et quà m sectarum ardua et occulta explanavisset Ita incerta belli in ejus salute doctrinae studijs metuebantur tantumque illo imperante floruere artes bonae ut illam gloriam etiam temporum putem Is C. Exercit. in Bar. pag. 85. MVlta in hanc sententiam scribit M. Antoninus Imperator in suis illis divinis libris c. Idem ad ista Iulij Capit ridens res humanas c. Non ridere sed ritè ac suo pretio aestimare res humanas solitus hic vir sapientissimus Hoc ille nos docet divinis illis suis libris velut cum ait in II. non enim tempero mihi quin mellitissimi doctoris verba adscribam c. Canterus Nou. Lect. lib. 7. cap. 1. MArcus Aurelius Antoninus imperator optimus atque idem philosophus tantus ut hoc meruerit proprium cognomen duodecim conscripsit de officio suo libros maximae pietatis humanitatis temperantiae eruditionis aliarum rerum praeclararum testes plenissimos et cum quibus multorum philosophorum operosa praecepta collata merito sordere possint Quocirca nemo spero male collocatum tempus putabit quod in ejus operis lectionem studiosè quondam impendimus cùm ex eâ praeter caetera fructum hunc retulerimus quod ex multis vitiosis locis duo saltem dextro si dicere licet Aesculapio sanavimus Ac primum sub finem primi lib. ait Lib. 1. num XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 repetitur autem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ego 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legendum affirmare nō dubito Nam ideo mox subjungit haec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod si inquit in poeticis et oratoriis studiis faeliciter progressus fuissem nemo me inde retrahere et ad maiora perducere facile potuisset Quocirca Diis gratias ago quod in studiis illis non nimis magnum feci profectum nec ea nimis adamare coepi Nec iniuria Imperator Nam ut in homine privato tolerari fortassis queat si natura iubente suppetente otio aspirante fortuna iucunda Musarum studia paulo diutius colat et amoenissimas sirenas quae tamen non dent sine mente sonum attentius ac pertinacius auscultet Ita non potest is quem ad res maximas gerendas ac totius Vniversi curam natura progenuit aliò cogitationes omnes suas quà m ad cum scopum dirigere et ut illum assequatur quà m citissime non omnem operam dare Sed iam ad alterum pergamus locum Lib. VI. num I. In fin lib. sexti hanc adfert similitudinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quemadmodum inquit si nautae gubernatori aut aegroti medico maledicerent non facilè alium auscultarent nec vel ille vectorum salutem vel hic aegrotantium sanitatem procurare posset ita cum quis alius nunquam alteri bene et recte monenti parere consilium capit is non temere vel rectum vitae cursum tenere vel post errorē in viam possit redire Uerū quod pene oblitus eram pro 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 legendum est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Quod cum non advertisset interpres A lanaer alioqui doctissimus quique paucos hac aetate pares habet alienum planè sensum commentus est Sed profecto homines omnes sumus et erramus facilime nec reperitur hoc saeculo quisquam qui securus possit medium Momo digitum ostendere ERRATA PREF pag. 4. lin 31. reade arbitretur p. 5. l. 8. r. by nature p. 21. l. 21. r. inpraecipuis ANTONIN p. 33. l. 15. as a man r. a man p. 37. l. 20. r. cheerfully p. 120. l. 19. Africanus r. Adrianus p. 121. l. 9. and that it des r. and desireth p. 137. l. 3. r. everflowing p. 159. l 17. r. thou art inclosed p. 162. l. 10. r. shall they that are of my K. p. 172. l. 20. r. of or for any th p. 179. l 26. r. soe then p. 182. l. 23. for shame r. for dance p. 183. l. 29. r. Io Cith p. 184. l. 25. r. of life p. 186. l. 3. r. common it is p. 196. l 4. r. after greene figges p 198. l. 11. r. nev beginne to live NOTES p. 40. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 43. l. 15.16 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must be put out ibid. l. 25. r. Iam. p. 44. l. 28. r. and be TO THE READER THis Booke of what worth I say not but more men I feare will commend it then will know how to make use of it after it had for so many ages undeservedly beene buryed in darkenesse is now first if I may not say brought unto light yet at least made common and intelligible Twice it is true within these 80. yeares it hath already beene set out in its owne originall Greeke and set out both times with a Latin Translation much revised and corrected in the latter edition Yet such are those editions both of them so confused and so corrupt and such is the Translation in both the Editions so imperfect often and impertinent that I say not so absurd and erroneous as that it is not easie to determine whether it be harder to understand Antoninus his meaning by the Greeke that is printed or the Greeke that is printed by the Translatiō of it but that of both we may boldly and peremptorily conclude of the one that it cannot possibly bee understood as it is printed and of the other that it would be more for the credit of the Author a man otherwise acknowledged very learned if wee did take no notice of it at all I must adde besides that there hath beene many yeares agoe a certaine Booke first written in Spanish and since translated into Italian French English and how many tongues more I know not pretended by the Title to be a Translation of M. Aurel. Antoninus But that the Author of it a learned Spaniard was in good earnest I could never have beleeved and would have thought I had done him great wrong to say it had not I read his Prefaces where he so earnestly by reasons such as he could finde goes about to make his Title good and as earnestly expostulates with men for their incredulity who did not take his reasons for current and cleere ones I cannot but commend his intention which certainely was to doe good but his way I much abhorre and wonder as much at his judgement and discretion Sure I am that by his whole booke it doth not appeare that hee had ever so much as seene that himselfe which his Title doth promise unto others M. Aurel. Antoninus his booke which either must bee this here or none For besides this there is not any other that ever was extant For as for those other writings of his which either he himselfe in his second booke or Capitolinus in his life or Nicephorus
in his Ecclesiasticall Historie lib. 3. cap. 31. or any others mention they mention them as books written and composed by him but not as ever publikly extant which if they had Suidas or whosoever they be whom Suidas in his Dictionary in the word Marcus doth alleage would not have omitted them Thus much I thought good here briefly to acquaint the Reader with who if he please may receive further satisfaction by the ensuing Discourse A DISCOVRSE BY WAY OF PREFACE Concerning The Vse and Subject of this Booke The Author ANTONINUS And this Translation of it OF all the severall sects and professions of Philosophers that ever were knowne or heard of in the world there was not any that ever did hold maximes and opinions so contrary to flesh and blood never any that was judged even by the learned Heathens themselves witnesse learned Plutarch who hath written a whole Booke of this very subject so grossely and manifestly to oppose nature and to overthrow all grounds and principles of humane sense or reason as the Stoicks did And yet of all sects and professions never any that either with the best was of more credit or with the vulgar more plausible So plausible and popular that there have beene times Lucian in Hermotimo Is C. ad ista Pers Si Cynico barbā petulans c. pag 165. when the number of the Stoicks alone did exceed all the followers and professors of all other sects being put together A thing the more to be wondred at because that for that very reason Christianity though nothing so harsh in comparison hath ever by them of contrary professions beene much opposed and contradicted Of this a maine reason I conceive to have beene that the Stoicks though by their particular Tenets and opinions they might seeme of all others most to oppose nature yet that which they proposed unto themselves as the end of their lives and the ground of all their Philosophie that which they did ever sound in the eares of men and presse them with was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to live according to nature 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. V. N. IX Remember that philosophie requireth no more at thy hands then what thine owne nature doth require and leads thee unto saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 B. VI. N. XXV What acruell and unnaturall thing would it bee to restraine men from the pursuite of those things which they conceive to themselves and their owne nature See Ant. B. V. Numb I. most proper and convenient So they all speake and that which they all generally did most beate upon was this Now whether the particular meanes which they did cōmend propose unto that end were indeed proper and naturall unto that end unto which they did propose them I will not here dispute For the end whether true or pretended is that which men usually take most notice of As for the meanes how direct or indirect to that end is not so easilie discerned Their end therefore being of it selfe so plausible and acceptable I conceive it to have beene the thing especially which made their doctrin and philosophie so too And I am as verily perswaded that a conceit and opinion many Christians have that most of those things which are reproved in them as sinnes and vices agree best with their natures and many if not most of those duties that are required of thē as Christians are against not depraved and corrupted only which is not properly nature but absolutely against the nature of man and in generall that divine law and humane sense and reason are things contrary and opposite is that as much as any thing that doth discourage them from the intent practice and study of those things which they by their profession cannot but acknowledge themselves bound unto For it is not more naturall to a man to love his owne flesh which the Apostle witnesseth no man ever hated then to love nature and what he conceives to bee according to nature Though it bee not so yet if hee conceive it so he affects it naturally and in time it becomes naturall unto him indeed Now concerning Christianity I know it is the opinion of many that matters of Faith and the Sacraments only excepted there is nothing in the whole Gospell which is not juris naturalis and most agreeable to humane reason For my part as I would not take upon mee See Hugo Grot. de jure Belliac P. lib. 1. cap. 2. § 6. to maintaine their opinion precisely true in all points and circumstances so I must needs say if wee esteeme that naturall which naturall men of best account by the meere strength of humane reason have taught and taken upon them to maintaine as just and reasonable I know not any Euangelicall precept or duty belonging to a Christians practice even the harshest and those that seeme to ordinary men most contrary to flesh and blood not excepted but upon due search and examination will prove of that nature I say upon due search and examination Many have touched upon this point rather to shew the way unto others then by way of undertaking themselves among others of late the best able that I know now living to performe this or any thing else that belongs to a generall and compleate Scholler Mr. Hugo Grotius in his collection and Translation of Greeke sentences There be too I know that have undertaken much in this kinde but of whom as many as I have seene I may boldly say and the more boldly because I name none that in many respects they have performed but little I wish it with all my heart that some able and judicious man would thinke it worth his labour and paines were it but to this end that the harshnesse which many Christians though Christians yet flesh and blood they will say doe conceive to be in many divine precepts might bee mollified and lessned when it shall appeare that the very same things did not seeme harsh to them that in comparison of them whom God hath called by more speciall and supernaturall illumination were nothing but flesh and blood That they who as men can so hardly prevaile upon themselves to strive against nature and to yeeld to those things which they conceive against all humane sense and reason might be of another minde when they shall see that mere naturall men who in humane sense and reason of all others most excelled have both esteemed themselves bound by nature and others most unnaturall that refused to follow or to forbeare those very things ut quivis arbitratur saith Minutius F. though upon another occasion aut nunc Christianos philosophos esse aut philosophos fuisse jam tunc Christianos But not to prosecute this generall any further at this present Of all Bookes in this kinde that ever have beene written by any Heathens I know not any which either in regard of it selfe for the bulke thereof or in regard of the Author deserves more
respect then this of Marcus Antoninus sonne by name of Annius Verus a man of great qualitie in Rome and adopted sonne of Antoninus Pius a Romane Emperour whom also hee succeeded in the Empire about the yeare of our Lord 162 or 163. The chiefest subject of the Booke is the vanity of the world and all worldly things as wealth honour life c. and the end and scope of it to teach a man how to submit himselfe wholly to Gods providence and to live content and thankfull in what estate or calling soever But the Booke I doubt not will sufficiently commend it selfe to them who shall bee able to read it with any judgement and to compare it with all others of the same subject written either by Christians or Heathens so that it bee remembred that it was written by a Heathen that is one that had no other knowledge of any God then such as was grounded upon naturall reasons meerely no certaine assurance of the Immortality of the soule no other light whereby he might know what was good or bad right or wrong but the light of nature and humane reason Which though it were such as it was from God the Author of nature as what is not yet inregard it was not by any revelation or any other extraordinary meanes is therefore called humane and naturall As for the Booke it selfe then to let it speake for it selfe In the Author of it two maine things I conceive very considerable which because by the knowledge of them the use and benefit of the Booke may bee much the greater then otherwise it would bee I would not have any ignorant of The things are these first that he was a very great man one that had good experience of what he spake and secondly that he was a very good man one that lived as he did write and exactly as farre as was possible to a naturall man performed what hee exhorted others unto For the first I have alwayes thought that it was not without Gods especiall Providence that of all them that once were the peculiar people of God hee was chosen to write against the vaine pleasures and delights of this world who of all the rest had had most knowledge and experience of those things that hee did write against A poore man may from his heart perchance declaime against the vanity of wealth and pleasures and a private man against the vanity of honour and greatnesse it may be from their hearts but it is ever suspicious and therefore of lesse power and efficacie Suspicious I meane that they are angry with that they would faine and cannot get themselves yea and perchance inveigh of purpose that by inveighing an ordinary thing in the world they may get that which they inveigh against But at the best that they make a vertue of necessitie that they speake against they know not what and though they meane sincerely as now yet if they were in place themselves God knowes what minde they would be of And the event indeed doth justifiie these suspicions but too often But when a man shall heare such a one as Salomon was speaking in this manner I said in my heart Goe to now I will proove thee with mirth c. I made me great workes c. I made mee gardens and orchards c. I made me pooles of water c. I got mee servants and maidens c. I gathered mee silver and gold c. So I was great c. And whatsoever mine eyes desired I kept not from them I withheld not my heart from any joy c. Then I looked on all the workes that my hands had wrought and on the labour that I had laboured to doe and behold all was vanitie and vexation of spirit and there was no profit under the Sunne Is there any man so bewitched and besotted with worldly wealth and pleasure whom such a confession from such a one will not move for a while at the least And if this of Salomon who at first had received such measure of Grace and illumination from God that it may be more justly wondred that he ever did any thing contrary to this profession then that he should professe so much how much more should that confession of Antoninus move us dilated here by him and inlarged into XII bookes and briefly expressed and summed up in these words of his eight Booke B. VIII N. I. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast already had sufficient experience that of all the things that hitherto thou hast wandred and erred about thou couldst not finde happinesse in any of them not in syllogismes and Logicall subtilties not in wealth not in honour and reputation not in pleasure in none of all these Of Antoninus I say a meere Heathen lead by humane reason only Antoninus a man for worldly wealth and greatnesse so farre greater then Salomon as Lord and Master I dare say of more great Kingdomes then Salomon was of great townes in all his Kingdome Antoninus a man for his goodnesse and wisedome by all men during his life had in that honour and reputation as never man either before him was or that wee know of ever after him But his goodnesse was the second consideration It hath ever beene the complaint of all ages There hath ever beene store enough of men that could speake well and give good instructions But great want of them that either could or so much as endeavoured to doe as they spake and taught others to doe And what is the good that such can doe The only good I can conceive is that they perswade men as much as in them lies and they goe very effectually about it that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That all this that we call vertue and godlinesse so much spoken of amongst men are but words and emptie sounds that there is no such thing really existent indeed as piety and justice but that it is a meere figment of some cunning juglers and impostors or at the best a pretty device of Law-makers and founders of common-wealths to keepe silly people in awe and feare Can any man thinke otherwise if otherwise he be not better grounded that shall heare them speake and then looke upon their actions Such therefore in my judgement might deserve farre more thankes if they did forbeare and would rather lose the commendations of either a smooth tongue or a ready pen then to incurre both the just suspicion of being Atheists themselves and the certaine guilt and crime of having made many others so Bee it therefore spoken to the immortall praise and commendation of this famous Antoninus that as 〈◊〉 did write so he did live Never did writers so conspire to give all possible testimonie of goodnesse uprightnesse innocency and whatsoever could among Heathens be most commendable as they have done to commend this One. They commend him not as the best Prince only but absolutely as the best man and best Philosopher that ever was And it is his proper
so much rely upon it but that he doth very piously commend prayers as very powerfull and effectuall unto vertue See lib. IX Num. XL. Now if Antoninus himselfe being a Romane for the propriety and facilitie of his expressions wherein the Latine tongue in matter of Philosophie comes as short of the Greeke as the English doth of the Latine did in the composing of these his Bookes preferre the Greeke tongue before his owne mother tongue no man I hope will expect that all things should in this Translation runne so smoothly as in another kinde of Translation happily they might But herein I must confesse my feare is for Antoninus more then for my selfe For first whereas he being I thinke as well acquainted with ancient writers and philosophers as ever any was doth every where very strictly and carefully observe their proper choise words and termes which both make the sense it selfe more current and pleasing and for a Scholler to know them and to be acquainted with them is in many respects very usefull This in the Translation must needs be lost and by consequent so much lost to Antoninus of his due praise and commendation And secondly whereas in all these his XII bookes there be not many lines if any which if well considered will not be found either to be taken out of some ancient Author or at least by way either of Exception Confirmation Illustration and the like to either passage or opinion of some ancient to have some relation as to Schollars I know whatsoever is in this kinde be it otherwise what it will cannot but bee acceptable and usefull so to others I feare many things for want of this use of it which they are not capable of will seeme but drie and impertinent In these two respects I cannot deny but I have done Antoninus some wrong to make him so vulgar as I have done and yet because I thought hee might in other respects doe good to any that should read him if before the credit of one I have preferred the good of many I have but done what Antoninus himselfe as by these his bookes may appeare would have me or any others doe in the like case And now in the last place if any shall by these my paines receive any content my desire is that they would thanke him by whose encouragement especially I did undertake this little worke my Reverend Kinde friend Dr. Lyndsell the right worthy Bishop of Peeâ—…er-borough a man for his singular worth and learâ—…ing in all kinde of literature not to be named by any â—hat know Him without expression of all due respect â—d admiration and one to whom my selfe and my â—dies of old have beene much beholding as I shall eâ—er most gladly acknowledge M. AVREL. ANTONINVS THE ROMANE EMPEROUR HIS FIRST BOOKE concerning HIMSELFE Wherein Antoninus recordeth What and of whom whether Parents Friends or Masters by their good examples or good advice and counsell he had learned Divided into Numbers or Sections ANtoninus Booke VI. Num. XLIII Whensoever thou wilt rejoyce thy selfe thinke and meditate upon those good parts and especiall gifts which thou hast observed in any of theÌ„ that live with thee as industrie in one in another modestie in another bountifulnesse in another some other thing For nothing can so much rejoyce thee as the resemblances and parallels of severall vertues eminent in the dispositions of them that live with thee especially when all at once as it were they represent themselves unto thee See therefore that thou have them alwayes in a readinesse Num. I. OF my Grandfather Verus I have learned to bee gentle and meeke and to refraine from all anger and passion From the fame and memory of him that begot mee I have learned both shamefastnesse and manlike behaviour Of my Mother I have learned to be religious and bountifull and to forbeare not only to doe but to intend any evill to content my selfe with a spare dyet and to fly all such excesse as is incidentall to great wealth Of my great Grandfather both to frequent publike schooles and Auditories and to get mee good and able Teachers at home and that I ought not to think much if upon such occasions I were at excessive charges II. Of him that brought mee up not to bee fondly addicted to either of the two great factions of the Coursers in the Circus called Prasini and Veneti nor in the Amphitheater partially to favour any of the Gladiators or fencers as either the Parmularij or the Secutoriani Moreover to endure labour not to need many things when I have any thing to doe to doe it my selfe rather then by others not to meddle with many businesses and not easily to admit of any slander III. Of Diognetus not to busie my selfe about vaine things and not easily to beleeve those things which are commonly spoken by such as take upon them to worke wonders and by Sorcerers or praestigiators and impostors concerning the power of charmes and their driving out of Daemons or evill spirits and the like Not to keep coturnices or quailes for the game nor to bee mad after such things Not to be offended with other mens liberty of speech and to apply my selfe unto Philosophy Him also I must thanke that ever I heard first Bacchius then Tandasis and Marcianus and that I did write Dialogues in my youth and that I tooke liking to the Philosophers little couch and skinnes and such other things which by the Graecian discipline are proper to those who professe philosophie IV. To Rusticus I am beholding that I first entred into the conceit that my life wanted some redresse and cure And then that I did not fall into the ambition of ordinary Sophists either to write tracts concerning the common Theorems or to exhort men unto vertue and the study of philosophie by publike orations as also that I never by way of ostentation did affect to shew my selfe an active able man for any kinde of bodily exercises And that I gave over the studie of Rhetorick and Poetry and of elegant neate language That I did not use to walke about the house in my long robe nor to doe any such things Moreover I learned of him to write letters without any affectation or curiosity such as that was which by him was written to my Mother from Sinoessa and to bee easie and ready to be reconciled and well pleased againe with them that had offended mee as soone as any of them would be content to seeke unto me againe To read with diligence not to rest satisfied with a light and superficiall knowledge nor quickly to assent to things commonly spoken of whom also I must thanke that ever I lighted upon Epictetus his Hypomnemata or morall commentaries and commonefactions which also hee gave me of his owne V. From Apollonius true liberty and unvariable stedfastnesse and not to regard any thing at all though never so little but right and reason and alwayes whether in the sharpest paines or after the
found in Horace Sene a and others But a better interpreter of Antoninus his minde though he was before him wee cannot desire then Epictetus who if I mistake not much what ours intended by the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth more plainly expresse by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man of a sweete and pleasing conversation by whome also both how ambitious men were generally of this commendation and how incompatible as it was used the Stoicks esteemed it with true vertue wee may further learne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For if of the two saith he thou hadst rather be a true modest grave man then heare they selfe thus commended O what a loving sweete man this is then away with these c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But if otherwise c. Arrianus lib. 4. cap. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. Having a respect unto men only as men in the Greec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I thinke should bee read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil or for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I reade it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. must needs have reference to some former reason Now that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a very good reason these other passages of Antoninus may declare lib. 8. n. XXII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I doe it yeas I will and the end of my action shall bee to doe good unto men that is and my comfort shall bee that I doe it for the good and benefit of men And in the ninth Booke n. XLIII 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou hast done a good turne to a man what wouldest thou more is not this sufficient must thou also for a thing done according to thy nature bee rewarded many other like passages there bee And here I thinke it will not bee unseasonable to note that hee that reades the writings of the Stoicks must not alwaies too preciscly stand upon the ordinary use and construction of words For besides that they were miri verborum novatores as Cicero somwhere speaketh of them and coyners of new words in this little booke you may observe many words not any where else to bee read that I know them Master Chrysippus had taught them as is recorded by Plutar. not to thinke much if at any time they committed either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even such soloecismes which most others would bee ashamed of For one thing I cannot but highly commend them that they would expresse their thoughts though commonly with words very proper and significant yet in a stile so free from all affectation or curiositie such as is this of our Antoninus that of Epictetus and some others as commeth next to the simplicity of the holy Scriptures 15. ††††The Greec words as they are printed are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Two learned men have had already to do with this place and severall wayes have gone about to correct it as may bee seene in their Notes and Comments upon the Augustae Historiae scriptores I may not interpose my self as a Judge between them for many reasons and perchaunce some reasons I could give if I were to speake my minde freely why I would follow neither The case so standing that I neither knew how to mend them my selfe nor yet was sully satisfied with their conjectures I thought good not to meddle with the place at all and therefore have noted it as an imperfect place though my opinion bee I must confesse that it is rather obscure then imperfect and that very little alteration will serve the turne The best is the drist and scope of it is apparant enough by the words before 16. To live in the Court without either guards or followers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lipsius in his Comments upon Tacitus takes it for graunted that this place must needs be understood of those things which were properly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Insignia Imperii Indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I confesse or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is commonly the first that is reckned among these particulars and yet the words are not so proper to expresse the Royall guard but they are sometimes used of any troope or company that either in duty good will or respect attend any one though hee be neither King nor Prince as for the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which hee translates by Purpura they containe no more then extraordinary apparell in generall All the question is by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is to bee understood By 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fyer saith Lipsius which Herodian testifieth was wont in his time to be carried before the Emperour as Insigne Majestatis A strange thing to mee it is if this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed that Herodian making mention of it so often as hee doth fower severall times at the least should never call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but alwaies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But if this were graunted of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Antoninus speakes of here doth any other Author mention any such thing among the Insignia Imperis That indeed the ancient Romanes had their cubiculares imagines as is observed by my Father upon Suetonius and that the latter Emperours of Rome did keepe a Fortunam Auream in their bed-chambers as Insigne Imperii I know Of these I am sure these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned cannot bee understood and Lipsius tells us nothing of them at all nor any other that I know For my part I rather think that Antoninus doth not here speake of those Insignia particularly but that hee doth instance in these particulars as particulars of worldly pompe and magnificence in generall which he himselfe by those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth seeme to intimate Now among those many descriptions of great worldly pompe and magnificence that have been made by ancient authors there is not any that hath beene more taken notice of imitated since by others and among others by Virgil himself in his Culex then that of Lucretius in his second Booke the very beginning whereof is Si non aurea sunt Juvenum Simulachra per aedes Lampadas igniferas manibus retinentia dextris Iumina nocturnis epulis ut suppoditentur c. And yet long before Lucretius had a greater Poet even Homer the Poet of Poets used the same expression whome Lucretius herein doth seeme rather to translate then imitate for as their sense so their words are the same without any difference but of the language Homers words in the description of Alcinous his Palace are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Where though there could bee no great doubt of it yet since the Scholiast
therefore and death honour and dishonour These words I would have the Reader that is not otherwise much versed in the Stoicks to take especiall notice of as the true ground of all their strange and unnaturall Tenets and Paradoxes That all temporall worldly blessings are common both to good and bad they saw That this if there were no more in it then soe could not stand with Gods justice and goodnesse which to deny is to deny that there is a God they saw likewise Upon this ground a ground that he stands much upon and presseth as farr as ever any Christian did Plato's illation was That after this life there must needs bee a Judgement when both good and bad should according to their deeds be rewarded The Stoicks as fully perswaded as Plato was that a God there is and he a just and good God and yet concerning the future estate of the dead not so fully satisfied as he was to maintaine their beleefe against that common exception could finde no better way then to maintaine that all those things that men usually did either seeke after or fly from as either good or bad were in themselves and in very truth neither good nor bad but altogether indifferent So that whether a man was rich or poore in health or in paine long lived or soone cut off in honour or dishonour that all this was nothing at all to either his happinesse or unhappines no not whilest he lived and by consequent that it was no argument against the goodnesse and justice of God that these things were knowen and grunted to happen unto all promiscuously whether good or bad Antoninus doth elsewhere touch upon it againe as towards the end of the fourth and about the beginning of the ninth booke To him though I intend brevity yet for further illustration of a point of that weight and moment as hath been the occasion of so many large volumes I can doe no lesse then add Epictetus his words at the least out of his Enchirid chapter as I finde him by some divided 38. as by others 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Know that in this specially true piety towards the Gods doth consist that thou have right opinions concerning them as That they are that with justice and equity they governe the whole world That thou to this end wert appointed and ordained to obey them to submitt unto them and willingly to follow them in all things as proceeding all from Him and by Him brought to passe who is Reason and Vnderstanding it selfe in the highest degree of excellency So shalt thou never complaine of the Gods or accuse them as neglected and little cared for by them But this cannot possibly bee except thou first give over all pursuit after those things which are not in our owne power and that on them only which are in our power and wholy depend on our owne wills thou bee fully perswaded that all that is truly good or evill doth depend For as for any other things if thou shalt deeme any of them good or evill it must needs follow See Ant. B. VI. n. XV. B. IX n. I. that as thou dost either misse of those thou dost desire or fall into those thou wouldest not thou shalt not only complaine of them that are the cause but hate them also For this is naturall unto every creature as to shunn and abhorr all things hurtfull both the things themselves and their causes So those that are profitable both the things themselves their causes to prosecute and highly to respect c. 6. From whose bare conceits and voyces honour and credit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. quorum opiniones voces gloriam Quidnam est mors c. So Xylander translates it and markes it for an imperfect place That a verbe to make the sense full must bee supplyed I graunt but because without it the sense of the words may bee apparant inough it may very well bee that whatsoever it is that is to bee supplyed was by Antoninus himselfe omitted as not necessary Now for the sense I must appeale to other like places as lib. III. n. IV. towards the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Moreover that honour praise ought not generally c. and againe in the same booke n. X. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And the greatest fame that can remaine c. In the fourth booke n. III. towards the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For the whole Earth is but as one point c. But I will not heape all the passages he hath against the vanity of praise applause This in the sixt n. XV. comes very neere 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what is it then that should bee deare unto us c. See also the last words of the same booke 7. And how that part of man is affected when it is sayd to bee diffused 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyland Praterea quomodo afficitur eo tactu pars illa I translate it as written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the 8. booke towards the end where hee treats concerning the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the minde and understanding But it may bee it would fitt the place better if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether Antoninus himselfe did soe by an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 further expound himselfe or whether it bee but a meere glossema proceeding from any other I leave to others to judge 8. To the tendance of that spirit which is within him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. I could not easily find a word either Latin or English whereby to expresse this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and elsewhere so often mentioned by Antoninus That by that word Antoninus doth intend a Deity he himselfe doth sufficiently cleare not only where hee calls it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but by other passages where hee plainely sayes of him that hee is a God But even for these passages sake besides other reasons could not I well translate it God for so must I have made him say not only that God was a divine effluence and a particle of God but also that God was God which would have been too grosse and manifest a tautologie The word Genius used by Xylander however it might fit in some respects and as it is used and interpreted by some ancients comes neerest of any Latin word to Antoninus his meaning yet certaine it is as out of Apuleius may appeare that it is against its proper signification that it is so used and in regard of its more popular and ordinary use there could not bee any other more improper and contrary For whereas there is nothing more ordinary among the Latins then these phrases Genio indulgere genium curare genium defraudare and the like in which manner of speeches the word Genius is used as the best and greatest motive to Epicuraean mirth and jovialtie Antoninus doth
not for many yeares together in any Booke-sellers shop I was beholding to learned Mr. Holsworths well furnished library for the first sight and long use of the latter and better Edition as also for the use of many other Bookes and that the Latine Translation of Xylander hath beene commended and approved by the most learned doctissimus eruditissimus Interpres vir profundae eruditionis c. So they speake of him I doe thinke it very necessary both that I should give the Reader that satisfaction that I doe not actum agere and doe my selfe that right that whereas I take upon me to translate Marcus Antoninus Augustus I may not be suspected to have translated Guilielmus Xylander Augustanus Indeed what might bee expected from Xylanders Interpretation may be collected by his owne ingenuous intimation both in his Preface where he is faine to Apologize for it that he durst undertake it professing that in quibusdam hee was constrained to divinare audacter à codice Graeco aut usu communi recedere as also in his Notes where his words are Sunt autem passim permulta in quibus ariolo magis quam Interprete opus sit And that he doth so indeed it doth but too manifestly appeare by his Translation For I dare boldly say and doe him no wrong that sometimes in a whole page he hath not two lines of Antoninus his sense and meaning Besides the liberty that hee takes unto himselfe to supply of his owne head to leave out sometimes words sometimes lines to change and alter at his will without any reason given for it or so much as the Reader acquainted with it And whereas Xylander puts the fault of all this upon the corruption and imperfection of the copie I cannot any wayes approve it For first as I confesse the faults and corruptions of it if in the printed copies they have not beene made more then they were in the Manuscript which I doe not beleeve to be many so of those many I know none or very few that may be termed incurable And as for the Lacunae of it I hope that they neither in this Translation and what ancient booke is there almost but hath some will not bee found many As for any greater hiatus as perchance of many leafes together if any shall suspect the Copie to have beene defective in that kinde the method and composition of the booke being such that it doth for the most part consist of certaine Aphorismes and Canons they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. without any certaine order or series either in regard of the whole but that they all tend to one purpose or in regard of the parts themselves as it is not possible by the matter it selfe for any man to determine how much more in this kinde may have beene written by Antoninus so if there were never so much extant yet how this that we have here could thereby be made more perfect then it is I doe not see Their conceit who by reason of this undependance of matters would have the whole booke to be but excerpts and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a greater and better compacted worke there being so many other bookes both sacred and prophane written in the same kinde and Epictetus the Patterne of all latter Stoicks his Enchiridion among the rest it can at the best passe but for a meere conceit and needs I hope no other refutation To tell you then what I have done and that you may be the better satisfied that I except not against Xylanders Interpretation without cause it remaines that for a Specimen I produce some few passages by which it will be easie for any to judge of the rest But first I must faithfully professe that my purpose in all this is not any wayes to detract either from Xylander himselfe or from the judgement of those learned men by whom he hath beene highly commended but rather to follow after my best abilitie Xylanders owne example whom for his great paines and labour in his life-time to further and promote learning I acknowledge to have deserved much honour respect from all that love learning I might adde that I shall deal with him more ingenuously too then some others have done who take upon them to correct some corrupt places of Antoninus which Xylander in his Translation whereof they take no notice had already plainly corrected But now to Antoninus Where Antoninus in his first Booke saith that hee learned by his Fathers example that it is not impossible for a man that lives at the Court B. I. N. XIV 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To live almost a private mans life for matter of worldly pompe and magnificence and all outward shew and appearance expressed by him before more at large and yet for all that not to be a whit the more base and pusillanimous or lesse stout or resolute in any publike affaires that shall require the power and authoritie of a Prince and Commander he translates it Bas Edit pag. 174. sed licere ei proximum privato homini habitum sumere imò verò eum splendorem eos qui principes rempublicam gerere velint demissiores segnioresque efficere Which neither of it selfe affords any tolerable sense and is as wide from Antoninus his meaning as any thing that could have beene conceived In the eight booke Antonius saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pas Edit 247. That the common Nature which was one of the many Synomina's by which the Stoicks did expresse God doth distribute all things in equalitie as matter forme duration and the like and then adds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This equalitie thou shalt observe not if absolutely thou shalt goe to compare all the particulars of any one thing by themselves with the particulars of another by themselves 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is B. VIII N. VI. but if thou consider all the particulars of any one thing together with all the particulars of another together likewise His meaning is that every naturall thing in his owne kinde that is after a Geometricall though not Arithmeticall equalitie is equally perfect an Ant as perfect in her quantitie as an Elephant and Whale so great and vast in theirs As strong for her little proportion of body and other circumstances of her nature and as long lived as any other creature and so of all other things if all things be well considered And this doth not only extend to things of severall kinds and natures but even to those that are of the same It is a very pleasant and usefull speculation as it may be prosecuted and applied and it is very fully expressed by Antoninus After this as his manner is abruptly passing to another matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he to himselfe for so must the words be distinguished which in the Greeke are viciously joyned and confounded 〈◊〉 〈◊〉
left any for desperate as either imperfect or not intelligible by me I may truly say that had I taken to my selfe but the tenth part of the libertie which Xylander doth usually throughout the whole book I needed not to have left any such places at all And I make no question but that in so doing I might have given to many content and satisfaction good enough But considering how much this libertie is commonly abused and how prejudiciall it proves to good Authors I have rather chosen sometimes to say lesse then I might then to give unto others an example of this bold kinde of dealing with ancient Authors The chiefest ground of all the obscurity in the Booke is that Antoninus having beene all his life an indefatigable student and so read a world of writers of all sorts his manner is in these his bookes as he rend any thing that made for his present purpose closely and briefly to allude unto it by some short meditation upon it sometimes barely to excerpt some words which either he had an especiall liking unto or afterward intended further to meditate upon without any mention of the place or Author from whence they are taken Now many of these Authors being quite perished many of his allusions so close and obscure that though the Authors be yet extant yet it is not easie to finde from whence or of whom nor to what intent or purpose it must not be wondred if not only many places seeme obscure but some also of little worth and use because it doth not appeare what further use Antoninus had of them in his minde Howsoever to them that are any thing versed in the writings of ancient Philosophers Stoicks especially there will not occurre many such places If a man take but Arrianus and Seneca and compare them diligently with Antoninus he will finde a marvellous consent and many obscure short places of Antoninus illustrated and explained by their larger discourse I have done it in some few places which I thought could not well otherwise be understood And for the rest I leave them to every diligent Readers industrie Neither indeed would I have put my selfe to the labour of writing any Notes at all if the booke could as well have wanted them as I could easilie have found as well or better to my minde how to bestow my time However as I thought some would be needfull so did I thinke also that if in the former Bookes I did give satisfaction to the Reader I might afterwards be spared and either be trusted my selfe or trust to the Readers diligence and abilitie for the rest Wheresoever by supplying a word or two in the Text I thought I could helpe the sense and illustrate the matter sufficiently to spare my selfe a Note and for the ease of the Reader I have done it All such additions to the Text you shall finde within two such markes included And whereas those former passages by me produced wherein I except against the Latine Translation are all such as could not be well translated without some correction of the Text that it may not bee thought that in such places only it is amisse I have for the further satisfaction of the Reader the bookes as hath already been said being so scarce and hard to become by taken occasion in my Notes now and then to instance in some other passages wherein there can be no such exception In the Author himselfe I feare exception will be taken at many places as meere repetitions at some others wherein he seemeth to contradict what hee had said before But if the Readers consider first that what Antoninus wrote he wrote it not for the publick but for his owne private use and secondly that Antoninus his words are so intermingled every where with his Excerpta that it doth not well appeare what is his owne and what is not as in regard of the first consideration they will I doubt not allow him farre more libertie then otherwise were fitting so in regard of the second I presume they will yeeld both those many suspected repetitions in the Bookes and those few supposed contradictions the one perchance to be but severall collections of one subject and to one purpose from severall Authors and the others certainely rather the different opinions of different Authors concerning the same thing then the contradictions of one man inconstant to himselfe And as for such places which may give offence as repugnant to our Christian faith and impious as when hee seemeth to speake doubtfully of God and his Providence and to adscribe all things to Fatall necessity and the like I shall but desire the Readers to remember who hee was that wrote and I hope they will desire no other satisfaction in this point For that any Christian should expect from any out of the Church and without the Scriptures perfect sound knowledge in these high points would be no small wonder to mee it being both the happinesse of every the meanest Christian that he may know more in these mysteries then the greatest Philosophers could ever with all their wit and learning attaine unto and the proper priviledge of the divine Scriptures that from them only all solid truth in points of this nature is to be expected However that Antoninus may not want any just defence that his cause doth afford the Reader must further be intreated not to judge of his opinions by one or two short passages here and there occurrent which whether they be his or no as we have already said is hard to determine but to have a respect to other more large and peremptory passages concerning the same purpose elsewhere to be found As for example concerning God and his Providence to B. II. Num. VIII B. V I. Num. XXXIX c. and concerning Fatall necessitie not only to the same Lib. II. Num. VIII but also to divers other places as B. VIII Num. 6.27.30.32.46 c. by which places as it doth plainly appeare that he doth exclude all manner of Necessitie from humane wils and actions so doth it appeare by other passages as Lib. 8 Num. 33. that he did not altogether exclude from all divine providence not even those actions of men that are most contrary to the will of God from which place moreover may appeare what it is that he often calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Fate or Destiny which in his meaning is no other then as by divers other Philosophers also it is expounded Gods order and providence in matters of the world to which purpose hee doth also expound the word Fortune B. I. Num. XVII On the other side although he doth every where very absolutely maintaine this libertie of mans will and that he was not acquainted with the mysterie of originall sinne and naturall concupiscence yet shall you not finde in him those blasphemies in exaltation of this humane power and libertie which you shall in Seneca and other Stoicks neither did he it should seeme though but an Heathen
thy wretched body or life to remember that they are neither thine nor in thy power XXVIII Thou maiest alwayes speed if thou wilt but make choise of the right way if in the course both of thine opinions and actions thou wilt observe a true method These two things be common to the soules as of God so of men and of every reasonable creature first that in their owne proper worke they cannot be hindered by any thing and secondly that their happinesse doth consist in a disposition to and in the practise of righteousnesse and that in these their desire is terminated XXIX If this neither be my wicked act nor an act any wayes depending from any wickednesse of mine and that by it the publike is not hurt what doth it concerne me And wherein can the publike be hurt For thou must not altogether be carryed by conceit and common opinion but though thou must after thy best abilitie as occasion shall require though but in middle or worldly things they sustaine any dammage ever be ready to helpe them yet doe not thou conceive that they are truly hurt thereby for that is not right But as that old foster Father in the Comaedie being now to take his leave doth with a great deale of Ceremonie require his Foster Childs rhombus remēbring neverthelesse that it is but a rhombus so here also do thou likewise XXX What is all this pleading and publick bawling for at the Courts O man hast thou forgotten what those things are yea but they are things that others much care for and highly esteeme of Wilt thou therefore be a foole too Once I was let that suffice XXXI Let death surprise me when it will and where it will I may bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a happy man neverthelesse For he is a happy man who in his life time dealeth unto himselfe a happy lot and portion A happy lot and portion is good inclinations of the soule good desires good actions THE SIXTH BOOKE THe matter it selfe of which the Universe doth consist is of it selfe very tractable and pliable That rationall essence that doth governe it hath in it selfe no cause to doe evill It hath no evill in it selfe neither can it doe any thing that is evill neither can any thing be hurt by it And all things are done and determined according to its will and prescript II. Bee it all one unto thee whether halfe frozen or well warme whether only slumbering or after a full sleepe whether discommended or commended thou doe thy duty or whether dying or doing somewhat else for that also to die must among the rest be reckoned as one of the duties and actions of our lives III. Looke in let not either the proper qualitie or the true worth of any thing passe thee before thou hast fully apprehended it IV. All substances come soone to their change and either they shall be resolved by way of exhalation if so be that all things shall bee reunited into one substance or as others maintaine they shall be scattered and dispersed As for that Rationall Essence by which all things are governed as it best understandeth it selfe both its owne disposition and what it doth and what matter it hath to doe with and accordingly doth all things so we that do not no wonder if wee wonder at many things the reasons whereof wee cannot comprehend V. The best kinde of revenge is not to become like unto them VI. Let this be thy only joy and thy only comfort from one sociable kinde action without intermission to passe unto another God being ever in thy minde VII The rationall commanding part as it alone can stirre up and turne it selfe so it maketh both it selfe to be and every thing that happeneth to appeare unto it selfe as it will it selfe VIII According to the nature of the Universe all things particular are determined not according to any other nature either about compassing and containing or within dispersed and contained or without depending Either this Universe is a meere confused masse and an intricate context of things which shall in time be scattered and dispersed againe or it is an Union consisting of Order and administred by providence If the first why should I desire to continue any longer in this fortuit confusion and commixtion or why should I take care for any thing else but that as soon as may be I may be Earth againe And why should I trouble my selfe any more whilest I seeke to please the gods Whatsoever I doe Dispersion is my end and will come upon me whether I will or noe But if the latter be then am not I religious in vaine then will I be quiet and patient and put my trust in Him who is the Governor of all IX Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed returne unto thy selfe as soone as may be and be not out of tune longer then thou must needs For so shalt thou be the better able to keepe thy part another time and to maintaine the harmonie if thou doest use thy selfe to this continually once out presently to have recourse unto it and to beginne againe X. If it were that thou hadst at one time both a stepmother and a naturall mother living thou wouldest honour and respect her also neverthelesse to thine owne naturall mother would thy refuge and recourse bee continually So let the Court and thy Philosophie be unto thee Have recourse unto it often and comfort thy selfe in her by whom it is that those other things are made tolerable unto thee and thou also in those things not intolerable unto others XI How marvellous usefull it is for a man to represent unto himselfe meates and all such things that are for the mouth under a right apprehension and imagination as for example This is the carkase of a fish this of a bird and this of a hogge And againe more generally This Phalernum this excellent highly commended wine is but the bare juyce of an ordinary grape This purple robe but sheepes haires dyed with the blood of a shell-fish So for coitus it is but the attrition of an ordinarie base entrall and the excretion of a little * Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See B. IV 39. vile snivell with a certaine kinde of convulsion according to Hippocrates his opinion How excellent usefull are these lively phancies and representation of things thus penetrating and passing through the objects to make their true nature knowne and apparant This must thou use all thy life long and upon all occasions and then especially when matters are apprehended as of great worth and respect thy art and care must be to uncover them and to behold their vilenesse and to take away from them all those serious circumstances and expressions under which they made so grave a shew For outward pompe and appearance is a great jugler and then especially art thou most in danger to be beguiled by it
doth happen to any one is expedient to the whole And thus much to content us might suffice that it is expedient for the whole in generall But yet this also shalt thou generally perceive if thou dost diligently take heed that whatsoever doth happen to any one man or men ††††And now I am content that the word expedient should more generally be understood of those things which wee otherwise call middle things or things indifferent as health wealth and the like XLI As the ordinary shewes of the Theatre and of other such places when thou art presented with them affect thee as the same things still seene and in the same fashion make the sight ingratefull and tedious so must all the things that wee see all our life long affect us For all things above and below are still the same and from the same causes When then will there be an end XLII Let the severall deaths of men of all sorts and of all sorts of professions and of all sort of nations be a perpetuall object of thy thoughts ††††so that thou mayst even come downe to Philestio Phoebus and Origanius Passe now to other generations Thither shall wee after many changes where so many brave Oratours are where so many grave Philosophers Heraclytus Pythagoras Socrates Where so many Heroes of the old times and then so many brave captaines of the latter times and so many Kings After all these where Eudoxus Hipparchus Archimedes where so many other sharpe generous industrious subtile peremptory dispositions and among others even they that have beene the greatest scoffers and deriders of the frailty and brevity of this our humane life as Menippus and others as many as there have beene such as hee Of all these consider that they long since are all dead and gone And what doe they suffer by it Nay they that have not so much as a Name remaining what are they the worse for it One thing there is and that onely which is worth our while in this World and ought by us much to be esteemed and that is according to truth and righteousnesse meekely and lovingly to converse with false unrighteous men XLIII When thou wilt comfort and cheare thy selfe call to mind the severall gifts and vertues of them whom thou dost daily converse with as for example the industrie of the one the modestie of another the liberalitie of a third of another some other thing For nothing can so much rejoyce thee as the resemblances and parallels of severall vertues visible and eminent in the dispositions of those who live with thee especially when unto thee many together doe represent themselves as many as thy mind is well capable of at once And therefore thou must have them alwaies in a readinesse XLIV Dost thou grieve that thou dost weigh but so many pounds and not 300 rather Iust as much reason hast thou to grieve that thou must live but so many yeares and not longer For as for bulcke and substance thou dost content thy selfe with that proportion of it that is allotted unto thee so shouldst thou for time XLV Let us doe our best endevours to perswade them but however if Reason and Justice lead thee to it doe it though they be never so much against it But if any shall by force withstand thee hinder thee in it convert thy vertuous inclination from one object unto another from Iustice to contented aequanimitie and chearfull patience so that what in the one is thy hinderance thou mayest make use of it for the exercise of another vertue See B V. N. XIV remember that it was with due exceptiō reservatiō that thou didst at first incline and desire For thou didst not set thy mind upon things impossible Vpon what then that all thy desires might ever be moderated with this due kinde of exception and reservation And this thou hast and mayst alwaies obtaine whether the thing desired be in thy power or no And what doe I care for more if that for which I was borne and brought forth into the world to rule all my desires with reason and discretion may be XLVI The ambitious supposeth another mans act praise and applause to be his owne happinesse the voluptuous his owne sense and feeling but hee that is wise his owne action XLVII It is in thy power absolutely to exclude all manner of conceit and opinion as concerning this matter and by the same meanes to exclude all griefe and sorrow from thy soule For as for the things and objects themselves they of themselves have no such power whereby to beget and force upon us any opinion at all XLVIII Vse thy selfe when any man speakes unto thee so to hearken unto him as that in the interim thou giue not way to any other thoughts that so thou mayst as farre as is possible seeme fixed and fastned to his very soule whosoever he be that speakes unto thee XLIX That which is not good for the Bee hive cannot be good for the Bee L. Will either passengers or patients finde fault and complaine if either the one be well carried or the others well cured Doe they take care for any more then this the one that their Shipmaster may bring them safe to land and the other that their Physitian may effect their recovery LI. How many of them who came into the world at the same time when I did are already gone out of it LII To them that are sick of the jaundis honie seemes bitter and to them that are bitten by a mad dogge the water terrible and to children a little ball seemes a fine thing And why then should I be angry or doe I thinke that error and false opinion is lesse powerfull to make men transgresse See B VII N. 34. B. VIII 13. c. then either choler being immoderate and excessive to cause the jaundis or poyson to cause rage LIII No man can hinder thee to live as thy nature doth require Nothing can happen unto thee but what the common good of Nature doth require LIV. What manner of men they be whom they seeke to please and what to get and by what actions how soone time will cover and burie all things and how many it hath already buryed THE SEVENTH BOOKE What is wickednesse It is that which many times and often thou hast already seene and knowne in the world And so as any thing doth happen that might otherwise trouble thee let this memento presently come to thy mind that it is that which thou hast already often seene and knowne Generally above and below thou shalt find but the same things The very same things whereof ancient stories middle age stories and fresh stories are full whereof townes are full and houses full There is nothing that is new All things that are are both usuall and of little continuance II. What feare is there that thy Dogmata or Philosophicall resolutions and conclusions should become dead in thee
in fault if either of one that were of such a disposition thou didst expect that he should be true unto thee or when unto any thou didst a good turne thou didst not there bound thy thoughts as one that had obtained his end nor didst not thinke that from the action it selfe thou hadst received a full reward of the good that thou hadst done For what wouldst thou have more Unto him that is a man thou hast done a good turne doth not that suffice thee What thy nature required that hast thou done Must thou be rewarded for it As if either the eye for that it seeeth or the feet for that they goe should require satisfaction For as these being by nature appointed for such an use can challenge no more then that they may worke according to their naturall constitution so man being borne to do good unto others whensoever he doth a reall good unto any by helping them out of errour or though but in middle things as in matter of wealth life preferment and the like doth helpe to further their desires he doth that for which he was made and therefore can require no more THE TENTH BOOKE O My soule the time I trust will be when thou shalt be good simple single more open and visible then that body by which it is inclosed Thou wilt one day be sensible of their happinesse whose end is love and their affections dead to al worldly things Thou shalt one day be full and in want of no externall thing not seeking pleasure from any thing either living or unsensible that this World can afford neither wanting time for the continuation of thy pleasure nor place and oportunitie nor the favour either of the weather or of men When thou shalt have content in thy present estate and all things present shall adde to thy content when thou shalt perswade thy selfe that thou hast all things all for thy good and all by the providence of the gods and of things future also shalt bee as confident See B. v. N. 8. last lines that all will doe well as tending to the maintenance and preservation in some sort of his perfect welfare and happinesse who is perfection of life of goodnesse and beautie Who begets all things and containeth all things in himselfe and in himselfe doth recollect all things from all places that are dissolved that of them he may beget others againe like unto them Such one day shall be thy disposition that thou shalt be able both in regard of the gods and in regard of men so to fit and order thy conversation as neither to complaine of them at any time for any thing that they doe nor to doe any thing thy selfe for which thou mayest justly be condemned II. As one who is altogether governed by nature let it be thy care to observe what it is that thy nature in generall doth require That done if thou finde not that thy nature as thou art a living sensible creature will be the worse for it thou mayest proceed Next then thou must examine what thy nature as thou art a living sensible creature doth require And that whatsoever it be thou mayest admit of and doe it if thy nature as thou art a reasonable liuing creature will not bee the worse for it Now whatsoever is reasonable is also sociable Keep thy selfe to these rules and trouble not thy selfe about idle things III. Whatsoever doth happen unto thee thou art naturally by thy naturall constitution either able or not able to beare If thou beest able be not offended but beare it according to thy naturall constitution or as nature hath inabled thee If thou beest not able be not offended For it will soone make an end of thee and it selfe whatsoever it be at the same time end with thee But remember that whatsoever by the strength of opinion grounded upon a certaine apprehension of both true profit and duty thou canst conceive tolerable that thou art able to beare that by thy naturall constitution IV. Him that offends to teach with love and meeknesse and to shew him his error But if thou canst not then to blame thy selfe or rather not thy selfe neither if thy will and endeavours have not been wanting V. Whatsoever it be that happens unto thee it is that which from all time was appointed unto thee For by the same cohaerence of causes by which thy substance from all eternitie was appointed to bee was also whatsoever should happen unto it destinated and appointed VI. Either with Epicurus we must fondly imagine the atomes to be the cause of all things or wee must needs grant a Nature Let this then bee thy first ground that thou art part of that Universe which is governed by nature Then secondly that to those parts that are of the same kinde and Nature as thou art thou hast relation of kindred For of these if I shall alwayes be mindfull first as I am a part I shall never be displeased with any thing that falls to my particular share of the common chances of the world For nothing that is behoovefull unto the whole can be truly hurtfull to that which is part of it For this being the common priviledge of all natures that they containe nothing in themselves that is hurtfull unto them it cannot be that the nature of the Universe whose priviledge beyond other particular natures is that shee cannot against her will by any higher externall cause be constrained should beget any thing and cherish it in her bosome that should tend to her owne hurt and prejudice As then I beare in minde that I am a part of such an Universe I shall not be displeased with any thing that happens And as I have relation of kindred to those parts that are of the same kinde and nature that I am so I shall bee carefull to doe nothing that is prejudiciall to the communitie but in all my deliberations shall my Kinde ever be and the common good that which all my intentions and resolutions shall drive unto as that which is contrary unto it I shall by all meanes endeavour to prevent and avoid These things once so fixed and concluded as thou wouldest thinke him an happy citizen whose constant studie and practise were for the good and benefit of his fellow Citizens and the cariage of the Citie such towards him that hee were well pleased with it so must it needs be with thee that thou shalt live a happy life VII All parts of the world all things I meane that are contained within the whole world must of necessitie at some time or other come to corruption Alteration I should say to speake truly and properly but that I may be the better understood I am content at this time to use that more commō word Now say I if so bee that this bee both hurtfull unto them and yet unavoidable would not thinkest thou the whole it selfe bee in a sweet case all the parts of it being subject to alteration yea
thought good to make a note of it I thinke it not impertinent to transcribe it hither from him that by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are to bee understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is the word by Antoninus here used I need not to say more Let the reader judge I must onely adde that whereas Antoninus may bee thought to commit a kind of Tautologie in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his meaning by those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to distinguish those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from ordinary common ones such as were in every Romanes howse almost which could bee no fit instance of great excesse and sumptuousnesse but Such and Such as were ordinary among the great ones and in great places 17. So that as for the Gods 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Xyl. Quod ad Deos attineret nihil jam obstare quin aut secundum naturam viverem aut non Atque hoc quidem fore mea culpa qui Deûm monitus c. Between the particles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there is a manifest opposition which Xylander did not observe The words otherwise I confesse are somewhat intricate and confused Not long after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by Xylander rendred Hocque Caietae sicut Chraesae as if it had beene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which although Xylander do not so well like of in his Notes and therefore I may the better bee excused if I did not follow him yet now upon better consideration I durst undertake to maintaine it both against Xylander himselfe and my translation For Caieta wee know was an Haven towne of Campania in Italie where Antoninus as it should seeme having beene an earnest suter by the sea shore whether to Apollo or any other Heathen God for some thing or other wherein he conceived himselfe afterwards to have beene heard it could not but put him in mind of Chryses Apollos priest who is described in Homer Iliad 1. earnestly praying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is by the sea-shore there immediatly obtaining his request The words therefore as I conceiue should thus bee translated my dizzenesse as that also that happened unto thee at Caieta as unto Chryses when he prayed by the sea-shore That the sea-shore was a place in great request with Antoninus he himselfe professeth B. IV. n. 3. 18. An unsociable uncharitable Man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a frequent word with him must in Antoninus bee taken as the opposit of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sociable Man one who out of a due respect unto and affectionat care of humane society and of the publike community of men is in all things that tend to their good willing to fit and accommodate himselfe unto others accounting their welfare his owne happinesse Hee then that is not so is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is in generall an unsociable man Now the vertue of a sociable man consisting especially partly in meekenesse and affability and partly in goodnesse and bountifulnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may bee more particularly interpreted either a harsh rigid and arrogant man or one that is hard hearted and uncharitable Of these two because Anton. doth alwayes use the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whether adjectively or substantively with speciall relation to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the like by which words he doth also somtimes expresse himself the proper signification of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must in his acception be that which is properly contrary to goodness bountifulness But as Charity being otherwise of it selfe but one particular vertue is neverthelesse in another sense and respect saide to comprehend all other vertues as Rom. 13. Cor. 13. and elsewhere wee are taught at large so that a man any wayes vicious may be called an uncharitable man even so is the word unsociable used by Antoninus which therefore I know not how better to expresse then by the word uncharitable And here I cannot but say somwhat of the marveillous consent of this Heathen mans philosophy with the holy scriptures That it doth in many things agree with the sacred word of God any man that reades him will easily observe But however that in many it doth agree I do not so much regard as that it doth in the chiefest In those things I meane which in the scriptures are termed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the old Testament Hos 8.12 M. 23.23 and in the new 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of which kind especially are those two great Commandements to love God with all our hearts and our neighbours as our selves Which be the very things which in these bookes are most pressed and stoode upon as might appeare by a number of passages obvious inough to any man that reades him or almost any part of him And as our Saviour saith of those that on them the law and the prophets doe hang so doth Antoninus in some places seeme to reduce all his Philosophy to these two very points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 58. saith hee in a place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what will suffice thee as long as thou livest what else but to worship and praise the Gods and to do good unto men and againe in another booke 60 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let the onely object of thy joy and content in this world bee this from one charitable action presently to passe unto another God alwayes remembred in all And in the same book againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feare the Gods succour them that are in misery or intend the good and preservation of men this life is but short and the onely fruite and comfort of this earthly life is a holy disposition and actions that are charitable In the sixt booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is but one thing in this present life that is of great consequence and by us much to be respected for a man whilest he liveth living according to justice and truth kindly and lovingly to converse with false unrighteous men And againe as the Apostle doth particularly reduce all commandements to Charity which therefore hee calls the fulfilling of the Law as elsewhere it is called the end of the Law and the bond of perfectnes so doth Antoninus not only often mention 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which I cannot better English then by the word Charity as that which is all in all but also for the same reason by words as already hath been intimated which of thēselves are proper and peculiar to either this one vertue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or to the contrary vice as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. words which of themselves imply no more then sociableness or unsociableness a charitable or uncharitable disposition he doth include cōprehend all vertues vices in generall And whereas I have mentioned the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as proper to signifie a sociable or charitable
n. 1. Contrary to that perfection of life 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Epictetus in Arrianus lib. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The profession of a Philosopher is not to sinne and in the same chapter shall you finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 exploded as implying a flat contradiction And now here will I performe P. 13. what in my Praeface I did promise for the more full and perfect explication of this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the immortality of the soule and the reward of the good and bad after this life was never more stoutly maintained by any of all the Heathens then by Plato is full well knowne and acknowledged by all But it is objected that this sound and true Tenet he by many odd fictions of his owne and ridiculous descriptions of the torments of the wicked after this life hath much corrupted adulterated One thing especially though by more objected against him Ihcodor yet by one Greec Father specially is much exaggerated that in a place where hee treatch of the reward of the just and unjust after this life he should there propose unto his Philosophers as their best reward for their justice and piety the metompsycosis and transmutation of their soules into bees and ants and such like a thing so straunge and ridiculous even to conceive that I cannot but wonder how they that could beleeve any such thing of Plato could in other places find in their hearts so highly to extoll and so absolutely to prefer him before all other Philosophers that ever were But as for his many relations and strange descriptions both of the manner and place of torments after this life I will not take upon mee to excuse him Only this I will say that he professing in so many places that what hee related in this kinde he neither beleeved himselfe nor required of any that they should beleeve and that he was well content that such and such relations as these should goe for old womens tales for that in very deed they were no better and that all that hee stood upon was That men might certainly bee perswaded that the soule was immortall and that there was a reward for the just after this life but as for the rest whether these very things or somewhat ęquivalent were beleeved untill they had more certaine information was to him indifferent I doe not see what could well bee expected more from an Heathen And hee that shall compare those many descriptions of Hell and Purgatorie which are to bee found in bookes written many hundred yeares agoe with his will cerrainly judge that either Plato was not much amisse or that many Christians have deserved farr more blame then hee And I further thinke that Plato might in this case with as much reason to maintaine among the vulgar an opinion of the immortality of the soule and of a judgement after this life make use of old womens tales as the Angelicall Doctor against some Fathers who affirme the contrary doth take upon him to maintaine that ignis inferni ejusdem est speciei cum igne nostro Supplem 3. part q. 97. Art 6. because Aristotle hath written that omnis aqua omni aquae est idem specie And as for that which Plato writes concerning the transformation of worldly carnall mens soules according to Pythagoras doctrine it is true that Pythagoras and his opinions being in great esteeme among the people Plato not knowing himselfe what certainly to affirme of the manner of their punishment after their death was very indifferent whether this or that were beleeved so somewhat were beleeved and therefore proposes sometimes one opinion some times another But as for the reward of the just and godly it is an intolerable mistake For in that very place which is alleadged he plainely saies that the true Philosophers after their death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are received into the communion and society of the Gods and are transformed into their very natures And though it cannot bee doubted who they are that Plato calls Philosophers they being so often and so amply described by Him yet to make the case clearer I will produce his description of them in that very place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. All true Philosophers abstaine from all carnall lusts and concupiscences c. They feare not the ruine of their goods and howses nor poverty as other ordinary men and such as are addicted to wealth and riches They feare not the reproach and dishonour of a private idle life as they that hunt after honour and glory for they purposely avoide all such things c. The ground and yet no ground at all had he beene but looked upon of the mistake as appeares by them who have objected this unto him is that Plato setting downe the severall transformations of worldly men according to their severall dispositions and employments during their life saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by which words of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. he was mistaken as though he had meant them whom he usually calls Philosophers which in many respects was a very grosse mistake For first as was said in the Praeface it was not the love or exercise of vertue alone that made a Philosopher as they meant it but the love of a vertue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so distinguished them from politick worldly men who not to speake of the vaine glorious often exercise justice many other vertues not out of any love to them but because as the times are it may bee most advantageous for them to shew themselves in their actions just and righteous And from the Epicuraeans who though they acknowledged not divine providence nor immortality of the soule and proposed vnto themselves pleasure as the only end of their lives yet maintained most of them that they that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lovers of pleasure must of necessity bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or lovers of justice and that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or without vertue it was not possible for a man to live in true pleasure And certaine it is that the Epicureans have written as many excellent bookes to exhort men to vertue for the most part in the sight of the world lived as well as any of any other sect so that as it was said of the Stoicks for they were most of them notable hypocrites that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Epicuraeans it was sayd that they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then it was further to bee observed that Plato doth not say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 absolutely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by which words hee cannot be understood to meane others then those whom in other places he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men that interessed themselves in publike affaires and in the government of the commonwealth of which kinde of men hee in many places as