transgress against him. ¹³²²This shall be, if at the same time that any such thing doth happen, thou call to mind, that they are thy kinsmen; that it is through ignorance and against their wills that they sin; and that within a very short while after, both thou and he shall be no more. ¹³²³But above all things, that he hath not done thee any hurt; for that by him thy mind and understanding is not made worse or more vile than it was before. ¹³²⁴XVII. ¹³²⁵The nature of the universe, of the common substance of all things as it were of so much wax hath now perchance formed a horse; and then, destroying that figure, hath new tempered and fashioned the matter of it into the form and substance of a tree: then that again into the form and substance of a man: and then that again into some other. ¹³²⁶Now every one of these doth subsist but for a very little while. ¹³²⁷As for dissolution, if it be no grievous thing to the chest or trunk, to be joined together; why should it be more grievous to be put asunder? ¹³²⁸XVIII. ¹³²⁹An angry countenance is much against nature, and it is oftentimes the proper countenance of them that are at the point of death. ¹³³⁰But were it so, that all anger and passion were so thoroughly quenched in thee, that it were altogether impossible to kindle it any more, yet herein must not thou rest satisfied, but further endeavour by good consequence of true ratiocination, perfectly to conceive and understand, that all anger and passion is against reason. ¹³³¹For if thou shalt not be sensible of thine innocence; if that also shall be gone from thee, the comfort of a good conscience, that thou doest all things according to reason: what shouldest thou live any longer for? ¹³³²All things that now thou seest, are but for a moment. ¹³³³That nature, by which all things in the world are administered, will soon bring change and alteration upon them, and then of their substances make other things like unto them: and then soon after others again of the matter and substance of these: that so by these means, the world may still appear fresh and new. ¹³³⁴XIX. ¹³³⁵Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass. ¹³³⁶For this when thou knowest, thou wilt pity him thou wilt have no occasion either to wonder, or to be angry. ¹³³⁷For either thou thyself dust yet live in that error and ignorance, as that thou dust suppose either that very thing that he doth, or some other like worldly thing, to be good; and so thou art bound to pardon him if he have done that which thou in the like case wouldst have done thyself. ¹³³⁸Or if so be that thou dost not any more suppose the same things to be good or evil, that he doth; how canst thou but be gentle unto him that is in an error? ¹³³⁹XX. ¹³⁴⁰Fancy not to thyself things future, as though they were present but of those that are present, take some aside, that thou takest most benefit of, and consider of them particularly, how wonderfully thou wouldst want them, if they were not present. ¹³⁴¹But take heed withal, lest that whilst thou dust settle thy contentment in things present, thou grow in time so to overprize them, as that the want of them (whensoever it shall so fall out) should be a trouble and a vexation unto thee. ¹³⁴²Wind up thyself into thyself. ¹³⁴³Such is the nature of thy reasonable commanding part, as that if it exercise justice, and have by that means tranquillity within itself, it doth rest fully satisfied with itself without any other thing. ¹³⁴⁴XXI. ¹³⁴⁵Wipe off all opinion stay the force and violence of unreasonable lusts and affections: circumscribe the present time examine whatsoever it be that is happened, either to thyself or to another: divide all present objects, either in that which is formal or material think of the last hour. ¹³⁴⁶That which thy neighbour hath committed, where the guilt of it lieth, there let it rest. ¹³⁴⁷Examine in order whatsoever is spoken. ¹³⁴⁸Let thy mind penetrate both into the effects, and into the causes. ¹³⁴⁹Rejoice thyself with true simplicity, and modesty; and that all middle things between virtue and vice are indifferent unto thee. ¹³⁵⁰Finally, love mankind; obey God. ¹³⁵¹XXII. ¹³⁵²All things (saith he) are by certain order and appointment. ¹³⁵³And what if the elements only. ¹³⁵⁴It will suffice to remember, that all things in general are by certain order and appointment: or if it be but few. ¹³⁵⁵And as concerning death, that either dispersion, or the atoms, or annihilation, or extinction, or translation will ensue. ¹³⁵⁶And as concerning pain, that that which is intolerable is soon ended by death; and that which holds long must needs be tolerable; and that the mind in the meantime (which is all in all) may by way of interclusion, or interception, by stopping all manner of commerce and sympathy with the body, still retain its own tranquillity. ¹³⁵⁷Thy understanding is not made worse by it. ¹³⁵⁸As for those parts that suffer, let them, if they can, declare their grief themselves. ¹³⁵⁹As for praise and commendation, view their mind and understanding, what estate they are in; what kind of things they fly, and what things they seek after: and that as in the seaside, whatsoever was before to be seen, is by the continual succession of new heaps of sand cast up one upon another, soon hid and covered; so in this life, all former things by those which immediately succeed. ¹³⁶⁰XXIII. ¹³⁶¹Out of Plato. ¹³⁶²'He then whose mind is endowed with true magnanimity, who hath accustomed himself to the contemplation both of all times, and of all things in general; can this mortal life (thinkest thou) seem any great matter unto him? ¹³⁶³It is not possible, answered he. ¹³⁶⁴Then neither will such a one account death a grievous thing? ¹³⁶⁵By no means.' ¹³⁶⁶XXIV. ¹³⁶⁷Out of Antisthenes. ¹³⁶⁸'It is a princely thing to do well, and to be ill-spoken of. ¹³⁶⁹It is a shameful thing that the face should be subject unto the mind, to be put into what shape it will, and to be dressed by it as it will; and that the mind should not bestow so much care upon herself, as to fashion herself, and to dress herself as best becometh her.' ¹³⁷⁰XXV. ¹³⁷¹Out of several poets and comics. ¹³⁷²'It will but little avail thee, to turn thine anger and indignation upon the things themselves that have fallen across unto thee. ¹³⁷³For as for them, they are not sensible of it, &c. ¹³⁷⁴Thou shalt but make thyself a laughing-stock; both unto the Gods and men, &c. ¹³⁷⁵Our life is reaped like a ripe ear of corn; one is yet standing and another is down, &c. ¹³⁷⁶But if so be that I and my children be neglected by the gods, there is some reason even for that, &c. ¹³⁷⁷As long as right and equity is of my side, &c. ¹³⁷⁸Not to lament with them, not to tremble, &c.' ¹³⁷⁹XXVI. ¹³⁸⁰Out of Plato. ¹³⁸¹'My answer, full of justice and equity, should be this: Thy speech is not right, O man! ¹³⁸²if thou supposest that he that is of any worth at all, should apprehend either life or death, as a matter of great hazard and danger; and should not make this rather his only care, to examine his own actions, whether just or unjust: whether actions of a good, or of a wicked man, &c. ¹³⁸³For thus in very truth stands the case, O ye men of Athens. ¹³⁸⁴What place or station soever a man either hath chosen to himself, judging it best for himself; or is by lawful authority put and settled in, therein do I think (all appearance of danger notwithstanding) that he should continue, as one who feareth neither death, nor anything else, so much as he feareth to commit anything that is vicious and shameful, &c. ¹³⁸⁵But, O noble sir, consider I pray, whether true generosity and true happiness, do not consist in somewhat else rather, than in the preservation either of our, or other men's lives. ¹³⁸⁶For it is not the part of a man that is a man indeed, to desire to live long or to make much of his life whilst he liveth: but rather (he that is such) will in these things wholly refer himself unto the Gods, and believing that which every woman can tell him, that no man can escape death; the only thing that he takes thought and care for is this, that what time he liveth, he may live as well and as virtuously as he can possibly, &c. ¹³⁸⁷To look about, and with the eyes to follow the course of the stars and planets as though thou wouldst run with them; and to mind perpetually the several changes of the elements one into another. ¹³⁸⁸For such fancies and imaginations, help much to purge away the dross and filth of this our earthly life,' &c. ¹³⁸⁹That also is a fine passage of Plato's, where he speaketh of worldly things in these words: 'Thou must also as from some higher place look down, as it were, upon the things of this world, as flocks, armies, husbandmen's labours, marriages, divorces, generations, deaths: the tumults of courts and places of judicatures; desert places; the several nations of barbarians, public festivals, mournings, fairs, markets.' ¹³⁹⁰How all things upon earth are pell-mell; and how miraculously things contrary one to another, concur to the beauty and perfection of this universe. ¹³⁹¹XXVII. ¹³⁹²To look back upon things of former ages, as upon the manifold changes and conversions of several monarchies and commonwealths. ¹³⁹³We may also foresee things future, for they shall all be of the same kind; neither is it possible that they should leave the tune, or break the concert that is now begun, as it were, by these things that are now done and brought to pass in the world. ¹³⁹⁴It comes all to one therefore, whether a man be a spectator of the things of this life but forty years, or whether he see them ten thousand years together: for what shall he see more? ¹³⁹⁵'And as for those parts that came from the earth, they shall return unto the earth again; and those that came from heaven, they also shall return unto those heavenly places.' ¹³⁹⁶Whether it be a mere dissolution and unbinding of the manifold intricacies and entanglements of the confused atoms; or some such dispersion of the simple and incorruptible elements... ¹³⁹⁷'With meats and drinks and divers charms, they seek to divert the channel, that they might not die. ¹³⁹⁸Yet must we needs endure that blast of wind that cometh from above, though we toil and labour never so much.' ¹³⁹⁹XXVIII. ¹⁴⁰⁰He hath a stronger body, and is a better wrestler than I. ¹⁴⁰¹What then? ¹⁴⁰²Is he more bountiful? ¹⁴⁰³is he more modest? ¹⁴⁰⁴Doth he bear all adverse chances with more equanimity: or with his neighbour's offences with more meekness and gentleness than I? ¹⁴⁰⁵XXIX. ¹⁴⁰⁶Where the matter may be effected agreeably to that reason, which both unto the Gods and men is common, there can be no just cause of grief or sorrow. ¹⁴⁰⁷For where the fruit and benefit of an action well begun and prosecuted according to the proper constitution of man may be reaped and obtained, or is sure and certain, it is against reason that any damage should there be suspected. ¹⁴⁰⁸In all places, and at all times, it is in thy power religiously to embrace whatsoever by God's appointment is happened unto thee, and justly to converse with those men, whom thou hast to do with, and accurately to examine every fancy that presents itself, that nothing may slip and steal in, before thou hast rightly apprehended the true nature of it. ¹⁴⁰⁹XXX. ¹⁴¹⁰Look not about upon other men's minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things that are done by thee: doth lead, and direct thee. ¹⁴¹¹Now every one is bound to do that, which is consequent and agreeable to that end which by his true natural constitution he was ordained unto. ¹⁴¹²As for all other things, they are ordained for the use of reasonable creatures: as in all things we see that that which is worse and inferior, is made for that which is better. ¹⁴¹³Reasonable creatures, they are ordained one for another. ¹⁴¹⁴That therefore which is chief in every man's constitution, is, that he intend the common good. ¹⁴¹⁵The second is, that he yield not to any lusts and motions of the flesh. ¹⁴¹⁶For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her. ¹⁴¹⁷For both these are brutish. ¹⁴¹⁸And therefore over both she challengeth mastery, and cannot anyways endure, if in her right temper, to be subject unto either. ¹⁴¹⁹And this indeed most justly. ¹⁴²⁰For by nature she was ordained to command all in the body. ¹⁴²¹The third thing proper to man by his constitution, is, to avoid all rashness and precipitancy; and not to be subject to error. ¹⁴²²To these things then, let the mind apply herself and go straight on, without any distraction about other things, and she hath her end, and by consequent her happiness. ¹⁴²³XXXI. ¹⁴²⁴As one who had lived, and were now to die by right, whatsoever is yet remaining, bestow that wholly as a gracious overplus upon a virtuous life. ¹⁴²⁵Love and affect that only, whatsoever it be that happeneth, and is by the fates appointed unto thee. ¹⁴²⁶For what can be more reasonable? ¹⁴²⁷And as anything doth happen unto thee by way of cross, or calamity, call to mind presently and set before thine eyes, the examples of some other men, to whom the self-same thing did once happen likewise. ¹⁴²⁸Well, what did they? ¹⁴²⁹They grieved; they wondered; they complained. ¹⁴³⁰And where are they now? ¹⁴³¹All dead and gone. ¹⁴³²Wilt thou also be like one of them? ¹⁴³³Or rather leaving to men of the world (whose life both in regard of themselves, and them that they converse with, is nothing but mere mutability; or men of as fickle minds, as fickle bodies; ever changing and soon changed themselves) let it be thine only care and study, how to make a right use of all such accidents. ¹⁴³⁴For there is good use to be made of them, and they will prove fit matter for thee to work upon, if it shall be both thy care and thy desire, that whatsoever thou doest, thou thyself mayst like and approve thyself for it. ¹⁴³⁵And both these, see, that thou remember well, according as the diversity of the matter of the action that thou art about shall require. ¹⁴³⁶Look within; within is the fountain of all good. ¹⁴³⁷Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper. ¹⁴³⁸XXXII. ¹⁴³⁹Thou must use thyself also to keep thy body fixed and steady; free from all loose fluctuant either motion, or posture. ¹⁴⁴⁰And as upon thy face and looks, thy mind hath easily power over them to keep them to that which is grave and decent; so let it challenge the same power over the whole body also. ¹⁴⁴¹But so observe all things in this kind, as that it be without any manner of affectation. ¹⁴⁴²XXXIII. ¹⁴⁴³The art of true living in this world is more like a wrestler's, than a dancer's practice. ¹⁴⁴⁴For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down. ¹⁴⁴⁵XXXIV. ¹⁴⁴⁶Thou must continually ponder and consider with thyself, what manner of men they be, and for their minds and understandings what is their present estate, whose good word and testimony thou dost desire. ¹⁴⁴⁷For then neither wilt thou see cause to complain of them that offend against their wills; or find any want of their applause, if once thou dost but penetrate into the true force and ground both of their opinions, and of their desires. ¹⁴⁴⁸'No soul (saith he) is willingly bereft of the truth,' and by consequent, neither of justice, or temperance, or kindness, and mildness; nor of anything that is of the same kind. ¹⁴⁴⁹It is most needful that thou shouldst always remember this. ¹⁴⁵⁰For so shalt thou be far more gentle and moderate towards all men. ¹⁴⁵¹XXXV. ¹⁴⁵²What pain soever thou art in, let this presently come to thy mind, that it is not a thing whereof thou needest to be ashamed, neither is it a thing whereby thy understanding, that hath the government of all, can be made worse. ¹⁴⁵³For neither in regard of the substance of it, nor in regard of the end of it (which is, to intend the common good) can it alter and corrupt it. ¹⁴⁵⁴This also of Epicurus mayst thou in most pains find some help of, that it is 'neither intolerable, nor eternal;' so thou keep thyself to the true bounds and limits of reason and give not way to opinion. ¹⁴⁵⁵This also thou must consider, that many things there be, which oftentimes unsensibly trouble and vex thee, as not armed against them with patience, because they go not ordinarily under the name of pains, which in very deed are of the same nature as pain; as to slumber unquietly, to suffer heat, to want appetite: when therefore any of these things make thee discontented, check thyself with these words: Now hath pain given thee the foil; thy courage hath failed thee. ¹⁴⁵⁶XXXVI. ¹⁴⁵⁷Take heed lest at any time thou stand so affected, though towards unnatural evil men, as ordinary men are commonly one towards another. ¹⁴⁵⁸XXXVII. ¹⁴⁵⁹How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition? ¹⁴⁶⁰For that he died more gloriously, that he disputed with the Sophists more subtilty; that he watched in the frost more assiduously; that being commanded to fetch innocent Salaminius, he refused to do it more generously; all this will not serve. ¹⁴⁶¹Nor that he walked in the streets, with much gravity and majesty, as was objected unto him by his adversaries: which nevertheless a man may well doubt of, whether it were so or no, or, which above all the rest, if so be that it were true, a man would well consider of, whether commendable, or dis-commendable. ¹⁴⁶²The thing therefore that we must inquire into, is this; what manner of soul Socrates had: whether his disposition was such; as that all that he stood upon, and sought after in this world, was barely this, that he might ever carry himself justly towards men, and holily towards the Gods. ¹⁴⁶³Neither vexing himself to no purpose at the wickedness of others, nor yet ever condescending to any man's evil fact, or evil intentions, through either fear, or engagement of friendship. ¹⁴⁶⁴Whether of those things that happened unto him by God's appointment, he neither did wonder at any when it did happen, or thought it intolerable in the trial of it. ¹⁴⁶⁵And lastly, whether he never did suffer his mind to sympathise with the senses, and affections of the body. ¹⁴⁶⁶For we must not think that Nature hath so mixed and tempered it with the body, as that she hath not power to circumscribe herself, and by herself to intend her own ends and occasions. ¹⁴⁶⁷XXXVIII. ¹⁴⁶⁸For it is a thing very possible, that a man should be a very divine man, and yet be altogether unknown. ¹⁴⁶⁹This thou must ever be mindful of, as of this also, that a man's true happiness doth consist in very few things. ¹⁴⁷⁰And that although thou dost despair, that thou shalt ever be a good either logician, or naturalist, yet thou art never the further off by it from being either liberal, or modest, or charitable, or obedient unto God. ¹⁴⁷¹XXXIX. ¹⁴⁷²Free from all compulsion in all cheerfulness and alacrity thou mayst run out thy time, though men should exclaim against thee never so much, and the wild beasts should pull in sunder the poor members of thy pampered mass of flesh. ¹⁴⁷³For what in either of these or the like cases should hinder the mind to retain her own rest and tranquillity, consisting both in the right judgment of those things that happen unto her, and in the ready use of all present matters and occasions? ¹⁴⁷⁴So that her judgment may say, to that which is befallen her by way of cross: this thou art in very deed, and according to thy true nature: notwithstanding that in the judgment of opinion thou dust appear otherwise: and her discretion to the present object; thou art that, which I sought for. ¹⁴⁷⁵For whatsoever it be, that is now present, shall ever be embraced by me as a fit and seasonable object, both for my reasonable faculty, and for my sociable, or charitable inclination to work upon. ¹⁴⁷⁶And that which is principal in this matter, is that it may be referred either unto the praise of God, or to the good of men. ¹⁴⁷⁷For either unto God or man, whatsoever it is that doth happen in the world hath in the ordinary course of nature its proper reference; neither is there anything, that in regard of nature is either new, or reluctant and intractable, but all things both usual and easy. ¹⁴⁷⁸XL. ¹⁴⁷⁹Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation. ¹⁴⁸⁰XLI. ¹⁴⁸¹Can the Gods, who are immortal, for the continuance of so many ages bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; and dust thou so grievously take on, as one that could bear with them no longer; thou that art but for a moment of time? ¹⁴⁸²yea thou that art one of those sinners thyself? ¹⁴⁸³A very ridiculous thing it is, that any man should dispense with vice and wickedness in himself, which is in his power to restrain; and should go about to suppress it in others, which is altogether impossible. ¹⁴⁸⁴XLII. ¹⁴⁸⁵What object soever, our reasonable and sociable faculty doth meet with, that affords nothing either for the satisfaction of reason, or for the practice of charity, she worthily doth think unworthy of herself. ¹⁴⁸⁶XLIII. ¹⁴⁸⁷When thou hast done well, and another is benefited by thy action, must thou like a very fool look for a third thing besides, as that it may appear unto others also that thou hast done well, or that thou mayest in time, receive one good turn for another? ¹⁴⁸⁸No man useth to be weary of that which is beneficial unto him. ¹⁴⁸⁹But every action according to nature, is beneficial. ¹⁴⁹⁰Be not weary then of doing that which is beneficial unto thee, whilst it is so unto others. ¹⁴⁹¹XLIV. ¹⁴⁹²The nature of the universe did once certainly before it was created, whatsoever it hath done since, deliberate and so resolve upon the creation of the world. ¹⁴⁹³Now since that time, whatsoever it is, that is and happens in the world, is either but a consequent of that one and first deliberation: or if so be that this ruling rational part of the world, takes any thought and care of things particular, they are surely his reasonable and principal creatures, that are the proper object of his particular care and providence. ¹⁴⁹⁴This often thought upon, will much conduce to thy tranquillity. ¹⁴⁹⁵THE EIGHTH BOOK I. ¹⁴⁹⁶This also, among other things, may serve to keep thee from vainglory; if thou shalt consider, that thou art now altogether incapable of the commendation of one, who all his life long, or from his youth at least, hath lived a philosopher's life. ¹⁴⁹⁷For both unto others, and to thyself especially, it is well known, that thou hast done many things contrary to that perfection of life. ¹⁴⁹⁸Thou hast therefore been confounded in thy course, and henceforth it will be hard for thee to recover the title and credit of a philosopher. ¹⁴⁹⁹And to it also is thy calling and profession repugnant. ¹⁵⁰⁰If therefore thou dost truly understand, what it is that is of moment indeed; as for thy fame and credit, take no thought or care for that: let it suffice thee if all the rest of thy life, be it more or less, thou shalt live as thy nature requireth, or according to the true and natural end of thy making. ¹⁵⁰¹Take pains therefore to know what it is that thy nature requireth, and let nothing else distract thee. ¹⁵⁰²Thou hast already had sufficient experience, that of those many things that hitherto thou hast erred and wandered about, thou couldst not find happiness in any of them. ¹⁵⁰³Not in syllogisms, and logical subtilties, not in wealth, not in honour and reputation, not in pleasure. ¹⁵⁰⁴In none of all these. ¹⁵⁰⁵Wherein then is it to be found? ¹⁵⁰⁶In the practice of those things, which the nature of man, as he is a man, doth require. ¹⁵⁰⁷How then shall he do those things? ¹⁵⁰⁸if his dogmata, or moral tenets and opinions (from which all motions and actions do proceed), be right and true. ¹⁵⁰⁹Which be those dogmata? ¹⁵¹⁰Those that concern that which is good or evil, as that there is nothing truly good and beneficial unto man, but that which makes him just, temperate, courageous, liberal; and that there is nothing truly evil and hurtful unto man, but that which causeth the contrary effects. ¹⁵¹¹II. ¹⁵¹²Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me? ¹⁵¹³Shall I have no occasion to repent of it? ¹⁵¹⁴Yet a very little while and I am dead and gone; and all things are at end. ¹⁵¹⁵What then do I care for more than this, that my present action whatsoever it be, may be the proper action of one that is reasonable; whose end is, the common good; who in all things is ruled and governed by the same law of right and reason, by which God Himself is. ¹⁵¹⁶III. ¹⁵¹⁷Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates? ¹⁵¹⁸These penetrated into the true nature of things; into all causes, and all subjects: and upon these did they exercise their power and authority. ¹⁵¹⁹But as for those, as the extent of their error was, so far did their slavery extend. ¹⁵²⁰IV. ¹⁵²¹What they have done, they will still do, although thou shouldst hang thyself. ¹⁵²²First; let it not trouble thee. ¹⁵²³For all things both good and evil: come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. ¹⁵²⁴Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy. ¹⁵²⁵That which the nature of the universe doth busy herself about, is; that which is here, to transfer it thither, to change it, and thence again to take it away, and to carry it to another place. ¹⁵²⁶So that thou needest not fear any new thing. ¹⁵²⁷For all things are usual and ordinary; and all things are disposed by equality. ¹⁵²⁸VI. ¹⁵²⁹Every particular nature hath content, when in its own proper course it speeds. ¹⁵³⁰A reasonable nature doth then speed, when first in matter of fancies and imaginations, it gives no consent to that which is either false uncertain. ¹⁵³¹Secondly, when in all its motions and resolutions it takes its level at the common good only, and that it desireth nothing, and flieth from nothing, bet what is in its own power to compass or avoid. ¹⁵³²And lastly, when it willingly and gladly embraceth, whatsoever is dealt and appointed unto it by the common nature. ¹⁵³³For it is part of it; even as the nature of any one leaf, is part of the common nature of all plants and trees. ¹⁵³⁴But that the nature of a leaf, is part of a nature both unreasonable and unsensible, and which in its proper end may be hindered; or, which is servile and slavish: whereas the nature of man is part of a common nature which cannot be hindered, and which is both reasonable and just. ¹⁵³⁵From whence also it is, that according to the worth of everything, she doth make such equal distribution of all things, as of duration, substance form, operation, and of events and accidents. ¹⁵³⁶But herein consider not whether thou shalt find this equality in everything absolutely and by itself; but whether in all the particulars of some one thing taken together, and compared with all the particulars of some other thing, and them together likewise. ¹⁵³⁷VII. ¹⁵³⁸Thou hast no time nor opportunity to read. ¹⁵³⁹What then? ¹⁵⁴⁰Hast thou not time and opportunity to exercise thyself, not to wrong thyself; to strive against all carnal pleasures and pains, and to get the upper hand of them; to contemn honour and vainglory; and not only, not to be angry with them, whom towards thee thou doest find unsensible and unthankful; but also to have a care of them still, and of their welfare? ¹⁵⁴¹VIII. ¹⁵⁴²Forbear henceforth to complain of the trouble of a courtly life, either in public before others, or in private by thyself. ¹⁵⁴³IX. ¹⁵⁴⁴Repentance is an inward and self-reprehension for the neglect or omission of somewhat that was profitable. ¹⁵⁴⁵Now whatsoever is good, is also profitable, and it is the part of an honest virtuous man to set by it, and to make reckoning of it accordingly. ¹⁵⁴⁶But never did any honest virtuous man repent of the neglect or omission of any carnal pleasure: no carnal pleasure then is either good or profitable. ¹⁵⁴⁷This, what is it in itself, and by itself, according to its proper constitution? ¹⁵⁴⁸What is the substance of it? ¹⁵⁴⁹What is the matter, or proper use? ¹⁵⁵⁰What is the form or efficient cause? ¹⁵⁵¹What is it for in this world, and how long will it abide? ¹⁵⁵²Thus must thou examine all things, that present themselves unto thee. ¹⁵⁵³XI. ¹⁵⁵⁴When thou art hard to be stirred up and awaked out of thy sleep, admonish thyself and call to mind, that, to perform actions tending to the common good is that which thine own proper constitution, and that which the nature of man do require. ¹⁵⁵⁵But to sleep, is common to unreasonable creatures also. ¹⁵⁵⁶And what more proper and natural, yea what more kind and pleasing, than that which is according to nature? ¹⁵⁵⁷XII. ¹⁵⁵⁸As every fancy and imagination presents itself unto thee, consider (if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it. ¹⁵⁵⁹XIII. ¹⁵⁶⁰At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil? ¹⁵⁶¹as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death? ¹⁵⁶²thus and thus. ¹⁵⁶³Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things? ¹⁵⁶⁴I will remember then, that he cannot but do as he doth, holding those opinions that he doth. ¹⁵⁶⁵Remember, that as it is a shame for any man to wonder that a fig tree should bear figs, so also to wonder that the world should bear anything, whatsoever it is which in the ordinary course of nature it may bear. ¹⁵⁶⁶To a physician also and to a pilot it is a shame either for the one to wonder, that such and such a one should have an ague; or for the other, that the winds should prove Contrary. ¹⁵⁶⁷XIV. ¹⁵⁶⁸Remember, that to change thy mind upon occasion, and to follow him that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help. ¹⁵⁶⁹For of thee nothing is required, ti, is beyond the extent of thine own deliberation and jun. merit, and of thine own understanding. ¹⁵⁷⁰XV. ¹⁵⁷¹If it were thine act and in thine own power, wouldest thou do it? ¹⁵⁷²If it were not, whom dost tin accuse? ¹⁵⁷³the atoms, or the Gods? ¹⁵⁷⁴For to do either, the part of a mad man. ¹⁵⁷⁵Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? ¹⁵⁷⁶For nothing should be done but to some certain end. ¹⁵⁷⁷XVI. ¹⁵⁷⁸Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world, here it have its abode and change, here also shall it have its dissolution into its proper elements. ¹⁵⁷⁹The same are the world's elements, and the elements of which thou dost consist. ¹⁵⁸⁰And they when they are changed, they murmur not; why shouldest thou? ¹⁵⁸¹XVII. ¹⁵⁸²Whatsoever is, was made for something: as a horse, a vine. ¹⁵⁸³Why wonderest thou? ¹⁵⁸⁴The sun itself will say of itself, I was made for something; and so hath every god its proper function. ¹⁵⁸⁵What then were then made for? ¹⁵⁸⁶to disport and delight thyself? ¹⁵⁸⁷See how even common sense and reason cannot brook it. ¹⁵⁸⁸XVIII. ¹⁵⁸⁹Nature hath its end as well in the end and final consummation of anything that is, as in the begin-nine and continuation of it. ¹⁵⁹⁰XIX. ¹⁵⁹¹As one that tosseth up a ball. ¹⁵⁹²And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground? ¹⁵⁹³So for the bubble; if it continue, what it the better? ¹⁵⁹⁴and if it dissolve, what is it the worse And so is it of a candle too. ¹⁵⁹⁵And so must thou reason with thyself, both in matter of fame, and in matter of death. ¹⁵⁹⁶For as for the body itself, (the subject of death) wouldest thou know the vileness of it? ¹⁵⁹⁷Turn it about that thou mayest behold it the worst sides upwards as well, as in its more ordinary pleasant shape; how doth it look, when it is old and withered? ¹⁵⁹⁸when sick and pained? ¹⁵⁹⁹when in the act of lust, and fornication? ¹⁶⁰⁰And as for fame. ¹⁶⁰¹This life is short. ¹⁶⁰²Both he that praiseth, and he that is praised; he that remembers, and he that is remembered, will soon be dust and ashes. ¹⁶⁰³Besides, it is but in one corner of this part of the world that thou art praised; and yet in this corner, thou hast not the joint praises of all men; no nor scarce of any one constantly. ¹⁶⁰⁴And yet the whole earth itself, what is it but as one point, in regard of the whole world? ¹⁶⁰⁵XX. ¹⁶⁰⁶That which must be the subject of thy consideration, is either the matter itself, or the dogma, or the operation, or the true sense and signification. ¹⁶⁰⁷XXI. ¹⁶⁰⁸Most justly have these things happened unto thee: why dost not thou amend? ¹⁶⁰⁹O but thou hadst rather become good to-morrow, than to be so to-day. ¹⁶¹⁰XXII. ¹⁶¹¹Shall I do it? ¹⁶¹²I will; so the end of my action be to do good unto men. ¹⁶¹³Doth anything by way of cross or adversity happen unto me? ¹⁶¹⁴I accept it, with reference unto the Gods, and their providence; the fountain of all things, from which whatsoever comes to pass, doth hang and depend. ¹⁶¹⁵XXIII. ¹⁶¹⁶By one action judge of the rest: this bathing which usually takes up so much of our time, what is it? ¹⁶¹⁷Oil, sweat, filth; or the sordes of the body: an excrementitious viscosity, the excrements of oil and other ointments used about the body, and mixed with the sordes of the body: all base and loathsome. ¹⁶¹⁸And such almost is every part of our life; and every worldly object. ¹⁶¹⁹XXIV. ¹⁶²⁰Lucilla buried Verus; then was Lucilla herself buried by others. ¹⁶²¹So Secunda Maximus, then Secunda herself. ¹⁶²²So Epitynchanus, Diotimus; then Epitynchanus himself. ¹⁶²³So Antoninus Pius, Faustina his wife; then Antoninus himself. ¹⁶²⁴This is the course of the world. ¹⁶²⁵First Celer, Adrianus; then Adrianus himself. ¹⁶²⁶And those austere ones; those that foretold other men's deaths; those that were so proud and stately, where are they now? ¹⁶²⁷Those austere ones I mean, such as were Charax, and Demetrius the Platonic, and Eudaemon, and others like unto those. ¹⁶²⁸They were all but for one day; all dead and gone long since. ¹⁶²⁹Some of them no sooner dead, than forgotten. ¹⁶³⁰Others soon turned into fables. ¹⁶³¹Of others, even that which was fabulous, is now long since forgotten. ¹⁶³²This thereafter thou must remember, that whatsoever thou art compounded of, shall soon be dispersed, and that thy life and breath, or thy soul, shall either be no more or shall ranslated (sp.), and appointed to some certain place and station. ¹⁶³³XXV. ¹⁶³⁴The true joy of a man, is to do that which properly belongs unto a man. ¹⁶³⁵That which is most proper unto a man, is, first, to be kindly affected towards them that are of the same kind and nature as he is himself to contemn all sensual motions and appetites, to discern rightly all plausible fancies and imaginations, to contemplate the nature of the universe; both it, and things that are done in it. ¹⁶³⁶In which kind of contemplation three several relations are to be observed The first, to the apparent secondary cause. ¹⁶³⁷The Second to the first original cause, God, from whom originally proceeds whatsoever doth happen in the world. ¹⁶³⁸The third and last, to them that we live and converse with: what use may be made of it, to their use and benefit. ¹⁶³⁹XXVI. ¹⁶⁴⁰If pain be an evil, either it is in regard of the body; (and that cannot be, because the body of itself is altogether insensible:) or in regard of the soul But it is in the power of the soul, to preserve her own peace and tranquillity, and not to suppose that pain is evil. ¹⁶⁴¹For all judgment and deliberation; all prosecution, or aversation is from within, whither the sense of evil (except it be let in by opinion) cannot penetrate. ¹⁶⁴²XXVII. ¹⁶⁴³Wipe off all idle fancies, and say unto thyself incessantly; Now if I will, it is in my power to keep out of this my soul all wickedness, all lust, and concupiscences, all trouble and confusion. ¹⁶⁴⁴But on the contrary to behold and consider all things according to their true nature, and to carry myself towards everything according to its true worth. ¹⁶⁴⁵Remember then this thy power that nature hath given thee. ¹⁶⁴⁶XXVIII. ¹⁶⁴⁷Whether thou speak in the Senate or whether thou speak to any particular, let thy speech In always grave and modest. ¹⁶⁴⁸But thou must not openly and vulgarly observe that sound and exact form of speaking, concerning that which is truly good and truly civil; the vanity of the world, and of worldly men: which otherwise truth and reason doth prescribe. ¹⁶⁴⁹XXIX. ¹⁶⁵⁰Augustus his court; his wife, his daughter, his nephews, his sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends; Areus, Mæcenas, his slayers of beasts for sacrifice and divination: there thou hast the death of a whole court together. ¹⁶⁵¹Proceed now on to the rest that have been since that of Augustus. ¹⁶⁵²Hath death dwelt with them otherwise, though so many and so stately whilst they lived, than it doth use to deal with any one particular man? ¹⁶⁵³Consider now the death of a whole kindred and family, as of that of the Pompeys, as that also that useth to be written upon some monuments, HE WAS THE LAST OF HIS OWN KINDRED. ¹⁶⁵⁴O what care did his predecessors take, that they might leave a successor, yet behold at last one or other must of necessity be THE LAST. ¹⁶⁵⁵Here again therefore consider the death of a whole kindred. ¹⁶⁵⁶XXX. ¹⁶⁵⁷Contract thy whole life to the measure and proportion of one single action. ¹⁶⁵⁸And if in every particular action thou dost perform what is fitting to the utmost of thy power, let it suffice thee. ¹⁶⁵⁹And who can hinder thee, but that thou mayest perform what is fitting? ¹⁶⁶⁰But there may be some outward let and impediment. ¹⁶⁶¹Not any, that can hinder thee, but that whatsoever thou dost, thou may do it, justly, temperately, and with the praise of God. ¹⁶⁶²Yea, but there may be somewhat, whereby some operation or other of thine may be hindered. ¹⁶⁶³And then, with that very thing that doth hinder, thou mayest he well pleased, and so by this gentle and equanimious conversion of thy mind unto that which may be, instead of that which at first thou didst intend, in the room of that former action there succeedeth another, which agrees as well with this contraction of thy life, that we now speak of. ¹⁶⁶⁴XXXI. ¹⁶⁶⁵Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again. ¹⁶⁶⁶XXXII. ¹⁶⁶⁷If ever thou sawest either a hand, or a foot, or a head lying by itself, in some place or other, as cut off from the rest of the body, such must thou conceive him to make himself, as much as in him lieth, that either is offended with anything that is happened, (whatsoever it be) and as it were divides himself from it: or that commits anything against the natural law of mutual correspondence, and society among men: or, he that, commits any act of uncharitableness. ¹⁶⁶⁸Whosoever thou art, thou art such, thou art cast forth I know not whither out of the general unity, which is according to nature. ¹⁶⁶⁹Thou went born indeed a part, but now thou hast cut thyself off. ¹⁶⁷⁰However, herein is matter of joy and exultation, that thou mayst be united again. ¹⁶⁷¹God hath not granted it unto any other part, that once separated and cut off, it might be reunited, and come together again. ¹⁶⁷²But, behold, that GOODNESS how great and immense it is! ¹⁶⁷³which hath so much esteemed MAN. ¹⁶⁷⁴As at first he was so made, that he needed not, except he would himself, have divided himself from the whole; so once divided and cut off, IT hath so provided and ordered it, that if he would himself, he might return, and grow together again, and be admitted into its former rank and place of a part, as he was before. ¹⁶⁷⁵XXXIII. ¹⁶⁷⁶As almost all her other faculties and properties the nature of the universe hath imparted unto every reasonable creature, so this in particular we have received from her, that as whatsoever doth oppose itself unto her, and doth withstand her in her purposes and intentions, she doth, though against its will and intention, bring it about to herself, to serve herself of it in the execution of her own destinated ends; and so by this though not intended co-operation of it with herself makes it part of herself whether it will or no. ¹⁶⁷⁷So may every reasonable creature, what crosses and impediments soever it meets with in the course of this mortal life, it may use them as fit and proper objects, to the furtherance of whatsoever it intended and absolutely proposed unto itself as its natural end and happiness. ¹⁶⁷⁸XXXIV. ¹⁶⁷⁹Let not the general representation unto thyself of the wretchedness of this our mortal life, trouble thee. ¹⁶⁸⁰Let not thy mind wander up and down, and heap together in her thoughts the many troubles and grievous calamities which thou art as subject unto as any other. ¹⁶⁸¹But as everything in particular doth happen, put this question unto thyself, and say: What is it that in this present matter, seems unto thee so intolerable? ¹⁶⁸²For thou wilt be ashamed to confess it. ¹⁶⁸³Then upon this presently call to mind, that neither that which is future, nor that which is past can hurt thee; but that only which is present. ¹⁶⁸⁴(And that also is much lessened, if thou dost lightly circumscribe it:) and then check thy mind if for so little a while, (a mere instant), it cannot hold out with patience. ¹⁶⁸⁵XXXV. ¹⁶⁸⁶What? ¹⁶⁸⁷are either Panthea or Pergamus abiding to this day by their masters' tombs? ¹⁶⁸⁸or either Chabrias or Diotimus by that of Adrianus? ¹⁶⁸⁹O foolery! ¹⁶⁹⁰For what if they did, would their masters be sensible of It? ¹⁶⁹¹or if sensible, would they be glad of it? ¹⁶⁹²or if glad, were these immortal? ¹⁶⁹³Was not it appointed unto them also (both men and women,) to become old in time, and then to die? ¹⁶⁹⁴And these once dead, what would become of these former? ¹⁶⁹⁵And when all is done, what is all this for, but for a mere bag of blood and corruption? ¹⁶⁹⁶XXXVI. ¹⁶⁹⁷If thou beest quick-sighted, be so in matter of judgment, and best discretion, saith he. ¹⁶⁹⁸XXXVII. ¹⁶⁹⁹In the whole constitution of man, I see not any virtue contrary to justice, whereby it may be resisted and opposed. ¹⁷⁰⁰But one whereby pleasure and voluptuousness may be resisted and opposed, I see: continence. ¹⁷⁰¹XXXVIII. ¹⁷⁰²If thou canst but withdraw conceit and opinion concerning that which may seem hurtful and offensive, thou thyself art as safe, as safe may be. ¹⁷⁰³Thou thyself? ¹⁷⁰⁴and who is that? ¹⁷⁰⁵Thy reason. ¹⁷⁰⁶'Yea, but I am not reason.' ¹⁷⁰⁷Well, be it so. ¹⁷⁰⁸However, let not thy reason or understanding admit of grief, and if there be anything in thee that is grieved, let that, (whatsoever it be,) conceive its own grief, if it can. ¹⁷⁰⁹XXXIX. ¹⁷¹⁰That which is a hindrance of the senses, is an evil to the sensitive nature. ¹⁷¹¹That which is a hindrance of the appetitive and prosecutive faculty, is an evil to the sensitive nature. ¹⁷¹²As of the sensitive, so of the vegetative constitution, whatsoever is a hindrance unto it, is also in that respect an evil unto the same. ¹⁷¹³And so likewise, whatsoever is a hindrance unto the mind and understanding, must needs be the proper evil of the reasonable nature. ¹⁷¹⁴Now apply all those things unto thyself. ¹⁷¹⁵Do either pain or pleasure seize on thee? ¹⁷¹⁶Let the senses look to that. ¹⁷¹⁷Hast thou met with Some obstacle or other in thy purpose and intention? ¹⁷¹⁸If thou didst propose without due reservation and exception now hath thy reasonable part received a blow indeed But if in general thou didst propose unto thyself what soever might be, thou art not thereby either hurt, nor properly hindered. ¹⁷¹⁹For in those things that properly belong unto the mind, she cannot be hindered by any man. ¹⁷²⁰It is not fire, nor iron; nor the power of a tyrant nor the power of a slandering tongue; nor anything else that can penetrate into her. ¹⁷²¹XL. ¹⁷²²If once round and solid, there is no fear that ever it will change. ¹⁷²³XLI. ¹⁷²⁴Why should I grieve myself; who never did willingly grieve any other! ¹⁷²⁵One thing rejoices one and another thing another. ¹⁷²⁶As for me, this is my joy, if my understanding be right and sound, as neither averse from any man, nor refusing any of those things which as a man I am subject unto; if I can look upon all things in the world meekly and kindly; accept all things and carry myself towards everything according to to true worth of the thing itself. ¹⁷²⁷XLII. ¹⁷²⁸This time that is now present, bestow thou upon thyself. ¹⁷²⁹They that rather hunt for fame after death, do not consider, that those men that shall be hereafter, will be even such, as these whom now they can so hardly bear with. ¹⁷³⁰And besides they also will be mortal men. ¹⁷³¹But to consider the thing in itself, if so many with so many voices, shall make such and such a sound, or shall have such and such an opinion concerning thee, what is it to thee? ¹⁷³²XLIII. ¹⁷³³Take me and throw me where thou wilt: I am indifferent. ¹⁷³⁴For there also I shall have that spirit which is within me propitious; that is well pleased and fully contented both in that constant disposition, and with those particular actions, which to its own proper constitution are suitable and agreeable. ¹⁷³⁵XLIV. ¹⁷³⁶Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was? ¹⁷³⁷as either basely dejected, or disordinately affected, or confounded within itself, or terrified? ¹⁷³⁸What can there be, that thou shouldest so much esteem? ¹⁷³⁹XLV. ¹⁷⁴⁰Nothing can happen unto thee, which is not incidental unto thee, as thou art a man. ¹⁷⁴¹As nothing can happen either to an ox, a vine, or to a stone, which is not incidental unto them; unto every one in his own kind. ¹⁷⁴²If therefore nothing can happen unto anything, which is not both usual and natural; why art thou displeased? ¹⁷⁴³Sure the common nature of all would not bring anything upon any, that were intolerable. ¹⁷⁴⁴If therefore it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt. ¹⁷⁴⁵But if it be somewhat that is amiss in thine own disposition, that doth grieve thee, mayest thou not rectify thy moral tenets and opinions. ¹⁷⁴⁶But if it grieve thee, that thou doest not perform that which seemeth unto thee right and just, why doest not thou choose rather to perform it than to grieve? ¹⁷⁴⁷But somewhat that is stronger than thyself doth hinder thee. ¹⁷⁴⁸Let it not grieve thee then, if it be not thy fault that the thing is not performed. ¹⁷⁴⁹'Yea but it is a thing of that nature, as that thy life is not worth the while, except it may be performed.' ¹⁷⁵⁰If it be so, upon condition that thou be kindly and lovingly disposed towards all men, thou mayest be gone. ¹⁷⁵¹For even then, as much as at any time, art thou in a very good estate of performance, when thou doest die in charity with those, that are an obstacle unto thy performance. ¹⁷⁵²XLVI. ¹⁷⁵³Remember that thy mind is of that nature as that it becometh altogether unconquerable, when once recollected in herself, she seeks no other content than this, that she cannot be forced: yea though it so fall out, that it be even against reason itself, that it cloth bandy. ¹⁷⁵⁴How much less when by the help of reason she is able to judge of things with discretion? ¹⁷⁵⁵And therefore let thy chief fort and place of defence be, a mind free from passions. ¹⁷⁵⁶A stronger place, (whereunto to make his refuge, and so to become impregnable) and better fortified than this, hath no man. ¹⁷⁵⁷He that seeth not this is unlearned. ¹⁷⁵⁸He that seeth it, and betaketh not himself to this place of refuge, is unhappy. ¹⁷⁵⁹XLVII. ¹⁷⁶⁰Keep thyself to the first bare and naked apprehensions of things, as they present themselves unto thee, and add not unto them. ¹⁷⁶¹It is reported unto thee, that such a one speaketh ill of thee. ¹⁷⁶²Well; that he speaketh ill of thee, so much is reported. ¹⁷⁶³But that thou art hurt thereby, is not reported: that is the addition of opinion, which thou must exclude. ¹⁷⁶⁴I see that my child is sick. ¹⁷⁶⁵That he is sick, I see, but that he is in danger of his life also, I see it not. ¹⁷⁶⁶Thus thou must use to keep thyself to the first motions and apprehensions of things, as they present themselves outwardly; and add not unto them from within thyself through mere conceit and opinion. ¹⁷⁶⁷Or rather add unto them: hut as one that understandeth the true nature of all things that happen in the world. ¹⁷⁶⁸XLVIII. ¹⁷⁶⁹Is the cucumber bitter? ¹⁷⁷⁰set it away. ¹⁷⁷¹Brambles are in the way? ¹⁷⁷²avoid them. ¹⁷⁷³Let this suffice. ¹⁷⁷⁴Add not presently speaking unto thyself, What serve these things for in the world? ¹⁷⁷⁵For, this, one that is acquainted with the mysteries of nature, will laugh at thee for it; as a carpenter would or a shoemaker, if meeting in either of their shops with some shavings, or small remnants of their work, thou shouldest blame them for it. ¹⁷⁷⁶And yet those men, it is not for want of a place where to throw them that they keep them in their shops for a while: but the nature of the universe hath no such out-place; but herein doth consist the wonder of her art and skill, that she having once circumscribed herself within some certain bounds and limits, whatsoever is within her that seems either corrupted, or old, or unprofitable, she can change it into herself, and of these very things can make new things; so that she needeth not to seek elsewhere out of herself either for a new supply of matter and substance, or for a place where to throw out whatsoever is irrecoverably putrid and corrupt. ¹⁷⁷⁷Thus she, as for place, so for matter and art, is herself sufficient unto herself. ¹⁷⁷⁸XLIX. ¹⁷⁷⁹Not to be slack and negligent; or loose, and wanton in thy actions; nor contentious, and troublesome in thy conversation; nor to rove and wander in thy fancies and imaginations. ¹⁷⁸⁰Not basely to contract thy soul; nor boisterously to sally out with it, or furiously to launch out as it were, nor ever to want employment. ¹⁷⁸¹'They kill me, they cut my flesh; they persecute my person with curses.' ¹⁷⁸²What then? ¹⁷⁸³May not thy mind for all this continue pure, prudent, temperate, just? ¹⁷⁸⁴As a fountain of sweet and clear water, though she be cursed by some stander by, yet do her springs nevertheless still run as sweet and clear as before; yea though either dirt or dung be thrown in, yet is it no sooner thrown, than dispersed, and she cleared. ¹⁷⁸⁵She cannot be dyed or infected by it. ¹⁷⁸⁶What then must I do, that I may have within myself an overflowing fountain, and not a well? ¹⁷⁸⁷Beget thyself by continual pains and endeavours to true liberty with charity, and true simplicity and modesty. ¹⁷⁸⁸LI. ¹⁷⁸⁹He that knoweth not what the world is, knoweth not where he himself is. ¹⁷⁹⁰And he that knoweth not what the world was made for, cannot possibly know either what are the qualities, or what is the nature of the world. ¹⁷⁹¹Now he that in either of these is to seek, for what he himself was made is ignorant also. ¹⁷⁹²What then dost thou think of that man, who proposeth unto himself, as a matter of great moment, the noise and applause of men, who both where they are, and what they are themselves, are altogether ignorant? ¹⁷⁹³Dost thou desire to be commended of that man, who thrice in one hour perchance, doth himself curse himself? ¹⁷⁹⁴Dost thou desire to please him, who pleaseth not himself? ¹⁷⁹⁵or dost thou think that he pleaseth himself, who doth use to repent himself almost of everything that he doth? ¹⁷⁹⁶LII. ¹⁷⁹⁷Not only now henceforth to have a common breath, or to hold correspondency of breath, with that air, that compasseth us about; but to have a common mind, or to hold correspondency of mind also with that rational substance, which compasseth all things. ¹⁷⁹⁸For, that also is of itself, and of its own nature (if a man can but draw it in as he should) everywhere diffused; and passeth through all things, no less than the air doth, if a man can but suck it in. ¹⁷⁹⁹LIII. ¹⁸⁰⁰Wickedness in general doth not hurt the world. ¹⁸⁰¹Particular wickedness doth not hurt any other: only unto him it is hurtful, whosoever he be that offends, unto whom in great favour and mercy it is granted, that whensoever he himself shall but first desire it, he may be presently delivered of it. ¹⁸⁰²Unto my free-will my neighbour's free-will, whoever he be, (as his life, or his bode), is altogether indifferent. ¹⁸⁰³For though we are all made one for another, yet have our minds and understandings each of them their own proper and limited jurisdiction. ¹⁸⁰⁴For else another man's wickedness might be my evil which God would not have, that it might not be in another man's power to make me unhappy: which nothing now can do but mine own wickedness. ¹⁸⁰⁵LIV. ¹⁸⁰⁶The sun seemeth to be shed abroad. ¹⁸⁰⁷And indeed it is diffused but not effused. ¹⁸⁰⁸For that diffusion of it is a τάσις or an extension. ¹⁸⁰⁹For therefore are the beams of it called ἀκτῖνες from the word ἐκτείνεσθαι to be stretched out and extended. ¹⁸¹⁰Now what a sunbeam is, thou mayest know if thou observe the light of the sun, when through some narrow hole it pierceth into some room that is dark. ¹⁸¹¹For it is always in a direct line. ¹⁸¹²And as by any solid body, that it meets with in the way that is not penetrable by air, it is divided and abrupted, and yet neither slides off, or falls down, but stayeth there nevertheless: such must the diffusion in the mind be; not an effusion, but an extension. ¹⁸¹³What obstacles and impediments soever she meeteth within her way, she must not violently, and by way of an impetuous onset light upon them; neither must she fall down; but she must stand, and give light unto that which doth admit of it. ¹⁸¹⁴For as for that which doth not, it is its own fault and loss, if it bereave itself of her light. ¹⁸¹⁵LV. ¹⁸¹⁶He that feareth death, either feareth that he shall have no sense at all, or that his senses will not be the same. ¹⁸¹⁷Whereas, he should rather comfort himself, that either no sense at all, and so no sense of evil; or if any sense, then another life, and so no death properly. ¹⁸¹⁸LVI. ¹⁸¹⁹All men are made one for another: either then teach them better, or bear with them. ¹⁸²⁰LVII. ¹⁸²¹The motion of the mind is not as the motion of a dart. ¹⁸²²For the mind when it is wary and cautelous, and by way of diligent circumspection turneth herself many ways, may then as well be said to go straight on to the object, as when it useth no such circumspection. ¹⁸²³LVIII. ¹⁸²⁴To pierce and penetrate into the estate of every one's understanding that thou hast to do with: as also to make the estate of thine own open, and penetrable to any other. ¹⁸²⁵THE NINTH BOOK I. ¹⁸²⁶He that is unjust, is also impious. ¹⁸²⁷For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities. ¹⁸²⁸For the nature of the universe, is the nature the common parent of all, and therefore piously to be observed of all things that are, and that which now is, to whatsoever first was, and gave it its being, hath relation of blood and kindred. ¹⁸²⁹She is also called truth and is the first cause of all truths. ¹⁸³⁰He therefore that willingly and wittingly doth lie, is impious in that he doth receive, and so commit injustice: but he that against his will, in that he disagreeth from the nature of the universe, and in that striving with the nature of the world he doth in his particular, violate the general order of the world. ¹⁸³¹For he doth no better than strive and war against it, who contrary to his own nature applieth himself to that which is contrary to truth. ¹⁸³²For nature had before furnished him with instincts and opportunities sufficient for the attainment of it; which he having hitherto neglected, is not now able to discern that which is false from that which is true. ¹⁸³³He also that pursues after pleasures, as that which is truly good and flies from pains, as that which is truly evil: is impious. ¹⁸³⁴For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains. ¹⁸³⁵Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. ¹⁸³⁶And that we have already showed to be impious. ¹⁸³⁷And he that pursueth after pleasures, will not spare, to compass his desires, to do that which is unjust, and that is manifestly impious. ¹⁸³⁸Now those things which unto nature are equally indifferent (for she had not created both, both pain and pleasure, if both had not been unto her equally indifferent): they that will live according to nature, must in those things (as being of the same mind and disposition that she is) be as equally indifferent. ¹⁸³⁹Whosoever therefore in either matter of pleasure and pain; death and life; honour and dishonour, (which things nature in the administration of the world, indifferently doth make use of), is not as indifferent, it is apparent that he is impious. ¹⁸⁴⁰When I say that common nature doth indifferently make use of them, my meaning is, that they happen indifferently in the ordinary course of things, which by a necessary consequence, whether as principal or accessory, come to pass in the world, according to that first and ancient deliberation of Providence, by which she from some certain beginning, did resolve upon the creation of such a world, conceiving then in her womb as it were some certain rational generative seeds and faculties of things future, whether subjects, changes, successions; both such and such, and just so many. ¹⁸⁴¹II. ¹⁸⁴²It were indeed more happy and comfortable, for a man to depart out of this world, having lived all his life long clear from all falsehood, dissimulation, voluptuousness, and pride. ¹⁸⁴³But if this cannot be, yet it is some comfort for a man joyfully to depart as weary, and out of love with those; rather than to desire to live, and to continue long in those wicked courses. ¹⁸⁴⁴Hath not yet experience taught thee to fly from the plague? ¹⁸⁴⁵For a far greater plague is the corruption of the mind, than any certain change and distemper of the common air can be. ¹⁸⁴⁶This is a plague of creatures, as they are living creatures; but that of men as they are men or reasonable. ¹⁸⁴⁷III. ¹⁸⁴⁸Thou must not in matter of death carry thyself scornfully, but as one that is well pleased with it, as being one of those things that nature hath appointed. ¹⁸⁴⁹For what thou dost conceive of these, of a boy to become a young man, to wax old, to grow, to ripen, to get teeth, or a beard, or grey hairs to beget, to bear, or to be delivered; or what other action soever it be, that is natural unto man according to the several seasons of his life; such a thing is it also to be dissolved. ¹⁸⁵⁰It is therefore the part of a wise man, in matter of death, not in any wise to carry himself either violently, or proudly but patiently to wait for it, as one of nature's operations: that with the same mind as now thou dost expect when that which yet is but an embryo in thy wife's belly shall come forth, thou mayst expect also when thy soul shall fall off from that outward coat or skin: wherein as a child in the belly it lieth involved and shut up. ¹⁸⁵¹But thou desirest a more popular, and though not so direct and philosophical, yet a very powerful and penetrative recipe against the fear of death, nothing can make they more willing to part with thy life, than if thou shalt consider, both what the subjects themselves are that thou shalt part with, and what manner of disposition thou shalt no more have to do with. ¹⁸⁵²True it is, that, offended with them thou must not be by no means, but take care of them, and meekly bear with them However, this thou mayst remember, that whensoever it happens that thou depart, it shall not be from men that held the same opinions that thou dost. ¹⁸⁵³For that indeed, (if it were so) is the only thing that might make thee averse from death, and willing to continue here, if it were thy hap to live with men that had obtained the same belief that thou hast. ¹⁸⁵⁴But now, what a toil it is for thee to live with men of different opinions, thou seest: so that thou hast rather occasion to say, Hasten, I thee pray, O Death; lest I also in time forget myself. ¹⁸⁵⁵IV. ¹⁸⁵⁶He that sinneth, sinneth unto himself. ¹⁸⁵⁷He that is unjust, hurts himself, in that he makes himself worse than he was before. ¹⁸⁵⁸Not he only that committeth, but he also that omitteth something, is oftentimes unjust. ¹⁸⁵⁹If my present apprehension of the object be right, and my present action charitable, and this, towards whatsoever doth proceed from God, be my present disposition, to be well pleased with it, it sufficeth. ¹⁸⁶⁰VI. ¹⁸⁶¹To wipe away fancy, to use deliberation, to quench concupiscence, to keep the mind free to herself. ¹⁸⁶²VII. ¹⁸⁶³Of all unreasonable creatures, there is but one unreasonable soul; and of all that are reasonable, but one reasonable soul, divided betwixt them all. ¹⁸⁶⁴As of all earthly things there is but one earth, and but one light that we see by; and but one air that we breathe in, as many as either breathe or see. ¹⁸⁶⁵Now whatsoever partakes of some common thing, naturally affects and inclines unto that whereof it is part, being of one kind and nature with it. ¹⁸⁶⁶Whatsoever is earthly, presseth downwards to the common earth. ¹⁸⁶⁷Whatsoever is liquid, would flow together. ¹⁸⁶⁸And whatsoever is airy, would be together likewise. ¹⁸⁶⁹So that without some obstacle, and some kind of violence, they cannot well be kept asunder. ¹⁸⁷⁰Whatsoever is fiery, doth not only by reason of the elementary fire tend upwards; but here also is so ready to join, and to burn together, that whatsoever doth want sufficient moisture to make resistance, is easily set on fire. ¹⁸⁷¹Whatsoever therefore is partaker of that reasonable common nature, naturally doth as much and more long after his own kind. ¹⁸⁷²For by how much in its own nature it excels all other things, by so much more is it desirous to be joined and united unto that, which is of its own nature. ¹⁸⁷³As for unreasonable creatures then, they had not long been, but presently begun among them swarms, and flocks, and broods of young ones, and a kind of mutual love and affection. ¹⁸⁷⁴For though but unreasonable, yet a kind of soul these had, and therefore was that natural desire of union more strong and intense in them, as in creatures of a more excellent nature, than either in plants, or stones, or trees. ¹⁸⁷⁵But among reasonable creatures, begun commonwealths, friendships, families, public meetings, and even in their wars, conventions, and truces. ¹⁸⁷⁶Now among them that were yet of a more excellent nature, as the stars and planets, though by their nature far distant one from another, yet even among them began some mutual correspondency and unity. ¹⁸⁷⁷So proper is it to excellency in a high degree to affect unity, as that even in things so far distant, it could operate unto a mutual sympathy. ¹⁸⁷⁸But now behold, what is now come to pass. ¹⁸⁷⁹Those creatures that are reasonable, are now the only creatures that have forgotten their natural affection and inclination of one towards another. ¹⁸⁸⁰Among them alone of all other things that are of one kind, there is not to be found a general disposition to flow together. ¹⁸⁸¹But though they fly from nature, yet are they stopt in their course, and apprehended. ¹⁸⁸²Do they what they can, nature doth prevail. ¹⁸⁸³And so shalt thou confess, if thou dost observe it. ¹⁸⁸⁴For sooner mayst thou find a thing earthly, where no earthly thing is, than find a man that naturally can live by himself alone. ¹⁸⁸⁵VIII. ¹⁸⁸⁶Man, God, the world, every one in their kind, bear some fruits. ¹⁸⁸⁷All things have their proper time to bear. ¹⁸⁸⁸Though by custom, the word itself is in a manner become proper unto the vine, and the like, yet is it so nevertheless, as we have said. ¹⁸⁸⁹As for reason, that beareth both common fruit for the use of others; and peculiar, which itself doth enjoy. ¹⁸⁹⁰Reason is of a diffusive nature, what itself is in itself, it begets in others, and so doth multiply. ¹⁸⁹¹IX. ¹⁸⁹²Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee. ¹⁸⁹³The Gods themselves are good unto such; yea and in some things, (as in matter of health, of wealth, of honour,) are content often to further their endeavours: so good and gracious are they. ¹⁸⁹⁴And mightest thou not be so too? ¹⁸⁹⁵or, tell me, what doth hinder thee? ¹⁸⁹⁶Labour not as one to whom it is appointed to be wretched, nor as one that either would be pitied, or admired; but let this be thine only care and desire; so always and in all things to prosecute or to forbear, as the law of charity, or mutual society doth require. ¹⁸⁹⁷XI. ¹⁸⁹⁸This day I did come out of all my trouble. ¹⁸⁹⁹Nay I have cast out all my trouble; it should rather be for that which troubled thee, whatsoever it was, was not without anywhere that thou shouldest come out of it, but within in thine own opinions, from whence it must be cast out, before thou canst truly and constantly be at ease. ¹⁹⁰⁰XII. ¹⁹⁰¹All those things, for matter of experience are usual and ordinary; for their continuance but for a day; and for their matter, most base and filthy. ¹⁹⁰²As they were in the days of those whom we have buried, so are they now also, and no otherwise. ¹⁹⁰³XIII. ¹⁹⁰⁴The things themselves that affect us, they stand without doors, neither knowing anything themselves nor able to utter anything unto others concerning themselves. ¹⁹⁰⁵What then is it, that passeth verdict on them? ¹⁹⁰⁶The understanding. ¹⁹⁰⁷XIV. ¹⁹⁰⁸As virtue and wickedness consist not in passion, but in action; so neither doth the true good or evil of a reasonable charitable man consist in passion, but in operation and action. ¹⁹⁰⁹XV. ¹⁹¹⁰To the stone that is cast up, when it comes down it is no hurt unto it; as neither benefit, when it doth ascend. ¹⁹¹¹XVI. ¹⁹¹²Sift their minds and understandings, and behold what men they be, whom thou dost stand in fear of what they shall judge of thee, what they themselves judge of themselves. ¹⁹¹³XVII. ¹⁹¹⁴All things that are in the world, are always in the estate of alteration. ¹⁹¹⁵Thou also art in a perpetual change, yea and under corruption too, in some part: and so is the whole world. ¹⁹¹⁶XVIII. it is not thine, but another man's sin. ¹⁹¹⁷Why should it trouble thee? ¹⁹¹⁸Let him look to it, whose sin it is. ¹⁹¹⁹XIX. ¹⁹²⁰Of an operation and of a purpose there is an ending, or of an action and of a purpose we say commonly, that it is at an end: from opinion also there is an absolute cessation, which is as it were the death of it. ¹⁹²¹In all this there is no hurt. ¹⁹²²Apply this now to a man's age, as first, a child; then a youth, then a young man, then an old man; every change from one age to another is a kind of death And all this while here no matter of grief yet. ¹⁹²³Pass now unto that life first, that which thou livedst under thy grandfather, then under thy mother, then under thy father. ¹⁹²⁴And thus when through the whole course of thy life hitherto thou hast found and observed many alterations, many changes, many kinds of endings and cessations, put this question to thyself What matter of grief or sorrow dost thou find in any of these? ¹⁹²⁵Or what doest thou suffer through any of these? ¹⁹²⁶If in none of these, then neither in the ending and consummation of thy whole life, which is also but a cessation and change. ¹⁹²⁷XX. ¹⁹²⁸As occasion shall require, either to thine own understanding, or to that of the universe, or to his, whom thou hast now to do with, let thy refuge be with all speed. ¹⁹²⁹To thine own, that it resolve upon nothing against justice. ¹⁹³⁰To that of the universe, that thou mayest remember, part of whom thou art. ¹⁹³¹Of his, that thou mayest consider whether in the estate of ignorance, or of knowledge. ¹⁹³²And then also must thou call to mind, that he is thy kinsman. ¹⁹³³XXI. ¹⁹³⁴As thou thyself, whoever thou art, were made for the perfection and consummation, being a member of it, of a common society; so must every action of thine tend to the perfection and consummation of a life that is truly sociable. ¹⁹³⁵What action soever of thine therefore that either immediately or afar off, hath not reference to the common good, that is an exorbitant and disorderly action; yea it is seditious; as one among the people who from such and such a consent and unity, should factiously divide and separate himself. ¹⁹³⁶XXII. ¹⁹³⁷Children's anger, mere babels; wretched souls bearing up dead bodies, that they may not have their fall so soon: even as it is in that common dirge song. ¹⁹³⁸XXIII. ¹⁹³⁹Go to the quality of the cause from which the effect doth proceed. ¹⁹⁴⁰Behold it by itself bare and naked, separated from all that is material. ¹⁹⁴¹Then consider the utmost bounds of time that that cause, thus and thus qualified, can subsist and abide. ¹⁹⁴²XXIV. ¹⁹⁴³Infinite are the troubles and miseries, that thou hast already been put to, by reason of this only, because that for all happiness it did not suffice thee, or, that thou didst not account it sufficient happiness, that thy understanding did operate according to its natural constitution. ¹⁹⁴⁴XXV. ¹⁹⁴⁵When any shall either impeach thee with false accusations, or hatefully reproach thee, or shall use any such carriage towards thee, get thee presently to their minds and understandings, and look in them, and behold what manner of men they be. ¹⁹⁴⁶Thou shalt see, that there is no such occasion why it should trouble thee, what such as they are think of thee. ¹⁹⁴⁷Yet must thou love them still, for by nature they are thy friends. ¹⁹⁴⁸And the Gods themselves, in those things that they seek from them as matters of great moment, are well content, all manner of ways, as by dreams and oracles, to help them as well as others. ¹⁹⁴⁹XXVI. ¹⁹⁵⁰Up and down, from one age to another, go the ordinary things of the world; being still the same. ¹⁹⁵¹And either of everything in particular before it come to pass, the mind of the universe doth consider with itself and deliberate: and if so, then submit for shame unto the determination of such an excellent understanding: or once for all it did resolve upon all things in general; and since that whatsoever happens, happens by a necessary consequence, and all things indivisibly in a manner and inseparably hold one of another. ¹⁹⁵²In sum, either there is a God, and then all is well; or if all things go by chance and fortune, yet mayest thou use thine own providence in those things that concern thee properly; and then art thou well. ¹⁹⁵³XXVII. ¹⁹⁵⁴Within a while the earth shall cover us all, and then she herself shall have her change. ¹⁹⁵⁵And then the course will be, from one period of eternity unto another, and so a perpetual eternity. ¹⁹⁵⁶Now can any man that shall consider with himself in his mind the several rollings or successions of so many changes and alterations, and the swiftness of all these rulings; can he otherwise but contemn in his heart and despise all worldly things? ¹⁹⁵⁷The cause of the universe is as it were a strong torrent, it carrieth all away. ¹⁹⁵⁸XXVIII. ¹⁹⁵⁹And these your professed politicians, the only true practical philosophers of the world, (as they think of themselves) so full of affected gravity, or such professed lovers of virtue and honesty, what wretches be they in very deed; how vile and contemptible in themselves? ¹⁹⁶⁰O man! ¹⁹⁶¹what ado doest thou keep? ¹⁹⁶²Do what thy nature doth now require. ¹⁹⁶³Resolve upon it, if thou mayest: and take no thought, whether anybody shall know it or no. ¹⁹⁶⁴Yea, but sayest thou, I must not expect a Plato's commonwealth. ¹⁹⁶⁵If they profit though never so little, I must be content; and think much even of that little progress. ¹⁹⁶⁶Doth then any of them forsake their former false opinions that I should think they profit? ¹⁹⁶⁷For without a change of opinions, alas! ¹⁹⁶⁸what is all that ostentation, but mere wretchedness of slavish minds, that groan privately, and yet would make a show of obedience to reason, and truth? ¹⁹⁶⁹Go too now and tell me of Alexander and Philippus, and Demetrius Phalereus. ¹⁹⁷⁰Whether they understood what the common nature requireth, and could rule themselves or no, they know best themselves. ¹⁹⁷¹But if they kept a life, and swaggered; I (God be thanked) am not bound to imitate them. ¹⁹⁷²The effect of true philosophy is, unaffected simplicity and modesty. ¹⁹⁷³Persuade me not to ostentation and vainglory. ¹⁹⁷⁴XXIX. ¹⁹⁷⁵From some high place as it were to look down, and to behold here flocks, and there sacrifices, without number; and all kind of navigation; some in a rough and stormy sea, and some in a calm: the general differences, or different estates of things, some, that are now first upon being; the several and mutual relations of those things that are together; and some other things that are at their last. ¹⁹⁷⁶Their lives also, who were long ago, and theirs who shall be hereafter, and the present estate and life of those many nations of barbarians that are now in the world, thou must likewise consider in thy mind. ¹⁹⁷⁷And how many there be, who never so much as heard of thy name, how many that will soon forget it; how many who but even now did commend thee, within a very little while perchance will speak ill of thee. ¹⁹⁷⁸So that neither fame, nor honour, nor anything else that this world doth afford, is worth the while. ¹⁹⁷⁹The sum then of all; whatsoever doth happen unto thee, whereof God is the cause, to accept it contentedly: whatsoever thou doest, whereof thou thyself art the cause, to do it justly: which will be, if both in thy resolution and in thy action thou have no further end, than to do good unto others, as being that, which by thy natural constitution, as a man, thou art bound unto. ¹⁹⁸⁰XXX. ¹⁹⁸¹Many of those things that trouble and straiten thee, it is in thy power to cut off, as wholly depending from mere conceit and opinion; and then thou shalt have room enough. ¹⁹⁸²XXXI. ¹⁹⁸³To comprehend the whole world together in thy mind, and the whole course of this present age to represent it unto thyself, and to fix thy thoughts upon the sudden change of every particular object. ¹⁹⁸⁴How short the time is from the generation of anything, unto the dissolution of the same; but how immense and infinite both that which was before the generation, and that which after the generation of it shall be. ¹⁹⁸⁵All things that thou seest, will soon be perished, and they that see their corruptions, will soon vanish away themselves. ¹⁹⁸⁶He that dieth a hundred years old, and he that dieth young, shall come all to one. ¹⁹⁸⁷XXXII. ¹⁹⁸⁸What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for? ¹⁹⁸⁹Fancy to thyself the estate of their souls openly to be seen. ¹⁹⁹⁰When they think they hurt them shrewdly, whom they speak ill of; and when they think they do them a very good turn, whom they commend and extol: O how full are they then of conceit, and opinion! ¹⁹⁹¹XXXIII. ¹⁹⁹²Loss and corruption, is in very deed nothing else but change and alteration; and that is it, which the nature of the universe doth most delight in, by which, and according to which, whatsoever is done, is well done. ¹⁹⁹³For that was the estate of worldly things from the beginning, and so shall it ever be. ¹⁹⁹⁴Or wouldest thou rather say, that all things in the world have gone ill from the beginning for so many ages, and shall ever go ill? ¹⁹⁹⁵And then among so many deities, could no divine power be found all this while, that could rectify the things of the world? ¹⁹⁹⁶Or is the world, to incessant woes and miseries, for ever condemned? ¹⁹⁹⁷XXXIV. ¹⁹⁹⁸How base and putrid, every common matter is! ¹⁹⁹⁹Water, dust, and from the mixture of these bones, and all that loathsome stuff that our bodies do consist of: so subject to be infected, and corrupted. ²⁰⁰⁰And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth? ²⁰⁰¹gold and silver, what are they, but as the more gross faeces of the earth? ²⁰⁰²Thy most royal apparel, for matter, it is but as it were the hair of a silly sheep, and for colour, the very blood of a shell-fish; of this nature are all other things. ²⁰⁰³Thy life itself, is some such thing too; a mere exhalation of blood: and it also, apt to be changed into some other common thing. ²⁰⁰⁴XXXV. ²⁰⁰⁵Will this querulousness, this murmuring, this complaining and dissembling never be at an end? ²⁰⁰⁶What then is it, that troubleth thee? ²⁰⁰⁷Doth any new thing happen unto thee? ²⁰⁰⁸What doest thou so wonder at? ²⁰⁰⁹At the cause, or the matter? ²⁰¹⁰Behold either by itself, is either of that weight and moment indeed? ²⁰¹¹And besides these, there is not anything. ²⁰¹²But thy duty towards the Gods also, it is time thou shouldst acquit thyself of it with more goodness and simplicity. ²⁰¹³XXXVI. ²⁰¹⁴It is all one to see these things for a hundred of years together or but for three years. ²⁰¹⁵XXXVII. ²⁰¹⁶If he have sinned, his is the harm, not mine. ²⁰¹⁷But perchance he hath not. ²⁰¹⁸XXXVIII. ²⁰¹⁹Either all things by the providence of reason happen unto every particular, as a part of one general body; and then it is against reason that a part should complain of anything that happens for the good of the whole; or if, according to Epicurus, atoms be the cause of all things and that life be nothing else but an accidentary confusion of things, and death nothing else, but a mere dispersion and so of all other things: what doest thou trouble thyself for? ²⁰²⁰XXXIX. ²⁰²¹Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee? ²⁰²²Doth it then also void excrements? ²⁰²³Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body? ²⁰²⁴XL. ²⁰²⁵Either the Gods can do nothing for us at all, or they can still and allay all the distractions and distempers of thy mind. ²⁰²⁶If they can do nothing, why doest thou pray? ²⁰²⁷If they can, why wouldst not thou rather pray, that they will grant unto thee, that thou mayst neither fear, nor lust after any of those worldly things which cause these distractions and distempers of it? ²⁰²⁸Why not rather, that thou mayst not at either their absence or presence, be grieved and discontented: than either that thou mayst obtain them, or that thou mayst avoid them? ²⁰²⁹For certainly it must needs be, that if the Gods can help us in anything, they may in this kind also. ²⁰³⁰But thou wilt say perchance, 'In those things the Gods have given me my liberty: and it is in mine own power to do what I will.' ²⁰³¹But if thou mayst use this liberty, rather to set thy mind at true liberty, than wilfully with baseness and servility of mind to affect those things, which either to compass or to avoid is not in thy power, wert not thou better? ²⁰³²And as for the Gods, who hath told thee, that they may not help us up even in those things that they have put in our own power? ²⁰³³whether it be so or no, thou shalt soon perceive, if thou wilt but try thyself and pray. ²⁰³⁴One prayeth that he may compass his desire, to lie with such or such a one, pray thou that thou mayst not lust to lie with her. ²⁰³⁵Another how he may be rid of such a one; pray thou that thou mayst so patiently bear with him, as that thou have no such need to be rid of him. ²⁰³⁶Another, that he may not lose his child. ²⁰³⁷Pray thou that thou mayst not fear to lose him. ²⁰³⁸To this end and purpose, let all thy prayer be, and see what will be the event. ²⁰³⁹XLI. ²⁰⁴⁰'In my sickness' (saith Epicurus of himself:) 'my discourses were not concerning the nature of my disease, neither was that, to them that came to visit me, the subject of my talk; but in the consideration and contemplation of that, which was of especial weight and moment, was all my time bestowed and spent, and among others in this very thing, how my mind, by a natural and unavoidable sympathy partaking in some sort with the present indisposition of my body, might nevertheless keep herself free from trouble, and in present possession of her own proper happiness. ²⁰⁴¹Neither did I leave the ordering of my body to the physicians altogether to do with me what they would, as though I expected any great matter from them, or as though I thought it a matter of such great consequence, by their means to recover my health: for my present estate, methought, liked me very well, and gave me good content.' ²⁰⁴²Whether therefore in sickness (if thou chance to sicken) or in what other kind of extremity soever, endeavour thou also to be in thy mind so affected, as he doth report of himself: not to depart from thy philosophy for anything that can befall thee, nor to give ear to the discourses of silly people, and mere naturalists. ²⁰⁴³XLII. ²⁰⁴⁴It is common to all trades and professions to mind and intend that only, which now they are about, and the instrument whereby they work. ²⁰⁴⁵XLIII. ²⁰⁴⁶When at any time thou art offended with any one's impudency, put presently this question to thyself: 'What? ²⁰⁴⁷Is it then possible, that there should not be any impudent men in the world! ²⁰⁴⁸Certainly it is not possible.' ²⁰⁴⁹Desire not then that which is impossible. ²⁰⁵⁰For this one, (thou must think) whosoever he be, is one of those impudent ones, that the world cannot be without. ²⁰⁵¹So of the subtile and crafty, so of the perfidious, so of every one that offendeth, must thou ever be ready to reason with thyself. ²⁰⁵²For whilst in general thou dost thus reason with thyself, that the kind of them must needs be in the world, thou wilt be the better able to use meekness towards every particular. ²⁰⁵³This also thou shalt find of very good use, upon every such occasion, presently to consider with thyself, what proper virtue nature hath furnished man with, against such a vice, or to encounter with a disposition vicious in this kind. ²⁰⁵⁴As for example, against the unthankful, it hath given goodness and meekness, as an antidote, and so against another vicious in another kind some other peculiar faculty. ²⁰⁵⁵And generally, is it not in thy power to instruct him better, that is in an error? ²⁰⁵⁶For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin? ²⁰⁵⁷For thou shalt not find that any one of these, against whom thou art incensed, hath in very deed done anything whereby thy mind (the only true subject of thy hurt and evil) can be made worse than it was. ²⁰⁵⁸And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned? ²⁰⁵⁹Should not thou rather blame thyself, who, when upon very good grounds of reason, thou mightst have thought it very probable, that such a thing would by such a one be committed, didst not only not foresee it, but moreover dost wonder at it, that such a thing should be. ²⁰⁶⁰But then especially, when thou dost find fault with either an unthankful, or a false man, must thou reflect upon thyself. ²⁰⁶¹For without all question, thou thyself art much in fault, if either of one that were of such a disposition, thou didst expect that he should be true unto thee: or when unto any thou didst a good turn, thou didst not there bound thy thoughts, as one that had obtained his end; nor didst not think that from the action itself thou hadst received a full reward of the good that thou hadst done. ²⁰⁶²For what wouldst thou have more? ²⁰⁶³Unto him that is a man, thou hast done a good turn: doth not that suffice thee? ²⁰⁶⁴What thy nature required, that hast thou done. ²⁰⁶⁵Must thou be rewarded for it? ²⁰⁶⁶As if either the eye for that it seeth, or the feet that they go, should require satisfaction. ²⁰⁶⁷For as these being by nature appointed for such an use, can challenge no more, than that they may work according to their natural constitution: so man being born to do good unto others whensoever he doth a real good unto any by helping them out of error; or though but in middle things, as in matter of wealth, life, preferment, and the like, doth help to further their desires he doth that for which he was made, and therefore can require no more. ²⁰⁶⁸THE TENTH BOOK I. ²⁰⁶⁹O my soul, the time I trust will be, when thou shalt be good, simple, single, more open and visible, than that body by which it is enclosed. ²⁰⁷⁰Thou wilt one day be sensible of their happiness, whose end is love, and their affections dead to all worldly things. ²⁰⁷¹Thou shalt one day be full, and in want of no external thing: not seeking pleasure from anything, either living or insensible, that this world can afford; neither wanting time for the continuation of thy pleasure, nor place and opportunity, nor the favour either of the weather or of men. ²⁰⁷²When thou shalt have content in thy present estate, and all things present shall add to thy content: when thou shalt persuade thyself, that thou hast all things; all for thy good, and all by the providence of the Gods: and of things future also shalt be as confident, that all will do well, as tending to the maintenance and preservation in some sort, of his perfect welfare and happiness, who is perfection of life, of goodness, and beauty; who begets all things, and containeth all things in himself, and in himself doth recollect all things from all places that are dissolved, that of them he may beget others again like unto them. ²⁰⁷³Such one day shall be thy disposition, that thou shalt be able, both in regard of the Gods, and in regard of men, so to fit and order thy conversation, as neither to complain of them at any time, for anything that they do; nor to do anything thyself, for which thou mayest justly be condemned. ²⁰⁷⁴II. ²⁰⁷⁵As one who is altogether governed by nature, let it be thy care to observe what it is that thy nature in general doth require. ²⁰⁷⁶That done, if thou find not that thy nature, as thou art a living sensible creature, will be the worse for it, thou mayest proceed. ²⁰⁷⁷Next then thou must examine, what thy nature as thou art a living sensible creature, doth require. ²⁰⁷⁸And that, whatsoever it be, thou mayest admit of and do it, if thy nature as thou art a reasonable living creature, will not be the worse for it. ²⁰⁷⁹Now whatsoever is reasonable, is also sociable, Keep thyself to these rules, and trouble not thyself about idle things. ²⁰⁸⁰III. ²⁰⁸¹Whatsoever doth happen unto thee, thou art naturally by thy natural constitution either able, or not able to bear. ²⁰⁸²If thou beest able, be not offended, but bear it according to thy natural constitution, or as nature hath enabled thee. ²⁰⁸³If thou beest not able, be not offended. ²⁰⁸⁴For it will soon make an end of thee, and itself, (whatsoever it be) at the same time end with thee. ²⁰⁸⁵But remember, that whatsoever by the strength of opinion, grounded upon a certain apprehension of both true profit and duty, thou canst conceive tolerable; that thou art able to bear that by thy natural constitution. ²⁰⁸⁶IV. ²⁰⁸⁷Him that offends, to teach with love and meek ness, and to show him his error. ²⁰⁸⁸But if thou canst not, then to blame thyself; or rather not thyself neither, if thy will and endeavours have not been wanting. ²⁰⁸⁹Whatsoever it be that happens unto thee, it is that which from all time was appointed unto thee. ²⁰⁹⁰For by the same coherence of causes, by which thy substance from all eternity was appointed to be, was also whatsoever should happen unto it, destinated and appointed. ²⁰⁹¹VI. ²⁰⁹²Either with Epicurus, we must fondly imagine the atoms to be the cause of all things, or we must needs grant a nature. ²⁰⁹³Let this then be thy first ground, that thou art part of that universe, which is governed by nature. ²⁰⁹⁴Then secondly, that to those parts that are of the same kind and nature as thou art, thou hast relation of kindred. ²⁰⁹⁵For of these, if I shall always be mindful, first as I am a part, I shall never be displeased with anything, that falls to my particular share of the common chances of the world. ²⁰⁹⁶For nothing that is behoveful unto the whole, can be truly hurtful to that which is part of it. ²⁰⁹⁷For this being the common privilege of all natures, that they contain nothing in themselves that is hurtful unto them; it cannot be that the nature of the universe (whose privilege beyond other particular natures, is, that she cannot against her will by any higher external cause be constrained,) should beget anything and cherish it in her bosom that should tend to her own hurt and prejudice. ²⁰⁹⁸As then I bear in mind that I am a part of such an universe, I shall not be displeased with anything that happens. ²⁰⁹⁹And as I have relation of kindred to those parts that are of the same kind and nature that I am, so I shall be careful to do nothing that is prejudicial to the community, but in all my deliberations shall they that are of my kind ever be; and the common good, that, which all my intentions and resolutions shall drive unto, as that which is contrary unto it, I shall by all means endeavour to prevent and avoid. ²¹⁰⁰These things once so fixed and concluded, as thou wouldst think him a happy citizen, whose constant study and practice were for the good and benefit of his fellow citizens, and the carriage of the city such towards him, that he were well pleased with it; so must it needs be with thee, that thou shalt live a happy life. ²¹⁰¹VII. ²¹⁰²All parts of the world, (all things I mean that are contained within the whole world), must of necessity at some time or other come to corruption. ²¹⁰³Alteration I should say, to speak truly and properly; but that I may be the better understood, I am content at this time to use that more common word. ²¹⁰⁴Now say I, if so be that this be both hurtful unto them, and yet unavoidable, would not, thinkest thou, the whole itself be in a sweet case, all the parts of it being subject to alteration, yea and by their making itself fitted for corruption, as consisting of things different and contrary? ²¹⁰⁵And did nature then either of herself thus project and purpose the affliction and misery of her parts, and therefore of purpose so made them, not only that haply they might, but of necessity that they should fall into evil; or did not she know what she did, when she made them? ²¹⁰⁶For either of these two to say, is equally absurd. ²¹⁰⁷But to let pass nature in general, and to reason of things particular according to their own particular natures; how absurd and ridiculous is it, first to say that all parts of the whole are, by their proper natural constitution, subject to alteration; and then when any such thing doth happen, as when one doth fall sick and dieth, to take on and wonder as though some strange thing had happened? ²¹⁰⁸Though this besides might move not so grievously to take on when any such thing doth happen, that whatsoever is dissolved, it is dissolved into those things, whereof it was compounded. ²¹⁰⁹For every dissolution is either a mere dispersion, of the elements into those elements again whereof everything did consist, or a change, of that which is more solid into earth; and of that which is pure and subtile or spiritual, into air. ²¹¹⁰So that by this means nothing is lost, but all resumed again into those rational generative seeds of the universe; and this universe, either after a certain period of time to lie consumed by fire, or by continual changes to be renewed, and so for ever to endure. ²¹¹¹Now that solid and spiritual that we speak of, thou must not conceive it to be that very same, which at first was, when thou wert born. ²¹¹²For alas! ²¹¹³all this that now thou art in either kind, either for matter of substance, or of life, hath but two or three days ago partly from meats eaten, and partly from air breathed in, received all its influx, being the same then in no other respect, than a running river, maintained by the perpetual influx and new supply of waters, is the same. ²¹¹⁴That therefore which thou hast since received, not that which came from thy mother, is that which comes to change and corruption. ²¹¹⁵But suppose that that for the general substance, and more solid part of it, should still cleave unto thee never so close, yet what is that to the proper qualities and affections of it, by which persons are distinguished, which certainly are quite different? ²¹¹⁶VIII. ²¹¹⁷Now that thou hast taken these names upon thee of good, modest, true; of ἔμφρων, σύμφρων, ὑπέρφρων; take heed lest at any times by doing anything that is contrary, thou be but improperly so called, and lose thy right to these appellations. ²¹¹⁸Or if thou do, return unto them again with all possible speed. ²¹¹⁹And remember, that the word ἔμφρων notes unto thee an intent and intelligent consideration of every object that presents itself unto thee, without distraction. ²¹²⁰And the word σύμφρων, a ready and contented acceptation of whatsoever by the appointment of the common nature, happens unto thee. ²¹²¹And the word ὑπέρφρων, a super-extension, or a transcendent, and outreaching disposition of thy mind, whereby it passeth by all bodily pains and pleasures, honour and credit, death and whatsoever is of the same nature, as matters of absolute indifferency, and in no wise to be stood upon by a wise man. ²¹²²These then if inviolably thou shalt observe, and shalt not be ambitious to be so called by others, both thou thyself shalt become a new man, and thou shalt begin a new life. ²¹²³For to continue such as hitherto thou hast been, to undergo those distractions and distempers as thou must needs for such a life as hitherto thou hast lived, is the part of one that is very foolish, and is overfond of his life. ²¹²⁴Whom a man might compare to one of those half-eaten wretches, matched in the amphitheatre with wild beasts; who as full as they are all the body over with wounds and blood, desire for a great favour, that they may be reserved till the next day, then also, and in the same estate to be exposed to the same nails and teeth as before. ²¹²⁵Away therefore, ship thyself; and from the troubles and distractions of thy former life convey thyself as it were unto these few names; and if thou canst abide in them, or be constant in the practice and possession of them, continue there as glad and joyful as one that were translated unto some such place of bliss and happiness as that which by Hesiod and Plato is called the Islands of the Blessed, by others called the Elysian Fields. ²¹²⁶And whensoever thou findest thyself; that thou art in danger of a relapse, and that thou art not able to master and overcome those difficulties and temptations that present themselves in thy present station: get thee into any private corner, where thou mayst be better able. ²¹²⁷Or if that will not serve forsake even thy life rather. ²¹²⁸But so that it be not in passion but in a plain voluntary modest way: this being the only commendable action of thy whole life that thus thou art departed, or this having been the main work and business of thy whole life, that thou mightest thus depart. ²¹²⁹Now for the better remembrance of those names that we have spoken of, thou shalt find it a very good help, to remember the Gods as often as may be: and that, the thing which they require at our hands of as many of us, as are by nature reasonable creation is not that with fair words, and outward show of piety and devotion we should flatter them, but that we should become like unto them: and that as all other natural creatures, the fig tree for example; the dog the bee: both do, all of them, and apply themselves unto that which by their natural constitution, is proper unto them; so man likewise should do that, which by his nature, as he is a man, belongs unto him. ²¹³⁰IX. ²¹³¹Toys and fooleries at home, wars abroad: sometimes terror, sometimes torpor, or stupid sloth: this is thy daily slavery. ²¹³²By little and little, if thou doest not better look to it, those sacred dogmata will be blotted out of thy mind. ²¹³³How many things be there, which when as a mere naturalist, thou hast barely considered of according to their nature, thou doest let pass without any further use? ²¹³⁴Whereas thou shouldst in all things so join action and contemplation, that thou mightest both at the same time attend all present occasions, to perform everything duly and carefully and yet so intend the contemplative part too, that no part of that delight and pleasure, which the contemplative knowledge of everything according to its true nature doth of itself afford, might be lost. ²¹³⁵Or, that the true and contemnplative knowledge of everything according to its own nature, might of itself, (action being subject to many lets and impediments) afford unto thee sufficient pleasure and happiness. ²¹³⁶Not apparent indeed, but not concealed. ²¹³⁷And when shalt thou attain to the happiness of true simplicity, and unaffected gravity? ²¹³⁸When shalt thou rejoice in the certain knowledge of every particular object according to its true nature: as what the matter and substance of it is; what use it is for in the world: how long it can subsist: what things it doth consist of: who they be that are capable of it, and who they that can give it, and take it away? ²¹³⁹As the spider, when it hath caught the fly that it hunted after, is not little proud, nor meanly conceited of herself: as he likewise that hath caught an hare, or hath taken a fish with his net: as another for the taking of a boar, and another of a bear: so may they be proud, and applaud themselves for their valiant acts against the Sarmatai, or northern nations lately defeated. ²¹⁴⁰For these also, these famous soldiers and warlike men, if thou dost look into their minds and opinions, what do they for the most part but hunt after prey? ²¹⁴¹XI. ²¹⁴²To find out, and set to thyself some certain way and method of contemplation, whereby thou mayest clearly discern and represent unto thyself, the mutual change of all things, the one into the other. ²¹⁴³Bear it in thy mind evermore, and see that thou be throughly well exercised in this particular. ²¹⁴⁴For there is not anything more effectual to beget true magnanimity. ²¹⁴⁵XII. ²¹⁴⁶He hath got loose from the bonds of his body, and perceiving that within a very little while he must of necessity bid the world farewell, and leave all these things behind him, he wholly applied himself, as to righteousness in all his actions, so to the common nature in all things that should happen unto him. ²¹⁴⁷And contenting himself with these two things, to do all things justly, and whatsoever God doth send to like well of it: what others shall either say or think of him, or shall do against him, he doth not so much as trouble his thoughts with it. ²¹⁴⁸To go on straight, whither right and reason directed him, and by so doing to follow God, was the only thing that he did mind, that, his only business and occupation. ²¹⁴⁹XIII. ²¹⁵⁰What use is there of suspicion at all? ²¹⁵¹or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all? ²¹⁵²What now is to be done, if thou mayest search and inquiry into that, what needs thou care for more? ²¹⁵³And if thou art well able to perceive it alone, let no man divert thee from it. ²¹⁵⁴But if alone thou doest not so well perceive it, suspend thine action, and take advice from the best. ²¹⁵⁵And if there be anything else that doth hinder thee, go on with prudence and discretion, according to the present occasion and opportunity, still proposing that unto thyself, which thou doest conceive most right and just. ²¹⁵⁶For to hit that aright, and to speed in the prosecution of it, must needs be happiness, since it is that only which we can truly and properly be said to miss of, or miscarry in. ²¹⁵⁷XIV. ²¹⁵⁸What is that that is slow, and yet quick? ²¹⁵⁹merry, and yet grave? ²¹⁶⁰He that in all things doth follow reason for his guide. ²¹⁶¹XV. ²¹⁶²In the morning as soon as thou art awaked, when thy judgment, before either thy affections, or external objects have wrought upon it, is yet most free and impartial: put this question to thyself, whether if that which is right and just be done, the doing of it by thyself, or by others when thou art not able thyself; be a thing material or no. ²¹⁶³For sure it is not. ²¹⁶⁴And as for these that keep such a life, and stand so much upon the praises, or dispraises of other men, hast thou forgotten what manner of men they be? ²¹⁶⁵that such and such upon their beds, and such at their board: what their ordinary actions are: what they pursue after, and what they fly from: what thefts and rapines they commit, if not with their hands and feet, yet with that more precious part of theirs, their minds: which (would it but admit of them) might enjoy faith, modesty, truth, justice, a good spirit. ²¹⁶⁶XVI. ²¹⁶⁷Give what thou wilt, and take away what thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away. ²¹⁶⁸And it is not out of a stout and peremptory resolution, that he saith it, but in mere love, and humble submission. ²¹⁶⁹XVII. ²¹⁷⁰So live as indifferent to the world and all worldly objects, as one who liveth by himself alone upon some desert hill. ²¹⁷¹For whether here, or there, if the whole world be but as one town, it matters not much for the place. ²¹⁷²Let them behold and see a man, that is a man indeed, living according to the true nature of man. ²¹⁷³If they cannot bear with me, let them kill me. ²¹⁷⁴For better were it to die, than so to live as they would have thee. ²¹⁷⁵XVIII. ²¹⁷⁶Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such. ²¹⁷⁷XIX. ²¹⁷⁸Ever to represent unto thyself; and to set before thee, both the general age and time of the world, and the whole substance of it. ²¹⁷⁹And how all things particular in respect of these are for their substance, as one of the least seeds that is: and for their duration, as the turning of the pestle in the mortar once about. ²¹⁸⁰Then to fix thy mind upon every particular object of the world, and to conceive it, (as it is indeed,) as already being in the state of dissolution, and of change; tending to some kind of either putrefaction or dispersion; or whatsoever else it is, that is the death as it were of everything in his own kind. ²¹⁸¹XX. ²¹⁸²Consider them through all actions and occupations, of their lives: as when they eat, and when they sleep: when they are in the act of necessary exoneration, and when in the act of lust. ²¹⁸³Again, when they either are in their greatest exultation; and in the middle of all their pomp and glory; or being angry and displeased, in great state and majesty, as from an higher place, they chide and rebuke. ²¹⁸⁴How base and slavish, but a little while ago, they were fain to be, that they might come to this; and within a very little while what will be their estate, when death hath once seized upon them. ²¹⁸⁵XXI. ²¹⁸⁶That is best for every one, that the common nature of all doth send unto every one, and then is it best, when she doth send it. ²¹⁸⁷XXII. ²¹⁸⁸The earth, saith the poet, doth often long after the rain. ²¹⁸⁹So is the glorious sky often as desirous to fall upon the earth, which argues a mutual kind of love between them. ²¹⁹⁰And so (say I) doth the world bear a certain affection of love to whatsoever shall come to pass With thine affections shall mine concur, O world. ²¹⁹¹The same (and no other) shall the object of my longing be which is of thine. ²¹⁹²Now that the world doth love it is true indeed so is it as commonly said, and acknowledged ledged, when, according to the Greek phrase, imitated by the Latins, of things that used to be, we say commonly, that they love to be. ²¹⁹³XXIII. ²¹⁹⁴Either thou dost Continue in this kind of life and that is it, which so long thou hast been used unto and therefore tolerable: or thou doest retire, or leave the world, and that of thine own accord, and then thou hast thy mind: or thy life is cut off; and then mayst thou rejoice that thou hast ended thy charge. ²¹⁹⁵One of these must needs be. ²¹⁹⁶Be therefore of good comfort. ²¹⁹⁷XXIV Let it always appear and be manifest unto thee that solitariness, and desert places, by many philosophers so much esteemed of and affected, are of themselves but thus and thus; and that all things are them to them that live in towns, and converse with others as they are the same nature everywhere to be seen and observed: to them that have retired themselves to the top of mountains, and to desert havens, or what other desert and inhabited places soever. ²¹⁹⁸For anywhere it thou wilt mayest thou quickly find and apply that to thyself; which Plato saith of his philosopher, in a place: as private and retired, saith he, as if he were shut up and enclosed about in some shepherd's lodge, on the top of a hill. ²¹⁹⁹There by thyself to put these questions to thyself or to enter in these considerations: What is my chief and principal part, which hath power over the rest? ²²⁰⁰What is now the present estate of it, as I use it; and what is it, that I employ it about? ²²⁰¹Is it now void of reason ir no? ²²⁰²Is it free, and separated; or so affixed, so congealed and grown together as it were with the flesh, that it is swayed by the motions and inclinations of it? ²²⁰³XXV. ²²⁰⁴He that runs away from his master is a fugitive. ²²⁰⁵But the law is every man's master. ²²⁰⁶He therefore that forsakes the law, is a fugitive. ²²⁰⁷So is he, whosoever he be, that is either sorry, angry, or afraid, or for anything that either hath been, is, or shall be by his appointment, who is the Lord and Governor of the universe. ²²⁰⁸For he truly and properly is Νόμος, or the law, as the only νέμων, or distributor and dispenser of all things that happen unto any one in his lifetime--Whatsoever then is either sorry, angry, or afraid, is a fugitive. ²²⁰⁹XXVI. ²²¹⁰From man is the seed, that once cast into the womb man hath no more to do with it. ²²¹¹Another cause succeedeth, and undertakes the work, and in time brings a child (that wonderful effect from such a beginning!) ²²¹²to perfection. ²²¹³Again, man lets food down through his throat; and that once down, he hath no more to do with it. ²²¹⁴Another cause succeedeth and distributeth this food into the senses, and the affections: into life, and into strength; and doth with it those other many and marvellous things, that belong unto man. ²²¹⁵These things therefore that are so secretly and invisibly wrought and brought to pass, thou must use to behold and contemplate; and not the things themselves only, but the power also by which they are effected; that thou mayst behold it, though not with the eyes of the body, yet as plainly and visibly as thou canst see and discern the outward efficient cause of the depression and elevation of anything. ²²¹⁶XXVII. ²²¹⁷Ever to mind and consider with thyself; how all things that now are, have been heretofore much after the same sort, and after the same fashion that now they are: and so to think of those things which shall be hereafter also. ²²¹⁸Moreover, whole dramata, and uniform scenes, or scenes that comprehend the lives and actions of men of one calling and profession, as many as either in thine own experience thou hast known, or by reading of ancient histories; (as the whole court of Adrianus, the whole court of Antoninus Pius, the whole court of Philippus, that of Alexander, that of Crœsus): to set them all before thine eyes. ²²¹⁹For thou shalt find that they are all but after one sort and fashion: only that the actors were others. ²²²⁰XXVIII. ²²²¹As a pig that cries and flings when his throat is cut, fancy to thyself every one to be, that grieves for any worldly thing and takes on. ²²²²Such a one is he also, who upon his bed alone, doth bewail the miseries of this our mortal life. ²²²³And remember this, that Unto reasonable creatures only it is granted that they may willingly and freely submit unto Providence: but absolutely to submit, is a necessity imposed upon all creatures equally. ²²²⁴XXIX. ²²²⁵Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What? ²²²⁶because I shall do this no more when I am dead, should therefore death seem grievous unto me? ²²²⁷XXX. ²²²⁸When thou art offended with any man's transgression, presently reflect upon thyself; and consider what thou thyself art guilty of in the same kind. ²²²⁹As that thou also perchance dost think it a happiness either to be rich, or to live in pleasure, or to be praised and commended, and so of the rest in particular. ²²³⁰For this if thou shalt call to mind, thou shalt soon forget thine anger; especially when at the same time this also shall concur in thy thoughts, that he was constrained by his error and ignorance so to do: for how can he choose as long as he is of that opinion? ²²³¹Do thou therefore if thou canst, take away that from him, that forceth him to do as he doth. ²²³²XXXI. ²²³³When thou seest Satyro, think of Socraticus and Eutyches, or Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. ²²³⁴And when thou doest look upon thyself, fancy unto thyself some one or other of the Cæsars; and so for every one, some one or other that hath been for estate and profession answerable unto him. ²²³⁵Then let this come to thy mind at the same time; and where now are they all? ²²³⁶Nowhere or anywhere? ²²³⁷For so shalt thou at all time be able to perceive how all worldly things are but as the smoke, that vanisheth away: or, indeed, mere nothing. ²²³⁸Especially when thou shalt call to mind this also, that whatsoever is once changed, shall never be again as long as the world endureth. ²²³⁹And thou then, how long shalt thou endure? ²²⁴⁰And why doth it not suffice thee, if virtuously, and as becometh thee, thou mayest pass that portion of time, how little soever it be, that is allotted unto thee? ²²⁴¹XXXII. ²²⁴²What a subject, and what a course of life is it, that thou doest so much desire to be rid of. ²²⁴³For all these things, what are they, but fit objects for an understanding, that beholdeth everything according to its true nature, to exercise itself upon? ²²⁴⁴Be patient, therefore, until that (as a strong stomach that turns all things into his own nature; and as a great fire that turneth in flame and light, whatsoever thou doest cast into it) thou have made these things also familiar, and as it were natural unto thee. ²²⁴⁵XXXIII. ²²⁴⁶Let it not be in any man's power, to say truly of thee, that thou art not truly simple, or sincere and open, or not good. ²²⁴⁷Let him be deceived whosoever he be that shall have any such opinion of thee. ²²⁴⁸For all this doth depend of thee. ²²⁴⁹For who is it that should hinder thee from being either truly simple or good? ²²⁵⁰Do thou only resolve rather not to live, than not to be such. ²²⁵¹For indeed neither doth it stand with reason that he should live that is not such. ²²⁵²What then is it that may upon this present occasion according to best reason and discretion, either be said or done? ²²⁵³For whatsoever it be, it is in thy power either to do it, or to say it, and therefore seek not any pretences, as though thou wert hindered. ²²⁵⁴Thou wilt never cease groaning and complaining, until such time as that, what pleasure is unto the voluptuous, be unto thee, to do in everything that presents itself, whatsoever may be done conformably and agreeably to the proper constitution of man, or, to man as he is a man. ²²⁵⁵For thou must account that pleasure, whatsoever it be, that thou mayest do according to thine own nature. ²²⁵⁶And to do this, every place will fit thee. ²²⁵⁷Unto the _cylindrus_, or roller, it is not granted to move everywhere according to its own proper motion, as neither unto the water, nor unto the fire, nor unto any other thing, that either is merely natural, or natural and sensitive; but not rational for many things there be that can hinder their operations. ²²⁵⁸But of the mind and understanding this is the proper privilege, that according to its own nature, and as it will itself, it can pass through every obstacle that it finds, and keep straight on forwards. ²²⁵⁹Setting therefore before thine eyes this happiness and felicity of thy mind, whereby it is able to pass through all things, and is capable of all motions, whether as the fire, upwards; or as the stone downwards, or as the _cylindrus_ through that which is sloping: content thyself with it, and seek not after any other thing. ²²⁶⁰For all other kind of hindrances that are not hindrances of thy mind either they are proper to the body, or merely proceed from the opinion, reason not making that resistance that it should, but basely, and cowardly suffering itself to be foiled; and of themselves can neither wound, nor do any hurt at all. ²²⁶¹Else must he of necessity, whosoever he be that meets with any of them, become worse than he was before. ²²⁶²For so is it in all other subjects, that that is thought hurtful unto them, whereby they are made worse. ²²⁶³But here contrariwise, man (if he make that good use of them that he should) is rather the better and the more praiseworthy for any of those kind of hindrances, than otherwise. ²²⁶⁴But generally remember that nothing can hurt a natural citizen, that is not hurtful unto the city itself, nor anything hurt the city, that is not hurtful unto the law itself. ²²⁶⁵But none of these casualties, or external hindrances, do hurt the law itself; or, are contrary to that course of justice and equity, by which public societies are maintained: neither therefore do they hurt either city or citizen. ²²⁶⁶XXXIV. ²²⁶⁷As he that is bitten by a mad dog, is afraid of everything almost that he seeth: so unto him, whom the dogmata have once bitten, or in whom true knowledge hath made an impression, everything almost that he sees or reads be it never so short or ordinary, doth afford a good memento; to put him out of all grief and fear, as that of the poet, 'The winds blow upon the trees, and their leaves fall upon the ground. ²²⁶⁸Then do the trees begin to bud again, and by the spring-time they put forth new branches. ²²⁶⁹So is the generation of men; some come into the world, and others go out of it.' ²²⁷⁰Of these leaves then thy children are. ²²⁷¹And they also that applaud thee so gravely, or, that applaud thy speeches, with that their usual acclamation, ἀξιοπίστως, O wisely spoken I and speak well of thee, as on the other side, they that stick not to curse thee, they that privately and secretly dispraise and deride thee, they also are but leaves. ²²⁷²And they also that shall follow, in whose memories the names of men famous after death, is preserved, they are but leaves neither. ²²⁷³For even so is it of all these worldly things. ²²⁷⁴Their spring comes, and they are put forth. ²²⁷⁵Then blows the wind, and they go down. ²²⁷⁶And then in lieu of them grow others out of the wood or common matter of all things, like unto them. ²²⁷⁷But, to endure but for a while, is common unto all. ²²⁷⁸Why then shouldest thou so earnestly either seek after these things, or fly from them, as though they should endure for ever? ²²⁷⁹Yet a little while, and thine eyes will be closed up, and for him that carries thee to thy grave shall another mourn within a while after. ²²⁸⁰XXXV. ²²⁸¹A good eye must be good to see whatsoever is to be seen, and not green things only. ²²⁸²For that is proper to sore eyes. ²²⁸³So must a good ear, and a good smell be ready for whatsoever is either to be heard, or smelt: and a good stomach as indifferent to all kinds of food, as a millstone is, to whatsoever she was made for to grind. ²²⁸⁴As ready therefore must a sound understanding be for whatsoever shall happen. ²²⁸⁵But he that saith, O that my children might live! ²²⁸⁶and, O that all men might commend me for whatsoever I do! ²²⁸⁷is an eye that seeks after green things; or as teeth, after that which is tender. ²²⁸⁸XXXVI. ²²⁸⁹There is not any man that is so happy in his death, but that some of those that are by him when he dies, will be ready to rejoice at his supposed calamity. ²²⁹⁰Is it one that was virtuous and wise indeed? ²²⁹¹will there not some one or other be found, who thus will say to himself; 'Well now at last shall I be at rest from this pedagogue. ²²⁹²He did not indeed otherwise trouble us much: but I know well enough that in his heart, he did much condemn us.' ²²⁹³Thus will they speak of the virtuous. ²²⁹⁴But as for us, alas I how many things be there, for which there be many that glad would be to be rid of us. ²²⁹⁵This therefore if thou shalt think of whensoever thou diest, thou shalt die the more willingly, when thou shalt think with thyself; I am now to depart from that world, wherein those that have been my nearest friends and acquaintances, they whom I have so much suffered for, so often prayed for, and for whom I have taken such care, even they would have me die, hoping that after my death they shall live happier, than they did before. ²²⁹⁶What then should any man desire to continue here any longer? ²²⁹⁷Nevertheless, whensoever thou diest, thou must not be less kind and loving unto them for it; but as before, see them, continue to be their friend, to wish them well, and meekly, and gently to carry thyself towards them, but yet so that on the other side, it make thee not the more unwilling to die. ²²⁹⁸But as it fareth with them that die an easy quick death, whose soul is soon separated from their bodies, so must thy separation from them be. ²²⁹⁹To these had nature joined and annexed me: now she parts us; I am ready to depart, as from friends and kinsmen, but yet without either reluctancy or compulsion. ²³⁰⁰For this also is according to Nature. ²³⁰¹XXXVII. ²³⁰²Use thyself; as often, as thou seest any man do anything, presently (if it be possible) to say unto thyself, What is this man's end in this his action? ²³⁰³But begin this course with thyself first of all, and diligently examine thyself concerning whatsoever thou doest. ²³⁰⁴XXXVIII. ²³⁰⁵Remember, that that which sets a man at work, and hath power over the affections to draw them either one way, or the other way, is not any external thing properly, but that which is hidden within every man's dogmata, and opinions: That, that is rhetoric; that is life; that (to speak true) is man himself. ²³⁰⁶As for thy body, which as a vessel, or a case, compasseth thee about, and the many and curious instruments that it hath annexed unto it, let them not trouble thy thoughts. ²³⁰⁷For of themselves they are but as a carpenter's axe, but that they are born with us, and naturally sticking unto us. ²³⁰⁸But otherwise, without the inward cause that hath power to move them, and to restrain them, those parts are of themselves of no more use unto us, than the shuttle is of itself to the weaver, or the pen to the writer, or the whip to the coachman. ²³⁰⁹THE ELEVENTH BOOK I. ²³¹⁰The natural properties, and privileges of a reasonable soul are: That she seeth herself; that she can order, and compose herself: that she makes herself as she will herself: that she reaps her own fruits whatsoever, whereas plants, trees, unreasonable creatures, what fruit soever (be it either fruit properly, or analogically only) they bear, they bear them unto others, and not to themselves. ²³¹¹Again; whensoever, and wheresoever, sooner or later, her life doth end, she hath her own end nevertheless. ²³¹²For it is not with her, as with dancers and players, who if they be interrupted in any part of their action, the whole action must needs be imperfect: but she in what part of time or action soever she be surprised, can make that which she hath in her hand whatsoever it be, complete and full, so that she may depart with that comfort, 'I have lived; neither want I anything of that which properly did belong unto me.' ²³¹³Again, she compasseth the whole world, and penetrateth into the vanity, and mere outside (wanting substance and solidity) of it, and stretcheth herself unto the infiniteness of eternity; and the revolution or restoration of all things after a certain period of time, to the same state and place as before, she fetcheth about, and doth comprehend in herself; and considers withal, and sees clearly this, that neither they that shall follow us, shall see any new thing, that we have not seen, nor they that went before, anything more than we: but that he that is once come to forty (if he have any wit at all) can in a manner (for that they are all of one kind) see all things, both past and future. ²³¹⁴As proper is it, and natural to the soul of man to love her neighbour, to be true and modest; and to regard nothing so much as herself: which is also the property of the law: whereby by the way it appears, that sound reason and justice comes all to one, and therefore that justice is the chief thing, that reasonable creatures ought to propose unto themselves as their end. ²³¹⁵II. ²³¹⁶A pleasant song or dance; the Pancratiast's exercise, sports that thou art wont to be much taken with, thou shalt easily contemn; if the harmonious voice thou shalt divide into so many particular sounds whereof it doth consist, and of every one in particular shall ask thyself; whether this or that sound is it, that doth so conquer thee. ²³¹⁷For thou wilt be ashamed of it. ²³¹⁸And so for shame, if accordingly thou shalt consider it, every particular motion and posture by itself: and so for the wrestler's exercise too. ²³¹⁹Generally then, whatsoever it be, besides virtue, and those things that proceed from virtue that thou art subject to be much affected with, remember presently thus to divide it, and by this kind of division, in each particular to attain unto the contempt of the whole. ²³²⁰This thou must transfer and apply to thy whole life also. ²³²¹III. ²³²²That soul which is ever ready, even now presently (if need be) from the body, whether by way of extinction, or dispersion, or continuation in another place and estate to be separated, how blessed and happy is it! ²³²³But this readiness of it, it must proceed, not from an obstinate and peremptory resolution of the mind, violently and passionately set upon Opposition, as Christians are wont; but from a peculiar judgment; with discretion and gravity, so that others may be persuaded also and drawn to the like example, but without any noise and passionate exclamations. ²³²⁴IV. ²³²⁵Have I done anything charitably? ²³²⁶then am I benefited by it. ²³²⁷See that this upon all occasions may present itself unto thy mind, and never cease to think of it. ²³²⁸What is thy profession? ²³²⁹to be good. ²³³⁰And how should this be well brought to pass, but by certain theorems and doctrines; some Concerning the nature of the universe, and some Concerning the proper and particular constitution of man? ²³³¹Tragedies were at first brought in and instituted, to put men in mind of worldly chances and casualties: that these things in the ordinary course of nature did so happen: that men that were much pleased and delighted by such accidents upon this stage, would not by the same things in a greater stage be grieved and afflicted: for here you see what is the end of all such things; and that even they that cry out so mournfully to Cithaeron, must bear them for all their cries and exclamations, as well as others. ²³³²And in very truth many good things are spoken by these poets; as that (for example) is an excellent passage: 'But if so be that I and my two children be neglected by the Gods, they have some reason even for that,' &c. ²³³³And again, 'It will but little avail thee to storm and rage against the things themselves,' &c. ²³³⁴Again, 'To reap one's life, as a ripe ear of corn;' and whatsoever else is to be found in them, that is of the same kind. ²³³⁵After the tragedy, the ancient comedy was brought in, which had the liberty to inveigh against personal vices; being therefore through this her freedom and liberty of speech of very good use and effect, to restrain men from pride and arrogancy. ²³³⁶To which end it was, that Diogenes took also the same liberty. ²³³⁷After these, what were either the Middle, or New Comedy admitted for, but merely, (Or for the most part at least) for the delight and pleasure of curious and excellent imitation? ²³³⁸'It will steal away; look to it,' &c. ²³³⁹Why, no man denies, but that these also have some good things whereof that may be one: but the whole drift and foundation of that kind of dramatical poetry, what is it else, but as we have said? ²³⁴⁰VI. ²³⁴¹How clearly doth it appear unto thee, that no other course of thy life could fit a true philosopher's practice better, than this very course, that thou art now already in? ²³⁴²VII. ²³⁴³A branch cut off from the continuity of that which was next unto it, must needs be cut off from the whole tree: so a man that is divided from another man, is divided from the whole society. ²³⁴⁴A branch is cut off by another, but he that hates and is averse, cuts himself off from his neighbour, and knows not that at the same time he divides himself from the whole body, or corporation. ²³⁴⁵But herein is the gift and mercy of God, the Author of this society, in that, once cut off we may grow together and become part of the whole again. ²³⁴⁶But if this happen often the misery is that the further a man is run in this division, the harder he is to be reunited and restored again: and however the branch which, once cut of afterwards was graffed in, gardeners can tell you is not like that which sprouted together at first, and still continued in the unity of the body. ²³⁴⁷VIII. ²³⁴⁸To grow together like fellow branches in matter of good correspondence and affection; but not in matter of opinions. ²³⁴⁹They that shall oppose thee in thy right courses, as it is not in their power to divert thee from thy good action, so neither let it be to divert thee from thy good affection towards them. ²³⁵⁰But be it thy care to keep thyself constant in both; both in a right judgment and action, and in true meekness towards them, that either shall do their endeavour to hinder thee, or at least will be displeased with thee for what thou hast done. ²³⁵¹For to fail in either (either in the one to give over for fear, or in the other to forsake thy natural affection towards him, who by nature is both thy friend and thy kinsman) is equally base, and much savouring of the disposition of a cowardly fugitive soldier. ²³⁵²IX. ²³⁵³It is not possible that any nature should be inferior unto art, since that all arts imitate nature. ²³⁵⁴If this be so; that the most perfect and general nature of all natures should in her operation come short of the skill of arts, is most improbable. ²³⁵⁵Now common is it to all arts, to make that which is worse for the better's sake. ²³⁵⁶Much more then doth the common nature do the same. ²³⁵⁷Hence is the first ground of justice. ²³⁵⁸From justice all other virtues have their existence. ²³⁵⁹For justice cannot be preserved, if either we settle our minds and affections upon worldly things; or be apt to be deceived, or rash, and inconstant. ²³⁶⁰The things themselves (which either to get or to avoid thou art put to so much trouble) come not unto thee themselves; but thou in a manner goest unto them. ²³⁶¹Let then thine own judgment and opinion concerning those things be at rest; and as for the things themselves, they stand still and quiet, without any noise or stir at all; and so shall all pursuing and flying cease. ²³⁶²XI. ²³⁶³Then is the soul as Empedocles doth liken it, like unto a sphere or globe, when she is all of one form and figure: when she neither greedily stretcheth out herself unto anything, nor basely contracts herself, or lies flat and dejected; but shineth all with light, whereby she does see and behold the true nature, both that of the universe, and her own in particular. ²³⁶⁴XII. ²³⁶⁵Will any contemn me? ²³⁶⁶let him look to that, upon what grounds he does it: my care shall be that I may never be found either doing or speaking anything that doth truly deserve contempt. ²³⁶⁷Will any hate me? ²³⁶⁸let him look to that. ²³⁶⁹I for my part will be kind and loving unto all, and even unto him that hates me, whom-soever he be, will I be ready to show his error, not by way of exprobation or ostentation of my patience, but ingenuously and meekly: such as was that famous Phocion, if so be that he did not dissemble. ²³⁷⁰For it is inwardly that these things must be: that the Gods who look inwardly, and not upon the outward appearance, may behold a man truly free from all indignation and grief. ²³⁷¹For what hurt can it be unto thee whatsoever any man else doth, as long as thou mayest do that which is proper and suitable to thine own nature? ²³⁷²Wilt not thou (a man wholly appointed to be both what, and as the common good shall require) accept of that which is now seasonable to the nature of the universe? ²³⁷³XIII. ²³⁷⁴They contemn one another, and yet they seek to please one another: and whilest they seek to surpass one another in worldly pomp and greatness, they most debase and prostitute themselves in their better

1 / 2