either kindnesse and modestie Which of all those either becomes good or faire because commended or dispraised suffers any dammage Doth the Emrald become worse in it selfe or more vile if it bee not commended Doth gold or yvory or purple Is there any thing that doth though never so common as a knife a flower or a tree XVII If so be that the soules remaine after death say they that will not beleeve it how is the aire from all eternitie able to containe them How is the earth say I ever from that time able to containe the bodies of them that are buried For as here the change and resolution of dead bodyes into another kinde of subsistence whatsoever it be makes place for other dead bodies so the soules after death transferred into the aire after they have conversed there a while are either by way of transmutation or transfusion or conflagration received againe into that originall rationall substance from which all others doe proceed and so give way to those soules who before coupled and associated unto bodyes now beginne to subsist single This upon a supposition that the soules after death doe for a while subsist single may be answered And here besides the number of bodies so buried and contained by the earth wee may further consider the number of severall beasts eaten by us men and by other creatures For notwithstanding that such a multitude of them is daily consumed and as it were buried in the bodyes of the eaters yet is the same place and body able to containe them by reason of their conversion partly into blood partly into aire and fire What in these things is the speculation of truth to divide things into that which is passive and materiall and that which is active and formall XVIII Not to wander out of the way but upon every motion and desire to perform that which is just and ever to be carefull to attaine to the true naturall apprehension of every fancie that presents it selfe XIX Whatsoever is expedient unto the O World is expedient unto me nothing can either he unseasonable unto me or out of date which unto thee is seasonable Whatsoever thy seasons beare shall ever by me bee esteemed as happy fruit and increase O Nature from thee are all things in thee all things subsist and to thee all tend Could he say of Athens Thou lovely Citie of Cecrops and shalt not thou say of the World Thou lovely Citie of God XX. They will say commonly Meddle not with many things if thou wilt live chearefully Certainely there is nothing better then for a man to confine himselfe to necessary actions to such and so many only as reason in a creature that knowes it selfe borne for society will command and enjoyne This will not onely procure that chearfulnesse which from the goodnesse but that also which from the paucitie of actions doth usually proceed For since it is so that most of those things which wee either speake or doe are unnecessary if a man shall cut them off it must needs follow that he shall thereby gaine much leisure and save much trouble and therefore at every action a man must privately by way of admonition suggest unto himselfe What may not this that now I goe about be of the number of unnecessary actions Neither must he use himselfe to cut off actions only but thoughts and imaginations also that are unnecessary for so will unnecessary consequent actions the better be prevented and cut off XXI Trie also how a good mans life of one who is well pleased with those things whatsoever which among the common changes and chances of this world fall to his owne lot and snare and can live well contented and fully satisfied in the justice of his owne proper present action and in the goodnesse of his disposition for the future will agree with thee Thou hast had experience of that other kinde of life make now tryall of this also Trouble not thy selfe any more henceforth reduce thy selfe unto perfect simplicitie Doth any man offend It is against himselfe that he doth offend why should it trouble thee Hath any thing happened unto thee It is well whatsoever it be it is that which of all the common chances of the world from the very beginning in the series of all other things that have or shall happen was destinated and appointed unto thee To comprehend all in few words Our life is short wee must endeavour to gaine the present time with best discretion and justice Use recreation with sobriety XXII Either this world is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or a comely peece because all disposed and governed by certaine order or if it be a mixture though confused yet still it is a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a comely peece For is it possible that in thee there should be any beauty at all and that in the whole world there should be nothing but disorder and confusion and all things in it too by natural different properties one from another differenced and distinguished See B. VI. N. 38. and yet all through diffused and by naturall Sympathie one to another united as they are XXIII See before N. XV. Ablack or maligne disposition an effeminate disposition an hard inexorable disposition a wilde inbumane disposition a sheepish disposition a childish disposition a blockish a false a scurril a fraudulent a tyrannicall what then If he be a stranger in the world that knowes not the things that are in it why not he astranger as well that wonders at the things that are done in it XXIV He is a true fugitive that flyes from reason by which men are sociable Hee blinde who cannot see with the eyes of his understanding He poore that stands in need of another and hath not in himselfe all things needfull for this life Hee an Aposteme of the world who by being discontented with those things that happen unto him in the world doth as it were Apostatize and separate himselfe from Common Natures rationall Administration For the same nature it is that brings this unto thee whatsoever it be that first brought thee into the world He raises sedition in the Citie who by irrationall actions withdrawes his owne soule from that One and common soule of all rationall Creatures XXV There is who without so much as a Coat and there is who without so much as a booke doth put philosophie in practise I am halfe naked neither have I bread to eate and yet I depart not from Reason saith one But I say I want the food of good teaching and instructions and yet I depart not from Reason XXVI What art and profession soever thou hast learned endeavour to affect it and comfort thy selfe in it and passe the remainder of thy life as one who from his whole heart commits himselfe and whatsoever belongs unto him unto the gods and as for men carry not thy selfe either tyrannically or servilely towards any XXVII Consider in thy minde for examples sake
〈◊〉 〈◊〉 〈◊〉 c. by way of objection and then immediately answers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Thou hast no time nor opportunitie to reade bookes What then Hast thou not time and opportunitie to practise thy selfe not to doe any wrong to thy selfe I understand it that is to thy soule according to Plato's doctrine followed and expressed by Antoninus in those words at the beginning of the second booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and againe at the end of the same booke more at large to resist and overcome all paines and pleasures to contemne honour and vaine glory and not only not to be angry with those whom thou dost find unsensible and unthankfull towards thee but also to have a care of them still and of their welfare Conferre this with other like passages of Antoninus See B. V. N. V. B. VII N. XXXVIII both for forme and matter and you will thinke that nothing could be plainer All this is expressed by Xylander Considera autem aequalitatem eam inventurum te si singulas res examines sin unam cum universis conferas non item and then he leaves a blanck and beginnes a new line Atqui licet libidinem arcere voluptatibusque doloribus superiorem esse itemque gloriola licet etiam stupidis ingratis non irasci Some three or foure pages from the beginning of the seventh Booke B. VII N. XVIII Bas edit 234. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Antoninus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 * See Note 2. upon B. II. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That an angry countenance saith he is much against nature hence maist thou gather because oftentimes it is the proper countenance of them that are at the point of death and a forerunner of death as it were But were it so that all anger and passion were so throughly quenched in thee that it were altogether impossible that it should be kindled any more yet herein must not thou rest satisfied but further endeavour by good consequence of true ratiocination perfectly to conceive and understand that all anger and passion is against reason For if thou shalt not be sensible of thine innocencie as it is innocencie if that also shall bee gone from thee the comfort of a good conscience See B. III. N. VII XI XIII B. VIII N. II. that thou doest all things to thy utmost power according to Reason what shouldest thou desire to live any longer for All this is by Xylander contracted into these few words Irati vultus omnino est contra naturam quando saepius immoriendi sit praetextus pag 251. aut ad extremum extinctus est ut omnino inflammari non potuerit Hoc ipso intelligere labora iram a ratione esse alienam Nam si etiam sensus peccati nullus erit quae erit vivendi causa At the end of the fift booke Antoninus having spoken of some vanities addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O man hast thou forgotten what things these are yea but howsoever they are things that other men much care for saith he by way of objection then answeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wilt thou therefore be a foole also it is enough that thou hast already beene one so long And then passes to another matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let death surprise a man where and when it will It is more then it can doe to make him therefore unhappy He is an 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 motions and desires good actions This passage cannot well bee translated because wee have never a word answerable to the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Antoninus here elegantly and acutely playes upon which may signifie either in generall a happy man or in particular one that dyes happily but properly signifies one that hath obtained a good part and portion Howsoever to render it as it may bee rendred the sense is very tolerable Now Xylander having found the words somewhat confused and incorrect for it is printed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. translates them Propteria tu quoque stultus es factus Aliquando utcunque relictus factus sum faelix Faelicitas autem est c. At the end of the seventh Booke Antoninus his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the place must be so read and corrected if any man make a question of it I will bee judged by Antoninus himselfe B. VI. N. 39. B. IX 26. not to mention others as Arrianus lib. 1. cap. 12. Ven. Edit pag. 21. The nature of the Universe saith he did once certainely deliberate and resolve upon the creation of the world Whatsoever therefore since that is and happens in the world is either but a consequent of that first and one deliberation by which all things by a necessary and uninterrupted series of causes were ordained and appointed to bee or if so be that this Ruling rationall part of the world takes any thought and care of things particular They are surely his reasonable and principall creatures that are the proper object of his particular care and providence This often thought upon will much conduce to thy tranquillitie I take 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here as spoken of the same that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to which purpose hee hath other passages that reasonable creatures are the chiefest creatures Yet if any man would rather have it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. reasonable creatures are his chiefest objects I will not bee against it and it will bee all one thing But who could beare with Xylander his Interpretation Universi natura olim ad mundum fabricandum se contulit nunc autem vel omnia quae fiunt consequentia fiunt sua vel etiam in principiis eorum ad quae se mundi gubernatrix natura confert rationi nullum locum esse consilio tenendum est Hoc si memoria teneas multis in rebus animo ut sis tranquilliori efficiet An easie matter it were to adde to these many more such passages if I thought it as necessary as it would be easie They that shall take the paines and it will be worth their paines I dare promise them to compare diligently the Translations with Antoninus himselfe will I doubt not before they have gone one or two Bookes over be of my minde I have of purpose made choise of such places especially where I have made bold somewhat to correct the Text. I say bold but no bolder I will maintain then any reasonable man must and ought that doth undertake any such work For I have not to my knowledge by my Translation altered any one place in this kinde in the whole booke but such as by certaine proofes and demonstrations from Antoninus himselfe I can maintaine Those places that I thought any thing doubtfull I have given account of them to the Reader in my Notes And if I have
their motions and desires V. For not observing the state of another mans soule scarce was ever any man knowne to be unhappy But whosoever they be that intend not and guide not by reason and discretion the motions of their owne soules they must of necessity be unhappy VI. These things thou must alwayes have in minde What is the nature of the Universe and what is mine in particular This unto that what relation it hath what kinde of part of what kinde of Universe it is And that there is no body that can hinder thee but that thou mayest alwayes both doe and speake those things which are agreeable to that Nature whereof thou art a part VII Theophrastus where he compares sinne with sinne as after a vulgar sense such things I grant may be compared sayes well and like a philosopher that those sinnes are greater which are committed through lust then those which are committed through anger For he that is angry seemes with a kinde of griefe and close contraction of himselfe to turne away from reason but he that sinnes through lust being overcome by pleasure doth in his very sin bewray a more impotent and unmanlike disposition Well then and like a philosopher doth he say that he of the two is the more to be condemned that sins with pleasure then he that sinnes with griefe For indeed this latter may seeme first to have beene wronged and so in some manner through griefe thereof to have been forced to be angry whereas he who through lust doth commit any thing did of himselfe meerly resolve upon that action VIII Whatsoever thou doest affect whatsoever thou doest project so doe and so project all as one who for ought thou knowest may at this very present depart out of this life And as for death if there be any gods it is no grievous thing to leave the society of men The gods will doe thee no hurt thou maist be sure But if it be so that there be no gods or that they take no care of the world why should I desire to live in a world void of gods and of all divine providence But gods there be certainely and they take care for the world and as for those things which be truly evill as vice and wickednesse such things they have put in a mans owne power that he might avoid them if he would and had there beene any thing besides that had been truly bad and evill they would have had a care of that also that a man might have avoided it But why should that be thought to hurt and prejudice a mans life in this world which cannot any wayes make man himselfe the better or the worse in his owne person Neither must wee thinke that the Nature of the Universe did either through ignorance passe these things or if not as ignorant of them yet as unable either to prevent or better to order and dispose them It cannot be that shee through want either of power or skill should have committed such a thing as to suffer all things both good and bad equally and promiscuously to happen unto all both good and bad As for life therefore and death honour and dishonour labour and pleasure riches and poverty all these things happen unto men indeed both good and bad equally but as things which of themselves are neither good nor bad because of themselves neither shamefull nor praise-worthy IX Consider how quickly all things are dissolved and resolved the bodyes and substances themselves into the matter and substance of the world and their memories into the generall Age and Time of the world Consider the nature of all worldly sensible things of those especially which either insnare by pleasure or son their irkesomenesse are dreadfull or for their outward luster and shew are in great esteeme and request how vile and contemptible how base and corruptible how destitute of all true life and being they are X. It is the part of a man endowed with a good understanding facultie to consider what they themselves are in very deed from whose bare conceits and voices honour and credit doe proceed as also what it is to die and how if a man shall consider this by it selfe alone to die and separate from it in his minde all those things which with it usually represent themselves unto us he can conceive of it no otherwise then as of a worke of nature and he that feares any worke of nature is a very child Now death it is not only a worke of Nature but also conducing to Nature XI Consider with thy selfe how man and by what part of his is joyned unto God and how that part of man is affected when it is said to be diffused There is nothing more wretched then that soule which in a kinde of circuit compasseth all things searching as he saith even the very depths of the Earth and by all signes and conjectures prying into the very thoughts of other mens soules and yet of this is not sensible that it is sufficient for a man to apply himselfe wholly and to confine all his thoughts and cares to the tendance of that Spirit which is within him and truly and really to serve him His service doth consist in this that a man keepe himselfe pure from all violent passion and evill affection from all rashnesse and vanity and from all manner of discontent either in regard of the gods or men For indeed whatsoever proceeds from the gods deserves respect for their worth and excellencie and whatsoever proceeds from men as they are our kinsmen should by us be entertained with love alwayes sometimes as proceeding from their ignorance of that which is truly good and bad a blindnesse no lesse then that by which wee are not able to discerne betweene white and black with a kinde of pitty and compassion also XII If thou shouldst live 3000 or as many 10000 of yeares yet remember this that man can part with no life properly save with that little part of life which hee now lives and that which he lives is no other then that which at every instant he parts with That then which is longest of duration and that which is shortest come both to one effect For although in regard of that which is already past there may be some inequalitie yet that time which is now present and in being is equall unto all men And that being it which wee part with whensoever we die it doth manifestly appeare that it can bee but a moment of time that wee then part with For as for that which is either past or to come a man cannot be said properly to part with it For how should a man part with that which he hath not These two things therefore thou must remember First that all things in the world from all eternitie by a perpetuall revolution of the same times and things ever continued and renued are of one kinde and nature so that whether for a 100 or 200 hundred yeares onely
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
ignorance whatsoever XXI I for my part will doe what belongs unto mee as for other things whether things unsensible or things irrationall or if rationall yet deceived and ignorant of the true way they shall not trouble or distract mee For as for those creatures which are not indued with reason and all other things and matters of the world whatsoever I freely and generously as one endued with reason of things that have none make use of them And as for men towards them as naturally partakers of the same reason my care is to carry my selfe sociably But whatsoever it is that thou art about remember to call upon the Gods And as for the time how long thou shalt live to do these things let it be altogether indifferent unto thee for even three such howers are sufficient XXII Alexander of Macedon and he that dressed his mules when once dead both came to one For either they were both resumed into those originall rationall essences from whence all things in the world are propagated or both after one fashion were scattered into Atomes XXIII Consider how many different things See B. IV Num. XXXIII whether they concerne our bodies or our soules in a moment of time come to passe in every one of us and so thou wilt not wonder if many more things or rather all things that are done can at one time subsist and coexist in that both One and Generall which wee call the World XXIV If any should put this question unto thee how this word Antoninus is written wouldest thou not presently fixe thine intention upon it and utter out in order every letter of it And if any shall beginne to gaine say thee and quarrell with thee about it wilt thou quarrell with him againe or rather goe on meekly as thou hast begun untill thou hast numbred out every letter Here then likewise remember that every duty that belongs unto a man doth consist of some certaine letters or numbers as it were to which without any noise or tumult keeping thy selfe thou must orderly proceed to thy proposed end forbearing to quarrell with him that would quarrell and fall out with thee XXV Is it not a cruell thing to forbid men to affect those things which they conceive to agree best with their owne natures and to tend most to their owne proper good and behoofe But thou after a sort deniest them this libertie as often as thou art angry with them for their sinnes For surely it is with an opinion of their owne proper good and commoditie that they are lead unto such things But it is not so thou therefore teach them better and make it appeare unto them but be not thou angry with them XXVI Death is a cessation from the impressions of the senses the tyranny of the passions the errors of the minde and the servitude of the body XXVII If in this kinde of life thy body be able to hold out it is a shame that thy soule should faint first and give over Take heed lest of a Philosopher thou become a meere Caesar in time and receive a new tincture from the Court For it may happen if thou dost not take heed Keepe thy selfe therefore truly simple good sincere grave free from all ostentation a lover of that which is just religious kinde tender hearted strong and vigorous to undergoe any thing that becomes thee Endeavour to continue such as philosophie hadst thou wholly and constantly applyed thy selfe unto it would have made and secured thee Worship the gods procure the welfare of men this life is short Charitable actions and a holy disposition is the onely fruit of this earthly life XXVIII Doe all things as becommeth the Disciple of Antoninus Pius Remember his resolute constancie in things that were done by him according to reason his equabilitie in all things his sanctitie the cheerefulnesse of his countenance his sweetnesse and how free hee was from all vaine glory how carefull to come to the true and exact knowledge of matters in hand and how hee would by no meanes give over till he did fully and plainely understand the whole state of the businesse how patiently and without any contestation he would beare with them that did unjustly condemne him how he would never be overhasty in any thing nor give eare to slanders and false accusations but examine and observe with best diligence the severall actions and dispositions of men Againe how hee was no backbiter nor easily frighted nor suspicious and in his language free from all affectation and curiosity and how easily hee would content himselfe with few things as lodging bedding cloathing and ordinarie nourishment and attendance How able to endure labour how patient able through his spare dyet to continue from morning to evening without any necessity of withdrawing before his accustomed howers to the necessities of nature his uniformity and constancie in matter of friendship How he would beare with them that with all boldnesse and libertie opposed his opinions and even rejoyce if any man could better advise him and lastly how religious hee was without superstition All these things of him remember that whensoever thy last houre shal come upon thee it may find thee as it did him ready for it in the possession of a good conscience XXIX Stirre up thy minde and recall thy wits againe from thy naturall dreames and visions and when thou art perfectly awaken and canst perceive that they were but dreames that troubled thee as one newly awakened out of another kinde of sleepe looke upon these worldly things with the same minde as thou didst upon those that thou sawest in thy sleepe XXX I consist of body and soule unto my body all things are indifferent for of it selfe it cannot affect one thing more then another with apprehension of any differēce as for my mind all things which are not within the verge of her owne operation are indifferent unto her and for her owne operations those altogether depend of her neither doth shee busie her selfe about any but those that are present for as for future and passed operation those also are now at this present indifferent unto her XXXI As long as the foot doth that which belongeth unto it to doe and the hand that which belongs unto it their labour whatsoever it bee is not unnaturall So a man as long as he doth that which is proper unto a man his labour cannot be against nature and if it be not against nature then neither is it hurtfull unto him But if it were so that happinesse did consist in pleasure how came notorious robbers impure abominable livers parricides and tyrants in so large a measure to have their part of pleasures XXXII Doest thou not see how even those that professe mechanique arts though in some respect they be no better then meere Idiots yet they stick close to the course of their trade neither can they finde in their heart to decline from it and is it not a grievous thing
he doth Remember that as it is a shame for any man to wonder that a figge tree should beare figs so also to wonder that the World should beare any thing whatsoever it is which in the ordinary course of nature it may beare To a physitian also to a pilot it is a shame either for the one to wonder that such and such a one should have an ague or for the other that the winds should prove contrarie XIV Remember that to change thy minde upon occasion and to follow him that is able to rectifâ—… thee is equally ingenuous as to finde out at the first what is right and just without helpe For of thee nothing is required that is beyond the extent of thine owne deliberation and judgement and of thine owne understanding XV. If it were thine act and in thine owne power why wouldest thou doe it If it were not whom doest thou accuse the atomes or the gods For to doe either is the part of a mad man Thou must therefore blame no body but if it be in thy power redresse what is amisse if it be not to what end is it to complaine For nothing should be done but to some certaine end XVI Whatsoever dyeth and falleth however and wheresoever it die and fall it cannot fall out of the world If here it have its abode and change here also shall it have its dissolution into its proper elements The same are the worlds Elements and the elements of which thou doest consist And they when they are changed they murmur not why shouldest thou XVII Whatsoever is was made for something as a horse a vine Why wondrest thou The Sun it selfe will say of it selfe I was made for something and so hath every god its proper function What then wert thou made for to disport and delight thy selfe See how even common sense and reason cannot brooke it XVIII Nature hath its end as well in the end and finall consummation of any thing that is as in the beginning and continuation of it XIX As one that tosseth up a ball And what is a hall the better if the motion of it be upwards or the worse if it be downewards or if it chance to fall upon the ground So for the bubble if it continue what is it the better and if it dissolve what is it the worse And so is it of a candle too And so must thou reason with thy selfe both in matter of fame and in matter of death For as for the body it selfe the subject of death wouldest thou know the vilenesse of it Turne it about that thou maiest behold it the worst sides upwards as well as in its more ordinarie pleasant shape how doth it looke when it is old and withered when sick and pained when in the act of lust and fornication And as for fame This life is short Both he that praiseth and he that is praised he that remembers and he that is remembred will soone be dust and ashes Besides it is but in one corner of this part of the world that thou art praised and yet in this corner thou hast not the joynt praises of all men no nor scarce of any one constantly And yet the whole earth it selfe what is it but as one point in regard of the whole world XX. That which must be the subject of thy consideratioÌ„ is either the matter it selfe or the Dogma or the operation or the true sense and signification XXI Most justly have these things happened unto thee why dost not thou amend O but thou hadst rather become good to morrow then to be so to day XXII Shall I doe it I will so the end of my action be to doe good unto men Doth any thing by way of crosse or adversity happen unto me I accept it with reference unto the Gods and their providence the fountaine of all things from which whatsoever comes to passe doth hang and depend XXIII By one action judge of the rest This bathing which usually takes up so much of our time what is it Oyle sweat filth or the sordes of the body and excrementitious viscositie the excrements of oyle other oyntments used about the body and mixed with the sordes of the body all base and loathsome And such almost is euery part of our life and every worldly object XXIV Lucilla buried Verus then was Lucilla herselfe buried by others So Secunda Maximus then Secunda her selfe So Epitunchanus Diotimus then Epitunchanus himselfe So Antoninus Pius Faustina his wife then Antoninus himselfe This is the course of the world First Celer Adrianus then Adrianus himselfe And those austere ones those that foretold other mens deathes those that were so proud and stately where are they now Those austere ones I meane such as were Charux and Demetrius the Platonick and Eudaemon and others like unto those They were all but for one day all dead and gone long since Some of them no sooner dead then forgotten Others soone turned into fables Of others even that which was fabulous is now long since forgotten This therefore thou must remember that whatsoever thou art compounded of shall soone be dispersed and that thy life and breath or thy soule shall either bee no more or shall be translated and appointed to some certaine place and station XXV The true joy of a man is to doe that which properly belongs unto a man That which is most proper unto a man is First to bee kindly affected towards them that are of the same kinde and nature as he is himselfe to contemne all sensuall motions and appetites to discerne rightly all plausible phancies and imaginations to contemplate the nature of the Universe both it and all things that are done in it In which kinde of contemplation three severall relations are to be observed The first to the appearant secundarie cause The second to the first originall cause God from whom originally proceeds whatsoever doth happen in the world The third and last to them that we live and converse with what use may bee made of it to their use and benefit XXVI If paine be an evill either it is in regard of the body and that cannot be * Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See B. VII N. 13. because the body of it selfe is altogether insensible or in regard of the soule But it is in the power of the soule to preserve her owne peace and tranquillitie and not to suppose that paine is evill For all judgement and deliberation all prosecutioÌ„ or aversation is from within whither the sense of evill except it bee let in by opinion cannot penetrate XXVII Wipe off all idle phancies and say unto thy selfe incessantly Now if I will it is in my power to keep out of this my soule all wickednesse all lust and concupiscences all trouble and confusion But on the contrarie to behold and consider all things according to their true nature and to carry my selfe towards every thing according to its true worth Remember then
shell fish of this nature are all other things Thy life it selfe is some such thing too a meere exhalation of blood and it also apt to be changed into some other common thing XXXV Will this querulousnesse this murmuring this complaining and dissembling never bee at an end What then is it that troubleth thee Doth any new thing happen unto thee What doest thou so wonder at At the Cause or the matter Behold either by it selfe is either of that weight and moment indeede And besides these there is not any thing But thy duty towards the Gods also it is time that thou shouldest acquit thy selfe of it with more goodnesse and simplicity XXXVI It is all one to see these things for a hundred of yeares together or but for three yeares XXXVII If he have sinned his is the harme not mine But perchance he hath not XXXVIII Either all things by the providence of Reason happen unto every particular as a part of one generall body and then it is against reason that a part should complaine of any thing that happens for the good of the Whole or if according to Epicurus Atomes be the Cause of all things and that life be nothing else but an accidentarie confusion of things and death nothing else but a meere Dispersion and so of all other things what doest thou trouble thy selfe for XXXIX Sayest thou unto that Rationall part Thou art dead corruption hath taken hold on thee Doth it then also voide excrements Doth it like either Oxen or sheepe graze or feede that it also should be mort all as well as the body XL. Either the Gods can doe nothing for vs at all or they can still and alay all the distractions and distempers of thy minde If they can doe nothing why doest thou pray If they can why wouldst not thou rather pray that they will grant unto thee that thou mayst neither feare nor lust after any of those worldly things which cause these distractions and distempers of it Why not rather that thou mayst not at either their absence or presence bee grieved and discontented then either that thou mayst obtaine them or that thou maist avoyde them For certainly it must needs be that if the Gods can help us in any thing they may in this kinde also But thou wilt say perchance In those things the Gods have given me my liberty and it is in mine owne power to doe what I will But if thou mayest use this liberty rather to set thy minde at true liberty then wilfully with basenesse and servility of minde to affect those things which either to compasse or to avoyde is not in thy power wert not thou better And as for the Gods who hath told thee that they may not helpe vs up even in those things that they have put in our owne power Whether it be so or no thou shalt soone perceive if thou wilt but try thy selfe and pray One prayeth that he may compasse his desire to lye with such or such a one pray thou that thou mayest not lust to lye with her Another how hee may be rid of such a one pray thou that thou mayest so patiently beare with him as that thou have no such neede to be rid of him Another that hee may not lose his child Pray thou that thou mayst not feare to lose him To this end and purpose let all thy prayer be and see what will be the event XLI In my sicknesse sayeth Epicurus of himselfe my discourses were not concerning the nature of my discase neither was that to them that came to visite mee the subject of my talke but in the consideration and contemplation of that which was of especiall weight and moment was all my time bestowed and spent and among others in this very thing how my minde by a naturall and unavoydable sympathie partaking in some sort with the present indisposition of my body might neverthelesse keepe herselfe free from trouble and in present possession of her owne proper happinesse Neither did I leave the ordering of my body to Physicians altogether to doe with me what they would as though I expected any great matter from them Or as though I thought it a matter of such great consequence by their meanes to recover my health for my present estate me thought liked me very well and gave me good content Whether therefore in sicknesse if thou chance to sicken or in what other kinde of extremity soever endeavour thou also to be in thy minde so affected as hee doth report of himselfe not to depart from thy philosophie for any thing that can befall thee nor to give eare to the discourses of silly people and meere naturalists XLII It is common to all trades and professions to minde and intend that only which now they are about and the instrument whereby they worke XLIII When at any time thou art offended with any ones impudencie put presently this question to thy selfe What Is it then possible that there should not be any impudent men in the world Certainly it is not possible Desire not then that which is impossible For this one thou must thinke whosoever he be is one of those impudent ones that the world cannot be without So of the subtle and craftie so of the perfidious so of every one that offendeth must thou ever bee ready to reason with thy selfe For whilest in generall thou doest thus reason with thy selfe that the kinde of them must needs be in the world thou wilt be the better able to use meeknesse towards every particular This also thou shalt find of very good use upon every such occasion presently to consider with thy selfe what proper vertue nature hath furnished man with against such a vice or to encounter with a disposition vicious in this kinde As for example against the unthankfull it hath given goodnesse and meeknesse as an antidote and so against another vicious in another kinde some other peculiar facultie And generally is it not in thy power to instruct him better that is in an error For whosoever sinneth doth in that decline from his purposed end and is certainly deceived And againe what art thou the worse for his sinne For thou shalt not finde that any one of these against whom thou art incensed hath in very deed done any thing whereby thy minde the only true subject of thy hurt and evill can be made worse then it was And what a matter of either griefe or wonder is this if he that is unlearned doe the deeds of one that is unlearned Should not thou rather blame thy self who when upō very good grounds of reason thou mightst have thought it very probable that such a thing would by such a one be committed didst not onely not foresee it but moreover doest wonder at it that such a thing should be But then especially when thou doest finde fault with either an unthankfull or a false man must thou reflect upon thy selfe For without all question thou thy selfe art much
man desire to continue here any longer Neverthelesse whensoever thou dyest thou must not be lesse kinde and loving unto them for it but as before see them continue to be their friend to wish them well and meekly and gently to cary thy selfe towards them but yet so that on the other side it make thee not the more unwilling to die But as it fareth with thē that die an easie quick death whose soule is soon separated frō their bodies so must thy separation frō them be To these had nature joyned and annexed mee now shee parts us I am ready to depart as from friends and kinsmen but yet without either reluctancie or compulsion For this also is according to Nature XXXVII Use thy selfe as often as thou seest any man doe any thing presently if it bee possible to say unto thy selfe what is this mans end in this his action But begin this course with thy selfe first of all and diligently examine thy selfe concerning whatsoever thou doest XXXVIII Remember that that which sets a man at worke and hath power over the affections to draw them either one way or the other way is not any externall thing properly but that which is hidden within every mans dogmata and opinions That that is Rhetorick that is life that to speake true is man himselfe As for thy body which as a vessel or a case compasseth thee about and the many and curious instruments that it hath annexed unto it let them not trouble thy thoughts For of themselves they are but as a carpenters axe but that they are borne with us and naturally sticking unto us But otherwise without the inward cause that hath power to moove them and to restraine them those parts are of themselves of no more use unto us then the shuttle is of it selfe to the weaver or the pen to the writer or the whip to the coach-man THE ELEVENTH BOOKE THE naturall properties and priviledges of a reasonable soule are That she seeth her selfe that she can order and compose her selfe that shee makes her selfe as she will her selfe that shee reapes her owne fruits whatsoever whereas plants trees unreasonable creatures what fruit soeuer be it either fruit properly or analogically only they beare they beare them unto others and not to themselves Againe Whensoever and wheresoever sooner or later her life doth end shee hath her owne end neverthelesse For it is not with her as with dancers and players who if they be interrupted in any part of their action the whole action must needes be imperfect but shee in what part of time or action soever shee be surprised can make that which she hath in her hand whatsoever it be compleat and full so that she may depart with that comfort I have lived neither want I any thing of that which properly did belong unto mee Againe she compasseth the whole world and penetrateth into the Vanity and meere outside wanting substance and solidity of it and stretcheth her selfe unto the infinitnesse of eternity and the revolution or restauration of all things after a certaine period of time to the same state and place as before shee fetcheth about and doth comprehend in her selfe and considers withall and sees clearely this that neither they that shall follow us shall see any new thing that wee have not seene nor they that went before any thing more then wee but that hee that is once come to forty if he have any wit at all can in a manner for that they are all of one kind see all things both passed and future As proper is it and naturall to the soule of man to love her neighbour to be true and modest and to regard nothing so much as her selfe which is also the property of the Law whereby by the way it appeares that sound reason and justice comes all to one and therefore that justice is the chiefe thing that reasonable creatures ought to propose unto themselves as their end II. A pleasant song or dance the Pancratiastes exercise See B. xii N. VI. sports that thou art wont to be much taken with thou shalt easily contemne if the harmonious voyce thou shalt divide into so many particular sounds whereof it doth consist and of every one in particular shall aske thy selfe whether this or that sound is it that doth so conquer thee For thou wilt be ashamed of it And so for shame if accordingly thou shalt consider it every particular motion and posture by it selfe and so for the wrestlers exercise too Generally then whatsoever it be besides vertue and those things that proceed from vertue that thou art subject to be much affected with remember presently thus to divide it by this kind of division in each particular to attain unto the contēpt of the Whole This thou must transfer and apply to thy whole life also III. That soule which is ever ready even now presently if neede be from the body whether by way of Extinction or Dispersion or Continuation in another place estate to be separated Gr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See the Notes how blessed and happy is it But this readinesse of it it must proceed not from an obstinate and peremptory resolution of the mind violently and passionatly set upon opposition as Christians are wont but frō a peculiar iudgement with discretion and gravity so that others may be perswaded also drawne to the like example but without any noyse and passionate exclamations IV. Have I done any thing charitably then am I benefitted by it See that this upon all occasions may present it selfe unto thy mind and never cease to thinke of it What is thy profession to be good And how should this bee well brought to passe but by certaine Theorems and doctrines Some concerning the Nature of the Universe and some concerning the proper and particular constitution of man or by the true and Theoremeticall knowledge both of the nature of the Vniverse c. V. Tragedies were at first brought in and instituted to put men in minde of worldly chances and casualties That these things in the ordinary course of nature did so happen That men that were much pleased and delighted by such accidents upon this stage would not by the same things in a greater stage bee grieved and afflicted For here you see what is the end of all such things and that even they that cry out so mournfully to Cithairon must beare them for all their cries and exclamations as well as others And in very truth many good things are spoken by these Poets as that for example is an excellent passage But if so be that I and my two children be neglected by the Gods they have some reason even for that c. And againe It will but little availe thee to storme rage against the things themselves c. Againe To reape ones life as a ripe eare of corne and whatsoever else is to bee found in them that is of the same kinde After the Tragedie the
and perfect or of those whose reason is vitiated and corrupted Of those whose reason is sound and perfect Why then labour yee not for such Because we have them already What then doe yee so strive and contend betweene you THE TWELFTH BOOKE WHatsoever thou doest hereafter adspire unto thou mayest even now enjoy and possesse if thou doest not envie thy selfe thine owne happinesse And that will bee if thou shalt forget all that is past and for the future referre thy selfe wholy to the divine providence and shalt bend and apply all thy present thoughts and intentions to holinesse and righteousnesse To holinesse in accepting willingly whatsoever is sent by the divine providence as being that which the nature of the Universe hath appointed unto thee which also hath appointed thee for that whatsoever it be To righteousnesse in speaking the Truth freely without ambiguity and in doing all things justly and discreetly Now in this good course let not other mens either wickednesse or opinion or voyce hinder thee no nor the sense of this thy pamperd masse of flesh for let that that suffers looke to it selfe If therefore whensoever the time of thy departing shall come thou shalt readily leave all things and shalt respect thy minde onely and that divine part of thine and this shall be thine onely feare not that some time or other thou shalt cease to live but that thou shalt never live to live according to Nature then shalt thou be a man indeede worthy of that world from which thou hadst thy beginning then shalt thou cease to be a stranger in thy Country to wonder at those things that happen dayly as things strange and unexpected and anxiously to depend of divers things that art not in thy power II. God beholds our mindes and understandings bare and naked from these materiall vessels and outsides and all earthly drosse For with his simple and pure understanding hee pierceth into our inmost and purest parts which from His as it were by a water pipe and chanell first flowed and issued This if thou also shalt use to doe thou shalt rid thy selfe of that manifold luggage wherewith thou art round about encumbred For hee that does regard neither his body nor his cloathing nor his dwelling nor any such externall furniture must needes gaine unto himselfe great rest and ease Three things there be in all which thou doest consist of thy body thy life and thy minde Of these the two former are so farre forth thine as that thou art bound to take care for them But the third alone is that which is properly thine from which thy minde I meane if thou shalt sequester and separate whatsoever other men either doe or say or whatsoever thou thy selfe hast heretofore either done or said all troublesom thoughts concerning the future and whatsoever as either belonging to the body or life is without the jurisdiction of thine owne will and whatsoever in the ordinarie course of humane chances and accidents doth happen unto thee so that thy minde keeping her selfe loose and free from all outward coincidentall intanglements alwayes in a readinesse to depart shall live by her selfe and to her selfe doing that which is just accepting whatsoever doth happen and speaking the truth alwayes If I say thou shalt separate from thy minde whatsoever by sympathie might adhaere unto it and all time both past and future and shalt make thy selfe in all points and respects like unto Empedocles his allegorical Sphaere all round and circular c. and shalt thinke of no longer life then that which is now present Then shalt thou bee truly able to passe the remainder of thy dayes without troubles and distractions nobly and generously disposed and in good favour and correspondencie with that Spirit which is within thee III. I have often wonderd how it should come to passe that every man loving himselfe best should more regard other mens opinions concerning himselfâ— then his owne For if any God or grave Master standing by should command any of us to think nothing by himselfe but what hee should presently speake out no man were able to endure it though but for one day Thus doe wee feare more what our neighbours will think of us then what wee our selves IV. How comes it to passe that the Gods having ordered all other things so well and so lovingly should bee overseene in this one onely thing that whereas there have beene some very good men that have made many covenants as it were with God and by many holy actions and outward services contracted a kinde of familiarity with Him that these men when once they are dead should never be no more or should never rise againe but be extinct for ever But this thou mayest be sure of that this if it be so indeede would never have beene so ordered by the Gods had it beene fit otherwise For certainly it was possible See Note 4. upon B. II. had it beene more just so and had it beene according to Nature the Nature of the Universe would easily have borne it But now because it is not so if so bee that it be not so indeed be therefore confident that it was not fit it should bee so For thou seest thy selfe that now seeking after this matter how freely thou doest argue and contest with God But were not the Gods both just and good in the highest degree thou durst not thus reason with them Now if just and good it could not be that in the creation of the world they should either unjustly or unreasonably oversee any thing V. Use thy selfe even unto those things that thou doest at first despaire of For the left hand wee see which for the most part lyeth idle because not used yet doth it hold the bridle with more strength then the right because it hath beene used unto it VI. Let these be the objects of thy ordinarie meditation to consider what manner of men both for soule and body wee ought to be whensoever death shall surprise us The shortnesse of this our mortall life The immense vastnesse of the time that hath beene before and will be after us the frailtie of every worldly materiall object all these things to consider and behold cleerly in themselves all disguisement of externall outside being removed and taken away Againe to consider the efficient causes of all things the proper ends and references of all actions what paine is in it selfe what pleasure what death what fame or honour how every man is the true and proper ground of his owne rest and tranquillitie and that no man can truly be hindered by any other That all is but conceit and opinion As for the use of thy Dogmata thou must carry thy selfe in the practise of them rather like unto a Pancratiastes or one that at the same time both fights and wrastles with hands and feet c. then a Gladiator For this if he lose his sword that he fights with he is gone whereas the