,,meditations    ,by ,marcus ,aurelius  
,,contents           ,,notes            
,,introduction         ,,first ,,book   
,,second ,,book         ,,third ,,book  
,,fourth ,,book         ,,fifth ,,book  
,,sixth ,,book         ,,seventh ,,book 
,,eighth ,,book         ,,ninth ,,book  
,,tenth ,,book         ,,eleventh ,,book
         ,,twelfth ,,book               
,,appendix         ,,glossary           
,,introduction      ,,marcus ,,aurelius 
,,antoninus was born on ,april #bf1     
,a4,d4 #aba4 ,his real name  was ,m4    
,annius ,verus1 and he was sprung of a  
noble family which claimed  descent from
 ,numa1 second ,king of ,rome4 ,thus the
 most religious of  emperors came of the
 blood of the most pious of early kings4
 ,his father1  ,annius ,verus1 had held 
high office in ,rome1 and his           
grandfather1 of  the same name1 had been
 thrice ,consul4 ,both his parents died 
young1 but  ,marcus held them in loving 
remembrance4 ,on his father's death     
,marcus  was adopted by his grandfather1

 the consular ,annius ,verus1 and there 
was  deep love between these two4 ,on   
the very first page of his book ,marcus 
gratefully declares how of his          
grandfather he had learned to be gentle 
and meek1 and to refrain from all anger 
and passion4 ,the ,emperor ,hadrian     
divined the fine character of the lad1  
whom he used to call not ,verus  but    
,verissimus1 more ,truthful than his own
 name4 ,he advanced ,marcus to          
equestrian rank when six years of age1  
and at the age of eight made him  a     
member of the ancient ,salian           
priesthood4 ,the boy's aunt1 ,annia     
,galeria  ,faustina1 was married to     
,antoninus ,pius1 afterwards emperor4   
,hence it  came about that ,antoninus1  
having no son1 adopted ,marcus1 changing
 his  name to that which he is known by1
 and betrothed him to his daughter      
,faustina4 ,his education was conducted 
with all care4 ,the ablest teachers     
were engaged for him1 and he was trained
 in the strict doctrine of the  ,stoic  

philosophy1 which was his great delight4
 ,he was taught to dress  plainly and to
 live simply1 to avoid all softness and 
luxury4 ,his body  was trained to       
hardihood by wrestling1 hunting1 and    
outdoor games2 and  though his          
constitution was weak1 he showed great  
personal courage to  encounter the      
fiercest boars4 ,at the same time he was
 kept from the  extravagancies of his   
day4 ,the great excitement in ,rome was 
the strife  of the ,factions1 as they   
were called1 in the circus4 ,the racing 
drivers  used to adopt one of four      
colours--red1 blue1 white1 or green--and
 their  partisans showed an eagerness in
 supporting them which nothing could    
surpass4 ,riot and corruption went in   
the train of the racing chariots2  and  
from all these things ,marcus held      
severely aloof4    ,in #adj ,marcus was 
raised to the consulship1 and in #ade   
his betrothal  was consummated by       
marriage4 ,two years later ,faustina    
brought him a  daughter2 and soon after 

the tribunate and other imperial honours
 were  conferred upon him4    ,antoninus
 ,pius died in #afa1 and ,marcus assumed
 the imperial state4 ,he  at once       
associated with himself ,l4 ,ceionius   
,commodus1 whom ,antoninus had  adopted 
as a younger son at the same time with  
,marcus1 giving him the  name of ,lucius
 ,aurelius ,verus4 ,henceforth the two  
are colleagues in the  empire1 the      
junior being trained as it were to      
succeed4 ,no sooner was  ,marcus settled
 upon the throne than wars broke out on 
all sides4 ,in  the east1 ,vologeses    
,,iii4 of ,parthia began a              
long-meditated revolt by  destroying a  
whole ,roman ,legion and invading ,syria
 7#afb74 ,verus was sent  off in hot    
haste to quell this rising2 and he      
fulfilled his trust by  plunging into   
drunkenness and debauchery1 while the   
war was left to his  officers4 ,soon    
after ,marcus had to face a more serious
 danger at home in  the coalition of    
several powerful tribes on the northern 

frontier4 ,chief  among those were the  
,marcomanni or ,marchmen1 the ,quadi    
7mentioned in  this book71 the          
,sarmatians1 the ,catti1 the ,jazyges4  
,in ,rome itself there  was pestilence  
and starvation1 the one brought from the
 east by ,verus's  legions1 the other   
caused by floods which had destroyed    
vast quantities  of grain4 ,after all   
had been done possible to allay famine  
and to supply  pressing needs--,marcus  
being forced even to sell the imperial  
jewels to  find money--both emperors set
 forth to a struggle which was to       
continue  more or less during the rest  
of ,marcus's reign4 ,during these wars1 
in  #afi1 ,verus died4 ,we have no means
 of following the campaigns in detail2  
but thus much is certain1 that in the   
end the ,romans succeeded in  crushing  
the barbarian tribes1 and effecting a   
settlement which made the  empire more  
secure4 ,marcus was himself             
commander-in-chief1 and victory  was due
 no less to his own ability than to his 

wisdom in choice of  lieutenants1 shown 
conspicuously in the case of ,pertinax4 
,there were  several important battles  
fought in these campaigns2 and one of   
them has  become celebrated for the     
legend of the ,thundering ,legion4 ,in a
 battle  against the ,quadi in #agd1 the
 day seemed to be going in favour of    
the foe1 when on a sudden arose a great 
storm of thunder and rain the  lightning
 struck the barbarians with terror1 and 
they turned to rout4  ,in later days    
this storm was said to have been sent in
 answer to the  prayers of a legion     
which contained many ,christians1 and   
the name  ,thundering ,legion should be 
given to it on this account4 ,the title 
of  ,thundering ,legion is known at an  
earlier date1 so this part of the story 
at least cannot be true2 but the aid of 
the storm is acknowledged by one  of the
 scenes carved on ,antonine's ,column at
 ,rome1 which commemorates  these wars4 
,the settlement made after these        
troubles might have been more           

satisfactory but for an unexpected      
rising in the east4 ,avidius ,cassius1  
an able captain who had won renown in   
the ,parthian wars1 was at this  time   
chief governor of the eastern provinces4
 ,by whatever means induced1  he had    
conceived the project of proclaiming    
himself emperor as soon as  ,marcus1 who
 was then in feeble health1 should die2 
and a report having  been conveyed to   
him that ,marcus was dead1 ,cassius did 
as he had  planned4 ,marcus1 on hearing 
the news1 immediately patched up a peace
 and  returned home to meet this new    
peril4 ,the emperors great grief was    
that  he must needs engage in the       
horrors of civil strife4 ,he praised the
  qualities of ,cassius1 and expressed a
 heartfelt wish that ,cassius might  not
 be driven to do himself a hurt before  
he should have the opportunity  to grant
 a free pardon4 ,but before he could    
come to the east news had  come to      
,cassius that the emperor still lived2  
his followers fell away  from him1 and  

he was assassinated4 ,marcus now went to
 the east1 and  while there the         
murderers brought the head of ,cassius  
to him2 but the  emperor indignantly    
refused their gift1 nor would he admit  
the men to  his presence4    ,on this   
journey his wife1 ,faustina1 died4 ,at  
his return the emperor  celebrated a    
triumph 7#agf74 ,immediately afterwards 
he repaired to  ,germany1 and took up   
once more the burden of war4 ,his       
operations were  followed by complete   
success2 but the troubles of late years 
had been  too much for his constitution1
 at no time robust1 and on ,march #ag1  
#ahj1  he died in ,pannonia4    ,the    
good emperor was not spared domestic    
troubles4 ,faustina had borne  him      
several children1 of whom he was        
passionately fond4 ,their innocent      
faces may still be seen in many a       
sculpture gallery1 recalling with odd   
effect the dreamy countenance of their  
father4 ,but they died one by  one1 and 
when ,marcus came to his own end only   

one of his sons still  lived--the weak  
and worthless ,commodus4 ,on his        
father's death ,commodus1  who succeeded
 him1 undid the work of many campaigns  
by a hasty and  unwise peace2 and his   
reign of twelve years proved him to be a
 ferocious  and bloodthirsty tyrant4    
,scandal has made free with the name of 
,faustina  herself1 who is accused not  
only of unfaithfulness1 but of          
intriguing  with ,cassius and egging him
 on to his fatal rebellion1 it must be  
admitted that these charges rest on no  
sure evidence2 and the emperor1  at all 
events1 loved her dearly1 nor ever felt 
the slightest qualm of  suspicion4      
,as a soldier we have seen that ,marcus 
was both capable and successful2  as an 
administrator he was prudent and        
conscientious4 ,although steeped  in the
 teachings of philosophy1 he did not    
attempt to remodel the world  on any    
preconceived plan4 ,he trod the path    
beaten by his predecessors1  seeking    
only to do his duty as well as he could1

 and to keep out  corruption4 ,he did   
some unwise things1 it is true4 ,to     
create a compeer  in empire1 as he did  
with ,verus1 was a dangerous innovation 
which could  only succeed if one of the 
two effaced himself2 and under          
,diocletian  this very precedent caused 
the ,roman ,empire to split into halves4
 ,he  erred in his civil administration 
by too much centralising4 ,but the      
strong point of his reign was the       
administration of justice4 ,marcus      
sought by-laws to protect the weak1 to  
make the lot of the slaves  less hard1  
to stand in place of father to the      
fatherless4 ,charitable  foundations    
were endowed for rearing and educating  
poor children4 ,the  provinces were     
protected against oppression1 and public
 help was given  to cities or districts 
which might be visited by calamity4 ,the
 great  blot on his name1 and one hard  
indeed to explain1 is his treatment  of 
the ,christians4 ,in his reign ,justin  
at ,rome became a martyr to  his faith1 

and ,polycarp at ,smyrna1 and we know of
 many outbreaks of  fanaticism in the   
provinces which caused the death of the 
faithful4 ,it  is no excuse to plead    
that he knew nothing about the          
atrocities done in  his name3 it was his
 duty to know1 and if he did not he     
would have been  the first to confess   
that he had failed in his duty4 ,but    
from his own  tone in speaking of the   
,christians it is clear he knew them    
only from  calumny2 and we hear of no   
measures taken even to secure that they 
should have a fair hearing4 ,in this    
respect ,trajan was better than he4     
,to a thoughtful mind such a religion as
 that of ,rome would give small         
satisfaction4 ,its legends were often   
childish or impossible2 its  teaching   
had little to do with morality4 ,the    
,roman religion was in fact  of the     
nature of a bargain3 men paid certain   
sacrifices and rites1 and  the gods     
granted their favour1 irrespective of   
right or wrong4 ,in this  case all      

devout souls were thrown back upon      
philosophy1 as they had  been1 though to
 a less extent1 in ,greece4 ,there were 
under the early  empire two rival       
schools which practically divided the   
field between  them1 ,stoicism and      
,epicureanism4 ,the ideal set before    
each was  nominally much the same4 ,the 
,stoics aspired to 1 the repression  of 
all emotion1 and the ,epicureans to 1   
freedom from all  disturbance2 yet in   
the upshot the one has become a synonym 
of stubborn  endurance1 the other for   
unbridled licence4 ,with ,epicureanism  
we have  nothing to do now2 but it will 
be worth while to sketch the history and
  tenets of the ,stoic sect4    ,zeno1  
the founder of ,stoicism1 was born in   
,cyprus at some date unknown1  but his  
life may be said roughly to be between  
the years #cej and #bej  ,b4,c4 ,cyprus 
has been from time immemorial a         
meeting-place of the ,east  and ,west1  
and although we cannot grant any        
importance to a possible  strain of     

,phoenician blood in him 7for the       
,phnicians were no  philosophers71 yet  
it is quite likely that through ,asia   
,minor he may  have come in touch with  
the ,far ,east4 ,he studied under the   
cynic  ,crates1 but he did not neglect  
other philosophical systems4 ,after many
  years' study he opened his own school 
in a colonnade in ,athens called  the   
,painted ,porch1 or ,stoa1 which gave   
the ,stoics their name4 ,next to  ,zeno1
 the ,school of the ,porch owes most to 
,chrysippus 7#bhj--bjg b4c471  who      
organised ,stoicism into a system4 ,of  
him it was said1    ',but for           
,chrysippus1 there had been no ,porch4' 
,the ,stoics regarded speculation as a  
means to an end and that end was1  as   
,zeno put it1 to live consistently 7 71 
or as it was  later explained1 to live  
in conformity with nature 7    74 ,this 
conforming of the life to nature was the
 ,stoic idea of  ,virtue4 ,this dictum  
might easily be taken to mean that      
virtue consists  in yielding to each    

natural impulse2 but that was very far  
from the  ,stoic meaning4 ,in order to  
live in accord with nature1 it is       
necessary  to know what nature is2 and  
to this end a threefold division of     
philosophy is made--into ,physics1      
dealing with the universe and its  laws1
 the problems of divine government and  
teleology2 ,logic1 which  trains the    
mind to discern true from false2 and    
,ethics1 which applies  the knowledge   
thus gained and tested to practical     
life4    ,the ,stoic system of physics  
was materialism with an infusion of     
pantheism4 ,in contradiction to ,plato's
 view that the ,ideas1 or  ,prototypes1 
of phenomena alone really exist1 the    
,stoics held that  material objects     
alone existed2 but immanent in the      
material universe  was a spiritual force
 which acted through them1 manifesting  
itself  under many forms1 as fire1 ther1
 spirit1 soul1 reason1 the ruling       
principle4    ,the universe1 then1 is   
,god1 of whom the popular gods are      

manifestations2  while legends and myths
 are allegorical4 ,the soul of man is   
thus an  emanation from the godhead1    
into whom it will eventually be         
re-absorbed4  ,the divine ruling        
principle makes all things work together
 for good1  but for the good of the     
whole4 ,the highest good of man is      
consciously  to work with ,god for the  
common good1 and this is the sense in   
which  the ,stoic tried to live in      
accord with nature4 ,in the individual  
it  is virtue alone which enables him to
 do this2 as ,providence rules the      
universe1 so virtue in the soul must    
rule man4    ,in ,logic1 the ,stoic     
system is noteworthy for their theory as
 to the  test of truth1 the ,criterion4 
,they compared the new-born soul to a   
sheet of paper ready for writing4 ,upon 
this the senses write their  impressions
 771 and by experience of a number of   
these the  soul unconsciously conceives 
general notions 7 7 or  anticipations   
774 ,when the impression was such as to 

be  irresistible it was called 7 7 one  
that holds fast1  or as they explained  
it1 one proceeding from truth4 ,ideas   
and  inferences artificially produced by
 deduction or the like were tested  by  
this 'holding perception4' ,of the      
,ethical application ,i have already    
spoken4 ,the highest good was the       
virtuous life4 ,virtue alone is         
happiness1 and vice is unhappiness4     
,carrying this theory to its  extreme1  
the ,stoic said that there could be no  
gradations between  virtue and vice1    
though of course each has its special   
manifestations4  ,moreover1 nothing is  
good but virtue1 and nothing but vice is
 bad4  ,those outside things which are  
commonly called good or bad1 such as    
health and sickness1 wealth and poverty1
 pleasure and pain1 are to him          
indifferent 774 ,all these things are   
merely the sphere in which  virtue may  
act4 ,the ideal ,wise ,man is sufficient
 unto himself in all  things 772 and    
knowing these truths1 he will be happy  

even when  stretched upon the rack4 ,it 
is probable that no ,stoic claimed for  
himself that he was this ,wise ,man1 but
 that each strove after it as an  ideal 
much as the ,christian strives after a  
likeness to ,christ4 ,the  exaggeration 
in this statement was1 however1 so      
obvious1 that the later  ,stoics were   
driven to make a further subdivision of 
things indifferent  into what is        
preferable 77 and what is undesirable   
774 ,they also held that for him who had
 not attained to the  perfect wisdom1   
certain actions were proper4 77 ,these  
were  neither virtuous nor vicious1 but1
 like the indifferent things1 held a    
middle place4    ,two points in the     
,stoic system deserve special mention4  
,one is a  careful distinction between  
things which are in our power and things
  which are not4 ,desire and dislike1   
opinion and affection1 are within  the  
power of the will2 whereas health1      
wealth1 honour1 and other such  are     
generally not so4 ,the ,stoic was called

 upon to control his desires  and       
affections1 and to guide his opinion2 to
 bring his whole being  under the sway  
of the will or leading principle1 just  
as the universe  is guided and governed 
by divine ,providence4 ,this is a       
special  application of the favourite   
,greek virtue of moderation1 77  and has
 also its parallel in ,christian ethics4
 ,the second point is a  strong         
insistence on the unity of the universe1
 and on man's duty as  part of a great  
whole4 ,public spirit was the most      
splendid political  virtue of the       
ancient world1 and it is here made      
cosmopolitan4 ,it is  again instructive 
to note that ,christian sages insisted  
on the same  thing4 ,christians are     
taught that they are members of a       
worldwide  brotherhood1 where is neither
 ,greek nor ,hebrew1 bond nor free and  
that  they live their lives as          
fellow-workers with ,god4    ,such is   
the system which underlies the          
,meditations of ,marcus ,aurelius4      

,some knowledge of it is necessary to   
the right understanding of the  book1   
but for us the chief interest lies      
elsewhere4 ,we do not come to  ,marcus  
,aurelius for a treatise on ,stoicism4  
,he is no head of a school to  lay down 
a body of doctrine for students2 he does
 not even contemplate  that others      
should read what he writes4 ,his        
philosophy is not an eager  intellectual
 inquiry1 but more what we should call  
religious feeling4  ,the uncompromising 
stiffness of ,zeno or ,chrysippus is    
softened and  transformed by passing    
through a nature reverent and tolerant1 
gentle  and free from guile2 the grim   
resignation which made life possible to 
the ,stoic sage becomes in him almost a 
mood of aspiration4 ,his book  records  
the innermost thoughts of his heart1 set
 down to ease it1 with  such moral      
maxims and reflections as may help him  
to bear the burden of  duty and the     
countless annoyances of a busy life4    
,it is instructive to compare the       

,meditations with another famous book1  
the ,imitation of ,christ4 ,there is the
 same ideal of self-control in  both4   
,it should be a man's task1 says the    
,imitation1 'to overcome  himself1 and  
every day to be stronger than himself4' 
',in withstanding of  the passions      
standeth very peace of heart4' ',let us 
set the axe to the  root1 that we being 
purged of our passions may have a       
peaceable mind4'  ,to this end there    
must be continual self-examination4 ',if
 thou may not  continually gather       
thyself together1 namely sometimes do   
it1 at least  once a day1 the morning or
 the evening4 ,in the morning purpose1  
in the  evening discuss the manner1 what
 thou hast been this day1 in word1 work1
  and thought4' ,but while the ,roman's 
temper is a modest self-reliance1  the  
,christian aims at a more passive mood1 
humbleness and meekness1  and reliance  
on the presence and personal friendship 
of ,god4 ,the ,roman  scrutinises his   
faults with severity1 but without the   

self-contempt  which makes the          
,christian 'vile in his own sight4' ,the
 ,christian1 like  the ,roman1 bids     
'study to withdraw thine heart from the 
love of things  visible'2 but it is not 
the busy life of duty he has in mind so 
much as  the contempt of all worldly    
things1 and the 'cutting away of all    
lower delectations4' ,both rate men's   
praise or blame at their real           
worthlessness2 ',let not thy peace1'    
says the ,christian1 'be in the  mouths 
of men4' ,but it is to ,god's censure   
the ,christian appeals1 the  ,roman to  
his own soul4 ,the petty annoyances of  
injustice or unkindness  are looked on  
by each with the same magnanimity4 ',why
 doth a little  thing said or done      
against thee make thee sorry8 ,it is no 
new thing2 it  is not the first1 nor    
shall it be the last1 if thou live long4
 ,at best  suffer patiently1 if thou    
canst not suffer joyously4' ,the        
,christian  should sorrow more for other
 men's malice than for our own wrongs2  

but  the ,roman is inclined to wash his 
hands of the offender4 ',study to be    
patient in suffering and bearing other  
men's defaults and all manner           
infirmities1' says the ,christian2 but  
the ,roman would never have thought  to 
add1 ',if all men were perfect1 what had
 we then to suffer of other  men for    
,god8' ,the virtue of suffering in      
itself is an idea which does  not meet  
us in the ,meditations4 ,both alike     
realise that man is one of a  great     
community4 ',no man is sufficient to    
himself1' says the ,christian2  'we must
 bear together1 help together1 comfort  
together4' ,but while  he sees a chief  
importance in zeal1 in exalted emotion  
that is1 and  avoidance of lukewarmness1
 the ,roman thought mainly of the duty  
to be  done as well as might be1 and    
less of the feeling which should go with
  the doing of it4 ,to the saint as to  
the emperor1 the world is a poor  thing 
at best4 ',verily it is a misery to live
 upon the earth1' says the  ,christian2 

few and evil are the days of man's life1
 which passeth away  suddenly as a      
shadow4    ,but there is one great      
difference between the two books we are 
considering4 ,the ,imitation is         
addressed to others1 the ,meditations   
by the writer to himself4 ,we learn     
nothing from the ,imitation of  the     
author's own life1 except in so far as  
he may be assumed to have  practised his
 own preachings2 the ,meditations       
reflect mood by mood the  mind of him   
who wrote them4 ,in their intimacy and  
frankness lies their  great charm4      
,these notes are not sermons2 they are  
not even confessions4  ,there is always 
an air of self-consciousness in         
confessions2 in such  revelations there 
is always a danger of unctuousness or of
 vulgarity for  the best of men4 ,st4   
,augus-tine is not always clear of      
offence1 and ,john  ,bunyan himself     
exaggerates venial peccadilloes into    
heinous sins4 ,but  ,marcus ,aurelius is
 neither vulgar nor unctuous2 he        

extenuates nothing1  but nothing sets   
down in malice4 ,he never poses before  
an audience2 he  may not be profound1 he
 is always sincere4 ,and it is a lofty  
and serene  soul which is here disclosed
 before us4 ,vulgar vices seem to have  
no  temptation for him2 this is not one 
tied and bound with chains which  he    
strives to break4 ,the faults he detects
 in himself are often such as  most men 
would have no eyes to see4 ,to serve the
 divine spirit which  is implanted      
within him1 a man must 'keep himself    
pure from all violent  passion and evil 
affection1 from all rashness and vanity1
 and from all  manner of discontent1    
either in regard of the gods or men'3   
or1 as he  says elsewhere1 'unspotted by
 pleasure1 undaunted by pain4'          
,unwavering  courtesy and consideration 
are his aims4 ',whatsoever any man      
either  doth or saith1 thou must be     
good2' 'doth any man offend8 ,it is     
against  himself that he doth offend3   
why should it trouble thee8' ,the       

offender  needs pity1 not wrath2 those  
who must needs be corrected1 should be  
treated with tact and gentleness2 and   
one must be always ready to learn       
better4 ',the best kind of revenge is1  
not to become like unto them4'  ,there  
are so many hints of offence forgiven1  
that we may believe the  notes followed 
sharp on the facts4 ,perhaps he has     
fallen short of his  aim1 and thus seeks
 to call his principles to mind1 and to 
strengthen  himself for the future4     
,that these sayings are not mere talk is
 plain  from the story of ,avidius      
,cassius1 who would have usurped his    
imperial  throne4 ,thus the emperor     
faithfully carries out his own          
principle1 that  evil must be overcome  
with good4 ,for each fault in others1   
,nature 7says  he7 has given us a       
counteracting virtue2 'as1 for example1 
against the  unthankful1 it hath given  
goodness and meekness1 as an antidote4' 
,one so gentle towards a foe was sure to
 be a good friend2 and indeed his  pages

 are full of generous gratitude to those
 who had served him4 ,in his  ,first    
,book he sets down to account all the   
debts due to his kinsfolk  and teachers4
 ,to his grandfather he owed his own    
gentle spirit1 to  his father           
shamefastness and courage2 he learnt of 
his mother to be  religious and         
bountiful and single-minded4 ,rusticus  
did not work in  vain1 if he showed his 
pupil that his life needed amending4    
,apollonius  taught him simplicity1     
reasonableness1 gratitude1 a love of    
true  liberty4 ,so the list runs on2    
every one he had dealings with seems  to
 have given him something good1 a sure  
proof of the goodness of his  nature1   
which thought no evil4    ,if his was   
that honest and true heart which is the 
,christian ideal1 this  is the more     
wonderful in that he lacked the faith   
which makes ,christians  strong4 ,he    
could say1 it is true1 'either there is 
a ,god1 and then all  is well2 or if all
 things go by chance and fortune1 yet   

mayest thou use  thine own providence in
 those things that concern thee         
properly2 and  then art thou well4' ,or 
again1 ',we must needs grant that there 
is a  nature that doth govern the       
universe4' ,but his own part in the     
scheme  of things is so small1 that he  
does not hope for any personal happiness
  beyond what a serene soul may win in  
this mortal life4 ',o my soul1 the  time
 ,i trust will be1 when thou shalt be   
good1 simple1 more open and  visible1   
than that body by which it is enclosed2'
 but this is said of  the calm          
contentment with human lot which he     
hopes to attain1 not of a  time when the
 trammels of the body shall be cast off4
 ,for the rest1 the  world and its fame 
and wealth1 'all is vanity4' ,the gods  
may perhaps  have a particular care for 
him1 but their especial care is for the 
universe at large3 thus much should     
suffice4 ,his gods are better than  the 
,stoic gods1 who sit aloof from all     
human things1 untroubled and  uncaring1 

but his personal hope is hardly         
stronger4 ,on this point he  says       
little1 though there are many allusions 
to death as the natural  end2 doubtless 
he expected his soul one day to be      
absorbed into the  universal soul1 since
 nothing comes out of nothing1 and      
nothing can be  annihilated4 ,his mood  
is one of strenuous weariness2 he does  
his duty as  a good soldier1 waiting for
 the sound of the trumpet which shall   
sound  the retreat2 he has not that     
cheerful confidence which led ,socrates 
through a life no less noble1 to a death
 which was to bring him into the        
company of gods he had worshipped and   
men whom he had revered4    ,but        
although ,marcus ,aurelius may have held
 intellectually that his soul  was      
destined to be absorbed1 and to lose    
consciousness of itself1 there  were    
times when he felt1 as all who hold it  
must sometimes feel1 how  unsatisfying  
is such a creed4 ,then he gropes blindly
 after something  less empty and vain4  

',thou hast taken ship1' he says1 'thou 
hast sailed1  thou art come to land1 go 
out1 if to another life1 there also     
shalt  thou find gods1 who are          
everywhere4' ,there is more in this than
 the  assumption of a rival theory for  
argument's sake4 ,if worldly things  'be
 but as a dream1 the thought is not far 
off that there may be an  awakening to  
what is real4 ,when he speaks of death  
as a necessary  change1 and points out  
that nothing useful and profitable can  
be brought  about without change1 did he
 perhaps think of the change in a corn  
of  wheat1 which is not quickened except
 it die8 ,nature's marvellous power  of 
recreating out of ,corruption is surely 
not confined to bodily things4  ,many of
 his thoughts sound like far-off echoes 
of ,st4 ,paul2 and it is  strange indeed
 that this most ,christian of emperors  
has nothing good  to say of the         
,christians4 ,to him they are only      
sectaries 'violently and  passionately  
set upon opposition4    ,profound as    

philosophy these ,meditations certainly 
are not2 but ,marcus  ,aurelius was too 
sincere not to see the essence of such  
things as  came within his experience4  
,ancient religions were for the most    
part concerned with outward things4 ,do 
the necessary rites1 and you  propitiate
 the gods2 and these rites were often   
trivial1 sometimes  violated right      
feeling or even morality4 ,even when the
 gods stood on the  side of             
righteousness1 they were concerned with 
the act more than with  the intent4 ,but
 ,marcus ,aurelius knows that what the  
heart is full of1  the man will do4     
',such as thy thoughts and ordinary     
cogitations are1' he  says1 'such will  
thy mind be in time4' ,and every page of
 the book shows  us that he knew thought
 was sure to issue in act4 ,he drills   
his soul1 as  it were1 in right         
principles1 that when the time comes1 it
 may be guided  by them4 ,to wait until 
the emergency is to be too late4    ,he 
sees also the true essence of happiness4

 ',if happiness did consist  in         
pleasure1 how came notorious robbers1   
impure abominable livers1  parricides1  
and tyrants1 in so large a measure to   
have their part of  pleasures8' ,he who 
had all the world's pleasures at command
 can write  thus ',a happy lot and      
portion is1 good inclinations of the    
soul1 good  desires1 good actions4'     
,by the irony of fate this man1 so      
gentle and good1 so desirous of quiet   
joys and a mind free from care1 was set 
at the head of the ,roman ,empire  when 
great dangers threatened from east and  
west4 ,for several years he  himself    
commanded his armies in chief4 ,in camp 
before the ,quadi he dates  the first   
book of his ,meditations1 and shows how 
he could retire within  himself amid the
 coarse clangour of arms4 ,the pomps and
 glories which  he despised were all    
his2 what to most men is an ambition or 
a dream1 to  him was a round of weary   
tasks which nothing but the stern sense 
of duty  could carry him through4 ,and  

he did his work well4 ,his wars were    
slow  and tedious1 but successful4 ,with
 a statesman's wisdom he foresaw the    
danger to ,rome of the barbarian hordes 
from the north1 and took measures  to   
meet it4 ,as it was1 his settlement gave
 two centuries of respite  to the ,roman
 ,empire2 had he fulfilled the plan of  
pushing the imperial  frontiers to the  
,elbe1 which seems to have been in his  
mind1 much more  might have been        
accomplished4 ,but death cut short his  
designs4    ,truly a rare opportunity   
was given to ,marcus ,aurelius of       
showing what  the mind can do in despite
 of circumstances4 ,most peaceful of    
warriors1  a magnificent monarch whose  
ideal was quiet happiness in home life1 
bent  to obscurity yet born to          
greatness1 the loving father of children
 who  died young or turned out hateful1 
his life was one paradox4 ,that nothing 
might lack1 it was in camp before the   
face of the enemy that he passed  away  
and went to his own place4          ,the

 following is a list of the chief       
,english translations of ,marcus        
,aurelius3 7#a7 ,by ,meric ,casaubon1   
#afcd2 7#b7 ,jeremy ,collier1 #agja2    
7#c7  ,james ,thomson1 #agdg2 7#d7 ,r4  
,graves1 #agib2 7#e7 ,h4 ,mc,cormac1    
#ahdd2 7#f7  ,george ,long1 #ahfb2 7#g7 
,g4 ,h4 ,rendall1 #ahih2 and 7#h7 ,j4   
,jackson1 #aijf4  ,renan's              
8,marc-,aurle0--in his 8,history of the 
,origins of ,christianity10  which      
appeared in #ahhb--;is the most vital   
and original book to be had  relating to
 the time of ,marcus ,aurelius4 ,pater's
 8,marius the ,epicurean0  forms another
 outside commentary1 which is of service
 in the  imaginative attempt to create  
again the period4          ,,marcus     
,,aurelius ,,antoninus ,,the ,,roman    
,,emperor          ,,his ,,first ,,book 
concerning ,,himself3    ,wherein       
,antoninus recordeth1 ,what and of whom1
 whether ,parents1 ,friends1  or        
,masters2 by their good examples1 or    
good advice and counsel1 he had         

learned3    ,divided into ,numbers or   
,sections4    ,,antoninus ,book vi4     
,num4 xlviii4 ,whensoever thou wilt     
rejoice thyself1  think and meditate    
upon those good parts and especial      
gifts1 which thou  hast observed in any 
of them that live with thee3    as      
industry in one1 in another modesty1 in 
another bountifulness1 in  another some 
other thing4 ,for nothing can so much   
rejoice thee1 as  the resemblances and  
parallels of several virtues1 eminent in
 the  dispositions of them that live    
with thee1 especially when all at once1 
as it were1 they represent themselves   
unto thee4 ,see therefore1 that  thou   
have them always in a readiness4        
,,the ,,first ,,book      ,i4 ,of my    
grandfather ,verus ,i have learned to be
 gentle and meek1 and to  refrain from  
all anger and passion4 ,from the fame   
and memory of him that  begot me ,i have
 learned both shamefastness and manlike 
behaviour4 ,of my  mother ,i have       
learned to be religious1 and bountiful2 

and to forbear1  not only to do1 but to 
intend any evil2 to content myself with 
a spare  diet1 and to fly all such      
excess as is incidental to great wealth4
 ,of my  great-grandfather1 both to     
frequent public schools and auditories1 
and  to get me good and able teachers at
 home2 and that ,i ought not to think   
much1 if upon such occasions1 ,i were at
 excessive charges4    ,,ii4 ,of him    
that brought me up1 not to be fondly    
addicted to either of  the two great    
factions of the coursers in the circus1 
called ,prasini1  and ,veneti3 nor in   
the amphitheatre partially to favour any
 of the  gladiators1 or fencers1 as     
either the ,parmularii1 or the          
,secutores4  ,moreover1 to endure       
labour2 nor to need many things2 when ,i
 have  anything to do1 to do it myself  
rather than by others2 not to meddle    
with many businesses2 and not easily to 
admit of any slander4    ,,iii4 ,of     
,diognetus1 not to busy myself about    
vain things1 and not easily  to believe 

those things1 which are commonly spoken1
 by such as take upon  them to work     
wonders1 and by sorcerers1 or           
prestidigitators1 and  impostors2       
concerning the power of charms1 and     
their driving out of  demons1 or evil   
spirits2 and the like4 ,not to keep     
quails for the game2  nor to be mad     
after such things4 ,not to be offended  
with other men's  liberty of speech1 and
 to apply myself unto philosophy4 ,him  
also ,i must  thank1 that ever ,i heard 
first ,bacchius1 then ,tandasis and     
,marcianus1  and that ,i did write      
dialogues in my youth2 and that ,i took 
liking to  the philosophers' little     
couch and skins1 and such other things1 
which  by the ,grecian discipline are   
proper to those who profess philosophy4 
,,iv4 ,to ,rusticus ,i am beholding1    
that ,i first entered into the conceit  
that my life wanted some redress and    
cure4 ,and then1 that ,i did not  fall  
into the ambition of ordinary sophists1 
either to write tracts  concerning the  

common theorems1 or to exhort men unto  
virtue and the  study of philosophy by  
public orations2 as also that ,i never  
by way of  ostentation did affect to    
show myself an active able man1 for any 
kind  of bodily exercises4 ,and that ,i 
gave over the study of rhetoric and     
poetry1 and of elegant neat language4   
,that ,i did not use to walk about  the 
house in my long robe1 nor to do any    
such things4 ,moreover ,i learned  of   
him to write letters without any        
affectation1 or curiosity2 such as  that
 was1 which by him was written to my    
mother from ,sinuessa3 and to be  easy  
and ready to be reconciled1 and well    
pleased again with them that  had       
offended me1 as soon as any of them     
would be content to seek unto  me again4
 ,to read with diligence2 not to rest   
satisfied with a light and  superficial 
knowledge1 nor quickly to assent to     
things commonly spoken  of3 whom also ,i
 must thank that ever ,i lighted upon   
,epictetus his  ,hypomnemata1 or moral  

commentaries and common-factions3 which 
also he  gave me of his own4    ,v4     
,from ,apollonius1 true liberty1 and    
unvariable steadfastness1 and not  to   
regard anything at all1 though never so 
little1 but right and reason3  and      
always1 whether in the sharpest pains1  
or after the loss of a child1  or in    
long diseases1 to be still the same man2
 who also was a present  and visible    
example unto me1 that it was possible   
for the same man to  be both vehement   
and remiss3 a man not subject to be     
vexed1 and offended  with the incapacity
 of his scholars and auditors in his    
lectures and  expositions2 and a true   
pattern of a man who of all his good    
gifts  and faculties1 least esteemed in 
himself1 that his excellent skill and   
ability to teach and persuade others the
 common theorems and maxims of  the     
,stoic philosophy4 ,of him also ,i      
learned how to receive favours and      
kindnesses 7as commonly they are        
accounted37 from friends1 so that ,i    

might not become obnoxious unto them1   
for them1 nor more yielding upon        
occasion1 than in right ,i ought2 and   
yet so that ,i should not pass them     
neither1 as an unsensible and unthankful
 man4    ,,vi4 ,of ,sextus1 mildness and
 the pattern of a family governed with  
paternal affection2 and a purpose to    
live according to nature3 to be  grave  
without affectation3 to observe         
carefully the several dispositions  of  
my friends1 not to be offended with     
idiots1 nor unseasonably to set  upon   
those that are carried with the vulgar  
opinions1 with the theorems1  and tenets
 of philosophers3 his conversation being
 an example how a man  might accommodate
 himself to all men and companies2 so   
that though his  company were sweeter   
and more pleasing than any flatterer's  
cogging and  fawning2 yet was it at the 
same time most respected and reverenced3
 who  also had a proper happiness and   
faculty1 rationally and methodically to 
find out1 and set in order all necessary

 determinations and instructions  for a 
man's life4 ,a man without ever the     
least appearance of anger1 or  any other
 passion2 able at the same time most    
exactly to observe the  ,stoic ,apathia1
 or unpassionateness1 and yet to be most
 tender-hearted3  ever of good credit2  
and yet almost without any noise1 or    
rumour3 very  learned1 and yet making   
little show4    ,,vii4 ,from ,alexander 
the ,grammarian1 to be un-reprovable    
myself1 and not  reproachfully to       
reprehend any man for a barbarism1 or a 
solecism1 or  any false pronunciation1  
but dextrously by way of answer1 or     
testimony1  or confirmation of the same 
matter 7taking no notice of the word7 to
  utter it as it should have been       
spoken2 or by some other such close and 
indirect admonition1 handsomely and     
civilly to tell him of it4    ,,viii4   
,of ,fronto1 to how much envy and fraud 
and hypocrisy the state of a  tyrannous 
king is subject unto1 and how they who  
are commonly called  1 i4e4 nobly born1 

are in some sort incapable1 or void  of 
natural affection4    ,,ix4 ,of         
,alexander the ,platonic1 not often nor 
without great necessity to  say1 or to  
write to any man in a letter1 ',i am not
 at leisure'2 nor in  this manner still 
to put off those duties1 which we owe to
 our friends  and acquaintances 7to     
every one in his kind7 under pretence of
 urgent  affairs4    ,x4 ,of ,catulus1  
not to contemn any friend's             
expostulation1 though unjust1  but to   
strive to reduce him to his former      
disposition3 freely and  heartily to    
speak well of all my masters upon any   
occasion1 as it is  reported of         
,domitius1 and ,athenodotus3 and to love
 my children with true  affection4      
,,xi4 ,from my brother ,severus1 to be  
kind and loving to all them of my  house
 and family2 by whom also ,i came to the
 knowledge of ,thrasea and  ,helvidius1 
and ,cato1 and ,dio1 and ,brutus4 ,he it
 was also that did put me  in the first 
conceit and desire of an equal          

commonwealth1 administered  by justice  
and equality2 and of a kingdom wherein  
should be regarded  nothing more than   
the good and welfare of the subjects4   
,of him also1  to observe a constant    
tenor1 7not interrupted1 with any other 
cares and  distractions17 in the study  
and esteem of philosophy3 to be         
bountiful  and liberal in the largest   
measure2 always to hope the best2 and to
  be confident that my friends love me4 
,in whom ,i moreover observed open      
dealing towards those whom he reproved  
at any time1 and that his friends  might
 without all doubt or much observation  
know what he would1 or would  not1 so   
open and plain was he4    ,,xii4 ,from  
,claudius ,maximus1 in all things to    
endeavour to have power  of myself1 and 
in nothing to be carried about2 to be   
cheerful and  courageous in all sudden  
chances and accidents1 as in sicknesses3
 to  love mildness1 and moderation1 and 
gravity3 and to do my business1         
whatsoever it be1 thoroughly1 and       

without querulousness4 ,whatsoever  he  
said1 all men believed him that as he   
spake1 so he thought1 and  whatsoever he
 did1 that he did it with a good intent4
 ,his manner was1  never to wonder at   
anything2 never to be in haste1 and yet 
never  slow3 nor to be perplexed1 or    
dejected1 or at any time unseemly1 or   
excessively to laugh3 nor to be angry1  
or suspicious1 but ever ready to  do    
good1 and to forgive1 and to speak      
truth2 and all this1 as one that  seemed
 rather of himself to have been straight
 and right1 than ever to  have been     
rectified or redressed2 neither was     
there any man that ever  thought himself
 undervalued by him1 or that could find 
in his heart1 to  think himself a better
 man than he4 ,he would also be very    
pleasant and  gracious4    ,,xiii4 ,in  
my father1 ,i observed his meekness2 his
 constancy without  wavering in those   
things1 which after a due examination   
and  deliberation1 he had determined4   
,how free from all vanity he carried    

himself in matter of honour and dignity1
 7as they are esteemed37 his            
laboriousness and assiduity1 his        
readiness to hear any man1 that had     
aught to say tending to any common good3
 how generally and impartially  he would
 give every man his due2 his skill and  
knowledge1 when rigour  or extremity1 or
 when remissness or moderation was in   
season2 how he did  abstain from all    
unchaste love of youths2 his moderate   
condescending to  other men's occasions 
as an ordinary man1 neither absolutely  
requiring  of his friends1 that they    
should wait upon him at his ordinary    
meals1  nor that they should of         
necessity accompany him in his journeys2
 and  that whensoever any business upon 
some necessary occasions was to be put  
off and omitted before it could be      
ended1 he was ever found when he  went  
about it again1 the same man that he was
 before4 ,his accurate  examination of  
things in consultations1 and patient    
hearing of others4  ,he would not       

hastily give over the search of the     
matter1 as one easy to  be satisfied    
with sudden notions and apprehensions4  
,his care to preserve  his friends2 how 
neither at any time he would carry      
himself towards them  with disdainful   
neglect1 and grow weary of them2 nor yet
 at any time  be madly fond of them4    
,his contented mind in all things1 his  
cheerful  countenance1 his care to      
foresee things afar off1 and to take    
order for  the least1 without any noise 
or clamour4 ,moreover how all           
acclamations  and flattery were         
repressed by him3 how carefully he      
observed all things  necessary to the   
government1 and kept an account of the  
common expenses1  and how patiently he  
did abide that he was reprehended by    
some for this  his strict and rigid kind
 of dealing4 ,how he was neither a      
superstitious  worshipper of the gods1  
nor an ambitious pleaser of men1 or     
studious of  popular applause2 but sober
 in all things1 and everywhere observant

 of  that which was fitting2 no affecter
 of novelties3 in those things which    
conduced to his ease and convenience1   
7plenty whereof his fortune  did afford 
him17 without pride and bragging1 yet   
with all freedom and  liberty3 so that  
as he did freely enjoy them without any 
anxiety or  affectation when they were  
present2 so when absent1 he found no    
want  of them4 ,moreover1 that he was   
never commended by any man1 as either a 
learned acute man1 or an obsequious     
officious man1 or a fine orator2 but  as
 a ripe mature man1 a perfect sound man2
 one that could not endure to  be       
flattered2 able to govern both himself  
and others4 ,moreover1 how much  he did 
honour all true philosophers1 without   
upbraiding those that were  not so2 his 
sociableness1 his gracious and          
delightful conversation1 but  never unto
 satiety2 his care of his body within   
bounds and measure1  not as one that    
desired to live long1 or over-studious  
of neatness1 and  elegancy2 and yet not 

as one that did not regard it3 so that  
through his  own care and providence1 he
 seldom needed any inward physic1 or    
outward  applications3 but especially   
how ingeniously he would yield to any   
that  had obtained any peculiar faculty1
 as either eloquence1 or the knowledge  
of the laws1 or of ancient customs1 or  
the like2 and how he concurred  with    
them1 in his best care and endeavour    
that every one of them might  in his    
kind1 for that wherein he excelled1 be  
regarded and esteemed3 and  although he 
did all things carefully after the      
ancient customs of his  forefathers1 yet
 even of this was he not desirous that  
men should take  notice1 that he did    
imitate ancient customs4 ,again1 how he 
was not  easily moved and tossed up and 
down1 but loved to be constant1 both in 
the same places and businesses2 and how 
after his great fits of headache  he    
would return fresh and vigorous to his  
wonted affairs4 ,again1 that  secrets he
 neither had many1 nor often1 and such  

only as concerned  public matters3 his  
discretion and moderation1 in exhibiting
 of the  public sights and shows for the
 pleasure and pastime of the people3 in 
public buildings4 congiaries1 and the   
like4 ,in all these things1  having a   
respect unto men only as men1 and to the
 equity of the things  themselves1 and  
not unto the glory that might follow4   
,never wont to  use the baths at        
unseasonable hours2 no builder2 never   
curious1 or  solicitous1 either about   
his meat1 or about the workmanship1 or  
colour  of his clothes1 or about        
anything that belonged to external      
beauty4  ,in all his conversation1 far  
from all inhumanity1 all boldness1 and  
incivility1 all greediness and          
impetuosity2 never doing anything with  
such earnestness1 and intention1 that a 
man could say of him1 that  he did sweat
 about it3 but contrariwise1 all things 
distinctly1 as at  leisure2 without     
trouble2 orderly1 soundly1 and          
agreeably4 ,a man might  have applied   

that to him1 which is recorded of       
,socrates1 that he knew  how to want1   
and to enjoy those things1 in the want  
whereof1 most men  show themselves weak2
 and in the fruition1 intemperate3 but  
to hold out  firm and constant1 and to  
keep within the compass of true         
moderation and  sobriety in either      
estate1 is proper to a man1 who hath a  
perfect and  invincible soul2 such as he
 showed himself in the sickness of      
,maximus4    ,,xiv4 ,from the gods ,i   
received that ,i had good grandfathers1 
and parents1  a good sister1 good       
masters1 good domestics1 loving kinsmen1
 almost all  that ,i have2 and that ,i  
never through haste and rashness        
transgressed  against any of them1      
notwithstanding that my disposition was 
such1  as that such a thing 7if occasion
 had been7 might very well have been    
committed by me1 but that ,it was the   
mercy of the gods1 to prevent such  a   
concurring of matters and occasions1 as 
might make me to incur this  blame4     

,that ,i was not long brought up by the 
concubine of my father2  that ,i        
preserved the flower of my youth4 ,that 
,i took not upon me to be  a man before 
my time1 but rather put it off longer   
than ,i needed4 ,that  ,i lived under   
the government of my lord and father1   
who would take  away from me all pride  
and vainglory1 and reduce me to that    
conceit and  opinion that it was not    
impossible for a prince to live in the  
court  without a troop of guards and    
followers1 extraordinary apparel1 such  
and such torches and statues1 and other 
like particulars of state and           
magnificence2 but that a man may reduce 
and contract himself almost to  the     
state of a private man1 and yet for all 
that not to become the more  base and   
remiss in those public matters and      
affairs1 wherein power and  authority is
 requisite4 ,that ,i have had such a    
brother1 who by his own  example might  
stir me up to think of myself2 and by   
his respect and  love1 delight and      

please me4 ,that ,i have got ingenuous  
children1 and  that they were not born  
distorted1 nor with any other natural   
deformity4  ,that ,i was no great       
proficient in the study of rhetoric and 
poetry1 and  of other faculties1 which  
perchance ,i might have dwelt upon1 if  
,i had  found myself to go on in them   
with success4 ,that ,i did by times     
prefer  those1 by whom ,i was brought   
up1 to such places and dignities1 which 
they seemed unto me most to desire2 and 
that ,i did not put them off with  hope 
and expectation1 that 7since that they  
were yet but young7 ,i would  do the    
same hereafter4 ,that ,i ever knew      
,apollonius and ,rusticus1 and          
,maximus4 ,that ,i have had occasion    
often and effectually to consider and   
meditate with myself1 concerning that   
life which is according to nature1  what
 the nature and manner of it is3 so that
 as for the gods and such  suggestions1 
helps and inspirations1 as might be     
expected from them1  nothing did hinder1

 but that ,i might have begun long      
before to live  according to nature2 or 
that even now that ,i was not yet       
partaker and  in present possession of  
that life1 that ,i myself 7in that ,i   
did not  observe those inward motions1  
and suggestions1 yea and almost plain   
and  apparent instructions and          
admonitions of the gods17 was the only  
cause  of it4 ,that my body in such a   
life1 hath been able to hold out so     
long4  ,that ,i never had to do with    
,benedicta and ,theodotus1 yea and      
afterwards  when ,i fell into some fits 
of love1 ,i was soon cured4 ,that having
 been  often displeased with ,rusticus1 
,i never did him anything for which     
afterwards ,i had occasion to repent4   
,that it being so that my mother was  to
 die young1 yet she lived with me all   
her latter years4 ,that as often  as ,i 
had a purpose to help and succour any   
that either were poor1 or  fallen into  
some present necessity1 ,i never was    
answered by my officers  that there was 

not ready money enough to do it2 and    
that ,i myself never  had occasion to   
require the like succour from any other4
 ,that ,i have  such a wife1 so         
obedient1 so loving1 so ingenuous4 ,that
 ,i had choice of  fit and able men1 to 
whom ,i might commit the bringing up of 
my children4  ,that by dreams ,i have   
received help1 as for other things1 so  
in  particular1 how ,i might stay my    
casting of blood1 and cure my dizziness1
  as that also that happened to thee in 
,cajeta1 as unto ,chryses when he       
prayed by the seashore4 ,and when ,i did
 first apply myself to philosophy1  that
 ,i did not fall into the hands of some 
sophists1 or spent my time  either in   
reading the manifold volumes of ordinary
 philosophers1 nor in  practising myself
 in the solution of arguments and       
fallacies1 nor dwelt  upon the studies  
of the meteors1 and other natural       
curiosities4 ,all  these things without 
the assistance of the gods1 and fortune1
 could not  have been4    ,,xv4 ,in the 

country of the ,quadi at ,granua1 these4
 ,betimes in the morning  say to        
thyself1 ,this day ,i shalt have to do  
with an idle curious man1  with an      
unthankful man1 a railer1 a crafty1     
false1 or an envious man2 an  unsociable
 uncharitable man4 ,all these ill       
qualities have happened unto  them1     
through ignorance of that which is truly
 good and truly bad4 ,but ,i  that      
understand the nature of that which is  
good1 that it only is to  be desired1   
and of that which is bad1 that it only  
is truly odious and  shameful3 who know 
moreover1 that this transgressor1       
whosoever he be1 is  my kinsman1 not by 
the same blood and seed1 but by         
participation of the  same reason1 and  
of the same divine particle2 ,how can ,i
 either be  hurt by any of those1 since 
it is not in their power to make me     
incur  anything that is truly           
reproachful8 or angry1 and ill affected 
towards  him1 who by nature is so near  
unto me8 for we are all born to be      

fellow-workers1 as the feet1 the hands1 
and the eyelids2 as the rows of  the    
upper and under teeth3 for such         
therefore to be in opposition1 is       
against nature2 and what is it to chafe 
at1 and to be averse from1 but  to be in
 opposition8    ,,xvi4 ,whatsoever ,i   
am1 is either flesh1 or life1 or that   
which we  commonly call the mistress and
 overruling part of man2 reason4 ,away  
with  thy books1 suffer not thy mind any
 more to be distracted1 and carried to  
and fro2 for it will not be2 but as even
 now ready to die1 think little  of thy 
flesh3 blood1 bones1 and a skin2 a      
pretty piece of knit and  twisted work1 
consisting of nerves1 veins and         
arteries2 think no more of  it1 than so4
 ,and as for thy life1 consider what it 
is2 a wind2 not one  constant wind      
neither1 but every moment of an hour let
 out1 and sucked  in again4 ,the third1 
is thy ruling part2 and here consider2  
,thou art an  old man2 suffer not that  
excellent part to be brought in         

subjection1 and  to become slavish3     
suffer it not to be drawn up and down   
with  unreasonable and unsociable lusts 
and motions1 as it were with wires and  
nerves2 suffer it not any more1 either  
to repine at anything now  present1 or  
to fear and fly anything to come1 which 
the destiny hath  appointed thee4       
,,xvii4 ,whatsoever proceeds from the   
gods immediately1 that any man will     
grant totally depends from their divine 
providence4 ,as for those  things that  
are commonly said to happen by fortune1 
even those must be  conceived to have   
dependence from nature1 or from that    
first and general  connection1 and      
concatenation of all those things1 which
 more apparently  by the divine         
providence are administered and brought 
to pass4  ,all things flow from thence3 
and whatsoever it is that is1 is both   
necessary1 and conducing to the whole   
7part of which thou art71 and           
whatsoever it is that is requisite and  
necessary for the preservation of  the  

general1 must of necessity for every    
particular nature1 be good and          
behoveful4 ,and as for the whole1 it is 
preserved1 as by the perpetual  mutation
 and conversion of the simple elements  
one into another1 so  also by the       
mutation1 and alteration of things mixed
 and compounded4 ,let  these things     
suffice thee2 let them be always unto   
thee1 as thy general  rules and         
precepts4 ,as for thy thirst after      
books1 away with it with all  speed1    
that thou die not murmuring and         
complaining1 but truly meek and  well   
satisfied1 and from thy heart thankful  
unto the gods4          ,,the ,,second  
,,book      ,i4 ,remember how long thou 
hast already put off these things1 and  
how  often a certain day and hour as it 
were1 having been set unto thee by  the 
gods1 thou hast neglected it4 ,it is    
high time for thee to understand  the   
true nature both of the world1 whereof  
thou art a part2 and of that  ,lord and 
,governor of the world1 from whom1 as a 

channel from the spring1  thou thyself  
didst flow3 and that there is but a     
certain limit of time  appointed unto   
thee1 which if thou shalt not make use  
of to calm and  allay the many          
distempers of thy soul1 it will pass    
away and thou with  it1 and never after 
return4    ,,ii4 ,let it be thy earnest 
and incessant care as a ,roman and a man
 to  perform whatsoever it is that thou 
art about1 with true and unfeigned      
gravity1 natural affection1 freedom and 
justice3 and as for all other  cares1   
and imaginations1 how thou mayest ease  
thy mind of them4 ,which  thou shalt do2
 if thou shalt go about every action as 
thy last action1  free from all vanity1 
all passionate and wilful aberration    
from reason1  and from all hypocrisy1   
and self-love1 and dislike of those     
things1  which by the fates or          
appointment of ,god have happened unto  
thee4 ,thou  seest that those things1   
which for a man to hold on in a         
prosperous  course1 and to live a divine

 life1 are requisite and necessary1 are 
not  many1 for the gods will require no 
more of any man1 that shall but keep    
and observe these things4    ,,iii4 ,do1
 soul1 do2 abuse and contemn thyself2   
yet a while and the time  for thee to   
respect thyself1 will be at an end4     
,every man's happiness  depends from    
himself1 but behold thy life is almost  
at an end1 whiles  affording thyself no 
respect1 thou dost make thy happiness to
 consist in  the souls1 and conceits of 
other men4    ,,iv4 ,why should any of  
these things that happen externally1 so 
much  distract thee8 ,give thyself      
leisure to learn some good thing1 and   
cease  roving and wandering to and fro4 
,thou must also take heed of another    
kind of wandering1 for they are idle in 
their actions1 who toil and  labour in  
this life1 and have no certain scope to 
which to direct all  their motions1 and 
desires4 ,v4 ,for not observing the     
state of another  man's soul1 scarce was
 ever any man known to be unhappy4 ,tell

 whosoever  they be that intend not1 and
 guide not by reason and discretion the 
motions of their own souls1 they must of
 necessity be unhappy4    ,,vi4 ,these  
things thou must always have in mind3   
,what is the nature  of the universe1   
and what is mine--in particular3 ,this  
unto that what  relation it hath3 what  
kind of part1 of what kind of universe  
it is3 ,and  that there is nobody that  
can hinder thee1 but that thou mayest   
always  both do and speak those things  
which are agreeable to that nature1     
whereof thou art a part4    ,,vii4      
,theophrastus1 where he compares sin    
with sin 7as after a vulgar  sense such 
things ,i grant may be compared37 says  
well and like a  philosopher1 that those
 sins are greater which are committed   
through  lust1 than those which are     
committed through anger4 ,for he that is
 angry  seems with a kind of grief and  
close contraction of himself1 to turn   
away from reason2 but he that sins      
through lust1 being overcome by         

pleasure1 doth in his very sin bewray a 
more impotent1 and unmanlike            
disposition4 ,well then and like a      
philosopher doth he say1 that he of  the
 two is the more to be condemned1 that  
sins with pleasure1 than he  that sins  
with grief4 ,for indeed this latter may 
seem first to have been  wronged1 and so
 in some manner through grief thereof to
 have been forced  to be angry1 whereas 
he who through lust doth commit         
anything1 did of  himself merely resolve
 upon that action4    ,,viii4           
,whatsoever thou dost affect1 whatsoever
 thou dost project1 so do1  and so      
project all1 as one who1 for aught thou 
knowest1 may at this very  present      
depart out of this life4 ,and as for    
death1 if there be any gods1  it is no  
grievous thing to leave the society of  
men4 ,the gods will do  thee no hurt1   
thou mayest be sure4 ,but if it be so   
that there be no  gods1 or that they    
take no care of the world1 why should ,i
 desire to  live in a world void of     

gods1 and of all divine providence8 ,but
 gods  there be certainly1 and they take
 care for the world2 and as for those   
things which be truly evil1 as vice and 
wickedness1 such things they  have put  
in a man's own power1 that he might     
avoid them if he would3 and  had there  
been anything besides that had been     
truly bad and evil1 they  would have had
 a care of that also1 that a man might  
have avoided it4  ,but why should that  
be thought to hurt and prejudice a man's
 life in  this world1 which cannot any  
ways make man himself the better1 or the
  worse in his own person8 ,neither must
 we think that the nature of the        
universe did either through ignorance   
pass these things1 or if not as         
ignorant of them1 yet as unable either  
to prevent1 or better to order  and     
dispose them4 ,it cannot be that she    
through want either of power or  skill1 
should have committed such a thing1 so  
as to suffer all things  both good and  
bad1 equally and promiscuously1 to      

happen unto all both  good and bad4 ,as 
for life therefore1 and death1 honour   
and dishonour1  labour and pleasure1    
riches and poverty1 all these things    
happen  unto men indeed1 both good and  
bad1 equally2 but as things which of    
themselves are neither good nor bad2    
because of themselves1 neither  shameful
 nor praiseworthy4    ,,ix4 ,consider   
how quickly all things are dissolved and
 resolved3 the  bodies and substances   
themselves1 into the matter and         
substance of the  world3 and their      
memories into the general age and time  
of the world4  ,consider the nature of  
all worldly sensible things2 of those   
especially1  which either ensnare by    
pleasure1 or for their irksomeness are  
dreadful1  or for their outward lustre  
and show are in great esteem and        
request1  how vile and contemptible1 how
 base and corruptible1 how destitute of 
all true life and being they are4    ,x4
 ,it is the part of a man endowed with a
 good understanding faculty1 to         

consider what they themselves are in    
very deed1 from whose bare conceits  and
 voices1 honour and credit do proceed3  
as also what it is to die1 and  how if a
 man shall consider this by itself      
alone1 to die1 and separate  from it in 
his mind all those things which with it 
usually represent  themselves unto us1  
he can conceive of it no otherwise1 than
 as of a  work of nature1 and he that   
fears any work of nature1 is a very     
child4  ,now death1 it is not only a    
work of nature1 but also conducing to   
nature4    ,,xi4 ,consider with thyself 
how man1 and by what part of his1 is    
joined  unto ,god1 and how that part of 
man is affected1 when it is said to be  
diffused4 ,there is nothing more        
wretched than that soul1 which in a kind
  of circuit compasseth all things1     
searching 7as he saith7 even the very   
depths of the earth2 and by all signs   
and conjectures prying into the  very   
thoughts of other men's souls2 and yet  
of this1 is not sensible1  that it is   

sufficient for a man to apply himself   
wholly1 and to confine  all his thoughts
 and cares to the tendance of that      
spirit which is  within him1 and truly  
and really to serve him4 ,his service   
doth consist  in this1 that a man keep  
himself pure from all violent passion   
and  evil affection1 from all rashness  
and vanity1 and from all manner of      
discontent1 either in regard of the gods
 or men4 ,for indeed whatsoever         
proceeds from the gods1 deserves respect
 for their worth and excellency2  and   
whatsoever proceeds from men1 as they   
are our kinsmen1 should by us  be       
entertained1 with love1 always2         
sometimes1 as proceeding from their     
ignorance1 of that which is truly good  
and bad1 7a blindness no less1  than    
that by which we are not able to discern
 between white and black37  with a kind 
of pity and compassion also4    ,,xii4  
,if thou shouldst live three thousand1  
or as many as ten thousands  of years1  
yet remember this1 that man can part    

with no life properly1  save with that  
little part of life1 which he now lives3
 and that which  he lives1 is no other1 
than that which at every instant he     
parts with4  ,that then which is longest
 of duration1 and that which is         
shortest1 come  both to one effect4 ,for
 although in regard of that which is    
already past  there may be some         
inequality1 yet that time which is now  
present and  in being1 is equal unto all
 men4 ,and that being it which we part  
with  whensoever we die1 it doth        
manifestly appear1 that it can be but a 
moment of time1 that we then part with4 
,for as for that which is either  past  
or to come1 a man cannot be said        
properly to part with it4 ,for  how     
should a man part with that which he    
hath not8 ,these two things  therefore  
thou must remember4 ,first1 that all    
things in the world from  all eternity1 
by a perpetual revolution of the same   
times and things  ever continued and    
renewed1 are of one kind and nature2 so 

that whether  for a hundred or two      
hundred years only1 or for an infinite  
space of  time1 a man see those things  
which are still the same1 it can be no  
matter of great moment4 ,and secondly1  
that that life which any the  longest   
liver1 or the shortest liver parts with1
 is for length and  duration the very   
same1 for that only which is present1 is
 that1 which  either of them can lose1  
as being that only which they have2 for 
that  which he hath not1 no man can     
truly be said to lose4    ,,xiii4       
,remember that all is but opinion and   
conceit1 for those things  are plain and
 apparent1 which were spoken unto       
,monimus the ,cynic2 and as  plain and  
apparent is the use that may be made of 
those things1 if that  which is true and
 serious in them1 be received as well as
 that which is  sweet and pleasing4     
,,xiv4 ,a man's soul doth wrong and     
disrespect itself first and especially1 
when as much as in itself lies it       
becomes an aposteme1 and as it were an  

excrescency of the world1 for to be     
grieved and displeased with anything    
that happens in the world1 is direct    
apostacy from the nature of the         
universe2 part of which1 all particular 
natures of the world1 are4  ,secondly1  
when she either is averse from any man1 
or led by contrary  desires or          
affections1 tending to his hurt and     
prejudice2 such as are  the souls of    
them that are angry4 ,thirdly1 when she 
is overcome by any  pleasure or pain4   
,fourthly1 when she doth dissemble1 and 
covertly and  falsely either doth or    
saith anything4 ,fifthly1 when she doth 
either  affect or endeavour anything to 
no certain end1 but rashly and without  
due ratiocination and consideration1 how
 consequent or inconsequent it  is to   
the common end4 ,for even the least     
things ought not to be done1  without   
relation unto the end2 and the end of   
the reasonable creatures  is1 to follow 
and obey him1 who is the reason as it   
were1 and the law of  this great city1  

and ancient commonwealth4    ,,xv4 ,the 
time of a man's life is as a point2 the 
substance of it ever  flowing1 the sense
 obscure2 and the whole composition of  
the body  tending to corruption4 ,his   
soul is restless1 fortune uncertain1 and
 fame  doubtful2 to be brief1 as a      
stream so are all things belonging to   
the  body2 as a dream1 or as a smoke1 so
 are all that belong unto the soul4     
,our life is a warfare1 and a mere      
pilgrimage4 ,fame after life is no      
better than oblivion4 ,what is it then  
that will adhere and follow8 ,only  one 
thing1 philosophy4 ,and philosophy doth 
consist in this1 for a man to  preserve 
that spirit which is within him1 from   
all manner of contumelies  and injuries1
 and above all pains or pleasures2 never
 to do anything  either rashly1 or      
feignedly1 or hypocritically3 wholly to 
depend from  himself and his own proper 
actions3 all things that happen unto him
 to  embrace contentedly1 as coming from
 ,him from whom he himself also came2   

and above all things1 with all meekness 
and a calm cheerfulness1 to  expect     
death1 as being nothing else but the    
resolution of those  elements1 of which 
every creature is composed4 ,and if the 
elements  themselves suffer nothing by  
this their perpetual conversion of one  
into  another1 that dissolution1 and    
alteration1 which is so common unto all1
  why should it be feared by any8 ,is   
not this according to nature8 ,but      
nothing that is according to nature can 
be evil4    ,whilst ,i was at           
,carnuntum4          ,,the ,,third      
,,book      ,i4 ,a man must not only    
consider how daily his life wasteth and 
decreaseth1 but this also1 that if he   
live long1 he cannot be certain1        
whether his understanding shall continue
 so able and sufficient1  for either    
discreet consideration1 in matter of    
businesses2 or for  contemplation3 it   
being the thing1 whereon true knowledge 
of things both  divine and human1 doth  
depend4 ,for if once he shall begin to  

dote1  his respiration1 nutrition1 his  
imaginative1 and appetitive1 and other  
natural faculties1 may still continue   
the same3 he shall find no want of      
them4 ,but how to make that right use of
 himself that he should1 how  to observe
 exactly in all things that which is    
right and just1 how to  redress and     
rectify all wrong1 or sudden            
apprehensions and imaginations1  and    
even of this particular1 whether he     
should live any longer or no1 to        
consider duly2 for all such things1     
wherein the best strength and vigour  of
 the mind is most requisite2 his power  
and ability will be past and  gone4     
,thou must hasten therefore2 not only   
because thou art every day  nearer unto 
death than other1 but also because that 
intellective faculty  in thee1 whereby  
thou art enabled to know the true nature
 of things1 and  to order all thy       
actions by that knowledge1 doth daily   
waste and decay3  or1 may fail thee     
before thou die4    ,,ii4 ,this also    

thou must observe1 that whatsoever it is
 that naturally  doth happen to things  
natural1 hath somewhat in itself that is
 pleasing  and delightful3 as a great   
loaf when it is baked1 some parts of it 
cleave as it were1 and part asunder1 and
 make the crust of it rugged and        
unequal1 and yet those parts of it1     
though in some sort it be against  the  
art and intention of baking itself1 that
 they are thus cleft and  parted1 which 
should have been and were first made all
 even and uniform1  they become it well 
nevertheless1 and have a certain        
peculiar property1  to stir the         
appetite4 ,so figs are accounted fairest
 and ripest then1  when they begin to   
shrink1 and wither as it were4 ,so ripe 
olives1 when  they are next to          
putrefaction1 then are they in their    
proper beauty4 ,the  hanging down of    
grapes--the brow of a lion1 the froth of
 a foaming wild  boar1 and many other   
like things1 though by themselves       
considered1 they  are far from any      

beauty1 yet because they happen         
naturally1 they both  are comely1 and   
delightful2 so that if a man shall with 
a profound mind  and apprehension1      
consider all things in the world1 even  
among all those  things which are but   
mere accessories and natural appendices 
as it were1  there will scarce appear   
anything unto him1 wherein he will not  
find  matter of pleasure and delight4   
,so will he behold with as much pleasure
  the true rictus of wild beasts1 as    
those which by skilful painters and     
other artificers are imitated4 ,so will 
he be able to perceive the proper       
ripeness and beauty of old age1 whether 
in man or woman3 and whatsoever  else it
 is that is beautiful and alluring in   
whatsoever is1 with chaste  and         
continent eyes he will soon find out and
 discern4 ,those and many  other things 
will he discern1 not credible unto every
 one1 but unto them  only who are truly 
and familiarly acquainted1 both with    
nature itself1  and all natural things4 

,,iii4 ,hippocrates having cured many   
sicknesses1 fell sick himself and  died4
 ,the ,chaldeans and ,astrologians      
having foretold the deaths of  divers1  
were afterwards themselves surprised by 
the fates4 ,alexander and  ,pompeius1   
and ,caius ,csar1 having destroyed so   
many towns1 and cut  off in the field so
 many thousands both of horse and foot1 
yet they  themselves at last were fain  
to part with their own lives4           
,heraclitus  having written so many     
natural tracts concerning the last and  
general  conflagration of the world1    
died afterwards all filled with water   
within1 and all bedaubed with dirt and  
dung without4 ,lice killed  ,democritus2
 and ,socrates1 another sort of vermin1 
wicked ungodly men4  ,how then stands   
the case8 ,thou hast taken ship1 thou   
hast sailed1 thou  art come to land1 go 
out1 if to another life1 there also     
shalt thou find  gods1 who are          
everywhere4 ,if all life and sense shall
 cease1 then shalt  thou cease also to  

be subject to either pains or pleasures2
 and to serve  and tend this vile       
cottage2 so much the viler1 by how much 
that which  ministers unto it doth      
excel2 the one being a rational         
substance1 and a  spirit1 the other     
nothing but earth and blood4    ,,iv4   
,spend not the remnant of thy days in   
thoughts and fancies concerning  other  
men1 when it is not in relation to some 
common good1 when by it  thou art       
hindered from some other better work4   
,that is1 spend not thy  time in        
thinking1 what such a man doth1 and to  
what end3 what he saith1  and what he   
thinks1 and what he is about1 and such  
other things or  curiosities1 which make
 a man to rove and wander from the care 
and  observation of that part of        
himself1 which is rational1 and         
overruling4  ,see therefore in the whole
 series and connection of thy thoughts1 
that  thou be careful to prevent        
whatsoever is idle and impertinent3 but 
especially1 whatsoever is curious and   

malicious3 and thou must use  thyself to
 think only of such things1 of which if 
a man upon a sudden  should ask thee1   
what it is that thou art now thinking1  
thou mayest  answer ,this1 and ,that1   
freely and boldly1 that so by thy       
thoughts it may  presently appear that  
in all thee is sincere1 and peaceable2  
as becometh  one that is made for       
society1 and regards not pleasures1 nor 
gives way  to any voluptuous            
imaginations at all3 free from all      
contentiousness1  envy1 and suspicion1  
and from whatsoever else thou wouldest  
blush to  confess thy thoughts were set 
upon4 ,he that is such1 is he surely    
that  doth not put off to lay hold on   
that which is best indeed1 a very priest
  and minister of the gods1 well        
acquainted and in good correspondence   
with him especially that is seated and  
placed within himself1 as in  a temple  
and sacrary3 to whom also he keeps and  
preserves himself  unspotted by         
pleasure1 undaunted by pain2 free from  

any manner of wrong1  or contumely1 by  
himself offered unto himself3 not       
capable of any evil  from others3 a     
wrestler of the best sort1 and for the  
highest prize1  that he may not be cast 
down by any passion or affection of his 
own2  deeply dyed and drenched in       
righteousness1 embracing and accepting  
with  his whole heart whatsoever either 
happeneth or is allotted unto him4 ,one 
who not often1 nor without some great   
necessity tending to some public  good1 
mindeth what any other1 either speaks1  
or doth1 or purposeth3 for  those things
 only that are in his own power1 or that
 are truly his own1  are the objects of 
his employments1 and his thoughts are   
ever taken  up with those things1 which 
of the whole universe are by the fates  
or  ,providence destinated and          
appropriated unto himself4 ,those things
 that  are his own1 and in his own      
power1 he himself takes order1 for that 
they  be good3 and as for those that    
happen unto him1 he believes them to be 

so4 ,for that lot and portion which is  
assigned to every one1 as it is         
unavoidable and necessary1 so is it     
always profitable4 ,he remembers        
besides that whatsoever partakes of     
reason1 is akin unto him1 and that  to  
care for all men generally1 is agreeing 
to the nature of a man3 but  as for     
honour and praise1 that they ought not  
generally to be admitted  and accepted  
of from all1 but from such only1 who    
live according to  nature4 ,as for them 
that do not1 what manner of men they be 
at home1  or abroad2 day or night1 how  
conditioned themselves with what manner 
of  conditions1 or with men of what     
conditions they moil and pass away  the 
time together1 he knoweth1 and remembers
 right well1 he therefore  regards not  
such praise and approbation1 as         
proceeding from them1 who  cannot like  
and approve themselves4    ,v4 ,do      
nothing against thy will1 nor contrary  
to the community1 nor  without due      
examination1 nor with reluctancy4       

,affect not to set out thy  thoughts    
with curious neat language4 ,be neither 
a great talker1 nor a  great undertaker4
 ,moreover1 let thy ,god that is in thee
 to rule over  thee1 find by thee1 that 
he hath to do with a man2 an aged man2 a
  sociable man2 a ,roman2 a prince2 one 
that hath ordered his life1 as  one that
 expecteth1 as it were1 nothing but the 
sound of the trumpet1  sounding a       
retreat to depart out of this life with 
all expedition4 ,one  who for his word  
or actions neither needs an oath1 nor   
any man to be a  witness4    ,,vi4 ,to  
be cheerful1 and to stand in no need1   
either of other men's help  or          
attendance1 or of that rest and         
tranquillity1 which thou must be        
beholding to others for4 ,rather like   
one that is straight of himself1 or     
hath ever been straight1 than one that  
hath been rectified4    ,,vii4 ,if thou 
shalt find anything in this mortal life 
better than  righteousness1 than truth1 
temperance1 fortitude1 and in general   

better  than a mind contented both with 
those things which according to right   
and reason she doth1 and in those1 which
 without her will and knowledge  happen 
unto thee by the providence2 if ,i say1 
thou canst find out  anything better    
than this1 apply thyself unto it with   
thy whole heart1  and that which is best
 wheresoever thou dost find it1 enjoy   
freely4 ,but  if nothing thou shalt find
 worthy to be preferred to that spirit  
which  is within thee2 if nothing better
 than to subject unto thee thine own    
lusts and desires1 and not to give way  
to any fancies or imaginations  before  
thou hast duly considered of them1      
nothing better than to  withdraw thyself
 7to use ,socrates his words7 from all  
sensuality1 and  submit thyself unto the
 gods1 and to have care of all men in   
general3 if  thou shalt find that all   
other things in comparison of this1 are 
but  vile1 and of little moment2 then   
give not way to any other thing1 which  
being once though but affected and      

inclined unto1 it will no more be in    
thy power without all distraction as    
thou oughtest to prefer and to  pursue  
after that good1 which is thine own and 
thy proper good4 ,for it  is not lawful1
 that anything that is of another and   
inferior kind and  nature1 be it what it
 will1 as either popular applause1 or   
honour1 or  riches1 or pleasures2 should
 be suffered to confront and contest as 
it  were1 with that which is rational1  
and operatively good4 ,for all these    
things1 if once though but for a while1 
they begin to please1 they  presently   
prevail1 and pervert a man's mind1 or   
turn a man from the  right way4 ,do thou
 therefore ,i say absolutely and freely 
make choice of  that which is best1 and 
stick unto it4 ,now1 that they say is   
best1 which  is most profitable4 ,if    
they mean profitable to man as he is a  
rational  man1 stand thou to it1 and    
maintain it2 but if they mean           
profitable1 as  he is a creature1 only  
reject it2 and from this thy tenet and  

conclusion  keep off carefully all      
plausible shows and colours of external 
appearance1 that thou mayest be able to 
discern things rightly4    ,,viii4      
,never esteem of anything as profitable1
 which shall ever constrain  thee either
 to break thy faith1 or to lose thy     
modesty2 to hate any man1  to suspect1  
to curse1 to dissemble1 to lust after   
anything1 that  requireth the secret of 
walls or veils4 ,but he that preferreth 
before  all things his rational part and
 spirit1 and the sacred mysteries of    
virtue which issueth from it1 he shall  
never lament and exclaim1 never  sigh2  
he shall never want either solitude or  
company3 and which is  chiefest of all1 
he shall live without either desire or  
fear4 ,and as for  life1 whether for a  
long or short time he shall enjoy his   
soul thus  compassed about with a body1 
he is altogether indifferent4 ,for if   
even  now he were to depart1 he is as   
ready for it1 as for any other action1  
which may be performed with modesty and 

decency4 ,for all his life long1  this  
is his only care1 that his mind may     
always be occupied in such  intentions  
and objects1 as are proper to a rational
 sociable creature4    ,,ix4 ,in the    
mind that is once truly disciplined and 
purged1 thou canst  not find anything1  
either foul or impure1 or as it were    
festered3  nothing that is either       
servile1 or affected3 no partial tie2 no
  malicious averseness2 nothing         
obnoxious2 nothing concealed4 ,the life 
of  such an one1 death can never        
surprise as imperfect2 as of an actor1  
that  should die before he had ended1 or
 the play itself were at an end1 a man  
might speak4    ,x4 ,use thine opinative
 faculty with all honour and respect1   
for in  her indeed is all3 that thy     
opinion do not beget in thy             
understanding  anything contrary to     
either nature1 or the proper            
constitution of a  rational creature4   
,the end and object of a rational       
constitution is1 to  do nothing rashly1 

to be kindly affected towards men1 and  
in all things  willingly to submit unto 
the gods4 ,casting therefore all other  
things  aside1 keep thyself to these    
few1 and remember withal that no man    
properly can be said to live more than  
that which is now present1 which  is but
 a moment of time4 ,whatsoever is       
besides either is already past1  or     
uncertain4 ,the time therefore that any 
man doth live1 is but a  little1 and the
 place where he liveth1 is but a very   
little corner of  the earth1 and the    
greatest fame that can remain of a man  
after his  death1 even that is but      
little1 and that too1 such as it is     
whilst it  is1 is by the succession of  
silly mortal men preserved1 who likewise
  shall shortly die1 and even whiles    
they live know not what in very deed    
they themselves are3 and much less can  
know one1 who long before is dead  and  
gone4    ,,xi4 ,to these ever-present   
helps and mementoes1 let one more be    
added1  ever to make a particular       

description and delineation as it were  
of  every object that presents itself to
 thy mind1 that thou mayest wholly  and 
throughly contemplate it1 in its own    
proper nature1 bare and naked2  wholly1 
and severally2 divided into its several 
parts and quarters3 and  then by thyself
 in thy mind1 to call both it1 and those
 things of which  it doth consist1 and  
in which it shall be resolved1 by their 
own proper  true names1 and             
appellations4 ,for there is nothing so  
effectual to beget  true magnanimity1 as
 to be able truly and methodically to   
examine and  consider all things that   
happen in this life1 and so to penetrate
  into their natures1 that at the same  
time1 this also may concur in our       
apprehensions3 what is the true use of  
it8 and what is the true nature  of this
 universe1 to which it is useful8 how   
much in regard of the  universe may it  
be esteemed8 how much in regard of man1 
a citizen of the  supreme city1 of which
 all other cities in the world are as it

 were but  houses and families8         
,,xii4 ,what is this1 that now my fancy 
is set upon8 of what things doth  it    
consist8 how long can it last8 which of 
all the virtues is the proper  virtue   
for this present use8 as whether        
meekness1 fortitude1 truth1  faith1     
sincerity1 contentation1 or any of the  
rest8 ,of everything  therefore thou    
must use thyself to say1 ,this          
immediately comes from ,god1  this by   
that fatal connection1 and concatenation
 of things1 or 7which  almost comes to  
one7 by some coincidental casualty4 ,and
 as for this1 it  proceeds from my      
neighbour1 my kinsman1 my fellow3       
through his ignorance  indeed1 because  
he knows not what is truly natural unto 
him3 but ,i know  it1 and therefore     
carry myself towards him according to   
the natural law  of fellowship2 that is 
kindly1 and justly4 ,as for those things
 that of  themselves are altogether     
indifferent1 as in my best judgment ,i  
conceive  everything to deserve more or 

less1 so ,i carry myself towards it4    
,,xiii4 ,if thou shalt intend that which
 is present1 following the rule of      
right and reason carefully1 solidly1    
meekly1 and shalt not intermix  any     
other businesses1 but shall study this  
only to preserve thy spirit  unpolluted1
 and pure1 and shall cleave unto him    
without either hope  or fear of         
anything1 in all things that thou shalt 
either do or speak1  contenting thyself 
with heroical truth1 thou shalt live    
happily2 and  from this1 there is no man
 that can hinder thee4    ,,xiv4 ,as    
physicians and chirurgeons have always  
their instruments ready  at hand for all
 sudden cures2 so have thou always thy  
dogmata in a  readiness for the         
knowledge of things1 both divine and    
human3 and  whatsoever thou dost1 even  
in the smallest things that thou dost1  
thou  must ever remember that mutual    
relation1 and connection that is between
  these two things divine1 and things   
human4 ,for without relation unto  ,god1

 thou shalt never speed in any worldly  
actions2 nor on the other  side in any  
divine1 without some respect had to     
things human4    ,,xv4 ,be not deceived2
 for thou shalt never live to read thy  
moral  commentaries1 nor the acts of the
 famous ,romans and ,grecians2 nor those
  excerpta from several books2 all which
 thou hadst provided and laid  up for   
thyself against thine old age4 ,hasten  
therefore to an end1 and  giving over   
all vain hopes1 help thyself in time if 
thou carest for  thyself1 as thou       
oughtest to do4    ,,xvi4 ,to steal1 to 
sow1 to buy1 to be at rest1 to see what 
is to be done  7which is not seen by the
 eyes1 but by another kind of sight37   
what  these words mean1 and how many    
ways to be understood1 they do not      
understand4 ,the body1 the soul1 the    
understanding4 ,as the senses  naturally
 belong to the body1 and the desires and
 affections to the  soul1 so do the     
dogmata to the understanding4    ,,xvii4
 ,to be capable of fancies and          

imaginations1 is common to man and      
beast4 ,to be violently drawn and moved 
by the lusts and desires of the  soul1  
is proper to wild beasts and monsters1  
such as ,phalaris and ,nero  were4 ,to  
follow reason for ordinary duties and   
actions is common to them  also1 who    
believe not that there be any gods1 and 
for their advantage  would make no      
conscience to betray their own country2 
and who when once  the doors be shut    
upon them1 dare do anything4 ,if        
therefore all things  else be common to 
these likewise1 it follows1 that for a  
man to like and  embrace all things that
 happen and are destinated unto him1 and
 not to  trouble and molest that spirit 
which is seated in the temple of his own
  breast1 with a multitude of vain      
fancies and imaginations1 but to keep   
him propitious and to obey him as a god1
 never either speaking anything         
contrary to truth1 or doing anything    
contrary to justice1 is the only  true  
property of a good man4 ,and such a one1

 though no man should  believe that he  
liveth as he doth1 either sincerely and 
conscionably1  or cheerful and          
contentedly2 yet is he neither with any 
man at all angry  for it1 nor diverted  
by it from the way that leadeth to the  
end of his  life1 through which a man   
must pass pure1 ever ready to depart1   
and  willing of himself without any     
compulsion to fit and accommodate       
himself  to his proper lot and portion4 
,,the ,,fourth ,,book      ,i4 ,that    
inward mistress part of man if it be in 
its own true natural  temper1 is towards
 all worldly chances and events ever so 
disposed and  affected1 that it will    
easily turn and apply itself to that    
which may  be1 and is within its own    
power to compass1 when that cannot be   
which at  first it intended4 ,for it    
never doth absolutely addict and apply  
itself  to any one object1 but          
whatsoever it is that it doth now intend
 and  prosecute1 it doth prosecute it   
with exception and reservation2 so that 

whatsoever it is that falls out contrary
 to its first intentions1 even  that    
afterwards it makes its proper object4  
,even as the fire when it  prevails upon
 those things that are in his way2 by   
which things indeed a  little fire would
 have been quenched1 but a great fire   
doth soon turn to  its own nature1 and  
so consume whatsoever comes in his way3 
yea by those  very things it is made    
greater and greater4    ,,ii4 ,let      
nothing be done rashly1 and at random1  
but all things according  to the most   
exact and perfect rules of art4         
,,iii4 ,they seek for themselves private
 retiring  places1 as country villages1 
the sea-shore1 mountains2 yea thou      
thyself  art wont to long much after    
such places4 ,but all this thou must    
know  proceeds from simplicity in the   
highest degree4 ,at what time soever    
thou  wilt1 it is in thy power to retire
 into thyself1 and to be at rest1 and   
free from all businesses4 ,a man cannot 
any whither retire better than  to his  

own soul2 he especially who is          
beforehand provided of such  things     
within1 which whensoever he doth        
withdraw himself to look in1 may        
presently afford unto him perfect ease  
and tranquillity4 ,by tranquillity  ,i  
understand a decent orderly disposition 
and carriage1 free from  all confusion  
and tumultuousness4 ,afford then thyself
 this retiring  continually1 and thereby
 refresh and renew thyself4 ,let these  
precepts  be brief and fundamental1     
which as soon as thou dost call them to 
mind1  may suffice thee to purge thy    
soul throughly1 and to send thee away   
well  pleased with those things         
whatsoever they be1 which now again     
after this  short withdrawing of thy    
soul into herself thou dost return unto4
 ,for  what is it that thou art offended
 at8 ,can it be at the wickedness of    
men1 when thou dost call to mind this   
conclusion1 that all reasonable         
creatures are made one for another8 and 
that it is part of justice to  bear with

 them8 and that it is against their     
wills that they offend8  and how many   
already1 who once likewise prosecuted   
their enmities1  suspected1 hated1 and  
fiercely contended1 are now long ago    
stretched  out1 and reduced unto ashes8 
,it is time for thee to make an end4 ,as
 for  those things which among the      
common chances of the world happen unto 
thee as thy particular lot and portion1 
canst thou be displeased with  any of   
them1 when thou dost call that our      
ordinary dilemma to mind1  either a     
providence1 or ,democritus his atoms2   
and with it1 whatsoever we  brought to  
prove that the whole world is as it were
 one city8 ,and as for  thy body1 what  
canst thou fear1 if thou dost consider  
that thy mind and  understanding1 when  
once it hath recollected itself1 and    
knows its own  power1 hath in this life 
and breath 7whether it run smoothly and 
gently1  or whether harshly and rudely71
 no interest at all1 but is altogether  
indifferent3 and whatsoever else thou   

hast heard and assented unto  concerning
 either pain or pleasure8 ,but the care 
of thine honour and  reputation will    
perchance distract thee8 ,how can that  
be1 if thou  dost look back1 and        
consider both how quickly all things    
that are1 are  forgotten1 and what an   
immense chaos of eternity was before1   
and will  follow after all things3 and  
the vanity of praise1 and the           
inconstancy  and variableness of human  
judgments and opinions1 and the         
narrowness of  the place1 wherein it is 
limited and circumscribed8 ,for the     
whole earth  is but as one point2 and of
 it1 this inhabited part of it1 is but a
 very  little part2 and of this part1   
how many in number1 and what manner of  
men are they1 that will commend thee8   
,what remains then1 but that thou  often
 put in practice this kind of retiring  
of thyself1 to this little  part of     
thyself2 and above all things1 keep     
thyself from distraction1  and intend   
not anything vehemently1 but be free and

 consider all things1  as a man whose   
proper object is ,virtue1 as a man whose
 true nature is  to be kind and         
sociable1 as a citizen1 as a mortal     
creature4 ,among  other things1 which to
 consider1 and look into thou must use  
to withdraw  thyself1 let those two be  
among the most obvious and at hand4     
,one1 that  the things or objects       
themselves reach not unto the soul1 but 
stand  without still and quiet1 and that
 it is from the opinion only which is   
within1 that all the tumult and all the 
trouble doth proceed4 ,the next1  that  
all these things1 which now thou seest1 
shall within a very little  while be    
changed1 and be no more3 and ever call  
to mind1 how many  changes and          
alterations in the world thou thyself   
hast already been an  eyewitness of in  
thy time4 ,this world is mere change1   
and this life1  opinion4    ,,iv4 ,if to
 understand and to be reasonable be     
common unto all men1 then  is that      
reason1 for which we are termed         

reasonable1 common unto all4 ,if  reason
 is general1 then is that reason also1  
which prescribeth what is  to be done   
and what not1 common unto all4 ,if that1
 then law4 ,if law1  then are we        
fellow-citizens4 ,if so1 then are we    
partners in some one  commonweal4 ,if   
so1 then the world is as it were a city4
 ,for which other  commonweal is it1    
that all men can be said to be members  
of8 ,from this  common city it is1 that 
understanding1 reason1 and law is       
derived unto  us1 for from whence else8 
,for as that which in me is earthly ,i  
have from  some common earth2 and that  
which is moist from some other element  
is  imparted2 as my breath and life hath
 its proper fountain2 and that  likewise
 which is dry and fiery in me3 7for     
there is nothing which doth  not proceed
 from something2 as also there is       
nothing that can be reduced  unto mere  
nothing37 so also is there some common  
beginning from whence  my understanding 
hath proceeded4    ,v4 ,as generation   

is1 so also death1 a secret of nature's 
wisdom3 a  mixture of elements1 resolved
 into the same elements again1 a thing  
surely which no man ought to be ashamed 
of3 in a series of other fatal  events  
and consequences1 which a rational      
creature is subject unto1  not improper 
or incongruous1 nor contrary to the     
natural and proper  constitution of man 
himself4    ,,vi4 ,such and such things1
 from such and such causes1 must of     
necessity  proceed4 ,he that would not  
have such things to happen1 is as he    
that  would have the fig-tree grow      
without any sap or moisture4 ,in sum1   
remember this1 that within a very little
 while1 both thou and he shall  both be 
dead1 and after a little while more1 not
 so much as your names  and memories    
shall be remaining4    ,,vii4 ,let      
opinion be taken away1 and no man will  
think himself wronged4  ,if no man shall
 think himself wronged1 then is there no
 more any such  thing as wrong4 ,that   
which makes not man himself the worse1  

cannot  make his life the worse1 neither
 can it hurt him either inwardly  or    
outwardly4 ,it was expedient in nature  
that it should be so1 and  therefore    
necessary4    ,,viii4 ,whatsoever doth  
happen in the world1 doth happen justly1
 and so if  thou dost well take heed1   
thou shalt find it4 ,i say not only in  
right  order by a series of inevitable  
consequences1 but according to justice  
and as it were by way of equal          
distribution1 according to the true     
worth  of everything4 ,continue then to 
take notice of it1 as thou hast begun1  
and whatsoever thou dost1 do it not     
without this proviso1 that it be a      
thing of that nature that a good man 7as
 the word good is properly  taken7 may  
do it4 ,this observe carefully in every 
action4    ,,ix4 ,conceit no such       
things1 as he that wrongeth thee        
conceiveth1  or would have thee to      
conceive1 but look into the matter      
itself1 and see  what it is in very     
truth4    ,x4 ,these two rules1 thou    

must have always in a readiness4 ,first1
 do  nothing at all1 but what reason    
proceeding from that regal and supreme  
part1 shall for the good and benefit of 
men1 suggest unto thee4 ,and  secondly1 
if any man that is present shall be able
 to rectify thee or to  turn thee from  
some erroneous persuasion1 that thou be 
always ready to  change thy mind1 and   
this change to proceed1 not from any    
respect of any  pleasure or credit      
thereon depending1 but always from some 
probable  apparent ground of justice1 or
 of some public good thereby to be      
furthered2 or from some other such      
inducement4    ,,xi4 ,hast thou reason8 
,i have4 ,why then makest thou not use  
of it8 ,for if  thy reason do her part1 
what more canst thou require8    ,,xii4 
,as a part hitherto thou hast had a     
particular subsistence3 and now  shalt  
thou vanish away into the common        
substance of ,him1 who first begot      
thee1 or rather thou shalt be resumed   
again into that original rational       

substance1 out of which all others have 
issued1 and are propagated4  ,many small
 pieces of frankincense are set upon the
 same altar1 one drops  first and is    
consumed1 another after2 and it comes   
all to one4    ,,xiii4 ,within ten days1
 if so happen1 thou shalt be esteemed a 
god of  them1 who now if thou shalt     
return to the dogmata and to the        
honouring  of reason1 will esteem of    
thee no better than of a mere brute1 and
 of an  ape4    ,,xiv4 ,not as though   
thou hadst thousands of years to live4  
,death hangs  over thee3 whilst yet thou
 livest1 whilst thou mayest1 be good4   
,,xv4 ,now much time and leisure doth he
 gain1 who is not curious to know  what 
his neighbour hath said1 or hath done1  
or hath attempted1 but only  what he    
doth himself1 that it may be just and   
holy8 or to express it in  ,agathos'    
words1 ,not to look about upon the evil 
conditions of others1  but to run on    
straight in the line1 without any loose 
and extravagant  agitation4    ,,xvi4   

,he who is greedy of credit and         
reputation after his death1 doth  not   
consider1 that they themselves by whom  
he is remembered1 shall soon  after     
every one of them be dead2 and they     
likewise that succeed those2  until at  
last all memory1 which hitherto by the  
succession of men  admiring and soon    
after dying hath had its course1 be     
quite extinct4  ,but suppose that both  
they that shall remember thee1 and thy  
memory  with them should be immortal1   
what is that to thee8 ,i will not say to
  thee after thou art dead2 but even to 
thee living1 what is thy praise8  ,but  
only for a secret and politic           
consideration1 which we call  1 or      
dispensation4 ,for as for that1 that it 
is the gift of  nature1 whatsoever is   
commended in thee1 what might be        
objected from  thence1 let that now that
 we are upon another consideration be   
omitted  as unseasonable4 ,that which is
 fair and goodly1 whatsoever it be1 and 
in what respect soever it be1 that it is

 fair and goodly1 it is so of  itself1  
and terminates in itself1 not admitting 
praise as a part or  member3 that       
therefore which is praised1 is not      
thereby made either  better or worse4   
,this ,i understand even of those       
things1 that are  commonly called fair  
and good1 as those which are commended  
either for  the matter itself1 or for   
curious workmanship4 ,as for that which 
is  truly good1 what can it stand in    
need of more than either justice or     
truth2 or more than either kindness and 
modesty8 ,which of all those1  either   
becomes good or fair1 because commended2
 or dispraised suffers  any damage8     
,doth the emerald become worse in       
itself1 or more vile if it  be not      
commended8 ,doth gold1 or ivory1 or     
purple8 ,is there anything  that doth   
though never so common1 as a knife1 a   
flower1 or a tree8    ,,xvii4 ,if so be 
that the souls remain after death 7say  
they that will not  believe it72 how is 
the air from all eternity able to       

contain them8 ,how  is the earth 7say   
,i7 ever from that time able to ,contain
 the bodies  of them that are buried8   
,for as here the change and resolution  
of dead  bodies into another kind of    
subsistence 7whatsoever it be27 makes   
place  for other dead bodies3 so the    
souls after death transferred into the  
air1 after they have conversed there a  
while1 are either by way of             
transmutation1 or transfusion1 or       
conflagration1 received again into  that
 original rational substance1 from which
 all others do proceed3  and so give way
 to those souls1 who before coupled and 
associated unto  bodies1 now begin to   
subsist single4 ,this1 upon a           
supposition that the  souls after death 
do for a while subsist single1 may be   
answered4 ,and  here1 7besides the      
number of bodies1 so buried and         
contained by the  earth71 we may further
 consider the number of several beasts1 
eaten  by us men1 and by other          
creatures4 ,for notwithstanding that    

such a  multitude of them is daily      
consumed1 and as it were buried in the  
bodies  of the eaters1 yet is the same  
place and body able to contain them1 by 
reason of their conversion1 partly into 
blood1 partly into air and fire4  ,what 
in these things is the speculation of   
truth8 to divide things into  that which
 is passive and material2 and that which
 is active and formal4    ,,xviii4 ,not 
to wander out of the way1 but upon every
 motion and desire1  to perform that    
which is just3 and ever to be careful to
 attain to the  true natural            
apprehension of every fancy1 that       
presents itself4    ,,xix4 ,whatsoever  
is expedient unto thee1 ,o ,world1 is   
expedient unto me2  nothing can either  
be 'unseasonable unto me1 or out of     
date1 which unto  thee is seasonable4   
,whatsoever thy seasons bear1 shall ever
 by me be  esteemed as happy fruit1 and 
increase4 ,o ,nature6 from thee are all 
things1 in thee all things subsist1 and 
to thee all tend4 ,could he say  of     

,athens1 ,thou lovely city of ,cecrops2 
and shalt not thou say of the  world1   
,thou lovely city of ,god8    ,,xx4     
,they will say commonly1 ,meddle not    
with many things1 if thou wilt  live    
cheerfully4 ,certainly there is nothing 
better1 than for a man  to confine      
himself to necessary actions2 to such   
and so many only1 as  reason in a       
creature that knows itself born for     
society1 will command  and enjoin4 ,this
 will not only procure that             
cheerfulness1 which from the  goodness1 
but that also1 which from the paucity of
 actions doth usually  proceed4 ,for    
since it is so1 that most of those      
things1 which we either  speak or do1   
are unnecessary2 if a man shall cut them
 off1 it must needs  follow that he     
shall thereby gain much leisure1 and    
save much trouble1  and therefore at    
every action a man must privately by way
 of admonition  suggest unto himself1   
,what8 may not this that now ,i go      
about1 be of the  number of unnecessary 

actions8 ,neither must he use himself to
 cut off  actions only1 but thoughts and
 imaginations also1 that are unnecessary
  for so will unnecessary consequent    
actions the better be prevented and  cut
 off4    ,,xxi4 ,try also how a good    
man's life2 7of one1 who is well pleased
 with  those things whatsoever1 which   
among the common changes and chances of 
this world fall to his own lot and      
share2 and can live well contented  and 
fully satisfied in the justice of his   
own proper present action1  and in the  
goodness of his disposition for the     
future37 will agree with  thee4 ,thou   
hast had experience of that other kind  
of life3 make now  trial of this also4  
,trouble not thyself any more           
henceforth1 reduce  thyself unto perfect
 simplicity4 ,doth any man offend8 ,it  
is against  himself that he doth offend3
 why should it trouble thee8 ,hath      
anything  happened unto thee8 ,it is    
well1 whatsoever it be1 it is that which
  of all the common chances of the world

 from the very beginning in the  series 
of all other things that have1 or shall 
happen1 was destinated  and appointed   
unto thee4 ,to comprehend all in a few  
words1 our life is  short2 we must      
endeavour to gain the present time with 
best discretion  and justice4 ,use      
recreation with sobriety4    ,,xxii4    
,either this world is a  or comely      
piece1 because all  disposed and        
governed by certain order3 or if it be a
 mixture1 though  confused1 yet still it
 is a comely piece4 ,for is it possible 
that in  thee there should be any beauty
 at all1 and that in the whole world    
there should be nothing but disorder and
 confusion8 and all things in it  too1  
by natural different properties one from
 another differenced and  distinguished2
 and yet all through diffused1 and by   
natural sympathy1  one to another       
united1 as they are8    ,,xxiii4 ,a     
black or malign disposition1 an         
effeminate disposition2 an  hard        
inexorable disposition1 a wild inhuman  

disposition1 a sheepish  disposition1 a 
childish disposition2 a blockish1 a     
false1 a scurril1 a  fraudulent1 a      
tyrannical3 what then8 ,if he be a      
stranger in the world1  that knows not  
the things that are in it2 why not be a 
stranger as well1  that wonders at the  
things that are done in it8    ,,xxiv4  
,he is a true fugitive1 that flies from 
reason1 by which men are  sociable4 ,he 
blind1 who cannot see with the eyes of  
his understanding4  ,he poor1 that      
stands in need of another1 and hath not 
in himself all  things needful for this 
life4 ,he an aposteme of the world1 who 
by being  discontented with those things
 that happen unto him in the world1     
doth as it were apostatise1 and separate
 himself from common nature's  rational 
administration4 ,for the same nature it 
is that brings this  unto thee1         
whatsoever it be1 that first brought    
thee into the world4 ,he  raises        
sedition in the city1 who by irrational 
actions withdraws his own  soul from    

that one and common soul of all rational
 creatures4    ,,xxv4 ,there is1 who    
without so much as a coat2 and there is1
 who without  so much as a book1 doth   
put philosophy in practice4 ,i am half  
naked1  neither have ,i bread to eat1   
and yet ,i depart not from reason1 saith
  one4 ,but ,i say2 ,i want the food of 
good teaching1 and instructions1 and    
yet ,i depart not from reason4          
,,xxvi4 ,what art and profession soever 
thou hast learned1 endeavour to  affect 
it1 and comfort thyself in it2 and pass 
the remainder of thy life  as one who   
from his whole heart commits himself and
 whatsoever belongs  unto him1 unto the 
gods3 and as for men1 carry not thyself 
either  tyrannically or servilely       
towards any4    ,,xxvii4 ,consider in my
 mind1 for example's sake1 the times of 
,vespasian3  thou shalt see but the same
 things3 some marrying1 some bringing up
  children1 some sick1 some dying1 some 
fighting1 some feasting1 some           
merchandising1 some tilling1 some       

flattering1 some boasting1 some         
suspecting1 some undermining1 some      
wishing to die1 some fretting and       
murmuring at their present estate1 some 
wooing1 some hoarding1 some  seeking    
after magistracies1 and some after      
kingdoms4 ,and is not that  their age   
quite over1 and ended8 ,again1 consider 
now the times of  ,trajan4 ,there       
likewise thou seest the very self-same  
things1 and that  age also is now over  
and ended4 ,in the like manner consider 
other  periods1 both of times and of    
whole nations1 and see how many men1    
after  they had with all their might and
 main intended and prosecuted some one  
worldly thing or other did soon after   
drop away1 and were resolved into  the  
elements4 ,but especially thou must call
 to mind them1 whom thou  thyself in thy
 lifetime hast known much distracted    
about vain things1  and in the meantime 
neglecting to do that1 and closely and  
unseparably  7as fully satisfied with   
it7 to adhere unto it1 which their own  

proper  constitution did require4 ,and  
here thou must remember1 that thy       
carriage  in every business must be     
according to the worth and due          
proportion of  it1 for so shalt thou not
 easily be tired out and vexed1 if thou 
shalt  not dwell upon small matters     
longer than is fitting4    ,,xxviii4    
,those words which once were common and 
ordinary1 are now become  obscure and   
obsolete2 and so the names of men once  
commonly known and  famous1 are now     
become in a manner obscure and obsolete 
names4 ,camillus1  ,cso1 ,volesius1     
,leonnatus2 not long after1 ,scipio1    
,cato1 then ,augustus1  then ,adrianus1 
then ,antoninus ,pius3 all these in a   
short time will  be out of date1 and1 as
 things of another world as it were1    
become  fabulous4 ,and this ,i say of   
them1 who once shined as the wonders of 
their ages1 for as for the rest1 no     
sooner are they expired1 than with  them
 all their fame and memory4 ,and what is
 it then that shall always be           

remembered8 all is vanity4 ,what is it  
that we must bestow our care and        
diligence upon8 even upon this only3    
that our minds and wills be just2  that 
our actions be charitable2 that our     
speech be never deceitful1 or  that our 
understanding be not subject to error2  
that our inclination be  always set to  
embrace whatsoever shall happen unto us1
 as necessary1  as usual1 as ordinary1  
as flowing from such a beginning1 and   
such a  fountain1 from which both thou  
thyself and all things are4  ,willingly 
therefore1 and wholly surrender up      
thyself unto that fatal  concatenation1 
yielding up thyself unto the fates1 to  
be disposed of at  their pleasure4      
,,xxix4 ,whatsoever is now present1 and 
from day to day hath its existence2  all
 objects of memories1 and the minds and 
memories themselves1  incessantly       
consider1 all things that are1 have     
their being by change  and alteration4  
,use thyself therefore often to meditate
 upon this1 that  the nature of the     

universe delights in nothing more1 than 
in altering  those things that are1 and 
in making others like unto them4 ,so    
that we  may say1 that whatsoever is1 is
 but as it were the seed of that which  
shall be4 ,for if thou think that that  
only is seed1 which either the  earth or
 the womb receiveth1 thou art very      
simple4    ,,xxx4 ,thou art now ready to
 die1 and yet hast thou not attained to 
that perfect simplicity3 thou art yet   
subject to many troubles and            
perturbations2 not yet free from all    
fear and suspicion of external          
accidents2 nor yet either so meekly     
disposed towards all men1 as thou       
shouldest2 or so affected as one1 whose 
only study and only wisdom is1  to be   
just in all his actions4    ,,xxxi4     
,behold and observe1 what is the state  
of their rational part2 and  those that 
the world doth account wise1 see what   
things they fly and are  afraid of2 and 
what things they hunt after4    ,,xxxii4
 ,in another man's mind and             

understanding thy evil ,cannot subsist1 
nor in any proper temper or distemper of
 the natural constitution of thy  body1 
which is but as it were the coat or     
cottage of thy soul4 ,wherein  then1 but
 in that part of thee1 wherein the      
conceit1 and apprehension  of any misery
 can subsist8 ,let not that part        
therefore admit any such  conceit1 and  
then all is well4 ,though thy body which
 is so near it  should either be cut or 
burnt1 or suffer any corruption or      
putrefaction1  yet let that part to     
which it belongs to judge of these1 be  
still at  rest2 that is1 let her judge  
this1 that whatsoever it is1 that       
equally  may happen to a wicked man1 and
 to a good man1 is neither good nor     
evil4  ,for that which happens equally  
to him that lives according to nature1  
and to him that doth not1 is neither    
according to nature1 nor against  it2   
and by consequent1 neither good nor bad4
    ,,xxxiii4 ,ever consider and think  
upon the world as being but one living  

substance1 and having but one soul1 and 
how all things in the world1 are        
terminated into one sensitive power2 and
 are done by one general motion  as it  
were1 and deliberation of that one soul2
 and how all things that  are1 concur in
 the cause of one another's being1 and  
by what manner of  connection and       
concatenation all things happen4        
,,xxxiv4 ,what art thou1 that better and
 divine part excepted1 but as           
,epictetus said well1 a wretched soul1  
appointed to carry a carcass up  and    
down8    ,,xxxv4 ,to suffer change can  
be no hurt2 as no benefit it is1 by     
change to  attain to being4 ,the age and
 time of the world is as it were a flood
 and  swift current1 consisting of the  
things that are brought to pass in  the 
world4 ,for as soon as anything hath    
appeared1 and is passed away1  another  
succeeds1 and that also will presently  
out of sight4    ,,xxxvi4 ,whatsoever   
doth happen in the world1 is1 in the    
course of nature1  as usual and ordinary

 as a rose in the spring1 and fruit in  
summer4 ,of  the same nature is sickness
 and death2 slander1 and lying in wait1 
and  whatsoever else ordinarily doth    
unto fools use to be occasion either  of
 joy or sorrow4 ,that1 whatsoever it is1
 that comes after1 doth always  very    
naturally1 and as it were familiarly1   
follow upon that which was  before4 ,for
 thou must consider the things of the   
world1 not as a loose  independent      
number1 consisting merely of necessary  
events2 but as a  discreet connection of
 things orderly and harmoniously        
disposed4 ,there  is then to be seen in 
the things of the world1 not a bare     
succession1  but an admirable           
correspondence and affinity4            
,,xxxvii4 ,let that of ,heraclitus never
 be out of thy mind1 that the death  of 
earth1 is water1 and the death of water1
 is air2 and the death of  air1 is fire2
 and so on the contrary4 ,remember him  
also who was  ignorant whither the way  
did lead1 and how that reason being the 

thing  by which all things in the world 
are administered1 and which men are     
continually and most inwardly conversant
 with3 yet is the thing1 which          
ordinarily they are most in opposition  
with1 and how those things which  daily 
happen among them1 cease not daily to be
 strange unto them1 and  that we should 
not either speak1 or do anything as men 
in their sleep1  by opinion and bare    
imagination3 for then we think we speak 
and do1 and  that we must not be as     
children1 who follow their father's     
example2 for  best reason alleging their
 bare  2 or1 as by  successive tradition
 from our forefathers we have received  
it4    ,,xxxviii4 ,even as if any of the
 gods should tell thee1 ,thou shalt     
certainly die to-morrow1 or next day1   
thou wouldst not1 except thou wert      
extremely base and pusillanimous1 take  
it for a great benefit1 rather  to die  
the next day after1 than to-morrow2 7for
 alas1 what is the  difference67 so1 for
 the same reason1 think it no great     

matter to die  rather many years after1 
than the very next day4    ,,xxxix4 ,let
 it be thy perpetual meditation1 how    
many physicians who  once looked so     
grim1 and so theatrically shrunk their  
brows upon their  patients1 are dead and
 gone themselves4 ,how many astrologers1
 after that  in great ostentation they  
had foretold the death of some others1  
how  many philosophers after so many    
elaborate tracts and volumes concerning 
either mortality or immortality2 how    
many brave captains and commanders1     
after the death and slaughter of so     
many2 how many kings and tyrants1  after
 they had with such horror and insolency
 abused their power upon  men's lives1  
as though themselves had been immortal2 
how many1 that  ,i may so speak1 whole  
cities both men and towns3 ,helice1     
,pompeii1  ,herculaneum1 and others     
innumerable are dead and gone4 ,run them
 over  also1 whom thou thyself1 one     
after another1 hast known in thy time   
to drop away4 ,such and such a one took 

care of such and such a one's  burial1  
and soon after was buried himself4 ,so  
one1 so another3 and all  things in a   
short time4 ,for herein lieth all       
indeed1 ever to look upon  all worldly  
things1 as things for their continuance1
 that are but for a  day3 and for their 
worth1 most vile1 and contemptible1 as  
for example1  ,what is man8 ,that which 
but the other day when he was conceived 
was vile  snivel2 and within few days   
shall be either an embalmed carcass1 or 
mere  ashes4 ,thus must thou according  
to truth and nature1 throughly consider 
how man's life is but for a very moment 
of time1 and so depart meek and         
contented3 even as if a ripe olive      
falling should praise the ground that   
bare her1 and give thanks to the tree   
that begat her4    ,,xl4 ,thou must be  
like a promontory of the sea1 against   
which though  the waves beat            
continually1 yet it both itself stands1 
and about it are  those swelling waves  
stilled and quieted4    ,,xli4 ,oh1     

wretched ,i1 to whom this mischance is  
happened6 nay1 happy ,i1  to whom this  
thing being happened1 ,i can continue   
without grief2 neither  wounded by that 
which is present1 nor in fear of that   
which is to come4  ,for as for this1 it 
might have happened unto any man1 but   
any man having  such a thing befallen   
him1 could not have continued without   
grief4 ,why  then should that rather be 
an unhappiness1 than this a happiness8  
,but  however1 canst thou1 ,o man6 term 
that unhappiness1 which is no mischance 
to the nature of man ,i ,canst thou     
think that a mischance to the nature  of
 man1 which is not contrary to the end  
and will of his nature8 ,what  then hast
 thou learned is the will of man's      
nature8 ,doth that then which  hath     
happened unto thee1 hinder thee from    
being just8 or magnanimous8 or          
temperate8 or wise8 or circumspect8 or  
true8 or modest8 or free8 or from       
anything else of all those things in the
 present enjoying and possession        

whereof the nature of man1 7as then     
enjoying all that is proper unto  her17 
is fully satisfied8 ,now to conclude2   
upon all occasion of sorrow  remember   
henceforth to make use of this dogma1   
that whatsoever it is  that hath        
happened unto thee1 is in very deed no  
such thing of itself1  as a misfortune2 
but that to bear it generously1 is      
certainly great  happiness4    ,,xlii4  
,it is but an ordinary coarse one1 yet  
it is a good effectual  remedy against  
the fear of death1 for a man to consider
 in his mind the  examples of such1 who 
greedily and covetously 7as it were7 did
 for a  long time enjoy their lives4    
,what have they got more1 than they     
whose  deaths have been untimely8 ,are  
not they themselves dead at the last8   
as ,cadiciant's1 ,fabius1 ,julianus     
,lepidus1 or any other who in their     
lifetime having buried many1 were at the
 last buried themselves4 ,the  whole    
space of any man's life1 is but little2 
and as little as it is1  with what      

troubles1 with what manner of           
dispositions1 and in the society  of how
 wretched a body must it be passed6 ,let
 it be therefore unto thee  altogether  
as a matter of indifferency4 ,for if    
thou shalt look backward2  behold1 what 
an infinite chaos of time doth present  
itself unto thee2  and as infinite a    
chaos1 if thou shalt look forward4 ,in  
that which is  so infinite1 what        
difference can there be between that    
which liveth but  three days1 and that  
which liveth three ages8    ,,xliii4    
,let thy course ever be the most        
compendious way4 ,the most  compendious1
 is that which is according to nature3  
that is1 in all both  words and deeds1  
ever to follow that which is most sound 
and perfect4  ,for such a resolution    
will free a man from all trouble1       
strife1  dissembling1 and ostentation4  
,,the ,,fifth ,,book      ,i4 ,in the   
morning when thou findest thyself       
unwilling to rise1 consider  with       
thyself presently1 it is to go about a  

man's work that ,i am stirred  up4 ,am  
,i then yet unwilling to go about that1 
for which ,i myself was  born and       
brought forth into this world8 ,or was  
,i made for this1 to  lay me down1 and  
make much of myself in a warm bed8 ',o  
but this is  pleasing4' ,and was it then
 for this that thou wert born1 that thou
  mightest enjoy pleasure8 ,was it not  
in very truth for this1 that thou       
mightest always be busy and in action8  
,seest thou not how all things  in the  
world besides1 how every tree md plant1 
how sparrows and ants1  spiders and     
bees3 how all in their kind are intent  
as it were orderly to  perform          
whatsoever 7towards the preservation of 
this orderly universe7  naturally doth  
become and belong unto thin8 ,and wilt  
not thou do that1  which belongs unto a 
man to do8 ,wilt not thou run to do     
that1 which thy  nature doth require8   
',but thou must have some rest4' ,yes1  
thou must4  ,nature hath of that also1  
as well as of eating and drinking1      

allowed  thee a certain stint4 ,but thou
 guest beyond thy stint1 and beyond that
  which would suffice1 and in matter of 
action1 there thou comest short of  that
 which thou mayest4 ,it must needs be   
therefore1 that thou dost not  love     
thyself1 for if thou didst1 thou wouldst
 also love thy nature1 and  that which  
thy nature doth propose unto herself as 
her end4 ,others1  as many as take      
pleasure in their trade and profession1 
can even pine  themselves at their      
works1 and neglect their bodies and     
their food for  it2 and doest thou less 
honour thy nature1 than an ordinary     
mechanic  his trade2 or a good dancer   
his art8 than a covetous man his silver1
 and  vainglorious man applause8 ,these 
to whatsoever they take an affection1   
can be content to want their meat and   
sleep1 to further that every one  which 
he affects3 and shall actions tending to
 the common good of  human society1 seem
 more vile unto thee1 or worthy of less 
respect and  intention8    ,,ii4 ,how   

easy a thing is it for a man to put off 
from him all turbulent  adventitious    
imaginations1 and presently to be in    
perfect rest and  tranquillity6         
,,iii4 ,think thyself fit and worthy to 
speak1 or to do anything that is        
according to nature1 and let not the    
reproach1 or report of some that  may   
ensue upon it1 ever deter thee4 ,if it  
be right and honest to be  spoken or    
done1 undervalue not thyself so much1 as
 to be discouraged  from it4 ,as for    
them1 they have their own rational      
over-ruling part1 and  their own proper 
inclination3 which thou must not stand  
and look  about to take notice of1 but  
go on straight1 whither both thine own  
particular1 and the common nature do    
lead thee2 and the way of both  these1  
is but one4    ,,iv4 ,i continue my     
course by actions according to nature1  
until ,i  fall and cease1 breathing out 
my last breath into that air1 by which  
continually breathed in ,i did live2 and
 falling upon that earth1 out of  whose 

gifts and fruits my father gathered his 
seed1 my mother her  blood1 and my nurse
 her milk1 out of which for so many     
years ,i have  been provided1 both of   
meat and drink4 ,and lastly1 which      
beareth me that  tread upon it1 and     
beareth with me that so many ways do    
abuse it1 or  so freely make use of it1 
so many ways to so many ends4    ,v4 ,no
 man can admire thee for thy sharp acute
 language1 such is thy  natural         
disability that way4 ,be it so3 yet     
there be many other good  things1 for   
the want of which thou canst not plead  
the want or natural  ability4 ,let them 
be seen in thee1 which depend wholly    
from thee2  sincerity1 gravity1         
laboriousness1 contempt of pleasures2 be
 not  querulous1 be ,content with       
little1 be kind1 be free2 avoid all     
superfluity1 all vain prattling2 be     
magnanimous4 ,doest not thou  perceive1 
how many things there be1 which         
notwithstanding any pretence  of natural
 indisposition and unfitness1 thou      

mightest have performed and  exhibited1 
and yet still thou doest voluntarily    
continue drooping  downwards8 ,or wilt  
thou say that it is through defect of   
thy natural  constitution1 that thou art
 constrained to murmur1 to be base and  
wretched to flatter2 now to accuse1 and 
now to please1 and pacify thy  body3 to 
be vainglorious1 to be so giddy-headed41
 and unsettled in thy  thoughts8 nay    
7witnesses be the ,gods7 of all these   
thou mightest have  been rid long ago3  
only1 this thou must have been contented
 with1 to  have borne the blame of one  
that is somewhat slow and dull1 wherein 
thou  must so exercise thyself1 as one  
who neither doth much take to heart     
this his natural defect1 nor yet        
pleaseth himself in it4    ,,vi4 ,such  
there be1 who when they have done a good
 turn to any1 are ready  to set them on 
the score for it1 and to require        
retaliation4 ,others  there be1 who     
though they stand not upon retaliation1 
to require any1  yet they think with    

themselves nevertheless1 that such a one
 is their  debtor1 and they know as     
their word is what they have done4      
,others again  there be1 who when they  
have done any such thing1 do not so much
 as  know what they have done2 but are  
like unto the vine1 which beareth her   
grapes1 and when once she hath borne her
 own proper fruit1 is contented  and    
seeks for no further recompense4 ,as a  
horse after a race1 and a  hunting dog  
when he hath hunted1 and a bee when she 
hath made her honey1  look not for      
applause and commendation2 so neither   
doth that man that  rightly doth        
understand his own nature when he hath  
done a good turn3  but from one doth    
proceed to do another1 even as the vine 
after she hath  once borne fruit in her 
own proper season1 is ready for another 
time4  ,thou therefore must be one of   
them1 who what they do1 barely do it    
without any further thought1 and are in 
a manner insensible of what they  do4   
',nay but1' will some reply perchance1  

'this very thing a rational  man is     
bound unto1 to understand what it is1   
that he doeth4' ,for it  is the         
property1 say they1 of one that is      
naturally sociable1 to be  sensible1    
that he doth operate sociably3 nay1 and 
to desire1 that the  party him self that
 is sociably dealt with1 should be      
sensible of it  too4 ,i answer1 ,that   
which thou sayest is true indeed1 but   
the true  meaning of that which is said1
 thou dost not understand4 ,and         
therefore  art thou one of those first1 
whom ,i mentioned4 ,for they also are   
led by  a probable appearance of reason4
 ,but if thou dost desire to understand 
truly what it is that is said1 fear not 
that thou shalt therefore give  over any
 sociable action4    ,,vii4 ,the form of
 the ,athenians' prayer did run thus3   
',o rain1 rain1 good  ,jupiter1 upon all
 the grounds and fields that belong to  
the ,athenians4'  ,either we should not 
pray at all1 or thus absolutely and     
freely2 and not  every one for himself  

in particular alone4    ,,viii4 ,as we  
say commonly1 ,the physician hath       
prescribed unto this man1  riding2 unto 
another1 cold baths2 unto a third1 to go
 barefoot3 so it  is alike to say1 ,the 
nature of the universe hath prescribed  
unto this  man sickness1 or blindness1  
or some loss1 or damage or some such    
thing4  ,for as there1 when we say of a 
physician1 that he hath prescribed      
anything1 our meaning is1 that he hath  
appointed this for that1 as  subordinate
 and conducing to health3 so here1      
whatsoever doth happen  unto any1 is    
ordained unto him as a thing subordinate
 unto the fates1  and therefore do we   
say of such things1 that they do 1 that 
is1 happen1 or fall together2 as of     
square stones1 when either in  walls1 or
 pyramids in a certain position they fit
 one another1 and  agree as it were in  
an harmony1 the masons say1 that they do
  2 as if thou shouldest say1 fall      
together3 so that in the  general1      
though the things be divers that make   

it1 yet the consent or  harmony itself  
is but one4 ,and as the whole world is  
made up of all the  particular bodies of
 the world1 one perfect and complete    
body1 of the  same nature that          
particular bodies2 so is the destiny of 
particular  causes and events one       
general one1 of the same nature that    
particular  causes are4 ,what ,i now    
say1 even they that are mere idiots are 
not  ignorant of3 for they say commonly 
1 that is1 ,this  his destiny hath      
brought upon him4 ,this therefore is by 
the fates  properly and particularly    
brought upon this1 as that unto this in 
particular is by the physician          
prescribed4 ,these therefore let us     
accept of in like manner1 as we do those
 that are prescribed unto us  our       
physicians4 ,for them also in themselves
 shall ,we find to contain  many harsh  
things1 but we nevertheless1 in hope of 
health1 and  recovery1 accept of them4  
,let the fulfilling and accomplishment  
of  those things which the common nature

 hath determined1 be unto thee as  thy  
health4 ,accept then1 and be pleased    
with whatsoever doth happen1  though    
otherwise harsh and un-pleasing1 as     
tending to that end1 to the  health and 
welfare of the universe1 and to ,jove's 
happiness and  prosperity4 ,for this    
whatsoever it be1 should not have been  
produced1  had it not conduced to the   
good of the universe4 ,for neither doth 
any  ordinary particular nature bring   
anything to pass1 that is not to        
whatsoever is within the sphere of its  
own proper administration and           
government agreeable and subordinate4   
,for these two considerations then  thou
 must be well pleased with anything that
 doth happen unto thee4  ,first1 because
 that for thee properly it was brought  
to pass1 and unto  thee it was          
prescribed2 and that from the very      
beginning by the series  and connection 
of the first causes1 it hath ever had a 
reference unto  thee4 ,and secondly1    
because the good success and perfect    

welfare1 and  indeed the very           
continuance of ,him1 that is the        
,administrator of the  whole1 doth in a 
manner depend on it4 ,for the whole     
7because whole1  therefore entire and   
perfect7 is maimed1 and mutilated1 if   
thou shalt  cut off anything at all1    
whereby the coherence1 and contiguity as
 of  parts1 so of causes1 is maintained 
and preserved4 ,of which certain it  is1
 that thou doest 7as much as lieth in   
thee7 cut off1 and in some  sort        
violently take somewhat away1 as often  
as thou art displeased with  anything   
that happeneth4    ,,ix4 ,be not        
discontented1 be not disheartened1 be   
not out of hope1 if  often it succeed   
not so well with thee punctually and    
precisely to do  all things according to
 the right dogmata1 but being once cast 
off1  return unto them again3 and as for
 those many and more frequent           
occurrences1 either of worldly          
distractions1 or human infirmities1     
which  as a man thou canst not but in   

some measure be subject unto1 be not    
thou  discontented with them2 but       
however1 love and affect that only which
  thou dust return unto3 a philosopher's
 life1 and proper occupation after  the 
most exact manner4 ,and when thou dust  
return to thy philosophy1  return not   
unto it as the manner of some is1 after 
play and liberty as  it were1 to their  
schoolmasters and pedagogues2 but as    
they that have  sore eyes to their      
sponge and egg3 or as another to his    
cataplasm2 or  as others to their       
fomentations3 so shalt not thou make it 
a matter of  ostentation at all to obey 
reason but of ease and comfort4 ,and    
remember that philosophy requireth      
nothing of thee1 but what thy  nature   
requireth1 and wouldest thou thyself    
desire anything that is  not according  
to nature8 for which of these sayest    
thou2 that which is  according to nature
 or against it1 is of itself more kind  
and pleasing8  ,is it not for that      
respect especially1 that pleasure itself

 is to so  many men's hurt and          
overthrow1 most prevalent1 because      
esteemed commonly  most kind1 and       
natural8 ,but consider well whether     
magnanimity rather1  and true liberty1  
and true simplicity1 and equanimity1 and
 holiness2  whether these be not most   
kind and natural8 ,and prudency itself1 
what  more kind and amiable than it1    
when thou shalt truly consider with     
thyself1 what it is through all the     
proper objects of thy rational          
intellectual faculty currently to go on 
without any fall or stumble8  ,as for   
the things of the world1 their true     
nature is in a manner so  involved with 
obscurity1 that unto many philosophers1 
and those no  mean ones1 they seemed    
altogether incomprehensible1 and the    
,stoics  themselves1 though they judge  
them not altogether incomprehensible1   
yet scarce and not without much         
difficulty1 comprehensible1 so that  all
 assent of ours is fallible1 for who is 
he that is infallible in his            

conclusions8 ,from the nature of things1
 pass now unto their subjects  and      
matter3 how temporary1 how vile are they
 ,i such as may be in the  power and    
possession of some abominable loose     
liver1 of some common  strumpet1 of some
 notorious oppressor and extortioner4   
,pass from thence  to the dispositions  
of them that thou doest ordinarily      
converse with1  how hardly do we bear1  
even with the most loving and amiable6  
that ,i may  not say1 how hard it is for
 us to bear even with our own selves1 in
 such  obscurity1 and impurity of       
things3 in such and so continual a flux 
both  of the substances and time2 both  
of the motions themselves1 and things   
moved2 what it is that we can fasten    
upon2 either to honour1 and respect     
especially2 or seriously1 and studiously
 to seek after2 ,i cannot so much  as   
conceive ,for indeed they are things    
contrary4    ,x4 ,thou must comfort     
thyself in the expectation of thy       
natural  dissolution1 and in the        

meantime not grieve at the delay2 but   
rest  contented in those two things4    
,first1 that nothing shall happen unto  
thee1 which is not according to the     
nature of the universe4 ,secondly1  that
 it is in thy power1 to do nothing      
against thine own proper ,god1 and      
inward spirit4 ,for it is not in any    
man's power to constrain thee to        
transgress against him4    ,,xi4 ,what  
is the use that now at this present ,i  
make of my soul8 ,thus  from time to    
time and upon all occasions thou must   
put this question to  thyself2 what is  
now that part of mine which they call   
the rational  mistress part1 employed   
about8 ,whose soul do ,i now properly   
possess8 a  child's8 or a youth's8 a    
woman's8 or a tyrant's8 some brute1 or  
some  wild beast's soul8    ,,xii4 ,what
 those things are in themselves1 which  
by the greatest part are  esteemed good1
 thou mayest gather even from this4 ,for
 if a man shall  hear things mentioned  
as good1 which are really good indeed1  

such as are  prudence1 temperance1      
justice1 fortitude1 after so much heard 
and  conceived1 he cannot endure to hear
 of any more1 for the word good is      
properly spoken of them4 ,but as for    
those which by the vulgar are  esteemed 
good1 if he shall hear them mentioned as
 good1 he doth hearken  for more4 ,he is
 well contented to hear1 that what is   
spoken by the  comedian1 is but         
familiarly and popularly spoken1 so that
 even the  vulgar apprehend the         
difference4 ,for why is it else1 that   
this offends  not and needs not to be   
excused1 when virtues are styled good3  
but that  which is spoken in            
commendation of wealth1 pleasure1 or    
honour1 we  entertain it only as merrily
 and pleasantly spoken8 ,proceed        
therefore1  and inquire further1 whether
 it may not be that those things also   
which  being mentioned upon the stage   
were merrily1 and with great applause of
  the multitude1 scoffed at with this   
jest1 that they that possessed them  had

 not in all the world of their own1     
7such was their affluence and  plenty7  
so much as a place where to avoid their 
excrements4 ,whether1 ,i  say1 those    
ought not also in very deed to be much  
respected1 and  esteemed of1 as the only
 things that are truly good4    ,,xiii4 
,all that ,i consist of1 is either form 
or matter4 ,no corruption  can reduce   
either of these unto nothing3 for       
neither did ,i of nothing  become a     
subsistent creature4 ,every part of mine
 then will by mutation  be disposed into
 a certain part of the whole world1 and 
that in time  into another part2 and so 
in infinitum2 by which kind of mutation1
 ,i  also became what ,i am1 and so did 
they that begot me1 and they before     
them1 and so upwards in infinitum4 ,for 
so we may be allowed to speak1  though  
the age and government of the world1 be 
to some certain periods  of time        
limited1 and confined4    ,,xiv4        
,reason1 and rational power1 are        
faculties which content themselves  with

 themselves1 and their own proper       
operations4 ,and as for their first     
inclination and motion1 that they take  
from themselves4 ,but their  progress is
 right to the end and object1 which is  
in their way1 as it  were1 and lieth    
just before them3 that is1 which is     
feasible and  possible1 whether it be   
that which at the first they proposed to
  themselves1 or no4 ,for which reason  
also such actions are termed  1 to      
intimate the directness of the way1 by  
which they are  achieved4 ,nothing must 
be thought to belong to a man1 which    
doth not  belong unto him as he is a    
man4 ,these1 the event of purposes1 are 
not  things required in a man4 ,the     
nature of man doth not profess any such 
things4 ,the final ends and             
consummations of actions are nothing at 
all  to a man's nature4 ,the end        
therefore of a man1 or the summum bonum 
whereby that end is fulfilled1 cannot   
consist in the consummation of  actions 
purposed and intended4 ,again1          

concerning these outward worldly        
things1 were it so that any of them did 
properly belong unto man1 then  would it
 not belong unto man1 to condemn them   
and to stand in opposition  with them4  
,neither would he be praiseworthy that  
can live without them2  or he good1 7if 
these were good indeed7 who of his own  
accord doth  deprive himself of any of  
them4 ,but we see contrariwise1 that the
 more a  man doth withdraw himself from 
these wherein external pomp and         
greatness  doth consist1 or any other   
like these2 or the better he doth bear  
with  the loss of these1 the better he  
is accounted4    ,,xv4 ,such as thy     
thoughts and ordinary cogitations are1  
such will thy  mind be in time4 ,for the
 soul doth as it were receive its       
tincture from  the fancies1 and         
imaginations4 ,dye it therefore and     
thoroughly soak it  with the assiduity  
of these cogitations4 ,as for example4  
,wheresoever  thou mayest live1 there it
 is in thy power to live well and happy4

 ,but  thou mayest live at the ,court1  
there then also mayest thou live well   
and  happy4 ,again1 that which          
everything is made for1 he is also made 
unto  that1 and cannot but naturally    
incline unto it4 ,that which anything   
doth naturally incline unto1 therein is 
his end4 ,wherein the end of  everything
 doth consist1 therein also doth his    
good and benefit consist4  ,society     
therefore is the proper good of a       
rational creature4 ,for that we  are    
made for society1 it hath long since    
been demonstrated4 ,or can any  man make
 any question of this1 that whatsoever  
is naturally worse and  inferior1 is    
ordinarily subordinated to that which is
 better8 and that  those things that are
 best1 are made one for another8 ,and   
those things  that have souls1 are      
better than those that have none8 and of
 those that  have1 those best that have 
rational souls8    ,,xvi4 ,to desire    
things impossible is the part of a mad  
man4 ,but it is a  thing impossible1    

that wicked man should not commit some  
such things4  ,neither doth anything    
happen to any man1 which in the ordinary
 course  of nature as natural unto him  
doth not happen4 ,again1 the same things
  happen unto others also4 ,and truly1  
if either he that is ignorant that  such
 a thing hath happened unto him1 or he  
that is ambitious to be  commended for  
his magnanimity1 can be patient1 and is 
not grieved3 is it  not a grievous      
thing1 that either ignorance1 or a vain 
desire to please  and to be commended1  
should be more powerful and effectual   
than true  prudence8 ,as for the things 
themselves1 they touch not the soul1    
neither  can they have any access unto  
it3 neither can they of themselves any  
ways either affect it1 or move it4 ,for 
she herself alone can affect and  move  
herself1 and according as the dogmata   
and opinions are1 which she  doth       
vouchsafe herself2 so are those things  
which1 as accessories1 have  any        
co-existence with her4    ,,xvii4 ,after

 one consideration1 man is nearest unto 
us2 as we are bound  to do them good1   
and to bear with them4 ,but as he may   
oppose any of our  true proper actions1 
so man is unto me but as a thing        
indifferent3 even  as the sun1 or the   
wind1 or some wild beast4 ,by some of   
these it may be1  that some operation or
 other of mine1 may be hindered2        
however1 of my  mind and resolution     
itself1 there can be no let or          
impediment1 by reason  of that ordinary 
constant both exception 7or reservation 
wherewith it  inclineth7 and ready      
conversion of objects2 from that which  
may not be1  to that which may be1 which
 in the prosecution of its inclinations1
 as  occasion serves1 it doth observe4  
,for by these the mind doth turn and    
convert any impediment whatsoever1 to be
 her aim and purpose4 ,so that  what    
before was the impediment1 is now the   
principal object of her  working2 and   
that which before was in her way1 is now
 her readiest way4    ,,xviii4 ,honour  

that which is chiefest and most powerful
 in the world1 and  that is it1 which   
makes use of all things1 and governs all
 things4 ,so  also in thyself2 honour   
that which is chiefest1 and most        
powerful2 and  is of one kind and nature
 with that which we now spake of4 ,for  
it is the  very same1 which being in    
thee1 turneth all other things to its   
own use1  and by whom also thy life is  
governed4    ,,xix4 ,that which doth not
 hurt the city itself2 cannot hurt any  
citizen4  ,this rule thou must remember 
to apply and make use of upon every     
conceit  and apprehension of wrong4 ,if 
the whole city be not hurt by this1     
neither am ,i certainly4 ,and if the    
whole be not1 why should ,i make it  my 
private grievance8 consider rather what 
it is wherein he is overseen  that is   
thought to have done the wrong4 ,again1 
often meditate how  swiftly all things  
that subsist1 and all things that are   
done in the  world1 are carried away1   
and as it were conveyed out of sight3   

for both  the substance themselves1 we  
see as a flood1 are in a continual flux2
  and all actions in a perpetual change2
 and the causes themselves1  subject to 
a thousand alterations1 neither is there
 anything almost1  that may ever be said
 to be now settled and constant4 ,next  
unto this1  and which follows upon it1  
consider both the infiniteness of the   
time  already past1 and the immense     
vastness of that which is to come1      
wherein  all things are to be resolved  
and annihilated4 ,art not thou then a   
very fool1 who for these things1 art    
either puffed up with pride1 or         
distracted with cares1 or canst find in 
thy heart to make such moans as  for a  
thing that would trouble thee for a very
 long time8 ,consider the  whole        
universe whereof thou art but a very    
little part1 and the whole  age of the  
world together1 whereof but a short and 
very momentary  portion is allotted unto
 thee1 and all the fates and destinies  
together1  of which how much is it that 

comes to thy part and share6 ,again3    
another  doth trespass against me4 ,let 
him look to that4 ,he is master of his  
own  disposition1 and of his own        
operation4 ,i for my part am in the     
meantime  in possession of as much1 as  
the common nature would have me to      
possess3  and that which mine own nature
 would have me do1 ,i do4    ,,xx4 ,let 
not that chief commanding part of thy   
soul be ever subject to  any variation  
through any corporal either pain or     
pleasure1 neither  suffer it to be mixed
 with these1 but let it both            
circumscribe itself1  and confine those 
affections to their own proper parts and
 members4  ,but if at any time they do  
reflect and rebound upon the mind and   
understanding 7as in an united and      
compacted body it must needs27 then     
must thou not go about to resist sense  
and feeling1 it being natural4  ,however
 let not thy understanding to this      
natural sense and feeling1  which       
whether unto our flesh pleasant or      

painful1 is unto us nothing  properly1  
add an opinion of either good or bad and
 all is well4    ,,xxi4 ,to live with   
the ,gods4 ,he liveth with the ,gods1   
who at all times  affords unto them the 
spectacle of a soul1 both contented and 
well  pleased with whatsoever is        
afforded1 or allotted unto her2 and     
performing whatsoever is pleasing to    
that ,spirit1 whom 7being part of       
himself7 ,jove hath appointed to every  
man as his overseer and governor4       
,,xxii4 ,be not angry neither with him  
whose breath1 neither with him whose    
arm holes1 are offensive4 ,what can he  
do8 such is his breath naturally1  and  
such are his arm holes2 and from such1  
such an effect1 and such  a smell must  
of necessity proceed4 ',o1 but the man  
7sayest thou7 hath  understanding in    
him1 and might of himself know1 that he 
by standing  near1 cannot choose but    
offend4' ,and thou also 7,god bless     
thee67 hast  understanding4 ,let thy    
reasonable faculty1 work upon his       

reasonable  faculty2 show him his fault1
 admonish him4 ,if he hearken unto thee1
 thou  hast cured him1 and there will be
 no more occasion of anger4    ,,xxiii4 
',where there shall neither roarer be1  
nor harlot4' ,why so8 ,as  thou dost    
purpose to live1 when thou hast retired 
thyself to some such  place1 where      
neither roarer nor harlot is3 so mayest 
thou here4 ,and if  they will not suffer
 thee1 then mayest thou leave thy life  
rather than  thy calling1 but so as one 
that doth not think himself anyways     
wronged4  ,only as one would say1 ,here 
is a smoke2 ,i will out of it4 ,and what
 a  great matter is this6 ,now till some
 such thing force me out1 ,i will       
continue free2 neither shall any man    
hinder me to do what ,i will1 and  my   
will shall ever be by the proper nature 
of a reasonable and sociable  creature1 
regulated and directed4    ,,xxiv4 ,that
 rational essence by which the universe 
is governed1 is for  community and      
society2 and therefore hath it both made

 the things that  are worse1 for the    
best1 and hath allied and knit together 
those  which are best1 as it were in an 
harmony4 ,seest thou not how it hath    
sub-ordinated1 and co-ordinated8 and how
 it hath distributed unto  everything   
according to its worth8 and those which 
have the pre-eminency  and superiority  
above all1 hath it united together1 into
 a mutual  consent and agreement4       
,,xxv4 ,how hast thou carried thyself   
hitherto towards the ,gods8 towards  thy
 parents8 towards thy brethren8 towards 
thy wife8 towards thy  children8 towards
 thy masters8 thy foster-fathers8 thy   
friends8 thy  domestics8 thy servants8  
,is it so with thee1 that hitherto thou 
hast  neither by word or deed wronged   
any of them8 ,remember withal through   
how  many things thou hast already      
passed1 and how many thou hast been able
  to endure2 so that now the legend of  
thy life is full1 and thy charge is     
accomplished4 ,again1 how many truly    
good things have certainly by thee  been

 discerned8 how many pleasures1 how many
 pains hast thou passed over  with      
contempt8 how many things eternally     
glorious hast thou despised8  towards   
how many perverse unreasonable men hast 
thou carried thyself  kindly1 and       
discreetly8    ,,xxvi4 ,why should      
imprudent unlearned souls trouble that  
which is  both learned1 and prudent8    
,and which is that that is so8 she that 
understandeth the beginning and the end1
 and hath the true knowledge of  that   
rational essence1 that passeth through  
all things subsisting1 and  through all 
ages being ever the same1 disposing and 
dispensing as it  were this universe by 
certain periods of time4    ,,xxvii4    
,within a very little while1 thou wilt  
be either ashes1 or a  sceletum2 and a  
name perchance2 and perchance1 not so   
much as a name4  ,and what is that but  
an empty sound1 and a rebounding echo8  
,those things  which in this life are   
dearest unto us1 and of most account1   
they are in  themselves but vain1       

putrid1 contemptible4 ,the most weighty 
and serious1  if rightly esteemed1 but  
as puppies1 biting one another3 or      
untoward  children1 now laughing and    
then crying4 ,as for faith1 and modesty1
 and  justice1 and truth1 they long     
since1 as one of the poets hath it1 have
  abandoned this spacious earth1 and    
retired themselves unto heaven4 ,what   
is it then that doth keep thee here1 if 
things sensible be so mutable  and      
unsettled8 and the senses so obscure1   
and so fallible8 and our souls  nothing 
but an exhalation of blood8 and to be in
 credit among such1  be but vanity8     
,what is it that thou dost stay for8 an 
extinction1 or a  translation2 either of
 them with a propitious and contented   
mind4 ,but  still that time come1 what  
will content thee8 what else1 but to    
worship  and praise the ,gods2 and to do
 good unto men4 ,to bear with them1 and 
to forbear to do them any wrong4 ,and   
for all external things belonging       
either to this thy wretched body1 or    

life1 to remember that they are  neither
 thine1 nor in thy power4    ,,xxviii4  
,thou mayest always speed1 if thou wilt 
but make choice of the  right way2 if in
 the course both of thine opinions and  
actions1 thou  wilt observe a true      
method4 ,these two things be common to  
the souls1 as  of ,god1 so of men1 and  
of every reasonable creature1 first that
 in their  own proper work they cannot  
be hindered by anything3 and secondly1  
that  their happiness doth consist in a 
disposition to1 and in the practice of  
righteousness2 and that in these their  
desire is terminated4    ,,xxix4 ,if    
this neither be my wicked act1 nor an   
act anyways depending  from any         
wickedness of mine1 and that by it the  
public is not hurt2 what  doth it       
concern me8 ,and wherein can the public 
be hurt8 ,for thou must  not altogether 
be carried by conceit and common        
opinion3 as for help  thou must afford  
that unto them after thy best ability1  
and as occasion  shall require1 though  

they sustain damage1 but in these middle
 or  worldly things2 but however do not 
thou conceive that they are truly  hurt 
thereby3 for that is not right4 ,but as 
that old foster-father  in the comedy1  
being now to take his leave doth with a 
great deal of  ceremony1 require his    
foster-child's rhombus1 or rattle-top1  
remembering  nevertheless that it is but
 a rhombus2 so here also do thou        
likewise4  ,for indeed what is all this 
pleading and public bawling for at the  
courts8 ,o man1 hast thou forgotten what
 those things are6 yea but they  are    
things that others much care for1 and   
highly esteem of4 ,wilt thou  therefore 
be a fool too8 ,once ,i was2 let that   
suffice4    ,,xxx4 ,let death surprise  
me when it will1 and where it will1 ,i  
may be  1 or a happy man1 nevertheless4 
,for he is a happy man1 who in his      
lifetime dealeth unto himself a happy   
lot and portion4 ,a happy lot and       
portion is1 good inclinations of the    
soul1 good desires1 good actions4       

,,the ,,sixth ,,book      ,i4 ,the      
matter itself1 of which the universe    
doth consist1 is of itself  very        
tractable and pliable4 ,that rational   
essence that doth govern it1  hath in   
itself no cause to do evil4 ,it hath no 
evil in itself2 neither  can it do      
anything that is evil3 neither can      
anything be hurt by it4 ,and  all things
 are done and determined according to   
its will and prescript4    ,,ii4 ,be it 
all one unto thee1 whether half frozen  
or well warm2 whether  only slumbering1 
or after a full sleep2 whether          
discommended or  commended thou do thy  
duty3 or whether dying or doing somewhat
 else2 for  that also 'to die1' must    
among the rest be reckoned as one of the
 duties  and actions of our lives4      
,,iii4 ,look in1 let not either the     
proper quality1 or the true worth of    
anything pass thee1 before thou hast    
fully apprehended it4    ,,iv4 ,all     
substances come soon to their change1   
and either they shall  be resolved by   

way of exhalation 7if so be that all    
things shall be  reunited into one      
substance71 or as others maintain1 they 
shall be  scattered and dispersed4 ,as  
for that ,rational ,essence by which all
  things are governed1 as it best       
understandeth itself1 both its own      
disposition1 and what it doth1 and what 
matter it hath to do with and           
accordingly doth all things2 so we that 
do not1 no wonder1 if we wonder  at many
 things1 the reasons whereof we cannot  
comprehend4    ,v4 ,the best kind of    
revenge is1 not to become like unto     
them4    ,,vi4 ,let this be thy only    
joy1 and thy only comfort1 from one     
sociable  kind action without           
intermission to pass unto another1 ,god 
being ever in  thy mind4    ,,vii4 ,the 
rational commanding part1 as it alone   
can stir up and turn  itself2 so it     
maketh both itself to be1 and everything
 that happeneth1  to appear unto itself1
 as it will itself4    ,,viii4          
,according to the nature of the universe

 all things particular are  determined1 
not according to any other nature1      
either about compassing  and containing2
 or within1 dispersed and contained2 or 
without1  depending4 ,either this       
universe is a mere confused mass1 and an
  intricate context of things1 which    
shall in time be scattered and          
dispersed again3 or it is an union      
consisting of order1 and administered   
by ,providence4 ,if the first1 why      
should ,i desire to continue any longer 
in this fortuit confusion and           
commixtion8 or why should ,i take care  
for  anything else1 but that as soon as 
may be ,i may be earth again8 ,and  why 
should ,i trouble myself any more whilst
 ,i seek to please the ,gods8           
,whatsoever ,i do1 dispersion is my end1
 and will come upon me whether ,i  will 
or no4 ,but if the latter be1 then am   
not ,i religious in vain2  then will ,i 
be quiet and patient1 and put my trust  
in ,him1 who is the  ,governor of all4  
,,ix4 ,whensoever by some present hard  

occurrences thou art constrained to  be 
in some sort troubled and vexed1 return 
unto thyself as soon as may  be1 and be 
not out of tune longer than thou must   
needs4 ,for so shalt  thou be the better
 able to keep thy part another time1 and
 to maintain  the harmony1 if thou dost 
use thyself to this continually2 once   
out1  presently to have recourse unto   
it1 and to begin again4    ,x4 ,if it   
were that thou hadst at one time both a 
stepmother1 and  a natural mother       
living1 thou wouldst honour and respect 
her also2  nevertheless to thine own    
natural mother would thy refuge1 and    
recourse  be continually4 ,so let the   
court and thy philosophy be unto thee4  
,have  recourse unto it often1 and      
comfort thyself in her1 by whom it is   
that  those other things are made       
tolerable unto thee1 and thou also in   
those  things not intolerable unto      
others4    ,,xi4 ,how marvellous useful 
it is for a man to represent unto       
himself  meats1 and all such things that

 are for the mouth1 under a right       
apprehension and imagination6 as for    
example3 ,this is the carcass of a      
fish2 this of a bird2 and this of a hog4
 ,and again more generally2 ,this       
phalernum1 this excellent highly        
commended wine1 is but the bare juice   
of an ordinary grape4 ,this purple robe1
 but sheep's hairs1 dyed with  the blood
 of a shellfish4 ,so for coitus1 it is  
but the attrition of an  ordinary base  
entrail1 and the excretion of a little  
vile snivel1 with  a certain kind of    
convulsion3 according to ,hippocrates   
his opinion4 ,how  excellent useful are 
these lively fancies and representations
 of things1  thus penetrating and       
passing through the objects1 to make    
their true  nature known and apparent6  
,this must thou use all thy life long1  
and  upon all occasions3 and then       
especially1 when matters are apprehended
  as of great worth and respect1 thy art
 and care must be to uncover  them1 and 
to behold their vileness1 and to take   

away from them all those  serious       
circumstances and expressions1 under    
which they made so grave  a show4 ,for  
outward pomp and appearance is a great  
juggler2 and then  especially art thou  
most in danger to be beguiled by it1    
when 7to  a man's thinking7 thou most   
seemest to be employed about matters of 
moment4    ,,xii4 ,see what ,crates     
pronounceth concerning ,xenocrates      
himself4    ,,xiii4 ,those things which 
the common sort of people do admire1 are
 most  of them such things as are very  
general1 and may be comprehended under  
things merely natural1 or naturally     
affected and qualified3 as stones1      
wood1 figs1 vines1 olives4 ,those that  
be admired by them that are more        
moderate and restrained1 are            
comprehended under things animated3 as  
flocks and herds4 ,those that are yet   
more gentle and curious1 their          
admiration is commonly confined to      
reasonable creatures only2 not in       
general as they are reasonable1 but as  

they are capable of art1 or of  some    
craft and subtile invention3 or         
perchance barely to reasonable          
creatures2 as they that delight in the  
possession of many slaves4 ,but  he that
 honours a reasonable soul in general1  
as it is reasonable and  naturally      
sociable1 doth little regard anything   
else3 and above all  things is careful  
to preserve his own1 in the continual   
habit and  exercise both of reason and  
sociableness3 and thereby doth          
co-operate  with him1 of whose nature he
 doth also participate2 ,god4    ,,xiv4 
,some things hasten to be1 and others to
 be no more4 ,and even  whatsoever now  
is1 some part thereof hath already      
perished4 ,perpetual  fluxes and        
alterations renew the world1 as the     
perpetual course of time  doth make the 
age of the world 7of itself infinite7 to
 appear always  fresh and new4 ,in such 
a flux and course of all things1 what of
 these  things that hasten so fast away 
should any man regard1 since among all  

there is not any that a man may fasten  
and fix upon8 as if a man would  settle 
his affection upon some ordinary sparrow
 living by him1 who is no  sooner seen1 
than out of sight4 ,for we must not     
think otherwise of our  lives1 than as a
 mere exhalation of blood1 or of an     
ordinary respiration  of air4 ,for what 
in our common apprehension is1 to       
breathe in the air  and to breathe it   
out again1 which we do daily3 so much is
 it and no  more1 at once to breathe out
 all thy respirative faculty into that  
common air from whence but lately 7as   
being but from yesterday1 and  to-day71 
thou didst first breathe it in1 and with
 it1 life4    ,,xv4 ,not vegetative     
spiration1 it is not surely 7which      
plants have7 that  in this life should  
be so dear unto us2 nor sensitive       
respiration1 the  proper life of beasts1
 both tame and wild2 nor this our       
imaginative  faculty2 nor that we are   
subject to be led and carried up and    
down by  the strength of our sensual    

appetites2 or that we can gather1 and   
live  together2 or that we can feed3 for
 that in effect is no better1 than  that
 we can void the excrements of our food4
 ,what is it then that should  be dear  
unto us8 to hear a clattering noise8 if 
not that1 then neither  to be applauded 
by the tongues of men4 ,for the praises 
of many tongues1  is in effect no better
 than the clattering of so many tongues4
 ,if then  neither applause1 what is    
there remaining that should be dear unto
 thee8  ,this ,i think3 that in all thy 
motions and actions thou be moved1  and 
restrained according to thine own true  
natural constitution and  ,construction 
only4 ,and to this even ordinary arts   
and professions do  lead us4 ,for it is 
that which every art doth aim at1 that  
whatsoever it  is1 that is by art       
effected and prepared1 may be fit for   
that work that  it is prepared for4     
,this is the end that he that dresseth  
the vine1 and  he that takes upon him   
either to tame colts1 or to train up    

dogs1  doth aim at4 ,what else doth the 
education of children1 and all learned  
professions tend unto8 ,certainly then  
it is that1 which should be dear  unto  
us also4 ,if in this particular it go   
well with thee1 care not for  the       
obtaining of other things4 ,but is it   
so1 that thou canst not but  respect    
other things also8 ,then canst not thou 
truly be free8 then canst  thou not have
 self-content3 then wilt thou ever be   
subject to passions4  ,for it is not    
possible1 but that thou must be envious1
 and jealous1 and  suspicious of them   
whom thou knowest can bereave thee of   
such things2  and again1 a secret       
underminer of them1 whom thou seest in  
present  possession of that which is    
dear unto thee4 ,to be short1 he must of
  necessity be full of confusion within 
himself1 and often accuse the  ,gods1   
whosoever stands in need of these       
things4 ,but if thou shalt  honour and  
respect thy mind only1 that will make   
thee acceptable  towards thyself1       

towards thy friends very tractable2 and 
conformable  and concordant with the    
,gods2 that is1 accepting with praises  
whatsoever  they shall think good to    
appoint and allot unto thee4    ,,xvi4  
,under1 above1 and about1 are the       
motions of the elements2 but  the motion
 of virtue1 is none of those motions1   
but is somewhat more  excellent and     
divine4 ,whose way 7to speed and prosper
 in it7 must be  through a way1 that is 
not easily comprehended4    ,,xvii4 ,who
 can choose but wonder at them8 ,they   
will not speak well of  them that are at
 the same time with them1 and live with 
them2 yet they  themselves are very     
ambitious1 that they that shall follow1 
whom they  have never seen1 nor shall   
ever see1 should speak well of them4 ,as
 if  a man should grieve that he hath   
not been commended by them1 that lived  
before him4    ,,xviii4 ,do not ever    
conceive anything impossible to man1    
which by thee  cannot1 or not without   
much difficulty be effected2 but        

whatsoever in  general thou canst       
,conceive possible and proper unto any  
man1 think that  very possible unto thee
 also4    ,,xix4 ,suppose that at the   
palestra somebody hath all to-torn thee 
with  his nails1 and hath broken thy    
head4 ,well1 thou art wounded4 ,yet thou
  dost not exclaim2 thou art not        
offended with him4 ,thou dost not       
suspect  him for it afterwards1 as one  
that watcheth to do thee a mischief4    
,yea  even then1 though thou dost thy   
best to save thyself from him1 yet not  
from him as an enemy4 ,it is not by way 
of any suspicious indignation1  but by  
way of gentle and friendly declination4 
,keep the same mind and  disposition in 
other parts of thy life also4 ,for many 
things there be1  which we must conceit 
and apprehend1 as though we had had to  
do with an  antagonist at the palestra4 
,for as ,i said1 it is very possible for
 us to  avoid and decline1 though we    
neither suspect1 nor hate4    ,,xx4 ,if 
anybody shall reprove me1 and shall make

 it apparent unto me1  that in any      
either opinion or action of mine ,i do  
err1 ,i will most  gladly retract4 ,for 
it is the truth that ,i seek after1 by  
which ,i am  sure that never any man was
 hurt2 and as sure1 that he is hurt that
  continueth in any error1 or ignorance 
whatsoever4    ,,xxi4 ,i for my part    
will do what belongs unto me2 as for    
other things1  whether things unsensible
 or things irrational2 or if rational1  
yet  deceived and ignorant of the true  
way1 they shall not trouble or  distract
 me4 ,for as for those creatures which  
are not endued with reason  and all     
other things and-matters of the world   
whatsoever ,i freely1 and  generously1  
as one endued with reason1 of things    
that have none1 make  use of them4 ,and 
as for men1 towards them as naturally   
partakers of the  same reason1 my care  
is to carry myself sociably4 ,but       
whatsoever it is  that thou art about1  
remember to call upon the ,gods4 ,and as
 for the time  how long thou shalt live 

to do these things1 let it be altogether
  indifferent unto thee1 for even three 
such hours are sufficient4    ,,xxii4   
,alexander of ,macedon1 and he that     
dressed his mules1 when once  dead both 
came to one4 ,for either they were both 
resumed into those  original rational   
essences from whence all things in the  
world are  propagated2 or both after one
 fashion were scattered into atoms4     
,,xxiii ,consider how many different    
things1 whether they concern our        
bodies1 or our souls1 in a moment of    
time come to pass in every one of  us1  
and so thou wilt not wonder if many more
 things or rather all things  that are  
done1 can at one time subsist1 and      
coexist in that both one and  general1  
which we call the world4    ,,xxiv4 if  
any should put this question unto thee1 
how this word ,antoninus  is written1   
wouldst thou not presently fix thine    
intention upon it1 and  utter out in    
order every letter of it8 ,and if any   
shall begin to gainsay  thee1 and       

quarrel with thee about it2 wilt thou   
quarrel with him again1  or rather go on
 meekly as thou hast begun1 until thou  
hast numbered out  every letter8 ,here  
then likewise remember1 that every duty 
that belongs  unto a man doth consist of
 some certain letters or numbers as it  
were1  to which without any noise or    
tumult keeping thyself thou must orderly
  proceed to thy proposed end1          
forbearing to quarrel with him that     
would  quarrel and fall out with thee4  
,,xxv4 ,is it not a cruel thing to      
forbid men to affect those things1 which
  they conceive to agree best with their
 own natures1 and to tend most  to their
 own proper good and behoof8 ,but thou  
after a sort deniest them  this liberty1
 as often as thou art angry with them   
for their sins4 ,for  surely they are   
led unto those sins whatsoever they be1 
as to  their proper good and commodity4 
,but it is not so 7thou wilt object     
perchance74 ,thou therefore teach them  
better1 and make it appear unto  them3  

but be not thou angry with them4        
,,xxvi4 ,death is a cessation from the  
impression of the senses1 the  tyranny  
of the passions1 the errors of the mind1
 and the servitude of  the body4        
,,xxvii4 ,if in this kind of life thy   
body be able to hold out1 it is a  shame
 that thy soul should faint first1 and  
give over1 take heed1 lest  of a        
philosopher thou become a mere ,csar in 
time1 and receive a new  tincture from  
the court4 ,for it may happen if thou   
dost not take heed4  ,keep thyself      
therefore1 truly simple1 good1 sincere1 
grave1 free  from all ostentation1 a    
lover of that which is just1 religious1 
kind1  tender-hearted1 strong and       
vigorous to undergo anything that       
becomes  thee4 ,endeavour to continue   
such1 as philosophy 7hadst thou wholly  
and  constantly applied thyself unto it7
 would have made1 and secured thee4     
,worship the ,gods1 procure the welfare 
of men1 this life is short4  ,charitable
 actions1 and a holy disposition1 is the

 only fruit of this  earthly life4      
,,xxviii4 ,do all things as becometh the
 disciple of ,antoninus ,pius4          
,remember his resolute constancy in     
things that were done by him  according 
to reason1 his equability in all things1
 his sanctity2 the  cheerfulness of his 
countenance1 his sweetness1 and how free
 he was from  all vainglory2 how careful
 to come to the true and exact knowledge
 of  matters in hand1 and how he would  
by no means give over till he did       
fully1 and plainly understand the whole 
state of the business2 and how          
patiently1 and without any contestation 
he would bear with them1 that  did      
unjustly condemn him3 how he would never
 be over-hasty in anything1  nor give   
ear to slanders and false accusations1  
but examine and observe  with best      
diligence the several actions and       
dispositions of men4 ,again1  how he was
 no backbiter1 nor easily frightened1   
nor suspicious1 and in  his language    
free from all affectation and curiosity3

 and how easily he  would content       
himself with few things1 as lodging1    
bedding1 clothing1  and ordinary        
nourishment1 and attendance4 ,how able  
to endure labour1 how  patient2 able    
through his spare diet to continue from 
morning to evening  without any         
necessity of withdrawing before his     
accustomed hours to  the necessities of 
nature3 his uniformity and constancy in 
matter of  friendship4 ,how he would    
bear with them that with all boldness   
and  liberty opposed his opinions2 and  
even rejoice if any man could better    
advise him3 and lastly1 how religious he
 was without superstition4 ,all  these  
things of him remember1 that whensoever 
thy last hour shall  come upon thee1 it 
may find thee1 as it did him1 ready for 
it in the  possession of a good         
conscience4    ,,xxix4 ,stir up thy     
mind1 and recall thy wits again from thy
 natural  dreams1 and visions1 and when 
thou art perfectly awoken1 and canst    
perceive that they were but dreams that 

troubled thee1 as one newly  awakened   
out of another kind of sleep look upon  
these worldly things  with the same mind
 as thou didst upon those1 that thou    
sawest in thy  sleep4    ,,xxx4 ,i      
consist of body and soul4 ,unto my body 
all things are  indifferent1 for of     
itself it cannot affect one thing more  
than another  with apprehension of any  
difference2 as for my mind1 all things  
which  are not within the verge of her  
own operation1 are indifferent unto her1
  and for her own operations1 those     
altogether depend of her2 neither  does 
she busy herself about any1 but those   
that are present2 for as  for future and
 past operations1 those also are now at 
this present  indifferent unto her4     
,,xxxi4 ,as long as the foot doth that  
which belongeth unto it to do1 and  the 
hand that which belongs unto it1 their  
labour1 whatsoever it be1 is  not       
unnatural4 ,so a man as long as he doth 
that which is proper unto  a man1 his   
labour cannot be against nature2 and if 

it be not against  nature1 then neither 
is it hurtful unto him4 ,but if it were 
so that  happiness did consist in       
pleasure3 how came notorious robbers1   
impure  abominable livers1 parricides1  
and tyrants1 in so large a measure to   
have their part of pleasures8           
,,xxxii4 ,dost thou not see1 how even   
those that profess mechanic arts1       
though in some respect they be no better
 than mere idiots1 yet they  stick close
 to the course of their trade1 neither  
can they find in  their heart to decline
 from it3 and is it not a grievous thing
 that  an architect1 or a physician     
shall respect the course and mysteries  
of  their profession1 more than a man   
the proper course and condition of his  
own nature1 reason1 which is common to  
him and to the ,gods8    ,,xxxiii4      
,asia1 ,europe2 what are they1 but as   
corners of the whole world2  of which   
the whole sea1 is but as one drop2 and  
the great ,mount ,athos1  but as a clod1
 as all present time is but as one point

 of eternity4 ,all1  petty things2 all  
things that are soon altered1 soon      
perished4 ,and all  things come from one
 beginning2 either all severally and    
particularly  deliberated and resolved  
upon1 by the general ruler and governor 
of all2  or all by necessary            
consequence4 ,so that the dreadful      
hiatus of a gaping  lion1 and all       
poison1 and all hurtful things1 are but 
7as the thorn and  the mire7 the        
necessary consequences of goodly fair   
things4 ,think not  of these therefore1 
as things contrary to those which thou  
dost much  honour1 and respect2 but     
consider in thy mind the true fountain  
of all4    ,,xxxiv ,he that seeth the   
things that are now1 hath ,seen all that
 either  was ever1 or ever shall be1 for
 all things are of one kind2 and all    
like  one unto another4 ,meditate often 
upon the connection of all things in    
the world2 and upon the mutual relation 
that they have one unto another4  ,for  
all things are after a sort folded and  

involved one within another1  and by    
these means all agree well together4    
,for one thing is consequent  unto      
another1 by local motion1 by natural    
conspiration and agreement1  and by     
substantial union1 or1 reduction of all 
substances into one4    ,,xxxv4 ,fit and
 accommodate thyself to that estate and 
to those  occurrences1 which by the     
destinies have been annexed unto thee2  
and  love those men whom thy fate it is 
to live with2 but love them truly4 ,an  
instrument1 a tool1 an utensil1         
whatsoever it be1 if it be fit for the  
purpose it was made for1 it is as it    
should be though he perchance that  made
 and fitted it1 be out of sight and     
gone4 ,but in things natural1  that     
power which hath framed and fitted them1
 is and abideth within them  still3 for 
which reason she ought also the more to 
be respected1 and we  are the more      
obliged 7if we may live and pass our    
time according to her  purpose and      
intention7 to think that all is well    

with us1 and according  to our own      
minds4 ,after this manner also1 and in  
this respect it is1  that he that is all
 in all doth enjoy his happiness4       
,,xxxvi4 ,what things soever are not    
within the proper power and             
jurisdiction of thine own will either to
 compass or avoid1 if thou shalt        
propose unto thyself any of those things
 as either good1 or evil2 it  must needs
 be that according as thou shalt either 
fall into that which  thou dost think   
evil1 or miss of that which thou dost   
think good1 so  wilt thou be ready both 
to complain of the ,gods1 and to hate   
those men1  who either shall be so      
indeed1 or shall by thee be suspected as
 the  cause either of thy missing of the
 one1 or falling into the other4 ,and   
indeed we must needs commit many evils1 
if we incline to any of these  things1  
more or less1 with an opinion of any    
difference4 ,but if we mind  and fancy  
those things only1 as good and bad1     
which wholly depend of our  own wills1  

there is no more occasion why we should 
either murmur against  the ,gods1 or be 
at enmity with any man4    ,,xxxvii4 ,we
 all work to one effect1 some willingly1
 and with a rational  apprehension of   
what we do3 others without any such     
knowledge4 ,as ,i  think ,heraclitus in 
a place speaketh of them that sleep1    
that even they  do work in their kind1  
and do confer to the general operations 
of the  world4 ,one man therefore doth  
co-operate after one sort1 and another  
after another sort2 but even he that    
doth murmur1 and to his power doth      
resist and hinder2 even he as much as   
any doth co-operate4 ,for of such  also 
did the world stand in need4 ,now do    
thou consider among which of  these thou
 wilt rank thyself4 ,for as for him who 
is the ,administrator  of all1 he will  
make good use of thee whether thou wilt 
or no1 and make  thee 7as a part and    
member of the whole7 so to co-operate   
with him1  that whatsoever thou doest1  
shall turn to the furtherance of his own

  counsels1 and resolutions4 ,but be not
 thou for shame such a part of the      
whole1 as that vile and ridiculous verse
 7which ,chrysippus in a place  doth    
mention7 is a part of the comedy4       
,,xxxviii4 ,doth either the sun take    
upon him to do that which belongs to the
 rain8 or his son ,aesculapius  that1   
which unto the earth doth properly      
belong8 ,how is it with every  one of   
the stars in particular8 ,though they   
all differ one from another1  and have  
their several charges and functions by  
themselves1 do they not  all            
nevertheless concur and co-operate to   
one end8    ,,xxxix4 ,if so be that the 
,gods have deliberated in particular of 
those  things that should happen unto   
me1 ,i must stand to their deliberation1
  as discrete and wise4 ,for that a ,god
 should be an imprudent ,god1 is a      
thing hard even to conceive3 and why    
should they resolve to do me hurt8  for 
what profit either unto them or the     
universe 7which they specially  take    

care for7 could arise from it8 ,but if  
so be that they have not  deliberated of
 me in particular1 certainly they have  
of the whole in  general1 and those     
things which in consequence and         
coherence of this  general deliberation 
happen unto me in particular1 ,i am     
bound to embrace  and accept of4 ,but if
 so be that they have not deliberated at
 all 7which  indeed is very irreligious 
for any man to believe3 for then let us 
neither sacrifice1 nor pray1 nor respect
 our oaths1 neither let us any  more use
 any of those things1 which we persuaded
 of the presence and  secret            
conversation of the ,gods among us1     
daily use and practise37  but1 ,i say1  
if so be that they have not indeed      
either in general1 or  particular       
deliberated of any of those things1 that
 happen unto us  in this world2 yet ,god
 be thanked1 that of those things that  
concern myself1 it is lawful for me to  
deliberate myself1 and all my           
deliberation is but concerning that     

which may be to me most profitable4     
,now that unto every one is most        
profitable1 which is according to his   
own constitution and nature4 ,and my    
nature is1 to be rational in all my     
actions and as a good1 and natural      
member of a city and commonwealth1      
towards my fellow members ever to be    
sociably and kindly disposed and        
affected4 ,my city and country as ,i am 
,antoninus1 is ,rome2 as a man1 the     
whole world4 ,those things therefore    
that are expedient and profitable to    
those cities1 are the only things that  
are good and expedient for me4    ,,xl4 
,whatsoever in any kind doth happen to  
any one1 is expedient to the  whole4    
,and thus much to content us might      
suffice1 that it is expedient  for the  
whole in general4 ,but yet this also    
shalt thou generally  perceive1 if thou 
dost diligently take heed1 that         
whatsoever doth happen  to any one man  
or men4444 ,and now ,i am content that  
the word expedient1  should more        

generally be understood of those things 
which we otherwise  call middle things1 
or things indifferent2 as health1       
wealth1 and the  like4    ,,xli4 ,as the
 ordinary shows of the theatre and of   
other such places1  when thou art       
presented with them1 affect thee2 as the
 same things still  seen1 and in the    
same fashion1 make the sight ingrateful 
and tedious2  so must all the things    
that we see all our life long affect us4
 ,for all  things1 above and below1 are 
still the same1 and from the same       
causes4  ,when then will there be an    
end8    ,,xlii4 ,let the several deaths 
of men of all sorts1 and of all sorts of
  professions1 and of all sort of       
nations1 be a perpetual object of thy   
thoughts1444 so that thou mayst even    
come down to ,philistio1 ,phbus1  and   
,origanion4 ,pass now to other          
generations4 ,thither shall we after    
many changes1 where so many brave       
orators are2 where so many grave        
philosophers2 ,heraclitus1 ,pythagoras1 

,socrates4 ,where so many heroes of  the
 old times2 and then so many brave      
captains of the latter times2 and  so   
many kings4 ,after all these1 where     
,eudoxus1 ,hipparchus1 ,archimedes2     
where so many other sharp1 generous1    
industrious1 subtile1 peremptory        
dispositions2 and among others1 even    
they1 that have been the greatest       
scoffers and deriders of the frailty and
 brevity of this our human life2  as    
,menippus1 and others1 as many as there 
have been such as he4 ,of all  these    
consider1 that they long since are all  
dead1 and gone4 ,and what do  they      
suffer by it6 ,nay they that have not so
 much as a name remaining1  what are    
they the worse for it8 ,one thing there 
is1 and that only1 which  is worth our  
while in this world1 and ought by us    
much to be esteemed2  and that is1      
according to truth and righteousness1   
meekly and lovingly  to converse with   
false1 and unrighteous men4    ,,xliii4 
,when thou wilt comfort and cheer       

thyself1 call to mind the  several gifts
 and virtues of them1 whom thou dost    
daily converse with2  as for example1   
the industry of the one2 the modesty of 
another2 the  liberality of a third2 of 
another some other thing4 ,for nothing  
can so  much rejoice thee1 as the       
resemblances and parallels of several   
virtues1  visible and eminent in the    
dispositions of those who live with     
thee2  especially when1 all at once1 as 
near as may be1 they represent          
themselves unto thee4 ,and therefore    
thou must have them always in a         
readiness4    ,,xliv4 ,dost thou grieve 
that thou dost weigh but so many pounds1
 and not  three hundred rather8 ,just as
 much reason hast thou to grieve that   
thou must live but so many years1 and   
not longer4 ,for as for bulk and        
substance thou dost content thyself with
 that proportion of it that is  allotted
 unto thee1 so shouldst thou for time4  
,,xlv4 ,let us do our best endeavours to
 persuade them2 but however1 if  reason 

and justice lead thee to it1 do it1     
though they be never so much  against   
it4 ,but if any shall by force withstand
 thee1 and hinder thee in  it1 convert  
thy virtuous inclination from one object
 unto another1 from  justice to         
contented equanimity1 and cheerful      
patience3 so that what in  the one is   
thy hindrance1 thou mayst make use of it
 for the exercise of  another virtue3   
and remember that it was with due       
exception1 and  reservation1 that thou  
didst at first incline and desire4 ,for 
thou didst  not set thy mind upon things
 impossible4 ,upon what then8 that all  
thy  desires might ever be moderated    
with this due kind of reservation4 ,and 
this thou hast1 and mayst always obtain1
 whether the thing desired be in  thy   
power or no4 ,and what do ,i care for   
more1 if that for which ,i was  born and
 brought forth into the world 7to rule  
all my desires with  reason and         
discretion7 may be8    ,,xlvi4 ,the     
ambitious supposeth another man's act1  

praise and applause1 to  be his own     
happiness2 the voluptuous his own sense 
and feeling2 but he  that is wise1 his  
own action4    ,,xlvii4 ,it is in thy   
power absolutely to exclude all manner  
of conceit  and opinion1 as concerning  
this matter2 and by the same means1 to  
exclude all grief and sorrow from thy   
soul4 ,for as for the things and        
objects themselves1 they of themselves  
have no such power1 whereby to  beget   
and force upon us any opinion at all4   
,,xlviii4 ,use thyself when any man     
speaks unto thee1 so to hearken unto    
him1 as that in the interim thou give   
not way to any other thoughts2  that so 
thou mayst 7as far as is possible7 seem 
fixed and fastened to  his very soul1   
whosoever he be that speaks unto thee4  
,,xlix4 ,that which is not good for the 
bee-hive1 cannot be good for the  bee4  
,l4 ,will either passengers1 or         
patients1 find fault and complain1      
either  the one if they be well carried1
 or the others if well cured8 ,do they  

take care for any more than this2 the   
one1 that their shipmaster may  bring   
them safe to land1 and the other1 that  
their physician may effect  their       
recovery8    ,,li4 ,how many of them who
 came into the world at the same time   
when ,i  did1 are already gone out of   
it8    ,,lii4 ,to them that are sick of 
the jaundice1 honey seems bitter2 and to
  them that are bitten by a mad dog1 the
 water terrible2 and to children1  a    
little ball seems a fine thing4 ,and why
 then should ,i be angry8 or  do ,i     
think that error and false opinion is   
less powerful to make men  transgress1  
than either choler1 being immoderate and
 excessive1 to cause  the jaundice2 or  
poison1 to cause rage8    ,,liii4 ,no   
man can hinder thee to live as thy      
nature doth require4 ,nothing  can      
happen unto thee1 but what the common   
good of nature doth require4    ,,liv4  
,what manner of men they be whom they   
seek to please1 and what to  get1 and by
 what actions3 how soon time will cover 

and bury all things1  and how many it   
hath already buried6          ,,the     
,,seventh ,,book      ,i4 ,what is      
wickedness8 ,it is that which many time 
and often thou hast  already seen and   
known in the world4 ,and so oft as      
anything doth happen  that might        
otherwise trouble thee1 let this memento
 presently come to  thy mind1 that it is
 that which thou hast already often     
,seen and known4  ,generally1 above and 
below1 thou shalt find but the same     
things4 ,the  very same things whereof  
ancient stories1 middle age stories1 and
 fresh  stories are full whereof towns  
are full1 and houses full4 ,there is    
nothing that is new4 ,all things that   
are1 are both usual and of little       
continuance4    ,,ii4 ,what fear is     
there that thy dogmata1 or philosophical
 resolutions  and conclusions1 should   
become dead in thee1 and lose their     
proper  power and efficacy to make thee 
live happy1 as long as those proper  and
 correlative fancies1 and               

representations of things on which they 
mutually depend 7which continually to   
stir up and revive is in thy  power17   
are still kept fresh and alive8 ,it is  
in my power concerning  this thing that 
is happened1 what soever it be1 to      
conceit that which is  right and true4  
,if it be1 why then am ,i troubled8     
,those things that are  without my      
understanding1 are nothing to it at all3
 and that is it only1  which doth       
properly concern me4 ,be always in this 
mind1 and thou wilt be  right4    ,,iii4
 ,that which most men would think       
themselves most happy for1 and  would   
prefer before all things1 if the ,gods  
would grant it unto them  after their   
deaths1 thou mayst whilst thou livest   
grant unto thyself2 to  live again4 ,see
 the things of the world again1 as thou 
hast already seen  them4 ,for what is it
 else to live again8 ,public shows and  
solemnities  with much pomp and vanity1 
stage plays1 flocks and herds2 conflicts
  and contentions3 a bone thrown to a   

company of hungry curs2 a bait for      
greedy fishes2 the painfulness1 and     
continual burden-bearing of wretched    
ants1 the running to and fro of         
terrified mice3 little puppets drawn up 
and down with wires and nerves3 these be
 the objects of the world among  all    
these thou must stand steadfast1 meekly 
affected1 and free from all  manner of  
indignation2 with this right            
ratiocination and apprehension2  that as
 the worth is of those things which a   
man doth affect1 so is in  very deed    
every man's worth more or less4    ,,iv4
 ,word after word1 every one by itself1 
must the things that are  spoken be     
conceived and understood2 and so the    
things that are done1  purpose after    
purpose1 every one by itself likewise4  
,and as in matter of  purposes and      
actions1 we must presently see what is  
the proper use and  relation of every   
one2 so of words must we be as ready1 to
 consider of  every one what is the true
 meaning1 and signification of it       

according to  truth and nature1 however 
it be taken in common use4    ,v4 ,is my
 reason1 and understanding sufficient   
for this1 or no8 ,if it be  sufficient1 
without any private applause1 or public 
ostentation as of an  instrument1 which 
by nature ,i am provided of1 ,i will    
make use of it for  the work in hand1 as
 of an instrument1 which by nature ,i am
 provided of4  if it be not1 and that   
otherwise it belong not unto me         
particularly as  a private duty1 ,i will
 either give it over1 and leave it to   
some other  that can better effect it3  
or ,i will endeavour it2 but with the   
help  of some other1 who with the joint 
help of my reason1 is able to bring     
somewhat to pass1 that will now be      
seasonable and useful for the common    
good4 ,for whatsoever ,i do either by   
myself1 or with some other1 the  only   
thing that ,i must intend1 is1 that it  
be good and expedient for  the public4  
,for as for praise1 consider how many   
who once were much  commended1 are now  

already quite forgotten1 yea they that  
commended  them1 how even they          
themselves are long since dead and gone4
 ,be not  therefore ashamed1 whensoever 
thou must use the help of others4 ,for  
whatsoever it be that lieth upon thee to
 effect1 thou must propose it  unto     
thyself1 as the scaling of walls is unto
 a soldier4 ,and what if  thou through  
either lameness or some other impediment
 art not able to  reach unto the top of 
the battlements alone1 which with the   
help of  another thou mayst2 wilt thou  
therefore give it over1 or go about it  
with less courage and alacrity1 because 
thou canst not effect it all  alone8    
,,vi4 ,let not things future trouble    
thee4 ,for if necessity so require that 
they come to pass1 thou shalt           
7whensoever that is7 be provided for    
them  with the same reason1 by which    
whatsoever is now present1 is made both 
tolerable and acceptable unto thee4 ,all
 things are linked and knitted          
together1 and the knot is sacred1       

neither is there anything in the  world1
 that is not kind and natural in regard 
of any other thing1 or1  that hath not  
some kind of reference and natural      
correspondence with  whatsoever is in   
the world besides4 ,for all things are  
ranked together1  and by that decency of
 its due place and order that each      
particular  doth observe1 they all      
concur together to the making of one and
 the same   or world3 as if you said1 a 
comely piece1 or an orderly             
composition4 ,for all things throughout1
 there is but one and the same  order2  
and through all things1 one and the same
 ,god1 the same substance  and the same 
law4 ,there is one common reason1 and   
one common truth1 that  belongs unto all
 reasonable creatures1 for neither is   
there save one  perfection of all       
creatures that are of the same kind1 and
 partakers of  the same reason4         
,,vii4 ,whatsoever is material1 doth    
soon vanish away into the common        
substance of the whole2 and whatsoever  

is formal1 or1 whatsoever doth  animate 
that which is material1 is soon resumed 
into the common reason  of the whole2   
and the fame and memory of anything1 is 
soon swallowed up  by the general age   
and duration of the whole4    ,,viii4   
,to a reasonable creature1 the same     
action is both according  to nature1 and
 according to reason4    ,,ix4 ,straight
 of itself1 not made straight4    ,x4   
,as several members in one body united1 
so are reasonable creatures  in a body  
divided and dispersed1 all made and     
prepared for one common  operation4 ,and
 this thou shalt apprehend the better1  
if thou shalt use  thyself often to say 
to thyself1 ,i am 1 or a member of the  
mass and  body of reasonable substances4
 ,but if thou shalt say ,i am 1 or  a   
part1 thou dost not yet love men from   
thy heart4 ,the joy that thou  takest in
 the exercise of bounty1 is not yet     
grounded upon a due  ratiocination and  
right apprehension of the nature of     
things4 ,thou dost  exercise it as yet  

upon this ground barely1 as a thing     
convenient and  fitting2 not1 as doing  
good to thyself1 when thou dost good    
unto others4    ,,xi4 ,of things that   
are external1 happen what will to that  
which can  suffer by external accidents4
 ,those things that suffer let them     
complain  themselves1 if they will2 as  
for me1 as long as ,i conceive no such  
thing1 that that which is happened is   
evil1 ,i have no hurt2 and it is in  my 
power not to conceive any such thing4   
,,xii4 ,whatsoever any man either doth  
or saith1 thou must be good2 not for    
any man's sake1 but for thine own       
nature's sake2 as if either gold1 or    
the emerald1 or purple1 should ever be  
saying to themselves1 ,whatsoever  any  
man either doth or saith1 ,i must still 
be an emerald1 and ,i must  keep my     
colour4    ,,xiii4 ,this may ever be my 
comfort and security3 my understanding1 
that  ruleth over all1 will not of      
itself bring trouble and vexation upon  
itself4 ,this ,i say2 it will not put   

itself in any fear1 it will not lead    
itself into any concupiscence4 ,if it be
 in the power of any other to  compel it
 to fear1 or to grieve1 it is free for  
him to use his power4  ,but sure if     
itself do not of itself1 through some   
false opinion or  supposition incline   
itself to any such disposition2 there is
 no fear4  ,for as for the body1 why    
should ,i make the grief of my body1 to 
be the  grief of my mind8 ,if that      
itself can either fear or complain1 let 
it4  ,but as for the soul1 which indeed1
 can only be truly sensible of either   
fear or grief2 to which only it belongs 
according to its different  imaginations
 and opinions1 to admit of either of    
these1 or of their  contraries2 thou    
mayst look to that thyself1 that it     
suffer nothing4  ,induce her not to any 
such opinion or persuasion4 ,the        
understanding  is of itself sufficient  
unto itself1 and needs not 7if itself   
doth not  bring itself to need7 any     
other thing besides itself1 and by      

consequent  as it needs nothing1 so     
neither can it be troubled or hindered  
by  anything1 if itself doth not trouble
 and hinder itself4    ,,xiv4 ,what is 1
 or happiness3 but  1 or1 a good  dmon1 
or spirit8 ,what then dost thou do here1
 ,o opinion8 ,by the ,gods  ,i adjure   
thee1 that thou get thee gone1 as thou  
earnest3 for ,i need thee  not4 ,thou   
earnest indeed unto me according to thy 
ancient wonted manner4  ,it is that1    
that all men have ever been subject     
unto4 ,that thou camest  therefore ,i am
 not angry with thee1 only begone1 now  
that ,i have found  thee what thou art4 
,,xv4 ,is any man so foolish as to fear 
change1 to which all things that  once  
were not owe their being8 ,and what is  
it1 that is more pleasing and  more     
familiar to the nature of the universe8 
,how couldst thou thyself  use thy      
ordinary hot baths1 should not the wood 
that heateth them first  be changed8    
,how couldst thou receive any           
nourishment from those things  that thou

 hast eaten1 if they should not be      
changed8 ,can anything  else almost     
7that is useful and profitable7 be      
brought to pass without  change8 ,how   
then dost not thou perceive1 that for   
thee also1 by death1  to come to change1
 is a thing of the very same nature1 and
 as necessary  for the nature of the    
universe8    ,,xvi4 ,through the        
substance of the universe1 as through a 
torrent pass  all particular bodies1    
being all of the same nature1 and all   
joint  workers with the universe itself 
as in one of our bodies so many  members
 among themselves4 ,how many such as    
,chrysippus1 how many such  as          
,socrates1 how many such as ,epictetus1 
hath the age of the world  long since   
swallowed up and devoured8 ,let this1 be
 it either men or  businesses1 that thou
 hast occasion to think of1 to the end  
that thy  thoughts be not distracted and
 thy mind too earnestly set upon        
anything1  upon every such occasion     
presently come to thy mind4 ,of all my  

thoughts  and cares1 one only thing     
shall be the object1 that ,i myself do  
nothing  which to the proper            
constitution of man1 7either in regard  
of the  thing itself1 or in regard of   
the manner1 or of the time of doing17   
is contrary4 ,the time when thou shalt  
have forgotten all things1 is  at hand4 
,and that time also is at hand1 when    
thou thyself shalt be  forgotten by all4
 ,whilst thou art1 apply thyself to that
 especially  which unto man as he is a  
mart1 is most proper and agreeable1 and 
that  is1 for a man even to love them   
that transgress against him4 ,this shall
  be1 if at the same time that any such 
thing doth happen1 thou call  to mind1  
that they are thy kinsmen2 that it is   
through ignorance and  against their    
wills that they sin2 and that within a  
very short while  after1 both thou and  
he shall be no more4 ,but above all     
things1 that he  hath not done thee any 
hurt2 for that by him thy mind and      
understanding  is not made worse or more

 vile than it was before4    ,,xvii4    
,the nature of the universe1 of the     
common substance of all things  as it   
were of so much wax hath now perchance  
formed a horse2 and then1  destroying   
that figure1 hath new tempered and      
fashioned the matter of it  into the    
form and substance of a tree3 then that 
again into the form and  substance of a 
man3 and then that again into some      
other4 ,now every one  of these doth    
subsist but for a very little while4 ,as
 for dissolution1  if it be no grievous 
thing to the chest or trunk1 to be      
joined together2  why should it be more 
grievous to be put asunder8    ,,xviii4 
,an angry countenance is much against   
nature1 and it is oftentimes  the proper
 countenance of them that are at the    
point of death4 ,but were  it so1 that  
all anger and passion were so thoroughly
 quenched in thee1  that it were        
altogether impossible to kindle it any  
more1 yet herein  must not thou rest    
satisfied1 but further endeavour by good

 consequence  of true ratiocination1    
perfectly to conceive and understand1   
that all  anger and passion is against  
reason4 ,for if thou shalt not be       
sensible  of thine innocence2 if that   
also shall be gone from thee1 the       
comfort of  a good conscience1 that thou
 doest all things according to reason3  
what  shouldest thou live any longer    
for8 ,all things that now thou seest1   
are but for a moment4 ,that nature1 by  
which all things in the world are       
administered1 will soon bring change and
 alteration upon them1 and then  of     
their substances make other things like 
unto them3 and then soon  after others  
again of the matter and substance of    
these3 that so by  these means1 the     
world may still appear fresh and new4   
,,xix4 ,whensoever any man doth trespass
 against other1 presently consider  with
 thyself what it was that he did suppose
 to be good1 what to be  evil1 when he  
did trespass4 ,for this when thou       
knowest1 thou wilt pity  him thou wilt  

have no occasion either to wonder1 or to
 be angry4 ,for  either thou thyself    
dust yet live in that error and         
ignorance1 as that  thou dust suppose   
either that very thing that he doth1 or 
some other  like worldly thing1 to be   
good2 and so thou art bound to pardon   
him if  he have done that which thou in 
the like case wouldst have done thyself4
  ,or if so be that thou dost not any   
more suppose the same things to be  good
 or evil1 that he doth2 how canst thou  
but be gentle unto him that  is in an   
error8    ,,xx4 ,fancy not to thyself   
things future1 as though they were      
present  but of those that are present1 
take some aside1 that thou takest most  
benefit of1 and consider of them        
particularly1 how wonderfully thou      
wouldst want them1 if they were not     
present4 ,but take heed withal1 lest    
that whilst thou dust settle thy        
contentment in things present1 thou     
grow in time so to overprize them1 as   
that the want of them 7whensoever  it   

shall so fall out7 should be a trouble  
and a vexation unto thee4 ,wind  up     
thyself into thyself4 ,such is the      
nature of thy reasonable  commanding    
part1 as that if it exercise justice1   
and have by that means  tranquillity    
within itself1 it doth rest fully       
satisfied with itself  without any other
 thing4    ,,xxi4 ,wipe off all opinion 
stay the force and violence of          
unreasonable  lusts and affections3     
circumscribe the present time examine   
whatsoever  it be that is happened1     
either to thyself or to another3 divide 
all  present objects1 either in that    
which is formal or material think of the
  last hour4 ,that which thy neighbour  
hath committed1 where the guilt of  it  
lieth1 there let it rest4 ,examine in   
order whatsoever is spoken4 ,let  thy   
mind penetrate both into the effects1   
and into the causes4 ,rejoice  thyself  
with true simplicity1 and modesty2 and  
that all middle things  between virtue  
and vice are indifferent unto thee4     

,finally1 love  mankind2 obey ,god4     
,,xxii4 ,all things 7saith he7 are by   
certain order and appointment4 ,and     
what if the elements only4    ,it will  
suffice to remember1 that all things in 
general are by certain  order and       
appointment3 or if it be but few4 ,and  
as concerning death1  that either       
dispersion1 or the atoms1 or            
annihilation1 or extinction1  or        
translation will ensue4 ,and as         
concerning pain1 that that which is     
intolerable is soon ended by death2 and 
that which holds long must needs  be    
tolerable2 and that the mind in the     
meantime 7which is all in all7  may by  
way of interclusion1 or interception1 by
 stopping all manner of  commerce and   
sympathy with the body1 still retain its
 own tranquillity4  ,thy understanding  
is not made worse by it4 ,as for those  
parts that  suffer1 let them1 if they   
can1 declare their grief themselves4 ,as
 for  praise and commendation1 view     
their mind and understanding1 what      

estate  they are in2 what kind of things
 they fly1 and what things they seek    
after3 and that as in the seaside1      
whatsoever was before to be seen1  is by
 the continual succession of new heaps  
of sand cast up one upon  another1 soon 
hid and covered2 so in this life1 all   
former things by  those which           
immediately succeed4    ,,xxiii4 ,out of
 ,plato4 ',he then whose mind is endowed
 with true  magnanimity1 who hath       
accustomed himself to the contemplation 
both of  all times1 and of all things in
 general2 can this mortal life 7thinkest
  thou7 seem any great matter unto him8 
,it is not possible1 answered he4  ,then
 neither will such a one account death a
 grievous thing8 ,by no  means4'        
,,xxiv4 ,out of ,antisthenes4 ',it is a 
princely thing to do well1 and to be    
ill-spoken of4 ,it is a shameful thing  
that the face should be subject  unto   
the mind1 to be put into what shape it  
will1 and to be dressed by  it as it    
will2 and that the mind should not      

bestow so much care upon  herself1 as to
 fashion herself1 and to dress herself  
as best becometh  her4'    ,,xxv4 ,out  
of several poets and comics4 ',it will  
but little avail thee1  to turn thine   
anger and indignation upon the things   
themselves that have  fallen across unto
 thee4 ,for as for them1 they are not   
sensible of it1  c4 ,thou shalt but make
 thyself a laughing-stock2 both unto the
 ,gods and  men1 c4 ,our life is reaped 
like a ripe ear of corn2 one is yet     
standing and another is down1 c4 ,but if
 so be that ,i and my children be       
neglected by the gods1 there is some    
reason even for that1 c4 ,as long  as   
right and equity is of my side1 c4 ,not 
to lament with them1 not to  tremble1   
c4'    ,,xxvi4 ,out of ,plato4 ',my     
answer1 full of justice and equity1     
should be  this3 ,thy speech is not     
right1 ,o man6 if thou supposest that he
 that is  of any worth at all1 should   
apprehend either life or death1 as a    
matter  of great hazard and danger2 and 

should not make this rather his only    
care1 to examine his own actions1       
whether just or unjust3 whether  actions
 of a good1 or of a wicked man1 c4 ,for 
thus in very truth stands  the case1 ,o 
ye men of ,athens4 ,what place or       
station soever a man either  hath chosen
 to himself1 judging it best for        
himself2 or is by lawful  authority put 
and settled in1 therein do ,i think 7all
 appearance of  danger notwithstanding7 
that he should continue1 as one who     
feareth  neither death1 nor anything    
else1 so much as he feareth to commit   
anything that is vicious and shameful1  
c4 ,but1 ,o noble sir1 consider  ,i     
pray1 whether true generosity and true  
happiness1 do not consist in  somewhat  
else rather1 than in the preservation   
either of our1 or other  men's lives4   
,for it is not the part of a man that is
 a man indeed1 to  desire to live long  
or to make much of his life whilst he   
liveth3 but  rather 7he that is such7   
will in these things wholly refer       

himself unto  the ,gods1 and believing  
that which every woman can tell him1    
that no man  can escape death2 the only 
thing that he takes thought and care for
 is  this1 that what time he liveth1 he 
may live as well and as virtuously  as  
he can possibly1 c4 ,to look about1 and 
with the eyes to follow the  course of  
the stars and planets as though thou    
wouldst run with them2  and to mind     
perpetually the several changes of the  
elements one into  another4 ,for such   
fancies and imaginations1 help much to  
purge away  the dross and filth of this 
our earthly life1' c4 ,that also is a   
fine  passage of ,plato's1 where he     
speaketh of worldly things in these     
words3  ',thou must also as from some   
higher place look down1 as it were1 upon
  the things of this world1 as flocks1  
armies1 husbandmen's labours1           
marriages1 divorces1 generations1       
deaths3 the tumults of courts and       
places of judicatures2 desert places2   
the several nations of barbarians1      

public festivals1 mournings1 fairs1     
markets4' ,how all things upon earth    
are pell-mell2 and how miraculously     
things contrary one to another1  concur 
to the beauty and perfection of this    
universe4    ,,xxvii4 ,to look back upon
 things of former ages1 as upon the     
manifold  changes and conversions of    
several monarchies and commonwealths4   
,we  may also foresee things future1 for
 they shall all be of the same kind2    
neither is it possible that they should 
leave the tune1 or break the  concert   
that is now begun1 as it were1 by these 
things that are now done  and brought to
 pass in the world4 ,it comes all to one
 therefore1 whether  a man be a         
spectator of the things of this life but
 forty years1 or  whether he see them   
ten thousand years together3 for what   
shall he  see more8 ',and as for those  
parts that came from the earth1 they    
shall  return unto the earth again2 and 
those that came from heaven1 they  also 
shall return unto those heavenly        

places4' ,whether it be a mere          
dissolution and unbinding of the        
manifold intricacies and entanglements  
of the confused atoms2 or some such     
dispersion of the simple and            
incorruptible elements444 ',with meats  
and drinks and divers charms1 they  seek
 to divert the channel1 that they might 
not die4 ,yet must we needs  endure that
 blast of wind that cometh from above1  
though we toil and  labour never so     
much4'    ,,xxviii4 ,he hath a stronger 
body1 and is a better wrestler than ,i4 
,what  then8 ,is he more bountiful8 is  
he more modest8 ,doth he bear all       
adverse  chances with more equanimity3  
or with his neighbour's offences with   
more  meekness and gentleness than ,i8  
,,xxix4 ,where the matter may be        
effected agreeably to that reason1 which
  both unto the ,gods and men is common1
 there can be no just cause of  grief or
 sorrow4 ,for where the fruit and       
benefit of an action well begun  and    
prosecuted according to the proper      

constitution of man may be reaped  and  
obtained1 or is sure and certain1 it is 
against reason that any  damage should  
there be suspected4 ,in all places1 and 
at all times1 it is  in thy power       
religiously to embrace whatsoever by    
,god's appointment is  happened unto    
thee1 and justly to converse with those 
men1 whom thou  hast to do with1 and    
accurately to examine every fancy that  
presents  itself1 that nothing may slip 
and steal in1 before thou hast rightly  
apprehended the true nature of it4      
,,xxx4 ,look not about upon other men's 
minds and understandings2 but look      
right on forwards whither nature1 both  
that of the universe1 in those  things  
that happen unto thee2 and thine in     
particular1 in those things  that are   
done by thee3 doth lead1 and direct     
thee4 ,now every one is  bound to do    
that1 which is consequent and agreeable 
to that end which  by his true natural  
constitution he was ordained unto4 ,as  
for all other  things1 they are ordained

 for the use of reasonable creatures3 as
 in all  things we see that that which  
is worse and inferior1 is made for  that
 which is better4 ,reasonable creatures1
 they are ordained one for  another4    
,that therefore which is chief in every 
man's constitution1 is1  that he intend 
the common good4 ,the second is1 that he
 yield not to any  lusts and motions of 
the flesh4 ,for it is the part and      
privilege of the  reasonable and        
intellective faculty1 that she can so   
bound herself1  as that neither the     
sensitive1 nor the appetitive faculties1
 may not  anyways prevail upon her4 ,for
 both these are brutish4 ,and therefore 
over  both she challengeth mastery1 and 
cannot anyways endure1 if in her right  
temper1 to be subject unto either4 ,and 
this indeed most justly4 ,for  by nature
 she was ordained to command all in the 
body4 ,the third  thing proper to man by
 his constitution1 is1 to avoid all     
rashness and  precipitancy2 and not to  
be subject to error4 ,to these things   

then1 let  the mind apply herself and go
 straight on1 without any distraction   
about  other things1 and she hath her   
end1 and by consequent her happiness4   
,,xxxi4 ,as one who had lived1 and were 
now to die by right1 whatsoever is  yet 
remaining1 bestow that wholly as a      
gracious overplus upon a virtuous  life4
 ,love and affect that only1 whatsoever 
it be that happeneth1 and is  by the    
fates appointed unto thee4 ,for what can
 be more reasonable8 ,and  as anything  
doth happen unto thee by way of cross1  
or calamity1 call  to mind presently and
 set before thine eyes1 the examples of 
some other  men1 to whom the self-same  
thing did once happen likewise4 ,well1  
what  did they8 ,they grieved2 they     
wondered2 they complained4 ,and where   
are  they now8 ,all dead and gone4 ,wilt
 thou also be like one of them8  ,or    
rather leaving to men of the world      
7whose life both in regard of           
themselves1 and them that they converse 
with1 is nothing but mere  mutability2  

or men of as fickle minds1 as fickle    
bodies2 ever changing  and soon changed 
themselves7 let it be thine only care   
and study1 how to  make a right use of  
all such accidents4 ,for there is good  
use to be made  of them1 and they will  
prove fit matter for thee to work upon1 
if it  shall be both thy care and thy   
desire1 that whatsoever thou doest1 thou
  thyself mayst like and approve thyself
 for it4 ,and both these1 see1  that    
thou remember well1 according as the    
diversity of the matter of  the action  
that thou art about shall require4 ,look
 within2 within is the  fountain of all 
good4 ,such a fountain1 where springing 
waters can never  fail1 so thou dig     
still deeper and deeper4    ,,xxxii4    
,thou must use thyself also to keep thy 
body fixed and steady2  free from all   
loose fluctuant either motion1 or       
posture4 ,and as upon thy  face and     
looks1 thy mind hath easily power over  
them to keep them to  that which is     
grave and decent2 so let it challenge   

the same power over  the whole body     
also4 ,but so observe all things in this
 kind1 as that it  be without any manner
 of affectation4    ,,xxxiii4 ,the art  
of true living in this world is more    
like a wrestler's1  than a dancer's     
practice4 ,for in this they both agree1 
to teach a man  whatsoever falls upon   
him1 that he may be ready for it1 and   
that nothing  may cast him down4        
,,xxxiv4 ,thou must continually ponder  
and consider with thyself1 what  manner 
of men they be1 and for their minds and 
understandings what is  their present   
estate1 whose good word and testimony   
thou dost desire4  ,for then neither    
wilt thou see cause to complain of them 
that offend  against their wills2 or    
find any want of their applause1 if once
  thou dost but penetrate into the true 
force and ground both of their          
opinions1 and of their desires4 ',no    
soul 7saith he7 is willingly bereft  of 
the truth1' and by consequent1 neither  
of justice1 or temperance1 or  kindness1

 and mildness2 nor of anything that is  
of the same kind4 ,it is  most needful  
that thou shouldst always remember this4
 ,for so shalt thou  be far more gentle 
and moderate towards all men4    ,,xxxv4
 ,what pain soever thou art in1 let this
 presently come to thy mind1  that it is
 not a thing whereof thou needest to be 
ashamed1 neither is it  a thing whereby 
thy understanding1 that hath the        
government of all1  can be made worse4  
,for neither in regard of the substance 
of it1 nor  in regard of the end of it  
7which is1 to intend the common good7   
can  it alter and corrupt it4 ,this also
 of ,epicurus mayst thou in most pains  
find some help of1 that it is 'neither  
intolerable1 nor eternal2' so  thou keep
 thyself to the true bounds and limits  
of reason and give not  way to opinion4 
,this also thou must consider1 that many
 things there be1  which oftentimes     
unsensibly trouble and vex thee1 as not 
armed against  them with patience1      
because they go not ordinarily under the

 name of  pains1 which in very deed are 
of the same nature as pain2 as to       
slumber  unquietly1 to suffer heat1 to  
want appetite3 when therefore any of    
these  things make thee discontented1   
check thyself with these words3 ,now    
hath  pain given thee the foil2 thy     
courage hath failed thee4    ,,xxxvi4   
,take heed lest at any time thou stand  
so affected1 though towards  unnatural  
evil men1 as ordinary men are commonly  
one towards another4    ,,xxxvii4 ,how  
know we whether ,socrates were so       
eminent indeed1 and of so  extraordinary
 a disposition8 ,for that he died more  
gloriously1 that he  disputed with the  
,sophists more subtilty2 that he watched
 in the frost  more assiduously2 that   
being commanded to fetch innocent       
,salaminius1 he  refused to do it more  
generously2 all this will not serve4    
,nor that he  walked in the streets1    
with much gravity and majesty1 as was   
objected  unto him by his adversaries3  
which nevertheless a man may well doubt 

of1  whether it were so or no1 or1 which
 above all the rest1 if so be that  it  
were true1 a man would well consider of1
 whether commendable1 or                
dis-commendable4 ,the thing therefore   
that we must inquire into1 is this2     
what manner of soul ,socrates had3      
whether his disposition was such2 as    
that all that he stood upon1 and sought 
after in this world1 was barely  this1  
that he might ever carry himself justly 
towards men1 and holily  towards the    
,gods4 ,neither vexing himself to no    
purpose at the wickedness  of others1   
nor yet ever condescending to any man's 
evil fact1 or evil  intentions1 through 
either fear1 or engagement of           
friendship4 ,whether of  those things   
that happened unto him by ,god's        
appointment1 he neither did  wonder at  
any when it did happen1 or thought it   
intolerable in the trial  of it4 ,and   
lastly1 whether he never did suffer his 
mind to sympathise  with the senses1 and
 affections of the body4 ,for we must   

not think that  ,nature hath so mixed   
and tempered it with the body1 as that  
she hath not  power to circumscribe     
herself1 and by herself to intend her   
own ends and  occasions4    ,,xxxviii4  
,for it is a thing very possible1 that a
 man should be a very  divine man1 and  
yet be altogether unknown4 ,this thou   
must ever be  mindful of1 as of this    
also1 that a man's true happiness doth  
consist  in very few things4 ,and that  
although thou dost despair1 that thou   
shalt  ever be a good either logician1  
or naturalist1 yet thou art never the   
further off by it from being either     
liberal1 or modest1 or charitable1  or  
obedient unto ,god4    ,,xxxix4 ,free   
from all compulsion in all cheerfulness 
and alacrity thou  mayst run out thy    
time1 though men should exclaim against 
thee never so  much1 and the wild beasts
 should pull in sunder the poor members 
of thy  pampered mass of flesh4 ,for    
what in either of these or the like     
cases  should hinder the mind to retain 

her own rest and tranquillity1          
consisting both in the right judgment of
 those things that happen unto  her1 and
 in the ready use of all present matters
 and occasions8 ,so that  her judgment  
may say1 to that which is befallen her  
by way of cross3  this thou art in very 
deed1 and according to thy true nature3 
notwithstanding that in the judgment of 
opinion thou dust appear  otherwise3 and
 her discretion to the present object2  
thou art that1  which ,i sought for4    
,for whatsoever it be1 that is now      
present1 shall  ever be embraced by me  
as a fit and seasonable object1 both for
 my  reasonable faculty1 and for my     
sociable1 or charitable inclination to  
work upon4 ,and that which is principal 
in this matter1 is that it may be       
referred either unto the praise of ,god1
 or to the good of men4 ,for  either    
unto ,god or man1 whatsoever it is that 
doth happen in the world  hath in the   
ordinary course of nature its proper    
reference2 neither is  there anything1  

that in regard of nature is either new1 
or reluctant and  intractable1 but all  
things both usual and easy4    ,,xl4    
,then hath a man attained to the estate 
of perfection in his life and           
conversation1 when he so spends every   
day1 as if it were his last day3  never 
hot and vehement in his affections1 nor 
yet so cold and stupid as  one that had 
no sense2 and free from all manner of   
dissimulation4    ,,xli4 ,can the ,gods1
 who are immortal1 for the continuance  
of so many ages  bear without           
indignation with such and so many       
sinners1 as have ever  been1 yea not    
only so1 but also take such care for    
them1 that they want  nothing2 and dust 
thou so grievously take on1 as one that 
could bear  with them no longer2 thou   
that art but for a moment of time8 yea  
thou  that art one of those sinners     
thyself8 ,a very ridiculous thing it is1
  that any man should dispense with vice
 and wickedness in himself1 which  is in
 his power to restrain2 and should go   

about to suppress it in  others1 which  
is altogether impossible4    ,,xlii4    
,what object soever1 our reasonable and 
sociable faculty doth meet  with1 that  
affords nothing either for the          
satisfaction of reason1 or for  the     
practice of charity1 she worthily doth  
think unworthy of herself4    ,,xliii4  
,when thou hast done well1 and another  
is benefited by thy action1  must thou  
like a very fool look for a third thing 
besides1 as that  it may appear unto    
others also that thou hast done well1 or
 that thou  mayest in time1 receive one 
good turn for another8 ,no man useth to 
be  weary of that which is beneficial   
unto him4 ,but every action according   
to nature1 is beneficial4 ,be not weary 
then of doing that which is  beneficial 
unto thee1 whilst it is so unto others4 
,,xliv4 ,the nature of the universe did 
once certainly before it was  created1  
whatsoever it hath done since1          
deliberate and so resolve upon  the     
creation of the world4 ,now since that  

time1 whatsoever it is1 that  is and    
happens in the world1 is either but a   
consequent of that one and  first       
deliberation3 or if so be that this     
ruling rational part of the  world1     
takes any thought and care of things    
particular1 they are surely  his        
reasonable and principal creatures1 that
 are the proper object of  his          
particular care and providence4 ,this   
often thought upon1 will much  conduce  
to thy tranquillity4          ,,the     
,,eighth ,,book      ,i4 ,this also1    
among other things1 may serve to keep   
thee from vainglory2  if thou shalt     
consider1 that thou art now altogether  
incapable of the  commendation of one1  
who all his life long1 or from his youth
 at least1  hath lived a philosopher's  
life4 ,for both unto others1 and to     
thyself  especially1 it is well known1  
that thou hast done many things contrary
  to that perfection of life4 ,thou hast
 therefore been confounded in thy       
course1 and henceforth it will be hard  

for thee to recover the title and       
credit of a philosopher4 ,and to it also
 is thy calling and profession          
repugnant4 ,if therefore thou dost truly
 understand1 what it is that is  of     
moment indeed2 as for thy fame and      
credit1 take no thought or care  for    
that3 let it suffice thee if all the    
rest of thy life1 be it more or  less1  
thou shalt live as thy nature requireth1
 or according to the true  and natural  
end of thy making4 ,take pains therefore
 to know what it is  that thy nature    
requireth1 and let nothing else distract
 thee4 ,thou  hast already had          
sufficient experience1 that of those    
many things that  hitherto thou hast    
erred and wandered about1 thou couldst  
not find  happiness in any of them4 ,not
 in syllogisms1 and logical subtilties1 
not  in wealth1 not in honour and       
reputation1 not in pleasure4 ,in none of
 all  these4 ,wherein then is it to be  
found8 ,in the practice of those things1
  which the nature of man1 as he is a   

man1 doth require4 ,how then shall  he  
do those things8 if his dogmata1 or     
moral tenets and opinions 7from  which  
all motions and actions do proceed71 be 
right and true4 ,which be  those        
dogmata8 ,those that concern that which 
is good or evil1 as that  there is      
nothing truly good and beneficial unto  
man1 but that which  makes him just1    
temperate1 courageous1 liberal2 and that
 there is  nothing truly evil and       
hurtful unto man1 but that which causeth
 the  contrary effects4    ,,ii4 ,upon  
every action that thou art about1 put   
this question to thyself2  ,how will    
this when it is done agree with me8     
,shall ,i have no occasion  to repent of
 it8 ,yet a very little while and ,i am 
dead and gone2 and  all things are at   
end4 ,what then do ,i care for more than
 this1 that my  present action          
whatsoever it be1 may be the proper     
action of one that  is reasonable2 whose
 end is1 the common good2 who in all    
things is ruled  and governed by the    

same law of right and reason1 by which  
,god ,himself  is4    ,,iii4 ,alexander1
 ,caius1 ,pompeius2 what are these to   
,diogenes1 ,heraclitus1  and ,socrates8 
,these penetrated into the true nature  
of things2 into all  causes1 and all    
subjects3 and upon these did they       
exercise their power  and authority4    
,but as for those1 as the extent of     
their error was1 so  far did their      
slavery extend4    ,,iv4 ,what they have
 done1 they will still do1 although thou
 shouldst hang  thyself4 ,first2 let it 
not trouble thee4 ,for all things both  
good and  evil3 come to pass according  
to the nature and general condition of  
the  universe1 and within a very little 
while1 all things will be at an  end2 no
 man will be remembered3 as now of      
,africanus 7for example7 and  ,augustus 
it is already come to pass4 ,then       
secondly2 fix thy mind upon  the thing  
itself2 look into it1 and remembering   
thyself1 that thou art  bound           
nevertheless to be a good man1 and what 

it is that thy nature  requireth of thee
 as thou art a man1 be not diverted from
 what thou art  about1 and speak that   
which seemeth unto thee most just3 only 
speak it  kindly1 modestly1 and without 
hypocrisy4    ,v4 ,that which the nature
 of the universe doth busy herself      
about1 is2  that which is here1 to      
transfer it thither1 to change it1 and  
thence  again to take it away1 and to   
carry it to another place4 ,so that thou
  needest not fear any new thing4 ,for  
all things are usual and ordinary2  and 
all things are disposed by equality4    
,,vi4 ,every particular nature hath     
content1 when in its own proper course  
it speeds4 ,a reasonable nature doth    
then speed1 when first in matter of     
fancies and imaginations1 it gives no   
consent to that which is either  false  
uncertain4 ,secondly1 when in all its   
motions and resolutions it  takes its   
level at the common good only1 and that 
it desireth nothing1  and flieth from   
nothing1 bet what is in its own power to

 compass or  avoid4 ,and lastly1 when it
 willingly and gladly embraceth1        
whatsoever is  dealt and appointed unto 
it by the common nature4 ,for it is part
 of it2  even as the nature of any one  
leaf1 is part of the common nature of   
all  plants and trees4 ,but that the    
nature of a leaf1 is part of a nature   
both unreasonable and unsensible1 and   
which in its proper end may be          
hindered2 or1 which is servile and      
slavish3 whereas the nature of man is   
part of a common nature which cannot be 
hindered1 and which is both  reasonable 
and just4 ,from whence also it is1 that 
according to the  worth of everything1  
she doth make such equal distribution of
 all  things1 as of duration1 substance 
form1 operation1 and of events and      
accidents4 ,but herein consider not     
whether thou shalt find this equality   
in everything absolutely and by itself2 
but whether in all the  particulars of  
some one thing taken together1 and      
compared with all the  particulars of   

some other thing1 and them together     
likewise4    ,,vii4 ,thou hast no time  
nor opportunity to read4 ,what then8    
,hast thou  not time and opportunity to 
exercise thyself1 not to wrong thyself2 
to  strive against all carnal pleasures 
and pains1 and to get the upper hand  of
 them2 to contemn honour and vainglory2 
and not only1 not to be angry  with     
them1 whom towards thee thou doest find 
unsensible and unthankful2  but also to 
have a care of them still1 and of their 
welfare8    ,,viii4 ,forbear henceforth 
to complain of the trouble of a courtly 
life1  either in public before others1  
or in private by thyself4    ,,ix4      
,repentance is an inward and            
self-reprehension for the neglect or    
omission of somewhat that was           
profitable4 ,now whatsoever is good1 is 
also profitable1 and it is the part of  
an honest virtuous man to set by  it1   
and to make reckoning of it accordingly4
 ,but never did any honest  virtuous man
 repent of the neglect or omission of   

any carnal pleasure3  no carnal pleasure
 then is either good or profitable4     
,x4 ,this1 what is it in itself1 and by 
itself1 according to its proper         
constitution8 ,what is the substance of 
it8 ,what is the matter1 or proper  use8
 ,what is the form or efficient cause8  
,what is it for in this world1  and how 
long will it abide8 ,thus must thou     
examine all things1 that  present       
themselves unto thee4    ,,xi4 ,when    
thou art hard to be stirred up and      
awaked out of thy sleep1  admonish      
thyself and call to mind1 that1 to      
perform actions tending to  the common  
good is that which thine own proper     
constitution1 and  that which the nature
 of man do require4 ,but to sleep1 is   
common to  unreasonable creatures also4 
,and what more proper and natural1 yea  
what  more kind and pleasing1 than that 
which is according to nature8    ,,xii4 
,as every fancy and imagination presents
 itself unto thee1 consider  7if it be  
possible7 the true nature1 and the      

proper qualities of it1 and  reason with
 thyself about it4    ,,xiii4 ,at thy   
first encounter with any one1 say       
presently to thyself3  ,this man1 what  
are his opinions concerning that which  
is good or evil8  as concerning pain1   
pleasure1 and the causes of both2       
concerning honour1  and dishonour1      
concerning life and death8 thus and     
thus4 ,now if it be  no wonder that a   
man should have such and such opinions1 
how can it be  a wonder that he should  
do such and such things8 ,i will        
remember then1  that he cannot but do as
 he doth1 holding those opinions that he
 doth4  ,remember1 that as it is a shame
 for any man to wonder that a fig tree  
should bear figs1 so also to wonder that
 the world should bear anything1        
whatsoever it is which in the ordinary  
course of nature it may bear4  ,to a    
physician also and to a pilot it is a   
shame either for the one to  wonder1    
that such and such a one should have an 
ague2 or for the other1  that the winds 

should prove ,contrary4    ,,xiv4       
,remember1 that to change thy mind upon 
occasion1 and to follow him  that is    
able to rectify thee1 is equally        
ingenuous1 as to find out at  the first1
 what is right and just1 without help4  
,for of thee nothing is  required1 ti1  
is beyond the extent of thine own       
deliberation and jun4  merit1 and of    
thine own understanding4    ,,xv4 ,if it
 were thine act and in thine own power1 
wouldest thou do  it8 ,if it were not1  
whom dost tin accuse8 the atoms1 or the 
,gods8 ,for to  do either1 the part of a
 mad man4 ,thou must therefore blame    
nobody1 but  if it be in thy power1     
redress what is amiss2 if it be not1 to 
what end  is it to complain8 ,for       
nothing should be done but to some      
certain end4    ,,xvi4 ,whatsoever dieth
 and falleth1 however and wheresoever it
 die  and fall1 it cannot fall out of   
the world1 here it have its abode  and  
change1 here also shall it have its     
dissolution into its proper  elements4  

,the same are the world's elements1 and 
the elements of which  thou dost        
consist4 ,and they when they are        
changed1 they murmur not2 why  shouldest
 thou8    ,,xvii4 ,whatsoever is1 was   
made for something3 as a horse1 a vine4 
,why  wonderest thou8 ,the sun itself   
will say of itself1 ,i was made for     
something2 and so hath every god its    
proper function4 ,what then were  then  
made for8 to disport and delight        
thyself8 ,see how even common sense  and
 reason cannot brook it4    ,,xviii4    
,nature hath its end as well in the end 
and final consummation of  anything that
 is1 as in the begin-nine and           
continuation of it4    ,,xix4 ,as one   
that tosseth up a ball4 ,and what is a  
ball the better1 if  the motion of it be
 upwards2 or the worse if it be         
downwards2 or if it  chance to fall upon
 the ground8 ,so for the bubble2 if it  
continue1 what  it the better8 and if it
 dissolve1 what is it the worse ,and so 
is it of  a candle too4 ,and so must    

thou reason with thyself1 both in matter
 of  fame1 and in matter of death4 ,for 
as for the body itself1 7the subject  of
 death7 wouldest thou know the vileness 
of it8 ,turn it about that  thou mayest 
behold it the worst sides upwards as    
well1 as in its more  ordinary pleasant 
shape2 how doth it look1 when it is old 
and withered8  when sick and pained8    
when in the act of lust1 and            
fornication8 ,and  as for fame4 ,this   
life is short4 ,both he that praiseth1  
and he that is  praised2 he that        
remembers1 and he that is remembered1   
will soon be dust  and ashes4 ,besides1 
it is but in one corner of this part of 
the world  that thou art praised2 and   
yet in this corner1 thou hast not the   
joint  praises of all men2 no nor scarce
 of any one constantly4 ,and yet the    
whole earth itself1 what is it but as   
one point1 in regard of the whole       
world8    ,,xx4 ,that which must be the 
subject of thy consideration1 is either 
the  matter itself1 or the dogma1 or the

 operation1 or the true sense and       
signification4    ,,xxi4 ,most justly   
have these things happened unto thee3   
why dost not  thou amend8 ,o but thou   
hadst rather become good to-morrow1 than
 to be  so to-day4    ,,xxii4 ,shall ,i 
do it8 ,i will2 so the end of my action 
be to do good unto  men4 ,doth anything 
by way of cross or adversity happen unto
 me8 ,i accept  it1 with reference unto 
the ,gods1 and their providence2 the    
fountain of  all things1 from which     
whatsoever comes to pass1 doth hang and 
depend4    ,,xxiii4 ,by one action judge
 of the rest3 this bathing which usually
 takes  up so much of our time1 what is 
it8 ,oil1 sweat1 filth2 or the sordes of
  the body3 an excrementitious          
viscosity1 the excrements of oil and    
other  ointments used about the body1   
and mixed with the sordes of the body3  
all base and loathsome4 ,and such almost
 is every part of our life2  and every  
worldly object4    ,,xxiv4 ,lucilla     
buried ,verus2 then was ,lucilla herself

 buried by others4  ,so ,secunda        
,maximus1 then ,secunda herself4 ,so    
,epitynchanus1 ,diotimus2  then         
,epitynchanus himself4 ,so ,antoninus   
,pius1 ,faustina his wife2 then         
,antoninus himself4 ,this is the course 
of the world4 ,first ,celer1  ,adrianus2
 then ,adrianus himself4 ,and those     
austere ones2 those that  foretold other
 men's deaths2 those that were so proud 
and stately1 where  are they now8 ,those
 austere ones ,i mean1 such as were     
,charax1 and  ,demetrius the ,platonic1 
and ,eudaemon1 and others like unto     
those4 ,they  were all but for one day2 
all dead and gone long since4 ,some of  
them no  sooner dead1 than forgotten4   
,others soon turned into fables4 ,of    
others1  even that which was fabulous1  
is now long since forgotten4 ,this      
thereafter thou must remember1 that     
whatsoever thou art compounded of1      
shall soon be dispersed1 and that thy   
life and breath1 or thy soul1  shall    
either be no more or shall ranslated    

7sp471 and appointed to some  certain   
place and station4    ,,xxv4 ,the true  
joy of a man1 is to do that which       
properly belongs unto a  man4 ,that     
which is most proper unto a man1 is1    
first1 to be kindly  affected towards   
them that are of the same kind and      
nature as he is  himself to contemn all 
sensual motions and appetites1 to       
discern rightly  all plausible fancies  
and imaginations1 to contemplate the    
nature of the  universe2 both it1 and   
things that are done in it4 ,in which   
kind of  contemplation three several    
relations are to be observed ,the first1
 to  the apparent secondary cause4 ,the 
,second to the first original cause1    
,god1 from whom originally proceeds     
whatsoever doth happen in the world4    
,the third and last1 to them that we    
live and converse with3 what use may  be
 made of it1 to their use and benefit4  
,,xxvi4 ,if pain be an evil1 either it  
is in regard of the body2 7and that     
cannot be1 because the body of itself is

 altogether insensible37 or in  regard  
of the soul ,but it is in the power of  
the soul1 to preserve her  own peace and
 tranquillity1 and not to suppose that  
pain is evil4 ,for  all judgment and    
deliberation2 all prosecution1 or       
aversation is from  within1 whither the 
sense of evil 7except it be let in by   
opinion7  cannot penetrate4    ,,xxvii4 
,wipe off all idle fancies1 and say unto
 thyself incessantly2 ,now  if ,i will1 
it is in my power to keep out of this my
 soul all wickedness1  all lust1 and    
concupiscences1 all trouble and         
confusion4 ,but on the  contrary to     
behold and consider all things according
 to their true  nature1 and to carry    
myself towards everything according to  
its true  worth4 ,remember then this thy
 power that nature hath given thee4     
,,xxviii4 ,whether thou speak in the    
,senate or whether thou speak to any    
particular1 let thy speech ,in always   
grave and modest4 ,but thou must  not   
openly and vulgarly observe that sound  

and exact form of speaking1  concerning 
that which is truly good and truly      
civil2 the vanity of  the world1 and of 
worldly men3 which otherwise truth and  
reason doth  prescribe4    ,,xxix4      
,augustus his court2 his wife1 his      
daughter1 his nephews1 his  sons-in-law 
his sister1 ,agrippa1 his kinsmen1 his  
domestics1 his  friends2 ,areus1        
,mcenas1 his slayers of beasts for      
sacrifice and  divination3 there thou   
hast the death of a whole court         
together4 ,proceed  now on to the rest  
that have been since that of ,augustus4 
,hath death  dwelt with them otherwise1 
though so many and so stately whilst    
they  lived1 than it doth use to deal   
with any one particular man8 ,consider  
now the death of a whole kindred and    
family1 as of that of the ,pompeys1  as 
that also that useth to be written upon 
some monuments1 ,,he ,,was ,,the  ,,last
 ,,of ,,his ,,own ,,kindred4 ,o what    
care did his predecessors take1 that    
they might leave a successor1 yet behold

 at last one or other must of  necessity
 be ,,the ,,last4 ,here again therefore 
consider the death of a  whole kindred4 
,,xxx4 ,contract thy whole life to the  
measure and proportion of one single    
action4 ,and if in every particular     
action thou dost perform what is        
fitting to the utmost of thy power1 let 
it suffice thee4 ,and who can  hinder   
thee1 but that thou mayest perform what 
is fitting8 ,but there may  be some     
outward let and impediment4 ,not any1   
that can hinder thee1 but  that         
whatsoever thou dost1 thou may do it1   
justly1 temperately1 and  with the      
praise of ,god4 ,yea1 but there may be  
somewhat1 whereby some  operation or    
other of thine may be hindered4 ,and    
then1 with that very  thing that doth   
hinder1 thou mayest he well pleased1 and
 so by this  gentle and equanimious     
conversion of thy mind unto that which  
may be1  instead of that which at first 
thou didst intend1 in the room of that  
former action there succeedeth another1 

which agrees as well with this          
contraction of thy life1 that we now    
speak of4    ,,xxxi4 ,receive temporal  
blessings without ostentation1 when they
 are sent  and thou shalt be able to    
part with them with all readiness and   
facility  when they are taken from thee 
again4    ,,xxxii4 ,if ever thou sawest 
either a hand1 or a foot1 or a head     
lying by  itself1 in some place or      
other1 as cut off from the rest of the  
body1  such must thou conceive him to   
make himself1 as much as in him lieth1  
that either is offended with anything   
that is happened1 7whatsoever it  be7   
and as it were divides himself from it3 
or that commits anything  against the   
natural law of mutual correspondence1   
and society among men3  or1 he that1    
commits any act of uncharitableness4    
,whosoever thou art1  thou art such1    
thou art cast forth ,i know not whither 
out of the general  unity1 which is     
according to nature4 ,thou went born    
indeed a part1 but  now thou hast cut   

thyself off4 ,however1 herein is matter 
of joy and  exultation1 that thou mayst 
be united again4 ,god hath not granted  
it unto any other part1 that once       
separated and cut off1 it might be      
reunited1 and come together again4 ,but1
 behold1 that ,,goodness how great  and 
immense it is6 which hath so much       
esteemed ,,man4 ,as at first he  was so 
made1 that he needed not1 except he     
would himself1 have divided  himself    
from the whole2 so once divided and cut 
off1 ,,it hath so provided  and ordered 
it1 that if he would himself1 he might  
return1 and grow  together again1 and be
 admitted into its former rank and place
 of a  part1 as he was before4          
,,xxxiii4 ,as almost all her other      
faculties and properties the nature of  
the universe hath imparted unto every   
reasonable creature1 so this in         
particular we have received from her1   
that as whatsoever doth oppose  itself  
unto her1 and doth withstand her in her 
purposes and intentions1  she doth1     

though against its will and intention1  
bring it about to  herself1 to serve    
herself of it in the execution of her   
own destinated  ends2 and so by this    
though not intended co-operation of it  
with herself  makes it part of herself  
whether it will or no4 ,so may every    
reasonable  creature1 what crosses and  
impediments soever it meets with in the 
course of this mortal life1 it may use  
them as fit and proper objects1  to the 
furtherance of whatsoever it intended   
and absolutely proposed  unto itself as 
its natural end and happiness4          
,,xxxiv4 ,let not the general           
representation unto thyself of the      
wretchedness of this our mortal life1   
trouble thee4 ,let not thy mind  wander 
up and down1 and heap together in her   
thoughts the many troubles  and grievous
 calamities which thou art as subject   
unto as any other4 ,but  as everything  
in particular doth happen1 put this     
question unto thyself1  and say3 ,what  
is it that in this present matter1 seems

 unto thee so  intolerable8 ,for thou   
wilt be ashamed to confess it4 ,then    
upon this  presently call to mind1 that 
neither that which is future1 nor that  
which is past can hurt thee2 but that   
only which is present4 7,and that  also 
is much lessened1 if thou dost lightly  
circumscribe it37 and then  check thy   
mind if for so little a while1 7a mere  
instant71 it cannot  hold out with      
patience4    ,,xxxv4 ,what8 are either  
,panthea or ,pergamus abiding to this   
day by their  masters' tombs8 or either 
,chabrias or ,diotimus by that of       
,adrianus8 ,o  foolery6 ,for what if    
they did1 would their masters be        
sensible of ,it8 or  if sensible1 would 
they be glad of it8 or if glad1 were    
these immortal8  ,was not it appointed  
unto them also 7both men and women17 to 
become  old in time1 and then to die8   
,and these once dead1 what would become 
of  these former8 ,and when all is done1
 what is all this for1 but for a mere   
bag of blood and corruption8    ,,xxxvi4

 ,if thou beest quick-sighted1 be so in 
matter of judgment1 and  best           
discretion1 saith he4    ,,xxxvii4 ,in  
the whole constitution of man1 ,i see   
not any virtue contrary  to justice1    
whereby it may be resisted and opposed4 
,but one whereby  pleasure and          
voluptuousness may be resisted and      
opposed1 ,i see3  continence4           
,,xxxviii4 ,if thou canst but withdraw  
conceit and opinion concerning that     
which may seem hurtful and offensive1   
thou thyself art as safe1 as safe  may  
be4 ,thou thyself8 and who is that8 ,thy
 reason4 ',yea1 but ,i am not  reason4' 
,well1 be it so4 ,however1 let not thy  
reason or understanding  admit of grief1
 and if there be anything in thee that  
is grieved1 let  that1 7whatsoever it   
be17 conceive its own grief1 if it can4 
,,xxxix4 ,that which is a hindrance of  
the senses1 is an evil to the  sensitive
 nature4 ,that which is a hindrance of  
the appetitive and  prosecutive faculty1
 is an evil to the sensitive nature4 ,as

 of the  sensitive1 so of the vegetative
 constitution1 whatsoever is a hindrance
  unto it1 is also in that respect an   
evil unto the same4 ,and so likewise1   
whatsoever is a hindrance unto the mind 
and understanding1 must needs  be the   
proper evil of the reasonable nature4   
,now apply all those things  unto       
thyself4 ,do either pain or pleasure    
seize on thee8 ,let the senses  look to 
that4 ,hast thou met with ,some obstacle
 or other in thy purpose  and intention8
 ,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 be1 thou 
art  not thereby either hurt1 nor       
properly hindered4 ,for in those things 
that  properly belong unto the mind1 she
 cannot be hindered by any man4 ,it  is 
not fire1 nor iron2 nor the power of a  
tyrant nor the power of a  slandering   
tongue2 nor anything else that can      
penetrate into her4    ,,xl4 ,if once   

round and solid1 there is no fear that  
ever it will change4    ,,xli4 ,why     
should ,i grieve myself2 who never did  
willingly grieve any  other6 ,one thing 
rejoices one and another thing another4 
,as for me1 this  is my joy1 if my      
understanding be right and sound1 as    
neither averse  from any man1 nor       
refusing any of those things which as a 
man ,i am  subject unto2 if ,i can look 
upon all things in the world meekly and 
kindly2 accept all things and carry     
myself towards everything according  to 
to true worth of the thing itself4      
,,xlii4 ,this time that is now present1 
bestow thou upon thyself4 ,they that    
rather hunt for fame after death1 do not
 consider1 that those men that  shall be
 hereafter1 will be even such1 as these 
whom now they can so  hardly bear with4 
,and besides they also will be mortal   
men4 ,but to  consider the thing in     
itself1 if so many with so many voices1 
shall make  such and such a sound1 or   
shall have such and such an opinion     

concerning  thee1 what is it to thee8   
,,xliii4 ,take me and throw me where    
thou wilt3 ,i am indifferent4 ,for there
  also ,i shall have that spirit which  
is within me propitious2 that is  well  
pleased and fully contented both in that
 constant disposition1 and  with those  
particular actions1 which to its own    
proper constitution are  suitable and   
agreeable4    ,,xliv4 ,is this then a   
thing of that worth1 that for it my soul
 should  suffer1 and become worse than  
it was8 as either basely dejected1 or   
disordinately affected1 or confounded   
within itself1 or terrified8 ,what  can 
there be1 that thou shouldest so much   
esteem8    ,,xlv4 ,nothing can happen   
unto thee1 which is not incidental unto 
thee1 as  thou art a man4 ,as nothing   
can happen either to an ox1 a vine1 or  
to  a stone1 which is not incidental    
unto them2 unto every one in his own    
kind4 ,if therefore nothing can happen  
unto anything1 which is not both  usual 
and natural2 why art thou displeased8   

,sure the common nature  of all would   
not bring anything upon any1 that were  
intolerable4 ,if  therefore it be a     
thing external that causes thy grief1   
know1 that it is  not that properly that
 doth cause it1 but thine own conceit   
and opinion  concerning the thing3 which
 thou mayest rid thyself of1 when thou  
wilt4  ,but if it be somewhat that is   
amiss in thine own disposition1 that    
doth  grieve thee1 mayest thou not      
rectify thy moral tenets and opinions4  
,but  if it grieve thee1 that thou doest
 not perform that which seemeth unto    
thee right and just1 why doest not thou 
choose rather to perform it than  to    
grieve8 ,but somewhat that is stronger  
than thyself doth hinder thee4  ,let it 
not grieve thee then1 if it be not thy  
fault that the thing is  not performed4 
',yea but it is a thing of that nature1 
as that thy life  is not worth the      
while1 except it may be performed4' ,if 
it be so1 upon  condition that thou be  
kindly and lovingly disposed towards all

 men1  thou mayest be gone4 ,for even   
then1 as much as at any time1 art thou  
in  a very good estate of performance1  
when thou doest die in charity with     
those1 that are an obstacle unto thy    
performance4    ,,xlvi4 ,remember that  
thy mind is of that nature as that it   
becometh  altogether unconquerable1 when
 once recollected in herself1 she seeks 
no  other content than this1 that she   
cannot be forced3 yea though it so  fall
 out1 that it be even against reason    
itself1 that it cloth bandy4  ,how much 
less when by the help of reason she is  
able to judge of things  with           
discretion8 ,and therefore let thy chief
 fort and place of defence  be1 a mind  
free from passions4 ,a stronger place1  
7whereunto to make his  refuge1 and so  
to become impregnable7 and better       
fortified than this1  hath no man4 ,he  
that seeth not this is unlearned4 ,he   
that seeth it1 and  betaketh not himself
 to this place of refuge1 is unhappy4   
,,xlvii4 ,keep thyself to the first bare

 and naked apprehensions of things1  as 
they present themselves unto thee1 and  
add not unto them4 ,it is  reported unto
 thee1 that such a one speaketh ill of  
thee4 ,well2 that he  speaketh ill of   
thee1 so much is reported4 ,but that    
thou art hurt  thereby1 is not reported3
 that is the addition of opinion1 which 
thou  must exclude4 ,i see that my child
 is sick4 ,that he is sick1 ,i see1 but 
that he is in danger of his life also1  
,i see it not4 ,thus thou must use  to  
keep thyself to the first motions and   
apprehensions of things1 as  they       
present themselves outwardly2 and add   
not unto them from within  thyself      
through mere conceit and opinion4 ,or   
rather add unto them3 hut  as one that  
understandeth the true nature of all    
things that happen in  the world4       
,,xlviii4 ,is the cucumber bitter8 set  
it away4 ,brambles are in the way8      
avoid them4 ,let this suffice4 ,add not 
presently speaking unto thyself1  ,what 
serve these things for in the world8    

,for1 this1 one that is  acquainted with
 the mysteries of nature1 will laugh at 
thee for it2 as a  carpenter would or a 
shoemaker1 if meeting in either of their
 shops with  some shavings1 or small    
remnants of their work1 thou shouldest  
blame  them for it4 ,and yet those men1 
it is not for want of a place where to  
throw them that they keep them in their 
shops for a while3 but the  nature of   
the universe hath no such out-place2 but
 herein doth consist  the wonder of her 
art and skill1 that she having once     
circumscribed  herself within some      
certain bounds and limits1 whatsoever is
 within her  that seems either          
corrupted1 or old1 or unprofitable1 she 
can change it  into herself1 and of     
these very things can make new things2  
so that she  needeth not to seek        
elsewhere out of herself either for a   
new supply of  matter and substance1 or 
for a place where to throw out          
whatsoever is  irrecoverably putrid and 
corrupt4 ,thus she1 as for place1 so for

 matter  and art1 is herself sufficient 
unto herself4    ,,xlix4 ,not to be     
slack and negligent2 or loose1 and      
wanton in thy  actions2 nor contentious1
 and troublesome in thy conversation2   
nor to  rove and wander in thy fancies  
and imaginations4 ,not basely to        
contract  thy soul2 nor boisterously to 
sally out with it1 or furiously to      
launch  out as it were1 nor ever to want
 employment4    ,l4 ',they kill me1 they
 cut my flesh2 they persecute my person 
with  curses4' ,what then8 ,may not thy 
mind for all this continue pure1        
prudent1 temperate1 just8 ,as a fountain
 of sweet and clear water1 though  she  
be cursed by some stander by1 yet do her
 springs nevertheless still  run as     
sweet and clear as before2 yea though   
either dirt or dung be  thrown in1 yet  
is it no sooner thrown1 than dispersed1 
and she cleared4  ,she cannot be dyed or
 infected by it4 ,what then must ,i do1 
that ,i  may have within myself an      
overflowing fountain1 and not a well8   

,beget  thyself by continual pains and  
endeavours to true liberty with charity1
  and true simplicity and modesty4      
,,li4 ,he that knoweth not what the     
world is1 knoweth not where he himself  
is4 ,and he that knoweth not what the   
world was made for1 cannot possibly     
know either what are the qualities1 or  
what is the nature of the world4  ,now  
he that in either of these is to seek1  
for what he himself was made  is        
ignorant also4 ,what then dost thou     
think of that man1 who proposeth  unto  
himself1 as a matter of great moment1   
the noise and applause  of men1 who both
 where they are1 and what they are      
themselves1 are  altogether ignorant8   
,dost thou desire to be commended of    
that man1 who  thrice in one hour       
perchance1 doth himself curse himself8  
,dost thou  desire to please him1 who   
pleaseth not himself8 or dost thou think
 that  he pleaseth himself1 who doth use
 to repent himself almost of everything 
that he doth8    ,,lii4 ,not only now   

henceforth to have a common breath1 or  
to hold  correspondency of breath1 with 
that air1 that compasseth us about2 but 
to have a common mind1 or to hold       
correspondency of mind also with that   
rational substance1 which compasseth all
 things4 ,for1 that also is of  itself1 
and of its own nature 7if a man can but 
draw it in as he should7  everywhere    
diffused2 and passeth through all       
things1 no less than the  air doth1 if a
 man can but suck it in4    ,,liii4     
,wickedness in general doth not hurt the
 world4 ,particular  wickedness doth not
 hurt any other3 only unto him it is    
hurtful1  whosoever he be that offends1 
unto whom in great favour and mercy it  
is  granted1 that whensoever he himself 
shall but first desire it1 he may be    
presently delivered of it4 ,unto my     
free-will my neighbour's free-will1     
whoever he be1 7as his life1 or his     
bode71 is altogether indifferent4  ,for 
though we are all made one for another1 
yet have our minds and  understandings  

each of them their own proper and       
limited jurisdiction4  ,for else another
 man's wickedness might be my evil which
 ,god would not  have1 that it might not
 be in another man's power to make me   
unhappy3  which nothing now can do but  
mine own wickedness4    ,,liv4 ,the sun 
seemeth to be shed abroad4 ,and indeed  
it is diffused but  not effused4 ,for   
that diffusion of it is a  or an        
extension4 ,for  therefore are the beams
 of it called  from the word   to be    
stretched out and extended4 ,now what a 
sunbeam is1 thou mayest  know if thou   
observe the light of the sun1 when      
through some narrow  hole it pierceth   
into some room that is dark4 ,for it is 
always in a  direct line4 ,and as by any
 solid body1 that it meets with in the  
way  that is not penetrable by air1 it  
is divided and abrupted1 and yet        
neither slides off1 or falls down1 but  
stayeth there nevertheless3 such  must  
the diffusion in the mind be2 not an    
effusion1 but an extension4  ,what      

obstacles and impediments soever she    
meeteth within her way1 she  must not   
violently1 and by way of an impetuous   
onset light upon them2  neither must she
 fall down2 but she must stand1 and give
 light unto  that which doth admit of   
it4 ,for as for that which doth not1 it 
is its  own fault and loss1 if it       
bereave itself of her light4    ,,lv4   
,he that feareth death1 either feareth  
that he shall have no sense at  all1 or 
that his senses will not be the same4   
,whereas1 he should rather  comfort     
himself1 that either no sense at all1   
and so no sense of evil2  or if any     
sense1 then another life1 and so no     
death properly4    ,,lvi4 ,all men are  
made one for another3 either then teach 
them better1 or  bear with them4        
,,lvii4 ,the motion of the mind is not  
as the motion of a dart4 ,for  the mind 
when it is wary and cautelous1 and by   
way of diligent  circumspection turneth 
herself many ways1 may then as well be  
said to  go straight on to the object1  

as when it useth no such circumspection4
      ,,lviii4 ,to pierce and penetrate 
into the estate of every one's          
understanding that thou hast to do with3
 as also to make the estate of  thine   
own open1 and penetrable to any other4  
,,the ,,ninth ,,book      ,i4 ,he that  
is unjust1 is also impious4 ,for the    
nature of the universe1  having made all
 reasonable creatures one for another1  
to the end that  they should do one     
another good2 more or less according to 
the several  persons and occasions but  
in nowise hurt one another3 it is       
manifest  that he that doth transgress  
against this her will1 is guilty of     
impiety  towards the most ancient and   
venerable of all the deities4 ,for the  
nature of the universe1 is the nature   
the common parent of all1 and  therefore
 piously to be observed of all things   
that are1 and that which  now is1 to    
whatsoever first was1 and gave it its   
being1 hath relation  of blood and      
kindred4 ,she is also called truth and  

is the first cause  of all truths4 ,he  
therefore that willingly and wittingly  
doth lie1 is  impious in that he doth   
receive1 and so commit injustice3 but he
 that  against his will1 in that he     
disagreeth from the nature of the       
universe1  and in that striving with the
 nature of the world he doth in his     
particular1 violate the general order of
 the world4 ,for he doth no  better than
 strive and war against it1 who contrary
 to his own nature  applieth himself to 
that which is contrary to truth4 ,for   
nature had  before furnished him with   
instincts and opportunities sufficient  
for the  attainment of it2 which he     
having hitherto neglected1 is not now   
able  to discern that which is false    
from that which is true4 ,he also that  
pursues after pleasures1 as that which  
is truly good and flies from  pains1 as 
that which is truly evil3 is impious4   
,for such a one must of  necessity      
oftentimes accuse that common nature1 as
 distributing many  things both unto the

 evil1 and unto the good1 not according 
to the  deserts of either3 as unto the  
bad oftentimes pleasures1 and the causes
  of pleasures2 so unto the good1 pains1
 and the occasions of pains4  ,again1 he
 that feareth pains and crosses in this 
world1 feareth some of  those things    
which some time or other must needs     
happen in the world4  ,and that we have 
already showed to be impious4 ,and he   
that pursueth  after pleasures1 will not
 spare1 to compass his desires1 to do   
that  which is unjust1 and that is      
manifestly impious4 ,now those things   
which  unto nature are equally          
indifferent 7for she had not created    
both1 both  pain and pleasure1 if both  
had not been unto her equally           
indifferent73  they that will live      
according to nature1 must in those      
things 7as being  of the same mind and  
disposition that she is7 be as equally  
indifferent4  ,whosoever therefore in   
either matter of pleasure and pain2     
death and  life2 honour and dishonour1  

7which things nature in the             
administration  of the world1           
indifferently doth make use of71 is not 
as indifferent1  it is apparent that he 
is impious4 ,when ,i say that common    
nature  doth indifferently make use of  
them1 my meaning is1 that they happen   
indifferently in the ordinary course of 
things1 which by a necessary            
consequence1 whether as principal or    
accessory1 come to pass in the  world1  
according to that first and ancient     
deliberation of ,providence1  by which  
she from some certain beginning1 did    
resolve upon the creation  of such a    
world1 conceiving then in her womb as it
 were some certain  rational generative 
seeds and faculties of things future1   
whether  subjects1 changes1 successions2
 both such and such1 and just so many4  
,,ii4 ,it were indeed more happy and    
comfortable1 for a man to depart out  of
 this world1 having lived all his life  
long clear from all falsehood1          
dissimulation1 voluptuousness1 and      

pride4 ,but if this cannot be1 yet it   
is some comfort for a man joyfully to   
depart as weary1 and out of love  with  
those2 rather than to desire to live1   
and to continue long in those  wicked   
courses4 ,hath not yet experience taught
 thee to fly from the  plague8 ,for a   
far greater plague is the corruption of 
the mind1 than any  certain change and  
distemper of the common air can be4     
,this is a plague  of creatures1 as they
 are living creatures2 but that of men  
as they are  men or reasonable4         
,,iii4 ,thou must not in matter of death
 carry thyself scornfully1 but as  one  
that is well pleased with it1 as being  
one of those things that  nature hath   
appointed4 ,for what thou dost conceive 
of these1 of a boy to  become a young   
man1 to wax old1 to grow1 to ripen1 to  
get teeth1 or a  beard1 or grey hairs to
 beget1 to bear1 or to be delivered2 or 
what  other action soever it be1 that is
 natural unto man according to the      
several seasons of his life2 such a     

thing is it also to be dissolved4 ,it   
is therefore the part of a wise man1 in 
matter of death1 not in any wise  to    
carry himself either violently1 or      
proudly but patiently to wait for  it1  
as one of nature's operations3 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 forth1 thou
 mayst expect also when thy soul shall  
fall off  from that outward coat or     
skin3 wherein as a child in the belly it
 lieth  involved and shut up4 ,but thou 
desirest a more popular1 and though not 
so direct and philosophical1 yet a very 
powerful and penetrative recipe  against
 the fear of death1 nothing can make    
they more willing to part  with thy     
life1 than if thou shalt consider1 both 
what the subjects  themselves are that  
thou shalt part with1 and what manner of
 disposition  thou shalt no more have to
 do with4 ,true it is1 that1 offended   
with them  thou must not be by no means1
 but take care of them1 and meekly bear 

with them ,however1 this thou mayst     
remember1 that whensoever it happens    
that thou depart1 it shall not be from  
men that held the same opinions  that   
thou dost4 ,for that indeed1 7if it were
 so7 is the only thing that  might make 
thee averse from death1 and willing to  
continue here1 if it  were thy hap to   
live with men that had obtained the same
 belief that  thou hast4 ,but now1 what 
a toil it is for thee to live with men  
of  different opinions1 thou seest3 so  
that thou hast rather occasion to  say1 
,hasten1 ,i thee pray1 ,o ,death2 lest  
,i also in time forget myself4    ,,iv4 
,he that sinneth1 sinneth unto himself4 
,he that is unjust1 hurts  himself1 in  
that he makes himself worse than he was 
before4 ,not he only  that committeth1  
but he also that omitteth something1 is 
oftentimes  unjust4    ,v4 ,if my       
present apprehension of the object be   
right1 and my present  action           
charitable1 and this1 towards whatsoever
 doth proceed from ,god1  be my present 

disposition1 to be well pleased with it1
 it sufficeth4    ,,vi4 ,to wipe away   
fancy1 to use deliberation1 to quench   
concupiscence1 to  keep the mind free to
 herself4    ,,vii4 ,of all unreasonable
 creatures1 there is but one            
unreasonable soul2  and of all that are 
reasonable1 but one reasonable soul1    
divided betwixt  them all4 ,as of all   
earthly things there is but one earth1  
and but one  light that we see by2 and  
but one air that we breathe in1 as many 
as  either breathe or see4 ,now         
whatsoever partakes of some common      
thing1  naturally affects and inclines  
unto that whereof it is part1 being of  
one kind and nature with it4 ,whatsoever
 is earthly1 presseth downwards  to the 
common earth4 ,whatsoever is liquid1    
would flow together4 ,and  whatsoever is
 airy1 would be together likewise4 ,so  
that without some  obstacle1 and some   
kind of violence1 they cannot well be   
kept asunder4  ,whatsoever is fiery1    
doth not only by reason of the          

elementary fire tend  upwards2 but here 
also is so ready to join1 and to burn   
together1 that  whatsoever doth want    
sufficient moisture to make resistance1 
is easily  set on fire4 ,whatsoever     
therefore is partaker of that reasonable
 common  nature1 naturally doth as much 
and more long after his own kind4 ,for  
by  how much in its own nature it excels
 all other things1 by so much more  is  
it desirous to be joined and united unto
 that1 which is of its own  nature4 ,as 
for unreasonable creatures then1 they   
had not long been1 but  presently begun 
among them swarms1 and flocks1 and      
broods of young ones1  and a kind of    
mutual love and affection4 ,for though  
but unreasonable1  yet a kind of soul   
these had1 and therefore was that       
natural desire of  union more strong and
 intense in them1 as in creatures of a  
more  excellent nature1 than either in  
plants1 or stones1 or trees4 ,but among 
reasonable creatures1 begun             
commonwealths1 friendships1 families1   

public  meetings1 and even in their     
wars1 conventions1 and truces4 ,now     
among  them that were yet of a more     
excellent nature1 as the stars and      
planets1  though by their nature far    
distant one from another1 yet even among
 them  began some mutual correspondency 
and unity4 ,so proper is it to          
excellency in a high degree to affect   
unity1 as that even in things so  far   
distant1 it could operate unto a mutual 
sympathy4 ,but now behold1  what is now 
come to pass4 ,those creatures that are 
reasonable1 are now  the only creatures 
that have forgotten their natural       
affection and  inclination of one       
towards another4 ,among them alone of   
all other things  that are of one kind1 
there is not to be found a general      
disposition to  flow together4 ,but     
though they fly from nature1 yet are    
they stopt in  their course1 and        
apprehended4 ,do they what they can1    
nature doth  prevail4 ,and so shalt thou
 confess1 if thou dost observe it4 ,for 

sooner  mayst thou find a thing earthly1
 where no earthly thing is1 than find a 
man that naturally can live by himself  
alone4    ,,viii4 ,man1 ,god1 the world1
 every one in their kind1 bear some     
fruits4  ,all things have their proper  
time to bear4 ,though by custom1 the    
word  itself is in a manner become      
proper unto the vine1 and the like1 yet 
is  it so nevertheless1 as we have said4
 ,as for reason1 that beareth both      
common fruit for the use of others2 and 
peculiar1 which itself doth  enjoy4     
,reason is of a diffusive nature1 what  
itself is in itself1 it  begets in      
others1 and so doth multiply4    ,,ix4  
,either teach them better if it be in   
thy power2 or if it be not1  remember   
that for this use1 to bear with them    
patiently1 was mildness  and goodness   
granted unto thee4 ,the ,gods themselves
 are good unto such2  yea and in some   
things1 7as in matter of health1 of     
wealth1 of honour17  are content often  
to further their endeavours3 so good and

 gracious are  they4 ,and mightest thou 
not be so too8 or1 tell me1 what doth   
hinder  thee8    ,x4 ,labour not as one 
to whom it is appointed to be wretched1 
nor as one  that either would be pitied1
 or admired2 but let this be thine only 
care  and desire2 so always and in all  
things to prosecute or to forbear1 as   
the law of charity1 or mutual society   
doth require4    ,,xi4 ,this day ,i did 
come out of all my trouble4 ,nay ,i have
 cast out all  my trouble2 it should    
rather be for that which troubled thee1 
whatsoever  it was1 was not without     
anywhere that thou shouldest come out of
 it1 but  within in thine own opinions1 
from whence it must be cast out1 before 
thou canst truly and constantly be at   
ease4    ,,xii4 ,all those things1 for  
matter of experience are usual and      
ordinary2  for their continuance but for
 a day2 and for their matter1 most base 
and  filthy4 ,as they were in the days  
of those whom we have buried1 so are    
they now also1 and no otherwise4        

,,xiii4 ,the things themselves that     
affect us1 they stand without doors1    
neither knowing anything themselves nor 
able to utter anything unto  others     
concerning themselves4 ,what then is it1
 that passeth verdict on  them8 ,the    
understanding4    ,,xiv4 ,as virtue and 
wickedness consist not in passion1 but  
in action2 so  neither doth the true    
good or evil of a reasonable charitable 
man  consist in passion1 but in         
operation and action4    ,,xv4 ,to the  
stone that is cast up1 when it comes    
down it is no hurt unto  it2 as neither 
benefit1 when it doth ascend4    ,,xvi4 
,sift their minds and understandings1   
and behold what men they be1  whom thou 
dost stand in fear of what they shall   
judge of thee1 what they  themselves    
judge of themselves4    ,,xvii4 ,all    
things that are in the world1 are always
 in the estate  of alteration4 ,thou    
also art in a perpetual change1 yea and 
under  corruption too1 in some part3 and
 so is the whole world4    ,,xviii4 it  

is not thine1 but another man's sin4    
,why should it trouble  thee8 ,let him  
look to it1 whose sin it is4    ,,xix4  
,of an operation and of a purpose there 
is an ending1 or of an  action and of a 
purpose we say commonly1 that it is at  
an end3 from  opinion also there is an  
absolute cessation1 which is as it were 
the  death of it4 ,in all this there is 
no hurt4 ,apply this now to a man's     
age1 as first1 a child2 then a youth1   
then a young man1 then an old man2      
every change from one age to another is 
a kind of death ,and all this  while    
here no matter of grief yet4 ,pass now  
unto that life first1 that  which thou  
livedst under thy grandfather1 then     
under thy mother1 then  under thy       
father4 ,and thus when through the whole
 course of thy life  hitherto thou hast 
found and observed many alterations1    
many changes1  many kinds of endings and
 cessations1 put this question to       
thyself ,what  matter of grief or sorrow
 dost thou find in any of these8 ,or    

what doest  thou suffer through any of  
these8 ,if in none of these1 then       
neither  in the ending and consummation 
of thy whole life1 which is also but a  
cessation and change4    ,,xx4 ,as      
occasion shall require1 either to thine 
own understanding1 or to  that of the   
universe1 or to his1 whom thou hast now 
to do with1 let thy  refuge be with all 
speed4 ,to thine own1 that it resolve   
upon nothing  against justice4 ,to that 
of the universe1 that thou mayest       
remember1  part of whom thou art4 ,of   
his1 that thou mayest consider whether  
in the  estate of ignorance1 or of      
knowledge4 ,and then also must thou call
 to  mind1 that he is thy kinsman4      
,,xxi4 ,as thou thyself1 whoever thou   
art1 were made for the perfection and   
consummation1 being a member of it1 of a
 common society2 so must every  action  
of thine tend to the perfection and     
consummation of a life that  is truly   
sociable4 ,what action soever of thine  
therefore that either  immediately or   

afar off1 hath not reference to the     
common good1 that is  an exorbitant and 
disorderly action2 yea it is seditious2 
as one among  the people who from such  
and such a consent and unity1 should    
factiously  divide and separate himself4
    ,,xxii4 ,children's anger1 mere     
babels2 wretched souls bearing up dead  
bodies1 that they may not have their    
fall so soon3 even as it is in that     
common dirge song4    ,,xxiii4 ,go to   
the quality of the cause from which the 
effect doth  proceed4 ,behold it by     
itself bare and naked1 separated from   
all that is  material4 ,then consider   
the utmost bounds of time that that     
cause1 thus  and thus qualified1 can    
subsist and abide4    ,,xxiv4 ,infinite 
are the troubles and miseries1 that thou
 hast already  been put to1 by reason of
 this only1 because that for all        
happiness  it did not suffice thee1 or1 
that thou didst not account it          
sufficient  happiness1 that thy         
understanding did operate according to  

its natural  constitution4    ,,xxv4    
,when any shall either impeach thee with
 false accusations1 or  hatefully       
reproach thee1 or shall use any such    
carriage towards thee1  get thee        
presently to their minds and            
understandings1 and look in them1  and  
behold what manner of men they be4 ,thou
 shalt see1 that there is no  such      
occasion why it should trouble thee1    
what such as they are think of  thee4   
,yet must thou love them still1 for by  
nature they are thy friends4  ,and the  
,gods themselves1 in those things that  
they seek from them as  matters of great
 moment1 are well content1 all manner of
 ways1 as by  dreams and oracles1 to    
help them as well as others4    ,,xxvi4 
,up and down1 from one age to another1  
go the ordinary things of  the world2   
being still the same4 ,and either of    
everything in particular  before it come
 to pass1 the mind of the universe doth 
consider with  itself and deliberate3   
and if so1 then submit for shame unto   

the  determination of such an excellent 
understanding3 or once for all it did   
resolve upon all things in general2 and 
since that whatsoever happens1  happens 
by a necessary consequence1 and all     
things indivisibly in a  manner and     
inseparably hold one of another4 ,in    
sum1 either there is a  ,god1 and then  
all is well2 or if all things go by     
chance and fortune1  yet mayest thou use
 thine own providence in those things   
that concern  thee properly2 and then   
art thou well4    ,,xxvii4 ,within a    
while the earth shall cover us all1 and 
then she herself  shall have her change4
 ,and then the course will be1 from one 
period of  eternity unto another1 and so
 a perpetual eternity4 ,now can any man 
that shall consider with himself in his 
mind the several rollings or            
successions of so many changes and      
alterations1 and the swiftness of all   
these rulings2 can he otherwise but     
contemn in his heart and despise  all   
worldly things8 ,the cause of the       

universe is as it were a strong         
torrent1 it carrieth all away4          
,,xxviii4 ,and these your professed     
politicians1 the only true practical    
philosophers of the world1 7as they     
think of themselves7 so full of         
affected gravity1 or such professed     
lovers of virtue and honesty1 what      
wretches be they in very deed2 how vile 
and contemptible in themselves8  ,o man6
 what ado doest thou keep8 ,do what thy 
nature doth now require4  ,resolve upon 
it1 if thou mayest3 and take no thought1
 whether anybody  shall know it or no4  
,yea1 but sayest thou1 ,i must not      
expect a ,plato's  commonwealth4 ,if    
they profit though never so little1 ,i  
must be content2  and think much even of
 that little progress4 ,doth then any of
 them  forsake their former false       
opinions that ,i should think they      
profit8 ,for  without a change of       
opinions1 alas6 what is all that        
ostentation1 but  mere wretchedness of  
slavish minds1 that groan privately1 and

 yet would  make a show of obedience to 
reason1 and truth8 ,go too now and tell 
me  of ,alexander and ,philippus1 and   
,demetrius ,phalereus4 ,whether they    
understood what the common nature       
requireth1 and could rule themselves  or
 no1 they know best themselves4 ,but if 
they kept a life1 and  swaggered2 ,i    
7,god be thanked7 am not bound to       
imitate them4 ,the effect  of true      
philosophy is1 unaffected simplicity and
 modesty4 ,persuade me  not to          
ostentation and vainglory4    ,,xxix4   
,from some high place as it were to look
 down1 and to behold  here flocks1 and  
there sacrifices1 without number2 and   
all kind of  navigation2 some in a rough
 and stormy sea1 and some in a calm3 the
  general differences1 or different     
estates of things1 some1 that are now   
first upon being2 the several and mutual
 relations of those things that  are    
together2 and some other things that are
 at their last4 ,their lives  also1 who 
were long ago1 and theirs who shall be  

hereafter1 and the  present estate and  
life of those many nations of barbarians
 that are  now in the world1 thou must  
likewise consider in thy mind4 ,and how 
many  there be1 who never so much as    
heard of thy name1 how many that will   
soon forget it2 how many who but even   
now did commend thee1 within a  very    
little while perchance will speak ill of
 thee4 ,so that neither  fame1 nor      
honour1 nor anything else that this     
world doth afford1 is  worth the while4 
,the sum then of all2 whatsoever doth   
happen unto thee1  whereof ,god is the  
cause1 to accept it contentedly3        
whatsoever thou  doest1 whereof thou    
thyself art the cause1 to do it justly3 
which will  be1 if both in thy          
resolution and in thy action thou have  
no further  end1 than to do good unto   
others1 as being that1 which by thy     
natural  constitution1 as a man1 thou   
art bound unto4    ,,xxx4 ,many of those
 things that trouble and straiten thee1 
it is in thy  power to cut off1 as      

wholly depending from mere conceit and  
opinion2 and  then thou shalt have room 
enough4    ,,xxxi4 ,to comprehend the   
whole world together in thy mind1 and   
the whole  course of this present age to
 represent it unto thyself1 and to fix  
thy  thoughts upon the sudden change of 
every particular object4 ,how short  the
 time is from the generation of         
anything1 unto the dissolution of  the  
same2 but how immense and infinite both 
that which was before the  generation1  
and that which after the generation of  
it shall be4 ,all  things that thou     
seest1 will soon be perished1 and they  
that see their  corruptions1 will soon  
vanish away themselves4 ,he that dieth a
 hundred  years old1 and he that dieth  
young1 shall come all to one4           
,,xxxii4 ,what are their minds and      
understandings2 and what the things that
  they apply themselves unto3 what do   
they love1 and what do they hate  for8  
,fancy to thyself the estate of their   
souls openly to be seen4 ,when  they    

think they hurt them shrewdly1 whom they
 speak ill of2 and when  they think they
 do them a very good turn1 whom they    
commend and extol3 ,o  how full are they
 then of conceit1 and opinion6          
,,xxxiii4 ,loss and corruption1 is in   
very deed nothing else but change and   
alteration2 and that is it1 which the   
nature of the universe doth most        
delight in1 by which1 and according to  
which1 whatsoever is done1 is  well     
done4 ,for that was the estate of       
worldly things from the beginning1  and 
so shall it ever be4 ,or wouldest thou  
rather say1 that all things  in the     
world have gone ill from the beginning  
for so many ages1 and  shall ever go    
ill8 ,and then among so many deities1   
could no divine power  be found all this
 while1 that could rectify the things of
 the world8 ,or  is the world1 to       
incessant woes and miseries1 for ever   
condemned8    ,,xxxiv4 ,how base and    
putrid1 every common matter is6 ,water1 
dust1 and  from the mixture of these    

bones1 and all that loathsome stuff that
 our  bodies do consist of3 so subject  
to be infected1 and corrupted4 ,and     
again those other things that are so    
much prized and admired1 as marble      
stones1 what are they1 but as it were   
the kernels of the earth8 gold and      
silver1 what are they1 but as the more  
gross faeces of the earth8 ,thy  most   
royal apparel1 for matter1 it is but as 
it were the hair of a silly  sheep1 and 
for colour1 the very blood of a         
shell-fish2 of this nature  are all     
other things4 ,thy life itself1 is some 
such thing too2 a mere  exhalation of   
blood3 and it also1 apt to be changed   
into some other  common thing4          
,,xxxv4 ,will this querulousness1 this  
murmuring1 this complaining and         
dissembling never be at an end8 ,what   
then is it1 that troubleth thee8  ,doth 
any new thing happen unto thee8 ,what   
doest thou so wonder at8 ,at  the cause1
 or the matter8 ,behold either by       
itself1 is either of that  weight and   

moment indeed8 ,and besides these1 there
 is not anything4 ,but  thy duty towards
 the ,gods also1 it is time thou        
shouldst acquit thyself  of it with more
 goodness and simplicity4    ,,xxxvi4   
,it is all one to see these things for a
 hundred of years together  or but for  
three years4    ,,xxxvii4 ,if he have   
sinned1 his is the harm1 not mine4 ,but 
perchance he  hath not4    ,,xxxviii4   
,either all things by the providence of 
reason happen unto every  particular1 as
 a part of one general body2 and then it
 is against reason  that a part should  
complain of anything that happens for   
the good of the  whole2 or if1 according
 to ,epicurus1 atoms be the cause of all
 things  and that life be nothing else  
but an accidentary confusion of things1 
and death nothing else1 but a mere      
dispersion and so of all other  things3 
what doest thou trouble thyself for8    
,,xxxix4 ,sayest thou unto that rational
 part1 ,thou art dead2 corruption  hath 
taken hold on thee8 ,doth it then also  

void excrements8 ,doth it like  either  
oxen1 or sheep1 graze or feed2 that it  
also should be mortal1 as  well as the  
body8    ,,xl4 ,either the ,gods can do 
nothing for us at all1 or they can still
 and  allay all the distractions and    
distempers of thy mind4 ,if they can do 
nothing1 why doest thou pray8 ,if they  
can1 why wouldst not thou rather  pray1 
that they will grant unto thee1 that    
thou mayst neither fear1 nor  lust after
 any of those worldly things which cause
 these distractions  and distempers of  
it8 ,why not rather1 that thou mayst not
 at either  their absence or presence1  
be grieved and discontented3 than either
 that  thou mayst obtain them1 or that  
thou mayst avoid them8 ,for certainly   
it must needs be1 that if the ,gods can 
help us in anything1 they may in  this  
kind also4 ,but thou wilt say perchance1
 ',in those things the ,gods  have given
 me my liberty3 and it is in mine own   
power to do what ,i  will4' ,but if thou
 mayst use this liberty1 rather to set  

thy mind at  true liberty1 than wilfully
 with baseness and servility of mind to 
affect those things1 which either to    
compass or to avoid is not in thy       
power1 wert not thou better8 ,and as for
 the ,gods1 who hath told thee1  that   
they may not help us up even in those   
things that they have put in  our own   
power8 whether it be so or no1 thou     
shalt soon perceive1 if  thou wilt but  
try thyself and pray4 ,one prayeth that 
he may compass his  desire1 to lie with 
such or such a one1 pray thou that thou 
mayst not  lust to lie with her4        
,another how he may be rid of such a    
one2 pray thou  that thou mayst so      
patiently bear with him1 as that thou   
have no such  need to be rid of him4    
,another1 that he may not lose his      
child4 ,pray  thou that thou mayst not  
fear to lose him4 ,to this end and      
purpose1 let  all thy prayer be1 and see
 what will be the event4    ,,xli4 ',in 
my sickness' 7saith ,epicurus of        
himself37 'my discourses were  not      

concerning the nature of my disease1    
neither was that1 to them that  came to 
visit me1 the subject of my talk2 but in
 the consideration and  contemplation of
 that1 which was of especial weight and 
moment1 was all  my time bestowed and   
spent1 and among others in this very    
thing1 how my  mind1 by a natural and   
unavoidable sympathy partaking in some  
sort with  the present indisposition of 
my body1 might nevertheless keep herself
  free from trouble1 and in present     
possession of her own proper  happiness4
 ,neither did ,i leave the ordering of  
my body to the physicians  altogether to
 do with me what they would1 as though  
,i expected any  great matter from them1
 or as though ,i thought it a matter of 
such great  consequence1 by their means 
to recover my health3 for my present    
estate1  methought1 liked me very well1 
and gave me good content4' ,whether     
therefore in sickness 7if thou chance to
 sicken7 or in what other kind  of      
extremity soever1 endeavour thou also to

 be in thy mind so affected1  as he doth
 report of himself3 not to depart from  
thy philosophy for  anything that can   
befall thee1 nor to give ear to the     
discourses of  silly people1 and mere   
naturalists4    ,,xlii4 ,it is common to
 all trades and professions to mind and 
intend that  only1 which now they are   
about1 and the instrument whereby they  
work4    ,,xliii4 ,when at any time thou
 art offended with any one's impudency1 
put  presently this question to thyself3
 ',what8 ,is it then possible1 that     
there should not be any impudent men in 
the world6 ,certainly it is not         
possible4' ,desire not then that which  
is impossible4 ,for this one1 7thou     
must think7 whosoever he be1 is one of  
those impudent ones1 that  the world    
cannot be without4 ,so of the subtile   
and crafty1 so of the  perfidious1 so of
 every one that offendeth1 must thou    
ever be ready to  reason with thyself4  
,for whilst in general thou dost thus   
reason with  thyself1 that the kind of  

them must needs be in the world1 thou   
wilt be  the better able to use meekness
 towards every particular4 ,this also   
thou shalt find of very good use1 upon  
every such occasion1 presently  to      
consider with thyself1 what proper      
virtue nature hath furnished man  with1 
against such a vice1 or to encounter    
with a disposition vicious  in this     
kind4 ,as for example1 against the      
unthankful1 it hath given  goodness and 
meekness1 as an antidote1 and so against
 another vicious  in another kind some  
other peculiar faculty4 ,and generally1 
is it not  in thy power to instruct him 
better1 that is in an error8 ,for       
whosoever  sinneth1 doth in that decline
 from his purposed end1 and is certainly
  deceived1 ,and again1 what art thou   
the worse for his sin8 ,for thou shalt  
not find that any one of these1 against 
whom thou art incensed1 hath in  very   
deed done anything whereby thy mind 7the
 only true subject of  thy hurt and     
evil7 can be made worse than it was4    

,and what a matter of  either grief or  
wonder is this1 if he that is unlearned1
 do the deeds of  one that is unlearned8
 ,should not thou rather blame thyself1 
who1 when  upon very good grounds of    
reason1 thou mightst have thought it    
very  probable1 that such a thing would 
by such a one be committed1 didst not   
only not foresee it1 but moreover dost  
wonder at it1 that such a thing  should 
be4 ,but then especially1 when thou dost
 find fault with either an  unthankful1 
or a false man1 must thou reflect upon  
thyself4 ,for without  all question1    
thou thyself art much in fault1 if      
either of one that were  of such a      
disposition1 thou didst expect that he  
should be true unto  thee3 or when unto 
any thou didst a good turn1 thou didst  
not there  bound thy thoughts1 as one   
that had obtained his end2 nor didst not
  think that from the action itself thou
 hadst received a full reward of  the   
good that thou hadst done4 ,for what    
wouldst thou have more8 ,unto him  that 

is a man1 thou hast done a good turn3   
doth not that suffice thee8  ,what thy  
nature required1 that hast thou done4   
,must thou be rewarded for  it8 ,as if  
either the eye for that it seeth1 or the
 feet that they go1  should require     
satisfaction4 ,for as these being by    
nature appointed for  such an use1 can  
challenge no more1 than that they may   
work according  to their natural        
constitution3 so man being born to do   
good unto others  whensoever he doth a  
real good unto any by helping them out  
of error2 or  though but in middle      
things1 as in matter of wealth1 life1   
preferment1  and the like1 doth help to 
further their desires he doth that for  
which  he was made1 and therefore can   
require no more4          ,,the ,,tenth 
,,book      ,i4 ,o my soul1 the time ,i 
trust will be1 when thou shalt be good1 
simple1  single1 more open and visible1 
than that body by which it is enclosed4 
,thou wilt one day be sensible of their 
happiness1 whose end is love1 and  their

 affections dead to all worldly things4 
,thou shalt one day be full1  and in    
want of no external thing3 not seeking  
pleasure from anything1  either living  
or insensible1 that this world can      
afford2 neither wanting  time for the   
continuation of thy pleasure1 nor place 
and opportunity1  nor the favour either 
of the weather or of men4 ,when thou    
shalt have  content in thy present      
estate1 and all things present shall add
 to thy  content3 when thou shalt       
persuade thyself1 that thou hast all    
things2  all for thy good1 and all by   
the providence of the ,gods3 and of     
things  future also shalt be as         
confident1 that all will do well1 as    
tending to  the maintenance and         
preservation in some sort1 of his       
perfect welfare  and happiness1 who is  
perfection of life1 of goodness1 and    
beauty2 who  begets all things1 and     
containeth all things in himself1 and in
 himself  doth recollect all things from
 all places that are dissolved1 that of 

them he may beget others again like unto
 them4 ,such one day shall be thy       
disposition1 that thou shalt be able1   
both in regard of the ,gods1 and  in    
regard of men1 so to fit and order thy  
conversation1 as neither  to complain of
 them at any time1 for anything that    
they do2 nor to do  anything thyself1   
for which thou mayest justly be         
condemned4    ,,ii4 ,as one who is      
altogether governed by nature1 let it be
 thy care to  observe what it is that   
thy nature in general doth require4     
,that  done1 if thou find not that thy  
nature1 as thou art a living sensible   
creature1 will be the worse for it1 thou
 mayest proceed4 ,next then thou  must  
examine1 what thy nature as thou art a  
living sensible creature1  doth require4
 ,and that1 whatsoever it be1 thou      
mayest admit of and do  it1 if thy      
nature as thou art a reasonable living  
creature1 will not be  the worse for it4
 ,now whatsoever is reasonable1 is also 
sociable1 ,keep  thyself to these rules1

 and trouble not thyself about idle     
things4    ,,iii4 ,whatsoever doth      
happen unto thee1 thou art naturally by 
thy natural  constitution either able1  
or not able to bear4 ,if thou beest     
able1 be  not offended1 but bear it     
according to thy natural constitution1  
or as  nature hath enabled thee4 ,if    
thou beest not able1 be not offended4   
,for  it will soon make an end of thee1 
and itself1 7whatsoever it be7 at the   
same time end with thee4 ,but remember1 
that whatsoever by the strength  of     
opinion1 grounded upon a certain        
apprehension of both true profit and    
duty1 thou canst conceive tolerable2    
that thou art able to bear that by  thy 
natural constitution4    ,,iv4 ,him that
 offends1 to teach with love and meek   
ness1 and to show him  his error4 ,but  
if thou canst not1 then to blame        
thyself2 or rather not  thyself neither1
 if thy will and endeavours have not    
been wanting4    ,v4 ,whatsoever it be  
that happens unto thee1 it is that which

 from all  time was appointed unto thee4
 ,for by the same coherence of causes1  
by  which thy substance from all        
eternity was appointed to be1 was also  
whatsoever should happen unto it1       
destinated and appointed4    ,,vi4      
,either with ,epicurus1 we must fondly  
imagine the atoms to be the  cause of   
all things1 or we must needs grant a    
nature4 ,let this then be  thy first    
ground1 that thou art part of that      
universe1 which is governed  by nature4 
,then secondly1 that to those parts that
 are of the same kind  and nature as    
thou art1 thou hast relation of kindred4
 ,for of these1  if ,i shall always be  
mindful1 first as ,i am a part1 ,i shall
 never be  displeased with anything1    
that falls to my particular share of the
  common chances of the world4 ,for     
nothing that is behoveful unto the      
whole1 can be truly hurtful to that     
which is part of it4 ,for this  being   
the common privilege of all natures1    
that they contain nothing in  themselves

 that is hurtful unto them2 it cannot be
 that the nature of  the universe 7whose
 privilege beyond other particular      
natures1 is1  that she cannot against   
her will by any higher external cause be
  constrained17 should beget anything   
and cherish it in her bosom that  should
 tend to her own hurt and prejudice4 ,as
 then ,i bear in mind that  ,i am a part
 of such an universe1 ,i shall not be   
displeased with anything  that happens4 
,and as ,i have relation of kindred to  
those parts that  are of the same kind  
and nature that ,i am1 so ,i shall be   
careful to  do nothing that is          
prejudicial to the community1 but in all
 my  deliberations shall they that are  
of my kind ever be2 and the common      
good1 that1 which all my intentions and 
resolutions shall drive unto1  as that  
which is contrary unto it1 ,i shall by  
all means endeavour to  prevent and     
avoid4 ,these things once so fixed and  
concluded1 as thou  wouldst think him a 
happy citizen1 whose constant study and 

practice  were for the good and benefit 
of his fellow citizens1 and the carriage
  of the city such towards him1 that he 
were well pleased with it2 so must  it  
needs be with thee1 that thou shalt live
 a happy life4    ,,vii4 ,all parts of  
the world1 7all things ,i mean that are 
contained  within the whole world71 must
 of necessity at some time or other come
 to  corruption4 ,alteration ,i should  
say1 to speak truly and properly2 but   
that ,i may be the better understood1 ,i
 am content at this time to use  that   
more common word4 ,now say ,i1 if so be 
that this be both hurtful  unto them1   
and yet unavoidable1 would not1 thinkest
 thou1 the whole  itself be in a sweet  
case1 all the parts of it being subject 
to  alteration1 yea and by their making 
itself fitted for corruption1 as        
consisting of things different and      
contrary8 ,and did nature then either   
of herself thus project and purpose the 
affliction and misery of her  parts1 and
 therefore of purpose so made them1 not 

only that haply they  might1 but of     
necessity that they should fall into    
evil2 or did not she  know what she did1
 when she made them8 ,for either of     
these two to say1  is equally absurd4   
,but to let pass nature in general1 and 
to reason of  things particular         
according to their own particular       
natures2 how absurd  and ridiculous is  
it1 first to say that all parts of the  
whole are1 by  their proper natural     
constitution1 subject to alteration2 and
 then when  any such thing doth happen1 
as when one doth fall sick and dieth1 to
  take on and wonder as though some     
strange thing had happened8 ,though     
this besides might move not so          
grievously to take on when any such     
thing  doth happen1 that whatsoever is  
dissolved1 it is dissolved into those   
things1 whereof it was compounded4 ,for 
every dissolution is either  a mere     
dispersion1 of the elements into those  
elements again whereof  everything did  
consist1 or a change1 of that which is  

more solid into  earth2 and of that     
which is pure and subtile or spiritual1 
into air4  ,so that by this means       
nothing is lost1 but all resumed again  
into those  rational generative seeds of
 the universe2 and this universe1 either
  after a certain period of time to lie 
consumed by fire1 or by continual       
changes to be renewed1 and so for ever  
to endure4 ,now that solid and          
spiritual that we speak of1 thou must   
not conceive it to be that very  same1  
which at first was1 when thou wert born4
 ,for alas6 all this that  now thou art 
in either kind1 either for matter of    
substance1 or of life1  hath but two or 
three days ago partly from meats eaten1 
and partly from  air breathed in1       
received all its influx1 being the same 
then in no  other respect1 than a       
running river1 maintained by the        
perpetual influx  and new supply of     
waters1 is the same4 ,that therefore    
which thou hast  since received1 not    
that which came from thy mother1 is that

 which  comes to change and corruption4 
,but suppose that that for the general  
substance1 and more solid part of it1   
should still cleave unto thee  never so 
close1 yet what is that to the proper   
qualities and affections  of it1 by     
which persons are distinguished1 which  
certainly are quite  different8         
,,viii4 ,now that thou hast taken these 
names upon thee of good1 modest1  true2 
of 1 1 2 take heed lest at any times by 
doing anything that is contrary1 thou be
 but improperly so called1 and  lose thy
 right to these appellations4 ,or if    
thou do1 return unto them  again with   
all possible speed4 ,and remember1 that 
the word  notes  unto thee an intent and
 intelligent consideration of every     
object that  presents itself unto thee1 
without distraction4 ,and the word 1 a  
ready and contented acceptation of      
whatsoever by the appointment of the    
common nature1 happens unto thee4 ,and  
the word 1 a  super-extension1 or a     
transcendent1 and outreaching           

disposition of thy  mind1 whereby it    
passeth by all bodily pains and         
pleasures1 honour and  credit1 death and
 whatsoever is of the same nature1 as   
matters of  absolute indifferency1 and  
in no wise to be stood upon by a wise   
man4  ,these then if inviolably thou    
shalt observe1 and shalt not be         
ambitious  to be so called by others1   
both thou thyself shalt become a new    
man1  and thou shalt begin a new life4  
,for to continue such as hitherto thou  
hast been1 to undergo those distractions
 and distempers as thou must  needs for 
such a life as hitherto thou hast lived1
 is the part of one  that is very       
foolish1 and is overfond of his life4   
,whom a man might  compare to one of    
those half-eaten wretches1 matched in   
the  amphitheatre with wild beasts2 who 
as full as they are all the body  over  
with wounds and blood1 desire for a     
great favour1 that they may be  reserved
 till the next day1 then also1 and in   
the same estate to be  exposed to the   

same nails and teeth as before4 ,away   
therefore1 ship  thyself2 and from the  
troubles and distractions of thy former 
life  convey thyself as it were unto    
these few names2 and if thou canst abide
  in them1 or be constant in the        
practice and possession of them1        
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 ,blessed1 by others 
called the ,elysian ,fields4  ,and      
whensoever thou findest thyself2 that   
thou art in danger of a  relapse1 and   
that thou art not able to master and    
overcome those  difficulties and        
temptations that present themselves in  
thy present  station3 get thee into any 
private corner1 where thou mayst be     
better  able4 ,or if that will not serve
 forsake even thy life rather4 ,but so  
that it be not in passion but in a plain
 voluntary modest way3 this  being the  
only commendable action of thy whole    

life that thus thou art  departed1 or   
this having been the main work and      
business of thy whole  life1 that thou  
mightest thus depart4 ,now for the      
better remembrance of  those names that 
we have spoken of1 thou shalt find it a 
very good  help1 to remember the ,gods  
as often as may be3 and that1 the thing 
which they require at our hands of as   
many of us1 as are by nature  reasonable
 creation is not that with fair words1  
and outward show of  piety and devotion 
we should flatter them1 but that we     
should become  like unto them3 and that 
as all other natural creatures1 the fig 
tree  for example2 the dog the bee3 both
 do1 all of them1 and apply  themselves 
unto that which by their natural        
constitution1 is proper  unto them2 so  
man likewise should do that1 which by   
his nature1 as he  is a man1 belongs    
unto him4    ,,ix4 ,toys and fooleries  
at home1 wars abroad3 sometimes terror1 
sometimes  torpor1 or stupid sloth3 this
 is thy daily slavery4 ,by little and   

little1 if thou doest not better look to
 it1 those sacred dogmata will  be      
blotted out of thy mind4 ,how many      
things be there1 which when as  a mere  
naturalist1 thou hast barely considered 
of according to their  nature1 thou     
doest let pass without any further use8 
,whereas thou  shouldst in all things so
 join action and contemplation1 that    
thou  mightest both at the same time    
attend all present occasions1 to perform
  everything duly and carefully and yet 
so intend the contemplative part  too1  
that no part of that delight and        
pleasure1 which the contemplative       
knowledge of everything according to its
 true nature doth of itself  afford1    
might be lost4 ,or1 that the true and   
contemnplative knowledge  of everything 
according to its own nature1 might of   
itself1 7action  being subject to many  
lets and impediments7 afford unto thee  
sufficient  pleasure and happiness4 ,not
 apparent indeed1 but not concealed4    
,and when  shalt thou attain to the     

happiness of true simplicity1 and       
unaffected  gravity8 ,when shalt thou   
rejoice in the certain knowledge of     
every  particular object according to   
its true nature3 as what the matter and 
substance of it is2 what use it is for  
in the world3 how long it can  subsist3 
what things it doth consist of3 who they
 be that are capable of  it1 and who    
they that can give it1 and take it away8
    ,x4 ,as the spider1 when it hath    
caught the fly that it hunted after1 is 
not little proud1 nor meanly conceited  
of herself3 as he likewise that  hath   
caught an hare1 or hath taken a fish    
with his net3 as another for  the taking
 of a boar1 and another of a bear3 so   
may they be proud1  and applaud         
themselves for their valiant acts       
against the ,sarmatai1 or  northern     
nations lately defeated4 ,for these     
also1 these famous soldiers  and warlike
 men1 if thou dost look into their minds
 and opinions1 what  do they for the    
most part but hunt after prey8    ,,xi4 

,to find out1 and set to thyself some   
certain way and method of               
contemplation1 whereby thou mayest      
clearly discern and represent unto      
thyself1 the mutual change of all       
things1 the one into the other4 ,bear   
it in thy mind evermore1 and see that   
thou be throughly well exercised  in    
this particular4 ,for there is not      
anything more effectual to beget  true  
magnanimity4    ,,xii4 ,he hath got     
loose from the bonds of his body1 and   
perceiving that  within a very little   
while he must of necessity bid the world
 farewell1  and leave all these things  
behind him1 he wholly applied himself1  
as to  righteousness in all his actions1
 so to the common nature in all things  
that should happen unto him4 ,and       
contenting himself with these two       
things1 to do all things justly1 and    
whatsoever ,god doth send to like  well 
of it3 what others shall either say or  
think of him1 or shall do  against him1 
he doth not so much as trouble his      

thoughts with it4 ,to go  on straight1  
whither right and reason directed him1  
and by so doing to  follow ,god1 was the
 only thing that he did mind1 that1 his 
only business  and occupation4          
,,xiii4 ,what use is there of suspicion 
at all8 or1 why should thoughts  of     
mistrust1 and suspicion concerning that 
which is future1 trouble thy  mind at   
all8 ,what now is to be done1 if thou   
mayest search and inquiry  into that1   
what needs thou care for more8 ,and if  
thou art well able to  perceive it      
alone1 let no man divert thee from it4  
,but if alone thou  doest not so well   
perceive it1 suspend thine action1 and  
take advice  from the best4 ,and if     
there be anything else that doth hinder 
thee1 go  on with prudence and          
discretion1 according to the present    
occasion  and opportunity1 still        
proposing that unto thyself1 which thou 
doest  conceive most right and just4    
,for to hit that aright1 and to speed in
  the prosecution of it1 must needs be  

happiness1 since it is that only  which 
we can truly and properly be said to    
miss of1 or miscarry in4    ,,xiv4 ,what
 is that that is slow1 and yet quick8   
merry1 and yet grave8 ,he  that in all  
things doth follow reason for his guide4
    ,,xv4 ,in the morning as soon as    
thou art awaked1 when thy judgment1     
before  either thy affections1 or       
external objects have wrought upon it1  
is yet  most free and impartial3 put    
this question to thyself1 whether if    
that  which is right and just be done1  
the doing of it by thyself1 or by       
others when thou art not able thyself2  
be a thing material or no4 ,for  sure it
 is not4 ,and as for these that keep    
such a life1 and stand so  much upon the
 praises1 or dispraises of other men1   
hast thou forgotten  what manner of men 
they be8 that such and such upon their  
beds1 and such  at their board3 what    
their ordinary actions are3 what they   
pursue after1  and what they fly from3  
what thefts and rapines they commit1 if 

not with  their hands and feet1 yet with
 that more precious part of theirs1     
their  minds3 which 7would it but admit 
of them7 might enjoy faith1 modesty1    
truth1 justice1 a good spirit4    ,,xvi4
 ,give what thou wilt1 and take away    
what thou wilt1 saith he that is  well  
taught and truly modest1 to ,him that   
gives1 and takes away4 ,and it  is not  
out of a stout and peremptory           
resolution1 that he saith it1 but  in   
mere love1 and humble submission4       
,,xvii4 ,so live as indifferent to the  
world and all worldly objects1 as  one  
who liveth by himself alone upon some   
desert hill4 ,for whether here1  or     
there1 if the whole world be but as one 
town1 it matters not much for  the      
place4 ,let them behold and see a man1  
that is a man indeed1 living  according 
to the true nature of man4 ,if they     
cannot bear with me1 let  them kill me4 
,for better were it to die1 than so to  
live as they would  have thee4          
,,xviii4 ,make it not any longer a      

matter of dispute or discourse1 what are
  the signs and proprieties of a good   
man1 but really and actually to be      
such4    ,,xix4 ,ever to represent unto 
thyself2 and to set before thee1 both   
the  general age and time of the world1 
and the whole substance of it4 ,and  how
 all things particular in respect of    
these are for their substance1  as one  
of the least seeds that is3 and for     
their duration1 as the  turning of the  
pestle in the mortar once about4 ,then  
to fix thy mind  upon every particular  
object of the world1 and to conceive it1
 7as it  is indeed17 as already being in
 the state of dissolution1 and of       
change2  tending to some kind of either 
putrefaction or dispersion2 or          
whatsoever  else it is1 that is the     
death as it were of everything in his   
own kind4    ,,xx4 ,consider them       
through all actions and occupations1 of 
their lives3  as when they eat1 and when
 they sleep3 when they are in the act of
  necessary exoneration1 and when in the

 act of lust4 ,again1 when they  either 
are in their greatest exultation2 and in
 the middle of all  their pomp and      
glory2 or being angry and displeased1 in
 great state and  majesty1 as from an   
higher place1 they chide and rebuke4    
,how base and  slavish1 but a little    
while ago1 they were fain to be1 that   
they might  come to this2 and within a  
very little while what will be their    
estate1  when death hath once seized    
upon them4    ,,xxi4 ,that is best for  
every one1 that the common nature of all
 doth send  unto every one1 and then is 
it best1 when she doth send it4         
,,xxii4 ,the earth1 saith the poet1 doth
 often long after the rain4 ,so is  the 
glorious sky often as desirous to fall  
upon the earth1 which argues  a mutual  
kind of love between them4 ,and so 7say 
,i7 doth the world bear  a certain      
affection of love to whatsoever shall   
come to pass ,with thine  affections    
shall mine concur1 ,o world4 ,the same  
7and no other7 shall the  object of my  

longing be which is of thine4 ,now that 
the world doth love  it is true indeed  
so is it as commonly said1 and          
acknowledged ledged1  when1 according to
 the ,greek phrase1 imitated by the     
,latins1 of things  that used to be1 we 
say commonly1 that they love to be4     
,,xxiii4 ,either thou dost ,continue in 
this kind of life and that is it1  which
 so long thou hast been used unto and   
therefore tolerable3 or thou  doest     
retire1 or leave the world1 and that of 
thine own accord1 and then  thou hast   
thy mind3 or thy life is cut off2 and   
then mayst thou  rejoice that thou hast 
ended thy charge4 ,one of these must    
needs be4  ,be therefore of good        
comfort4    ,,xxiv ,let it always appear
 and be manifest unto thee that         
solitariness1  and desert places1 by    
many philosophers so much esteemed of   
and  affected1 are of themselves but    
thus and thus2 and that all things are  
them to them that live in towns1 and    
converse with others as they are  the   

same nature everywhere to be seen and   
observed3 to them that have  retired    
themselves to the top of mountains1 and 
to desert havens1 or  what other desert 
and inhabited places soever4 ,for       
anywhere it thou wilt  mayest thou      
quickly find and apply that to thyself2 
which ,plato saith of  his philosopher1 
in a place3 as private and retired1     
saith he1 as if he  were shut up and    
enclosed about in some shepherd's lodge1
 on the top of  a hill4 ,there by       
thyself to put these questions to       
thyself or to enter  in these           
considerations3 ,what is my chief and   
principal part1 which hath  power over  
the rest8 ,what is now the present      
estate of it1 as ,i use it2  and what is
 it1 that ,i employ it about8 ,is it now
 void of reason ir no8  ,is it free1 and
 separated2 or so affixed1 so congealed 
and grown  together as it were with the 
flesh1 that it is swayed by the motions 
and  inclinations of it8    ,,xxv4 ,he  
that runs away from his master is a     

fugitive4 ,but the law is  every man's  
master4 ,he therefore that forsakes the 
law1 is a fugitive4  ,so is he1         
whosoever he be1 that is either sorry1  
angry1 or afraid1 or  for anything that 
either hath been1 is1 or shall be by his
 appointment1  who is the ,lord and     
,governor of the universe4 ,for he truly
 and properly  is 1 or the law1 as the  
only 1 or distributor and dispenser  of 
all things that happen unto any one in  
his lifetime--,whatsoever then  is      
either sorry1 angry1 or afraid1 is a    
fugitive4    ,,xxvi4 ,from man is the   
seed1 that once cast into the womb man  
hath no  more to do with it4 ,another   
cause succeedeth1 and undertakes the    
work1 and in time brings a child 7that  
wonderful effect from such a            
beginning67 to perfection4 ,again1 man  
lets food down through his  throat2 and 
that once down1 he hath no more to do   
with it4 ,another  cause succeedeth and 
distributeth this food into the senses1 
and the  affections3 into life1 and into

 strength2 and doth with it those other 
many and marvellous things1 that belong 
unto man4 ,these things therefore  that 
are so secretly and invisibly wrought   
and brought to pass1 thou  must use to  
behold and contemplate2 and not the     
things themselves only1  but the power  
also by which they are effected2 that   
thou mayst behold  it1 though not with  
the eyes of the body1 yet as plainly and
 visibly as  thou canst see and discern 
the outward efficient cause of the      
depression  and elevation of anything4  
,,xxvii4 ,ever to mind and consider with
 thyself2 how all things that now  are1 
have been heretofore much after the same
 sort1 and after the same  fashion that 
now they are3 and so to think of those  
things which shall  be hereafter also4  
,moreover1 whole dramata1 and uniform   
scenes1 or  scenes that comprehend the  
lives and actions of men of one calling 
and  profession1 as many as either in   
thine own experience thou hast known1   
or by reading of ancient histories2 7as 

the whole court of ,adrianus1  the whole
 court of ,antoninus ,pius1 the whole   
court of ,philippus1 that of            
,alexander1 that of ,crsus73 to set them
 all before thine eyes4 ,for thou  shalt
 find that they are all but after one   
sort and fashion3 only that  the actors 
were others4    ,,xxviii4 ,as a pig that
 cries and flings when his throat is    
cut1 fancy to  thyself every one to be1 
that grieves for any worldly thing and  
takes  on4 ,such a one is he also1 who  
upon his bed alone1 doth bewail  the    
miseries of this our mortal life4 ,and  
remember this1 that ,unto  reasonable   
creatures only it is granted that they  
may willingly and  freely submit unto   
,providence3 but absolutely to submit1  
is a necessity  imposed upon all        
creatures equally4    ,,xxix4           
,whatsoever it is that thou goest about1
 consider of it by thyself1  and ask    
thyself1 ,what8 because ,i shall do this
 no more when ,i am dead1  should       
therefore death seem grievous unto me8  

,,xxx4 ,when thou art offended with any 
man's transgression1 presently  reflect 
upon thyself2 and consider what thou    
thyself art guilty of in  the same kind4
 ,as that thou also perchance dost think
 it a happiness  either to be rich1 or  
to live in pleasure1 or to be praised   
and  commended1 and so of the rest in   
particular4 ,for this if thou shalt call
  to mind1 thou shalt soon forget thine 
anger2 especially when at the same  time
 this also shall concur in thy thoughts1
 that he was constrained by  his error  
and ignorance so to do3 for how can he  
choose as long as he  is of that        
opinion8 ,do thou therefore if thou     
canst1 take away that from  him1 that   
forceth him to do as he doth4    ,,xxxi4
 ,when thou seest ,satyro1 think of     
,socraticus and ,eutyches1 or  ,hymen1  
and when ,euphrates1 think of ,eutychio1
 and ,sylvanus1 when  ,alciphron1 of    
,tropaeophorus1 when ,xenophon1 of      
,crito1 or ,severus4 ,and  when thou    
doest look upon thyself1 fancy unto     

thyself some one or other  of the       
,csars2 and so for every one1 some one  
or other that hath been  for estate and 
profession answerable unto him4 ,then   
let this come to thy  mind at the same  
time2 and where now are they all8       
,nowhere or anywhere8  ,for so shalt    
thou at all time be able to perceive how
 all worldly  things are but as the     
smoke1 that vanisheth away3 or1 indeed1 
mere  nothing4 ,especially when thou    
shalt call to mind this also1 that      
whatsoever is once changed1 shall never 
be again as long as the world  endureth4
 ,and thou then1 how long shalt thou    
endure8 ,and why doth it not  suffice   
thee1 if virtuously1 and as becometh    
thee1 thou mayest pass that  portion of 
time1 how little soever it be1 that is  
allotted unto thee8    ,,xxxii4 ,what a 
subject1 and what a course of life is   
it1 that thou doest  so much desire to  
be rid of4 ,for all these things1 what  
are they1 but  fit objects for an       
understanding1 that beholdeth everything

 according to  its true nature1 to      
exercise itself upon8 ,be patient1      
therefore1 until  that 7as a strong     
stomach that turns all things into his  
own nature2 and  as a great fire that   
turneth in flame and light1 whatsoever  
thou doest  cast into it7 thou have made
 these things also familiar1 and as it  
were  natural unto thee4    ,,xxxiii4   
,let it not be in any man's power1 to   
say truly of thee1 that  thou art not   
truly simple1 or sincere and open1 or   
not good4 ,let him be  deceived         
whosoever he be that shall have any such
 opinion of thee4 ,for  all this doth   
depend of thee4 ,for who is it that     
should hinder thee from  being either   
truly simple or good8 ,do thou only     
resolve rather not to  live1 than not to
 be such4 ,for indeed neither doth it   
stand with reason  that he should live  
that is not such4 ,what then is it that 
may upon this  present occasion         
according to best reason and discretion1
 either be said  or done8 ,for          

whatsoever it be1 it is in thy power    
either to do it1 or  to say it1 and     
therefore seek not any pretences1 as    
though thou wert  hindered4 ,thou wilt  
never cease groaning and complaining1   
until such  time as that1 what pleasure 
is unto the voluptuous1 be unto thee1 to
 do  in everything that presents itself1
 whatsoever may be done conformably  and
 agreeably to the proper constitution of
 man1 or1 to man as he is a  man4 ,for  
thou must account that pleasure1        
whatsoever it be1 that thou  mayest do  
according to thine own nature4 ,and to  
do this1 every place  will fit thee4    
,unto the cylindrus1 or roller1 it is   
not granted to  move everywhere         
according to its own proper motion1 as  
neither unto  the water1 nor unto the   
fire1 nor unto any other thing1 that    
either is  merely natural1 or natural   
and sensitive2 but not rational for many
  things there be that can hinder their 
operations4 ,but of the mind and        
understanding this is the proper        

privilege1 that according to its own    
nature1 and as it will itself1 it can   
pass through every obstacle that  it    
finds1 and keep straight on forwards4   
,setting therefore before thine  eyes   
this happiness and felicity of thy mind1
 whereby it is able to pass  through all
 things1 and is capable of all motions1 
whether as the fire1  upwards2 or as the
 stone downwards1 or as the cylindrus   
through that  which is sloping3 content 
thyself with it1 and seek not after any 
other  thing4 ,for all other kind of    
hindrances that are not hindrances of   
thy  mind either they are proper to the 
body1 or merely proceed from the        
opinion1 reason not making that         
resistance that it should1 but basely1  
and cowardly suffering itself to be     
foiled2 and of themselves can  neither  
wound1 nor do any hurt at all4 ,else    
must he of necessity1  whosoever he be  
that meets with any of them1 become     
worse than he was  before4 ,for so is it
 in all other subjects1 that that is    

thought hurtful  unto them1 whereby they
 are made worse4 ,but here contrariwise1
 man 7if  he make that good use of them 
that he should7 is rather the better    
and the more praiseworthy for any of    
those kind of hindrances1 than          
otherwise4 ,but generally remember that 
nothing can hurt a natural  citizen1    
that is not hurtful unto the city       
itself1 nor anything hurt  the city1    
that is not hurtful unto the law itself4
 ,but none of these  casualties1 or     
external hindrances1 do hurt the law    
itself2 or1 are  contrary to that course
 of justice and equity1 by which public 
societies  are maintained3 neither      
therefore do they hurt either city or   
citizen4    ,,xxxiv4 ,as he that is     
bitten by a mad dog1 is afraid of       
everything almost  that he seeth3 so    
unto him1 whom the dogmata have once    
bitten1 or in  whom true knowledge hath 
made an impression1 everything almost   
that  he sees or reads be it never so   
short or ordinary1 doth afford a good   

memento2 to put him out of all grief and
 fear1 as that of the poet1 ',the  winds
 blow upon the trees1 and their leaves  
fall upon the ground4 ,then  do the     
trees begin to bud again1 and by the    
spring-time they put forth  new         
branches4 ,so is the generation of men2 
some come into the world1 and  others go
 out of it4' ,of these leaves then thy  
children are4 ,and they  also that      
applaud thee so gravely1 or1 that       
applaud thy speeches1 with  that their  
usual acclamation1 1 ,o wisely spoken ,i
 and speak  well of thee1 as on the     
other side1 they that stick not to curse
 thee1  they that privately and secretly
 dispraise and deride thee1 they also   
are but leaves4 ,and they also that     
shall follow1 in whose memories  the    
names of men famous after death1 is     
preserved1 they are but leaves  neither4
 ,for even so is it of all these worldly
 things4 ,their spring  comes1 and they 
are put forth4 ,then blows the wind1 and
 they go down4  ,and then in lieu of    

them grow others out of the wood or     
common matter  of all things1 like unto 
them4 ,but1 to endure but for a while1  
is common  unto all4 ,why then shouldest
 thou so earnestly either seek after    
these  things1 or fly from them1 as     
though they should endure for ever8 ,yet
 a  little while1 and thine eyes will be
 closed up1 and for him that carries    
thee to thy grave shall another mourn   
within a while after4    ,,xxxv4 ,a good
 eye must be good to see whatsoever is  
to be seen1 and not  green things only4 
,for that is proper to sore eyes4 ,so   
must a good  ear1 and a good smell be   
ready for whatsoever is either to be    
heard1  or smelt3 and a good stomach as 
indifferent to all kinds of food1 as  a 
millstone is1 to whatsoever she was made
 for to grind4 ,as ready  therefore must
 a sound understanding be for whatsoever
 shall happen4 ,but  he that saith1 ,o  
that my children might live6 and1 ,o    
that all men might  commend me for      
whatsoever ,i do6 is an eye that seeks  

after green things2  or as teeth1 after 
that which is tender4    ,,xxxvi4 ,there
 is not any man that is so happy in his 
death1 but that some  of those that are 
by him when he dies1 will be ready to   
rejoice at his  supposed calamity4 ,is  
it one that was virtuous and wise       
indeed8 will  there not some one or     
other be found1 who thus will say to    
himself2  ',well now at last shall ,i be
 at rest from this pedagogue4 ,he did   
not  indeed otherwise trouble us much3  
but ,i know well enough that in his     
heart1 he did much condemn us4' ,thus   
will they speak of the virtuous4  ,but  
as for us1 alas ,i how many things be   
there1 for which there be many  that    
glad would be to be rid of us4 ,this    
therefore if thou shalt think  of       
whensoever thou diest1 thou shalt die   
the more willingly1 when thou  shalt    
think with thyself2 ,i am now to depart 
from that world1 wherein  those that    
have been my nearest friends and        
acquaintances1 they whom ,i  have so    

much suffered for1 so often prayed for1 
and for whom ,i have  taken such care1  
even they would have me die1 hoping that
 after my death  they shall live        
happier1 than they did before4 ,what    
then should any man  desire to continue 
here any longer8 ,nevertheless1         
whensoever thou diest1  thou must not be
 less kind and loving unto them for it2 
but as before1  see them1 continue to be
 their friend1 to wish them well1 and   
meekly1  and gently to carry thyself    
towards them1 but yet so that on the    
other  side1 it make thee not the more  
unwilling to die4 ,but as it fareth with
  them that die an easy quick death1    
whose soul is soon separated from  their
 bodies1 so must thy separation from    
them be4 ,to these had nature  joined   
and annexed me3 now she parts us2 ,i am 
ready to depart1 as from  friends and   
kinsmen1 but yet without either         
reluctancy or compulsion4  ,for this    
also is according to ,nature4           
,,xxxvii4 ,use thyself2 as often1 as    

thou seest any man do anything1         
presently 7if it be possible7 to say    
unto thyself1 ,what is this man's  end  
in this his action8 ,but begin this     
course with thyself first of all1  and  
diligently examine thyself concerning   
whatsoever thou doest4    ,,xxxviii4    
,remember1 that that which sets a man at
 work1 and hath power  over the         
affections to draw them either one way1 
or the other way1 is  not any external  
thing properly1 but that which is hidden
 within every  man's dogmata1 and       
opinions3 ,that1 that is rhetoric2 that 
is life2 that  7to speak true7 is man   
himself4 ,as for thy body1 which as a   
vessel1 or  a case1 compasseth thee     
about1 and the many and curious         
instruments  that it hath annexed unto  
it1 let them not trouble thy thoughts4  
,for  of themselves they are but as a   
carpenter's axe1 but that they are born 
with us1 and naturally sticking unto us4
 ,but otherwise1 without the  inward    
cause that hath power to move them1 and 

to restrain them1 those  parts are of   
themselves of no more use unto us1 than 
the shuttle is  of itself to the weaver1
 or the pen to the writer1 or the whip  
to the  coachman4          ,,the        
,,eleventh ,,book      ,i4 ,the natural 
properties1 and privileges of a         
reasonable soul are3 ,that  she seeth   
herself2 that she can order1 and compose
 herself3 that  she makes herself as she
 will herself3 that she reaps her own   
fruits  whatsoever1 whereas plants1     
trees1 unreasonable creatures1 what     
fruit  soever 7be it either fruit       
properly1 or analogically only7 they    
bear1  they bear them unto others1 and  
not to themselves4 ,again2 whensoever1  
and wheresoever1 sooner or later1 her   
life doth end1 she hath her own  end    
nevertheless4 ,for it is not with her1  
as with dancers and players1  who if    
they be interrupted in any part of their
 action1 the whole action  must needs be
 imperfect3 but she in what part of time
 or action soever  she be surprised1 can

 make that which she hath in her hand   
whatsoever it  be1 complete and full1 so
 that she may depart with that comfort1 
',i have  lived2 neither want ,i        
anything of that which properly did     
belong unto  me4' ,again1 she compasseth
 the whole world1 and penetrateth into  
the  vanity1 and mere outside 7wanting  
substance and solidity7 of it1 and      
stretcheth herself unto the infiniteness
 of eternity2 and the revolution  or    
restoration of all things after a       
certain period of time1 to the same     
state and place as before1 she fetcheth 
about1 and doth comprehend in  herself2 
and considers withal1 and sees clearly  
this1 that neither they  that shall     
follow us1 shall see any new thing1 that
 we have not seen1  nor they that went  
before1 anything more than we3 but that 
he that is  once come to forty 7if he   
have any wit at all7 can in a manner    
7for  that they are all of one kind7 see
 all things1 both past and future4 ,as  
proper is it1 and natural to the soul of

 man to love her neighbour1 to  be true 
and modest2 and to regard nothing so    
much as herself3 which is  also the     
property of the law3 whereby by the way 
it appears1 that sound  reason and      
justice comes all to one1 and therefore 
that justice is the  chief thing1 that  
reasonable creatures ought to propose   
unto themselves  as their end4    ,,ii4 
,a pleasant song or dance2 the          
,pancratiast's exercise1 sports that    
thou art wont to be much taken with1    
thou shalt easily contemn2 if  the      
harmonious voice thou shalt divide into 
so many particular sounds  whereof it   
doth consist1 and of every one in       
particular shall ask  thyself2 whether  
this or that sound is it1 that doth so  
conquer thee4  ,for thou wilt be ashamed
 of it4 ,and so for shame1 if           
accordingly thou  shalt consider it1    
every particular motion and posture by  
itself3 and  so for the wrestler's      
exercise too4 ,generally then1          
whatsoever it be1  besides virtue1 and  

those things that proceed from virtue   
that thou art  subject to be much       
affected with1 remember presently thus  
to divide  it1 and by this kind of      
division1 in each particular to attain  
unto the  contempt of the whole4 ,this  
thou must transfer and apply to thy     
whole  life also4    ,,iii4 ,that soul  
which is ever ready1 even now presently 
7if need be7 from  the body1 whether by 
way of extinction1 or dispersion1 or    
continuation  in another place and      
estate to be separated1 how blessed and 
happy is  it6 ,but this readiness of it1
 it must proceed1 not from an obstinate 
and  peremptory resolution of the mind1 
violently and passionately set upon     
,opposition1 as ,christians are wont2   
but from a peculiar judgment2 with      
discretion and gravity1 so that others  
may be persuaded also and drawn  to the 
like example1 but without any noise and 
passionate exclamations4    ,,iv4 ,have 
,i done anything charitably8 then am ,i 
benefited by it4 ,see  that this upon   

all occasions may present itself unto   
thy mind1 and never  cease to think of  
it4 ,what is thy profession8 to be good4
 ,and how should  this be well brought  
to pass1 but by certain theorems and    
doctrines2  some ,concerning the nature 
of the universe1 and some ,concerning   
the  proper and particular constitution 
of man8    ,v4 ,tragedies were at first 
brought in and instituted1 to put men in
 mind  of worldly chances and           
casualties3 that these things in the    
ordinary  course of nature did so       
happen3 that men that were much pleased 
and  delighted by such accidents upon   
this stage1 would not by the same       
things in a greater stage be grieved and
 afflicted3 for here you see  what is   
the end of all such things2 and that    
even they that cry out  so mournfully to
 ,cithaeron1 must bear them for all     
their cries and  exclamations1 as well  
as others4 ,and in very truth many good 
things are  spoken by these poets2 as   
that 7for example7 is an excellent      

passage3  ',but if so be that ,i and my 
two children be neglected by the ,gods1 
they  have some reason even for that1'  
c4 ,and again1 ',it will but little     
avail thee to storm and rage against the
 things themselves1' c4 ,again1  ',to   
reap one's life1 as a ripe ear of corn2'
 and whatsoever else is  to be found in 
them1 that is of the same kind4 ,after  
the tragedy1 the  ancient comedy was    
brought in1 which had the liberty to    
inveigh against  personal vices2 being  
therefore through this her freedom and  
liberty  of speech of very good use and 
effect1 to restrain men from pride  and 
arrogancy4 ,to which end it was1 that   
,diogenes took also the same  liberty4  
,after these1 what were either the      
,middle1 or ,new ,comedy  admitted for1 
but merely1 7,or for the most part at   
least7 for the  delight and pleasure of 
curious and excellent imitation8 ',it   
will steal  away2 look to it1' c4 ,why1 
no man denies1 but that these also have 
some  good things whereof that may be   

one3 but the whole drift and foundation 
of that kind of dramatical poetry1 what 
is it else1 but as we have said8        
,,vi4 ,how clearly doth it appear unto  
thee1 that no other course of thy  life 
could fit a true philosopher's practice 
better1 than this very  course1 that    
thou art now already in8    ,,vii4 ,a   
branch cut off from the continuity of   
that which was next unto  it1 must needs
 be cut off from the whole tree3 so a   
man that is divided  from another man1  
is divided from the whole society4 ,a   
branch is cut off  by another1 but he   
that hates and is averse1 cuts himself  
off from his  neighbour1 and knows not  
that at the same time he divides himself
 from  the whole body1 or corporation4  
,but herein is the gift and mercy of    
,god1  the ,author of this society1 in  
that1 once cut off we may grow together 
and become part of the whole again4 ,but
 if this happen often the misery  is    
that the further a man is run in this   
division1 the harder he is to  be       

reunited and restored again3 and however
 the branch which1 once cut  of         
afterwards was graffed in1 gardeners can
 tell you is not like that  which       
sprouted together at first1 and still   
continued in the unity of  the body4    
,,viii4 ,to grow together like fellow   
branches in matter of good              
correspondence and affection2 but not in
 matter of opinions4 ,they that  shall  
oppose thee in thy right courses1 as it 
is not in their power to  divert thee   
from thy good action1 so neither let it 
be to divert thee  from thy good        
affection towards them4 ,but be it thy  
care to keep thyself  constant in both2 
both in a right judgment and action1 and
 in true  meekness towards them1 that   
either shall do their endeavour to      
hinder  thee1 or at least will be       
displeased with thee for what thou hast 
done4  ,for to fail in either 7either in
 the one to give over for fear1 or in   
the other to forsake thy natural        
affection towards him1 who by nature is 

both thy friend and thy kinsman7 is     
equally base1 and much savouring of  the
 disposition of a cowardly fugitive     
soldier4    ,,ix4 ,it is not possible   
that any nature should be inferior unto 
art1  since that all arts imitate       
nature4 ,if this be so2 that the most   
perfect  and general nature of all      
natures should in her operation come    
short of  the skill of arts1 is most    
improbable4 ,now common is it to all    
arts1 to  make that which is worse for  
the better's sake4 ,much more then doth 
the  common nature do the same4 ,hence  
is the first ground of justice4 ,from   
justice all other virtues have their    
existence4 ,for justice cannot be       
preserved1 if either we settle our minds
 and affections upon worldly  things2 or
 be apt to be deceived1 or rash1 and    
inconstant4    ,x4 ,the things          
themselves 7which either to get or to   
avoid thou art put  to so much trouble7 
come not unto thee themselves2 but thou 
in a manner  goest unto them4 ,let then 

thine own judgment and opinion          
concerning  those things be at rest2 and
 as for the things themselves1 they     
stand  still and quiet1 without any     
noise or stir at all2 and so shall all  
pursuing and flying cease4    ,,xi4     
,then is the soul as ,empedocles doth   
liken it1 like unto a sphere or  globe1 
when she is all of one form and figure3 
when she neither greedily  stretcheth   
out herself unto anything1 nor basely   
contracts herself1 or  lies flat and    
dejected2 but shineth all with light1   
whereby she does see  and behold the    
true nature1 both that of the universe1 
and her own in  particular4    ,,xii4   
,will any contemn me8 let him look to   
that1 upon what grounds he  does it3 my 
care shall be that ,i may never be found
 either doing or  speaking anything that
 doth truly deserve contempt4 ,will any 
hate me8  let him look to that4 ,i for  
my part will be kind and loving unto    
all1  and even unto him that hates me1  
whom-soever he be1 will ,i be ready to  

show his error1 not by way of           
exprobation or ostentation of my        
patience1  but ingenuously and meekly3  
such as was that famous ,phocion1 if so 
be  that he did not dissemble4 ,for it  
is inwardly that these things must be3  
that the ,gods who look inwardly1 and   
not upon the outward appearance1  may   
behold a man truly free from all        
indignation and grief4 ,for what  hurt  
can it be unto thee whatsoever any man  
else doth1 as long as thou  mayest do   
that which is proper and suitable to    
thine own nature8 ,wilt  not thou 7a man
 wholly appointed to be both what1 and  
as the common good  shall require7      
accept of that which is now seasonable  
to the nature  of the universe8         
,,xiii4 ,they contemn one another1 and  
yet they seek to please one another3    
and whilest they seek to surpass one    
another in worldly pomp and  greatness1 
they most debase and prostitute         
themselves in their better  part one to 
another4    ,,xiv4 ,how rotten and      

insincere is he1 that saith1 ,i am      
resolved to carry  myself hereafter     
towards you with all ingenuity and      
simplicity4 ,o man1  what doest thou    
mean6 what needs this profession of     
thine8 the thing  itself will show it4  
,it ought to be written upon thy        
forehead4 ,no sooner  thy voice is      
heard1 than thy countenance must be able
 to show what is in  thy mind3 even as  
he that is loved knows presently by the 
looks of his  sweetheart what is in her 
mind4 ,such must he be for all the      
world1 that  is truly simple and good1  
as he whose arm-holes are offensive1    
that  whosoever stands by1 as soon as   
ever he comes near him1 may as it were  
smell him whether he will or no4 ,but   
the affectation of simplicity  is nowise
 laudable4 ,there is nothing more       
shameful than perfidious  friendship4   
,above all things1 that must be avoided4
 ,however true  goodness1 simplicity1   
and kindness cannot so be hidden1 but   
that as  we have already said in the    

very eyes and countenance they will show
  themselves4    ,,xv4 ,to live happily 
is an inward power of the soul1 when she
 is affected  with indifferency1 towards
 those things that are by their nature  
indifferent4 ,to be thus affected she   
must consider all worldly objects  both 
divided and whole3 remembering withal   
that no object can of itself  beget any 
opinion in us1 neither can come to us1  
but stands without  still and quiet2 but
 that we ourselves beget1 and as it were
 print in  ourselves opinions concerning
 them4 ,now it is in our power1 not to  
print  them2 and if they creep in and   
lurk in some corner1 it is in our  power
 to wipe them off4 ,remembering         
moreover1 that this care and            
circumspection of thine1 is to continue 
but for a while1 and then thy  life will
 be at an end4 ,and what should hinder1 
but that thou mayest do  well with all  
these things8 ,for if they be according 
to nature1 rejoice  in them1 and let    
them be pleasing and acceptable unto    

thee4 ,but if  they be against nature1  
seek thou that which is according to    
thine own  nature1 and whether it be for
 thy credit or no1 use all possible     
speed  for the attainment of it3 for no 
man ought to be blamed1 for seeking his 
own good and happiness4    ,,xvi4 ,of   
everything thou must consider from      
whence it came1 of what  things it doth 
consist1 and into what it will be       
changed3 what will be  the nature of it1
 or what it will be like unto when it is
 changed2 and  that it can suffer no    
hurt by this change4 ,and as for other  
men's either  foolishness or wickedness1
 that it may not trouble and grieve     
thee2  first generally thus2 ,what      
reference have ,i unto these8 and that  
we are  all born for one another's good3
 then more particularly after another   
consideration2 as a ram is first in a   
flock of sheep1 and a bull in a  herd of
 cattle1 so am ,i born to rule over     
them4 ,begin yet higher1 even  from     
this3 if atoms be not the beginning of  

all things1 than which to  believe      
nothing can be more absurd1 then must we
 needs grant that there  is a nature1   
that doth govern the universe4 ,if such 
a nature1 then are  all worse things    
made for the better's sake2 and all     
better for one  another's sake4         
,secondly1 what manner of men they be1  
at board1 and upon  their beds1 and so  
forth4 ,but above all things1 how they  
are forced by  their opinions that they 
hold1 to do what they do2 and even those
 things  that they do1 with what pride  
and self-conceit they do them4 ,thirdly1
  that if they do these things rightly1 
thou hast no reason to be grieved4  ,but
 if not rightly1 it must needs be that  
they do them against their  wills1 and  
through mere ignorance4 ,for as1        
according to ,plato's opinion1  no soul 
doth willingly err1 so by consequent    
neither doth it anything  otherwise than
 it ought1 but against her will4        
,therefore are they  grieved1 whensoever
 they hear themselves charged1 either of

 injustice1  or unconscionableness1 or  
covetousness1 or in general1 of any     
injurious  kind of dealing towards their
 neighbours4 ,fourthly1 that thou       
thyself  doest transgress in many       
things1 and art even such another as    
they are4  ,and though perchance thou   
doest forbear the very act of some sins1
 yet  hast thou in thyself an habitual  
disposition to them1 but that either    
through fear1 or vainglory1 or some such
 other ambitious foolish  respect1 thou 
art restrained4 ,fifthly1 that whether  
they have sinned or  no1 thou doest not 
understand perfectly4 ,for many things  
are done by  way of discreet policy2 and
 generally a man must know many things  
first1 before he be able truly and      
judiciously to judge of another  man's  
action4 ,sixthly1 that whensoever thou  
doest take on grievously1 or  makest    
great woe1 little doest thou remember   
then that a man's life is  but for a    
moment of time1 and that within a while 
we shall all be in our  graves4         

,seventhly1 that it is not the sins and 
transgressions themselves  that trouble 
us properly2 for they have their        
existence in their  minds and           
understandings only1 that commit them2  
but our own opinions  concerning those  
sins4 ,remove then1 and be content to   
part with that  conceit of thine1 that  
it is a grievous thing1 and thou hast   
removed  thine anger4 ,but how should ,i
 remove it8 ,how8 reasoning with thyself
  that it is not shameful4 ,for if that 
which is shameful1 be not the only  true
 evil that is1 thou also wilt be driven 
whilest thou doest follow  the common   
instinct of nature1 to avoid that which 
is evil1 to commit  many unjust things1 
and to become a thief1 and anything1    
that will  make to the attainment of thy
 intended worldly ends4 ,eighthly1 how  
many  things may and do oftentimes      
follow upon such fits of anger and      
grief2  far more grievous in themselves1
 than those very things which we are so 
grieved or angry for4 ,ninthly1 that    

meekness is a thing unconquerable1  if  
it be true and natural1 and not affected
 or hypocritical4 ,for how  shall even  
the most fierce and malicious that thou 
shalt conceive1 be  able to hold on     
against thee1 if thou shalt still       
continue meek and  loving unto him2 and 
that even at that time1 when he is about
 to do  thee wrong1 thou shalt be well  
disposed1 and in good temper1 with all  
meekness to teach him1 and to instruct  
him better8 ,as for example2 ,my  son1  
we were not born for this1 to hurt and  
annoy one another2 it will  be thy hurt 
not mine1 my son3 and so to show him    
forcibly and fully1  that it is so in   
very deed3 and that neither bees do it  
one to another1  nor any other creatures
 that are naturally sociable4 ,but this 
thou must  do1 not scoffingly1 not by   
way of exprobation1 but tenderly without
  any harshness of words4 ,neither must 
thou do it by way of exercise1 or       
ostentation1 that they that are by and  
hear thee1 may admire thee3 but  so     

always that nobody be privy to it1 but  
himself alone3 yea1 though  there be    
more present at the same time4 ,these   
nine particular heads1 as  so many gifts
 from the ,muses1 see that thou remember
 well3 and begin one  day1 whilest thou 
art yet alive1 to be a man indeed4 ,but 
on the other  side thou must take heed1 
as much to flatter them1 as to be angry 
with  them3 for both are equally        
uncharitable1 and equally hurtful4 ,and 
in thy  passions1 take it presently to  
thy consideration1 that to be angry is  
not the part of a man1 but that to be   
meek and gentle1 as it savours of  more 
humanity1 so of more manhood4 ,that in  
this1 there is strength  and nerves1 or 
vigour and fortitude3 whereof anger and 
indignation is  altogether void4 ,for   
the nearer everything is unto           
unpassionateness1  the nearer it is unto
 power4 ,and as grief doth proceed from 
weakness1  so doth anger4 ,for both1    
both he that is angry and that grieveth1
 have  received a wound1 and cowardly   

have as it were yielded themselves unto 
their affections4 ,if thou wilt have a  
tenth also1 receive this tenth  gift    
from ,hercules the guide and leader of  
the ,muses3 that is a mad  man's part1  
to look that there should be no wicked  
men in the world1  because it is        
impossible4 ,now for a man to brook well
 enough1 that there  should be wicked   
men in the world1 but not to endure that
 any  should transgress against himself1
 is against all equity1 and indeed      
tyrannical4    ,,xvii4 ,four several    
dispositions or inclinations there be of
 the mind and  understanding1 which to  
be aware of1 thou must carefully        
observe3 and  whensoever thou doest     
discover them1 thou must rectify them1  
saying to  thyself concerning every one 
of them1 ,this imagination is not       
necessary2  this is uncharitable3 this  
thou shalt speak as another man's slave1
 or  instrument2 than which nothing can 
be more senseless and absurd3 for  the  
fourth1 thou shalt sharply check and    

upbraid thyself2 for that  thou doest   
suffer that more divine part in thee1 to
 become subject and  obnoxious to that  
more ignoble part of thy body1 and the  
gross lusts  and concupiscences thereof4
    ,,xviii4 ,what portion soever1      
either of air or fire there be in thee1 
although by nature it tend upwards1     
submitting nevertheless to the          
ordinance of the universe1 it abides    
here below in this mixed body4 ,so      
whatsoever is in thee1 either earthy1 or
 humid1 although by nature it  tend     
downwards1 yet is it against its nature 
both raised upwards1 and  standing1 or  
consistent4 ,so obedient are even the   
elements themselves to  the universe1   
abiding patiently wheresoever 7though   
against their  nature7 they are placed1 
until the sound as it were of their     
retreat1  and separation4 ,is it not a  
grievous thing then1 that thy reasonable
  part only should be disobedient1 and  
should not endure to keep its  place3   
yea though it be nothing enjoined that  

is contrary unto it1 but  that only     
which is according to its nature8 ,for  
we cannot say of it when  it is         
disobedient1 as we say of the fire1 or  
air1 that it tends upwards  towards its 
proper element1 for then goes it the    
quite contrary way4 ,for  the motion of 
the mind to any injustice1 or           
incontinency1 or to sorrow1  or to fear1
 is nothing else but a separation from  
nature4 ,also when the  mind is grieved 
for anything that is happened by the    
divine providence1  then doth it        
likewise forsake its own place4 ,for it 
was ordained unto  holiness and         
godliness1 which specially consist in an
 humble submission  to ,god and ,his    
providence in all things2 as well as    
unto justice3 these  also being part of 
those duties1 which as naturally        
sociable1 we are  bound unto2 and       
without which we cannot happily converse
 one with  another3 yea and the very    
ground and fountain indeed of all just  
actions4    ,,xix4 ,he that hath not one

 and the self-same general end always as
 long  as he liveth1 cannot possibly be 
one and the self-same man always4 ,but  
this will not suffice except thou add   
also what ought to be this general  end4
 ,for as the general conceit and        
apprehension of all those things  which 
upon no certain ground are by the       
greater part of men deemed good1  cannot
 be uniform and agreeable1 but that only
 which is limited and  restrained by    
some certain proprieties and conditions1
 as of community3  that nothing be      
conceived good1 which is not commonly   
and publicly  good3 so must the end also
 that we propose unto ourselves1 be     
common  and sociable4 ,for he that doth 
direct all his own private motions and  
purposes to that end1 all his actions   
will be agreeable and uniform2 and  by  
that means will be still the same man4  
,,xx4 ,remember the fable of the country
 mouse and the city mouse1 and the      
great fright and terror that this was   
put into4    ,,xxi4 ,socrates was wont  

to call the common conceits and opinions
 of men1  the common bugbears of the    
world3 the proper terror of silly       
children4    ,,xxii4 ,the ,lacedmonians 
at their public spectacles were wont to 
appoint  seats and forms for their      
strangers in the shadow1 they themselves
 were  content to sit anywhere4         
,,xxiii4 ,what ,socrates answered unto  
,perdiccas1 why he did not come unto    
him1 ,lest of all deaths ,i should die  
the worst kind of death1 said he3  that 
is1 not able to requite the good that   
hath been done unto me4    ,,xxiv4 ,in  
the ancient mystical letters of the     
,ephesians1 there was an  item1 that a  
man should always have in his mind some 
one or other of the  ancient worthies4  
,,xxv4 ,the ,pythagoreans were wont     
betimes in the morning the first thing  
they did1 to look up unto the heavens1  
to put themselves in mind of them  who  
constantly and invariably did perform   
their task3 as also to put  themselves  
in mind of orderliness1 or good order1  

and of purity1 and of  naked simplicity4
 ,for no star or planet hath any cover  
before it4    ,,xxvi4 ,how ,socrates    
looked1 when he was fain to gird himself
 with a  skin1 ,xanthippe his wife      
having taken away his clothes1 and      
carried them  abroad with her1 and what 
he said to his fellows and friends1 who 
were  ashamed2 and out of respect to    
him1 did retire themselves when they saw
  him thus decked4    ,,xxvii4 ,in      
matter of writing or reading thou must  
needs be taught before  thou can do     
either3 much more in matter of life4    
',for thou art born a  mere slave1 to   
thy senses and brutish affections2'     
destitute without  teaching of all true 
knowledge and sound reason4    ,,xxviii4
 ',my heart smiled within me4' ',they   
will accuse even virtue  herself2 with  
heinous and opprobrious words4'         
,,xxix4 ,as they that long after figs in
 winter when they cannot be had2 so  are
 they that long after children1 before  
they be granted them4    ,,xxx4 ',as    

often as a father kisseth his child1 he 
should say secretly  with himself' 7said
 ,epictetus17 'tomorrow perchance shall 
he die4' ,but  these words be ominous4  
,no words ominous 7said he7 that signify
 anything  that is natural3 in very     
truth and deed not more ominous than    
this1 'to  cut down grapes when they are
 ripe4' ,green grapes1 ripe grapes1     
dried  grapes1 or raisins3 so many      
changes and mutations of one thing1 not 
into  that which was not absolutely1 but
 rather so many several changes and     
mutations1 not into that which hath no  
being at all1 but into that which  is   
not yet in being4    ,,xxxi4 ',of the   
free will there is no thief or robber3' 
out of ,epictetus2  ,whose is this also3
 that we should find a certain art and  
method of  assenting2 and that we should
 always observe with great care and heed
  the inclinations of our minds1 that   
they may always be with their due       
restraint and reservation1 always       
charitable1 and according to the  true  

worth of every present object4 ,and as  
for earnest longing1 that we  should    
altogether avoid it3 and to use         
averseness in those things only1  that  
wholly depend of our own wills4 ,it is  
not about ordinary petty  matters1      
believe it1 that all our strife and     
contention is1 but whether1  with the   
vulgar1 we should be mad1 or by the help
 of philosophy wise and  sober1 said he4
 ,,xxxii4 ,socrates said1 ',what will   
you have8 the souls of  reasonable1 or  
unreasonable creatures8 ,of reasonable4 
,but what8 ,of those  whose reason is   
sound and perfect8 or of those whose    
reason is vitiated  and corrupted8 ,of  
those whose reason is sound and perfect4
 ,why then  labour ye not for such8     
,because we have them already4 ,what    
then do ye so  strive and contend       
between you8'          ,,the ,,twelfth  
,,book      ,i4 ,whatsoever thou doest  
hereafter aspire unto1 thou mayest even 
now  enjoy and possess1 if thou doest   
not envy thyself thine own happiness4   

,and that will be1 if thou shalt forget 
all that is past1 and for the  future1  
refer thyself wholly to the ,divine     
,providence1 and shalt bend  and apply  
all thy present thoughts and intentions 
to holiness and  righteousness4 ,to     
holiness1 in accepting willingly        
whatsoever is sent  by the ,divine      
,providence1 as being that which the    
nature of the universe  hath appointed  
unto thee1 which also hath appointed    
thee for that1  whatsoever it be4 ,to   
righteousness1 in speaking the truth    
freely1 and  without ambiguity2 and in  
doing all things justly and discreetly4 
,now in  this good course1 let not other
 men's either wickedness1 or opinion1 or
  voice hinder thee3 no1 nor the sense  
of this thy pampered mass of flesh3  for
 let that which suffers1 look to itself4
 ,if therefore whensoever the  time of  
thy departing shall come1 thou shalt    
readily leave all things1  and shalt    
respect thy mind only1 and that divine  
part of thine1 and this  shall be thine 

only fear1 not that some time or other  
thou shalt cease  to live1 but thou     
shalt never begin to live according to  
nature3 then  shalt thou be a man       
indeed1 worthy of that world1 from which
 thou hadst  thy beginning2 then shalt  
thou cease to be a stranger in thy      
country1  and to wonder at those things 
that happen daily1 as things strange and
  unexpected1 and anxiously to depend of
 divers things that are not in thy      
power4    ,,ii4 ,god beholds our minds  
and understandings1 bare and naked from 
these  material vessels1 and outsides1  
and all earthly dross4 ,for with ,his   
simple and pure understanding1 ,he      
pierceth into our inmost and purest     
parts1 which from ,his1 as it were by a 
water pipe and channel1 first  flowed   
and issued4 ,this if thou also shalt use
 to do1 thou shalt  rid thyself of that 
manifold luggage1 wherewith thou art    
round about  encumbered4 ,for he that   
does regard neither his body1 nor his   
clothing1  nor his dwelling1 nor any    

such external furniture1 must needs gain
 unto  himself great rest and ease4     
,three things there be in all1 which    
thou  doest consist of2 thy body1 thy   
life1 and thy mind4 ,of these the two   
former1 are so far forth thine1 as that 
thou art bound to take care for  them4  
,but the third alone is that which is   
properly thine4 ,if then thou  shalt    
separate from thyself1 that is from thy 
mind1 whatsoever other men  either do or
 say1 or whatsoever thou thyself hast   
heretofore either  done or said2 and all
 troublesome thoughts concerning the    
future1 and  whatsoever1 7as either     
belonging to thy body or life37 is      
without the  jurisdiction of thine own  
will1 and whatsoever in the ordinary    
course  of human chances and accidents  
doth happen unto thee2 so that thy  mind
 7keeping herself loose and free from   
all outward coincidental  entanglements2
 always in a readiness to depart37 shall
 live by herself1  and to herself1 doing
 that which is just1 accepting          

whatsoever doth  happen1 and speaking   
the truth always2 if1 ,i say1 thou shalt
 separate  from thy mind1 whatsoever by 
sympathy might adhere unto it1 and all  
time  both past and future1 and shalt   
make thyself in all points and respects1
  like unto ,empedocles his allegorical 
sphere1 'all round and circular1'  c41  
and shalt think of no longer life than  
that which is now present3  then shalt  
thou be truly able to pass the remainder
 of thy days without  troubles and      
distractions2 nobly and generously      
disposed1 and in good  favour and       
correspondency1 with that spirit which  
is within thee4    ,,iii4 ,i have often 
wondered how it should come to pass1    
that every man  loving himself best1    
should more regard other men's opinions 
concerning  himself than his own4 ,for  
if any ,god or grave master standing by1
  should command any of us to think     
nothing by himself but what he should   
presently speak out2 no man were able to
 endure it1 though but for one  day4    

,thus do we fear more what our          
neighbours will think of us1 than  what 
we ourselves4    ,,iv4 how come it to   
pass that the ,gods having ordered all  
other things  so well and so lovingly1  
should be overseen in this one only     
thing1 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   
,him2 that these men when once they  are
 dead1 should never be restored to life1
 but be extinct for ever4 ,but  this    
thou mayest be sure of1 that this 7if it
 be so indeed7 would  never have been so
 ordered by the ,gods1 had it been fit  
otherwise4 ,for  certainly it was       
possible1 had it been more just so and  
had it been  according to nature1 the   
nature of the universe would easily have
 borne  it4 ,but now because it is not  
so1 7if so be that it be not so indeed7 
be  therefore confident that it was not 
fit it should be so for thou seest      

thyself1 that now seeking after this    
matter1 how freely thou doest argue  and
 contest with ,god4 ,but were not the   
,gods both just and good in the  highest
 degree1 thou durst not thus reason with
 them4 ,now if just and  good1 it could 
not be that in the creation of the      
world1 they should  either unjustly or  
unreasonably oversee anything4    ,v4   
,use thyself even unto those things that
 thou doest at first despair  of4 ,for  
the left hand we see1 which for the most
 part lieth idle because  not used2 yet 
doth it hold the bridle with more       
strength than the right1  because it    
hath been used unto it4    ,,vi4 ,let   
these be the objects of thy ordinary    
meditation3 to consider1  what manner of
 men both for soul and body we ought to 
be1 whensoever  death shall surprise us3
 the shortness of this our mortal life3 
the  immense vastness of the time that  
hath been before1 and will he after  us3
 the frailty of every worldly material  
object3 all these things to  consider1  

and behold clearly in themselves1 all   
disguisement of external  outside being 
removed and taken away4 ,again1 to      
consider the efficient  causes of all   
things3 the proper ends and references  
of all actions3  what pain is in itself2
 what pleasure1 what death3 what fame or
  honour1 how every man is the true and 
proper ground of his own rest and       
tranquillity1 and that no man can truly 
be hindered by any other3 that  all is  
but conceit and opinion4 ,as for the use
 of thy dogmata1 thou must  carry       
thyself in the practice of them1 rather 
like unto a pancratiastes1  or one that 
at the same time both fights and        
wrestles with hands and  feet1 than a   
gladiator4 ,for this1 if he lose his    
sword that he fights  with1 he is gone3 
whereas the other hath still his hand   
free1 which he  may easily turn and     
manage at his will4    ,,vii4 ,all      
worldly things thou must behold and     
consider1 dividing them  into matter1   
form1 and reference1 or their proper    

end4    ,,viii4 ,how happy is man in    
this his power that hath been granted   
unto  him3 that he needs not do anything
 but what ,god shall approve1 and  that 
he may embrace contentedly1 whatsoever  
,god doth send unto him8    ,,ix4       
,whatsoever doth happen in the ordinary 
course and consequence of  natural      
events1 neither the ,gods1 7for it is   
not possible1 that they  either         
wittingly or unwittingly should do      
anything amiss7 nor men1 7for  it is    
through ignorance1 and therefore against
 their wills that they do  anything     
amiss7 must be accused4 ,none then must 
be accused4    ,x4 ,how ridiculous and  
strange is he1 that wonders at anything 
that  happens in this life in the       
ordinary course of nature6    ,,xi4     
,either fate1 7and that either an       
absolute necessity1 and unavoidable     
decree2 or a placable and flexible      
,providence7 or all is a mere  casual   
confusion1 void of all order and        
government4 ,if an absolute and         

unavoidable necessity1 why doest thou   
resist8 ,if a placable and exorable     
,providence1 make thyself worthy of the 
divine help and assistance4 ,if  all be 
a mere confusion without any moderator1 
or governor1 then hast  thou reason to  
congratulate thyself2 that in such a    
general flood of  confusion thou thyself
 hast obtained a reasonable faculty1    
whereby thou  mayest govern thine own   
life and actions4 ,but if thou beest    
carried  away with the flood1 it must be
 thy body perchance1 or thy life1 or    
some  other thing that belongs unto them
 that is carried away3 thy mind and     
understanding cannot4 ,or should it be  
so1 that the light of a candle  indeed  
is still bright and lightsome until it  
be put out3 and should  truth1 and      
righteousness1 and temperance cease to  
shine in thee whilest  thou thyself hast
 any being8    ,,xii4 ,at the conceit   
and apprehension that such and such a   
one hath  sinned1 thus reason with      
thyself2 ,what do ,i know whether this  

be a sin  indeed1 as it seems to be8    
,but if it be1 what do ,i know but that 
he  himself hath already condemned      
himself for it8 ,and that is all one as 
if a man should scratch and tear his own
 face1 an object of compassion  rather  
than of anger4 ,again1 that he that     
would not have a vicious man  to sin1 is
 like unto him that would not have      
moisture in the fig1 nor  children to   
welp nor a horse to neigh1 nor anything 
else that in the  course of nature is   
necessary4 ,for what shall he do that   
hath such an  habit8 ,if thou therefore 
beest powerful and eloquent1 remedy it  
if thou  canst4    ,,xiii4 ,if it be not
 fitting1 do it not4 ,if it be not true1
 speak it not4  ,ever maintain thine own
 purpose and resolution free from all   
compulsion  and necessity4    ,,xiv4 ,of
 everything that presents itself unto   
thee1 to consider what the  true nature 
of it is1 and to unfold it1 as it were1 
by dividing it into  that which is      
formal3 that which is material3 the true

 use or end of it1  and the just time   
that it is appointed to last4    ,,xv4  
,it is high time for thee1 to understand
 that there is somewhat in  thee1 better
 and more divine than either thy        
passions1 or thy sensual  appetites and 
affections4 ,what is now the object of  
my mind1 is it fear1  or suspicion1 or  
lust1 or any such thing8 ,to do nothing 
rashly without  some certain end2 let   
that be thy first care4 ,the next1 to   
have no other  end than the common good4
 ,for1 alas6 yet a little while1 and    
thou art no  more3 no more will any1    
either of those things that now thou    
seest1 or  of those men that now are    
living1 be any more4 ,for all things are
 by  nature appointed soon to be        
changed1 turned1 and corrupted1 that    
other  things might succeed in their    
room4    ,,xvi4 ,remember that all is   
but opinion1 and all opinion depends of 
the  mind4 ,take thine opinion away1 and
 then as a ship that hath stricken  in  
within the arms and mouth of the        

harbour1 a present calm2 all things     
safe and steady3 a bay1 not capable of  
any storms and tempests3 as the  poet   
hath it4    ,,xvii4 ,no operation       
whatsoever it he1 ceasing for a while1  
can be truly  said to suffer any evil1  
because it is at an end4 ,neither can he
 that  is the author of that operation2 
for this very respect1 because his      
operation is at an end1 be said to      
suffer any evil4 ,likewise then1        
neither can the whole body of all our   
actions 7which is our life7 if in  time 
it cease1 be said to suffer any evil for
 this very reason1 because  it is at an 
end2 nor he truly be said to have been  
ill affected1 that  did put a period to 
this series of actions4 ,now this time  
or certain  period1 depends of the      
determination of nature3 sometimes of   
particular  nature1 as when a man dieth 
old2 but of nature in general1 however2 
the  parts whereof thus changing one    
after another1 the whole world still    
continues fresh and new4 ,now that is   

ever best and most seasonable1  which is
 for the good of the whole4 ,thus it    
appears that death of  itself can       
neither be hurtful to any in particular1
 because it is not a  shameful thing    
7for neither is it a thing that depends 
of our own will1  nor of itself contrary
 to the common good7 and generally1 as  
it is both  expedient and seasonable to 
the whole1 that in that respect it must 
needs be good4 ,it is that also1 which  
is brought unto us by the order  and    
appointment of the ,divine ,providence2 
so that he whose will and  mind in these
 things runs along with the ,divine     
ordinance1 and by this  concurrence of  
his will and mind with the ,divine      
,providence1 is led  and driven along1  
as it were by ,god ,himself2 may truly  
be termed and  esteemed the 1 or        
divinely led and inspired4    ,,xviii4  
,these three things thou must have      
always in a readiness3 first  concerning
 thine own actions1 whether thou doest  
nothing either idly1  or otherwise1 than

 justice and equity do require3 and     
concerning those  things that happen    
unto thee externally1 that either they  
happen unto  thee by chance1 or by      
providence2 of which two to accuse      
either1 is  equally against reason4     
,secondly1 what like unto our bodies are
  whilest yet rude and imperfect1 until 
they be animated3 and from their        
animation1 until their expiration3 of   
what things they are compounded1  and   
into what things they shall be          
dissolved4 ,thirdly1 how vain all       
things will appear unto thee when1 from 
on high as it were1 looking  down thou  
shalt contemplate all things upon earth1
 and the wonderful  mutability1 that    
they are subject unto3 considering      
withal1 the infinite  both greatness and
 variety of things aerial and things    
celestial that  are round about it4 ,and
 that as often as thou shalt behold     
them1 thou  shalt still see the same3 as
 the same things1 so the same shortness 
of  continuance of all those things4    

,and1 behold1 these be the things that  
we are so proud and puffed up for4      
,,xix4 ,cast away from thee opinion1 and
 thou art safe4 ,and what is it that    
hinders thee from casting of it away8   
,when thou art grieved at anything1     
hast thou forgotten that all things     
happen according to the nature  of the  
universe2 and that him only it concerns1
 who is in fault2 and  moreover1 that   
what is now done1 is that which from    
ever hath been done  in the world1 and  
will ever be done1 and is now done      
everywhere3 how  nearly all men are     
allied one to another by a kindred not  
of blood1 nor  of seed1 but of the same 
mind4 ,thou hast also forgotten that    
every man's  mind partakes of the       
,deity1 and issueth from thence2 and    
that no man can  properly call anything 
his own1 no not his son1 nor his body1  
nor his  life2 for that they all proceed
 from that ,one who is the giver of all 
things3 that all things are but opinion2
 that no man lives properly1 but  that  

very instant of time which is now       
present4 ,and therefore that no  man    
whensoever he dieth can properly be said
 to lose any more1 than an  instant of  
time4    ,,xx4 ,let thy thoughts ever   
run upon them1 who once for some one    
thing or  other1 were moved with        
extraordinary indignation2 who were once
 in  the highest pitch of either honour1
 or calamity2 or mutual hatred and      
enmity2 or of any other fortune or      
condition whatsoever4 ,then consider    
what's now become of all those things4  
,all is turned to smoke2 all to  ashes1 
and a mere fable2 and perchance not so  
much as a fable4 ,as also  whatsoever is
 of this nature1 as ,fabius ,catulinus  
in the field2 ,lucius  ,lupus1 and      
,stertinius1 at ,bai ,tiberius at ,capre
 and ,velius ,rufus1  and all such      
examples of vehement prosecution in     
worldly matters2 let  these also run in 
thy mind at the same time2 and how vile 
every object  of such earnest and       
vehement prosecution is2 and how much   

more agreeable  to true philosophy it   
is1 for a man to carry himself in every 
matter  that offers itself2 justly1 and 
moderately1 as one that followeth the   
,gods with all simplicity4 ,for1 for a  
man to be proud and high conceited1     
that he is not proud and high conceited1
 is of all kind of pride and            
presumption1 the most intolerable4      
,,xxi4 ,to them that ask thee1 ,where   
hast thou seen the ,gods1 or how        
knowest thou certainly that there be    
,gods1 that thou art so devout in  their
 worship8 ,i answer first of all1 that  
even to the very eye1 they  are in some 
manner visible and apparent4 ,secondly1 
neither have ,i ever  seen mine own     
soul1 and yet ,i respect and honour it4 
,so then for the  ,gods1 by the daily   
experience that ,i have of their power  
and providence  towards myself and      
others1 ,i know certainly that they are1
 and therefore  worship them4    ,,xxii4
 ,herein doth consist happiness of life1
 for a man to know  thoroughly the true 

nature of everything2 what is the       
matter1 and what  is the form of it3    
with all his heart and soul1 ever to do 
that which is  just1 and to speak the   
truth4 ,what then remaineth but to enjoy
 thy life  in a course and coherence of 
good actions1 one upon another          
immediately  succeeding1 and never      
interrupted1 though for never so little 
a while8    ,,xxiii4 ,there is but one  
light of the sun1 though it be          
intercepted by  walls and mountains1 and
 other thousand objects4 ,there is but  
one common  substance of the whole      
world1 though it be concluded and       
restrained into  several different      
bodies1 in number infinite4 ,there is   
but one common  soul1 though divided    
into innumerable particular essences and
 natures4  ,so is there but one common  
intellectual soul1 though it seem to be 
divided4 ,and as for all other parts of 
those generals which we have  mentioned1
 as either sensitive souls or subjects1 
these of themselves  7as naturally      

irrational7 have no common mutual       
reference one unto  another1 though many
 of them contain a mind1 or reasonable  
faculty in  them1 whereby they are ruled
 and governed4 ,but of every reasonable 
mind1  this the particular nature1 that 
it hath reference to whatsoever is  of  
her own kind1 and desireth to be united3
 neither can this common  affection1 or 
mutual unity and correspondency1 be here
 intercepted or  divided1 or confined to
 particulars as those other common      
things are4    ,,xxiv4 ,what doest thou 
desire8 ,to live long4 ,what8 ,to enjoy 
the  operations of a sensitive soul2 or 
of the appetitive faculty8 or wouldst   
thou grow1 and then decrease again8     
,wouldst thou long be able to talk1  to 
think and reason with thyself8 ,which of
 all these seems unto thee a  worthy    
object of thy desire8 ,now if of all    
these thou doest find that  they be but 
little worth in themselves1 proceed on  
unto the last1 which  is1 in all things 
to follow ,god and reason4 ,but for a   

man to grieve that  by death he shall be
 deprived of any of these things1 is    
both against  ,god and reason4    ,,xxv4
 ,what a small portion of vast and      
infinite eternity it is1 that is        
allowed unto every one of us1 and how   
soon it vanisheth into the general  age 
of the world3 of the common substance1  
and of the common soul also  what a     
small portion is allotted unto us3 and  
in what a little clod of  the whole     
earth 7as it were7 it is that thou doest
 crawl4 ,after thou  shalt rightly have 
considered these things with thyself2   
fancy not  anything else in the world   
any more to be of any weight and moment 
but this1 to do that only which thine   
own nature doth require2 and to  conform
 thyself to that which the common nature
 doth afford4    ,,xxvi4 ,what is the   
present estate of my understanding8 ,for
 herein lieth  all indeed4 ,as for all  
other things1 they are without the      
compass of  mine own will3 and if       
without the compass of my will1 then are

 they as  dead things unto me1 and as it
 were mere smoke4    ,,xxvii4 ,to stir  
up a man to the contempt of death this  
among other  things1 is of good power   
and efficacy1 that even they who        
esteemed  pleasure to be happiness1 and 
pain misery1 did nevertheless many of   
them  contemn death as much as any4 ,and
 can death be terrible to him1 to  whom 
that only seems good1 which in the      
ordinary course of nature is            
seasonable8 to him1 to whom1 whether his
 actions be many or few1 so they  be all
 good1 is all one2 and who whether he   
behold the things of the  world being   
always the same either for many years1  
or for few years  only1 is altogether   
indifferent8 ,o man6 as a citizen thou  
hast lived1  and conversed in this great
 city the world4 ,whether just for so   
many  years1 or no1 what is it unto     
thee8 ,thou hast lived 7thou mayest be  
sure7 as long as the laws and orders of 
the city required2 which may be  the    
common comfort of all4 ,why then should 

it be grievous unto thee1 if  7not a    
tyrant1 nor an unjust judge1 but7 the   
same nature that brought  thee in1 doth 
now send thee out of the world8 ,as if  
the praetor should  fairly dismiss him  
from the stage1 whom he had taken in to 
act a while4  ,oh1 but the play is not  
yet at an end1 there are but three acts 
yet  acted of it8 ,thou hast well said3 
for in matter of life1 three acts is    
the whole play4 ,now to set a certain   
time to every man's acting1 belongs     
unto him only1 who as first he was of   
thy composition1 so is now the  cause of
 thy dissolution4 ,as for thyself2 thou 
hast to do with  neither4 ,go thy ways  
then well pleased and contented3 for so 
is ,he that  dismisseth thee4           
,,appendix    ,,correspondence ,,of ,m4 
,,aurelius ,,antoninus ,,and ,m4        
,,cornelius ,,fronto#a    ,m4           
,,cornelius ,,fronto was a ,roman by    
descent1 but of provincial birth1  being
 native to ,cirta1 in ,numidia4 ,thence 
he migrated to ,rome in the  reign of   

,hadrian1 and became the most famous    
rhetorician of his day4  ,as a pleader  
and orator he was counted by his        
contemporaries hardly  inferior to      
,tully himself1 and as a teacher his aid
 was sought for the  noblest youths of  
,rome4 ,to him was entrusted the        
education of ,m4    ,aurelius and of his
 colleague ,l4 ,verus in their boyhood2 
and he was  rewarded for his efforts by 
a seat in the ,senate and the consular  
rank  7,a4,d4 #adc74 ,by the exercise of
 his profession he became wealthy2 and  
if  he speaks of his means as not       
great1#b he must be comparing his wealth
  with the grandees of ,rome1 not with  
the ordinary citizen4    ,before the    
present century nothing was known of the
 works of ,fronto1  except a grammatical
 treatise2 but in #ahae ,cardinal ,mai  
published a  number of letters and some 
short essays of ,fronto1 which he had   
discovered in a palimpsest at ,milan4   
,other parts of the same ,,ms4 he  found
 later in the ,vatican1 the whole being 

collected    #a ,references are made to 
the edition of ,naber1 ,leipzig         
7,trbner71  #ahfg4    #b ,ad ,verum imp4
 ,aur4 ,caes41 ii1 #g4 and edited in the
 year #ahbc4    ,we now possess parts of
 his correspondence with ,antoninus     
,pius1 with ,m4  ,aurelius1 with ,l4    
,verus1 and with certain of his friends1
 and also  several rhetorical and       
historical fragments4 ,though none of   
the more  ambitious works of ,fronto    
have survived1 there are enough to give 
proof  of his powers4 ,never was a great
 literary reputation less deserved4 ,it 
would be hard to conceive of anything   
more vapid than the style and           
conception of these letters2 clearly the
 man was a pedant without  imagination  
or taste4 ,such indeed was the age he   
lived in1 and it is no  marvel that he  
was like to his age4 ,but there must    
have been more in him  than mere        
pedantry2 there was indeed a heart in   
the man1 which ,marcus  found1 and he   
found also a tongue which could speak   

the truth4 ,fronto's  letters are by no 
means free from exaggeration and        
laudation1 but they  do not show that   
loathsome flattery which filled the     
,roman court4 ,he  really admires what  
he praises1 and his way of saying so is 
not unlike  what often passes for       
criticism at the present day4 ,he is not
 afraid to  reprove what he thinks      
amiss2 and the astonishment of ,marcus  
at this  will prove1 if proof were      
needed1 that he was not used to plain   
dealing4  ,how happy ,i am1 he writes1  
that my friend ,marcus ,cornelius1 so   
distinguished as an orator and so noble 
as a man1 thinks me worth  praising and 
blaming4#c ,in another place he deems   
himself blest  because ,pronto had      
taught him to speak the truth#d although
 the context  shows him to be speaking  
of expression1 it is still a point in   
favour of  ,pronto4 ,a sincere heart is 
better than literary taste2 and if      
,fronto had  not done his duty by the   
young prince1 it is not easy to         

understand the  friendship which        
remained between them up to the last4   
#c ,ad ,m4 ,caes iii4 #ag    #d ,ad ,m4 
,caes iii4 #ab    ,an example of the    
frankness which was between them is     
given by a  difference they had over the
 case of ,herodes ,atticus4 ,herodes was
 a  ,greek rhetorician who had a school 
at ,rome1 and ,marcus ,aurelius was     
among his pupils4 ,both ,marcus and the 
,emperor ,antoninus had a high  opinion 
of ,herodes2 and all we know goes to    
prove he was a man of high  character   
and princely generosity4 ,when quite    
young he was made  administrator of the 
free cities in ,asia1 nor is it         
surprising to find  that he made bitter 
enemies there2 indeed1 a just ruler was 
sure to make  enemies4 ,the end of it   
was that an ,athenian deputation1 headed
 by the  orators ,theodotus and         
,demostratus1 made serious accusations  
against his  honour4 ,there is no need  
to discuss the merits of the case here2 
suffice  it to say1 ,herodes succeeded  

in defending himself to the satisfaction
 of  the emperor4 ,pronto appears to    
have taken the delegates' part1 and to  
have accepted a brief for the           
prosecution1 urged to some extent by    
personal considerations2 and in this    
cause ,marcus ,aurelius writes to       
,fronto as follows3--    ',,aurelius    
,c,,sar to his friend ,,fronto1         
greeting4#e    ',i know you have often  
told me you were anxious to find how you
 might  best please me4 ,now is the     
time2 now you can increase my love      
towards  you1 if it can be increased4 ,a
 trial is at hand1 in which people seem 
likely not only to hear your speech with
 pleasure1 but to see your  indignation 
with impatience4 ,i see no one who dares
 give you a hint in  the matter2 for    
those who are less friendly1 prefer to  
see you act with  some inconsistency2   
and those who are more friendly1 fear to
 seem too  friendly to your opponent if 
they should dissuade you from your      
accusation2 then again1 in case you have

 prepared something neat for  the       
occasion1 they cannot endure to rob you 
of your harangue by  silencing you4     
,therefore1 whether you think me a rash 
counsellor1 or a  bold boy1 or too kind 
to your opponent1 not because ,i think  
it better1  ,i will offer my counsel    
with some caution4 ,but why have ,i     
said1 offer  my counsel8 ,no1 ,i demand 
it from you2 ,i demand it boldly1 and if
 ,i  succeed1 ,i promise to remain under
 your obligation4 ,what8 you will say   
if ,i am attackt1 shall ,i not pay tit  
for tat8 ,ah1 but you will get  greater 
glory1 if even when attackt you answer  
nothing4 ,indeed1 if he  begins it1     
answer as you will and you will have    
fair excuse2 but ,i have  demanded of   
him that he shall not begin1 and ,i     
think ,i have succeeded4  ,i love each  
of you according to your merits and ,i  
know that lie was  educated in the house
 of ,p4 ,calvisius1 my grandfather1 and 
that ,i was  educated by you2 therefore 
,i am full of anxiety that this most    

disagreeable business shall be managed  
as honourably as possible4 ,i  trust you
 may approve my advice1 for my intention
 you will approve4 ,at  least ,i prefer 
to write unwisely rather than to be     
silent unkindly4'    #e ,ad ,m4 ,caes   
ii41 #b4    ,fronto replied1 thanking   
the prince for his advice1 and promising
 that  he will confine himself to the   
facts of the case4 ,but he points out   
that  the charges brought against       
,herodes were such1 that they can hardly
 be  made agreeable2 amongst them being 
spoliation1 violence1 and murder4       
,however1 he is willing even to let some
 of these drop if it be the  prince's   
pleasure4 ,to this ,marcus returned the 
following answer3--#f  ',this one thing1
 my dearest ,fronto1 is enough to make  
me truly grateful  to you1 that so far  
from rejecting my counsel1 you have even
 approved  it4 ,as to the question you  
raise in your kind letter1 my opinion is
  this3 all that concerns the case which
 you are supporting must be  clearly    

brought forward2 what concerns your own 
feelings1 though you may  have had just 
provocation1 should be left unsaid4'    
,the story does credit  to both4 ,fronto
 shows no loss of temper at the         
interference1 nor shrinks  from stating 
his case with frankness2 and ,marcus1   
with forbearance  remarkable in a       
prince1 does not command that his friend
 be left  unmolested1 but merely        
stipulates for a fair trial on the      
merits of the  case4    #f ,ad4 ,m4     
,caes41 iii4 #e4    ,another example may
 be given from a letter of ,fronto's#g  
,here is  something else quarrelsome and
 querulous4 ,i have sometimes found     
fault  with you in your absence somewhat
 seriously in the company of a few  of  
my most intimate friends3 at times1 for 
example1 when you mixt in  society with 
a more solemn look than was fitting1 or 
would read books  in the theatre or in a
 banquet2 nor did ,i absent myself from 
theatre  or banquet when you did4#h     
,then ,i used to call you a hard man1 no

 good  company1 even disagreeable1      
sometimes1 when anger got the better of 
me4  ,but did any one else in the same  
banquet speak against you1 ,i could  not
 endure to hear it with equanimity4     
,thus it was easier for me to say       
something to your disadvantage myself1  
than to hear others do it2 just  as ,i  
could more easily bear to chastise my   
daughter ,gratia1 than to see  her      
chastised by another4'    #g ,ad4 ,m4   
,caes41 iv4 #ab4    #h ,the text is     
obscure    ,the affection between them  
is clear from every page of the         
correspondence4 ,a few instances are now
 given1 which were written at  different
 periods    ,to ,,my ,,master4#i        
',this is how ,i have past the last few 
days4 ,my sister was suddenly  seized   
with an internal pain1 so violent that  
,i was horrified at her  looks2 my      
mother in her trepidation on that       
account accidentally  bruised her side  
on a corner of the wall2 she and we were
 greatly  troubled about that blow4 ,for

 myself2 on going to rest ,i found a    
scorpion in my bed2 but ,i did not lie  
down upon him1 ,i killed him  first4 ,if
 you are getting on better1 that is a   
consolation4 ,my mother  is easier now1 
thanks be to ,god4 ,good-bye1 best and  
sweetest master4 ,my  lady sends you    
greeting4'    #i ,ad ,m4 ,caes41 v4 #h4 
#aj',what words can ,i find to fit my   
had luck1 or how shall ,i upbraid as  it
 deserves the hard constraint which is  
laid upon me8 ,it ties me fast  here1   
troubled my heart is1 and beset by such 
anxiety2 nor does it allow  me to make  
haste to my ,fronto1 my life and        
delight1 to be near him at  such a      
moment of ill-health in particular1 to  
hold his hands1 to chafe  gently that   
identical foot1 so far as may be done   
without discomfort1 to  attend him in   
the bath1 to support his steps with my  
arm4'    #aj ,ad ,m4 ,caes41 i4 #b4     
#aa',this morning ,i did not write to   
you1 because ,i heard you were  better1 
and because ,i was myself engaged in    

other business1 and ,i  cannot ever     
endure to write anything to you unless  
with mind at ease and  untroubled and   
free4 ,so if we are all right1 let me   
know3 what ,i desire1  you know1 and how
 properly ,i desire it1 ,i know4        
,farewell1 my master1  always in every  
chance first in my mind1 as you deserve 
to be4 ,my  master1 see ,i am not       
asleep1 and ,i compel myself to sleep1  
that you may  not be angry with me4 ,you
 gather ,i am writing this late at      
night4'    #aa iii4 #ba4    #ab',what   
spirit do you suppose is in me1 when ,i 
remember how long it  is since ,i have  
seen you1 and why ,i have not seen you6 
and it may be  ,i shall not see you for 
a few days yet1 while you are           
strengthening  yourself2 as you must4   
,so while you lie on the sick-bed1 my   
spirit also  will lie low anti1         
whenas1#ac by ,god's mercy you shall    
stand upright1  my spirit too will stand
 firm1 which is now burning with the    
strongest  desire for you4 ,farewell1   

soul of your prince1 your pupil4'       
#ad,o my dear ,fronto1 most             
distinguished ,consul6 ,i yield1 you    
have  conquered3 all who have ever loved
 before1 you have conquered out and  out
 in love's contest4 ,receive the        
victor's wreath2 and the herald  shall  
proclaim your victory aloud before your 
own tribunal3 ,m4  ,cornelius ,fronto1  
,consul1 wins1 and is crowned victor in 
the ,open  ,international ,love-race4#ae
 ,but beaten though ,i may be1 ,i shall 
neither slacken nor relax my own zeal4  
,well1 you shall love me more  than any 
man loves any other man2 but ,i1 who    
possess a faculty of  loving less       
strong1 shall love you more than any one
 else loves you2  more indeed than you  
love yourself4 ,gratia and ,i will have 
to fight for  it2 ,i doubt ,i shall not 
get the better of her4 ,for1 as ,plautus
 says1  her love is like rain1 whose big
 drops not only penetrate the dress1    
but drench to the very marrow4'    #ab  
,ad ,m4 ,caes41 iii4 #ai4    #ac ,the   

writer sometimes uses archaisms such as 
quom1 which ,i render  'whenas'4    #ad 
,ad ,m4 ,caes41 ii4 #b4    #ae ,the     
writer parodies the proclamation at the 
,greek games2 the words  also are       
,greek4    ,marcus ,aurelius seems to   
have been about eighteen years of age   
when  the correspondence begins1 ,fronto
 being some thirty years older4#af ,the 
systematic education of the young prince
 seems to have been finisht1 and        
,pronto now acts more as his adviser    
than his tutor4 ,he recommends  the     
prince to use simplicity in his public  
speeches1 and to avoid  affectation4#ag 
,marcus devotes his attention to the old
 authors who then  had a great vogue at 
,rome3 ,ennius1 ,plautus1 ,nvius1 and   
such orators  as ,cato and ,gracchus4#ah
 ,pronto urges on him the study of      
,cicero1 whose  letters1 he says1 are   
all worth reading4    #af ,from internal
 evidence3 the letters are not arranged 
in order of  time4 ,see ,naher's        
,prolegomena1 p4 xx4 foll4    #ag ,ad   

,m4 ,caes41 iii4 x4    #ah ,ad ,m4 ,caes
 ii4 #aj12 iii4 #ah12 ii4 #d4    ,when  
he wishes to compliment ,marcus he      
declares one or other of his  letters   
has the true ,tullian ring4 ,marcus     
gives his nights to reading  when he    
ought to be sleeping4 ,he exercises     
himself in verse composition  and on    
rhetorical themes4    ',it is very nice 
of you1' he writes to ,fronto1#ai 'to   
ask for my  hexameters2 ,i would have   
sent them at once if ,i had them by me4 
,the fact  is my secretary1             
,anicetus-you know who ,i mean-did not  
pack up any of my  compositions for me  
to take away with me4 ,he knows my      
weakness2 he was  afraid that if ,i got 
hold of them ,i might1 as usual1 make   
smoke of them4  ,however1 there was no  
fear for the hexameters4 ,i must confess
 the truth  to my master3 ,i love them4 
,i study at night1 since the day is     
taken up  with the theatre4 ,i am weary 
of an evening1 and sleepy in the        
daylight1  and so ,i don't do much4 ,yet

 ,i have made extracts from sixty books1
 five  volumes of them1 in these latter 
days4 ,but when you read remember  that 
the sixty includes plays of ,novius1 and
 farces1 and some little  speeches of   
,scipio2 don't be too much startled at  
the number4 ,you  remember your         
,polemon2 but ,i pray you do not        
remember ,horace1 who has  died with    
,pollio as far as ,i am concerned4#bj   
,farewell1 my dearest  and most         
affectionate friend1 most distinguished 
consul and my beloved  master1 whom ,i  
have not seen these two years4 ,those   
who say two months1  count the days4    
,shall ,i ever see you again8'    #ai   
,ad ,m4 ,caes41 ii4 #aj4    #bj ,he     
implies1 as in i4 #f1 that he has ceased
 to study ,horace4    ,sometimes ,fronto
 sends him a theme to work up1 as thus3 
',m4 ,lucilius  tribune of the people   
violently throws into prison a free     
,roman citizen1  against the opinion of 
his colleagues who demand his release4  
,for this  act he is branded by the     

censor4 ,analyse the case1 and then take
 both  sides in turn1 attacking and     
defending4'#ba ,or again3 ',a ,roman    
consul1  doffing his state robe1 dons   
the gauntlet and kills a lion amongst   
the young men at the ,quinquatrus in    
full view of the people of ,rome4       
,denunciation before the censors4'#bb   
,the prince has a fair knowledge of     
,greek1 and quotes from ,homer1 ,plato1 
,euripides1 but for some reason  ,fronto
 dissuaded him from this study4#bc ,his 
,meditations are written in  ,greek4 ,he
 continued his literary studies         
throughout his life1 and after  he      
became emperor we still find him asking 
his adviser for copies of  ,cicero's    
,letters1 by which he hopes to improve  
his vocabulary4#bd ,pronto  helps him   
with a supply of similes1 which1 it     
seems1 he did not think of  readily4 ,it
 is to be feared that the fount of      
,marcus's eloquence was  pumped up by   
artificial means4    #ba ,pollio was a  
grammarian1 who taught ,marcus4    #bb  

,ad ,m4 ,caes41 v4 #bg12 ,v4 #bb4    #bc
 ,ep4 ,gracae1 #f4    #bd ,ad ,anton4   
,imp41 ,,ii4 #d4    ,some idea of his   
literary style may be gathered from the 
letter which  follows3#be    ',i heard  
,polemo declaim the other day1 to say   
something of things  sublunary4 ,if you 
ask what ,i thought of him1 listen4 ,he 
seems to me an  industrious farmer1     
endowed with the greatest skill1 who has
 cultivated  a large estate for corn and
 vines only1 and indeed with a rich     
return  of fine crops4 ,but yet in that 
land of his there is no ,pompeian fig or
  ,arician vegetable1 no ,tarentine     
rose1 or pleasing coppice1 or thick     
grove1 or shady plane tree2 all is for  
use rather than for pleasure1  such as  
one ought rather to commend1 but cares  
not to love4    #be ,ad ,m4 ,caes1 ii4  
#e4    ,a pretty bold idea1 is it not1  
and rash judgment1 to pass censure on a 
man of such reputation8 ,but whenas ,i  
remember that ,i am writing to you1  ,i 
think ,i am less bold than you would    

have me4    ',in that point ,i am wholly
 undecided4    ',there's an             
unpremeditated hendecasyllable for you4 
,so before ,i begin to  poetize1 ,i'll  
take an easy with you4 ,farewell1 my    
heart's desire1 your  ,verus's best     
beloved1 most distinguisht consul1      
master most sweet4  ,farewell ,i ever   
pray1 sweetest soul4    ,what a letter  
do you think you have written me ,i     
could make bold to  say1 that never did 
she who bore me and nurst me1 write     
anything ,,so  delightful1 so           
honey-sweet4 ,and this does not come of 
your fine style  and eloquence3         
otherwise not my mother only1 but all   
who breathe4'    ,to the pupil1 never   
was anything on earth so fine as his    
master's  eloquence2 on this theme      
,marcus fairly bubbles over with        
enthusiasm4    #bf',well1 if the ancient
 ,greeks ever wrote anything like this1 
let  those who know decide it3 for me1  
if ,i dare say so1 ,i never read any    
invective of ,cato's so fine as your    

encomtum4 ,o if my ,lord#bg could be    
sufficiently praised1 sufficiently      
praised he would have been  undoubtedly 
by you6 ,this kind of thing is not done 
nowadays4#bh ,it  were easier to match  
,pheidias1 easier to match ,apelles1    
easier in a  word to match ,demosthenes 
himself1 or ,cato himself2 than to match
 this  finisht and perfect work4 ,never 
have ,i read anything more refined1     
anything more after the ancient type1   
anything more delicious1 anything  more 
,latin4 ,o happy you1 to be endowed with
 eloquence so great6 ,o happy  ,i1 to be
 tinder the charge of such a master6 ,o 
arguments1#bi ,o  arrangement1 ,o       
elegance1 ,o wit1 ,o beauty1 ,o words1  
,o brilliancy1 ,o  subtilty1 ,o grace1  
,o treatment1 ,o everything6 ,mischief  
take me1 if you  ought not to have a rod
 put in your hand one day1 a diadem on  
your  brow1 a tribunal raised for you2  
then the herald would summon us  all-why
 do ,i say us8 ,would summnon all1 those
 scholars and orators3  one by one you  

would beckon them forward with your rod 
and admonish  them4 ,hitherto ,i have   
had no fear of this admonition2 many    
things help  me to enter within your    
school4 ,i write this in the utmost     
haste2 for  whenas ,i am sending you so 
kindly a letter from my ,lord1 what     
needs a  longer letter of mine8         
,farewell then1 glory of ,roman         
eloquence1 boast  of your friends1      
magnifico1 most delightful man1 most    
distinguished  consul1 master most      
sweet4    #bf ,ad ,m4 ,caes41 ii4 #c4   
#bg ,the ,emperor ,antoninus ,pius is   
spoken of as dominus meus4    #bh ,this 
sentence is written in ,greek4    #bi   
,several of these words are ,greek1 and 
the meaning is not quite  clear4        
',after this you will take care not to  
tell so many fibs of me1  especially in 
the ,senate4 ,a monstrous fine speech   
this is6 ,o if ,i could  kiss your head 
at every heading of it6 ,you have looked
 down on all with  a vengeance4 ,this   
oration once read1 in vain shall we     

study1 in vain  shall we toil1 in vain  
strain every nerve4 ,farewell always1   
most sweet  master4'    ,sometimes      
,fronto descends from the heights of    
eloquence to offer  practical advice2 as
 when he suggests how ,marcus should    
deal with his  suite4 ,it is more       
difficult1 he admits1 to keep courtiers 
in harmony  than to tame lions with a   
lute2 but if it is to be done1 it must  
be by  eradicating jealousy4 ',do not   
let your friends1' says ,fronto1'#cj    
'envy  each other1 or think that what   
you give to another is filched from     
them4    #cj ,ad ,m ,caes41 iv4 #a4     
,keep away envy from your suite1 and you
 will find your friends kindly  and     
harmonious4'    ,here and there we meet 
with allusions to his daily life1 which 
we could  wish to be more frequent4 ,he 
goes to the theatre or the              
law-courts1#ca  or takes part in court  
ceremony1 but his heart is always with  
his  books4 ,the vintage season1 with   
its religious rites1 was always spent by

  ,antoninus ,pius in the country4 ,the 
following letters give sonic notion  of 
a day's occupation at that time37#c7    
#ca ii4 #ad    #cb iv4 #e1f4    ',,my   
,,dearest ,,master1--,i am well4 ,to-day
 ,i studied from the ninth hour of  the 
night to the second hour of day1 after  
taking food4 ,i then put on  my         
slippers1 and from time second to the   
third hour had a most  enjoyable walk up
 and down before my chamber4 ,then      
booted and  cloaked-for so we were      
commanded to appear-,i went to wait upon
 my lord  the emperor4 ,we went         
a-hunting1 did doughty deeds1 heard a   
rumour that  boars had been caught1 but 
there was nothing to see4 ,however1 we  
climbed a pretty steep hill1 and in the 
afternoon returned home4 ,i went        
straight to my books4 ,off with the     
boots1 down with the cloak2 ,i spent  a 
couple of hours in bed4 ,i read ,cato's 
speech on the ,property of  ,pulchra1   
and another in which he impeaches a     
tribune4 ,ho1 ho6 ,i hear  you cry to   

your man1 ,off with you as fast as you  
can1 and bring me  these speeches from  
the library of ,apollo4 ,no use to send3
 ,i have those  books with me too4 ,you 
must get round the ,tiberian librarian2 
you will  have to spend something on the
 matter2 and when ,i return to town1 ,i 
shall expect to go shares with him4     
,well1 after reading these speeches  ,i 
wrote a wretched trifle1 destined for   
drowning or burning4 ,no1 indeed  my    
attempt at writing did not come off at  
all to-day2 the composition  of a hunter
 or a vintager1 whose shouts are echoing
 through my chamber1  hateful and       
wearisome as the law-courts4 ,what have 
,i said8 ,yes1 it was  rightly said1 for
 my master is an orator4 ,i think ,i    
have caught cold1  whether from walking 
in slippers or from writing badly1 ,i do
 not know4  ,i am always annoyed with   
phlegm1 but to-day ,i seem to snivel    
more than  usual4 ,well1 ,i will pour   
oil on my head and go off to sleep4 ,i  
don't  mean to put one drop in my lamp  

to-day1 so weary am ,i from riding and  
sneezing4 ,farewell1 dearest and most   
beloved master1 whom ,i miss1 ,i may    
say1 more than ,rome itself4'    ',,my  
,,beloved ,,master1-,i am well4 ,i slept
 a little more than usual for my  slight
 cold1 which seems to be well again4 ,so
 ,i spent the time from the  eleventh   
hour of the night to the third of the   
day partly in reading in  ,cato's       
,agriculture1 partly in writing1 not    
quite so badly as yesterday  indeed4    
,then1 after waiting upon my father1 ,i 
soothed my throat with  honey-water1    
ejecting it without swallowing3 ,i might
 say gargle1 but ,i  won't1 though ,i   
think the word is found in ,novius and  
elsewhere4 ,after  attending to my      
throat ,i went to my father1 and stood  
by his side as he  sacrificed4 ,then to 
luncheon4 ,what do you think ,i had to  
eat8 ,a bit of  bread so big1 while ,i  
watched others gobbling boiled beans1   
onions1  and fish full of roe4 ,then we 
set to work at gathering the grapes1    

with plenty of sweat and shouting1 and1 
as the quotation runs1 ,a few           
high-hanging clusters did we leave      
survivors of the vintage4 ,after the    
sixth hour we returned home4 ,i did a   
little work1 and poor work at that4     
,then ,i had a long gossip with my dear 
mother sitting on the bed4 ,my          
conversation was3 ,what do you think my 
friend ,fronto is doing just now8  ,she 
said3 ,and what do you think of my      
friend ,gratia8'#cc ,my turn now3  ,and 
what of our little ,gratia1#cd the      
sparrowkin8 ,after this kind of  talk1  
and an argument as to which of you loved
 the other most1 the gong  sounded1 the 
signal that my father had gone to the   
bath4 ,we supped1  after ablutions in   
the oil-cellar-,i mean we supped after  
ablutions1 not  after ablutions in the  
oil-cellar2 and listened with enjoyment 
to the  rustics gibing4 ,after          
returning1 before turning on my side to 
snore1 ,i  do my task and give an       
account of the day to my delightful     

master1 whom  if ,i could long for a    
little more1 ,i should not mind growing 
a trifle  thinner4 ,farewell1 ,fronto1  
wherever you are1 honey-sweet1 my       
darling1 my  delight4 ,why do ,i want   
you8 ,i can love you while far away4'   
#cc ,fronto's wife4    #cd ,fronto's    
daughter    ,one anecdote puts ,marcus  
before us in a new light3#ce    #ce ,ad 
,m4 ,caes ii4 #ab4    ',when my father  
returned home from the vineyards1 ,i    
mounted my horse as  usual1 and rode on 
ahead some little way4 ,well1 there on  
the road was a  herd of sheep1 standing 
all crowded together as though the place
 were  a desert1 with four dogs and two 
shepherds1 but nothing else4 ,then one  
shepherd said to another shepherd1 on   
seeing a number of horsemen3 ',i  say1' 
says he1 'look you at those horsemen2   
they do a deal of robbery4'  ,when ,i   
heard this1 ,i clap spurs to my horse1  
and ride straight for the  sheep4 ,in   
consternation the sheep scatter2 hither 
and thither they are  fleeting and      

bleating4 ,a shepherd throws his fork1  
and the fork falls  on the horseman who 
came next to me4 ,we make our escape4'  
,we like ,marcus  none the worse for    
this spice of mischief4    ,another     
letter#cf describes a visit to a country
 town1 and shows the  antiquarian spirit
 of the writer3--    ',m4 ,c,,sar to his
 ,,master ,m4 ,,fronto1 greeting4       
',after ,i entered the carriage1 after  
,i took leave of you1 we made a  journey
 comfortable enough1 but we had a few   
drops of rain to wet us4  ,but before   
coming to the country-house1 we broke   
our journey at ,anagnia1  a mile or so  
from the highroad4 ,then we inspected   
that ancient town1 a  miniature it is1  
but has in it many antiquities1 temples1
 and religious  ceremonies quite out of 
the way4 ,there is not a corner without 
its  shrine1 or fane1 or temple2        
besides1 many books written on linen1   
which  belongs to things sacred4 ,then  
on the gate as we came out was written  
twice1 as follows3 ,priest don the      

fell4#cg ,i asked one of the            
inhabitants what that word was4 ,he said
 it was the word in the ,hernican       
dialect for the victim's skin1 which the
 priest puts over his conical  cap when 
he enters the city4 ,i found out many   
other things which ,i  desired to know1 
but the only thing ,i do not desire is  
that you should  be absent from me2 that
 is my chief anxiety4 ,now for yourself1
 when you  left that place1 did you go  
to ,aurelia or to ,campania8 ,be sure to
 write  to me1 and say whether you have 
opened the vintage1 or carried a host of
  books to the country-house2 this also1
 whether you miss me2 ,i am foolish  to 
ask it1 whenas you tell it me of        
yourself4 ,now if you miss me and  if   
you love me1 send me your letters often1
 which is a comfort and  consolation to 
me4 ,indeed ,i should prefer ten times  
to read your letters  than all the vines
 of ,gaurus or the ,marsians2 for these 
,signian vines  have grapes too rank and
 fruit too sharp in the taste1 but ,i   

prefer wine  to must for drinking4      
,besides1 those grapes are nicer to eat 
dried than  fresh-ripe2 ,i vow ,i would 
rather tread them under foot than put my
 teeth  in them4 ,but ,i pray they may  
be gracious and forgiving1 and grant me 
free pardon for these jests of mine4    
,farewell1 best friend1 dearest1  most  
learned1 sweetest master4 ,when you see 
the must ferment in the vat1  remember  
that just so in my heart the longing for
 you is gushing and  flowing and        
bubbling4 ,good-bye4'    #cf ,ad ,verum4
 ,imp ii4 #a1 s4 fin4    #cg ,santentum 
,making all allowances for conventional 
exaggerations1 it is clear from  the    
correspondence that there was deep love 
between ,marcus and his  preceptor4 ,the
 letters cover several years in         
succession1 but soon after  the birth of
 ,marcus's daughter1 ,faustina1 there is
 a large gap4 ,it does  not follow that 
the letters ceased entirely1 because we 
know part of  the collection is lost2   
but there was probably less intercourse 

between  ,marcus and ,fronto after      
,marcus took to the study of philosophy 
under the  guidance of ,rusticus4       
,when ,marcus succeeded to the throne in
 #afa1 the letters begin again1  with   
slightly increased formality on         
,fronto's part1 and they go on for  some
 four years1 when ,fronto1 who has been 
continually complaining of  ill-health1 
appears to have died4 ,one letter of the
 later period gives  some interesting   
particulars of the emperor's public     
life1 which are  worth quoting4 ,fronto 
speaks of ,marcus's victories and       
eloquence in the  usual strain of high  
praise1 and then continues4#ch    ',the 
army when you took it in hand was sunk  
in luxury and revelry1 and  corrupted   
with long inactivity4 ,at ,antiochia the
 soldiers had been ,wont  to applaud at 
the stage plays1 knew more of the       
gardens at the nearest  restaurant than 
of the battlefield4 ,horses were hairy  
from lack of  grooming1 horsemen smooth 
because their hairs had been pulled out 

by  the roots#ci a rare thing it was to 
see a soldier with hair on arm or  leg4 
,moreover1 they were better drest than  
armed2 so much so1 that  ,laelianus     
,pontius1 a strict man of the old       
discipline1 broke the  cuirasses of some
 of them with his finger-tips1 and      
observed cushions  on the horses' backs4
 ,at his direction the tufts were cut   
through1 and  out of the horsemen's     
saddles came what appeared to be        
feathers pluckt  from geese4 ,few of the
 men could vault on horseback1 the rest 
clambered  up with difficulty by aid of 
heel and knee and leg not many could    
throw  a lance hurtling1 most did it    
without force or power1 as though they  
were things of wool-dicing was common in
 the camp1 sleep lasted all  night1 or  
if they kept watch it was over the      
winecup4 ,by what  regulations to       
restrain such soldiers as these1 and to 
turn them to  honesty and industry1 did 
you not learn from ,hannibal's          
sternness1 the  discipline of           

,africanus1 the acts of ,metellus       
recorded in history4    #ch ,ad ,verum4 
imp41 ii4 ,i1 s4fin4    #ci ,a common   
mark of the effeminate at ,rome4        
,after the preceptorial letters cease   
the others are concerned with  domestic 
events1 health and sickness1 visits or  
introductions1 birth or  death4 ,thus   
the empperor writes to his old friend1  
who had shown some  diffidence in       
seeking an interview3#dj    #dj ,ad     
,verum4 ,imp4 ,aur4 ,caes41 i4 #c4      
',to ,,my ,,master4    ',i have a       
serious grievance against you1 my dear  
master1 yet indeed my  grief is more    
than my grievance1 because after so long
 a time ,i neither  embraced you nor    
spoke to you1 though you visited the    
palace1 and the  moment after ,i had    
left the prince my brother4 ,i          
reproached my brother  severely for not 
recalling me2 nor durst he deny the     
fault4' ,fronto  again writes on one    
occasion3 ',i have seen your daughter4  
,it was like  seeing you and ,faustina  

in infancy1 so much that is charming her
 face  has taken from each of yours4'   
,or again1 at a later date3#da ,i have  
seen  your chicks1 most delightful sight
 that ever ,i saw in my life1 so like   
you that nothing is more like than the  
likeness4444 ,by the mercy of  ,heaven  
they have a healthy colour and strong   
lungs4 ,one held a piece of  white      
bread1 like a little prince1 the other a
 common piece1 like a true  philosophers
 son4'    #da ,ad ,ant4 ,imp i41 #c4    
,marcus1 we know1 was devoted to his    
children4 ,they were delicate in        
health1 in spite of ,fronto's assurance1
 and only one son survived the  father4 
,we find echoes of this affection now   
and again in the letters4  ',we have    
summer heat here still1' writes ,marcus1
 'but since my little  girls are pretty 
well1 if ,i may say so1 it is like the  
bracing climate  of spring to us4'#db   
,when little ,faustina came back from   
the valley of  the shadow of death1 her 
father at once writes to inform         

,fronto4#dc  ,the sympathy he asks he   
also gives1 and as old age brings more  
and more  infirmity1 ,marcus becomes    
even more solicitous for his beloved    
teacher4  ,the poor old man suffered a  
heavy blow in the death of his grandson1
 on  which ,marcus writes3#dd ',i have  
just heard of your misfortune4 ,feeling 
grieved as ,i do when one of your joints
 gives you pain1 what do you  think ,i  
feel1 dear master1 when you have pain of
 mind8' ,the old man's  reply1 in spite 
of a certain self-consciousness1 is full
 of pathos4 ,he  recounts with pride the
 events of a long and upright life1 in  
which he  has wronged no man1 and lived 
in harmony with his friends and family4 
,his affectations fall away from him1 as
 the cry of pain is forced from  his    
heart3--    #db ,ad ,m4 ,caes41 v4 #ai  
#dc iv4 #aa    #dd ,de ,nepote ,amissa  
#de',many such sorrows has fortune      
visited me with all my life long4 ,to   
pass by my other afflictions1 ,i have   
lost five children under the most       

pitiful conditions possible3 for the    
five ,i lost one by one when each  was  
my only child1 suffering these blows of 
bereavement in such a manner  that each 
child was born to one already bereaved4 
,thus ,i ever lost my  children without 
solace1 and got them amidst fresh       
grief44444'    #de ,de ,nepote ,amissa  
#b    ,the letter continues with        
reflections on the nature of death1     
'more to  be rejoiced at than bewailed1 
the younger one dies1' and an           
arraignment  of ,providence not without 
dignity1 wrung from him as it were by   
this  last culminating misfortune4 ,it  
concludes with a summing-up of his life 
in protest against the blow which has   
fallen on his grey head4    ',through my
 long life ,i have committed nothing    
which might bring  dishonour1 or        
disgrace1 or shame3 no deed of avarice  
or treachery have  ,i done in all my    
day's3 nay1 but much generosity1 much   
kindness1 much  truth and faithfulness  
have ,i shown1 often at the risk of my  

own life4  ,i have lived in amity with  
my good brother1 whom ,i rejoice to see 
in  possession of the highest office by 
your father's goodness1 and by your     
friendship at peace and perfect rest4   
,the offices which ,i have myself       
obtained ,i never strove for by any     
underhand means4 ,i have cultivated  my 
mind rather than my body2 the pursuit of
 learning ,i have preferred to          
increasing my wealth4 ,i preferred to be
 poor rather than bound by any'  man's  
obligation1 even to want rather than to 
beg4 ,i have never been  extravagant in 
spending money1 ,i have earned it       
sometimes because ,i  must4 ,i have     
scrupulously spoken the truth1 and have 
been glad to hear  it spoken to me4 ,i  
have thought it better to be neglected  
than to fawn1  to be dumb than to feign1
 to be seldom a friend than to be often 
a  flatterer4 ,i have sought little1    
deserved not little4 ,so far as ,i      
could1  ,i have assisted each according 
to my means4 ,i have given help readily 

to the deserving1 fearlessly to the     
undeserving4 ,no one by proving to be   
ungrateful has made me more slow to     
bestow promptly all benefits ,i could   
give1 nor have ,i ever been harsh to    
ingratitude4 7,a fragmentary passage    
follows1 in which he appears to speak of
 his desire for a peaceful  end1 and the
 desolation of his house47 ,i have      
suffered long and painful  sickness1 my 
beloved ,marcus4 ,then ,i was visited by
 pitiful misfortunes3  my wife ,i have  
lost1 my grandson ,i have lost in       
,germany3#df woe is me6  ,i have lost my
 ,decimanus4 ,if ,i were made of iron1  
at this tine ,i could  write no more4'  
#df ,in the war against the ,catti4     
,it is noteworthy that in his           
,meditations ,marcus ,aurelius mentions 
,fronto only once4#dg ,all his literary 
studies1 his oratory and  criticism     
7such as it was7 is forgotten2 and1 says
 he1 ',fronto taught  me not to expect  
natural affection from the highly-born4'
 ,fronto really  said more than this3   

that 'affection' is not a ,roman        
quality1 nor has  it a ,latin name4#dh  
,roman or not ,roman1 ,marcus found     
affection in  ,fronto2 and if he outgrew
 his master's intellectual training1 he 
never  lost touch with the true heart of
 the man it is that which ,fronto's     
name brings up to his remembrance1 not  
dissertations on compound verbs  or     
fatuous criticisms of style4    #dg     
,book ,i41 #h4    #dh ,ad ,verum1 ii4 #g
          ,,notes    ,this being neither
 a critical edition of the text nor an  
emended edition  of ,casaubon's         
translation1 it has not been thought    
necessary to add full  notes4           
,casaubon's own notes have been omitted1
 because for the most part  they are    
discursive1 and not necessary to an     
understanding of what is  written4 ,in  
those which here follow1 certain        
emendations of his  are mentioned1 which
 he proposes in his notes1 and follows  
in the  translation4 ,in addition1 one  
or two corrections are made where he has

  mistaken the ,greek1 and the          
translation might be misleading4 ,those 
which  do not come under these two heads
 will explain themselves4    ,the text  
itself has been prepared by a comparison
 of the editions of  #afcd and #afce4   
,it should be borne in mind that        
,casaubon's is often  rather a          
paraphrase than a close translation2 and
 it did not seem worth  while to notice 
every variation or amplification of the 
original4 ,in  the original editions all
 that ,casaubon conceives as understood1
 but  not expressed1 is enclosed in     
square brackets4 ,these brackets are    
here  omitted1 as they interfere with   
the comfort of the reader2 and so have  
some of the alternative renderings      
suggested by the translator4 ,in a few  
cases1 ,latin words in the text have    
been replaced by ,english4    ,numbers  
in brackets refer to the ,teubner text  
of ,stich1 but the  divisions of the    
text are left unaltered4 ,for some of   
the references  identified ,i am        

indebted to ,mr4 ,g4 ,h4 ,rendall's     
,marcus ,aurelius4    ,,book ,,ii ,both 
to frequent 7#d74 ,gr4  1 ,c4           
conjectures  4 ,the  text is probably   
right3 ,i did not frequent public       
lectures1 and ,i was  taught at home4   
,,vi ,idiots4444 philosophers 7#i74 ,the
 reading is doubtful1 but the meaning   
seems to be3 simple and unlearned men   
,,xii ,claudius ,maximus 7#ae74 ,the    
reading of the ,palatine ,,ms4 7now     
lost7  was paraklhsiz ,maximon1 which   
,c4 supposes to conceal the letters kl  
as  an abbreviation of ,claudius4       
,,xiii ,patient hearing444 ,he would not
 7#af74 ,c4 translates his  conjectural 
reading epimonon ollan4 on proapsth     
,stich suggests a reading  with much the
 same sense3 44444epimonon all antoi    
,strict and rigid  dealing 7#af74 ,c4   
translates tonvn 7,pal4 ,,ms47 as though
 from tonoz1  in the sense of strain4   
rigour4 ,the reading of other ,,mss4    
tonvn is  preferable4    ,,xiii         
,congiaries 7#ac74 dianomais1 doles4    

,,xiv ,cajeta 7#ag74 ,the passage is    
certainly corrupt4 ,c4 spies a          
reference to ,chryses praying by the    
sea-shore in the ,illiad1 and  supposes 
,m4 ,aurelius to have done the like4    
,none of the emendations  suggested is  
satisfactory4 ,at  ,,xv4 ,book ,,ii4 is 
usually reckoned to  begin4 ,,book ,,ii 
,,iii4 ,do1 soul 7#f74 ,if the received 
reading be right1  it must be sarcastic2
 but there are several variants which   
show how  unsatisfactory it is4 ,c4     
translates en gar o bioz ekasty so par  
eanty1  which ,i do not understand4 ,the
 sense required is3 ,do not violence to 
thyself1 for thou hast not long to use  
self-respect4 ,life is not 7v4 #a4  so  
long for each1 and this life for thee is
 all but done4    ,x4 honour and credit 
do proceed 7#ab74 ,the verb has dropt   
out of the  text1 but ,c4 has supplied  
one of the required meaning4    ,,xi4   
,consider1 etc4 7#eb74 ,this verb is not
 in the ,greek1 which means3  7,and     
reason also shows7 how man1 etc4        

,,book ,,iv ,,xv4 ,agathos 7#ah73 ,this 
is probably not a proper name1 but the  
text seems to be unsound4 ,the meaning  
may be the good man ought    ,,xvi4     
oikonomian 7#af7 is a practical benefit1
 a secondary end4 ,,xxxix4  ,for herein 
lieth all4444 7#c74 ,c4 translates his  
conjecture olan for  ola4    ,,book ,v  
,,xiv4 katorqwseiz 7#ae73 ,acts of      
rightness or straightness4  ,,xxiii4    
,roarer 7#bh73 ,gr4 tragedian4 ,ed4 #a  
has whoremonger1' ed4  #b corrects to   
harlot1 but omits to alter' the word at 
its second  occurrence4    ,,xxv4 ,thou 
hast444 them 7#cc73 ,a quotation from   
,homer1 ,odyssey1 iv4 #fij4    ,,xxvii4 
,one of the poets 7#cc73 ,hesiod1 ,op4  
et ,dies1 #aig4    ,,xxix and ,,xxx4    
7#cf74 ,the ,greek appears to contain   
quotations from sources  not known1 and 
the translation is a paraphrase4 7,one  
or two alterations  are here made on the
 authority of the second edition47      
,,book ,,vi ,,xiii4  ,affected and      
qualified 7i#d73 exis1 the power of     

cohesion shown in  things inanimate2    
fusiz1 power of growth seen in plants   
and the like4    ,,xvii4 ,wonder at them
 7#ah73 i4e4 mankind4    ,,xxxvii4      
,chrysippus 7#db73 ,c4 refers to a      
passage of ,plutarch ,de  ,communibus   
,notitiis 7c4 xiv471 where ,chrysippus  
is represented as saying  that a coarse 
phrase may be vile in itself1 yet have  
due place in a  comedy as contributing  
to a certain effect4    ,,xl4 ,man or   
men444 ,there is no hiatus in the       
,greek1 which means3  ,whatever 7is     
beneficial7 for a man is so for other   
men also4    ,,xlii4 ,there is no hiatus
 in the ,greek4    ,,book ,,vii ,,ix4   
,c4 translates his conjecture mh for h4 
,the ,greek means  straight1 or         
rectified1 with a play on the literal   
and metaphorical  meaning of ortoz4     
,,xiv4 endaimonia4 contains the word    
daimwn in composition4 ,,xxii4 ,the text
  is corrupt1 but the words or if it be 
but few should be that is  little       
enough4    ,,xxiii4 ,plato3 ,republic1  

vi4 p4 #dhf ,a4    ,,xxv4 ,it will1 etc4
 ,euripides1 ,belerophon1 frag4 #bhg    
7,nauck74    ,lives1 etc4 ,euripides1   
,hypsipyle1 frag4 #geg 7,nauck74 ,as    
long1 etc4  ,aristophanes1 ,acharne1 #ff
 i4    ,plato ,apology1 p4 #bh ,b4      
,for thus ,apology1 p4 #bh ,f4          
,,xxvi4 ,but1 ,o noble sir1 etc4 ,plato1
 ,gorgias1 #eab ,d4 ,,xxvii4 ,and as    
for those parts1 etc4 ,a quotation from 
,euripides1 ,chryssipus1 frag4 #hci     
7,nauck74    ,with meats1 etc4 ,from    
,euripides1 ,supplices1 #aaaj4 ,,xxxiii4
 ,they both1  i4e4 life and wrestling4  
,says he 7#fc73 ,plato1 quoted by       
,epictetus1 ,arr4 i4 #bh1 #b and #bb4   
,,xxxvii4 ,how know we1 etc4 ,the ,greek
 means3 how know we whether  ,telauges  
were not nobler in character than       
,sophocles8 ,the allusion is  unknown4  
,,xxvii4 ,frost ,the word is written by 
,casaubon as a proper name1  ,pagus4'   
,the hardihood of ,socrates was famous2 
see ,plato1 ,siymposium1 p4 #bbj4       
,,book ,x ,,xxii4 ,the ,greek means1    

paltry breath bearing up corpses1 so    
that  the tale of ,dead ,man's ,land is 
clearer4    ,,xxii4 ,the poet 7#ba73    
,euripides1 frag4 #hih 7,nauck72 compare
 ,aeschylus1  ,danaides1 frag4 #dd4     
,,xxiv4 ,plato 7#bc73 ,theaetetus1 p4   
#agd ,d4    ,,xxxiv4 ,the poet 7#cd73   
,homer1 ,iliad1 vi4 #adg4    ,,xxxiv4   
,wood3 ,a translation of ulh1 matter4   
,,xxxviii4 ,rhetoric 7#ch73 ,rather the 
gift of speech2 or perhaps the  decree  
of the reasoning faculty4    ,,book ,,xi
 ,v4 ,cithaeron 7#f73 ,oedipus utters   
this cry after discovering  that he has 
fulfilled his awful doom1 he was exposed
 on ,cithaeron as  an infant to die1 and
 the cry implies that he wishes he had  
died there4  ,sophocles1 ,oedipus       
,tyrannus1 #acia4    ,v4 ,new           
,comedy4441 etc4 ,c4 has here strayed   
from the ,greek rather  widely4         
,translate3 and understand to what end  
the ,new ,comedy was  adopted1 which by 
small degrees degenerated into a mere   
show of skill  in mimicry4 ,c4 writes   

,comedia ,vetus1 ,media1 ,nova4 ,,xii4  
,phocion 7#ac73  ,when about to be put  
to death he charged his son to bear no  
malice  against the ,athenians4         
,,xxviii4 ,my heart1 etc4 7#ca73 ,from  
,homer1 ,odyssey ix4 #dac4 ,they will   
,from ,hesiod1 ,opera et ,dies1 #ahd4   
,epictetus ,arr4 i4 ,,ii1 #cg4    ,,xxx4
 ,cut down grapes 7#ce73 ,correct ears  
of corn4 ,epictetus7#cf73  ,arr4 #c1    
#bb1 #aje4          ,,glossary    ,this 
,glossary includes all proper names     
7excepting a few which are              
insignificant or unknown7 and all       
obsolete or obscure words4 ,,adrianus1  
or ,hadrian 7#gf-ach ,a4 ,d471 #adth    
,roman ,emperor4    ,agrippa1 ,m4       
,vipsanius 7#fc-ab ,b4,c471 a           
distinguished soldier under  ,augustus4 
,alexander the ,great1 ,king of         
,macedonia1 and ,conqueror of the ,east1
  #cef-cbc ,b4,c4    ,antisthenes of    
,athens1 founder of the sect of ,cynic  
philosophers1 and an  opponent of       
,plato1 #eth century ,b4,c ,antoninus   

,pius1 #aeth ,roman ,emperor1  #ach-afa 
,,ad4 one of the best princes that ever 
mounted a throne4    ,apathia3 the      
,stoic ideal was calmness in all        
circumstance an  insensibility to pain1 
and absence of all exaltation at1       
pleasure or  good fortune4    ,apelles1 
a famous painter of antiquity4          
,apollonius of ,alexandria1 called      
,dyscolus1 or the 'ill-tempered1'  a    
great grammarian4    ,aposteme1 tumour1 
excrescence4    ,archimedes of ,syracuse
 #bhg-bab ,b4,c41 the most famous       
mathematician of  antiquity4    ,athos1 
a mountain promontory at the ,n4 of the 
,aegean ,sea4    ,augustus1 first ,roman
 ,emperor 7ruled #ca ,b4,c4-#ad ,,ad474 
,avoid1 void4    ,,bacchius3 there ,were
 several persons of this name1 and the  
one meant is  perhaps the musician4     
,brutus 7#a7 the liberator of the ,roman
 people from their kings1 and 7#b7  the 
murderer of ,csar4    ,both names were  
household words4    ,csar1 ,caius1      
,julius1 the ,dictator and ,conqueror4  

,caieta1 a town in ,latium4             
,camillus1 a famous dictator in the     
early days of the ,roman ,republic4     
,carnuntum1 a town on the ,danube in    
,upper ,pannonia4    ,cato1 called of   
,utica1 a ,stoic who died by his own    
hand after the battle  of ,thapsus1 #df 
,b4,c4 ,his name was proverbial for     
virtue and courage4    ,cautelous1      
cautious4    ,cecrops1 first legendary  
,king of ,athens4    ,charax1 perhaps   
the priestly historian of that name1    
whose date is  unknown1 except that it  
must be later than ,nero4               
,chirurgeon1 surgeon4    ,chrysippus1   
#bhj-bjg ,b4,c41 a ,stoic philosopher1  
and the founder of  ,stoicism as a      
systematic philosophy4    ,circus1 the  
,circus ,maximus at ,rome1 where games  
were held4  ,there were four companies  
who contracted to provide horses1       
drivers1  etc4 ,these were called       
,factiones1 and each had its            
distinguishing  colour3 russata 7red71  
albata 7white71 veneta 7blue71 prasina  

7green74  ,there was high rivalry       
between them1 and riots and bloodshed   
not  infrequently4    ,cithaeron1 a     
mountain range ,n4 of ,attica4          
,comedy1 ancient2 a term applied to the 
,attic comedy of ,aristophanes and  his 
time1 which criticised persons and      
politics1 like a modern comic  journal1 
such as ,punck4 ,see ,new ,comedy4      
,compendious1 short4    ,conceit1       
opinion4    ,contentation1 contentment4 
,crates1 a ,cynic philosopher of the    
#dth century ,b4,c4    ,crsus1 ,king of 
,lydia1 proverbial for wealth2 he       
reigned #efj-edf ,b4,c4    ,cynics1 a   
school of philosophers1 founded by      
,antisthenes4 ,their texts  were a kind 
of caricature of ,socraticism4 ,nothing 
was good but virtue1  nothing bad but   
vice4 ,the ,cynics repudiated all civil 
and social claims1  and attempted to    
return to what they called a state of   
nature4 ,many of  them were very        
disgusting in their manners4            
,,demetrius of ,phalerum1 an ,athenian  

orator1 statesman1 philosopher1 and     
poet4 ,born #cde ,b4,c4    ,democritus  
of ,abdera 7#dfj-cfa ,b4,c471 celebrated
 as the 'laughing  philosopher1' whose  
constant thought was ',what fools these 
mortals be4'  ,he invented the ,atomic  
,theory4    ,dio of ,syracuse1 a        
disciple of ,plato1 and afterwards      
tyrant of ,syracuse4  ,murdered #cec    
,b4,c4    ,diogenes1 the ,cynic1 born   
about #dab ,b4,c41 renowned for his     
rudeness and  hardihood4    ,diognetus1 
a painter4    ,dispense with1 put up    
with4    ,dogmata1 pithy sayings1 or    
philosophical rules of life4            
,,empedocles of ,agrigentum1 fl4  #eth  
century ,b4,c41 a philosopher1 who first
 laid down that there were  four        
elements4 ,he believed in the           
transmigration of souls1 and the        
indestructibility of matter4            
,epictetus1 a famous ,stoic philosopher4
 ,he was of ,phrygia1 at first a  slave1
 then freedman1 lame1 poor1 and         
contented4  ,the work called            

,encheiridion was compiled by a pupil   
from his  discourses4    ,epicureans1 a 
sect of philosophers founded by         
,epicurus1 who combined  the physics of 
,democritus1 i4e4 the atomic theory1    
with the ethics of  ,aristippus4        
,they proposed to live for happiness1   
but the word did not bear that  coarse  
and vulgar sense originally which it    
soon took4    ,epicurus of ,samos1      
#cdb-bgj ,b4,c4    ,lived at ,athens in 
his gardens1 an urbane and kindly1 if   
somewhat  useless1 life4 ,his character 
was simple and temperate1 and had none  
of  the vice or indulgence which was    
afterwards associated with the name of  
,epicurean4    ,eudoxus of ,cnidus1 a   
famous astronomer and physician of the  
#dth century  ,b4 ,c4    ,,fatal1 fated4
    ,fortuit1 chance 7adj474    ,fronto1
 ,m4 ,cornelius1 a rhetorician and      
pleader1 made consul in #adc ,a4,d4  ,a 
number of his letters to ,m1 ,aur4 and  
others are extant4    ,,granua1 a       
tributary of the ,danube4    ,,helice1  

ancient capital city of ,achaia1        
swallowed up by an earthquake1  #cgc    
,b4,c4    ,helvidius ,priscus1          
son-in-law of ,thrasea ,paetus1 a noble 
man and a lover  of liberty4 ,he was    
banished by ,nero1 and put to death by  
,vespasian4    ,heraclitus of ,ephesus1 
who lived in the #fth century ,b4,c4 ,he
 wrote on  philosophy and natural       
science4    ,herculaneum1 near ,mount   
,vesuvius1 buried by the eruption of #gi
 ,,ad4    ,hercules1 p4 #afg1 should be 
,apollo4 ,see ,muses4    ,hiatus1 gap4  
,hipparchus of ,bithynia1 an astronomer 
of the #bnd century ,b4,c41 ,the true   
father of astronomy4    ,hippocrates of 
,cos1 about #dfj-ceg ,b4,c4 ,one of the 
most famous physicians  of antiquity4   
,,idiot1 means merely the non-proficient
 in anything1 the layman1 he who  was   
not technically trained in any art1     
craft1 or calling4    ,,leonnatus1 a    
distinguished general under ,alexander  
the ,great4    ,lucilla1 daughter of ,m4
 ,aurelius1 and wife of ,verus1 whom she

 survived4    ,m,,cenas1 a trusted      
adviser of ,augustus1 and a munificent  
patron of wits  and literary men4       
,maximus1 ,claudius1 a ,stoic           
philosopher4    ,menippus1 a ,cynic     
philosopher4    ,meteores1 ta           
metewrologika1 high philosophy1 used    
specially of  astronomy and natural     
philosophy1 which were bound up with    
other  speculations4    ,middle ,comedy1
 something midway between the ,old and  
,new ,comedy4 ,see  ,comedy1 ,ancient1  
and ,new ,comedy4    ,middle things1    
,book #g1 ,,xxv4 ,the ,stoics divided   
all things into virtue1  vice1 and      
indifferent things2 but as indifferent  
they regarded most of  those things     
which the world regards as good or bad1 
such as wealth or  poverty4 ,of these1  
some were to be desired1 some to be     
rejected4    ,muses1 the nine deities   
who presided over various kinds of      
poesy1 music1  etc4 ,their leader was   
,apollo1 one of whose titles is         
,musegetes1 the  ,leader of the ,muses4 

,,nerves1 strings4    ,new ,comedy1 the 
,attic ,comedy of ,menander and his     
school1 which  criticised not persons   
but manners1 like a modern comic opera4 
,see  ,comedy1 ,ancient4    ,,palestra1 
wrestling school4    ,pancratiast1      
competitor in the pancratium1 a combined
 contest which  comprised boxing and    
wrestling4    ,parmularii1 gladiators   
armed with a small round shield 7parma74
    ,pheidias1 the most famous sculptor 
of antiquity4    ,philippus1 founder of 
the ,macedonian supremacy1 and father of
 ,alexander  the ,great4    ,phocion1 an
 ,athenian general and statesman1 a     
noble and high-minded man1  #dth century
 ,b4,c4    ,he was called by            
,demosthenes1 the pruner of my periods4 
,he was put to death by the ,state in   
#cag1 on a false suspicion1 and left  a 
message for his son to bear no grudge   
against the ,athenians4    ,pine1       
torment4    ,plato of ,athens1 #dbi-cdg 
,b4,c4 ,he used the dialectic method    
invented by  his master ,socrates4      

,he was1 perhaps1 as much poet as       
philosopher4 ,he is generally identified
  with the ,theory of ,ideas1 that      
things are what they are by             
participation  with our eternal ,idea4  
,his ,commonwealth was a kind of        
,utopia4    ,platonics1 followers of    
,plato4    ,pompeii1 near ,mount        
,vesuvius1 buried in the eruption of #gi
 ,a4 ,d4    ,pompeius1 ,c4 ,pompeius    
,magnus1 a very successful general at   
the end of  the ,roman ,republic        
7#ajf-dh ,b4,c474    ,prestidigitator1  
juggler4    ,pythagoras of ,samos1 a    
philosopher1 scientist1 and moralist of 
the #fth  century ,b4,c4    ,,quadi1 a  
tribe of ,s4 ,germany4    ,m4 ,aurelius 
carried on war against them1 and part of
 this book was  written in the field4   
,,rictus1 gape1 jaws4    ,rusticus1 ,q4 
,junius1 or ,stoic philosopher1 twice   
made consul by ,m4  ,aurelius4          
,,sacrary1 shrine4    ,salaminius1 ,book
 #g1 ,,xxxvii4 ,leon of ,sala-mis4      
,socrates was ordered by  the ,thirty   

,tyrants to fetch him before them1 and  
,socrates1 at his own  peril1 refused4  
,sarmatae1 a tribe dwelling in ,poland4 
,sceletum1 skeleton4    ,sceptics1 a    
school of philosophy founded by ,pyrrho 
7#dth century ,b4,c474  ,he advocated   
suspension of judgment1 and taught the  
relativity of  knowledge and            
impossibility of proof4 ,the school is  
not unlike the  ,agnostic school4       
,scipio1 the name of two great soldiers1
 ,p4 ,corn4 ,scipio ,africanus1         
conqueror of ,hannibal1 and ,p4         
,corn4 ,sc4 ,afr4 ,minor1 who came into 
the family by adoption1 who  destroyed  
,carthage4    ,secutoriani 7a word      
coined by ,c471 the ,sececutores1       
light-armed  gladiators1 who were pitted
 against others with net and trident4   
,sextus of ,chaeronea1 a ,stoic         
philosopher1 nephew of ,plutarch4       
,silly1 simple1 common4    ,sinuessa1 a 
town in ,latium4    ,socrates1 an       
,athenian philosopher 7#dfi-cii ,b4,c471
 founder of the  dialectic method4 ,put 

to death on a trumped-up charge by his  
countrymen4    ,stint1 limit 7without   
implying niggardliness74    ,stoics1 a  
philosophic system founded by ,zeno     
7#dth century ,b4,c471 and  systematised
 by ,chrysippus 7#crd century ,b4,c474  
,their physical theory  was a           
pantheistic materialism1 their summum   
bonum to live according  to nature4     
,their wise man needs nothing1 he is    
sufficient to himself2  virtue is good1 
vice bad1 external things indifferent4  
,,theophrastus1 a philosopher1 pupil of 
,aristotle1 and his successor as        
president of the ,lyceum4 ,he wrote a   
large number of works on philosophy  and
 natural history4 ,died #bhg ,b4,c4     
,thrasea1 ,p4 ,thrasea ,pactus1 a       
senator and ,stoic philosopher1 a noble 
and  courageous man4 ,he was condemned  
to death by ,nero4    ,tiberius1 #bnd   
,roman ,emperor 7#ad-ca ,,ad474 ,he     
spent the latter part of his  life at   
,capreae 7,capri71 off ,naples1 in      
luxury or debauchery1 neglecting  his   

imperial duties4    ,to-torn1 torn to   
pieces4    ,trajan1 #acth ,roman        
,emperor1 #eb-aag ,a4,d4    ,,verus1    
,lucius ,aurelius1 colleague of ,m4     
,aurelius in the ,empire4    ,he married
 ,lucilla1 daughter of ,m4 ,a41 and died
 #afi ,a4,d4    ,vespasian1 #ith ,roman 
,emperor ,,xenocrates of ,chalcedon1    
#cif-cad ,b4,c41 a  philosopher1 and    
president of the ,academy4