alwaies presse his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the best greatest motive and obligation to all manner of temperance sobriety chastiry modesty holinesse and the like Some will thinke perchance that I might haue reteined the word Daemō But seeing evē in Antoninus his time and before that word by meanes of the blessed Gospell of Christ was allready become so publikely odious to Latin eares that Apuleius himselfe an arrant Heathen being to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was Plutarchs title though he maintained the thing that it was not a God but a direct Daemon of a nature far different and inferiour to the Gods yet avoided the word as odious and of purpose as is well and at large observed by S. Augustin De Civitate Dei lib. 8. cap. 14. intitled his booke not de Daemone but de Deo Socratis I should have done Antoninus great wrong if I could not have fitted his excellent matter and purpose with a more plausible word Now for the word Spirit which of all others I have made choise of some will thinke perchance that I have made too bold with it to put it so sacred a word in a Heathens mouth so often and to make it so common a word with him as it will bee found by my Translation Although I could give a more direct and generall answer both for Antoninus and my selfe if I would take occasion here to fall upon that subject yet for brevities sake I will content my selfe to require that of the Reader which I thinke no reasonable man can deny that to expresse an Heathens meaning I may bee allowed words that have been used by Heathens I thinke that of Seneca no mā makes any question notwithstanding that ancient report an dopinion of many concerning some Epistles that should passe betweene him and S. Paul which S. Hierome and others speake of but that he was a Heathen His words are these Epist 41. Propè est a te Deus tecum est intus est Ita dico Lucili Sacer intra nos Spiritus sedet malorum bonorumque nostrorum observator custos hic prout à nobis tractatus est it a nos ipse tractat Bonus vir sine Deo nemo est c. Thus much of the word Now concerning the thing it selfe how Antoninus came by this philosophy so much by him in these his bookes inculcated of this inward spirit and so to examine Plato's and other ancients opinion concerning the same or how neere either hee or any of them came to the truth and so to heape together many passages and to compare them with some like passages in the scripture is a thing which I my selfe have taken much pleasure in and some others would perchance but that would require far more scope then this place can afford mee and therefore I let it alone 9. With a kind of pitty and compassion also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Stoicks would not allow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or misericordia in a wise man For they maintained that such a one was in continuall joy Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they defined to bee Aegritudinem animi ob alienarum miseriarum speciem or a greefe of the minde for other mens supposed miseries As therefore the word implyed greefe and sorrow they rejected it But as for the effects of it as clemency goodnes and whatsoever it is that true compassion in the highest degree for the releife and comfort of any distressed would prompt a man unto that they thought themselves bound unto as much as any and proposed it so they professed as the maine scope of their lives and actions Seneca is very large upon this subject The truth is they would not have men to bee men but meere Gods And whiles they thus went about to elevate this vertue the crowne of all vertues to a higher pitch of divine purity and simplicity then humane nature was capable of and to abstract from it as it were all that was humane and fleshly I feare they made many who were not so capable of their distinctions and subtilties such as you shall find in Seneca upon this subject the lesse to regard that which nature otherwise and to good purpose had made them more capable of Certaine it is and by them confessed that for this very thing they commonly and their profession had a very hard report This may bee the occasion that Antoninus takes occasion to mention so often and to commend 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which if it bee not the same yet comes next to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Yet such respect did he beare unto the Stoicks that he would not wee see here use that word by them condemned without some qualification not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barely but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10. That man can part with noe life properly then that little 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Xyl. Tamen recordandum tibi est neminem aliam ab ea quam vivit vitam deponere neque aliam deponere quám eam quam vivit so shall you find it in both the Editions 11. For those things are plaine and apparant which 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Spoken unto Monimus you must understand by way of Dialogue and philosophicall conference by persons introducted and made to speake by Monimus himselfe For that Monimus himselfe and no other must bee conceived to bee the Author of those writings both sweete and profitable upon which Antoninus doth here passe his judgement may bee gathered by what Laertius doth relate of him whose words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Hee became saith hee merveillous grave and serious as in matter of honour and credit altogether carelesse so after Trueth very hott and vehement He did write some merry Pleasant bookes mixed with hidden and profitable seriousnesse That therefore of Monimus his owne writings Antoninus is to be understood I think is apparant but because what was the forme of these writings whether they were Dialogues or otherwise is not certaine and that Laertius saith nothing of it I could bee well content that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were more generally translated those things that are spoken of in the writings of Monimus the Cynick if the Greec would allow it which I much doubt of though 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for apud I know is ordinary And thus have I now for reasons mentioned in the Preface gone over the two first books not omitting wittingly any place that required either light or cure And because I presume the Reader by this to be fully satisfied both concerning my course that I have held in the translating of this Book that it needed a new translation I will spare my selfe the labour to proceede further in the same kind some few places here and there which would by no meanes be omitted excepted And to this end I will take all that remaines together Cursorie Notes and Illustrations UPON The X. Bookes that remaine B. IV. n. XXXIX Helice Pompeii
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
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
indeede but not concealed And when shalt thou attaine to the happinesse of true Simplicity and unaffected gravity When shalt thou rejoyce in the certaine knowledge of every particular object according to its true Nature as what the matter and substance of it is what use it is for in the world how long it can subsist what things it doth consist of who they be that are capable of it and who they that can give it and take it away X. As the Spider when it hath caught the Fly that it hunted after is not little proud nor meanely conceited of her selfe as hee likewise that hath caught an Hare or hath taken a Fish with his net as another for the taking of a Boare and another of a Beare so may they be proud and applaud themselves for their valiant acts against the Sarmatae or Northern Nations lately defeated For these also these famous souldiers and warlike men if thou dost looke into their mindes and opinions what doe they for the most part but hunt after prey XI To finde out and set to thy selfe some certain way and method of contemplation whereby thou mayest clearely discerne and represent unto thy selfe the mutuall change of all things the one into the other Beare it in thy minde evermore and see that thou be throughly well exercised in this particular For there is not any thing more effectuall to beget true magnanimity XII He hath got loose from or hee hath shaken off the bonds of his body and perceiving that within a very little while hee must of necessity hid the World farewell and leave all these things behinde him hee wholy applied himselfe as to righteousnesse in all his actions so to the common Nature in all things that should happen unto him And contenting himselfe with these two things to doe all things justly and whatsoever God doth send to like well of it what others shall either say or thinke of him or shall doe against him hee doth not so much as trouble his thoughts with it To goe on straight whither right and reason directed him and by so doing to follow God was the onely thing that hee did minde that his onely businesse and occupation XIII What use is there of suspition at all or why should thoughts of mistrust and suspition concerning that which is future trouble thy minde at all What now is to be done if thou mayest search and enquire into that what needes thou care for more And if thou art well able to perceive it alone let no man divert thee from it But if alone thou doest not so well perceive it suspend thine action and take advice from the best And if there bee any thing else that doth hinder thee goe on with prudence and discretion according to the present occasion and opportunity still proposing that unto thy selfe which thou doest conceive most right and just For to 〈◊〉 that aright and to speed in one prosecution of it must needes be happinesse since it is that onely which wee can truely and properly be said to misse of or miscarrie 〈◊〉 XIV What is that that is slow and yet quick merry and yet grave Hoe that in all things doth follow Reason for his guide XV. In the morning as soone as thou art awaked when thy judgement before either thy affections or externall objects have wrought upon it is yet most free and impartiall put this question to thy selfe whether if that which is right and just be done the doing of it by thy selfe or by others when thou art not able thy selfe be a thing materiall or no. For sure it is not not And as for these that keepe such a life and stand so much upon the praises or dispraises of other men hast thou forgotten what manner of men they be that such and such upon their beds and such at their hoard what their ordinary actions are what they pursue after and what they fly from what thefts and rapines they commit if not with their hands and feet yet with that more precious part of theirs their mindes which would it but admit of them might enjoy faith modesty truth justice a good spirit XVI Give what thou wilt and take away what thou wilt saith he that is well taught and truly modest to Him that gives and takes away And it is out of a stout and peremptory resolution that hee saith it but in meere love and humble submission XVII So live as indifferent to the world and all worldly objects as one who live◠by himselfe alone upon some desert hill For whether here or there if the whole world be was one Towne it matters not much for the place Let them behold and see a Man that is a Man indeede living according to the true nature of man If they cannot beare with me let them kill me For better were it to die then so to live as they would have thee XVIII Not to make it any longer a matter of dispute or discourse what are the signes and proprieties of a good man but really and actually to be such XIX Ever to represent unto thy selfe and to set before thee both the generall Age and Time of the World and the whole Substance of it And how all things particular in respect of these are for their substance as one of the least seedes that is or as the seede that is in a Figge and for their duration as the turning of the pestle in the Morter once about Then to six thy minde upon every particular object of the World and to conceive it as it is indeede as already being in the state of dissolution and of change tending to some kinde of either putrifaction or dispersion or whatsoever else it is that is the death as it were of every thing in his owne kinde XX. Consider them through all actions and occupations of their lives as when they eate and when they sleepe when they are in the act of necessary exoneration and when in the act of lust Againe when they either are in their greatest exultation and in the middle of all their pompe and glory or being angry and displeased in great state and majestie as from an higher place they chide and rebuke How base and slavish but a little while agoe they were faine to be that they might come to this and within a very little while what will bee their estate when death hath once seized upon them XXI That is best for every one that the common Nature of all doth send unto every one and then is it best when she doth send it XXII The Earth saith the Poet doth often long after the raine So is the glorious skie often as desirous to fall upon the Earth which argues a mutuall kinde of love betweene them And so say I doth the world beare a certaine affection of love to whatsoever shal come to passe With thine affections shall mine concurre O World The same and no other shall the object of my longing be which is of
carefully observe and whensoever thou doest discover them thou must rectifie them saying to thy selfe concerning every one of them This imagination is not necessary This is uncharitable This thou shalt speake as another mans slave or instrument then which nothing can be more senselesse and absurd For the Fourth thou shalt sharply check and upbraid thy selfe for that thou doest suffer that more divine part in thee to become subject and obnoxious to that more ignoble part of thy body and the grosse lusts and concupiscences thereof XVIII What portion soever either of aire or fire there be in thee although by nature it tend upwards submitting neverthelesse to the ordinance of the Universe it abides here below in this mixt body So whatsoever is in thee either earthy or humid although by nature it tend downwards yet is it against its nature both raised upwards and standing or consistent So obedient are even the elements themselves to the Universe abiding patiently wheresoever though against their Nature they are placed untill the sound as it were of their retreate and separation Is it not a grievous thing then that thy reasonable part only should be disobedient and should not endure to keepe its place yea though it be nothing enjoyned that is contrary unto it but that only which is according to its nature For wee cannot say of it when it is disobedient as wee say of the fire or aire that it tends upwards towards its proper Element for then goes it the quite contrary way or For wee cannot say of it as of the Elements that it suffers against its owne nature to be obedient but rather when disobedient then goes it a quite contrary course to that which is naturall unto it For the motion of the minde to any injustice or incontinencie or to sorrow or to feare is nothing else but a separation from nature Also when the minde is grieved for any thing that is happened by the divine Providence then doth it likewise forsake its owne place See B. XII I. For it was ordained unto holinesse and godlines which specially consist in anhumble submission to God and his Providence in all things as well as unto Justice these also being part of those duties which as naturally sociable wee are bound unto and without which wee cannot happily converse one with another or without which common societies cannot prosper yea and the very ground and fountaine indeed of all just actions XIX He that hath not one and the selfe same generall end alwayes as long as he liveth cannot possibly be one and the selfe same man alwayes But this will not suffice except thou adde also what ought to be this generall end For as the generall conceit and apprehension of all those things which upon no certaine ground are by the greater part of men deemed good cannot be uniforme and agreeable but that only which is limited and restrained by some certaine proprieties and conditions as of communitie that nothing be conceived good which is not commonly and publickly good so must the end also that wee propose unto our selves bee common and sociable For he that doth direct all his owne private motions and purposes to that end all his actions will be agreeable and uniforme and by that meanes will be still the same man XX. Remember the fable of the countrey mouse and the citie mouse and the great fright and terror that this was put into XXI Socrates was wont to call the common conceits and opinions of men the common Lamiae or bugbeares of the world the proper terrour of silly children XXII The Lacedemonians at their publick spectacula were wont to appoint seates and formes for their strangers in the shadow they themselves were content to set any where XXIII What Socrates answered unto Perdicas why he did not come unto him Least of all deathes I should die the worst kinde of death said he that is not able to requite the good that hath beene done unto mee XXIV In the ancient mysticall letters of the Ephesians commonly called Ephesiae litterae there was an Item that a man should alwayes have in his minde some one or other of the Ancient Worthies XXV The Pythagoraeans were wont betimes in the morning the first thing they did to looke up unto the heavens to put themselves in minde of them who constantly and unvariably did performe their taske as also to put themselves in minde of orderlinesse or good order and of puritie and of naked simplicity For no starre or planet hath any cover before it XXVI How Socrates looked when hee was faine to gird himselfe with a skinne Xantippe his wife having taken away his clothes and caried them abroad with her and what he said to his fellowes and friends who were ashamed and out of respect to him did retire themselves when they saw him thus decked XXVII In matter of writing or reading thou must needs be taught before thou can doe either much more in matter of life For thou art borne a meere slave to thy senses and brutish affections destitute without teaching of all true knowledge and sound reason XXVIII My heart smiled within me They will accuse even vertue her selfe with most hainous and opprobrious words XXIX As they that long after figges in winter when they cannot be had so are they that long after children before they be granted them XXX As often as a Father kisseth his Child Hee should say secretly with himselfe said Epictetus To morrow perchance shall be die But these words bee ominous No words ominous said he that signifie any thing that is naturall In very truth and deed not more ominous then this To cut downe grapes when they are ripe Greene grapes ripe grapes dried grapes or raisons so many changes and mutations of one thing not into that which was not absolutely or into so many severall substances but rather so many successions of time in one and the selfe same subject and substance or so many severall changes and mutations not into that which hath no being at all but into that which is not yet in being XXXI Of the free will there is no thiefe or robber out of Epictetus Whose is this also That wee should finde a certaine art and method of assenting and that we should alwayes observe with great care and heed the inclinations of our mindes that they may alwayes be with their due restraint and reservation alwayes charitable and according to the true worth of every present object And as for earnest longing that wee should altogether avoide it and to use aversenesse in those things onely that wholly depend of our owne wills It is not about ordinarie petty matters beleeve it that all our strife and contention is but whether with the vulgar wee should be mad or by the helpe of Philosophie wise and sober said he XXXII Socrates said What will you have the soules of reasonable or unreasonable creatures Of reasonable But what Of those whose reason is sound
and perfect or of those whose reason is vitiated and corrupted Of those whose reason is sound and perfect Why then labour 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