By Marcus Aurelius
I. The matter itself, of which the universe doth consist, is of itself very tractable and pliable. That rational essence that doth govern it, hath in itself no cause to do evil. It hath no evil in itself; neither can it do anything that is evil: neither can anything be hurt by it. And all things are done and determined according to its will and prescript.
II. Be it all one unto thee, whether half frozen or well warm; whether only slumbering, or after a full sleep; whether discommended or commended thou do thy duty: or whether dying or doing somewhat else; for that also ’to die,’ must among the rest be reckoned as one of the duties and actions of our lives.
III. Look in, let not either the proper quality, or the true worth of anything pass thee, before thou hast fully apprehended it.
IV. All substances come soon to their change, and either they shall be resolved by way of exhalation (if so be that all things shall be reunited into one substance), or as others maintain, they shall be scattered and dispersed. As for that Rational Essence by which all things are governed, as it best understandeth itself, both its own disposition, and what it doth, and what matter it hath to do with and accordingly doth all things; so we that do not, no wonder, if we wonder at many things, the reasons whereof we cannot comprehend.
V. The best kind of revenge is, not to become like unto them.
VI. Let this be thy only joy, and thy only comfort, from one sociable kind action without intermission to pass unto another, God being ever in thy mind.
VII. The rational commanding part, as it alone can stir up and turn itself; so it maketh both itself to be, and everything that happeneth, to appear unto itself, as it will itself.
VIII. According to the nature of the universe all things particular are determined, not according to any other nature, either about compassing and containing; or within, dispersed and contained; or without, depending. Either this universe is a mere confused mass, and an intricate context of things, which shall in time be scattered and dispersed again: or it is an union consisting of order, and administered by Providence. If the first, why should I desire to continue any longer in this fortuit confusion and commixtion? or why should I take care for anything else, but that as soon as may be I may be earth again? And why should I trouble myself any more whilst I seek to please the Gods? Whatsoever I do, dispersion is my end, and will come upon me whether I will or no. But if the latter be, then am not I religious in vain; then will I be quiet and patient, and put my trust in Him, who is the Governor of all.
IX. Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again.
X. If it were that thou hadst at one time both a stepmother, and a natural mother living, thou wouldst honour and respect her also; nevertheless to thine own natural mother would thy refuge, and recourse be continually. So let the court and thy philosophy be unto thee. Have recourse unto it often, and comfort thyself in her, by whom it is that those other things are made tolerable unto thee, and thou also in those things not intolerable unto others.
XI. How marvellous useful it is for a man to represent unto himself meats, and all such things that are for the mouth, under a right apprehension and imagination! as for example: This is the carcass of a fish; this of a bird; and this of a hog. And again more generally; This phalernum, this excellent highly commended wine, is but the bare juice of an ordinary grape. This purple robe, but sheep’s hairs, dyed with the blood of a shellfish. So for coitus, it is but the attrition of an ordinary base entrail, and the excretion of a little vile snivel, with a certain kind of convulsion: according to Hippocrates his opinion. How excellent useful are these lively fancies and representations of things, thus penetrating and passing through the objects, to make their true nature known and apparent! This must thou use all thy life long, and upon all occasions: and then especially, when matters are apprehended as of great worth and respect, thy art and care must be to uncover them, and to behold their vileness, and to take away from them all those serious circumstances and expressions, under which they made so grave a show. For outward pomp and appearance is a great juggler; and then especially art thou most in danger to be beguiled by it, when (to a man’s thinking) thou most seemest to be employed about matters of moment.
XII. See what Crates pronounceth concerning Xenocrates himself.
XIII. Those things which the common sort of people do admire, are most of them such things as are very general, and may be comprehended under things merely natural, or naturally affected and qualified: as stones, wood, figs, vines, olives. Those that be admired by them that are more moderate and restrained, are comprehended under things animated: as flocks and herds. Those that are yet more gentle and curious, their admiration is commonly confined to reasonable creatures only; not in general as they are reasonable, but as they are capable of art, or of some craft and subtile invention: or perchance barely to reasonable creatures; as they that delight in the possession of many slaves. But he that honours a reasonable soul in general, as it is reasonable and naturally sociable, doth little regard anything else: and above all things is careful to preserve his own, in the continual habit and exercise both of reason and sociableness: and thereby doth co-operate with him, of whose nature he doth also participate; God.
XIV. Some things hasten to be, and others to be no more. And even whatsoever now is, some part thereof hath already perished. Perpetual fluxes and alterations renew the world, as the perpetual course of time doth make the age of the world (of itself infinite) to appear always fresh and new. In such a flux and course of all things, what of these things that hasten so fast away should any man regard, since among all there is not any that a man may fasten and fix upon? as if a man would settle his affection upon some ordinary sparrow living by him, who is no sooner seen, than out of sight. For we must not think otherwise of our lives, than as a mere exhalation of blood, or of an ordinary respiration of air. For what in our common apprehension is, to breathe in the air and to breathe it out again, which we do daily: so much is it and no more, at once to breathe out all thy respirative faculty into that common air from whence but lately (as being but from yesterday, and to-day), thou didst first breathe it in, and with it, life.
XV. Not vegetative spiration, it is not surely (which plants have) that in this life should be so dear unto us; nor sensitive respiration, the proper life of beasts, both tame and wild; nor this our imaginative faculty; nor that we are subject to be led and carried up and down by the strength of our sensual appetites; or that we can gather, and live together; or that we can feed: for that in effect is no better, than that we can void the excrements of our food. What is it then that should be dear unto us? to hear a clattering noise? if not that, then neither to be applauded by the tongues of men. For the praises of many tongues, is in effect no better than the clattering of so many tongues. If then neither applause, what is there remaining that should be dear unto thee? This I think: that in all thy motions and actions thou be moved, and restrained according to thine own true natural constitution and Construction only. And to this even ordinary arts and professions do lead us. For it is that which every art doth aim at, that whatsoever it is, that is by art effected and prepared, may be fit for that work that it is prepared for. This is the end that he that dresseth the vine, and he that takes upon him either to tame colts, or to train up dogs, doth aim at. What else doth the education of children, and all learned professions tend unto? Certainly then it is that, which should be dear unto us also. If in this particular it go well with thee, care not for the obtaining of other things. But is it so, that thou canst not but respect other things also? Then canst not thou truly be free? then canst thou not have self-content: then wilt thou ever be subject to passions. For it is not possible, but that thou must be envious, and jealous, and suspicious of them whom thou knowest can bereave thee of such things; and again, a secret underminer of them, whom thou seest in present possession of that which is dear unto thee. To be short, he must of necessity be full of confusion within himself, and often accuse the Gods, whosoever stands in need of these things. But if thou shalt honour and respect thy mind only, that will make thee acceptable towards thyself, towards thy friends very tractable; and conformable and concordant with the Gods; that is, accepting with praises whatsoever they shall think good to appoint and allot unto thee.
XVI. Under, above, and about, are the motions of the elements; but the motion of virtue, is none of those motions, but is somewhat more excellent and divine. Whose way (to speed and prosper in it) must be through a way, that is not easily comprehended.
XVII. Who can choose but wonder at them? They will not speak well of them that are at the same time with them, and live with them; yet they themselves are very ambitious, that they that shall follow, whom they have never seen, nor shall ever see, should speak well of them. As if a man should grieve that he hath not been commended by them, that lived before him.
XVIII. Do not ever conceive anything impossible to man, which by thee cannot, or not without much difficulty be effected; but whatsoever in general thou canst Conceive possible and proper unto any man, think that very possible unto thee also.
XIX. Suppose that at the palestra somebody hath all to-torn thee with his nails, and hath broken thy head. Well, thou art wounded. Yet thou dost not exclaim; thou art not offended with him. Thou dost not suspect him for it afterwards, as one that watcheth to do thee a mischief. Yea even then, though thou dost thy best to save thyself from him, yet not from him as an enemy. It is not by way of any suspicious indignation, but by way of gentle and friendly declination. Keep the same mind and disposition in other parts of thy life also. For many things there be, which we must conceit and apprehend, as though we had had to do with an antagonist at the palestra. For as I said, it is very possible for us to avoid and decline, though we neither suspect, nor hate.
XX. If anybody shall reprove me, and shall make it apparent unto me, that in any either opinion or action of mine I do err, I will most gladly retract. For it is the truth that I seek after, by which I am sure that never any man was hurt; and as sure, that he is hurt that continueth in any error, or ignorance whatsoever.
XXI. I for my part will do what belongs unto me; as for other things, whether things unsensible or things irrational; or if rational, yet deceived and ignorant of the true way, they shall not trouble or distract me. For as for those creatures which are not endued with reason and all other things and-matters of the world whatsoever I freely, and generously, as one endued with reason, of things that have none, make use of them. And as for men, towards them as naturally partakers of the same reason, my care is to carry myself sociably. But whatsoever it is that thou art about, remember to call upon the Gods. And as for the time how long thou shalt live to do these things, let it be altogether indifferent unto thee, for even three such hours are sufficient.
XXII. Alexander of Macedon, and he that dressed his mules, when once dead both came to one. For either they were both resumed into those original rational essences from whence all things in the world are propagated; or both after one fashion were scattered into atoms.
XXIII Consider how many different things, whether they concern our bodies, or our souls, in a moment of time come to pass in every one of us, and so thou wilt not wonder if many more things or rather all things that are done, can at one time subsist, and coexist in that both one and general, which we call the world.
XXIV. if any should put this question unto thee, how this word Antoninus is written, wouldst thou not presently fix thine intention upon it, and utter out in order every letter of it? And if any shall begin to gainsay thee, and quarrel with thee about it; wilt thou quarrel with him again, or rather go on meekly as thou hast begun, until thou hast numbered out every letter? Here then likewise remember, that every duty that belongs unto a man doth consist of some certain letters or numbers as it were, to which without any noise or tumult keeping thyself thou must orderly proceed to thy proposed end, forbearing to quarrel with him that would quarrel and fall out with thee.
XXV. Is it not a cruel thing to forbid men to affect those things, which they conceive to agree best with their own natures, and to tend most to their own proper good and behoof? But thou after a sort deniest them this liberty, as often as thou art angry with them for their sins. For surely they are led unto those sins whatsoever they be, as to their proper good and commodity. But it is not so (thou wilt object perchance). Thou therefore teach them better, and make it appear unto them: but be not thou angry with them.
XXVI. Death is a cessation from the impression of the senses, the tyranny of the passions, the errors of the mind, and the servitude of the body.
XXVII. If in this kind of life thy body be able to hold out, it is a shame that thy soul should faint first, and give over, take heed, lest of a philosopher thou become a mere Cæsar in time, and receive a new tincture from the court. For it may happen if thou dost not take heed. Keep thyself therefore, truly simple, good, sincere, grave, free from all ostentation, a lover of that which is just, religious, kind, tender-hearted, strong and vigorous to undergo anything that becomes thee. Endeavour to continue such, as philosophy (hadst thou wholly and constantly applied thyself unto it) would have made, and secured thee. Worship the Gods, procure the welfare of men, this life is short. Charitable actions, and a holy disposition, is the only fruit of this earthly life.
XXVIII. Do all things as becometh the disciple of Antoninus Pius. Remember his resolute constancy in things that were done by him according to reason, his equability in all things, his sanctity; the cheerfulness of his countenance, his sweetness, and how free he was from all vainglory; how careful to come to the true and exact knowledge of matters in hand, and how he would by no means give over till he did fully, and plainly understand the whole state of the business; and how patiently, and without any contestation he would bear with them, that did unjustly condemn him: how he would never be over-hasty in anything, nor give ear to slanders and false accusations, but examine and observe with best diligence the several actions and dispositions of men. Again, how he was no backbiter, nor easily frightened, nor suspicious, and in his language free from all affectation and curiosity: and how easily he would content himself with few things, as lodging, bedding, clothing, and ordinary nourishment, and attendance. How able to endure labour, how patient; able through his spare diet to continue from morning to evening without any necessity of withdrawing before his accustomed hours to the necessities of nature: his uniformity and constancy in matter of friendship. How he would bear with them that with all boldness and liberty opposed his opinions; and even rejoice if any man could better advise him: and lastly, how religious he was without superstition. All these things of him remember, that whensoever thy last hour shall come upon thee, it may find thee, as it did him, ready for it in the possession of a good conscience.
XXIX. Stir up thy mind, and recall thy wits again from thy natural dreams, and visions, and when thou art perfectly awoken, and canst perceive that they were but dreams that troubled thee, as one newly awakened out of another kind of sleep look upon these worldly things with the same mind as thou didst upon those, that thou sawest in thy sleep.
XXX. I consist of body and soul. Unto my body all things are indifferent, for of itself it cannot affect one thing more than another with apprehension of any difference; as for my mind, all things which are not within the verge of her own operation, are indifferent unto her, and for her own operations, those altogether depend of her; neither does she busy herself about any, but those that are present; for as for future and past operations, those also are now at this present indifferent unto her.
XXXI. As long as the foot doth that which belongeth unto it to do, and the hand that which belongs unto it, their labour, whatsoever it be, is not unnatural. So a man as long as he doth that which is proper unto a man, his labour cannot be against nature; and if it be not against nature, then neither is it hurtful unto him. But if it were so that happiness did consist in pleasure: how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?
XXXII. Dost thou not see, how even those that profess mechanic arts, though in some respect they be no better than mere idiots, yet they stick close to the course of their trade, neither can they find in their heart to decline from it: and is it not a grievous thing that an architect, or a physician shall respect the course and mysteries of their profession, more than a man the proper course and condition of his own nature, reason, which is common to him and to the Gods?
XXXIII. Asia, Europe; what are they, but as corners of the whole world; of which the whole sea, is but as one drop; and the great Mount Athos, but as a clod, as all present time is but as one point of eternity. All, petty things; all things that are soon altered, soon perished. And all things come from one beginning; either all severally and particularly deliberated and resolved upon, by the general ruler and governor of all; or all by necessary consequence. So that the dreadful hiatus of a gaping lion, and all poison, and all hurtful things, are but (as the thorn and the mire) the necessary consequences of goodly fair things. Think not of these therefore, as things contrary to those which thou dost much honour, and respect; but consider in thy mind the true fountain of all.
XXXIV He that seeth the things that are now, hath Seen all that either was ever, or ever shall be, for all things are of one kind; and all like one unto another. Meditate often upon the connection of all things in the world; and upon the mutual relation that they have one unto another. For all things are after a sort folded and involved one within another, and by these means all agree well together. For one thing is consequent unto another, by local motion, by natural conspiration and agreement, and by substantial union, or, reduction of all substances into one.
XXXV. Fit and accommodate thyself to that estate and to those occurrences, which by the destinies have been annexed unto thee; and love those men whom thy fate it is to live with; but love them truly. An instrument, a tool, an utensil, whatsoever it be, if it be fit for the purpose it was made for, it is as it should be though he perchance that made and fitted it, be out of sight and gone. But in things natural, that power which hath framed and fitted them, is and abideth within them still: for which reason she ought also the more to be respected, and we are the more obliged (if we may live and pass our time according to her purpose and intention) to think that all is well with us, and according to our own minds. After this manner also, and in this respect it is, that he that is all in all doth enjoy his happiness.
XXXVI. What things soever are not within the proper power and jurisdiction of thine own will either to compass or avoid, if thou shalt propose unto thyself any of those things as either good, or evil; it must needs be that according as thou shalt either fall into that which thou dost think evil, or miss of that which thou dost think good, so wilt thou be ready both to complain of the Gods, and to hate those men, who either shall be so indeed, or shall by thee be suspected as the cause either of thy missing of the one, or falling into the other. And indeed we must needs commit many evils, if we incline to any of these things, more or less, with an opinion of any difference. But if we mind and fancy those things only, as good and bad, which wholly depend of our own wills, there is no more occasion why we should either murmur against the Gods, or be at enmity with any man.
XXXVII. We all work to one effect, some willingly, and with a rational apprehension of what we do: others without any such knowledge. As I think Heraclitus in a place speaketh of them that sleep, that even they do work in their kind, and do confer to the general operations of the world. One man therefore doth co-operate after one sort, and another after another sort; but even he that doth murmur, and to his power doth resist and hinder; even he as much as any doth co-operate. For of such also did the world stand in need. Now do thou consider among which of these thou wilt rank thyself. For as for him who is the Administrator of all, he will make good use of thee whether thou wilt or no, and make thee (as a part and member of the whole) so to co-operate with him, that whatsoever thou doest, shall turn to the furtherance of his own counsels, and resolutions. But be not thou for shame such a part of the whole, as that vile and ridiculous verse (which Chrysippus in a place doth mention) is a part of the comedy. XXXVIII. Doth either the sun take upon him to do that which belongs to the rain? or his son Aesculapius that, which unto the earth doth properly belong? How is it with every one of the stars in particular? Though they all differ one from another, and have their several charges and functions by themselves, do they not all nevertheless concur and co-operate to one end?
XXXIX. If so be that the Gods have deliberated in particular of those things that should happen unto me, I must stand to their deliberation, as discrete and wise. For that a God should be an imprudent God, is a thing hard even to conceive: and why should they resolve to do me hurt? for what profit either unto them or the universe (which they specially take care for) could arise from it? But if so be that they have not deliberated of me in particular, certainly they have of the whole in general, and those things which in consequence and coherence of this general deliberation happen unto me in particular, I am bound to embrace and accept of. But if so be that they have not deliberated at all (which indeed is very irreligious for any man to believe: for then let us neither sacrifice, nor pray, nor respect our oaths, neither let us any more use any of those things, which we persuaded of the presence and secret conversation of the Gods among us, daily use and practise:) but, I say, if so be that they have not indeed either in general, or particular deliberated of any of those things, that happen unto us in this world; yet God be thanked, that of those things that concern myself, it is lawful for me to deliberate myself, and all my deliberation is but concerning that which may be to me most profitable. Now that unto every one is most profitable, which is according to his own constitution and nature. And my nature is, to be rational in all my actions and as a good, and natural member of a city and commonwealth, towards my fellow members ever to be sociably and kindly disposed and affected. My city and country as I am Antoninus, is Rome; as a man, the whole world. Those things therefore that are expedient and profitable to those cities, are the only things that are good and expedient for me.
XL. Whatsoever in any kind doth happen to any one, is expedient to the whole. And thus much to content us might suffice, that it is expedient for the whole in general. But yet this also shalt thou generally perceive, if thou dost diligently take heed, that whatsoever doth happen to any one man or men…. And now I am content that the word expedient, should more generally be understood of those things which we otherwise call middle things, or things indifferent; as health, wealth, and the like.
XLI. As the ordinary shows of the theatre and of other such places, when thou art presented with them, affect thee; as the same things still seen, and in the same fashion, make the sight ingrateful and tedious; so must all the things that we see all our life long affect us. For all things, above and below, are still the same, and from the same causes. When then will there be an end?
XLII. Let the several deaths of men of all sorts, and of all sorts of professions, and of all sort of nations, be a perpetual object of thy thoughts,… so that thou mayst even come down to Philistio, Phœbus, and Origanion. Pass now to other generations. Thither shall we after many changes, where so many brave orators are; where so many grave philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of the old times; and then so many brave captains of the latter times; and so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; where so many other sharp, generous, industrious, subtile, peremptory dispositions; and among others, even they, that have been the greatest scoffers and deriders of the frailty and brevity of this our human life; as Menippus, and others, as many as there have been such as he. Of all these consider, that they long since are all dead, and gone. And what do they suffer by it! Nay they that have not so much as a name remaining, what are they the worse for it? One thing there is, and that only, which is worth our while in this world, and ought by us much to be esteemed; and that is, according to truth and righteousness, meekly and lovingly to converse with false, and unrighteous men.
XLIII. When thou wilt comfort and cheer thyself, call to mind the several gifts and virtues of them, whom thou dost daily converse with; as for example, the industry of the one; the modesty of another; the liberality of a third; of another some other thing. For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, visible and eminent in the dispositions of those who live with thee; especially when, all at once, as near as may be, they represent themselves unto thee. And therefore thou must have them always in a readiness.
XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not three hundred rather? Just as much reason hast thou to grieve that thou must live but so many years, and not longer. For as for bulk and substance thou dost content thyself with that proportion of it that is allotted unto thee, so shouldst thou for time.
XLV. Let us do our best endeavours to persuade them; but however, if reason and justice lead thee to it, do it, though they be never so much against it. But if any shall by force withstand thee, and hinder thee in it, convert thy virtuous inclination from one object unto another, from justice to contented equanimity, and cheerful patience: so that what in the one is thy hindrance, thou mayst make use of it for the exercise of another virtue: and remember that it was with due exception, and reservation, that thou didst at first incline and desire. For thou didst not set thy mind upon things impossible. Upon what then? that all thy desires might ever be moderated with this due kind of reservation. And this thou hast, and mayst always obtain, whether the thing desired be in thy power or no. And what do I care for more, if that for which I was born and brought forth into the world (to rule all my desires with reason and discretion) may be?
XLVI. The ambitious supposeth another man’s act, praise and applause, to be his own happiness; the voluptuous his own sense and feeling; but he that is wise, his own action.
XLVII. It is in thy power absolutely to exclude all manner of conceit and opinion, as concerning this matter; and by the same means, to exclude all grief and sorrow from thy soul. For as for the things and objects themselves, they of themselves have no such power, whereby to beget and force upon us any opinion at all.
XLVIII. Use thyself when any man speaks unto thee, so to hearken unto him, as that in the interim thou give not way to any other thoughts; that so thou mayst (as far as is possible) seem fixed and fastened to his very soul, whosoever he be that speaks unto thee.
XLIX. That which is not good for the bee-hive, cannot be good for the bee.
L. Will either passengers, or patients, find fault and complain, either the one if they be well carried, or the others if well cured? Do they take care for any more than this; the one, that their shipmaster may bring them safe to land, and the other, that their physician may effect their recovery?
LI. How many of them who came into the world at the same time when I did, are already gone out of it?
LII. To them that are sick of the jaundice, honey seems bitter; and to them that are bitten by a mad dog, the water terrible; and to children, a little ball seems a fine thing. And why then should I be angry? or do I think that error and false opinion is less powerful to make men transgress, than either choler, being immoderate and excessive, to cause the jaundice; or poison, to cause rage?
LIII. No man can hinder thee to live as thy nature doth require. Nothing can happen unto thee, but what the common good of nature doth require.
LIV. What manner of men they be whom they seek to please, and what to get, and by what actions: how soon time will cover and bury all things, and how many it hath already buried!
THE SEVENTH BOOK
I. What is wickedness? It is that which many time and often thou hast already seen and known in the world. And so oft as anything doth happen that might otherwise trouble thee, let this memento presently come to thy mind, that it is that which thou hast already often Seen and known. Generally, above and below, thou shalt find but the same things. The very same things whereof ancient stories, middle age stories, and fresh stories are full whereof towns are full, and houses full. There is nothing that is new. All things that are, are both usual and of little continuance.
II. What fear is there that thy dogmata, or philosophical resolutions and conclusions, should become dead in thee, and lose their proper power and efficacy to make thee live happy, as long as those proper and correlative fancies, and representations of things on which they mutually depend (which continually to stir up and revive is in thy power,) are still kept fresh and alive? It is in my power concerning this thing that is happened, what soever it be, to conceit that which is right and true. If it be, why then am I troubled? Those things that are without my understanding, are nothing to it at all: and that is it only, which doth properly concern me. Be always in this mind, and thou wilt be right.
III. That which most men would think themselves most happy for, and would prefer before all things, if the Gods would grant it unto them after their deaths, thou mayst whilst thou livest grant unto thyself; to live again. See the things of the world again, as thou hast already seen them. For what is it else to live again? Public shows and solemnities with much pomp and vanity, stage plays, flocks and herds; conflicts and contentions: a bone thrown to a company of hungry curs; a bait for greedy fishes; the painfulness, and continual burden-bearing of wretched ants, the running to and fro of terrified mice: little puppets drawn up and down with wires and nerves: these be the objects of the world among all these thou must stand steadfast, meekly affected, and free from all manner of indignation; with this right ratiocination and apprehension; that as the worth is of those things which a man doth affect, so is in very deed every man’s worth more or less.
IV. Word after word, every one by itself, must the things that are spoken be conceived and understood; and so the things that are done, purpose after purpose, every one by itself likewise. And as in matter of purposes and actions, we must presently see what is the proper use and relation of every one; so of words must we be as ready, to consider of every one what is the true meaning, and signification of it according to truth and nature, however it be taken in common use.
V. Is my reason, and understanding sufficient for this, or no? If it be sufficient, without any private applause, or public ostentation as of an instrument, which by nature I am provided of, I will make use of it for the work in hand, as of an instrument, which by nature I am provided of. if it be not, and that otherwise it belong not unto me particularly as a private duty, I will either give it over, and leave it to some other that can better effect it: or I will endeavour it; but with the help of some other, who with the joint help of my reason, is able to bring somewhat to pass, that will now be seasonable and useful for the common good. For whatsoever I do either by myself, or with some other, the only thing that I must intend, is, that it be good and expedient for the public. For as for praise, consider how many who once were much commended, are now already quite forgotten, yea they that commended them, how even they themselves are long since dead and gone. Be not therefore ashamed, whensoever thou must use the help of others. For whatsoever it be that lieth upon thee to effect, thou must propose it unto thyself, as the scaling of walls is unto a soldier. And what if thou through either lameness or some other impediment art not able to reach unto the top of the battlements alone, which with the help of another thou mayst; wilt thou therefore give it over, or go about it with less courage and alacrity, because thou canst not effect it all alone?
VI. Let not things future trouble thee. For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee. All things are linked and knitted together, and the knot is sacred, neither is there anything in the world, that is not kind and natural in regard of any other thing, or, that hath not some kind of reference and natural correspondence with whatsoever is in the world besides. For all things are ranked together, and by that decency of its due place and order that each particular doth observe, they all concur together to the making of one and the same κόσμος or world: as if you said, a comely piece, or an orderly composition. For all things throughout, there is but one and the same order; and through all things, one and the same God, the same substance and the same law. There is one common reason, and one common truth, that belongs unto all reasonable creatures, for neither is there save one perfection of all creatures that are of the same kind, and partakers of the same reason.
VII. Whatsoever is material, doth soon vanish away into the common substance of the whole; and whatsoever is formal, or, whatsoever doth animate that which is material, is soon resumed into the common reason of the whole; and the fame and memory of anything, is soon swallowed up by the general age and duration of the whole.
VIII. To a reasonable creature, the same action is both according to nature, and according to reason.
IX. Straight of itself, not made straight.
X. As several members in one body united, so are reasonable creatures in a body divided and dispersed, all made and prepared for one common operation. And this thou shalt apprehend the better, if thou shalt use thyself often to say to thyself, I am μέλος, or a member of the mass and body of reasonable substances. But if thou shalt say I am μέρος, or a part, thou dost not yet love men from thy heart. The joy that thou takest in the exercise of bounty, is not yet grounded upon a due ratiocination and right apprehension of the nature of things. Thou dost exercise it as yet upon this ground barely, as a thing convenient and fitting; not, as doing good to thyself, when thou dost good unto others.
XI. Of things that are external, happen what will to that which can suffer by external accidents. Those things that suffer let them complain themselves, if they will; as for me, as long as I conceive no such thing, that that which is happened is evil, I have no hurt; and it is in my power not to conceive any such thing.
XII. Whatsoever any man either doth or saith, thou must be good; not for any man’s sake, but for thine own nature’s sake; as if either gold, or the emerald, or purple, should ever be saying to themselves, Whatsoever any man either doth or saith, I must still be an emerald, and I must keep my colour.
XIII. This may ever be my comfort and security: my understanding, that ruleth over all, will not of itself bring trouble and vexation upon itself. This I say; it will not put itself in any fear, it will not lead itself into any concupiscence. If it be in the power of any other to compel it to fear, or to grieve, it is free for him to use his power. But sure if itself do not of itself, through some false opinion or supposition incline itself to any such disposition; there is no fear. For as for the body, why should I make the grief of my body, to be the grief of my mind? If that itself can either fear or complain, let it. But as for the soul, which indeed, can only be truly sensible of either fear or grief; to which only it belongs according to its different imaginations and opinions, to admit of either of these, or of their contraries; thou mayst look to that thyself, that it suffer nothing. Induce her not to any such opinion or persuasion. The understanding is of itself sufficient unto itself, and needs not (if itself doth not bring itself to need) any other thing besides itself, and by consequent as it needs nothing, so neither can it be troubled or hindered by anything, if itself doth not trouble and hinder itself.
XIV. What is εὐδαιμονία, or happiness: but ἀγαθὸς δαίμων, or, a good dæmon, or spirit? What then dost thou do here, O opinion? By the Gods I adjure thee, that thou get thee gone, as thou earnest: for I need thee not. Thou earnest indeed unto me according to thy ancient wonted manner. It is that, that all men have ever been subject unto. That thou camest therefore I am not angry with thee, only begone, now that I have found thee what thou art.
XV. Is any man so foolish as to fear change, to which all things that once were not owe their being? And what is it, that is more pleasing and more familiar to the nature of the universe? How couldst thou thyself use thy ordinary hot baths, should not the wood that heateth them first be changed? How couldst thou receive any nourishment from those things that thou hast eaten, if they should not be changed? Can anything else almost (that is useful and profitable) be brought to pass without change? How then dost not thou perceive, that for thee also, by death, to come to change, is a thing of the very same nature, and as necessary for the nature of the universe?
XVI. Through the substance of the universe, as through a torrent pass all particular bodies, being all of the same nature, and all joint workers with the universe itself as in one of our bodies so many members among themselves. How many such as Chrysippus, how many such as Socrates, how many such as Epictetus, hath the age of the world long since swallowed up and devoured? Let this, be it either men or businesses, that thou hast occasion to think of, to the end that thy thoughts be not distracted and thy mind too earnestly set upon anything, upon every such occasion presently come to thy mind. Of all my thoughts and cares, one only thing shall be the object, that I myself do nothing which to the proper constitution of man, (either in regard of the thing itself, or in regard of the manner, or of the time of doing,) is contrary. The time when thou shalt have forgotten all things, is at hand. And that time also is at hand, when thou thyself shalt be forgotten by all. Whilst thou art, apply thyself to that especially which unto man as he is a mart, is most proper and agreeable, and that is, for a man even to love them that transgress against him. This shall be, if at the same time that any such thing doth happen, thou call to mind, that they are thy kinsmen; that it is through ignorance and against their wills that they sin; and that within a very short while after, both thou and he shall be no more. But above all things, that he hath not done thee any hurt; for that by him thy mind and understanding is not made worse or more vile than it was before.
XVII. The nature of the universe, of the common substance of all things as it were of so much wax hath now perchance formed a horse; and then, destroying that figure, hath new tempered and fashioned the matter of it into the form and substance of a tree: then that again into the form and substance of a man: and then that again into some other. Now every one of these doth subsist but for a very little while. As for dissolution, if it be no grievous thing to the chest or trunk, to be joined together; why should it be more grievous to be put asunder?
XVIII. An angry countenance is much against nature, and it is oftentimes the proper countenance of them that are at the point of death. But were it so, that all anger and passion were so thoroughly quenched in thee, that it were altogether impossible to kindle it any more, yet herein must not thou rest satisfied, but further endeavour by good consequence of true ratiocination, perfectly to conceive and understand, that all anger and passion is against reason. For if thou shalt not be sensible of thine innocence; if that also shall be gone from thee, the comfort of a good conscience, that thou doest all things according to reason: what shouldest thou live any longer for? All things that now thou seest, are but for a moment. That nature, by which all things in the world are administered, will soon bring change and alteration upon them, and then of their substances make other things like unto them: and then soon after others again of the matter and substance of these: that so by these means, the world may still appear fresh and new.
XIX. Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass. For this when thou knowest, thou wilt pity him thou wilt have no occasion either to wonder, or to be angry. For either thou thyself dust yet live in that error and ignorance, as that thou dust suppose either that very thing that he doth, or some other like worldly thing, to be good; and so thou art bound to pardon him if he have done that which thou in the like case wouldst have done thyself. Or if so be that thou dost not any more suppose the same things to be good or evil, that he doth; how canst thou but be gentle unto him that is in an error?
XX. Fancy not to thyself things future, as though they were present but of those that are present, take some aside, that thou takest most benefit of, and consider of them particularly, how wonderfully thou wouldst want them, if they were not present. But take heed withal, lest that whilst thou dust settle thy contentment in things present, thou grow in time so to overprize them, as that the want of them (whensoever it shall so fall out) should be a trouble and a vexation unto thee. Wind up thyself into thyself. Such is the nature of thy reasonable commanding part, as that if it exercise justice, and have by that means tranquillity within itself, it doth rest fully satisfied with itself without any other thing.
XXI. Wipe off all opinion stay the force and violence of unreasonable lusts and affections: circumscribe the present time examine whatsoever it be that is happened, either to thyself or to another: divide all present objects, either in that which is formal or material think of the last hour. That which thy neighbour hath committed, where the guilt of it lieth, there let it rest. Examine in order whatsoever is spoken. Let thy mind penetrate both into the effects, and into the causes. Rejoice thyself with true simplicity, and modesty; and that all middle things between virtue and vice are indifferent unto thee. Finally, love mankind; obey God.
XXII. All things (saith he) are by certain order and appointment. And what if the elements only.
It will suffice to remember, that all things in general are by certain order and appointment: or if it be but few. And as concerning death, that either dispersion, or the atoms, or annihilation, or extinction, or translation will ensue. And as concerning pain, that that which is intolerable is soon ended by death; and that which holds long must needs be tolerable; and that the mind in the meantime (which is all in all) may by way of interclusion, or interception, by stopping all manner of commerce and sympathy with the body, still retain its own tranquillity. Thy understanding is not made worse by it. As for those parts that suffer, let them, if they can, declare their grief themselves. As for praise and commendation, view their mind and understanding, what estate they are in; what kind of things they fly, and what things they seek after: and that as in the seaside, whatsoever was before to be seen, is by the continual succession of new heaps of sand cast up one upon another, soon hid and covered; so in this life, all former things by those which immediately succeed.
XXIII. Out of Plato. ‘He then whose mind is endowed with true magnanimity, who hath accustomed himself to the contemplation both of all times, and of all things in general; can this mortal life (thinkest thou) seem any great matter unto him? It is not possible, answered he. Then neither will such a one account death a grievous thing? By no means.’
XXIV. Out of Antisthenes. ‘It is a princely thing to do well, and to be ill-spoken of. It is a shameful thing that the face should be subject unto the mind, to be put into what shape it will, and to be dressed by it as it will; and that the mind should not bestow so much care upon herself, as to fashion herself, and to dress herself as best becometh her.’
XXV. Out of several poets and comics. ‘It will but little avail thee, to turn thine anger and indignation upon the things themselves that have fallen across unto thee. For as for them, they are not sensible of it, &c. Thou shalt but make thyself a laughing-stock; both unto the Gods and men, &c. Our life is reaped like a ripe ear of corn; one is yet standing and another is down, &c. But if so be that I and my children be neglected by the gods, there is some reason even for that, &c. As long as right and equity is of my side, &c. Not to lament with them, not to tremble, &c.’
XXVI. Out of Plato. ‘My answer, full of justice and equity, should be this: Thy speech is not right, O man! if thou supposest that he that is of any worth at all, should apprehend either life or death, as a matter of great hazard and danger; and should not make this rather his only care, to examine his own actions, whether just or unjust: whether actions of a good, or of a wicked man, &c. For thus in very truth stands the case, O ye men of Athens. What place or station soever a man either hath chosen to himself, judging it best for himself; or is by lawful authority put and settled in, therein do I think (all appearance of danger notwithstanding) that he should continue, as one who feareth neither death, nor anything else, so much as he feareth to commit anything that is vicious and shameful, &c. But, O noble sir, consider I pray, whether true generosity and true happiness, do not consist in somewhat else rather, than in the preservation either of our, or other men’s lives. For it is not the part of a man that is a man indeed, to desire to live long or to make much of his life whilst he liveth: but rather (he that is such) will in these things wholly refer himself unto the Gods, and believing that which every woman can tell him, that no man can escape death; the only thing that he takes thought and care for is this, that what time he liveth, he may live as well and as virtuously as he can possibly, &c. To look about, and with the eyes to follow the course of the stars and planets as though thou wouldst run with them; and to mind perpetually the several changes of the elements one into another. For such fancies and imaginations, help much to purge away the dross and filth of this our earthly life,’ &c. That also is a fine passage of Plato’s, where he speaketh of worldly things in these words: ‘Thou must also as from some higher place look down, as it were, upon the things of this world, as flocks, armies, husbandmen’s labours, marriages, divorces, generations, deaths: the tumults of courts and places of judicatures; desert places; the several nations of barbarians, public festivals, mournings, fairs, markets.’ How all things upon earth are pell-mell; and how miraculously things contrary one to another, concur to the beauty and perfection of this universe.
XXVII. To look back upon things of former ages, as upon the manifold changes and conversions of several monarchies and commonwealths. We may also foresee things future, for they shall all be of the same kind; neither is it possible that they should leave the tune, or break the concert that is now begun, as it were, by these things that are now done and brought to pass in the world. It comes all to one therefore, whether a man be a spectator of the things of this life but forty years, or whether he see them ten thousand years together: for what shall he see more? ‘And as for those parts that came from the earth, they shall return unto the earth again; and those that came from heaven, they also shall return unto those heavenly places.’ Whether it be a mere dissolution and unbinding of the manifold intricacies and entanglements of the confused atoms; or some such dispersion of the simple and incorruptible elements… ‘With meats and drinks and divers charms, they seek to divert the channel, that they might not die. Yet must we needs endure that blast of wind that cometh from above, though we toil and labour never so much.’
XXVIII. He hath a stronger body, and is a better wrestler than I. What then? Is he more bountiful? is he more modest? Doth he bear all adverse chances with more equanimity: or with his neighbour’s offences with more meekness and gentleness than I?
XXIX. Where the matter may be effected agreeably to that reason, which both unto the Gods and men is common, there can be no just cause of grief or sorrow. For where the fruit and benefit of an action well begun and prosecuted according to the proper constitution of man may be reaped and obtained, or is sure and certain, it is against reason that any damage should there be suspected. In all places, and at all times, it is in thy power religiously to embrace whatsoever by God’s appointment is happened unto thee, and justly to converse with those men, whom thou hast to do with, and accurately to examine every fancy that presents itself, that nothing may slip and steal in, before thou hast rightly apprehended the true nature of it.
XXX. Look not about upon other men’s minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things that are done by thee: doth lead, and direct thee. Now every one is bound to do that, which is consequent and agreeable to that end which by his true natural constitution he was ordained unto. As for all other things, they are ordained for the use of reasonable creatures: as in all things we see that that which is worse and inferior, is made for that which is better. Reasonable creatures, they are ordained one for another. That therefore which is chief in every man’s constitution, is, that he intend the common good. The second is, that he yield not to any lusts and motions of the flesh. For it is the part and privilege of the reasonable and intellective faculty, that she can so bound herself, as that neither the sensitive, nor the appetitive faculties, may not anyways prevail upon her. For both these are brutish. And therefore over both she challengeth mastery, and cannot anyways endure, if in her right temper, to be subject unto either. And this indeed most justly. For by nature she was ordained to command all in the body. The third thing proper to man by his constitution, is, to avoid all rashness and precipitancy; and not to be subject to error. To these things then, let the mind apply herself and go straight on, without any distraction about other things, and she hath her end, and by consequent her happiness.
XXXI. As one who had lived, and were now to die by right, whatsoever is yet remaining, bestow that wholly as a gracious overplus upon a virtuous life. Love and affect that only, whatsoever it be that happeneth, and is by the fates appointed unto thee. For what can be more reasonable? And as anything doth happen unto thee by way of cross, or calamity, call to mind presently and set before thine eyes, the examples of some other men, to whom the self-same thing did once happen likewise. Well, what did they? They grieved; they wondered; they complained. And where are they now? All dead and gone. Wilt thou also be like one of them? Or rather leaving to men of the world (whose life both in regard of themselves, and them that they converse with, is nothing but mere mutability; or men of as fickle minds, as fickle bodies; ever changing and soon changed themselves) let it be thine only care and study, how to make a right use of all such accidents. For there is good use to be made of them, and they will prove fit matter for thee to work upon, if it shall be both thy care and thy desire, that whatsoever thou doest, thou thyself mayst like and approve thyself for it. And both these, see, that thou remember well, according as the diversity of the matter of the action that thou art about shall require. Look within; within is the fountain of all good. Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper.
XXXII. Thou must use thyself also to keep thy body fixed and steady; free from all loose fluctuant either motion, or posture. And as upon thy face and looks, thy mind hath easily power over them to keep them to that which is grave and decent; so let it challenge the same power over the whole body also. But so observe all things in this kind, as that it be without any manner of affectation.
XXXIII. The art of true living in this world is more like a wrestler’s, than a dancer’s practice. For in this they both agree, to teach a man whatsoever falls upon him, that he may be ready for it, and that nothing may cast him down.
XXXIV. Thou must continually ponder and consider with thyself, what manner of men they be, and for their minds and understandings what is their present estate, whose good word and testimony thou dost desire. For then neither wilt thou see cause to complain of them that offend against their wills; or find any want of their applause, if once thou dost but penetrate into the true force and ground both of their opinions, and of their desires. ‘No soul (saith he) is willingly bereft of the truth,’ and by consequent, neither of justice, or temperance, or kindness, and mildness; nor of anything that is of the same kind. It is most needful that thou shouldst always remember this. For so shalt thou be far more gentle and moderate towards all men.
XXXV. What pain soever thou art in, let this presently come to thy mind, that it is not a thing whereof thou needest to be ashamed, neither is it a thing whereby thy understanding, that hath the government of all, can be made worse. For neither in regard of the substance of it, nor in regard of the end of it (which is, to intend the common good) can it alter and corrupt it. This also of Epicurus mayst thou in most pains find some help of, that it is ’neither intolerable, nor eternal;’ so thou keep thyself to the true bounds and limits of reason and give not way to opinion. This also thou must consider, that many things there be, which oftentimes unsensibly trouble and vex thee, as not armed against them with patience, because they go not ordinarily under the name of pains, which in very deed are of the same nature as pain; as to slumber unquietly, to suffer heat, to want appetite: when therefore any of these things make thee discontented, check thyself with these words: Now hath pain given thee the foil; thy courage hath failed thee.
XXXVI. Take heed lest at any time thou stand so affected, though towards unnatural evil men, as ordinary men are commonly one towards another.
XXXVII. How know we whether Socrates were so eminent indeed, and of so extraordinary a disposition? For that he died more gloriously, that he disputed with the Sophists more subtilty; that he watched in the frost more assiduously; that being commanded to fetch innocent Salaminius, he refused to do it more generously; all this will not serve. Nor that he walked in the streets, with much gravity and majesty, as was objected unto him by his adversaries: which nevertheless a man may well doubt of, whether it were so or no, or, which above all the rest, if so be that it were true, a man would well consider of, whether commendable, or dis-commendable. The thing therefore that we must inquire into, is this; what manner of soul Socrates had: whether his disposition was such; as that all that he stood upon, and sought after in this world, was barely this, that he might ever carry himself justly towards men, and holily towards the Gods. Neither vexing himself to no purpose at the wickedness of others, nor yet ever condescending to any man’s evil fact, or evil intentions, through either fear, or engagement of friendship. Whether of those things that happened unto him by God’s appointment, he neither did wonder at any when it did happen, or thought it intolerable in the trial of it. And lastly, whether he never did suffer his mind to sympathise with the senses, and affections of the body. For we must not think that Nature hath so mixed and tempered it with the body, as that she hath not power to circumscribe herself, and by herself to intend her own ends and occasions.
XXXVIII. For it is a thing very possible, that a man should be a very divine man, and yet be altogether unknown. This thou must ever be mindful of, as of this also, that a man’s true happiness doth consist in very few things. And that although thou dost despair, that thou shalt ever be a good either logician, or naturalist, yet thou art never the further off by it from being either liberal, or modest, or charitable, or obedient unto God.
XXXIX. Free from all compulsion in all cheerfulness and alacrity thou mayst run out thy time, though men should exclaim against thee never so much, and the wild beasts should pull in sunder the poor members of thy pampered mass of flesh. For what in either of these or the like cases should hinder the mind to retain her own rest and tranquillity, consisting both in the right judgment of those things that happen unto her, and in the ready use of all present matters and occasions? So that her judgment may say, to that which is befallen her by way of cross: this thou art in very deed, and according to thy true nature: notwithstanding that in the judgment of opinion thou dust appear otherwise: and her discretion to the present object; thou art that, which I sought for. For whatsoever it be, that is now present, shall ever be embraced by me as a fit and seasonable object, both for my reasonable faculty, and for my sociable, or charitable inclination to work upon. And that which is principal in this matter, is that it may be referred either unto the praise of God, or to the good of men. For either unto God or man, whatsoever it is that doth happen in the world hath in the ordinary course of nature its proper reference; neither is there anything, that in regard of nature is either new, or reluctant and intractable, but all things both usual and easy.
XL. Then hath a man attained to the estate of perfection in his life and conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation.
XLI. Can the Gods, who are immortal, for the continuance of so many ages bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; and dust thou so grievously take on, as one that could bear with them no longer; thou that art but for a moment of time? yea thou that art one of those sinners thyself? A very ridiculous thing it is, that any man should dispense with vice and wickedness in himself, which is in his power to restrain; and should go about to suppress it in others, which is altogether impossible.
XLII. What object soever, our reasonable and sociable faculty doth meet with, that affords nothing either for the satisfaction of reason, or for the practice of charity, she worthily doth think unworthy of herself.
XLIII. When thou hast done well, and another is benefited by thy action, must thou like a very fool look for a third thing besides, as that it may appear unto others also that thou hast done well, or that thou mayest in time, receive one good turn for another? No man useth to be weary of that which is beneficial unto him. But every action according to nature, is beneficial. Be not weary then of doing that which is beneficial unto thee, whilst it is so unto others.
XLIV. The nature of the universe did once certainly before it was created, whatsoever it hath done since, deliberate and so resolve upon the creation of the world. Now since that time, whatsoever it is, that is and happens in the world, is either but a consequent of that one and first deliberation: or if so be that this ruling rational part of the world, takes any thought and care of things particular, they are surely his reasonable and principal creatures, that are the proper object of his particular care and providence. This often thought upon, will much conduce to thy tranquillity.
THE EIGHTH BOOK
I. This also, among other things, may serve to keep thee from vainglory; if thou shalt consider, that thou art now altogether incapable of the commendation of one, who all his life long, or from his youth at least, hath lived a philosopher’s life. For both unto others, and to thyself especially, it is well known, that thou hast done many things contrary to that perfection of life. Thou hast therefore been confounded in thy course, and henceforth it will be hard for thee to recover the title and credit of a philosopher. And to it also is thy calling and profession repugnant. If therefore thou dost truly understand, what it is that is of moment indeed; as for thy fame and credit, take no thought or care for that: let it suffice thee if all the rest of thy life, be it more or less, thou shalt live as thy nature requireth, or according to the true and natural end of thy making. Take pains therefore to know what it is that thy nature requireth, and let nothing else distract thee. Thou hast already had sufficient experience, that of those many things that hitherto thou hast erred and wandered about, thou couldst not find happiness in any of them. Not in syllogisms, and logical subtilties, not in wealth, not in honour and reputation, not in pleasure. In none of all these. Wherein then is it to be found? In the practice of those things, which the nature of man, as he is a man, doth require. How then shall he do those things? if his dogmata, or moral tenets and opinions (from which all motions and actions do proceed), be right and true. Which be those dogmata? Those that concern that which is good or evil, as that there is nothing truly good and beneficial unto man, but that which makes him just, temperate, courageous, liberal; and that there is nothing truly evil and hurtful unto man, but that which causeth the contrary effects.
II. Upon every action that thou art about, put this question to thyself; How will this when it is done agree with me? Shall I have no occasion to repent of it? Yet a very little while and I am dead and gone; and all things are at end. What then do I care for more than this, that my present action whatsoever it be, may be the proper action of one that is reasonable; whose end is, the common good; who in all things is ruled and governed by the same law of right and reason, by which God Himself is.
III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, and Socrates? These penetrated into the true nature of things; into all causes, and all subjects: and upon these did they exercise their power and authority. But as for those, as the extent of their error was, so far did their slavery extend.
IV. What they have done, they will still do, although thou shouldst hang thyself. First; let it not trouble thee. For all things both good and evil: come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
V. That which the nature of the universe doth busy herself about, is; that which is here, to transfer it thither, to change it, and thence again to take it away, and to carry it to another place. So that thou needest not fear any new thing. For all things are usual and ordinary; and all things are disposed by equality.
VI. Every particular nature hath content, when in its own proper course it speeds. A reasonable nature doth then speed, when first in matter of fancies and imaginations, it gives no consent to that which is either false uncertain. Secondly, when in all its motions and resolutions it takes its level at the common good only, and that it desireth nothing, and flieth from nothing, bet what is in its own power to compass or avoid. And lastly, when it willingly and gladly embraceth, whatsoever is dealt and appointed unto it by the common nature. For it is part of it; even as the nature of any one leaf, is part of the common nature of all plants and trees. But that the nature of a leaf, is part of a nature both unreasonable and unsensible, and which in its proper end may be hindered; or, which is servile and slavish: whereas the nature of man is part of a common nature which cannot be hindered, and which is both reasonable and just. From whence also it is, that 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. But herein consider not whether thou shalt find this equality in everything absolutely and by itself; but whether in all the particulars of some one thing taken together, and compared with all the particulars of some other thing, and them together likewise.
VII. Thou hast no time nor opportunity to read. What then? Hast thou not time and opportunity to exercise thyself, not to wrong thyself; to strive against all carnal pleasures and pains, and to 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?
VIII. Forbear henceforth to complain of the trouble of a courtly life, either in public before others, or in private by thyself.
IX. Repentance is an inward and self-reprehension for the neglect or omission of somewhat that was profitable. Now whatsoever is good, is also profitable, and it is the part of an honest virtuous man to set by it, and to make reckoning of it accordingly. But never did any honest virtuous man repent of the neglect or omission of any carnal pleasure: no carnal pleasure then is either good or profitable.
X. This, what is it in itself, and by itself, according to its proper constitution? What is the substance of it? What is the matter, or proper use? What is the form or efficient cause? What is it for in this world, and how long will it abide? Thus must thou examine all things, that present themselves unto thee.
XI. When thou art hard to be stirred up and awaked out of thy sleep, admonish thyself and call to mind, that, to perform actions tending to the common good is that which thine own proper constitution, and that which the nature of man do require. But to sleep, is common to unreasonable creatures also. And what more proper and natural, yea what more kind and pleasing, than that which is according to nature?
XII. As every fancy and imagination presents itself unto thee, consider (if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it.
XIII. At thy first encounter with any one, say presently to thyself: This man, what are his opinions concerning that which is good or evil? as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death? thus and thus. Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things? I will remember then, that he cannot but do as he doth, holding those opinions that he doth. Remember, that as it is a shame for any man to wonder that a fig tree should bear figs, so also to wonder that the world should bear anything, whatsoever it is which in the ordinary course of nature it may bear. To a physician also and to a pilot it is a shame either for the one to wonder, that such and such a one should have an ague; or for the other, that the winds should prove Contrary.
XIV. Remember, that to change thy mind upon occasion, and to follow him that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help. For of thee nothing is required, ti, is beyond the extent of thine own deliberation and jun. merit, and of thine own understanding.
XV. If it were thine act and in thine own power, wouldest thou do it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to do either, the part of a mad man. Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? For nothing should be done but to some certain end.
XVI. Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world, here it have its abode and change, here also shall it have its dissolution into its proper elements. The same are the world’s elements, and the elements of which thou dost consist. And they when they are changed, they murmur not; why shouldest thou?
XVII. Whatsoever is, was made for something: as a horse, a vine. Why wonderest thou? The sun itself will say of itself, I was made for something; and so hath every god its proper function. What then were then made for? to disport and delight thyself? See how even common sense and reason cannot brook it.
XVIII. Nature hath its end as well in the end and final consummation of anything that is, as in the begin-nine and continuation of it.
XIX. As one that tosseth up a ball. And what is a ball the better, if the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground? So for the bubble; if it continue, what it the better? and if it dissolve, what is it the worse And so is it of a candle too. And so must thou reason with thyself, both in matter of fame, and in matter of death. For as for the body itself, (the subject of death) wouldest thou know the vileness of it? Turn it about that thou mayest behold it the worst sides upwards as well, as in its more ordinary pleasant shape; how doth it look, when it is old and withered? when sick and pained? when in the act of lust, and fornication? And as for fame. This life is short. Both he that praiseth, and he that is praised; he that remembers, and he that is remembered, will soon be dust and ashes. Besides, it is but in one corner of this part of the world that thou art praised; and yet in this corner, thou hast not the joint praises of all men; no nor scarce of any one constantly. And yet the whole earth itself, what is it but as one point, in regard of the whole world?
XX. That which must be the subject of thy consideration, is either the matter itself, or the dogma, or the operation, or the true sense and signification.
XXI. Most justly have these things happened unto thee: why dost not thou amend? O but thou hadst rather become good to-morrow, than to be so to-day.
XXII. Shall I do it? I will; so the end of my action be to do good unto men. Doth anything by way of cross or adversity happen unto me? I accept it, with reference unto the Gods, and their providence; the fountain of all things, from which whatsoever comes to pass, doth hang and depend.
XXIII. By one action judge of the rest: this bathing which usually takes up so much of our time, what is it? Oil, sweat, filth; or the sordes of the body: an excrementitious viscosity, the excrements of oil and other ointments used about the body, and mixed with the sordes of the body: all base and loathsome. And such almost is every part of our life; and every worldly object.
XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. So Secunda Maximus, then Secunda herself. So Epitynchanus, Diotimus; then Epitynchanus himself. So Antoninus Pius, Faustina his wife; then Antoninus himself. This is the course of the world. First Celer, Adrianus; then Adrianus himself. And those austere ones; those that foretold other men’s deaths; those that were so proud and stately, where are they now? Those austere ones I mean, such as were Charax, and Demetrius the Platonic, and Eudaemon, and others like unto those. They were all but for one day; all dead and gone long since. Some of them no sooner dead, than forgotten. Others soon turned into fables. Of others, even that which was fabulous, is now long since forgotten. This thereafter thou must remember, that whatsoever thou art compounded of, shall soon be dispersed, and that thy life and breath, or thy soul, shall either be no more or shall ranslated (sp.), and appointed to some certain place and station.
XXV. The true joy of a man, is to do that which properly belongs unto a man. That which is most proper unto a man, is, first, to be kindly affected towards them that are of the same kind and nature as he is himself to contemn all sensual motions and appetites, to discern rightly all plausible fancies and imaginations, to contemplate the nature of the universe; both it, and things that are done in it. In which kind of contemplation three several relations are to be observed The first, to the apparent secondary cause. The Second to the first original cause, God, from whom originally proceeds whatsoever doth happen in the world. The third and last, to them that we live and converse with: what use may be made of it, to their use and benefit.
XXVI. If pain be an evil, either it is in regard of the body; (and that cannot be, because the body of itself is altogether insensible:) or in regard of the soul But it is in the power of the soul, to preserve her own peace and tranquillity, and not to suppose that pain is evil. For all judgment and deliberation; all prosecution, or aversation is from within, whither the sense of evil (except it be let in by opinion) cannot penetrate.
XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now if I will, it is in my power to keep out of this my soul all wickedness, all lust, and concupiscences, all trouble and confusion. But on the contrary to behold and consider all things according to their true nature, and to carry myself towards everything according to its true worth. Remember then this thy power that nature hath given thee.
XXVIII. Whether thou speak in the Senate or whether thou speak to any particular, let thy speech In always grave and modest. But thou must not openly and vulgarly observe that sound and exact form of speaking, concerning that which is truly good and truly civil; the vanity of the world, and of worldly men: which otherwise truth and reason doth prescribe.
XXIX. Augustus his court; his wife, his daughter, his nephews, his sons-in-law his sister, Agrippa, his kinsmen, his domestics, his friends; Areus, Mæcenas, his slayers of beasts for sacrifice and divination: there thou hast the death of a whole court together. Proceed now on to the rest that have been since that of Augustus. Hath death dwelt with them otherwise, though so many and so stately whilst they lived, than it doth use to deal with any one particular man? Consider now the death of a whole kindred and family, as of that of the Pompeys, as that also that useth to be written upon some monuments, HE WAS THE LAST OF HIS OWN KINDRED. O what care did his predecessors take, that they might leave a successor, yet behold at last one or other must of necessity be THE LAST. Here again therefore consider the death of a whole kindred.
XXX. Contract thy whole life to the measure and proportion of one single action. And if in every particular action thou dost perform what is fitting to the utmost of thy power, let it suffice thee. And who can hinder thee, but that thou mayest perform what is fitting? But there may be some outward let and impediment. Not any, that can hinder thee, but that whatsoever thou dost, thou may do it, justly, temperately, and with the praise of God. Yea, but there may be somewhat, whereby some operation or other of thine may be hindered. And then, with that very thing that doth hinder, thou mayest he well pleased, and so by this gentle and equanimious conversion of thy mind unto that which may be, instead of that which at first thou didst intend, in the room of that former action there succeedeth another, which agrees as well with this contraction of thy life, that we now speak of.
XXXI. Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
XXXII. If ever thou sawest either a hand, or a foot, or a head lying by itself, in some place or other, as cut off from the rest of the body, such must thou conceive him to make himself, as much as in him lieth, that either is offended with anything that is happened, (whatsoever it be) and as it were divides himself from it: or that commits anything against the natural law of mutual correspondence, and society among men: or, he that, commits any act of uncharitableness. Whosoever thou art, thou art such, thou art cast forth I know not whither out of the general unity, which is according to nature. Thou went born indeed a part, but now thou hast cut thyself off. However, herein is matter of joy and exultation, that thou mayst be united again. God hath not granted it unto any other part, that once separated and cut off, it might be reunited, and come together again. But, behold, that GOODNESS how great and immense it is! which hath so much esteemed MAN. As at first he was so made, that he needed not, except he would himself, have divided himself from the whole; so once divided and cut off, IT hath so provided and ordered it, that if he would himself, he might return, and grow together again, and be admitted into its former rank and place of a part, as he was before.
XXXIII. As almost all her other faculties and properties the nature of the universe hath imparted unto every reasonable creature, so this in particular we have received from her, that as whatsoever doth oppose itself unto her, and doth withstand her in her purposes and intentions, she doth, though against its will and intention, bring it about to herself, to serve herself of it in the execution of her own destinated ends; and so by this though not intended co-operation of it with herself makes it part of herself whether it will or no. So may every reasonable creature, what crosses and impediments soever it meets with in the course of this mortal life, it may use them as fit and proper objects, to the furtherance of whatsoever it intended and absolutely proposed unto itself as its natural end and happiness.
XXXIV. Let not the general representation unto thyself of the wretchedness of this our mortal life, trouble thee. Let not thy mind wander up and down, and heap together in her thoughts the many troubles and grievous calamities which thou art as subject unto as any other. But as everything in particular doth happen, put this question unto thyself, and say: What is it that in this present matter, seems unto thee so intolerable? For thou wilt be ashamed to confess it. Then upon this presently call to mind, that neither that which is future, nor that which is past can hurt thee; but that only which is present. (And that also is much lessened, if thou dost lightly circumscribe it:) and then check thy mind if for so little a while, (a mere instant), it cannot hold out with patience.
XXXV. What? are either Panthea or Pergamus abiding to this day by their masters’ tombs? or either Chabrias or Diotimus by that of Adrianus? O foolery! For what if they did, would their masters be sensible of It? or if sensible, would they be glad of it? or if glad, were these immortal? Was not it appointed unto them also (both men and women,) to become old in time, and then to die? And these once dead, what would become of these former? And when all is done, what is all this for, but for a mere bag of blood and corruption?
XXXVI. If thou beest quick-sighted, be so in matter of judgment, and best discretion, saith he.
XXXVII. In the whole constitution of man, I see not any virtue contrary to justice, whereby it may be resisted and opposed. But one whereby pleasure and voluptuousness may be resisted and opposed, I see: continence.
XXXVIII. If thou canst but withdraw conceit and opinion concerning that which may seem hurtful and offensive, thou thyself art as safe, as safe may be. Thou thyself? and who is that? Thy reason. ‘Yea, but I am not reason.’ Well, be it so. However, let not thy reason or understanding admit of grief, and if there be anything in thee that is grieved, let that, (whatsoever it be,) conceive its own grief, if it can.
XXXIX. That which is a hindrance of the senses, is an evil to the sensitive nature. That which is a hindrance of the appetitive and prosecutive faculty, is an evil to the sensitive nature. As of the sensitive, so of the vegetative constitution, whatsoever is a hindrance unto it, is also in that respect an evil unto the same. And so likewise, whatsoever is a hindrance unto the mind and understanding, must needs be the proper evil of the reasonable nature. Now apply all those things unto thyself. Do either pain or pleasure seize on thee? Let the senses look to that. Hast thou met with Some obstacle or other in thy purpose and intention? If thou didst propose without due reservation and exception now hath thy reasonable part received a blow indeed But if in general thou didst propose unto thyself what soever might be, thou art not thereby either hurt, nor properly hindered. For in those things that properly belong unto the mind, she cannot be hindered by any man. It is not fire, nor iron; nor the power of a tyrant nor the power of a slandering tongue; nor anything else that can penetrate into her.
XL. If once round and solid, there is no fear that ever it will change.
XLI. Why should I grieve myself; who never did willingly grieve any other! One thing rejoices one and another thing another. As for me, this is my joy, if my understanding be right and sound, as neither averse from any man, nor refusing any of those things which as a man I am subject unto; if I can look upon all things in the world meekly and kindly; accept all things and carry myself towards everything according to to true worth of the thing itself.
XLII. This time that is now present, bestow thou upon thyself. They that rather hunt for fame after death, do not consider, that those men that shall be hereafter, will be even such, as these whom now they can so hardly bear with. And besides they also will be mortal men. But to consider the thing in itself, if so many with so many voices, shall make such and such a sound, or shall have such and such an opinion concerning thee, what is it to thee?
XLIII. Take me and throw me where thou wilt: I am indifferent. For there also I shall have that spirit which is within me propitious; that is well pleased and fully contented both in that constant disposition, and with those particular actions, which to its own proper constitution are suitable and agreeable.
XLIV. Is this then a thing of that worth, that for it my soul should suffer, and become worse than it was? as either basely dejected, or disordinately affected, or confounded within itself, or terrified? What can there be, that thou shouldest so much esteem?
XLV. Nothing can happen unto thee, which is not incidental unto thee, as thou art a man. As nothing can happen either to an ox, a vine, or to a stone, which is not incidental unto them; unto every one in his own kind. If therefore nothing can happen unto anything, which is not both usual and natural; why art thou displeased? Sure the common nature of all would not bring anything upon any, that were intolerable. If therefore it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt. But if it be somewhat that is amiss in thine own disposition, that doth grieve thee, mayest thou not rectify thy moral tenets and opinions. But if it grieve thee, that thou doest not perform that which seemeth unto thee right and just, why doest not thou choose rather to perform it than to grieve? But somewhat that is stronger than thyself doth hinder thee. Let it not grieve thee then, if it be not thy fault that the thing is not performed. ‘Yea but it is a thing of that nature, as that thy life is not worth the while, except it may be performed.’ If it be so, upon condition that thou be kindly and lovingly disposed towards all men, thou mayest be gone. For even then, as much as at any time, art thou in a very good estate of performance, when thou doest die in charity with those, that are an obstacle unto thy performance.
XLVI. Remember that thy mind is of that nature as that it becometh altogether unconquerable, when once recollected in herself, she seeks no other content than this, that she cannot be forced: yea though it so fall out, that it be even against reason itself, that it cloth bandy. How much less when by the help of reason she is able to judge of things with discretion? And therefore let thy chief fort and place of defence be, a mind free from passions. A stronger place, (whereunto to make his refuge, and so to become impregnable) and better fortified than this, hath no man. He that seeth not this is unlearned. He that seeth it, and betaketh not himself to this place of refuge, is unhappy.
XLVII. Keep thyself to the first bare and naked apprehensions of things, as they present themselves unto thee, and add not unto them. It is reported unto thee, that such a one speaketh ill of thee. Well; that he speaketh ill of thee, so much is reported. But that thou art hurt thereby, is not reported: that is the addition of opinion, which thou must exclude. I see that my child is sick. That he is sick, I see, but that he is in danger of his life also, I see it not. Thus thou must use to keep thyself to the first motions and apprehensions of things, as they present themselves outwardly; and add not unto them from within thyself through mere conceit and opinion. Or rather add unto them: hut as one that understandeth the true nature of all things that happen in the world.
XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? avoid them. Let this suffice. Add not presently speaking unto thyself, What serve these things for in the world? For, this, one that is acquainted with the mysteries of nature, will laugh at thee for it; as a carpenter would or a shoemaker, if meeting in either of their shops with some shavings, or small remnants of their work, thou shouldest blame them for it. And yet those men, it is not for want of a place where to throw them that they keep them in their shops for a while: but the nature of the universe hath no such out-place; but herein doth consist the wonder of her art and skill, that she having once circumscribed herself within some certain bounds and limits, whatsoever is within her that seems either corrupted, or old, or unprofitable, she can change it into herself, and of these very things can make new things; so that she needeth not to seek elsewhere out of herself either for a new supply of matter and substance, or for a place where to throw out whatsoever is irrecoverably putrid and corrupt. Thus she, as for place, so for matter and art, is herself sufficient unto herself.
XLIX. Not to be slack and negligent; or loose, and wanton in thy actions; nor contentious, and troublesome in thy conversation; nor to rove and wander in thy fancies and imaginations. Not basely to contract thy soul; nor boisterously to sally out with it, or furiously to launch out as it were, nor ever to want employment.
L. ‘They kill me, they cut my flesh; they persecute my person with curses.’ What then? May not thy mind for all this continue pure, prudent, temperate, just? As a fountain of sweet and clear water, though she be cursed by some stander by, yet do her springs nevertheless still run as sweet and clear as before; yea though either dirt or dung be thrown in, yet is it no sooner thrown, than dispersed, and she cleared. She cannot be dyed or infected by it. What then must I do, that I may have within myself an overflowing fountain, and not a well? Beget thyself by continual pains and endeavours to true liberty with charity, and true simplicity and modesty.
LI. He that knoweth not what the world is, knoweth not where he himself is. And he that knoweth not what the world was made for, cannot possibly know either what are the qualities, or what is the nature of the world. Now he that in either of these is to seek, for what he himself was made is ignorant also. What then dost thou think of that man, who proposeth unto himself, as a matter of great moment, the noise and applause of men, who both where they are, and what they are themselves, are altogether ignorant? Dost thou desire to be commended of that man, who thrice in one hour perchance, doth himself curse himself? Dost thou desire to please him, who pleaseth not himself? or dost thou think that he pleaseth himself, who doth use to repent himself almost of everything that he doth?
LII. Not only now henceforth to have a common breath, or to hold correspondency of breath, with that air, that compasseth us about; but to have a common mind, or to hold correspondency of mind also with that rational substance, which compasseth all things. For, that also is of itself, and of its own nature (if a man can but draw it in as he should) everywhere diffused; and passeth through all things, no less than the air doth, if a man can but suck it in.
LIII. Wickedness in general doth not hurt the world. Particular wickedness doth not hurt any other: only unto him it is hurtful, whosoever he be that offends, unto whom in great favour and mercy it is granted, that whensoever he himself shall but first desire it, he may be presently delivered of it. Unto my free-will my neighbour’s free-will, whoever he be, (as his life, or his bode), is altogether indifferent. For though we are all made one for another, yet have our minds and understandings each of them their own proper and limited jurisdiction. For else another man’s wickedness might be my evil which God would not have, that it might not be in another man’s power to make me unhappy: which nothing now can do but mine own wickedness.
LIV. The sun seemeth to be shed abroad. And indeed it is diffused but not effused. For that diffusion of it is a τάσις or an extension. For therefore are the beams of it called ἀκτῖνες from the word ἐκτείνεσθαι to be stretched out and extended. Now what a sunbeam is, thou mayest know if thou observe the light of the sun, when through some narrow hole it pierceth into some room that is dark. For it is always in a direct line. And as by any solid body, that it meets with in the way that is not penetrable by air, it is divided and abrupted, and yet neither slides off, or falls down, but stayeth there nevertheless: such must the diffusion in the mind be; not an effusion, but an extension. What obstacles and impediments soever she meeteth within her way, she must not violently, and by way of an impetuous onset light upon them; neither must she fall down; but she must stand, and give light unto that which doth admit of it. For as for that which doth not, it is its own fault and loss, if it bereave itself of her light.
LV. He that feareth death, either feareth that he shall have no sense at all, or that his senses will not be the same. Whereas, he should rather comfort himself, that either no sense at all, and so no sense of evil; or if any sense, then another life, and so no death properly.
LVI. All men are made one for another: either then teach them better, or bear with them.
LVII. The motion of the mind is not as the motion of a dart. For the mind when it is wary and cautelous, and by way of diligent circumspection turneth herself many ways, may then as well be said to go straight on to the object, as when it useth no such circumspection.
LVIII. To pierce and penetrate into the estate of every one’s understanding that thou hast to do with: as also to make the estate of thine own open, and penetrable to any other.
THE NINTH BOOK
I. He that is unjust, is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities. For the nature of the universe, is the nature the common parent of all, and therefore piously to be observed of all things that are, and that which now is, to whatsoever first was, and gave it its being, hath relation of blood and kindred. She is also called truth and is the first cause of all truths. He therefore that willingly and wittingly doth lie, is impious in that he doth receive, and so commit injustice: but he that against his will, in that he disagreeth from the nature of the universe, and in that striving with the nature of the world he doth in his particular, violate the general order of the world. For he doth no better than strive and war against it, who contrary to his own nature applieth himself to that which is contrary to truth. For nature had before furnished him with instincts and opportunities sufficient for the attainment of it; which he having hitherto neglected, is not now able to discern that which is false from that which is true. He also that pursues after pleasures, as that which is truly good and flies from pains, as that which is truly evil: is impious. For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains. Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. And that we have already showed to be impious. And he that pursueth after pleasures, will not spare, to compass his desires, to do that which is unjust, and that is manifestly impious. Now those things which unto nature are equally indifferent (for she had not created both, both pain and pleasure, if both had not been unto her equally indifferent): they that will live according to nature, must in those things (as being of the same mind and disposition that she is) be as equally indifferent. Whosoever therefore in either matter of pleasure and pain; death and life; honour and dishonour, (which things nature in the administration of the world, indifferently doth make use of), is not as indifferent, it is apparent that he is impious. When I say that common nature doth indifferently make use of them, my meaning is, that they happen indifferently in the ordinary course of things, which by a necessary consequence, whether as principal or accessory, come to pass in the world, according to that first and ancient deliberation of Providence, by which she from some certain beginning, did resolve upon the creation of such a world, conceiving then in her womb as it were some certain rational generative seeds and faculties of things future, whether subjects, changes, successions; both such and such, and just so many.
II. It were indeed more happy and comfortable, for a man to depart out of this world, having lived all his life long clear from all falsehood, dissimulation, voluptuousness, and pride. But if this cannot be, yet it is some comfort for a man joyfully to depart as weary, and out of love with those; rather than to desire to live, and to continue long in those wicked courses. Hath not yet experience taught thee to fly from the plague? For a far greater plague is the corruption of the mind, than any certain change and distemper of the common air can be. This is a plague of creatures, as they are living creatures; but that of men as they are men or reasonable.
III. Thou must not in matter of death carry thyself scornfully, but as one that is well pleased with it, as being one of those things that nature hath appointed. For what thou dost conceive of these, of a boy to become a young man, to wax old, to grow, to ripen, to get teeth, or a beard, or grey hairs to beget, to bear, or to be delivered; or what other action soever it be, that is natural unto man according to the several seasons of his life; such a thing is it also to be dissolved. It is therefore the part of a wise man, in matter of death, not in any wise to carry himself either violently, or proudly but patiently to wait for it, as one of nature’s operations: that with the same mind as now thou dost expect when that which yet is but an embryo in thy wife’s belly shall come forth, thou mayst expect also when thy soul shall fall off from that outward coat or skin: wherein as a child in the belly it lieth involved and shut up. But thou desirest a more popular, and though not so direct and philosophical, yet a very powerful and penetrative recipe against the fear of death, nothing can make they more willing to part with thy life, than if thou shalt consider, both what the subjects themselves are that thou shalt part with, and what manner of disposition thou shalt no more have to do with. True it is, that, offended with them thou must not be by no means, but take care of them, and meekly bear with them However, this thou mayst remember, that whensoever it happens that thou depart, it shall not be from men that held the same opinions that thou dost. For that indeed, (if it were so) is the only thing that might make thee averse from death, and willing to continue here, if it were thy hap to live with men that had obtained the same belief that thou hast. But now, what a toil it is for thee to live with men of different opinions, thou seest: so that thou hast rather occasion to say, Hasten, I thee pray, O Death; lest I also in time forget myself.
IV. He that sinneth, sinneth unto himself. He that is unjust, hurts himself, in that he makes himself worse than he was before. Not he only that committeth, but he also that omitteth something, is oftentimes unjust.
V. If my present apprehension of the object be right, and my present action charitable, and this, towards whatsoever doth proceed from God, be my present disposition, to be well pleased with it, it sufficeth.
VI. To wipe away fancy, to use deliberation, to quench concupiscence, to keep the mind free to herself.
VII. Of all unreasonable creatures, there is but one unreasonable soul; and of all that are reasonable, but one reasonable soul, divided betwixt them all. As of all earthly things there is but one earth, and but one light that we see by; and but one air that we breathe in, as many as either breathe or see. Now whatsoever partakes of some common thing, naturally affects and inclines unto that whereof it is part, being of one kind and nature with it. Whatsoever is earthly, presseth downwards to the common earth. Whatsoever is liquid, would flow together. And whatsoever is airy, would be together likewise. So that without some obstacle, and some kind of violence, they cannot well be kept asunder. Whatsoever is fiery, doth not only by reason of the elementary fire tend upwards; but here also is so ready to join, and to burn together, that whatsoever doth want sufficient moisture to make resistance, is easily set on fire. Whatsoever therefore is partaker of that reasonable common nature, naturally doth as much and more long after his own kind. For by how much in its own nature it excels all other things, by so much more is it desirous to be joined and united unto that, which is of its own nature. As for unreasonable creatures then, they had not long been, but presently begun among them swarms, and flocks, and broods of young ones, and a kind of mutual love and affection. For though but unreasonable, yet a kind of soul these had, and therefore was that natural desire of union more strong and intense in them, as in creatures of a more excellent nature, than either in plants, or stones, or trees. But among reasonable creatures, begun commonwealths, friendships, families, public meetings, and even in their wars, conventions, and truces. Now among them that were yet of a more excellent nature, as the stars and planets, though by their nature far distant one from another, yet even among them began some mutual correspondency and unity. So proper is it to excellency in a high degree to affect unity, as that even in things so far distant, it could operate unto a mutual sympathy. But now behold, what is now come to pass. Those creatures that are reasonable, are now the only creatures that have forgotten their natural affection and inclination of one towards another. Among them alone of all other things that are of one kind, there is not to be found a general disposition to flow together. But though they fly from nature, yet are they stopt in their course, and apprehended. Do they what they can, nature doth prevail. And so shalt thou confess, if thou dost observe it. For sooner mayst thou find a thing earthly, where no earthly thing is, than find a man that naturally can live by himself alone.
VIII. Man, God, the world, every one in their kind, bear some fruits. All things have their proper time to bear. Though by custom, the word itself is in a manner become proper unto the vine, and the like, yet is it so nevertheless, as we have said. As for reason, that beareth both common fruit for the use of others; and peculiar, which itself doth enjoy. Reason is of a diffusive nature, what itself is in itself, it begets in others, and so doth multiply.
IX. Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee. The Gods themselves are good unto such; yea and in some things, (as in matter of health, of wealth, of honour,) are content often to further their endeavours: so good and gracious are they. And mightest thou not be so too? or, tell me, what doth hinder thee?
X. Labour not as one to whom it is appointed to be wretched, nor as one that either would be pitied, or admired; but let this be thine only care and desire; so always and in all things to prosecute or to forbear, as the law of charity, or mutual society doth require.
XI. This day I did come out of all my trouble. Nay I have cast out all my trouble; it should rather be for that which troubled thee, whatsoever it was, was not without anywhere that thou shouldest come out of it, but within in thine own opinions, from whence it must be cast out, before thou canst truly and constantly be at ease.
XII. All those things, for matter of experience are usual and ordinary; for their continuance but for a day; and for their matter, most base and filthy. As they were in the days of those whom we have buried, so are they now also, and no otherwise.
XIII. The things themselves that affect us, they stand without doors, neither knowing anything themselves nor able to utter anything unto others concerning themselves. What then is it, that passeth verdict on them? The understanding.
XIV. As virtue and wickedness consist not in passion, but in action; so neither doth the true good or evil of a reasonable charitable man consist in passion, but in operation and action.
XV. To the stone that is cast up, when it comes down it is no hurt unto it; as neither benefit, when it doth ascend.
XVI. Sift their minds and understandings, and behold what men they be, whom thou dost stand in fear of what they shall judge of thee, what they themselves judge of themselves.
XVII. All things that are in the world, are always in the estate of alteration. Thou also art in a perpetual change, yea and under corruption too, in some part: and so is the whole world.
XVIII. it is not thine, but another man’s sin. Why should it trouble thee? Let him look to it, whose sin it is.
XIX. Of an operation and of a purpose there is an ending, or of an action and of a purpose we say commonly, that it is at an end: from opinion also there is an absolute cessation, which is as it were the death of it. In all this there is no hurt. Apply this now to a man’s age, as first, a child; then a youth, then a young man, then an old man; every change from one age to another is a kind of death And all this while here no matter of grief yet. Pass now unto that life first, that which thou livedst under thy grandfather, then under thy mother, then under thy father. And thus when through the whole course of thy life hitherto thou hast found and observed many alterations, many changes, many kinds of endings and cessations, put this question to thyself What matter of grief or sorrow dost thou find in any of these? Or what doest thou suffer through any of these? If in none of these, then neither in the ending and consummation of thy whole life, which is also but a cessation and change.
XX. As occasion shall require, either to thine own understanding, or to that of the universe, or to his, whom thou hast now to do with, let thy refuge be with all speed. To thine own, that it resolve upon nothing against justice. To that of the universe, that thou mayest remember, part of whom thou art. Of his, that thou mayest consider whether in the estate of ignorance, or of knowledge. And then also must thou call to mind, that he is thy kinsman.
XXI. As thou thyself, whoever thou art, were made for the perfection and consummation, being a member of it, of a common society; so must every action of thine tend to the perfection and consummation of a life that is truly sociable. What action soever of thine therefore that either immediately or afar off, hath not reference to the common good, that is an exorbitant and disorderly action; yea it is seditious; as one among the people who from such and such a consent and unity, should factiously divide and separate himself.
XXII. Children’s anger, mere babels; wretched souls bearing up dead bodies, that they may not have their fall so soon: even as it is in that common dirge song.
XXIII. Go to the quality of the cause from which the effect doth proceed. Behold it by itself bare and naked, separated from all that is material. Then consider the utmost bounds of time that that cause, thus and thus qualified, can subsist and abide.
XXIV. Infinite are the troubles and miseries, that thou hast already been put to, by reason of this only, because that for all happiness it did not suffice thee, or, that thou didst not account it sufficient happiness, that thy understanding did operate according to its natural constitution.
XXV. When any shall either impeach thee with false accusations, or hatefully reproach thee, or shall use any such carriage towards thee, get thee presently to their minds and understandings, and look in them, and behold what manner of men they be. Thou shalt see, that there is no such occasion why it should trouble thee, what such as they are think of thee. Yet must thou love them still, for by nature they are thy friends. And the Gods themselves, in those things that they seek from them as matters of great moment, are well content, all manner of ways, as by dreams and oracles, to help them as well as others.
XXVI. Up and down, from one age to another, go the ordinary things of the world; being still the same. And either of everything in particular before it come to pass, the mind of the universe doth consider with itself and deliberate: and if so, then submit for shame unto the determination of such an excellent understanding: or once for all it did resolve upon all things in general; and since that whatsoever happens, happens by a necessary consequence, and all things indivisibly in a manner and inseparably hold one of another. In sum, either there is a God, and then all is well; or if all things go by chance and fortune, yet mayest thou use thine own providence in those things that concern thee properly; and then art thou well.
XXVII. Within a while the earth shall cover us all, and then she herself shall have her change. And then the course will be, from one period of eternity unto another, and so a perpetual eternity. Now can any man that shall consider with himself in his mind the several rollings or successions of so many changes and alterations, and the swiftness of all these rulings; can he otherwise but contemn in his heart and despise all worldly things? The cause of the universe is as it were a strong torrent, it carrieth all away.
XXVIII. And these your professed politicians, the only true practical philosophers of the world, (as they think of themselves) so full of affected gravity, or such professed lovers of virtue and honesty, what wretches be they in very deed; how vile and contemptible in themselves? O man! what ado doest thou keep? Do what thy nature doth now require. Resolve upon it, if thou mayest: and take no thought, whether anybody shall know it or no. Yea, but sayest thou, I must not expect a Plato’s commonwealth. If they profit though never so little, I must be content; and think much even of that little progress. Doth then any of them forsake their former false opinions that I should think they profit? For without a change of opinions, alas! what is all that ostentation, but mere wretchedness of slavish minds, that groan privately, and yet would make a show of obedience to reason, and truth? Go too now and tell me of Alexander and Philippus, and Demetrius Phalereus. Whether they understood what the common nature requireth, and could rule themselves or no, they know best themselves. But if they kept a life, and swaggered; I (God be thanked) am not bound to imitate them. The effect of true philosophy is, unaffected simplicity and modesty. Persuade me not to ostentation and vainglory.
XXIX. From some high place as it were to look down, and to behold here flocks, and there sacrifices, without number; and all kind of navigation; some in a rough and stormy sea, and some in a calm: the general differences, or different estates of things, some, that are now first upon being; the several and mutual relations of those things that are together; and some other things that are at their last. Their lives also, who were long ago, and theirs who shall be hereafter, and the present estate and life of those many nations of barbarians that are now in the world, thou must likewise consider in thy mind. And how many there be, who never so much as heard of thy name, how many that will soon forget it; how many who but even now did commend thee, within a very little while perchance will speak ill of thee. So that neither fame, nor honour, nor anything else that this world doth afford, is worth the while. The sum then of all; whatsoever doth happen unto thee, whereof God is the cause, to accept it contentedly: whatsoever thou doest, whereof thou thyself art the cause, to do it justly: which will be, if both in thy resolution and in thy action thou have no further end, than to do good unto others, as being that, which by thy natural constitution, as a man, thou art bound unto.
XXX. Many of those things that trouble and straiten thee, it is in thy power to cut off, as wholly depending from mere conceit and opinion; and then thou shalt have room enough.
XXXI. To comprehend the whole world together in thy mind, and the whole course of this present age to represent it unto thyself, and to fix thy thoughts upon the sudden change of every particular object. How short the time is from the generation of anything, unto the dissolution of the same; but how immense and infinite both that which was before the generation, and that which after the generation of it shall be. All things that thou seest, will soon be perished, and they that see their corruptions, will soon vanish away themselves. He that dieth a hundred years old, and he that dieth young, shall come all to one.
XXXII. What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for? Fancy to thyself the estate of their souls openly to be seen. When they think they hurt them shrewdly, whom they speak ill of; and when they think they do them a very good turn, whom they commend and extol: O how full are they then of conceit, and opinion!
XXXIII. Loss and corruption, is in very deed nothing else but change and alteration; and that is it, which the nature of the universe doth most delight in, by which, and according to which, whatsoever is done, is well done. For that was the estate of worldly things from the beginning, and so shall it ever be. Or wouldest thou rather say, that all things in the world have gone ill from the beginning for so many ages, and shall ever go ill? And then among so many deities, could no divine power be found all this while, that could rectify the things of the world? Or is the world, to incessant woes and miseries, for ever condemned?
XXXIV. How base and putrid, every common matter is! Water, dust, and from the mixture of these bones, and all that loathsome stuff that our bodies do consist of: so subject to be infected, and corrupted. And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth? gold and silver, what are they, but as the more gross faeces of the earth? Thy most royal apparel, for matter, it is but as it were the hair of a silly sheep, and for colour, the very blood of a shell-fish; of this nature are all other things. Thy life itself, is some such thing too; a mere exhalation of blood: and it also, apt to be changed into some other common thing.
XXXV. Will this querulousness, this murmuring, this complaining and dissembling never be at an end? What then is it, that troubleth thee? Doth any new thing happen unto thee? What doest thou so wonder at? At the cause, or the matter? Behold either by itself, is either of that weight and moment indeed? And besides these, there is not anything. But thy duty towards the Gods also, it is time thou shouldst acquit thyself of it with more goodness and simplicity.
XXXVI. It is all one to see these things for a hundred of years together or but for three years.
XXXVII. If he have sinned, his is the harm, not mine. But perchance he hath not.
XXXVIII. Either all things by the providence of reason happen unto every particular, as a part of one general body; and then it is against reason that a part should complain of anything that happens for the good of the whole; or if, according to Epicurus, atoms be the cause of all things and that life be nothing else but an accidentary confusion of things, and death nothing else, but a mere dispersion and so of all other things: what doest thou trouble thyself for?
XXXIX. Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee? Doth it then also void excrements? Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body?
XL. Either the Gods can do nothing for us at all, or they can still and allay all the distractions and distempers of thy mind. If they can do nothing, why doest thou pray? If they can, why wouldst not thou rather pray, that they will grant unto thee, that thou mayst neither fear, nor lust after any of those worldly things which cause these distractions and distempers of it? Why not rather, that thou mayst not at either their absence or presence, be grieved and discontented: than either that thou mayst obtain them, or that thou mayst avoid them? For certainly it must needs be, that if the Gods can help us in anything, they may in this kind also. But thou wilt say perchance, ‘In those things the Gods have given me my liberty: and it is in mine own power to do what I will.’ But if thou mayst use this liberty, rather to set thy mind at true liberty, than wilfully with baseness and servility of mind to affect those things, which either to compass or to avoid is not in thy power, wert not thou better? And as for the Gods, who hath told thee, that they may not help us up even in those things that they have put in our own power? whether it be so or no, thou shalt soon perceive, if thou wilt but try thyself and pray. One prayeth that he may compass his desire, to lie with such or such a one, pray thou that thou mayst not lust to lie with her. Another how he may be rid of such a one; pray thou that thou mayst so patiently bear with him, as that thou have no such need to be rid of him. Another, that he may not lose his child. Pray thou that thou mayst not fear to lose him. To this end and purpose, let all thy prayer be, and see what will be the event.
XLI. ‘In my sickness’ (saith Epicurus of himself:) ‘my discourses were not concerning the nature of my disease, neither was that, to them that came to visit me, the subject of my talk; but in the consideration and contemplation of that, which was of especial weight and moment, was all my time bestowed and spent, and among others in this very thing, how my mind, by a natural and unavoidable sympathy partaking in some sort with the present indisposition of my body, might nevertheless keep herself free from trouble, and in present possession of her own proper happiness. Neither did I leave the ordering of my body to the physicians altogether to do with me what they would, as though I expected any great matter from them, or as though I thought it a matter of such great consequence, by their means to recover my health: for my present estate, methought, liked me very well, and gave me good content.’ Whether therefore in sickness (if thou chance to sicken) or in what other kind of extremity soever, endeavour thou also to be in thy mind so affected, as he doth report of himself: not to depart from thy philosophy for anything that can befall thee, nor to give ear to the discourses of silly people, and mere naturalists.
XLII. It is common to all trades and professions to mind and intend that only, which now they are about, and the instrument whereby they work.
XLIII. When at any time thou art offended with any one’s impudency, put presently this question to thyself: ‘What? Is it then possible, that there should not be any impudent men in the world! Certainly it is not possible.’ Desire not then that which is impossible. For this one, (thou must think) whosoever he be, is one of those impudent ones, that the world cannot be without. So of the subtile and crafty, so of the perfidious, so of every one that offendeth, must thou ever be ready to reason with thyself. For whilst in general thou dost thus reason with thyself, that the kind of them must needs be in the world, thou wilt be the better able to use meekness towards every particular. This also thou shalt find of very good use, upon every such occasion, presently to consider with thyself, what proper virtue nature hath furnished man with, against such a vice, or to encounter with a disposition vicious in this kind. As for example, against the unthankful, it hath given goodness and meekness, as an antidote, and so against another vicious in another kind some other peculiar faculty. And generally, is it not in thy power to instruct him better, that is in an error? For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin? For thou shalt not find that any one of these, against whom thou art incensed, hath in very deed done anything whereby thy mind (the only true subject of thy hurt and evil) can be made worse than it was. And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned? Should not thou rather blame thyself, who, when upon very good grounds of reason, thou mightst have thought it very probable, that such a thing would by such a one be committed, didst not only not foresee it, but moreover dost wonder at it, that such a thing should be. But then especially, when thou dost find fault with either an unthankful, or a false man, must thou reflect upon thyself. For without all question, thou thyself art much in fault, if either of one that were of such a disposition, thou didst expect that he should be true unto thee: or when unto any thou didst a good turn, thou didst not there bound thy thoughts, as one that had obtained his end; nor didst not think that from the action itself thou hadst received a full reward of the good that thou hadst done. For what wouldst thou have more? Unto him that is a man, thou hast done a good turn: doth not that suffice thee? What thy nature required, that hast thou done. Must thou be rewarded for it? As if either the eye for that it seeth, or the feet that they go, should require satisfaction. For as these being by nature appointed for such an use, can challenge no more, than that they may work according to their natural constitution: so man being born to do good unto others whensoever he doth a real good unto any by helping them out of error; or though but in middle things, as in matter of wealth, life, preferment, and the like, doth help to further their desires he doth that for which he was made, and therefore can require no more.
THE TENTH BOOK
I. O my soul, the time I trust will be, when thou shalt be good, simple, single, more open and visible, than that body by which it is enclosed. Thou wilt one day be sensible of their happiness, whose end is love, and their affections dead to all worldly things. Thou shalt one day be full, and in want of no external thing: not seeking pleasure from anything, either living or insensible, that this world can afford; neither wanting time for the continuation of thy pleasure, nor place and opportunity, nor the favour either of the weather or of men. When thou shalt have content in thy present estate, and all things present shall add to thy content: when thou shalt persuade thyself, that thou hast all things; all for thy good, and all by the providence of the Gods: and of things future also shalt be as confident, that all will do well, as tending to the maintenance and preservation in some sort, of his perfect welfare and happiness, who is perfection of life, of goodness, and beauty; who begets all things, and containeth all things in himself, and in himself doth recollect all things from all places that are dissolved, that of them he may beget others again like unto them. Such one day shall be thy disposition, that thou shalt be able, both in regard of the Gods, and in regard of men, so to fit and order thy conversation, as neither to complain of them at any time, for anything that they do; nor to do anything thyself, for which thou mayest justly be condemned.
II. As one who is altogether governed by nature, let it be thy care to observe what it is that thy nature in general doth require. That done, if thou find not that thy nature, as thou art a living sensible creature, will be the worse for it, thou mayest proceed. Next then thou must examine, what thy nature as thou art a living sensible creature, doth require. And that, whatsoever it be, thou mayest admit of and do it, if thy nature as thou art a reasonable living creature, will not be the worse for it. Now whatsoever is reasonable, is also sociable, Keep thyself to these rules, and trouble not thyself about idle things.
III. Whatsoever doth happen unto thee, thou art naturally by thy natural constitution either able, or not able to bear. If thou beest able, be not offended, but bear it according to thy natural constitution, or as nature hath enabled thee. If thou beest not able, be not offended. For it will soon make an end of thee, and itself, (whatsoever it be) at the same time end with thee. But remember, that whatsoever by the strength of opinion, grounded upon a certain apprehension of both true profit and duty, thou canst conceive tolerable; that thou art able to bear that by thy natural constitution.
IV. Him that offends, to teach with love and meek ness, and to show him his error. But if thou canst not, then to blame thyself; or rather not thyself neither, if thy will and endeavours have not been wanting.
V. Whatsoever it be that happens unto thee, it is that which from all time was appointed unto thee. For by the same coherence of causes, by which thy substance from all eternity was appointed to be, was also whatsoever should happen unto it, destinated and appointed.
VI. Either with Epicurus, we must fondly imagine the atoms to be the cause of all things, or we must needs grant a nature. Let this then be thy first ground, that thou art part of that universe, which is governed by nature. Then secondly, that to those parts that are of the same kind and nature as thou art, thou hast relation of kindred. For of these, if I shall always be mindful, first as I am a part, I shall never be displeased with anything, that falls to my particular share of the common chances of the world. For nothing that is behoveful unto the whole, can be truly hurtful to that which is part of it. For this being the common privilege of all natures, that they contain nothing in themselves that is hurtful unto them; it cannot be that the nature of the universe (whose privilege beyond other particular natures, is, that she cannot against her will by any higher external cause be constrained,) should beget anything and cherish it in her bosom that should tend to her own hurt and prejudice. As then I bear in mind that I am a part of such an universe, I shall not be displeased with anything that happens. And as I have relation of kindred to those parts that are of the same kind and nature that I am, so I shall be careful to do nothing that is prejudicial to the community, but in all my deliberations shall they that are of my kind ever be; and the common good, that, which all my intentions and resolutions shall drive unto, as that which is contrary unto it, I shall by all means endeavour to prevent and avoid. These things once so fixed and concluded, as thou wouldst think him a happy citizen, whose constant study and practice were for the good and benefit of his fellow citizens, and the carriage of the city such towards him, that he were well pleased with it; so must it needs be with thee, that thou shalt live a happy life.
VII. All parts of the world, (all things I mean that are contained within the whole world), must of necessity at some time or other come to corruption. Alteration I should say, to speak truly and properly; but that I may be the better understood, I am content at this time to use that more common word. Now say I, if so be that this be both hurtful unto them, and yet unavoidable, would not, thinkest thou, the whole itself be in a sweet case, all the parts of it being subject to alteration, yea and by their making itself fitted for corruption, as consisting of things different and contrary? And did nature then either of herself thus project and purpose the affliction and misery of her parts, and therefore of purpose so made them, not only that haply they might, but of necessity that they should fall into evil; or did not she know what she did, when she made them? For either of these two to say, is equally absurd. But to let pass nature in general, and to reason of things particular according to their own particular natures; how absurd and ridiculous is it, first to say that all parts of the whole are, by their proper natural constitution, subject to alteration; and then when any such thing doth happen, as when one doth fall sick and dieth, to take on and wonder as though some strange thing had happened? Though this besides might move not so grievously to take on when any such thing doth happen, that whatsoever is dissolved, it is dissolved into those things, whereof it was compounded. For every dissolution is either a mere dispersion, of the elements into those elements again whereof everything did consist, or a change, of that which is more solid into earth; and of that which is pure and subtile or spiritual, into air. So that by this means nothing is lost, but all resumed again into those rational generative seeds of the universe; and this universe, either after a certain period of time to lie consumed by fire, or by continual changes to be renewed, and so for ever to endure. Now that solid and spiritual that we speak of, thou must not conceive it to be that very same, which at first was, when thou wert born. For alas! all this that now thou art in either kind, either for matter of substance, or of life, hath but two or three days ago partly from meats eaten, and partly from air breathed in, received all its influx, being the same then in no other respect, than a running river, maintained by the perpetual influx and new supply of waters, is the same. That therefore which thou hast since received, not that which came from thy mother, is that which comes to change and corruption. But suppose that that for the general substance, and more solid part of it, should still cleave unto thee never so close, yet what is that to the proper qualities and affections of it, by which persons are distinguished, which certainly are quite different?
VIII. Now that thou hast taken these names upon thee of good, modest, true; of ἔμφρων, σύμφρων, ὑπέρφρων; take heed lest at any times by doing anything that is contrary, thou be but improperly so called, and lose thy right to these appellations. Or if thou do, return unto them again with all possible speed. And remember, that the word ἔμφρων notes unto thee an intent and intelligent consideration of every object that presents itself unto thee, without distraction. And the word σύμφρων, a ready and contented acceptation of whatsoever by the appointment of the common nature, happens unto thee. And the word ὑπέρφρων, a super-extension, or a transcendent, and outreaching disposition of thy mind, whereby it passeth by all bodily pains and pleasures, honour and credit, death and whatsoever is of the same nature, as matters of absolute indifferency, and in no wise to be stood upon by a wise man. These then if inviolably thou shalt observe, and shalt not be ambitious to be so called by others, both thou thyself shalt become a new man, and thou shalt begin a new life. For to continue such as hitherto thou hast been, to undergo those distractions and distempers as thou must needs for such a life as hitherto thou hast lived, is the part of one that is very foolish, and is overfond of his life. Whom a man might compare to one of those half-eaten wretches, matched in the amphitheatre with wild beasts; who as full as they are all the body over with wounds and blood, desire for a great favour, that they may be reserved till the next day, then also, and in the same estate to be exposed to the same nails and teeth as before. Away therefore, ship thyself; and from the troubles and distractions of thy former life convey thyself as it were unto these few names; and if thou canst abide in them, or be constant in the practice and possession of them, continue there as glad and joyful as one that were translated unto some such place of bliss and happiness as that which by Hesiod and Plato is called the Islands of the Blessed, by others called the Elysian Fields. And whensoever thou findest thyself; that thou art in danger of a relapse, and that thou art not able to master and overcome those difficulties and temptations that present themselves in thy present station: get thee into any private corner, where thou mayst be better able. Or if that will not serve forsake even thy life rather. But so that it be not in passion but in a plain voluntary modest way: this being the only commendable action of thy whole life that thus thou art departed, or this having been the main work and business of thy whole life, that thou mightest thus depart. Now for the better remembrance of those names that we have spoken of, thou shalt find it a very good help, to remember the Gods as often as may be: and that, the thing which they require at our hands of as many of us, as are by nature reasonable creation is not that with fair words, and outward show of piety and devotion we should flatter them, but that we should become like unto them: and that as all other natural creatures, the fig tree for example; the dog the bee: both do, all of them, and apply themselves unto that which by their natural constitution, is proper unto them; so man likewise should do that, which by his nature, as he is a man, belongs unto him.
IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes torpor, or stupid sloth: this is thy daily slavery. By little and little, if thou doest not better look to it, those sacred dogmata will be blotted out of thy mind. How many things be there, which when as a mere naturalist, thou hast barely considered of according to their nature, thou doest let pass without any further use? Whereas thou shouldst in all things so join action and contemplation, that thou mightest both at the same time attend all present occasions, to perform everything duly and carefully and yet so intend the contemplative part too, that no part of that delight and pleasure, which the contemplative knowledge of everything according to its true nature doth of itself afford, might be lost. Or, that the true and contemnplative knowledge of everything according to its own nature, might of itself, (action being subject to many lets and impediments) afford unto thee sufficient pleasure and happiness. Not apparent indeed, but not concealed. And when shalt thou attain to the happiness of true simplicity, and unaffected gravity? When shalt thou rejoice in the certain knowledge of every particular object according to its true nature: as what the matter and substance of it is; what use it is for in the world: how long it can subsist: what things it doth consist of: who they be that are capable of it, and who they that can give it, and take it away?
X. As the spider, when it hath caught the fly that it hunted after, is not little proud, nor meanly conceited of herself: as he likewise that hath caught an hare, or hath taken a fish with his net: as another for the taking of a boar, and another of a bear: so may they be proud, and applaud themselves for their valiant acts against the Sarmatai, or northern nations lately defeated. For these also, these famous soldiers and warlike men, if thou dost look into their minds and opinions, what do they for the most part but hunt after prey?
XI. To find out, and set to thyself some certain way and method of contemplation, whereby thou mayest clearly discern and represent unto thyself, the mutual change of all things, the one into the other. Bear it in thy mind evermore, and see that thou be throughly well exercised in this particular. For there is not anything more effectual to beget true magnanimity.
XII. He hath got loose from the bonds of his body, and perceiving that within a very little while he must of necessity bid the world farewell, and leave all these things behind him, he wholly applied himself, as to righteousness in all his actions, so to the common nature in all things that should happen unto him. And contenting himself with these two things, to do all things justly, and whatsoever God doth send to like well of it: what others shall either say or think of him, or shall do against him, he doth not so much as trouble his thoughts with it. To go on straight, whither right and reason directed him, and by so doing to follow God, was the only thing that he did mind, that, his only business and occupation.
XIII. What use is there of suspicion at all? or, why should thoughts of mistrust, and suspicion concerning that which is future, trouble thy mind at all? What now is to be done, if thou mayest search and inquiry into that, what needs thou care for more? And if thou art well able to perceive it alone, let no man divert thee from it. But if alone thou doest not so well perceive it, suspend thine action, and take advice from the best. And if there be anything else that doth hinder thee, go on with prudence and discretion, according to the present occasion and opportunity, still proposing that unto thyself, which thou doest conceive most right and just. For to hit that aright, and to speed in the prosecution of it, must needs be happiness, since it is that only which we can truly and properly be said to miss of, or miscarry in.
XIV. What is that that is slow, and yet quick? merry, and yet grave? He that in all things doth follow reason for his guide.
XV. In the morning as soon as thou art awaked, when thy judgment, before either thy affections, or external objects have wrought upon it, is yet most free and impartial: put this question to thyself, whether if that which is right and just be done, the doing of it by thyself, or by others when thou art not able thyself; be a thing material or no. For sure it is not. And as for these that keep such a life, and stand so much upon the praises, or dispraises of other men, hast thou forgotten what manner of men they be? that such and such upon their beds, and such at their board: what their ordinary actions are: what they pursue after, and what they fly from: what thefts and rapines they commit, if not with their hands and feet, yet with that more precious part of theirs, their minds: which (would it but admit of them) might enjoy faith, modesty, truth, justice, a good spirit.
XVI. Give what thou wilt, and take away what thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away. And it is not out of a stout and peremptory resolution, that he saith it, but in mere love, and humble submission.
XVII. So live as indifferent to the world and all worldly objects, as one who liveth by himself alone upon some desert hill. For whether here, or there, if the whole world be but as one town, it matters not much for the place. Let them behold and see a man, that is a man indeed, living according to the true nature of man. If they cannot bear with me, let them kill me. For better were it to die, than so to live as they would have thee.
XVIII. Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such.
XIX. Ever to represent unto thyself; and to set before thee, both the general age and time of the world, and the whole substance of it. And how all things particular in respect of these are for their substance, as one of the least seeds that is: and for their duration, as the turning of the pestle in the mortar once about. Then to fix thy mind upon every particular object of the world, and to conceive it, (as it is indeed,) as already being in the state of dissolution, and of change; tending to some kind of either putrefaction or dispersion; or whatsoever else it is, that is the death as it were of everything in his own kind.
XX. Consider them through all actions and occupations, of their lives: as when they eat, and when they sleep: when they are in the act of necessary exoneration, and when in the act of lust. Again, when they either are in their greatest exultation; and in the middle of all their pomp and glory; or being angry and displeased, in great state and majesty, as from an higher place, they chide and rebuke. How base and slavish, but a little while ago, they were fain to be, that they might come to this; and within a very little while what will be their estate, when death hath once seized upon them.
XXI. That is best for every one, that the common nature of all doth send unto every one, and then is it best, when she doth send it.
XXII. The earth, saith the poet, doth often long after the rain. So is the glorious sky often as desirous to fall upon the earth, which argues a mutual kind of love between them. And so (say I) doth the world bear a certain affection of love to whatsoever shall come to pass With thine affections shall mine concur, O world. The same (and no other) shall the object of my longing be which is of thine. Now that the world doth love it is true indeed so is it as commonly said, and acknowledged ledged, when, according to the Greek phrase, imitated by the Latins, of things that used to be, we say commonly, that they love to be.
XXIII. Either thou dost Continue in this kind of life and that is it, which so long thou hast been used unto and therefore tolerable: or thou doest retire, or leave the world, and that of thine own accord, and then thou hast thy mind: or thy life is cut off; and then mayst thou rejoice that thou hast ended thy charge. One of these must needs be. Be therefore of good comfort.
XXIV Let it always appear and be manifest unto thee that solitariness, and desert places, by many philosophers so much esteemed of and affected, are of themselves but thus and thus; and that all things are them to them that live in towns, and converse with others as they are the same nature everywhere to be seen and observed: to them that have retired themselves to the top of mountains, and to desert havens, or what other desert and inhabited places soever. For anywhere it thou wilt mayest thou quickly find and apply that to thyself; which Plato saith of his philosopher, in a place: as private and retired, saith he, as if he were shut up and enclosed about in some shepherd’s lodge, on the top of a hill. There by thyself to put these questions to thyself or to enter in these considerations: What is my chief and principal part, which hath power over the rest? What is now the present estate of it, as I use it; and what is it, that I employ it about? Is it now void of reason ir no? Is it free, and separated; or so affixed, so congealed and grown together as it were with the flesh, that it is swayed by the motions and inclinations of it?
XXV. He that runs away from his master is a fugitive. But the law is every man’s master. He therefore that forsakes the law, is a fugitive. So is he, whosoever he be, that is either sorry, angry, or afraid, or for anything that either hath been, is, or shall be by his appointment, who is the Lord and Governor of the universe. For he truly and properly is 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.
XXVI. From man is the seed, that once cast into the womb man hath no more to do with it. Another cause succeedeth, and undertakes the work, and in time brings a child (that wonderful effect from such a beginning!) to perfection. Again, man lets food down through his throat; and that once down, he hath no more to do with it. Another cause succeedeth and distributeth this food into the senses, and the affections: into life, and into strength; and doth with it those other many and marvellous things, that belong unto man. These things therefore that are so secretly and invisibly wrought and brought to pass, thou must use to behold and contemplate; and not the things themselves only, but the power also by which they are effected; that thou mayst behold it, though not with the eyes of the body, yet as plainly and visibly as thou canst see and discern the outward efficient cause of the depression and elevation of anything.
XXVII. Ever to mind and consider with thyself; how all things that now are, have been heretofore much after the same sort, and after the same fashion that now they are: and so to think of those things which shall be hereafter also. Moreover, whole dramata, and uniform scenes, or scenes that comprehend the lives and actions of men of one calling and profession, as many as either in thine own experience thou hast known, or by reading of ancient histories; (as the whole court of Adrianus, the whole court of Antoninus Pius, the whole court of Philippus, that of Alexander, that of Crœsus): to set them all before thine eyes. For thou shalt find that they are all but after one sort and fashion: only that the actors were others.
XXVIII. As a pig that cries and flings when his throat is cut, fancy to thyself every one to be, that grieves for any worldly thing and takes on. Such a one is he also, who upon his bed alone, doth bewail the miseries of this our mortal life. And remember this, that Unto reasonable creatures only it is granted that they may willingly and freely submit unto Providence: but absolutely to submit, is a necessity imposed upon all creatures equally.
XXIX. Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What? because I shall do this no more when I am dead, should therefore death seem grievous unto me?
XXX. When thou art offended with any man’s transgression, presently reflect upon thyself; and consider what thou thyself art guilty of in the same kind. As that thou also perchance dost think it a happiness either to be rich, or to live in pleasure, or to be praised and commended, and so of the rest in particular. For this if thou shalt call to mind, thou shalt soon forget thine anger; especially when at the same time this also shall concur in thy thoughts, that he was constrained by his error and ignorance so to do: for how can he choose as long as he is of that opinion? Do thou therefore if thou canst, take away that from him, that forceth him to do as he doth.
XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And when thou doest look upon thyself, fancy unto thyself some one or other of the Cæsars; and so for every one, some one or other that hath been for estate and profession answerable unto him. Then let this come to thy mind at the same time; and where now are they all? Nowhere or anywhere? For so shalt thou at all time be able to perceive how all worldly things are but as the smoke, that vanisheth away: or, indeed, mere nothing. Especially when thou shalt call to mind this also, that whatsoever is once changed, shall never be again as long as the world endureth. And thou then, how long shalt thou endure? And why doth it not suffice thee, if virtuously, and as becometh thee, thou mayest pass that portion of time, how little soever it be, that is allotted unto thee?
XXXII. What a subject, and what a course of life is it, that thou doest so much desire to be rid of. For all these things, what are they, but fit objects for an understanding, that beholdeth everything according to its true nature, to exercise itself upon? Be patient, therefore, until that (as a strong stomach that turns all things into his own nature; and as a great fire that turneth in flame and light, whatsoever thou doest cast into it) thou have made these things also familiar, and as it were natural unto thee.
XXXIII. Let it not be in any man’s power, to say truly of thee, that thou art not truly simple, or sincere and open, or not good. Let him be deceived whosoever he be that shall have any such opinion of thee. For all this doth depend of thee. For who is it that should hinder thee from being either truly simple or good? Do thou only resolve rather not to live, than not to be such. For indeed neither doth it stand with reason that he should live that is not such. What then is it that may upon this present occasion according to best reason and discretion, either be said or done? For whatsoever it be, it is in thy power either to do it, or to say it, and therefore seek not any pretences, as though thou wert hindered. Thou wilt never cease groaning and complaining, until such time as that, what pleasure is unto the voluptuous, be unto thee, to do in everything that presents itself, whatsoever may be done conformably and agreeably to the proper constitution of man, or, to man as he is a man. For thou must account that pleasure, whatsoever it be, that thou mayest do according to thine own nature. And to do this, every place will fit thee. Unto the cylindrus, or roller, it is not granted to move everywhere according to its own proper motion, as neither unto the water, nor unto the fire, nor unto any other thing, that either is merely natural, or natural and sensitive; but not rational for many things there be that can hinder their operations. But of the mind and understanding this is the proper privilege, that according to its own nature, and as it will itself, it can pass through every obstacle that it finds, and keep straight on forwards. Setting therefore before thine eyes this happiness and felicity of thy mind, whereby it is able to pass through all things, and is capable of all motions, whether as the fire, upwards; or as the stone downwards, or as the cylindrus through that which is sloping: content thyself with it, and seek not after any other thing. For all other kind of hindrances that are not hindrances of thy mind either they are proper to the body, or merely proceed from the opinion, reason not making that resistance that it should, but basely, and cowardly suffering itself to be foiled; and of themselves can neither wound, nor do any hurt at all. Else must he of necessity, whosoever he be that meets with any of them, become worse than he was before. For so is it in all other subjects, that that is thought hurtful unto them, whereby they are made worse. But here contrariwise, man (if he make that good use of them that he should) is rather the better and the more praiseworthy for any of those kind of hindrances, than otherwise. But generally remember that nothing can hurt a natural citizen, that is not hurtful unto the city itself, nor anything hurt the city, that is not hurtful unto the law itself. But none of these casualties, or external hindrances, do hurt the law itself; or, are contrary to that course of justice and equity, by which public societies are maintained: neither therefore do they hurt either city or citizen.
XXXIV. As he that is bitten by a mad dog, is afraid of everything almost that he seeth: so unto him, whom the dogmata have once bitten, or in whom true knowledge hath made an impression, everything almost that he sees or reads be it never so short or ordinary, doth afford a good memento; to put him out of all grief and fear, as that of the poet, ‘The winds blow upon the trees, and their leaves fall upon the ground. Then do the trees begin to bud again, and by the spring-time they put forth new branches. So is the generation of men; some come into the world, and others go out of it.’ Of these leaves then thy children are. And they also that applaud thee so gravely, or, that applaud thy speeches, with that their usual acclamation, ἀξιοπίστως, O wisely spoken I and speak well of thee, as on the other side, they that stick not to curse thee, they that privately and secretly dispraise and deride thee, they also are but leaves. And they also that shall follow, in whose memories the names of men famous after death, is preserved, they are but leaves neither. For even so is it of all these worldly things. Their spring comes, and they are put forth. Then blows the wind, and they go down. And then in lieu of them grow others out of the wood or common matter of all things, like unto them. But, to endure but for a while, is common unto all. Why then shouldest thou so earnestly either seek after these things, or fly from them, as though they should endure for ever? Yet a little while, and thine eyes will be closed up, and for him that carries thee to thy grave shall another mourn within a while after.
XXXV. A good eye must be good to see whatsoever is to be seen, and not green things only. For that is proper to sore eyes. So must a good ear, and a good smell be ready for whatsoever is either to be heard, or smelt: and a good stomach as indifferent to all kinds of food, as a millstone is, to whatsoever she was made for to grind. As ready therefore must a sound understanding be for whatsoever shall happen. But he that saith, O that my children might live! and, O that all men might commend me for whatsoever I do! is an eye that seeks after green things; or as teeth, after that which is tender.
XXXVI. There is not any man that is so happy in his death, but that some of those that are by him when he dies, will be ready to rejoice at his supposed calamity. Is it one that was virtuous and wise indeed? will there not some one or other be found, who thus will say to himself; ‘Well now at last shall I be at rest from this pedagogue. He did not indeed otherwise trouble us much: but I know well enough that in his heart, he did much condemn us.’ Thus will they speak of the virtuous. But as for us, alas I how many things be there, for which there be many that glad would be to be rid of us. This therefore if thou shalt think of whensoever thou diest, thou shalt die the more willingly, when thou shalt think with thyself; I am now to depart from that world, wherein those that have been my nearest friends and acquaintances, they whom I have so much suffered for, so often prayed for, and for whom I have taken such care, even they would have me die, hoping that after my death they shall live happier, than they did before. What then should any man desire to continue here any longer? Nevertheless, whensoever thou diest, thou must not be less kind and loving unto them for it; but as before, see them, continue to be their friend, to wish them well, and meekly, and gently to carry thyself towards them, but yet so that on the other side, it make thee not the more unwilling to die. But as it fareth with them that die an easy quick death, whose soul is soon separated from their bodies, so must thy separation from them be. To these had nature joined and annexed me: now she parts us; I am ready to depart, as from friends and kinsmen, but yet without either reluctancy or compulsion. For this also is according to Nature.
XXXVII. Use thyself; as often, as thou seest any man do anything, presently (if it be possible) to say unto thyself, What is this man’s end in this his action? But begin this course with thyself first of all, and diligently examine thyself concerning whatsoever thou doest.
XXXVIII. Remember, that that which sets a man at work, and hath power over the affections to draw them either one way, or the other way, is not any external thing properly, but that which is hidden within every man’s dogmata, and opinions: That, that is rhetoric; that is life; that (to speak true) is man himself. As for thy body, which as a vessel, or a case, compasseth thee about, and the many and curious instruments that it hath annexed unto it, let them not trouble thy thoughts. For of themselves they are but as a carpenter’s axe, but that they are born with us, and naturally sticking unto us. But otherwise, without the inward cause that hath power to move them, and to restrain them, those parts are of themselves of no more use unto us, than the shuttle is of itself to the weaver, or the pen to the writer, or the whip to the coachman.
THE ELEVENTH BOOK
I. The natural properties, and privileges of a reasonable soul are: That she seeth herself; that she can order, and compose herself: that she makes herself as she will herself: that she reaps her own fruits whatsoever, whereas plants, trees, unreasonable creatures, what fruit soever (be it either fruit properly, or analogically only) they bear, they bear them unto others, and not to themselves. Again; whensoever, and wheresoever, sooner or later, her life doth end, she hath her own end nevertheless. For it is not with her, as with dancers and players, who if they be interrupted in any part of their action, the whole action must needs be imperfect: but she in what part of time or action soever she be surprised, can make that which she hath in her hand whatsoever it be, complete and full, so that she may depart with that comfort, ‘I have lived; neither want I anything of that which properly did belong unto me.’ Again, she compasseth the whole world, and penetrateth into the vanity, and mere outside (wanting substance and solidity) of it, and stretcheth herself unto the infiniteness of eternity; and the revolution or restoration of all things after a certain period of time, to the same state and place as before, she fetcheth about, and doth comprehend in herself; and considers withal, and sees clearly this, that neither they that shall follow us, shall see any new thing, that we have not seen, nor they that went before, anything more than we: but that he that is once come to forty (if he have any wit at all) can in a manner (for that they are all of one kind) see all things, both past and future. As proper is it, and natural to the soul of man to love her neighbour, to be true and modest; and to regard nothing so much as herself: which is also the property of the law: whereby by the way it appears, that sound reason and justice comes all to one, and therefore that justice is the chief thing, that reasonable creatures ought to propose unto themselves as their end.
II. A pleasant song or dance; the Pancratiast’s exercise, sports that thou art wont to be much taken with, thou shalt easily contemn; if the harmonious voice thou shalt divide into so many particular sounds whereof it doth consist, and of every one in particular shall ask thyself; whether this or that sound is it, that doth so conquer thee. For thou wilt be ashamed of it. And so for shame, if accordingly thou shalt consider it, every particular motion and posture by itself: and so for the wrestler’s exercise too. Generally then, whatsoever it be, besides virtue, and those things that proceed from virtue that thou art subject to be much affected with, remember presently thus to divide it, and by this kind of division, in each particular to attain unto the contempt of the whole. This thou must transfer and apply to thy whole life also.
III. That soul which is ever ready, even now presently (if need be) from the body, whether by way of extinction, or dispersion, or continuation in another place and estate to be separated, how blessed and happy is it! But this readiness of it, it must proceed, not from an obstinate and peremptory resolution of the mind, violently and passionately set upon Opposition, as Christians are wont; but from a peculiar judgment; with discretion and gravity, so that others may be persuaded also and drawn to the like example, but without any noise and passionate exclamations.
IV. Have I done anything charitably? then am I benefited by it. See that this upon all occasions may present itself unto thy mind, and never cease to think of it. What is thy profession? to be good. And how should this be well brought to pass, but by certain theorems and doctrines; some Concerning the nature of the universe, and some Concerning the proper and particular constitution of man?
V. Tragedies were at first brought in and instituted, to put men in mind of worldly chances and casualties: that these things in the ordinary course of nature did so happen: that men that were much pleased and delighted by such accidents upon this stage, would not by the same things in a greater stage be grieved and afflicted: for here you see what is the end of all such things; and that even they that cry out so mournfully to Cithaeron, must bear them for all their cries and exclamations, as well as others. And in very truth many good things are spoken by these poets; as that (for example) is an excellent passage: ‘But if so be that I and my two children be neglected by the Gods, they have some reason even for that,’ &c. And again, ‘It will but little avail thee to storm and rage against the things themselves,’ &c. Again, ‘To reap one’s life, as a ripe ear of corn;’ and whatsoever else is to be found in them, that is of the same kind. After the tragedy, the ancient comedy was brought in, which had the liberty to inveigh against personal vices; being therefore through this her freedom and liberty of speech of very good use and effect, to restrain men from pride and arrogancy. To which end it was, that Diogenes took also the same liberty. After these, what were either the Middle, or New Comedy admitted for, but merely, (Or for the most part at least) for the delight and pleasure of curious and excellent imitation? ‘It will steal away; look to it,’ &c. Why, no man denies, but that these also have some good things whereof that may be one: but the whole drift and foundation of that kind of dramatical poetry, what is it else, but as we have said?
VI. How clearly doth it appear unto thee, that no other course of thy life could fit a true philosopher’s practice better, than this very course, that thou art now already in?
VII. A branch cut off from the continuity of that which was next unto it, must needs be cut off from the whole tree: so a man that is divided from another man, is divided from the whole society. A branch is cut off by another, but he that hates and is averse, cuts himself off from his neighbour, and knows not that at the same time he divides himself from the whole body, or corporation. But herein is the gift and mercy of God, the Author of this society, in that, once cut off we may grow together and become part of the whole again. But if this happen often the misery is that the further a man is run in this division, the harder he is to be reunited and restored again: and however the branch which, once cut of afterwards was graffed in, gardeners can tell you is not like that which sprouted together at first, and still continued in the unity of the body.
VIII. To grow together like fellow branches in matter of good correspondence and affection; but not in matter of opinions. They that shall oppose thee in thy right courses, as it is not in their power to divert thee from thy good action, so neither let it be to divert thee from thy good affection towards them. But be it thy care to keep thyself constant in both; both in a right judgment and action, and in true meekness towards them, that either shall do their endeavour to hinder thee, or at least will be displeased with thee for what thou hast done. For to fail in either (either in the one to give over for fear, or in the other to forsake thy natural affection towards him, who by nature is both thy friend and thy kinsman) is equally base, and much savouring of the disposition of a cowardly fugitive soldier.
IX. It is not possible that any nature should be inferior unto art, since that all arts imitate nature. If this be so; that the most perfect and general nature of all natures should in her operation come short of the skill of arts, is most improbable. Now common is it to all arts, to make that which is worse for the better’s sake. Much more then doth the common nature do the same. Hence is the first ground of justice. From justice all other virtues have their existence. For justice cannot be preserved, if either we settle our minds and affections upon worldly things; or be apt to be deceived, or rash, and inconstant.
X. The things themselves (which either to get or to avoid thou art put to so much trouble) come not unto thee themselves; but thou in a manner goest unto them. Let then thine own judgment and opinion concerning those things be at rest; and as for the things themselves, they stand still and quiet, without any noise or stir at all; and so shall all pursuing and flying cease.
XI. Then is the soul as Empedocles doth liken it, like unto a sphere or globe, when she is all of one form and figure: when she neither greedily stretcheth out herself unto anything, nor basely contracts herself, or lies flat and dejected; but shineth all with light, whereby she does see and behold the true nature, both that of the universe, and her own in particular.
XII. Will any contemn me? let him look to that, upon what grounds he does it: my care shall be that I may never be found either doing or speaking anything that doth truly deserve contempt. Will any hate me? let him look to that. I for my part will be kind and loving unto all, and even unto him that hates me, whom-soever he be, will I be ready to show his error, not by way of exprobation or ostentation of my patience, but ingenuously and meekly: such as was that famous Phocion, if so be that he did not dissemble. For it is inwardly that these things must be: that the Gods who look inwardly, and not upon the outward appearance, may behold a man truly free from all indignation and grief. For what hurt can it be unto thee whatsoever any man else doth, as long as thou mayest do that which is proper and suitable to thine own nature? Wilt not thou (a man wholly appointed to be both what, and as the common good shall require) accept of that which is now seasonable to the nature of the universe?
XIII. They contemn one another, and yet they seek to please one another: and whilest they seek to surpass one another in worldly pomp and greatness, they most debase and prostitute themselves in their better part one to another.
XIV. How rotten and insincere is he, that saith, I am resolved to carry myself hereafter towards you with all ingenuity and simplicity. O man, what doest thou mean! what needs this profession of thine? the thing itself will show it. It ought to be written upon thy forehead. No sooner thy voice is heard, than thy countenance must be able to show what is in thy mind: even as he that is loved knows presently by the looks of his sweetheart what is in her mind. Such must he be for all the world, that is truly simple and good, as he whose arm-holes are offensive, that whosoever stands by, as soon as ever he comes near him, may as it were smell him whether he will or no. But the affectation of simplicity is nowise laudable. There is nothing more shameful than perfidious friendship. Above all things, that must be avoided. However true goodness, simplicity, and kindness cannot so be hidden, but that as we have already said in the very eyes and countenance they will show themselves.
XV. To live happily is an inward power of the soul, when she is affected with indifferency, towards those things that are by their nature indifferent. To be thus affected she must consider all worldly objects both divided and whole: remembering withal that no object can of itself beget any opinion in us, neither can come to us, but stands without still and quiet; but that we ourselves beget, and as it were print in ourselves opinions concerning them. Now it is in our power, not to print them; and if they creep in and lurk in some corner, it is in our power to wipe them off. Remembering moreover, that this care and circumspection of thine, is to continue but for a while, and then thy life will be at an end. And what should hinder, but that thou mayest do well with all these things? For if they be according to nature, rejoice in them, and let them be pleasing and acceptable unto thee. But if they be against nature, seek thou that which is according to thine own nature, and whether it be for thy credit or no, use all possible speed for the attainment of it: for no man ought to be blamed, for seeking his own good and happiness.
XVI. Of everything thou must consider from whence it came, of what things it doth consist, and into what it will be changed: what will be the nature of it, or what it will be like unto when it is changed; and that it can suffer no hurt by this change. And as for other men’s either foolishness or wickedness, that it may not trouble and grieve thee; first generally thus; What reference have I unto these? and that we are all born for one another’s good: then more particularly after another consideration; as a ram is first in a flock of sheep, and a bull in a herd of cattle, so am I born to rule over them. Begin yet higher, even from this: if atoms be not the beginning of all things, than which to believe nothing can be more absurd, then must we needs grant that there is a nature, that doth govern the universe. If such a nature, then are all worse things made for the better’s sake; and all better for one another’s sake. Secondly, what manner of men they be, at board, and upon their beds, and so forth. But above all things, how they are forced by their opinions that they hold, to do what they do; and even those things that they do, with what pride and self-conceit they do them. Thirdly, that if they do these things rightly, thou hast no reason to be grieved. But if not rightly, it must needs be that they do them against their wills, and through mere ignorance. For as, according to Plato’s opinion, no soul doth willingly err, so by consequent neither doth it anything otherwise than it ought, but against her will. Therefore are they grieved, whensoever they hear themselves charged, either of injustice, or unconscionableness, or covetousness, or in general, of any injurious kind of dealing towards their neighbours. Fourthly, that thou thyself doest transgress in many things, and art even such another as they are. And though perchance thou doest forbear the very act of some sins, yet hast thou in thyself an habitual disposition to them, but that either through fear, or vainglory, or some such other ambitious foolish respect, thou art restrained. Fifthly, that whether they have sinned or no, thou doest not understand perfectly. For many things are done by way of discreet policy; and generally a man must know many things first, before he be able truly and judiciously to judge of another man’s action. Sixthly, that whensoever thou doest take on grievously, or makest great woe, little doest thou remember then that a man’s life is but for a moment of time, and that within a while we shall all be in our graves. Seventhly, that it is not the sins and transgressions themselves that trouble us properly; for they have their existence in their minds and understandings only, that commit them; but our own opinions concerning those sins. Remove then, and be content to part with that conceit of thine, that it is a grievous thing, and thou hast removed thine anger. But how should I remove it? How? reasoning with thyself that it is not shameful. For if that which is shameful, be not the only true evil that is, thou also wilt be driven whilest thou doest follow the common instinct of nature, to avoid that which is evil, to commit many unjust things, and to become a thief, and anything, that will make to the attainment of thy intended worldly ends. Eighthly, how many things may and do oftentimes follow upon such fits of anger and grief; far more grievous in themselves, than those very things which we are so grieved or angry for. Ninthly, that meekness is a thing unconquerable, if it be true and natural, and not affected or hypocritical. For how shall even the most fierce and malicious that thou shalt conceive, be able to hold on against thee, if thou shalt still continue meek and loving unto him; and that even at that time, when he is about to do thee wrong, thou shalt be well disposed, and in good temper, with all meekness to teach him, and to instruct him better? As for example; My son, we were not born for this, to hurt and annoy one another; it will be thy hurt not mine, my son: and so to show him forcibly and fully, that it is so in very deed: and that neither bees do it one to another, nor any other creatures that are naturally sociable. But this thou must do, not scoffingly, not by way of exprobation, but tenderly without any harshness of words. Neither must thou do it by way of exercise, or ostentation, that they that are by and hear thee, may admire thee: but so always that nobody be privy to it, but himself alone: yea, though there be more present at the same time. These nine particular heads, as so many gifts from the Muses, see that thou remember well: and begin one day, whilest thou art yet alive, to be a man indeed. But on the other side thou must take heed, as much to flatter them, as to be angry with them: for both are equally uncharitable, and equally hurtful. And in thy passions, take it presently to thy consideration, that to be angry is not the part of a man, but that to be meek and gentle, as it savours of more humanity, so of more manhood. That in this, there is strength and nerves, or vigour and fortitude: whereof anger and indignation is altogether void. For the nearer everything is unto unpassionateness, the nearer it is unto power. And as grief doth proceed from weakness, so doth anger. For both, both he that is angry and that grieveth, have received a wound, and cowardly have as it were yielded themselves unto their affections. If thou wilt have a tenth also, receive this tenth gift from Hercules the guide and leader of the Muses: that is a mad man’s part, to look that there should be no wicked men in the world, because it is impossible. Now for a man to brook well enough, that there should be wicked men in the world, but not to endure that any should transgress against himself, is against all equity, and indeed tyrannical.
XVII. Four several dispositions or inclinations there be of the mind and understanding, which to be aware of, thou must carefully observe: and whensoever thou doest discover them, thou must rectify them, saying to thyself concerning every one of them, This imagination is not necessary; this is uncharitable: this thou shalt speak as another man’s slave, or instrument; than which nothing can be more senseless and absurd: for the fourth, thou shalt sharply check and upbraid thyself; for that thou doest suffer that more divine part in thee, to become subject and obnoxious to that more ignoble part of thy body, and the gross lusts and concupiscences thereof.
XVIII. What portion soever, either of air or fire there be in thee, although by nature it tend upwards, submitting nevertheless to the ordinance of the universe, it abides here below in this mixed body. So whatsoever is in thee, either earthy, or humid, although by nature it tend downwards, yet is it against its nature both raised upwards, and standing, or consistent. So obedient are even the elements themselves to the universe, abiding patiently wheresoever (though against their nature) they are placed, until the sound as it were of their retreat, and separation. Is it not a grievous thing then, that thy reasonable part only should be disobedient, and should not endure to keep its place: yea though it be nothing enjoined that is contrary unto it, but that only which is according to its nature? For we cannot say of it when it is disobedient, as we say of the fire, or air, that it tends upwards towards its proper element, for then goes it the quite contrary way. For the motion of the mind to any injustice, or incontinency, or to sorrow, or to fear, is nothing else but a separation from nature. Also when the mind is grieved for anything that is happened by the divine providence, then doth it likewise forsake its own place. For it was ordained unto holiness and godliness, which specially consist in an humble submission to God and His providence in all things; as well as unto justice: these also being part of those duties, which as naturally sociable, we are bound unto; and without which we cannot happily converse one with another: yea and the very ground and fountain indeed of all just actions.
XIX. He that hath not one and the self-same general end always as long as he liveth, cannot possibly be one and the self-same man always. But this will not suffice except thou add also what ought to be this general end. For as the general conceit and apprehension of all those things which upon no certain ground are by the greater part of men deemed good, cannot be uniform and agreeable, but that only which is limited and restrained by some certain proprieties and conditions, as of community: that nothing be conceived good, which is not commonly and publicly good: so must the end also that we propose unto ourselves, be common and sociable. For he that doth direct all his own private motions and purposes to that end, all his actions will be agreeable and uniform; and by that means will be still the same man.
XX. Remember the fable of the country mouse and the city mouse, and the great fright and terror that this was put into.
XXI. Socrates was wont to call the common conceits and opinions of men, the common bugbears of the world: the proper terror of silly children.
XXII. The Lacedæmonians at their public spectacles were wont to appoint seats and forms for their strangers in the shadow, they themselves were content to sit anywhere.
XXIII. What Socrates answered unto Perdiccas, why he did not come unto him, Lest of all deaths I should die the worst kind of death, said he: that is, not able to requite the good that hath been done unto me.
XXIV. In the ancient mystical letters of the Ephesians, there was an item, that a man should always have in his mind some one or other of the ancient worthies.
XXV. The Pythagoreans were wont betimes in the morning the first thing they did, to look up unto the heavens, to put themselves in mind of them who constantly and invariably did perform their task: as also to put themselves in mind of orderliness, or good order, and of purity, and of naked simplicity. For no star or planet hath any cover before it.
XXVI. How Socrates looked, when he was fain to gird himself with a skin, Xanthippe his wife having taken away his clothes, and carried them abroad with her, and what he said to his fellows and friends, who were ashamed; and out of respect to him, did retire themselves when they saw him thus decked.
XXVII. In matter of writing or reading thou must needs be taught before thou can do either: much more in matter of life. ‘For thou art born a mere slave, to thy senses and brutish affections;’ destitute without teaching of all true knowledge and sound reason.
XXVIII. ‘My heart smiled within me.’ ‘They will accuse even virtue herself; with heinous and opprobrious words.’
XXIX. As they that long after figs in winter when they cannot be had; so are they that long after children, before they be granted them.
XXX. ‘As often as a father kisseth his child, he should say secretly with himself’ (said Epictetus,) ’tomorrow perchance shall he die.’ But these words be ominous. No words ominous (said he) that signify anything that is natural: in very truth and deed not more ominous than this, ’to cut down grapes when they are ripe.’ Green grapes, ripe grapes, dried grapes, or raisins: so many changes and mutations of one thing, not into that which was not absolutely, but rather so many several changes and mutations, not into that which hath no being at all, but into that which is not yet in being.
XXXI. ‘Of the free will there is no thief or robber:’ out of Epictetus; Whose is this also: that we should find a certain art and method of assenting; and that we should always observe with great care and heed the inclinations of our minds, that they may always be with their due restraint and reservation, always charitable, and according to the true worth of every present object. And as for earnest longing, that we should altogether avoid it: and to use averseness in those things only, that wholly depend of our own wills. It is not about ordinary petty matters, believe it, that all our strife and contention is, but whether, with the vulgar, we should be mad, or by the help of philosophy wise and sober, said he. XXXII. Socrates said, ‘What will you have? the souls of reasonable, or unreasonable creatures? Of reasonable. But what? Of those whose reason is sound and perfect? or of those whose reason is vitiated and corrupted? Of those whose reason is sound and perfect. Why then labour ye not for such? Because we have them already. What then do ye so strive and contend between you?’
THE TWELFTH BOOK
I. Whatsoever thou doest hereafter aspire unto, thou mayest even now enjoy and possess, if thou doest not envy thyself thine own happiness. And that will be, if thou shalt forget all that is past, and for the future, refer thyself wholly to the Divine Providence, and shalt bend and apply all thy present thoughts and intentions to holiness and righteousness. To holiness, in accepting willingly whatsoever is sent by the Divine Providence, as being that which the nature of the universe hath appointed unto thee, which also hath appointed thee for that, whatsoever it be. To righteousness, in speaking the truth freely, and without ambiguity; and in doing all things justly and discreetly. Now in this good course, let not other men’s either wickedness, or opinion, or voice hinder thee: no, nor the sense of this thy pampered mass of flesh: for let that which suffers, look to itself. If therefore whensoever the time of thy departing shall come, thou shalt readily leave all things, and shalt respect thy mind only, and that divine part of thine, and this shall be thine only fear, not that some time or other thou shalt cease to live, but thou shalt never begin to live according to nature: then shalt thou be a man indeed, worthy of that world, from which thou hadst thy beginning; then shalt thou cease to be a stranger in thy country, and to wonder at those things that happen daily, as things strange and unexpected, and anxiously to depend of divers things that are not in thy power.
II. God beholds our minds and understandings, bare and naked from these material vessels, and outsides, and all earthly dross. For with His simple and pure understanding, He pierceth into our inmost and purest parts, which from His, as it were by a water pipe and channel, first flowed and issued. This if thou also shalt use to do, thou shalt rid thyself of that manifold luggage, wherewith thou art round about encumbered. For he that does regard neither his body, nor his clothing, nor his dwelling, nor any such external furniture, must needs gain unto himself great rest and ease. Three things there be in all, which thou doest consist of; thy body, thy life, and thy mind. Of these the two former, are so far forth thine, as that thou art bound to take care for them. But the third alone is that which is properly thine. If then thou shalt separate from thyself, that is from thy mind, whatsoever other men either do or say, or whatsoever thou thyself hast heretofore either done or said; and all troublesome thoughts concerning the future, and whatsoever, (as either belonging to thy body or life:) is without the jurisdiction of thine own will, and whatsoever in the ordinary course of human chances and accidents doth happen unto thee; so that thy mind (keeping herself loose and free from all outward coincidental entanglements; always in a readiness to depart:) shall live by herself, and to herself, doing that which is just, accepting whatsoever doth happen, and speaking the truth always; if, I say, thou shalt separate from thy mind, whatsoever by sympathy might adhere unto it, and all time both past and future, and shalt make thyself in all points and respects, like unto Empedocles his allegorical sphere, ‘all round and circular,’ &c., and shalt think of no longer life than that which is now present: then shalt thou be truly able to pass the remainder of thy days without troubles and distractions; nobly and generously disposed, and in good favour and correspondency, with that spirit which is within thee.
III. I have often wondered how it should come to pass, that every man loving himself best, should more regard other men’s opinions concerning himself than his own. For if any God or grave master standing by, should command any of us to think nothing by himself but what he should presently speak out; no man were able to endure it, though but for one day. Thus do we fear more what our neighbours will think of us, than what we ourselves.
IV. how come it to pass that the Gods having ordered all other things so well and so lovingly, should be overseen in this one only thing, that whereas then hath been some very good men that have made many covenants as it were with God and by many holy actions and outward services contracted a kind of familiarity with Him; that these men when once they are dead, should never be restored to life, but be extinct for ever. But this thou mayest be sure of, that this (if it be so indeed) would never have been so ordered by the Gods, had it been fit otherwise. For certainly it was possible, had it been more just so and had it been according to nature, the nature of the universe would easily have borne it. But now because it is not so, (if so be that it be not so indeed) be therefore confident that it was not fit it should be so for thou seest thyself, that now seeking after this matter, how freely thou doest argue and contest with God. But were not the Gods both just and good in the highest degree, thou durst not thus reason with them. Now if just and good, it could not be that in the creation of the world, they should either unjustly or unreasonably oversee anything.
V. Use thyself even unto those things that thou doest at first despair of. For the left hand we see, which for the most part lieth idle because not used; yet doth it hold the bridle with more strength than the right, because it hath been used unto it.
VI. Let these be the objects of thy ordinary meditation: to consider, what manner of men both for soul and body we ought to be, whensoever death shall surprise us: the shortness of this our mortal life: the immense vastness of the time that hath been before, and will he after us: the frailty of every worldly material object: all these things to consider, and behold clearly in themselves, all disguisement of external outside being removed and taken away. Again, to consider the efficient causes of all things: the proper ends and references of all actions: what pain is in itself; what pleasure, what death: what fame or honour, how every man is the true and proper ground of his own rest and tranquillity, and that no man can truly be hindered by any other: that all is but conceit and opinion. As for the use of thy dogmata, thou must carry thyself in the practice of them, rather like unto a pancratiastes, or one that at the same time both fights and wrestles with hands and feet, than a gladiator. For this, if he lose his sword that he fights with, he is gone: whereas the other hath still his hand free, which he may easily turn and manage at his will.
VII. All worldly things thou must behold and consider, dividing them into matter, form, and reference, or their proper end.
VIII. How happy is man in this his power that hath been granted unto him: that he needs not do anything but what God shall approve, and that he may embrace contentedly, whatsoever God doth send unto him?
IX. Whatsoever doth happen in the ordinary course and consequence of natural events, neither the Gods, (for it is not possible, that they either wittingly or unwittingly should do anything amiss) nor men, (for it is through ignorance, and therefore against their wills that they do anything amiss) must be accused. None then must be accused.
X. How ridiculous and strange is he, that wonders at anything that happens in this life in the ordinary course of nature!
XI. Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and unavoidable necessity, why doest thou resist? If a placable and exorable Providence, make thyself worthy of the divine help and assistance. If all be a mere confusion without any moderator, or governor, then hast thou reason to congratulate thyself; that in such a general flood of confusion thou thyself hast obtained a reasonable faculty, whereby thou mayest govern thine own life and actions. But if thou beest carried away with the flood, it must be thy body perchance, or thy life, or some other thing that belongs unto them that is carried away: thy mind and understanding cannot. Or should it be so, that the light of a candle indeed is still bright and lightsome until it be put out: and should truth, and righteousness, and temperance cease to shine in thee whilest thou thyself hast any being?
XII. At the conceit and apprehension that such and such a one hath sinned, thus reason with thyself; What do I know whether this be a sin indeed, as it seems to be? But if it be, what do I know but that he himself hath already condemned himself for it? And that is all one as if a man should scratch and tear his own face, an object of compassion rather than of anger. Again, that he that would not have a vicious man to sin, is like unto him that would not have moisture in the fig, nor children to welp nor a horse to neigh, nor anything else that in the course of nature is necessary. For what shall he do that hath such an habit? If thou therefore beest powerful and eloquent, remedy it if thou canst.
XIII. If it be not fitting, do it not. If it be not true, speak it not. Ever maintain thine own purpose and resolution free from all compulsion and necessity.
XIV. Of everything that presents itself unto thee, to consider what the true nature of it is, and to unfold it, as it were, by dividing it into that which is formal: that which is material: the true use or end of it, and the just time that it is appointed to last.
XV. It is high time for thee, to understand that there is somewhat in thee, better and more divine than either thy passions, or thy sensual appetites and affections. What is now the object of my mind, is it fear, or suspicion, or lust, or any such thing? To do nothing rashly without some certain end; let that be thy first care. The next, to have no other end than the common good. For, alas! yet a little while, and thou art no more: no more will any, either of those things that now thou seest, or of those men that now are living, be any more. For all things are by nature appointed soon to be changed, turned, and corrupted, that other things might succeed in their room.
XVI. Remember that all is but opinion, and all opinion depends of the mind. Take thine opinion away, and then as a ship that hath stricken in within the arms and mouth of the harbour, a present calm; all things safe and steady: a bay, not capable of any storms and tempests: as the poet hath it.
XVII. No operation whatsoever it he, ceasing for a while, can be truly said to suffer any evil, because it is at an end. Neither can he that is the author of that operation; for this very respect, because his operation is at an end, be said to suffer any evil. Likewise then, neither can the whole body of all our actions (which is our life) if in time it cease, be said to suffer any evil for this very reason, because it is at an end; nor he truly be said to have been ill affected, that did put a period to this series of actions. Now this time or certain period, depends of the determination of nature: sometimes of particular nature, as when a man dieth old; but of nature in general, however; the parts whereof thus changing one after another, the whole world still continues fresh and new. Now that is ever best and most seasonable, which is for the good of the whole. Thus it appears that death of itself can neither be hurtful to any in particular, because it is not a shameful thing (for neither is it a thing that depends of our own will, nor of itself contrary to the common good) and generally, as it is both expedient and seasonable to the whole, that in that respect it must needs be good. It is that also, which is brought unto us by the order and appointment of the Divine Providence; so that he whose will and mind in these things runs along with the Divine ordinance, and by this concurrence of his will and mind with the Divine Providence, is led and driven along, as it were by God Himself; may truly be termed and esteemed the θεοφόρητος, or divinely led and inspired.
XVIII. These three things thou must have always in a readiness: first concerning thine own actions, whether thou doest nothing either idly, or otherwise, than justice and equity do require: and concerning those things that happen unto thee externally, that either they happen unto thee by chance, or by providence; of which two to accuse either, is equally against reason. Secondly, what like unto our bodies are whilest yet rude and imperfect, until they be animated: and from their animation, until their expiration: of what things they are compounded, and into what things they shall be dissolved. Thirdly, how vain all things will appear unto thee when, from on high as it were, looking down thou shalt contemplate all things upon earth, and the wonderful mutability, that they are subject unto: considering withal, the infinite both greatness and variety of things aerial and things celestial that are round about it. And that as often as thou shalt behold them, thou shalt still see the same: as the same things, so the same shortness of continuance of all those things. And, behold, these be the things that we are so proud and puffed up for.
XIX. Cast away from thee opinion, and thou art safe. And what is it that hinders thee from casting of it away? When thou art grieved at anything, hast thou forgotten that all things happen according to the nature of the universe; and that him only it concerns, who is in fault; and moreover, that what is now done, is that which from ever hath been done in the world, and will ever be done, and is now done everywhere: how nearly all men are allied one to another by a kindred not of blood, nor of seed, but of the same mind. Thou hast also forgotten that every man’s mind partakes of the Deity, and issueth from thence; and that no man can properly call anything his own, no not his son, nor his body, nor his life; for that they all proceed from that One who is the giver of all things: that all things are but opinion; that no man lives properly, but that very instant of time which is now present. And therefore that no man whensoever he dieth can properly be said to lose any more, than an instant of time.
XX. Let thy thoughts ever run upon them, who once for some one thing or other, were moved with extraordinary indignation; who were once in the highest pitch of either honour, or calamity; or mutual hatred and enmity; or of any other fortune or condition whatsoever. Then consider what’s now become of all those things. All is turned to smoke; all to ashes, and a mere fable; and perchance not so much as a fable. As also whatsoever is of this nature, as Fabius Catulinus in the field; Lucius Lupus, and Stertinius, at Baiæ Tiberius at Capreæ and Velius Rufus, and all such examples of vehement prosecution in worldly matters; let these also run in thy mind at the same time; and how vile every object of such earnest and vehement prosecution is; and how much more agreeable to true philosophy it is, for a man to carry himself in every matter that offers itself; justly, and moderately, as one that followeth the Gods with all simplicity. For, for a man to be proud and high conceited, that he is not proud and high conceited, is of all kind of pride and presumption, the most intolerable.
XXI. To them that ask thee, Where hast thou seen the Gods, or how knowest thou certainly that there be Gods, that thou art so devout in their worship? I answer first of all, that even to the very eye, they are in some manner visible and apparent. Secondly, neither have I ever seen mine own soul, and yet I respect and honour it. So then for the Gods, by the daily experience that I have of their power and providence towards myself and others, I know certainly that they are, and therefore worship them.
XXII. Herein doth consist happiness of life, for a man to know thoroughly the true nature of everything; what is the matter, and what is the form of it: with all his heart and soul, ever to do that which is just, and to speak the truth. What then remaineth but to enjoy thy life in a course and coherence of good actions, one upon another immediately succeeding, and never interrupted, though for never so little a while?
XXIII. There is but one light of the sun, though it be intercepted by walls and mountains, and other thousand objects. There is but one common substance of the whole world, though it be concluded and restrained into several different bodies, in number infinite. There is but one common soul, though divided into innumerable particular essences and natures. So is there but one common intellectual soul, though it seem to be divided. And as for all other parts of those generals which we have mentioned, as either sensitive souls or subjects, these of themselves (as naturally irrational) have no common mutual reference one unto another, though many of them contain a mind, or reasonable faculty in them, whereby they are ruled and governed. But of every reasonable mind, this the particular nature, that it hath reference to whatsoever is of her own kind, and desireth to be united: neither can this common affection, or mutual unity and correspondency, be here intercepted or divided, or confined to particulars as those other common things are.
XXIV. What doest thou desire? To live long. What? To enjoy the operations of a sensitive soul; or of the appetitive faculty? or wouldst thou grow, and then decrease again? Wouldst thou long be able to talk, to think and reason with thyself? Which of all these seems unto thee a worthy object of thy desire? Now if of all these thou doest find that they be but little worth in themselves, proceed on unto the last, which is, in all things to follow God and reason. But for a man to grieve that by death he shall be deprived of any of these things, is both against God and reason.
XXV. What a small portion of vast and infinite eternity it is, that is allowed unto every one of us, and how soon it vanisheth into the general age of the world: of the common substance, and of the common soul also what a small portion is allotted unto us: and in what a little clod of the whole earth (as it were) it is that thou doest crawl. After thou shalt rightly have considered these things with thyself; fancy not anything else in the world any more to be of any weight and moment but this, to do that only which thine own nature doth require; and to conform thyself to that which the common nature doth afford.
XXVI. What is the present estate of my understanding? For herein lieth all indeed. As for all other things, they are without the compass of mine own will: and if without the compass of my will, then are they as dead things unto me, and as it were mere smoke.
XXVII. To stir up a man to the contempt of death this among other things, is of good power and efficacy, that even they who esteemed pleasure to be happiness, and pain misery, did nevertheless many of them contemn death as much as any. And can death be terrible to him, to whom that only seems good, which in the ordinary course of nature is seasonable? to him, to whom, whether his actions be many or few, so they be all good, is all one; and who whether he behold the things of the world being always the same either for many years, or for few years only, is altogether indifferent? O man! as a citizen thou hast lived, and conversed in this great city the world. Whether just for so many years, or no, what is it unto thee? Thou hast lived (thou mayest be sure) as long as the laws and orders of the city required; which may be the common comfort of all. Why then should it be grievous unto thee, if (not a tyrant, nor an unjust judge, but) the same nature that brought thee in, doth now send thee out of the world? As if the praetor should fairly dismiss him from the stage, whom he had taken in to act a while. Oh, but the play is not yet at an end, there are but three acts yet acted of it? Thou hast well said: for in matter of life, three acts is the whole play. Now to set a certain time to every man’s acting, belongs unto him only, who as first he was of thy composition, so is now the cause of thy dissolution. As for thyself; thou hast to do with neither. Go thy ways then well pleased and contented: for so is He that dismisseth thee.
CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO
M. CORNELIUS FRONTO was a Roman by descent, but of provincial birth, being native to Cirta, in Numidia. Thence he migrated to Rome in the reign of Hadrian, and became the most famous rhetorician of his day. As a pleader and orator he was counted by his contemporaries hardly inferior to Tully himself, and as a teacher his aid was sought for the noblest youths of Rome. To him was entrusted the education of M.
Aurelius and of his colleague L. Verus in their boyhood; and he was rewarded for his efforts by a seat in the Senate and the consular rank (A.D. 143). By the exercise of his profession he became wealthy; and if he speaks of his means as not great, he must be comparing his wealth with the grandees of Rome, not with the ordinary citizen.
Before the present century nothing was known of the works of Fronto, except a grammatical treatise; but in 1815 Cardinal Mai published a number of letters and some short essays of Fronto, which he had discovered in a palimpsest at Milan. Other parts of the same MS. he found later in the Vatican, the whole being collected
 References are made to the edition of Naber, Leipzig (Trübner), 1867.
 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823.
We now possess parts of his correspondence with Antoninus Pius, with M. Aurelius, with L. Verus, and with certain of his friends, and also several rhetorical and historical fragments. Though none of the more ambitious works of Fronto have survived, there are enough to give proof of his powers. Never was a great literary reputation less deserved. It would be hard to conceive of anything more vapid than the style and conception of these letters; clearly the man was a pedant without imagination or taste. Such indeed was the age he lived in, and it is no marvel that he was like to his age. But there must have been more in him than mere pedantry; there was indeed a heart in the man, which Marcus found, and he found also a tongue which could speak the truth. Fronto’s letters are by no means free from exaggeration and laudation, but they do not show that loathsome flattery which filled the Roman court. He really admires what he praises, and his way of saying so is not unlike what often passes for criticism at the present day. He is not afraid to reprove what he thinks amiss; and the astonishment of Marcus at this will prove, if proof were needed, that he was not used to plain dealing. “How happy I am,” he writes, “that my friend Marcus Cornelius, so distinguished as an orator and so noble as a man, thinks me worth praising and blaming." In another place he deems himself blest because Pronto had taught him to speak the truth although the context shows him to be speaking of expression, it is still a point in favour of Pronto. A sincere heart is better than literary taste; and if Fronto had not done his duty by the young prince, it is not easy to understand the friendship which remained between them up to the last.
 Ad M. Caes iii. 17
 Ad M. Caes iii. 12
An example of the frankness which was between them is given by a difference they had over the case of Herodes Atticus. Herodes was a Greek rhetorician who had a school at Rome, and Marcus Aurelius was among his pupils. Both Marcus and the Emperor Antoninus had a high opinion of Herodes; and all we know goes to prove he was a man of high character and princely generosity. When quite young he was made administrator of the free cities in Asia, nor is it surprising to find that he made bitter enemies there; indeed, a just ruler was sure to make enemies. The end of it was that an Athenian deputation, headed by the orators Theodotus and Demostratus, made serious accusations against his honour. There is no need to discuss the merits of the case here; suffice it to say, Herodes succeeded in defending himself to the satisfaction of the emperor. Pronto appears to have taken the delegates’ part, and to have accepted a brief for the prosecution, urged to some extent by personal considerations; and in this cause Marcus Aurelius writes to Fronto as follows:—
‘AURELIUS CÆSAR to his friend FRONTO, greeting.
‘I know you have often told me you were anxious to find how you might best please me. Now is the time; now you can increase my love towards you, if it can be increased. A trial is at hand, in which people seem likely not only to hear your speech with pleasure, but to see your indignation with impatience. I see no one who dares give you a hint in the matter; for those who are less friendly, prefer to see you act with some inconsistency; and those who are more friendly, fear to seem too friendly to your opponent if they should dissuade you from your accusation; then again, in case you have prepared something neat for the occasion, they cannot endure to rob you of your harangue by silencing you. Therefore, whether you think me a rash counsellor, or a bold boy, or too kind to your opponent, not because I think it better, I will offer my counsel with some caution. But why have I said, offer my counsel? No, I demand it from you; I demand it boldly, and if I succeed, I promise to remain under your obligation. What? you will say if I am attackt, shall I not pay tit for tat? Ah, but you will get greater glory, if even when attackt you answer nothing. Indeed, if he begins it, answer as you will and you will have fair excuse; but I have demanded of him that he shall not begin, and I think I have succeeded. I love each of you according to your merits and I know that lie was educated in the house of P. Calvisius, my grandfather, and that I was educated by you; therefore I am full of anxiety that this most disagreeable business shall be managed as honourably as possible. I trust you may approve my advice, for my intention you will approve. At least I prefer to write unwisely rather than to be silent unkindly.’
 Ad M. Caes ii., 2.
Fronto replied, thanking the prince for his advice, and promising that he will confine himself to the facts of the case. But he points out that the charges brought against Herodes were such, that they can hardly be made agreeable; amongst them being spoliation, violence, and murder. However, he is willing even to let some of these drop if it be the prince’s pleasure. To this Marcus returned the following answer:– ‘This one thing, my dearest Fronto, is enough to make me truly grateful to you, that so far from rejecting my counsel, you have even approved it. As to the question you raise in your kind letter, my opinion is this: all that concerns the case which you are supporting must be clearly brought forward; what concerns your own feelings, though you may have had just provocation, should be left unsaid.’ The story does credit to both. Fronto shows no loss of temper at the interference, nor shrinks from stating his case with frankness; and Marcus, with forbearance remarkable in a prince, does not command that his friend be left unmolested, but merely stipulates for a fair trial on the merits of the case.
 Ad. M. Caes., iii. 5.
Another example may be given from a letter of Fronto’s Here is something else quarrelsome and querulous. I have sometimes found fault with you in your absence somewhat seriously in the company of a few of my most intimate friends: at times, for example, when you mixt in society with a more solemn look than was fitting, or would read books in the theatre or in a banquet; nor did I absent myself from theatre or banquet when you did. Then I used to call you a hard man, no good company, even disagreeable, sometimes, when anger got the better of me. But did any one else in the same banquet speak against you, I could not endure to hear it with equanimity. Thus it was easier for me to say something to your disadvantage myself, than to hear others do it; just as I could more easily bear to chastise my daughter Gratia, than to see her chastised by another.’
 Ad. M. Caes., iv. 12.
 The text is obscure
The affection between them is clear from every page of the correspondence. A few instances are now given, which were written at different periods
To MY MASTER.
‘This is how I have past the last few days. My sister was suddenly seized with an internal pain, so violent that I was horrified at her looks; my mother in her trepidation on that account accidentally bruised her side on a corner of the wall; she and we were greatly troubled about that blow. For myself; on going to rest I found a scorpion in my bed; but I did not lie down upon him, I killed him first. If you are getting on better, that is a consolation. My mother is easier now, thanks be to God. Good-bye, best and sweetest master. My lady sends you greeting.’
 Ad M. Caes., v. 8.
‘What words can I find to fit my had luck, or how shall I upbraid as it deserves the hard constraint which is laid upon me? It ties me fast here, troubled my heart is, and beset by such anxiety; nor does it allow me to make haste to my Fronto, my life and delight, to be near him at such a moment of ill-health in particular, to hold his hands, to chafe gently that identical foot, so far as may be done without discomfort, to attend him in the bath, to support his steps with my arm.’
 Ad M. Caes., i. 2.
‘This morning I did not write to you, because I heard you were better, and because I was myself engaged in other business, and I cannot ever endure to write anything to you unless with mind at ease and untroubled and free. So if we are all right, let me know: what I desire, you know, and how properly I desire it, I know. Farewell, my master, always in every chance first in my mind, as you deserve to be. My master, see I am not asleep, and I compel myself to sleep, that you may not be angry with me. You gather I am writing this late at night.’
 iii. 21.
‘What spirit do you suppose is in me, when I remember how long it is since I have seen you, and why I have not seen you! and it may be I shall not see you for a few days yet, while you are strengthening yourself; as you must. So while you lie on the sick-bed, my spirit also will lie low anti, whenas, by God’s mercy you shall stand upright, my spirit too will stand firm, which is now burning with the strongest desire for you. Farewell, soul of your prince, your pupil.’
O my dear Fronto, most distinguished Consul! I yield, you have conquered: all who have ever loved before, you have conquered out and out in love’s contest. Receive the victor’s wreath; and the herald shall proclaim your victory aloud before your own tribunal: “M. Cornelius Fronto, Consul, wins, and is crowned victor in the Open International Love-race." But beaten though I may be, I shall neither slacken nor relax my own zeal. Well, you shall love me more than any man loves any other man; but I, who possess a faculty of loving less strong, shall love you more than any one else loves you; more indeed than you love yourself. Gratia and I will have to fight for it; I doubt I shall not get the better of her. For, as Plautus says, her love is like rain, whose big drops not only penetrate the dress, but drench to the very marrow.’
 Ad M. Caes., iii. 19.
 The writer sometimes uses archaisms such as quom, which I render ‘whenas’.
 Ad M. Caes., ii. 2.
 The writer parodies the proclamation at the Greek games; the words also are Greek.
Marcus Aurelius seems to have been about eighteen years of age when the correspondence begins, Fronto being some thirty years older. The systematic education of the young prince seems to have been finisht, and Pronto now acts more as his adviser than his tutor. He recommends the prince to use simplicity in his public speeches, and to avoid affectation. Marcus devotes his attention to the old authors who then had a great vogue at Rome: Ennius, Plautus, Nævius, and such orators as Cato and Gracchus. Pronto urges on him the study of Cicero, whose letters, he says, are all worth reading.
 From internal evidence: the letters are not arranged in order of time. See Naher’s Prolegomena, p. xx. foll.
 Ad M. Caes., iii. x.
 Ad M. Caes ii. 10,; iii. 18,; ii. 4.
When he wishes to compliment Marcus he declares one or other of his letters has the true Tullian ring. Marcus gives his nights to reading when he ought to be sleeping. He exercises himself in verse composition and on rhetorical themes.
‘It is very nice of you,’ he writes to Fronto, ’to ask for my hexameters; I would have sent them at once if I had them by me. The fact is my secretary, Anicetus-you know who I mean-did not pack up any of my compositions for me to take away with me. He knows my weakness; he was afraid that if I got hold of them I might, as usual, make smoke of them. However, there was no fear for the hexameters. I must confess the truth to my master: I love them. I study at night, since the day is taken up with the theatre. I am weary of an evening, and sleepy in the daylight, and so I don’t do much. Yet I have made extracts from sixty books, five volumes of them, in these latter days. But when you read remember that the “sixty” includes plays of Novius, and farces, and some little speeches of Scipio; don’t be too much startled at the number. You remember your Polemon; but I pray you do not remember Horace, who has died with Pollio as far as I am concerned. Farewell, my dearest and most affectionate friend, most distinguished consul and my beloved master, whom I have not seen these two years. Those who say two months, count the days. Shall I ever see you again?’
 Ad M. Caes., ii. 10.
 He implies, as in i. 6, that he has ceased to study Horace.
Sometimes Fronto sends him a theme to work up, as thus: ‘M. Lucilius tribune of the people violently throws into prison a free Roman citizen, against the opinion of his colleagues who demand his release. For this act he is branded by the censor. Analyse the case, and then take both sides in turn, attacking and defending.’ Or again: ‘A Roman consul, doffing his state robe, dons the gauntlet and kills a lion amongst the young men at the Quinquatrus in full view of the people of Rome. Denunciation before the censors.’ The prince has a fair knowledge of Greek, and quotes from Homer, Plato, Euripides, but for some reason Fronto dissuaded him from this study. His Meditations are written in Greek. He continued his literary studies throughout his life, and after he became emperor we still find him asking his adviser for copies of Cicero’s Letters, by which he hopes to improve his vocabulary. Pronto helps him with a supply of similes, which, it seems, he did not think of readily. It is to be feared that the fount of Marcus’s eloquence was pumped up by artificial means.
 Pollio was a grammarian, who taught Marcus.
 Ad M. Caes., v. 27,; V. 22.
 Ep. Gracae, 6.
 Ad Anton. Imp., II. 4.
Some idea of his literary style may be gathered from the letter which follows:
‘I heard Polemo declaim the other day, to say something of things sublunary. If you ask what I thought of him, listen. He seems to me an industrious farmer, endowed with the greatest skill, who has cultivated a large estate for corn and vines only, and indeed with a rich return of fine crops. But yet in that land of his there is no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing coppice, or thick grove, or shady plane tree; all is for use rather than for pleasure, such as one ought rather to commend, but cares not to love.
 Ad M. Caes, ii. 5.
A pretty bold idea, is it not, and rash judgment, to pass censure on a man of such reputation? But whenas I remember that I am writing to you, I think I am less bold than you would have me.
‘In that point I am wholly undecided.
‘There’s an unpremeditated hendecasyllable for you. So before I begin to poetize, I’ll take an easy with you. Farewell, my heart’s desire, your Verus’s best beloved, most distinguisht consul, master most sweet. Farewell I ever pray, sweetest soul.
What a letter do you think you have written me I could make bold to say, that never did she who bore me and nurst me, write anything SO delightful, so honey-sweet. And this does not come of your fine style and eloquence: otherwise not my mother only, but all who breathe.’
To the pupil, never was anything on earth so fine as his master’s eloquence; on this theme Marcus fairly bubbles over with enthusiasm.
‘Well, if the ancient Greeks ever wrote anything like this, let those who know decide it: for me, if I dare say so, I never read any invective of Cato’s so fine as your encomtum. O if my Lord could be sufficiently praised, sufficiently praised he would have been undoubtedly by you! This kind of thing is not done nowadays. It were easier to match Pheidias, easier to match Apelles, easier in a word to match Demosthenes himself, or Cato himself; than to match this finisht and perfect work. Never have I read anything more refined, anything more after the ancient type, anything more delicious, anything more Latin. O happy you, to be endowed with eloquence so great! O happy I, to be tinder the charge of such a master! O arguments, O arrangement, O elegance, O wit, O beauty, O words, O brilliancy, O subtilty, O grace, O treatment, O everything! Mischief take me, if you ought not to have a rod put in your hand one day, a diadem on your brow, a tribunal raised for you; then the herald would summon us all-why do I say “us”? Would summnon all, those scholars and orators: one by one you would beckon them forward with your rod and admonish them. Hitherto I have had no fear of this admonition; many things help me to enter within your school. I write this in the utmost haste; for whenas I am sending you so kindly a letter from my Lord, what needs a longer letter of mine? Farewell then, glory of Roman eloquence, boast of your friends, magnifico, most delightful man, most distinguished consul, master most sweet.
 Ad M. Caes., ii. 3.
 The Emperor Antoninus Pius is spoken of as dominus meus.
 This sentence is written in Greek.
 Several of these words are Greek, and the meaning is not quite clear.
‘After this you will take care not to tell so many fibs of me, especially in the Senate. A monstrous fine speech this is! O if I could kiss your head at every heading of it! You have looked down on all with a vengeance. This oration once read, in vain shall we study, in vain shall we toil, in vain strain every nerve. Farewell always, most sweet master.’
Sometimes Fronto descends from the heights of eloquence to offer practical advice; as when he suggests how Marcus should deal with his suite. It is more difficult, he admits, to keep courtiers in harmony than to tame lions with a lute; but if it is to be done, it must be by eradicating jealousy. ‘Do not let your friends,’ says Fronto,’ ’envy each other, or think that what you give to another is filched from them.
 Ad M Caes., iv. 1.
Keep away envy from your suite, and you will find your friends kindly and harmonious.’
Here and there we meet with allusions to his daily life, which we could wish to be more frequent. He goes to the theatre or the law-courts, or takes part in court ceremony, but his heart is always with his books. The vintage season, with its religious rites, was always spent by Antoninus Pius in the country. The following letters give sonic notion of a day’s occupation at that time:(3)
 ii. 14
 iv. 5,6.
‘MY DEAREST MASTER,–I am well. To-day I studied from the ninth hour of the night to the second hour of day, after taking food. I then put on my slippers, and from time second to the third hour had a most enjoyable walk up and down before my chamber. Then booted and cloaked-for so we were commanded to appear-I went to wait upon my lord the emperor. We went a-hunting, did doughty deeds, heard a rumour that boars had been caught, but there was nothing to see. However, we climbed a pretty steep hill, and in the afternoon returned home. I went straight to my books. Off with the boots, down with the cloak; I spent a couple of hours in bed. I read Cato’s speech on the Property of Pulchra, and another in which he impeaches a tribune. Ho, ho! I hear you cry to your man, Off with you as fast as you can, and bring me these speeches from the library of Apollo. No use to send: I have those books with me too. You must get round the Tiberian librarian; you will have to spend something on the matter; and when I return to town, I shall expect to go shares with him. Well, after reading these speeches I wrote a wretched trifle, destined for drowning or burning. No, indeed my attempt at writing did not come off at all to-day; the composition of a hunter or a vintager, whose shouts are echoing through my chamber, hateful and wearisome as the law-courts. What have I said? Yes, it was rightly said, for my master is an orator. I think I have caught cold, whether from walking in slippers or from writing badly, I do not know. I am always annoyed with phlegm, but to-day I seem to snivel more than usual. Well, I will pour oil on my head and go off to sleep. I don’t mean to put one drop in my lamp to-day, so weary am I from riding and sneezing. Farewell, dearest and most beloved master, whom I miss, I may say, more than Rome itself.’
‘MY BELOVED MASTER,-I am well. I slept a little more than usual for my slight cold, which seems to be well again. So I spent the time from the eleventh hour of the night to the third of the day partly in reading in Cato’s Agriculture, partly in writing, not quite so badly as yesterday indeed. Then, after waiting upon my father, I soothed my throat with honey-water, ejecting it without swallowing: I might say gargle, but I won’t, though I think the word is found in Novius and elsewhere. After attending to my throat I went to my father, and stood by his side as he sacrificed. Then to luncheon. What do you think I had to eat? A bit of bread so big, while I watched others gobbling boiled beans, onions, and fish full of roe. Then we set to work at gathering the grapes, with plenty of sweat and shouting, and, as the quotation runs, “A few high-hanging clusters did we leave survivors of the vintage.” After the sixth hour we returned home. I did a little work, and poor work at that. Then I had a long gossip with my dear mother sitting on the bed. My conversation was: What do you think my friend Fronto is doing just now? She said: And what do you think of my friend Gratia?’ My turn now: And what of our little Gratia, the sparrowkin? After this kind of talk, and an argument as to which of you loved the other most, the gong sounded, the signal that my father had gone to the bath. We supped, after ablutions in the oil-cellar-I mean we supped after ablutions, not after ablutions in the oil-cellar; and listened with enjoyment to the rustics gibing. After returning, before turning on my side to snore, I do my task and give an account of the day to my delightful master, whom if I could long for a little more, I should not mind growing a trifle thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my delight. Why do I want you? I can love you while far away.’
 Fronto’s wife.
 Fronto’s daughter
One anecdote puts Marcus before us in a new light:
 Ad M. Caes ii. 12.
‘When my father returned home from the vineyards, I mounted my horse as usual, and rode on ahead some little way. Well, there on the road was a herd of sheep, standing all crowded together as though the place were a desert, with four dogs and two shepherds, but nothing else. Then one shepherd said to another shepherd, on seeing a number of horsemen: ‘I say,’ says he, ’look you at those horsemen; they do a deal of robbery.’ When I heard this, I clap spurs to my horse, and ride straight for the sheep. In consternation the sheep scatter; hither and thither they are fleeting and bleating. A shepherd throws his fork, and the fork falls on the horseman who came next to me. We make our escape.’ We like Marcus none the worse for this spice of mischief.
Another letter describes a visit to a country town, and shows the antiquarian spirit of the writer:—
‘M. CÆSAR to his MASTER M. FRONTO, greeting.
‘After I entered the carriage, after I took leave of you, we made a journey comfortable enough, but we had a few drops of rain to wet us. But before coming to the country-house, we broke our journey at Anagnia, a mile or so from the highroad. Then we inspected that ancient town, a miniature it is, but has in it many antiquities, temples, and religious ceremonies quite out of the way. There is not a corner without its shrine, or fane, or temple; besides, many books written on linen, which belongs to things sacred. Then on the gate as we came out was written twice, as follows: “Priest don the fell." I asked one of the inhabitants what that word was. He said it was the word in the Hernican dialect for the victim’s skin, which the priest puts over his conical cap when he enters the city. I found out many other things which I desired to know, but the only thing I do not desire is that you should be absent from me; that is my chief anxiety. Now for yourself, when you left that place, did you go to Aurelia or to Campania? Be sure to write to me, and say whether you have opened the vintage, or carried a host of books to the country-house; this also, whether you miss me; I am foolish to ask it, whenas you tell it me of yourself. Now if you miss me and if you love me, send me your letters often, which is a comfort and consolation to me. Indeed I should prefer ten times to read your letters than all the vines of Gaurus or the Marsians; for these Signian vines have grapes too rank and fruit too sharp in the taste, but I prefer wine to must for drinking. Besides, those grapes are nicer to eat dried than fresh-ripe; I vow I would rather tread them under foot than put my teeth in them. But I pray they may be gracious and forgiving, and grant me free pardon for these jests of mine. Farewell, best friend, dearest, most learned, sweetest master. When you see the must ferment in the vat, remember that just so in my heart the longing for you is gushing and flowing and bubbling. Good-bye.’
 Ad Verum. Imp ii. 1, s. fin.
Making all allowances for conventional exaggerations, it is clear from the correspondence that there was deep love between Marcus and his preceptor. The letters cover several years in succession, but soon after the birth of Marcus’s daughter, Faustina, there is a large gap. It does not follow that the letters ceased entirely, because we know part of the collection is lost; but there was probably less intercourse between Marcus and Fronto after Marcus took to the study of philosophy under the guidance of Rusticus.
When Marcus succeeded to the throne in 161, the letters begin again, with slightly increased formality on Fronto’s part, and they go on for some four years, when Fronto, who has been continually complaining of ill-health, appears to have died. One letter of the later period gives some interesting particulars of the emperor’s public life, which are worth quoting. Fronto speaks of Marcus’s victories and eloquence in the usual strain of high praise, and then continues.
‘The army when you took it in hand was sunk in luxury and revelry, and corrupted with long inactivity. At Antiochia the soldiers had been Wont to applaud at the stage plays, knew more of the gardens at the nearest restaurant than of the battlefield. Horses were hairy from lack of grooming, horsemen smooth because their hairs had been pulled out by the roots a rare thing it was to see a soldier with hair on arm or leg. Moreover, they were better drest than armed; so much so, that Laelianus Pontius, a strict man of the old discipline, broke the cuirasses of some of them with his finger-tips, and observed cushions on the horses’ backs. At his direction the tufts were cut through, and out of the horsemen’s saddles came what appeared to be feathers pluckt from geese. Few of the men could vault on horseback, the rest clambered up with difficulty by aid of heel and knee and leg not many could throw a lance hurtling, most did it without force or power, as though they were things of wool-dicing was common in the camp, sleep lasted all night, or if they kept watch it was over the winecup. By what regulations to restrain such soldiers as these, and to turn them to honesty and industry, did you not learn from Hannibal’s sternness, the discipline of Africanus, the acts of Metellus recorded in history.
 Ad Verum. imp., ii. I, s.fin.
 A common mark of the effeminate at Rome.
After the preceptorial letters cease the others are concerned with domestic events, health and sickness, visits or introductions, birth or death. Thus the empperor writes to his old friend, who had shown some diffidence in seeking an interview:
 Ad Verum. Imp. Aur. Caes., i. 3.
‘To MY MASTER.
‘I have a serious grievance against you, my dear master, yet indeed my grief is more than my grievance, because after so long a time I neither embraced you nor spoke to you, though you visited the palace, and the moment after I had left the prince my brother. I reproached my brother severely for not recalling me; nor durst he deny the fault.’ Fronto again writes on one occasion: ‘I have seen your daughter. It was like seeing you and Faustina in infancy, so much that is charming her face has taken from each of yours.’ Or again, at a later date: I have seen your chicks, most delightful sight that ever I saw in my life, so like you that nothing is more like than the likeness…. By the mercy of Heaven they have a healthy colour and strong lungs. One held a piece of white bread, like a little prince, the other a common piece, like a true philosophers son.’
 Ad Ant. Imp i., 3.
Marcus, we know, was devoted to his children. They were delicate in health, in spite of Fronto’s assurance, and only one son survived the father. We find echoes of this affection now and again in the letters. ‘We have summer heat here still,’ writes Marcus, ‘but since my little girls are pretty well, if I may say so, it is like the bracing climate of spring to us.’ When little Faustina came back from the valley of the shadow of death, her father at once writes to inform Fronto. The sympathy he asks he also gives, and as old age brings more and more infirmity, Marcus becomes even more solicitous for his beloved teacher. The poor old man suffered a heavy blow in the death of his grandson, on which Marcus writes: ‘I have just heard of your misfortune. Feeling grieved as I do when one of your joints gives you pain, what do you think I feel, dear master, when you have pain of mind?’ The old man’s reply, in spite of a certain self-consciousness, is full of pathos. He recounts with pride the events of a long and upright life, in which he has wronged no man, and lived in harmony with his friends and family. His affectations fall away from him, as the cry of pain is forced from his heart:–
 Ad M. Caes., v. 19
 iv. 11
 De Nepote Amissa
‘Many such sorrows has fortune visited me with all my life long. To pass by my other afflictions, I have lost five children under the most pitiful conditions possible: for the five I lost one by one when each was my only child, suffering these blows of bereavement in such a manner that each child was born to one already bereaved. Thus I ever lost my children without solace, and got them amidst fresh grief…..’
 De Nepote Amissa 2
The letter continues with reflections on the nature of death, ‘more to be rejoiced at than bewailed, the younger one dies,’ and an arraignment of Providence not without dignity, wrung from him as it were by this last culminating misfortune. It concludes with a summing-up of his life in protest against the blow which has fallen on his grey head.
‘Through my long life I have committed nothing which might bring dishonour, or disgrace, or shame: no deed of avarice or treachery have I done in all my day’s: nay, but much generosity, much kindness, much truth and faithfulness have I shown, often at the risk of my own life. I have lived in amity with my good brother, whom I rejoice to see in possession of the highest office by your father’s goodness, and by your friendship at peace and perfect rest. The offices which I have myself obtained I never strove for by any underhand means. I have cultivated my mind rather than my body; the pursuit of learning I have preferred to increasing my wealth. I preferred to be poor rather than bound by any’ man’s obligation, even to want rather than to beg. I have never been extravagant in spending money, I have earned it sometimes because I must. I have scrupulously spoken the truth, and have been glad to hear it spoken to me. I have thought it better to be neglected than to fawn, to be dumb than to feign, to be seldom a friend than to be often a flatterer. I have sought little, deserved not little. So far as I could, I have assisted each according to my means. I have given help readily to the deserving, fearlessly to the undeserving. No one by proving to be ungrateful has made me more slow to bestow promptly all benefits I could give, nor have I ever been harsh to ingratitude. (A fragmentary passage follows, in which he appears to speak of his desire for a peaceful end, and the desolation of his house.) I have suffered long and painful sickness, my beloved Marcus. Then I was visited by pitiful misfortunes: my wife I have lost, my grandson I have lost in Germany: woe is me! I have lost my Decimanus. If I were made of iron, at this tine I could write no more.’
 In the war against the Catti.
It is noteworthy that in his Meditations Marcus Aurelius mentions Fronto only once. All his literary studies, his oratory and criticism (such as it was) is forgotten; and, says he, ‘Fronto taught me not to expect natural affection from the highly-born.’ Fronto really said more than this: that ‘affection’ is not a Roman quality, nor has it a Latin name. Roman or not Roman, Marcus found affection in Fronto; and if he outgrew his master’s intellectual training, he never lost touch with the true heart of the man it is that which Fronto’s name brings up to his remembrance, not dissertations on compound verbs or fatuous criticisms of style.
 Book I., 8.
 Ad Verum, ii. 7
This being neither a critical edition of the text nor an emended edition of Casaubon’s translation, it has not been thought necessary to add full notes. Casaubon’s own notes have been omitted, because for the most part they are discursive, and not necessary to an understanding of what is written. In those which here follow, certain emendations of his are mentioned, which he proposes in his notes, and follows in the translation. In addition, one or two corrections are made where he has mistaken the Greek, and the translation might be misleading. Those which do not come under these two heads will explain themselves.
The text itself has been prepared by a comparison of the editions of 1634 and 1635. It should be borne in mind that Casaubon’s is often rather a paraphrase than a close translation; and it did not seem worth while to notice every variation or amplification of the original. In the original editions all that Casaubon conceives as understood, but not expressed, is enclosed in square brackets. These brackets are here omitted, as they interfere with the comfort of the reader; and so have some of the alternative renderings suggested by the translator. In a few cases, Latin words in the text have been replaced by English.
Numbers in brackets refer to the Teubner text of Stich, but the divisions of the text are left unaltered. For some of the references identified I am indebted to Mr. G. H. Rendall’s Marcus Aurelius.
BOOK II “Both to frequent” (4). Gr. τὸ μή, C. conjectures τὸ μὲ. The text is probably right: “I did not frequent public lectures, and I was taught at home.”
VI Idiots…. philosophers (9). The reading is doubtful, but the meaning seems to be: “simple and unlearned men”
XII “Claudius Maximus” (15). The reading of the Palatine MS. (now lost) was paraklhsiz Maximon, which C. supposes to conceal the letters kl as an abbreviation of Claudius.
XIII “Patient hearing… He would not” (16). C. translates his conjectural reading epimonon ollan. on proapsth Stich suggests a reading with much the same sense: …..epimonon all antoi “Strict and rigid dealing” (16). C. translates tonvn (Pal. MS.) as though from tonoz, in the sense of “strain.” “rigour.” The reading of other MSS. tonvn is preferable.
XIII “Congiaries” (13). dianomais, “doles.”
XIV “Cajeta” (17). The passage is certainly corrupt. C. spies a reference to Chryses praying by the sea-shore in the Illiad, and supposes M. Aurelius to have done the like. None of the emendations suggested is satisfactory. At § XV. Book II. is usually reckoned to begin. BOOK II III. “Do, soul” (6). If the received reading be right, it must be sarcastic; but there are several variants which show how unsatisfactory it is. C. translates “en gar o bioz ekasty so par eanty”, which I do not understand. The sense required is: “Do not violence to thyself, for thou hast not long to use self-respect. Life is not (v. 1. so long for each, and this life for thee is all but done.”
X. “honour and credit do proceed” (12). The verb has dropt out of the text, but C. has supplied one of the required meaning.
XI. “Consider,” etc. (52). This verb is not in the Greek, which means: “(And reason also shows) how man, etc.”
BOOK IV XV. “Agathos” (18): This is probably not a proper name, but the text seems to be unsound. The meaning may be “the good man ought”
XVI. oikonomian (16) is a “practical benefit,” a secondary end. XXXIX. “For herein lieth all….” (~3). C. translates his conjecture olan for ola.
BOOK V XIV. katorqwseiz (15): Acts of “rightness” or “straightness.” XXIII. “Roarer” (28): Gr. “tragedian.” Ed. 1 has whoremonger,’ ed. 2 corrects to “harlot,” but omits to alter’ the word at its second occurrence.
XXV. “Thou hast… them” (33): A quotation from Homer, Odyssey, iv. 690.
XXVII. “One of the poets” (33): Hesiod, Op. et Dies, 197.
XXIX and XXX. (36). The Greek appears to contain quotations from sources not known, and the translation is a paraphrase. (One or two alterations are here made on the authority of the second edition.) BOOK VI XIII. “Affected and qualified” (i4): exis, the power of cohesion shown in things inanimate; fusiz, power of growth seen in plants and the like.
XVII. “Wonder at them” (18): i.e. mankind.
XXXVII. “Chrysippus” (42): C. refers to a passage of Plutarch De Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying that a coarse phrase may be vile in itself, yet have due place in a comedy as contributing to a certain effect.
XL. “Man or men…” There is no hiatus in the Greek, which means: “Whatever (is beneficial) for a man is so for other men also.”
XLII. There is no hiatus in the Greek.
BOOK VII IX. C. translates his conjecture mh for h. The Greek means “straight, or rectified,” with a play on the literal and metaphorical meaning of ortoz.
XIV. endaimonia. contains the word daimwn in composition. XXII. The text is corrupt, but the words “or if it be but few” should be “that is little enough.”
XXIII. “Plato”: Republic, vi. p. 486 A.
XXV. “It will,” etc. Euripides, Belerophon, frag. 287 (Nauck).
“Lives,” etc. Euripides, Hypsipyle, frag. 757 (Nauck). “As long,” etc. Aristophanes, Acharne, 66 i.
“Plato” Apology, p. 28 B.
“For thus” Apology, p. 28 F.
XXVI. “But, O noble sir,” etc. Plato, Gorgias, 512 D. XXVII. “And as for those parts,” etc. A quotation from Euripides, Chryssipus, frag. 839 (Nauck).
“With meats,” etc. From Euripides, Supplices, 1110. XXXIII. “They both,” i.e. life and wrestling.
“Says he” (63): Plato, quoted by Epictetus, Arr. i. 28, 2 and 22.
XXXVII. “How know we,” etc. The Greek means: “how know we whether Telauges were not nobler in character than Sophocles?” The allusion is unknown.
XXVII. “Frost” The word is written by Casaubon as a proper name, “Pagus.’
“The hardihood of Socrates was famous”; see Plato, Siymposium, p. 220.
BOOK X XXII. The Greek means, “paltry breath bearing up corpses, so that the tale of Dead Man’s Land is clearer.”
XXII. “The poet” (21): Euripides, frag. 898 (Nauck); compare Aeschylus, Danaides, frag. 44.
XXIV. “Plato” (23): Theaetetus, p. 174 D.
XXXIV. “The poet” (34): Homer, Iliad, vi. 147.
XXXIV. “Wood”: A translation of ulh, “matter.”
XXXVIII. “Rhetoric” (38): Rather “the gift of speech”; or perhaps the “decree” of the reasoning faculty.
BOOK XI V. “Cithaeron” (6): Oedipus utters this cry after discovering that he has fulfilled his awful doom, he was exposed on Cithaeron as an infant to die, and the cry implies that he wishes he had died there. Sophocles, Oedipus Tyrannus, 1391.
V. “New Comedy…,” etc. C. has here strayed from the Greek rather widely. Translate: “and understand to what end the New Comedy was adopted, which by small degrees degenerated into a mere show of skill in mimicry.” C. writes Comedia Vetus, Media, Nova. XII. “Phocion” (13): When about to be put to death he charged his son to bear no malice against the Athenians.
XXVIII. “My heart,” etc. (31): From Homer, Odyssey ix. 413. “They will” From Hesiod, Opera et Dies, 184.
“Epictetus” Arr. i. II, 37.
XXX. “Cut down grapes” (35): Correct “ears of corn.” “Epictetus”(36): Arr. 3, 22, 105.
This Glossary includes all proper names (excepting a few which are insignificant or unknown) and all obsolete or obscure words. ADRIANUS, or Hadrian (76-138 A. D.), 14th Roman Emperor.
Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under Augustus.
Alexander the Great, King of Macedonia, and Conqueror of the East, 356-323 B.C.
Antisthenes of Athens, founder of the sect of Cynic philosophers, and an opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, 138-161 AD. one of the best princes that ever mounted a throne.
Apathia: the Stoic ideal was calmness in all circumstance an insensibility to pain, and absence of all exaltation at, pleasure or good fortune.
Apelles, a famous painter of antiquity.
Apollonius of Alexandria, called Dyscolus, or the ‘ill-tempered,’ a great grammarian.
Aposteme, tumour, excrescence.
Archimedes of Syracuse 287-212 B.C., the most famous mathematician of antiquity.
Athos, a mountain promontory at the N. of the Aegean Sea.
Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.).
BACCHIUS: there Were several persons of this name, and the one meant is perhaps the musician.
Brutus (1) the liberator of the Roman people from their kings, and (2) the murderer of Cæsar.
Both names were household words.
Cæsar, Caius, Julius, the Dictator and Conqueror.
Caieta, a town in Latium.
Camillus, a famous dictator in the early days of the Roman Republic.
Carnuntum, a town on the Danube in Upper Pannonia.
Cato, called of Utica, a Stoic who died by his own hand after the battle of Thapsus, 46 B.C. His name was proverbial for virtue and courage.
Cecrops, first legendary King of Athens.
Charax, perhaps the priestly historian of that name, whose date is unknown, except that it must be later than Nero.
Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of Stoicism as a systematic philosophy.
Circus, the Circus Maximus at Rome, where games were held. There were four companies who contracted to provide horses, drivers, etc. These were called Factiones, and each had its distinguishing colour: russata (red), albata (white), veneta (blue), prasina (green). There was high rivalry between them, and riots and bloodshed not infrequently.
Cithaeron, a mountain range N. of Attica.
Comedy, ancient; a term applied to the Attic comedy of Aristophanes and his time, which criticised persons and politics, like a modern comic journal, such as Punck. See New Comedy.
Crates, a Cynic philosopher of the 4th century B.C.
Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C.
Cynics, a school of philosophers, founded by Antisthenes. Their texts were a kind of caricature of Socraticism. Nothing was good but virtue, nothing bad but vice. The Cynics repudiated all civil and social claims, and attempted to return to what they called a state of nature. Many of them were very disgusting in their manners.
DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and poet. Born 345 B.C.
Democritus of Abdera (460-361 B.C.), celebrated as the ’laughing philosopher,’ whose constant thought was ‘What fools these mortals be.’ He invented the Atomic Theory.
Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. Murdered 353 B.C.
Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and hardihood.
Diognetus, a painter.
Dispense with, put up with.
Dogmata, pithy sayings, or philosophical rules of life.
EMPEDOCLES of Agrigentum, fl. 5th century B.C., a philosopher, who first laid down that there were “four elements.” He believed in the transmigration of souls, and the indestructibility of matter.
Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a slave, then freedman, lame, poor, and contented. The work called Encheiridion was compiled by a pupil from his discourses.
Epicureans, a sect of philosophers founded by Epicurus, who “combined the physics of Democritus,” i.e. the atomic theory, “with the ethics of Aristippus.”
They proposed to live for happiness, but the word did not bear that coarse and vulgar sense originally which it soon took.
Epicurus of Samos, 342-270 B.C.
Lived at Athens in his “gardens,” an urbane and kindly, if somewhat useless, life. His character was simple and temperate, and had none of the vice or indulgence which was afterwards associated with the name of Epicurean.
Eudoxus of Cnidus, a famous astronomer and physician of the 4th century B. C.
Fortuit, chance (adj.).
Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. A number of his letters to M, Aur. and others are extant.
GRANUA, a tributary of the Danube.
HELICE, ancient capital city of Achaia, swallowed up by an earthquake, 373 B.C.
Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover of liberty. He was banished by Nero, and put to death by Vespasian.
Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on philosophy and natural science.
Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD.
Hercules, p. 167, should be Apollo. See Muses.
Hipparchus of Bithynia, an astronomer of the 2nd century B.C., “The true father of astronomy.”
Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians of antiquity.
IDIOT, means merely the non-proficient in anything, the “layman,” he who was not technically trained in any art, craft, or calling.
LEONNATUS, a distinguished general under Alexander the Great.
Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived.
MÆCENAS, a trusted adviser of Augustus, and a munificent patron of wits and literary men.
Maximus, Claudius, a Stoic philosopher.
Menippus, a Cynic philosopher.
Meteores, ta metewrologika, “high philosophy,” used specially of astronomy and natural philosophy, which were bound up with other speculations.
Middle Comedy, something midway between the Old and New Comedy. See Comedy, Ancient, and New Comedy.
Middle things, Book 7, XXV. The Stoics divided all things into virtue, vice, and indifferent things; but as “indifferent” they regarded most of those things which the world regards as good or bad, such as wealth or poverty. Of these, some were “to be desired,” some “to be rejected.”
Muses, the nine deities who presided over various kinds of poesy, music, etc. Their leader was Apollo, one of whose titles is Musegetes, the Leader of the Muses.
New Comedy, the Attic Comedy of Menander and his school, which criticised not persons but manners, like a modern comic opera. See Comedy, Ancient.
PALESTRA, wrestling school.
Pancratiast, competitor in the pancratium, a combined contest which comprised boxing and wrestling.
Parmularii, gladiators armed with a small round shield (parma).
Pheidias, the most famous sculptor of antiquity.
Philippus, founder of the Macedonian supremacy, and father of Alexander the Great.
Phocion, an Athenian general and statesman, a noble and high-minded man, 4th century B.C.
He was called by Demosthenes, “the pruner of my periods.”
He was put to death by the State in 317, on a false suspicion, and left a message for his son “to bear no grudge against the Athenians.”
Plato of Athens, 429-347 B.C. He used the dialectic method invented by his master Socrates.
He was, perhaps, as much poet as philosopher. He is generally identified with the Theory of Ideas, that things are what they are by participation with our eternal Idea. His “Commonwealth” was a kind of Utopia.
Platonics, followers of Plato.
Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D.
Pompeius, C. Pompeius Magnus, a very successful general at the end of the Roman Republic (106-48 B.C.).
Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th century B.C.
QUADI, a tribe of S. Germany.
M. Aurelius carried on war against them, and part of this book was written in the field.
RICTUS, gape, jaws.
Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. Aurelius.
Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by the Thirty Tyrants to fetch him before them, and Socrates, at his own peril, refused.
Sarmatae, a tribe dwelling in Poland.
Sceptics, a school of philosophy founded by Pyrrho (4th century B.C.). He advocated “suspension of judgment,” and taught the relativity of knowledge and impossibility of proof. The school is not unlike the Agnostic school.
Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, conqueror of Hannibal, and P.
Corn. Sc. Afr. Minor, who came into the family by adoption, who destroyed Carthage.
Secutoriani (a word coined by C.), the Sececutores, light-armed gladiators, who were pitted against others with net and trident.
Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch.
Silly, simple, common.
Sinuessa, a town in Latium.
Socrates, an Athenian philosopher (469-399 B.C.), founder of the dialectic method. Put to death on a trumped-up charge by his countrymen.
Stint, limit (without implying niggardliness).
Stoics, a philosophic system founded by Zeno (4th century B.C.), and systematised by Chrysippus (3rd century B.C.). Their physical theory was a pantheistic materialism, their summum bonum “to live according to nature.” Their wise man needs nothing, he is sufficient to himself; virtue is good, vice bad, external things indifferent.
THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as president of the Lyceum. He wrote a large number of works on philosophy and natural history. Died 287 B.C.
Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and courageous man. He was condemned to death by Nero.
Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting his imperial duties.
To-torn, torn to pieces.
Trajan, 13th Roman Emperor, 52-117 A.D.
VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire.
He married Lucilla, daughter of M. A., and died 169 A.D.
Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a philosopher, and president of the Academy.
*** END OF THE PROJECT GUTENBERG EBOOK MEDITATIONS ***
***** This file should be named 2680-0.txt or 2680-0.zip ***** This and all associated files of various formats will be found in: https://www.gutenberg.org/2/6/8/2680/
Updated editions will replace the previous one–the old editions will be renamed.
START: FULL LICENSE
THE FULL PROJECT GUTENBERG LICENSE PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
To protect the Project Gutenberg-tm mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg-tm License available with this file or online at www.gutenberg.org/license.
1.A. By reading or using any part of this Project Gutenberg-tm electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg-tm electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg-tm electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.
1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg-tm electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg-tm electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg-tm electronic works. See paragraph 1.E below.
1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg-tm electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg-tm mission of promoting free access to electronic works by freely sharing Project Gutenberg-tm works in compliance with the terms of this agreement for keeping the Project Gutenberg-tm name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg-tm License when you share it without charge with others.
1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg-tm work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.
1.E. Unless you have removed all references to Project Gutenberg:
1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg-tm License must appear prominently whenever any copy of a Project Gutenberg-tm work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:
This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.
1.E.2. If an individual Project Gutenberg-tm electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or 1.E.9.
1.E.3. If an individual Project Gutenberg-tm electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg-tm License for all works posted with the permission of the copyright holder found at the beginning of this work.
1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg-tm.
1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg-tm License.
1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg-tm work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg-tm website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg-tm License as specified in paragraph 1.E.1.
1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg-tm works unless you comply with paragraph 1.E.8 or 1.E.9.
1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg-tm electronic works provided that:
You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg-tm works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg-tm trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”
You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg-tm License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg-tm works.
You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.
You comply with all other terms of this agreement for free distribution of Project Gutenberg-tm works.
1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg-tm trademark. Contact the Foundation as set forth in Section 3 below.
1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.
1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg-tm trademark, and any other party distributing a Project Gutenberg-tm electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.
1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.
1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.
1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg-tm electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg-tm electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg-tm work, (b) alteration, modification, or additions or deletions to any Project Gutenberg-tm work, and (c) any Defect you cause.
Section 2. Information about the Mission of Project Gutenberg-tm
Project Gutenberg-tm is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.
Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg-tm’s goals and ensuring that the Project Gutenberg-tm collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg-tm and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org
Section 3. Information about the Project Gutenberg Literary Archive Foundation
The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.
The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact
Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation
Project Gutenberg-tm depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.
The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate
While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.
International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.
Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate
Section 5. General Information About Project Gutenberg-tm electronic works
Professor Michael S. Hart was the originator of the Project Gutenberg-tm concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg-tm eBooks with only a loose network of volunteer support.
Project Gutenberg-tm eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.
Most people start at our website which has the main PG search facility: www.gutenberg.org
This website includes information about Project Gutenberg-tm, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.