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
MARCVS AVRELIVS ANTONINUS THE ROMAN EMPEROR HIS MEDITATIONS Concerning HIMSELFE TREATING OF A NATVRALL Mans happinesse Wherein it consisteth and of the meanes to attaine unto it TRANSLATED OVT OF THE Originall Greeke with Notes BY MERIC CASAVBON B. of D. and Prebendarie of CHRIST Church Canterbury ECCLVS 18.8 What is man and whereto serveth he What is his good and what is his evill Ibid. 37.3 O wicked imagination whence camest thou in to cover the Earth with deceit LONDON Printed by M. FLESHER for RICHARD MYNNE in Little Britaine at the Signe of S. Paul MDCXXXIV REcensui hunc tractatum cui titulus est M. Aurelius Antoninus the Emperour His Meditations concerning Himselfe c. Translated out of the originall Greeke with notes in quo nihil reperio quod non cum utilitate Publica imprimatur modo intra septem menses proxime sequentes typis mandetur Dat ex Aedibus Londin decimo quarto die Mensis Maii. 1633. Guil. Bray R. P. Domino Episcopo Londin Capellanus Domesticus 〈…〉 〈…〉 To the most R. Father in God WILLIAM BY THE DIVINE Providence LORD Archbishop of Canterbury Primat of all England and Metropolitan One of the Lo of his Maties most Honorable privie Councell and Chancellor of the University of Oxford My very Honourable good Lord. May it please your Grace I Praesent here unto you the Writings of a King J have praesumed that You would honour that sacred Name even in a Heathen so farre as to accept of the worke were it but for the Authors sake For as it may well be esteemed in such an age as this none of your Graces least commendations that you are truly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so J suppose your selfe account it no small happines that you live to serve so Great Gratious a King But if the bare Name of a King would not serve J could add that they are the writings of the Wisest the Learnedst the Bost that ever was among Heathen Kings if Historians may be credited Jt is observed by some of them as a great argument of the Divine Providence that such a Prince was provided against such times when all things seemed to tend to ruine and confusion and all human ordinarie meanes were thought too little to keepe the Empire standing the happy praeservation whereof they generally adscribe to the singular extraordinarie VVisdome of this One both in his Warres abroad in his Civill government at home Hence it is that as of a man of whome there is no hope wee commonly say Ne Salus quidem so was it used as a Proverbe in afterages by some of them of a State irrecoverably gone and declined Ne Marcus quidem As for his Learning J could wish your Grace had the leasure to peruse the historians owne words least myne may seeme too hyberbolicall and yet come far short of their expressions What shall J say then of his Integritie which is so commended by them as it alone might well be thought sufficient without any other commendation to make him Incomparable And indeede J feare J have spoken but improperly when J have mentioned his Wisedome Learning Integritie as three severall Excellencies since that as he Himselfe professed they report of him all the Learning he was ambitious of was but to be Wise all the wisedome but to be good The writings of such a one J know your Grace would respect although he had beene no King And yet another reason which hath made me the bolder to praesent them to your Grace is because in reading them you shall often reade your selfe and though perchance your Modestie will not suffer you to make the application yet others will J am sure that shall reade him and J could not but have respect unto it Vpon these reasons I have presumed If beyond reason I have no other excuse of my boldnes but as I am YOUR GRACES humbly devoted Chaplain MERIC CASAUBON SOME FEVV TESTIMONIES CONCERNING ANTONINVS AND THESE HIS BOOKES Out of SVIDAS MARCVS the Romane Emperor whom it is easier to admire in silence then to praise it being altogether impossible to equall his merits with any expression of words For from his youth having betaken himselfe to a compozed and setled course of life hoe was never seene to alter his countenance through either feare or pleasure Hee most approved the Stoicks not only in their order and discipline of life but also in their course and method of learning He therefore from his younger yeares became so famous and illustrious that Adrianus intended oftentimes to settle the Empire upon him but having after a more legall way first setled it upon Antoninus Pius hee neverthelesse reserved the succession of it unto Marcus He thought good also by marriage to ally him unto Anton. Pius that so by succession of blood also he might come to the Empire As for Marcus he still continued in the same private course of life and in the like subjection as other Romans did and was in nothing altered by this adoption and new affinity And when he was come to the Empire and had the absolute power in his hands he was never knowne to doe any thing insolently but as in matters of bounty he was alwaies most free and exuberant so in his government he was no lesse meeke and moderate Againe out of the same MArcus Antoninus a Romane Emperour having deserved in all things the commendation of a perfect Philosopher c. Hee hath written concerning the course of his owne life twelue Bookes Athenagoras a Philosopher of Athens in his Apologie for the Christians addressed unto Marcus Antoninus and his sonne Commodus by way of humble Mediation and Intercession I Know well enough that ye doe not more surpasse others in royall power and prudence then in the exact perfection of all manner of learning so that even they that have singled out and wholly applied themselues to any one part have not attained to that happy perfection in that one which ye have attained unto in all parts of learning Iul. Capitol in vita Marci ERat enim ipse tantae tranquillitatis ut vultum nunquam mutaverit maerore vel gaudio Philosophiae deditus Stoicae quam et per optimos quosque magistros acceperat et undique ipse collegerat Vulcatius Gallicanus in Avidio Cassio NEc defuere qui illum Cassium scil Catilinam vocarent cum et ipse gauderet se ita appellari addens futurum se Sergium si Dialogistam occidisset Antoninum hoc nomine significans qui tantum enituit in Philosophia ut iturus ad bellum Marcommanicum timentibus cunctis ne quid fatale proveniret rogatus sit non adulatione sed serio ut praecepta Philosophiae ederet c. Aurelius Victor in Breviario TAntum Marco sapientiae innocentiae ac literarum fuit ut is Marcommanos cum filio Commodo quem Caesarem suffecerat petiturus Philosophorum obtestantium vi circumfunderetur ne se expeditioni aut pugnae prius committer
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
succour any that either was poore or fallen into some present necessity I never was answered by my Officers that there was not ready money enough to doe it and that I my selfe never had occasion to require the like succour from any other That I have such a wife so obedient so loving so ingenuous That I had choise of sit and able men to whom I might commit the bringing up of my children That by dreames I have received helpe as for other things so in particular how I might stay my casting of blood and cure my dizzenesse and how thou shouldst make use of that in Cajeta or when thou wert as Cajeta And when I did first apply my selfe to Philosophie that I did not fall into the hands of some sophists or spent my time either in reading the manifold volumes of ordinary Philosophers nor in practising my selfe in the solution of arguments and fallacies nor dwelt upon the studies of the Metheores and other naturall curiosities All these things without the assistance of the gods and * See N. XVII fortune could not have beene XV. In the Countrey of the Quadi at Granua these Betimes in the morning say to thy selfe This day I shall have to doe with an idle curious man with an unthankfull man a railer a crafty false or an envious man an unsociable uncharitable man All these ill qualities have hapned unto them through ignorance of that which is truly good and truly bad But I that understand the nature of that which is good that it onely is to be desired and of that which is bad that it onely is truly odious and shamefull who know moreover that this transgressor whosoever he be is my kinsman not by the same blood and seed but by participation of the same reason and of the same divine particle How can I either be hurt by any of those since it is not in their power to make me incurre any thing that is truly reproachfull or angry and ill affected towards him who by nature is so neere unto me for we are all borne to bee fellow workers as the feet the hands and the eye-lids as the rowes of the upper and under teeth for such therefore to be in opposition is against nature and what is it to chafe at and to be averse from but to be in opposition X VI. Whatsoever I am is either flesh or life or that which wee commonly call the mistris over-ruling part of man Reason Away with thy bookes suffer not thy minde any more to be distracted and carryed too and fro * See B. III. N. XV. for it will not be but as even now readie to die thinke little of thy flesh blood bones and a skin a pretty piece of knit and twisted worke consisting of nerves veines and arteries thinke no more of it then so And as for thy life consider what it is a winde not one constant winde neither but every moment of an houre let out and suckt in againe The third is thy ruling part and here consider Thou art an old man suffer not that excellent part to bee brought in subjection and to become slavish suffer it not to be drawne up and downe with unreasonable and * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See before Note 17. unsociable lusts and motions as it were with wyres and nerves suffer it not any more either to repine at any thing now present or to feare and fly any thing to come which the Destinie hath appointed thee XV II. Whatsoever proceeds from the gods immediately See B. III. Num. XII that any man will grant totally depends from their divine providence As for those things that are commonly said to happen by Fortune even those must bee conceived to have dependance from nature or from that first and generall connexion and concatenation of all those things which more apparantly by the divine providence are administred and brought to passe All things flow from thence And whatsoever it is that is is both necessary and conducing to the whole part of which thou art and whatsoever it is that is requisite and necessary for the preservation of the generall must of necessity for every particular nature bee good and behoovefull And as for the whole it is preserved as by the perpetuall mutation and conversion of the simple Elements one into another so also by the mutation and alteration of things mixed and compounded Let these things suffice thee Let them be a wayes unto thee as thy generall rules and precepts As for thy thirst after bookes away with it with all speed that thou die not murmuring and complaining but truly meeke and well satisfied and from thy heart thankfull unto the gods THE SECOND BOOKE REmember how long thou hast already put off these things and how often a certaine day and houre as it were having been set unto thee by the gods thou hast neglected it It is high time for thee to understand the true nature both of the world whereof thou art a part and of that Lord and Governour of the World from whom as a channell from the spring thou thy selfe didst flow And that there is but a certaine limit of time appointed unto thee which if thou shalt not make use of to calme and alay the many distempers of thy soule it will passe away and thou with it and never after returne II. Let it be thy earnest and incessant care as a Romane and a man to performe whatsoever it is that thou art about with true and unfained gravity naturall affection freedome and justice and as for all other cares and imaginations how thou maiest ease thy minde of them Which thou shalt doe if thou shalt goe about every action as thy last action free from all vanitie all passionate and wilfull aberration from reason and from all hypocrisie and selfe-love and dislike of those things which by the * See Pref. fol. 26. fates or appointment of God have hapned unto thee Thou seest that those things which for a man to hold on in a prosperous course and to live a divine life are requisite and necessary are not many for the gods will require no more of any man that shall but keepe and observe these things III. Doe See Pref. fol. 18. and Num. 14. of this Bo Soule doe abuse and contemne thy selfe yet a while and the time for thee to respect thy selfe will be at an end Every mans happinesse depends from himselfe but behold thy life is almost at an end whiles affording thy selfe no respect thou dost make thy happinesse to consist in the soules and conceits of other men IV. Why should any of these things that happen externally so much distract thee Give thy selfe leisure to learne some good thing and cease roving and wandring to and fro Thou must also take heed of another kinde of wandring for they are idle in their actions who toile and labour in this life and have no certaine scope to which to direct all
XI N. XVI steale to b See B. IV. N. XXIX sow to buy to be c See B. IV. N. III. at rest to d See B. IV. N. XXIV B. VIII N. XXXVI see what is to be done which is not seeneby the eyes but by another kinde of sight what these words meane and how many wayes to bee understood they doe not understand The Body the Soule the Vnderstanding As the senses naturally belong to the body and the desires and affections to the soule so doe the dogmata to the understanding XVII To be capable of fancies and imaginations is common to man and beast To be violently drawne and moved by the lusts and desires of the soule is proper to wilde beasts and monsters such as Phalaris and Nero were To follow reason for ordinary duties and actions See Pref. fol. 12. and Notes upon Booke VIII 1. is common to them also who beleeve not that there be any gods and for their advantage would make no conscience to betray their owne Countrey and who when once the doores be shut upon them dare doe any thing If therefore all things else be common to these likewise it followes that for a man to like and embrace all things that happen and are destinated unto him and not to trouble and molest that Spirit which is seated in the temple of his owne breast with a multitude of vaine fancies and imaginations but to keepe him propitious and to obey him as a god never either speaking any thing contrary to truth or doing any thing contrary to Justice is the only true property of a good man And such a one though no man should beleeve that he liveth as he doth either sincerely and conscionably or cheerefull and contentedly yet is he neither with any man at all angry for it nor diverted by it from the way that leadeth to the end of his life through whih a man must passe pure ever ready to depart and willing of himselfe without any compulsion to fit and accommodate himselfe to his proper lot and calling THE FOURTH BOOKE THat inward mistris part of man if it be in its owne true naturall temper is towards all worldly chances and events ever so disposed and affected that it will easily turne and apply it selfe to that which may bee and is within its owne power to compasse when that cannot bee which at first it intended For it never doth absolutely addict and apply it selfe to any one object but whatsoever it is that it doth now intend and prosecute it doth prosecute it with exception and reservation so that whatsoever it is that falls out contrary to its first intentions even that afterwards it makes its proper object Even as the fire when it prevailes upon those things that are in his way by which things indeed a little fire would have beene quenched but a great fire doth soone turne to its owne nature and so consume whatsoever comes in his way yea by those very things it is made greater and greater II. Let nothing be done rashly and at randome but all things according to the most exact and perfect rules of art III. They seeke for themselves private retiring places See B. X. 24. as countrey villages the sea shoare mountaines yea thou thy selfe art wont to long much after such places But all this thou must know proceeds from simplicitie in the highest degree At what time soever thou wilt it is in thy power to retire into thy selfe and to bee at rest and free from all businesses A man cannot any whither retire better then to his owne soule He especially who is before hand provided of such things within which whensoever hee doth withdraw himselfe to looke in may presently afford unto him perfect ease and tranquillitie By tranquillitie I understand a decent orderly disposition and carriage free from all confusion and tumultuousnesse Afford then thy selfe this retiring continually and thereby refresh and renew thy selfe Let these precepts be briefe and fundamentall which as soone as thou doest call them to minde may suffice thee to purge thy soule throughly and to send thee away well pleased with those things whatsoever they bee which now againe after this short withdrawing of thy soule into her selfe thou doest returne unto For what is it that thou art offended at Can it be at the wickednesse of men when thou doest call to minde this conclusion that all reasonable creatures are made one for another and that it is part of justice to beare with them and that it is against their wills that they offend and how many already who once likewise prosecuted their enmities suspected hated and fiercely contended are now long agoe strecht out and reduced unto Ashes It is time for thee to make an end As for those things which among the common chances of the world happen unto thee as thy particular lot and portion canst thou be displeased with any of them when thou doest call that our ordinary Dilemma to minde Either a Providence or Democritus his Atomes and with it whatsoever we brought to prove that the whole world is as it were one Citie And as for thy body what canst thou feare if thou doest consider that thy Minde and Understanding when once it hath recollected it selfe and knowes its owne power hath in this life and Breath whether * See B. V. N. XX. B. VII XX XVII B. IX XLI it runne smoothly and gently or whether harshly and rudely no interest at all but is altogether indifferent and whatsoever else thou hast heard and assented unto concerning either paine or pleasure But the care of thine honour and reputation will perchance distract thee How can that be if thou doest look back and consider both how quickly all things that are are forgotten and what an immense chaos of eternitie was before and will follow after all things and the vanity of praise and the inconstancie and variablenesse of humane Judgements and opinions and the narrownesse of the place wherein it is limited and circumscribed For the whole earth is but as one point and of it this inhabited part of it is but a very little part and of this part how many in number and what manner of men are they that will commend thee What remaines then but that thou often put in practise this kinde of retyring of thy selfe to this little part of thy selfe and above all things keepe thy selfe from distraction and intend not any thing vehemently but be free and consider all things * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as a man whose proper object is vertue as a * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Note 14. and 18 upon B. I. And B. V. N VI. man whose true nature is to be kinde and sociable as a Citizen as a mortall creature Among other things which to consider and looke into thou must use to withdraw thy selfe let those two be among the most obvious and at hand One that the things or objects themselves reach not
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
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
sure as long as the Lawes and Orders of the City required which may bee the common comfort of all Why then should it bee grievous unto thee if not a Tyran nor an unjust Judge but the same nature that brought thee in doth now send thee out of the world As if the Praetor should fairely dismisse him from the scene or stage whom he had taken in to act a while Oh but the play is not yet at an end there are but three Acts yet acted of it Thou hast well said for in matter of life three Acts is the whole Play Now to set a certain time to every mans acting belongs unto him only who as first hee was of thy composition so is now the cause of thy dissolution As for thyselfe thou hast to do with neither Goe thy wayes then well pleased and contented for so is He that dismisseth thee FINIS NOTES VPON ANTONINVS UPON The first Booke THe inscription of these Books is M. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I verily beleeve to be Antoninus his owne because both for propriety and obscurity so sutable to these his Bookes I say both for proprietie and obscuritie for as no other title could fit the subject of these books better if rightly understood so is the obscurity of it such that few I thinke have penetrated into the true meaning of it Not they I am sure as that ancient Greec Author whome Suidas doth alleage who expound it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 much lesse they as Xylander and Lipsius who translate it De vita sua Canterus comes neerer De officio suo But de seipso as Xylander himselfe in his first Edition had well renderd it but ill expounded it seu vita sua or Dese as my Father of blessed memorie doth render it in his Comments upon Persius is both more litterall and more true by farre Now by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you must know the Stoicks understood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a mans reason or intellectuall part and his opinions by which hee did frame and order the course of his life Of all other things whatsoever they held that they were little or nothing at all unto man and therefore termed them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or things indifferent his minde and his opinions in their judgement being the only thing that every man in himself could properly call Himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Never either commend or discommend any man for ordinary common things which men usually are either commended or discommended for but only for his dogmata or certaine Tenets in points of life and practise For they onely are that which every man may truly account his owne and that only which can make actions either shamefull or praiseworthy See Antoninus himselfe Booke VIII Number as for the ease and convenience of the Reader we have divided him XXXVIII And againe B. X. n. XXXVII Apuleius de Deo Socr. Si cotidiana corum aera dispungas invenies in rationibus multa prodigè profusa in Semet nihil In sui dico Daemonis cultum If thou shalt run over their ordinarie expences saith he thou shalt finde that upon many other occasions they have been very prodigall and excessive but Upon Themselves at little or no cost at all Vpon their owne Daemon or Spirit See note 5. upon Booke II. I meane c. 1. Both to frequent publike Schooles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rendred by Xylander ut ne in publicos ludos commearem sed c. which by the plaine and evident testimony of ancient Writers will appeare most false Witnesse the ancient Author cited by Suidas who speaking of Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith hee with great admiration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And that hee did so to his dying day appeareth by that which followeth in the same writer Tantum in eo studium Philosophiae fuit they are the words of Julius Capitolinus in his life ut adscitus jam in Imperatoriam dignitatem tamen ad domum Apollonii discendi causae veniret Audivit Sextum Chaeronensem c. And againe Studuit Iuri audiens L. Volusium c. Frequentauit declamatorum Scholas publicas c. So much I thinke will suffice to make any man confesse that it must bee written as I have interpreted not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. or without any pronoune if any man had rather have it so because it is omitted in most places though expressed in some towards the end 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 2. Not easily to beleeve those things which are commonly c. The words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second edition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Xylander in his translation corrects it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is very probable Suidas cites it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which I cannot altogether reject because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words that Antoninus doth often use and to this purpose as where he sayeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But in this sense I must confesse it should rather have beene Basâ—p 242. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 However that Antoninus by these words doth understand the Christians I thinke probable for these reasons First because as appeareth by the ancients Christians were ordinarily accounted by the Heathens and Christ himselfe held by them to have beene a great Magician Secondly that the Heathens themselves not only upon other occasions but especially for Daemoniacs and such as were possessed made often use of Christians appeareth by more then one passage of Tertullian and in particular how Lucilla daughter to this Antoninus infested with the Devill was cured by one Abercius Bishop of Hieropolis may bee seene by the acts and particulars of it yet extant Whether alsoe those lawes of Antoninus made against them qui sub obtentu monitu deorum quaedam vel renunciant uel jactant vel scientes effingunt quo leves hominum animi superstitione Numinis terreantur mentioned by Ulpianus and Modestinus were made against Christians as some are of opinion I will not determine Now if soe bee that Antoninus doth here intend the Christians I doe not see how hee could altogether discredit the truth of their straunge and miraculous operations especially if wee give credit to those Acts extant not as yet that I know of questioned by any and that in generall hee should discredit all such operations as were accounted miraculous and supernaturall is much lesse credible when as besides many good reasons that might bee given to the contrary the Christians themselves as Athenagoras who then lived did not deny but that strange things in that kind were done and brought to passe among the very Heathens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That in some certain places and townes of severall nations some operations or wonderfull effects are brought to passe in the name of Idols is not by us denyed sayth hee in his Apology I say therfore except
wee much restraine Antoninus his words of such and such impostours and of such and such wonders I doe not see how he could professe that hee did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 well he might that is first with best discretion and diligence examine things before hee did beleeve them and then in case the truth did appeare yet not as one of the silly multitude to stande amazed with a superstitious kind of astonishment but as a wise man to consider of the causes and possibility of all such whether only seeming because secret or truly and really supernaturall events and operations For these reasons I conceive it should have ben eyther 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hee did consider of them with discretion or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at least that he gave noe great heed vnto such things rather then so absolutely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he did not beleeve But I determine it not All this whyle though my matter did in a manner lead me unto it have I forborne to meÌ„tion that great wonder which in the dayes in the very presence of this Antoninus happened in his warres of Germanie when God at the same time by a miraculous raine from heaven both revived the Romans which were now at the last cast having lost already many of their number which perished for want of water and overthrew their enemies in the hight of their greatest hopes and securitie acknowledged by all generally as well Heathens as Christians miraculous but by the Heathens adscribed by some of them to God immediately by others to art Magick and by the Christians both Fathers and Historians to the Name of Christ at the Intercession of some Christian Soldiers of the army Before I would ground any thing upon this storie I must first professe my mind concerning some circumstances of it wherein I may perchance be found to differ from others and that I would be loth to doe but upon very good grounds which would require a large discourse and therefore it is that I haue declined it I will only tell you because it may concerne Antoninus that you know it what some learned men haue judged of those letters which in these dayes goe under Antoninus his name as written by him to the Senate about this matter produced by Baron and others which is that they are either supposititiae aut saltem interpolatae Capp Hist Eccles p. 42. 3. Not to keepe coturnices 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 How marveilously and even madly some men were wont to affect such things may appeare by the coÌ„positioÌ„ of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which among other examples of the like composition as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. is set downe by Athenaeus lib. 11. 4. I did write Dialogues in my youth in imitation of Plato and others to good purpose as Antoninus did it but not as many others who tooke a pride in it and thought themselves fine fellowes for it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold how bravely I can write Dialogues saith a vaine glorious Stoick Arr. lib. 2. cap. 1. The next words may bee conferred with those of Capitolinus in this Emperours life Duodecimum annum ingressus habitum philosophi sumpsit deinceps tolerantiam cum studeret in pallio humi cubaret vix autem matre agente instrato pellibus lectulo accubaret Thus may many other places bee compared with the like either of Capitolinus or others that haue written his life or of him which will bee no great labour for any to doe that desires to understand this booke and would be too taedious for mee to undertake which I desire the reader to take notice of 5. That I did never affect by way of ostentation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Of this kinde of vanity see Epictetus in Arrianus at large lib. 6. cap. 12. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. Epictetus his Hypomuemata collected and set out by Arrianus his Scholler and so called and intitled by Arrianus himselfe in his preface before the saide bookes as learned Master Young the worthy keeper of the Kings Library and my kind freind had noted in the Margine of that Antoninus which he did lend mee 7. A man not subject to bee vexed Antoninus his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xylander translates them Tum etiam ut in percipienda doctrina me non morosum praeberem sed circumspicerem de homine qui palam experientiam in tradendâ—s scientiâ—… facultatem minimum suorum bonoruâ— putaret praeterea modum beneficia ut iis videntur ab amicis accipiendi ne vel accepta ea nos viliores redderent vel c. The reason of that limitation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as commonly they are accounted added by Antoninus to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is because that favours and courtesies may be thought a thing arbitrary which either to performe or to omit wholy depends of our owne good will and discretion whereas all possible good turnes and good offices of what kind or extent soever that one man can performe unto another are by Antoninus his philosophy meere duties of nature and right reason which all men as men are Ä™qually obliged unto So afterwards using the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of things externall and worldly against the prÄ™cise decrees of the Stoicks he restraines it likewise with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 honours and dignities as commonly they are accounted 8. Not to bee offended with Idiots nor vnseasonably to set 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There was not any thing more ordinarie with their vaine glorious affected Stoicks then in all places upon all occasions semper crepare Theoremata To bee ever talking and disputing about their Theorems and proper Tenets so that this very word Theoremata became almost infamous through their abusÄ™ and vanitie To represse this abuse the learned Stoicks who are yet extant have many caveats and serious admonitions But most pertinent heere are Epictetus his words cap. 68. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he repeates in the very next chapter also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are words so frequent and ordinary in the writings of the Stoicks appropriated by them to them that they called Idiots as men that in very deed saw nothing as it was nor knew the true nature of any thing but were alltogether led by phansies and opinions that I shall not need to produce any examples Now for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that I offer it no violence to translate it as I doe may appeare by this passage of Diog. Laertius who writes that the Stoicks called vertues some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If this would not serve with little alteration it might have been read to the same purpose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For in the Stoicks language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken in another sense and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are all one thing
as I could easily have shewed 9. Who are commonly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 His meaning by these words I take to be no other then That Great men are not commonly soe tenderhearted Some such thing it was that Antoninus Pius alluded unto when in excuse of this our Antoninus his as it was thought by others vnseemely lamentation for the death of his Foster-father hee used these words Permittite illi ut homo sit neque enim vel Philosophia vel Imperium tollit affectus The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some lines after I might have translated I know more litterally But then would it have been taken by many of the Vulgar quite contrary to Antoninus his meaning whose meaning we may best know by his forme of Government which hee never went about to alter that I know of He might also allude perchaunce to that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he speaketh of lib. 9. towards the end 10. From Claudius Maximus it is printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. whereas in all the other examples from the beginning to the end it is constantly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. But that here also it must of necessity bee so may bee collected by these words following some few lines after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which words if you refer to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you cannot possibly make any sense of But if unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it will bee here as in other places where this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 must bee paraphrased not only I have learned from but also I have observed in as in the example immediately before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It was written it seemes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which was turned into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That this Maximus surname was Claudius wee learne by the Historians Capitolinus Audivit Sextum Chaeronensem Plutarchi nepotem Iunium Rusticum Claudium Maximum Cinnam Catulum Stoicos 11. And patient hearing of others in the Greec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which words doe not well hang together as any man may see My Father in his Notes upon Jul. Capitol cites this place and writes it thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which may very well bee if you conceive those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as it seemes my Father would have it not as Antoninus owne words but as taken by him from some other and here applyed as indeed hee doth often and so here perchance Otherwise I should like better that the words were thus read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which I have followed in my translation 12. And kept an account of the cōmon expences 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Capitolinus in his life Rationes omnium provinciarum apprimè scivit vectigalium c. This booke of accounts was called Rationarium Imperij and it was kept very strictly by many Emperours but not so strictly by any as by this Antoninus who therefore was called by some in scorne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Xiphilinus recordeth and is here intimated by our Antoninus who toucheth upon it againe B. 6. n. XXV III. See also Julian in his Casares But as patient as hee was I doubt much whether he would have borne with any man that should have reported that of him which Xylander not Antoninus doth here who translates this passage Sumptus procurabat neque detrectabat de iis rebus causar◠dicere which is little better then of a meeke patient prince to make him an obnoxious subject Now if the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be not found in other Greec authours in this very sense yet is it a most proper word for Anton. his purpose For what is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly but rigor and rigor was the word that was then used among the Latins upon this occasion So Valerianus in his Epistle written in the behalfe of Aurelianus Vellemus q. saith he singulis devotissimis Reipub. viris multo maiora deferre compondia sed facit rigor publicus ut accipere de provinciarum oblationibus ultra ordinis sui gradum nemo plus possit c. Flav. Vopiscus in the life of Aurelianus the Emperour 13. That he never was cōmended by any man 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Greec words may bee interpreted either that hee never so commended others or as wee have renderd it that he never was by others so commended himselfe For both interpretations probable reasons may bee given As for the first That such a man as Antoninus was should not bee commended by any for an officious obsequious man should bee no wonder a man would thinke but rather a wonder if he should Neither do these other titles of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sate so well with the person of a Prince that the omission of them should bee noted and recorded as a matter observable But that soe ingenuous a man as Antoninus was should never commend in any other those saidparts and faculties mentioned is not in any mans judgement I thinke without some wonder and in the judgement of a Stoick must needs bee very commendable out of the schoole of which Sect proceeded this decree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Never either commend or discommend any man for any thing that is common popular but onely for his Dogmata or certaine Tenets in point of life and practise for they onely are that which every man may truly account his owne and that onely wich can make our actions either shamefull or praiseworthy as by Epictetus in Arrianus you shall finde more then once expressed But now on the other side that which Antoninus not many lines after doth adde of his Fathers care that all in any profession as Oratours by name excellent might according to their desert bee reputed and respected in the world and that which in the sixt booke hee doth more cleerely set downe of the same among other things that he was not Sophistes doth as pregnantly crosse and overthrow that former interpretation Neither is it necessary that what is here said of Pius must bee understood of him when Emperour which he was not till the yeare of his life 53. or thereabouts And as for those other commendations of Sophista and Scholasticus words then of the same or little different signification they were generally then and many yeares after titles of that high credit and esteeme that the greatest that were as they disdained not the practise so they were for the most part very ambitious of the Name That interpretation of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I suppose to bee but an illiterate though litterall glossema from the margin crept into the Text anofficious obsequious man I haue collected from the use of the words vernilitas and verniliter for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. which I have
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
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
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