No More Learning

In the country of the Quadi at Granua, these. Betimes in the morning
say to thyself, This day I shalt have to do with an idle curious man,
with an unthankful man, a railer, a crafty, false, or an envious man; an
unsociable uncharitable man. All these ill qualities have happened 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 only is to
be desired, and of that which is bad, that it only is truly odious and
shameful: 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 incur
anything that is truly reproachful? or angry, and ill affected towards
him, who by nature is so near unto me? for we are all born to be
fellow-workers, as the feet, the hands, and the eyelids; as the rows 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?

XVI. Whatsoever I am, is either flesh, or life, or that which we
commonly call the mistress and overruling part of man; reason. Away with
thy books, suffer not thy mind any more to be distracted, and carried to
and fro; for it will not be; but as even now ready to die, think little
of thy flesh: blood, bones, and a skin; a pretty piece of knit and
twisted work, consisting of nerves, veins and arteries; think no more of
it, than so. And as for thy life, consider what it is; a wind; not one
constant wind neither, but every moment of an hour let out, and sucked
in again. The third, is thy ruling part; and here consider; Thou art an
old man; suffer not that excellent part to be brought in subjection, and
to become slavish: suffer it not to be drawn up and down with
unreasonable and unsociable lusts and motions, as it were with wires and
nerves; suffer it not any more, either to repine at anything now
present, or to fear and fly anything to come, which the destiny hath
appointed thee.

XVII. Whatsoever proceeds from the gods immediately, 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 be
conceived to have dependence from nature, or from that first and general
connection, and concatenation of all those things, which more apparently
by the divine providence are administered and brought to pass.
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 general, must of necessity for every particular nature, be good and
behoveful. And as for the whole, it is preserved, as by the perpetual
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 always unto thee, as thy general
rules and precepts. As for thy thirst after books, away with it with all
speed, that thou die not murmuring and complaining, but truly meek and
well satisfied, and from thy heart thankful unto the gods.




THE SECOND BOOK

I. Remember how long thou hast already put off these things, and how
often a certain day and hour 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 Governor of the world, from whom, as a channel from the spring,
thou thyself didst flow: and that there is but a certain limit of time
appointed unto thee, which if thou shalt not make use of to calm and
allay the many distempers of thy soul, it will pass away and thou with
it, and never after return.

II. Let it be thy earnest and incessant care as a Roman and a man to
perform whatsoever it is that thou art about, with true and unfeigned
gravity, natural affection, freedom and justice: and as for all other
cares, and imaginations, how thou mayest ease thy mind of them. Which
thou shalt do; if thou shalt go about every action as thy last action,
free from all vanity, all passionate and wilful aberration from reason,
and from all hypocrisy, and self-love, and dislike of those things,
which by the fates or appointment of God have happened 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 keep
and observe these things.

III. Do, soul, do; abuse and contemn thyself; yet a while and the time
for thee to respect thyself, will be at an end. Every man's happiness
depends from himself, but behold thy life is almost at an end, whiles
affording thyself no respect, thou dost make thy happiness to consist in
the souls, and conceits of other men.

IV. Why should any of these things that happen externally, so much
distract thee? Give thyself leisure to learn some good thing, and cease
roving and wandering to and fro. Thou must also take heed of another
kind of wandering, for they are idle in their actions, who toil and
labour in this life, and have no certain scope to which to direct all
their motions, and desires. V. For not observing the state of another
man's soul, scarce was ever any man known to be unhappy. Tell whosoever
they be that intend not, and guide not by reason and discretion the
motions of their own souls, they must of necessity be unhappy.

VI. These things thou must always have in mind: What is the nature
of the universe, and what is mine--in particular: This unto that what
relation it hath: what kind of part, of what kind of universe it is: And
that there is nobody that can hinder thee, but that thou mayest always
both do and speak those things which are agreeable to that nature,
whereof thou art a part.

VII. Theophrastus, where he compares sin with sin (as after a vulgar
sense such things I grant may be compared:) says well and like a
philosopher, that those sins are greater which are committed through
lust, than those which are committed through anger. For he that is angry
seems with a kind of grief and close contraction of himself, to turn
away from reason; but he that sins 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, than he
that sins with grief. For indeed this latter may seem first to have been
wronged, and so in some manner through grief thereof to have been forced
to be angry, whereas he who through lust doth commit anything, did of
himself merely resolve upon that action.

VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do,
and so project all, as one who, for aught 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 do
thee no hurt, thou mayest 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 certainly, and they take care for the world; and as for those
things which be truly evil, as vice and wickedness, such things they
have put in a man's own power, that he might avoid them if he would: and
had there been anything besides that had been truly bad and evil, 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 man's life in
this world, which cannot any ways make man himself the better, or the
worse in his own person? Neither must we think that the nature of the
universe did either through ignorance pass 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 she through want either of power or
skill, should have committed such a thing, so 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
shameful nor praiseworthy.

IX. Consider how quickly all things are dissolved and resolved: the
bodies and substances themselves, into the matter and substance of the
world: and their memories into the general age and time of the world.
Consider the nature of all worldly sensible things; of those especially,
which either ensnare by pleasure, or for their irksomeness are dreadful,
or for their outward lustre and show are in great esteem 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 faculty, to
consider what they themselves are in very deed, from whose bare conceits
and voices, honour and credit do proceed: as also what it is to die, and
how if a man shall consider this by itself alone, to die, and separate
from it in his mind all those things which with it usually represent
themselves unto us, he can conceive of it no otherwise, than as of a
work of nature, and he that fears any work of nature, is a very child.
Now death, it is not only a work of nature, but also conducing to
nature.

XI. Consider with thyself how man, and by what part of his, is joined
unto God, and how that part of man is affected, when it is said to be
diffused. There is nothing more wretched than that soul, which in a kind
of circuit compasseth all things, searching (as he saith) even the very
depths of the earth; and by all signs and conjectures prying into the
very thoughts of other men's souls; and yet of this, is not sensible,
that it is sufficient for a man to apply himself 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 keep himself pure from all violent passion and
evil affection, from all rashness 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 excellency;
and whatsoever proceeds from men, as they are our kinsmen, should by us
be entertained, with love, always; sometimes, as proceeding from their
ignorance, of that which is truly good and bad, (a blindness no less,
than that by which we are not able to discern between white and black:)
with a kind of pity and compassion also.

XII. If thou shouldst live three thousand, or as many as ten thousands
of years, yet remember this, that man can part with no life properly,
save with that little part of life, which he now lives: and that which
he lives, is no other, than 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 inequality, yet that time which is now present and
in being, is equal unto all men. And that being it which we part with
whensoever we die, it doth manifestly appear, that it can be but a
moment of time, that we 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 eternity, by a perpetual revolution of the same times and things
ever continued and renewed, are of one kind and nature; so that whether
for a hundred or two hundred years only, or for an infinite space of
time, a man see those things which are still the same, it can be no
matter of great moment. And secondly, that that life which any the
longest liver, or the shortest liver parts with, is for length and
duration the very same, for that only which is present, is that, which
either of them can lose, as being that only which they have; for that
which he hath not, no man can truly be said to lose.

XIII. Remember that all is but opinion and conceit, for those things
are plain and apparent, which were spoken unto Monimus the Cynic; and as
plain and apparent is the use that may be made of those things, if that
which is true and serious in them, be received as well as that which is
sweet and pleasing.

XIV. A man's soul doth wrong and disrespect itself first and especially,
when as much as in itself lies it becomes an aposteme, and as it were an
excrescency of the world, for to be grieved and displeased with anything
that happens in the world, is direct apostacy from the nature of the
universe; part of which, all particular natures of the world, are.
Secondly, when she either is averse from any man, or led by contrary
desires or affections, tending to his hurt and prejudice; such as are
the souls of them that are angry. Thirdly, when she is overcome by any
pleasure or pain. Fourthly, when she doth dissemble, and covertly and
falsely either doth or saith anything. Fifthly, when she doth either
affect or endeavour anything to no certain end, but rashly and without
due ratiocination and consideration, how consequent or inconsequent it
is to the common end. For even the least things ought not to be done,
without relation unto the end; and the end of the reasonable creatures
is, to follow and obey him, who is the reason as it were, and the law of
this great city, and ancient commonwealth.

XV. The time of a man's life is as a point; the substance of it ever
flowing, the sense obscure; and the whole composition of the body
tending to corruption. His soul is restless, fortune uncertain, and fame
doubtful; to be brief, as a stream so are all things belonging to the
body; as a dream, or as a smoke, so are all that belong unto the soul.
Our life is a warfare, and a mere pilgrimage. Fame after life is no
better than oblivion. What is it then that will adhere and follow? Only
one thing, philosophy. And philosophy doth consist in this, for a man to
preserve that spirit which is within him, from all manner of contumelies
and injuries, and above all pains or pleasures; never to do anything
either rashly, or feignedly, or hypocritically: wholly to depend from
himself and his own proper actions: all things that happen unto him to
embrace contentedly, as coming from Him from whom he himself also came;
and above all things, with all meekness and a calm cheerfulness, to
expect death, as being nothing else but the resolution of those
elements, of which every creature is composed. And if the elements
themselves suffer nothing by this their perpetual conversion of one into
another, that dissolution, and alteration, which is so common unto all,
why should it be feared by any? Is not this according to nature? But
nothing that is according to nature can be evil, whilst I was at
Carnuntzim.




THE THIRD BOOK

I. A man must not only consider how daily his life wasteth and
decreaseth, but this also, that if he live long, he cannot be certain,
whether his understanding shall continue so able and sufficient,
for either discreet consideration, in matter of businesses; or for
contemplation: it being the thing, whereon true knowledge of things both
divine and human, doth depend. For if once he shall begin to dote,
his respiration, nutrition, his imaginative, and appetitive, and other
natural faculties, may still continue the same: he shall find no want of
them. But how to make that right use of himself that he should, how
to observe exactly in all things that which is right and just, how to
redress and rectify all wrong, or sudden apprehensions and imaginations,
and even of this particular, whether he should live any longer or no, to
consider duly; for all such things, wherein the best strength and vigour
of the mind is most requisite; his power and ability will be past and
gone. Thou must hasten therefore; not only because thou art every day
nearer unto death than other, but also because that intellective faculty
in thee, whereby thou art enabled to know the true nature of things, and
to order all thy actions by that knowledge, doth daily waste and decay:
or, may fail thee before thou die.

II. This also thou must observe, that whatsoever it is that naturally
doth happen to things natural, hath somewhat in itself that is pleasing
and delightful: as a great loaf when it is baked, some parts of it
cleave as it were, and part asunder, and make the crust of it rugged and
unequal, and yet those parts of it, though in some sort it be against
the art and intention of baking itself, that they are thus cleft and
parted, which should have been and were first made all even and uniform,
they become it well nevertheless, and have a certain peculiar property,
to stir the appetite. So figs are accounted fairest and ripest then,
when they begin to shrink, and wither as it were. So ripe olives, when
they are next to putrefaction, then are they in their proper beauty. The
hanging down of grapes--the brow of a lion, the froth of a foaming wild
boar, and many other like things, though by themselves considered, they
are far from any beauty, yet because they happen naturally, they both
are comely, and delightful; so that if a man shall with a profound mind
and apprehension, consider all things in the world, even among all those
things which are but mere accessories and natural appendices as it were,
there will scarce appear anything unto him, wherein he will not find
matter of pleasure and delight. So will he behold with as much pleasure
the true rictus of wild beasts, as those which by skilful painters and
other artificers are imitated. So will he be able to perceive the proper
ripeness and beauty of old age, whether in man or woman: and whatsoever
else it is that is beautiful and alluring in whatsoever is, with chaste
and continent eyes he will soon find out and discern. Those and many
other things will he discern, not credible unto every one, but unto them
only who are truly and familiarly acquainted, both with nature itself,
and all natural things.

III. Hippocrates having cured many sicknesses, fell sick himself and
died. The Chaldeans and Astrologians having foretold the deaths of
divers, were afterwards themselves surprised by the fates. Alexander and
Pompeius, and Caius Caesar, having destroyed so many towns, and cut
off in the field so many thousands both of horse and foot, yet they
themselves at last were fain to part with their own lives. Heraclitus
having written so many natural tracts concerning the last and general
conflagration of the world, died afterwards all filled with water
within, and all bedaubed with dirt and dung without. Lice killed
Democritus; and Socrates, another sort of vermin, wicked ungodly men.
How then stands the case? Thou hast taken ship, thou hast sailed, thou
art come to land, go out, if to another life, there also shalt thou find
gods, who are everywhere. If all life and sense shall cease, then shalt
thou cease also to be subject to either pains or pleasures; and to serve
and tend this vile cottage; so much the viler, by how much that which
ministers unto it doth excel; the one being a rational substance, and a
spirit, the other nothing but earth and blood.

IV. Spend not the remnant of thy days in thoughts and fancies concerning
other men, when it is not in relation to some common good, when by it
thou art hindered from some other better work. That is, spend not thy
time in thinking, what such a man doth, and to what end: what he saith,
and what he thinks, and what he is about, and such other things or
curiosities, which make a man to rove and wander from the care and
observation of that part of himself, which is rational, and overruling.
See therefore in the whole series and connection of thy thoughts, that
thou be careful to prevent whatsoever is idle and impertinent: but
especially, whatsoever is curious and malicious: and thou must use
thyself to think only of such things, of which if a man upon a sudden
should ask thee, what it is that thou art now thinking, thou mayest
answer This, and That, freely and boldly, that so by thy thoughts it may
presently appear that in all thee is sincere, and peaceable; as becometh
one that is made for society, and regards not pleasures, nor gives way
to any voluptuous imaginations at all: free from all contentiousness,
envy, and suspicion, and from whatsoever else thou wouldest blush to
confess thy thoughts were set upon. He that is such, is he surely that
doth not put off to lay hold on that which is best indeed, a very priest
and minister of the gods, well acquainted and in good correspondence
with him especially that is seated and placed within himself, as in
a temple and sacrary: to whom also he keeps and preserves himself
unspotted by pleasure, undaunted by pain; free from any manner of wrong,
or contumely, by himself offered unto himself: not capable of any evil
from others: a wrestler of the best sort, and for the highest prize,
that he may not be cast down by any passion or affection of his own;
deeply dyed and drenched in righteousness, embracing and accepting with
his whole heart whatsoever either happeneth or is allotted unto him. One
who not often, nor without some great necessity tending to some public
good, mindeth what any other, either speaks, or doth, or purposeth: for
those things only that are in his own power, or that are truly his own,
are the objects of his employments, and his thoughts are ever taken
up with those things, which of the whole universe are by the fates or
Providence destinated and appropriated unto himself. Those things that
are his own, and in his own power, he himself takes order, for that they
be good: and as for those that happen unto him, he believes them to be
so. For that lot and portion which is assigned to every one, as it is
unavoidable and necessary, so is it always profitable. He remembers
besides that whatsoever partakes of reason, is akin unto him, and that
to care for all men generally, is agreeing to the nature of a man: but
as for honour and praise, that they ought not generally to be admitted
and accepted of from all, but from such only, who live according to
nature. As for them that do not, what manner of men they be at home,
or abroad; day or night, how conditioned themselves with what manner of
conditions, or with men of what conditions they moil and pass away
the time together, he knoweth, and remembers right well, he therefore
regards not such praise and approbation, as proceeding from them, who
cannot like and approve themselves.

V. Do nothing against thy will, nor contrary to the community, nor
without due examination, nor with reluctancy. Affect not to set out thy
thoughts with curious neat language. Be neither a great talker, nor a
great undertaker. Moreover, let thy God that is in thee to rule over
thee, find by thee, that he hath to do with a man; an aged man; a
sociable man; a Roman; a prince; one that hath ordered his life, as
one that expecteth, as it were, nothing but the sound of the trumpet,
sounding a retreat to depart out of this life with all expedition. One
who for his word or actions neither needs an oath, nor any man to be a
witness.

VI. To be cheerful, and to stand in no need, either of other men's help
or attendance, or of that rest and tranquillity, which thou must be
beholding to others for. Rather like one that is straight of himself, or
hath ever been straight, than one that hath been rectified.

VII. If thou shalt find anything in this mortal life better than
righteousness, than truth, temperance, fortitude, and in general better
than a mind contented both with those things which according to right
and reason she doth, and in those, which without her will and knowledge
happen unto thee by the providence; if I say, thou canst find out
anything better than this, apply thyself unto it with thy whole heart,
and that which is best wheresoever thou dost find it, enjoy freely. But
if nothing thou shalt find worthy to be preferred to that spirit which
is within thee; if nothing better than to subject unto thee thine own
lusts and desires, and not to give way to any fancies or imaginations
before thou hast duly considered of them, nothing better than to
withdraw thyself (to use Socrates his words) from all sensuality, and
submit thyself unto the gods, and to have care of all men in general: if
thou shalt find that all other things in comparison of this, are but
vile, and of little moment; then give not way to any other thing, which
being once though but affected and inclined unto, it will no more be in
thy power without all distraction as thou oughtest to prefer and to
pursue after that good, which is thine own and thy proper good. For it
is not lawful, that anything that is of another and inferior kind and
nature, be it what it will, as either popular applause, or honour, or
riches, or pleasures; should be suffered to confront and contest as it
were, with that which is rational, and operatively good. For all these
things, if once though but for a while, they begin to please, they
presently prevail, and pervert a man's mind, or turn a man from the
right way. Do thou therefore I say absolutely and freely make choice of
that which is best, and stick unto it. Now, that they say is best, which
is most profitable. If they mean profitable to man as he is a rational
man, stand thou to it, and maintain it; but if they mean profitable, as
he is a creature, only reject it; and from this thy tenet and conclusion
keep off carefully all plausible shows and colours of external
appearance, that thou mayest be able to discern things rightly.

VIII. Never esteem of anything as profitable, which shall ever constrain
thee either to break thy faith, or to lose thy modesty; to hate any man,
to suspect, to curse, to dissemble, to lust after anything, that
requireth the secret of walls or veils. But he that preferreth before
all things his rational part and spirit, and the sacred mysteries of
virtue which issueth from it, he shall never lament and exclaim, never
sigh; he shall never want either solitude or company: and which is
chiefest of all, he shall live without either desire or fear. And as for
life, whether for a long or short time he shall enjoy his soul thus
compassed about with a body, he is altogether indifferent. For if even
now he were to depart, he is as ready for it, as for any other action,
which may be performed with modesty and decency. For all his life long,
this is his only care, that his mind may always be occupied in such
intentions and objects, as are proper to a rational sociable creature.

IX. In the mind that is once truly disciplined and purged, thou canst
not find anything, either foul or impure, or as it were festered:
nothing that is either servile, or affected: no partial tie; no
malicious averseness; nothing obnoxious; nothing concealed. The life of
such an one, death can never surprise as imperfect; as of an actor, that
should die before he had ended, or the play itself were at an end, a man
might speak.

X. Use thine opinative faculty with all honour and respect, for in
her indeed is all: that thy opinion do not beget in thy understanding
anything contrary to either nature, or the proper constitution of a
rational creature. The end and object of a rational constitution is, to
do nothing rashly, to be kindly affected towards men, and in all things
willingly to submit unto the gods. Casting therefore all other things
aside, keep thyself to these few, and remember withal that no man
properly can be said to live more than that which is now present, which
is but a moment of time. Whatsoever is besides either is already past,
or uncertain. The time therefore that any man doth live, is but a
little, and the place where he liveth, is but a very little corner of
the earth, and the greatest fame that can remain of a man after his
death, even that is but little, and that too, such as it is whilst it
is, is by the succession of silly mortal men preserved, who likewise
shall shortly die, and even whiles they live know not what in very deed
they themselves are: and much less can know one, who long before is dead
and gone.

XI. To these ever-present helps and mementoes, let one more be added,
ever to make a particular description and delineation as it were of
every object that presents itself to thy mind, that thou mayest wholly
and throughly contemplate it, in its own proper nature, bare and naked;
wholly, and severally; divided into its several parts and quarters: and
then by thyself in thy mind, to call both it, and those things of which
it doth consist, and in which it shall be resolved, by their own proper
true names, and appellations. For there is nothing so effectual to beget
true magnanimity, as to be able truly and methodically to examine and
consider all things that happen in this life, and so to penetrate
into their natures, that at the same time, this also may concur in our
apprehensions: what is the true use of it? and what is the true nature
of this universe, to which it is useful? how much in regard of the
universe may it be esteemed? how much in regard of man, a citizen of the
supreme city, of which all other cities in the world are as it were but
houses and families?

XII. What is this, that now my fancy is set upon? of what things doth
it consist? how long can it last? which of all the virtues is the proper
virtue for this present use? as whether meekness, fortitude, truth,
faith, sincerity, contentation, or any of the rest? Of everything
therefore thou must use thyself to say, This immediately comes from God,
this by that fatal connection, and concatenation of things, or (which
almost comes to one) by some coincidental casualty. And as for this, it
proceeds from my neighbour, my kinsman, my fellow: through his ignorance
indeed, because he knows not what is truly natural unto him: but I know
it, and therefore carry myself towards him according to the natural law
of fellowship; that is kindly, and justly. As for those things that of
themselves are altogether indifferent, as in my best judgment I conceive
everything to deserve more or less, so I carry myself towards it.

XIII. If thou shalt intend that which is present, following the rule of
right and reason carefully, solidly, meekly, and shalt not intermix
any other businesses, but shall study this only to preserve thy spirit
unpolluted, and pure, and shall cleave unto him without either hope
or fear of anything, in all things that thou shalt either do or speak,
contenting thyself with heroical truth, thou shalt live happily; and
from this, there is no man that can hinder thee.

XIV. As physicians and chirurgeons have always their instruments ready
at hand for all sudden cures; so have thou always thy dogmata in a
readiness for the knowledge of things, both divine and human: and
whatsoever thou dost, even in the smallest things that thou dost, thou
must ever remember that mutual relation, and connection that is between
these two things divine, and things human. For without relation unto
God, thou shalt never speed in any worldly actions; nor on the other
side in any divine, without some respect had to things human.

XV. Be not deceived; for thou shalt never live to read thy moral
commentaries, nor the acts of the famous Romans and Grecians; nor those
excerpta from several books; all which thou hadst provided and laid
up for thyself against thine old age. Hasten therefore to an end, and
giving over all vain hopes, help thyself in time if thou carest for
thyself, as thou oughtest to do.

XVI. To steal, to sow, to buy, to be at rest, to see what is to be done
(which is not seen by the eyes, but by another kind of sight:) what
these words mean, and how many ways to be understood, they do not
understand. The body, the soul, the understanding. As the senses
naturally belong to the body, and the desires and affections to the
soul, so do the dogmata to the understanding.

XVII. To be capable of fancies and imaginations, is common to man and
beast. To be violently drawn and moved by the lusts and desires of the
soul, is proper to wild beasts and monsters, such as Phalaris and Nero
were. To follow reason for ordinary duties and actions is common to them
also, who believe not that there be any gods, and for their advantage
would make no conscience to betray their own country; and who when once
the doors be shut upon them, dare do anything. If therefore all things
else be common to these likewise, it follows, that for a man to like and
embrace all things that happen and are destinated unto him, and not to
trouble and molest that spirit which is seated in the temple of his own
breast, with a multitude of vain fancies and imaginations, but to keep
him propitious and to obey him as a god, never either speaking anything
contrary to truth, or doing anything contrary to justice, is the only
true property of a good man. And such a one, though no man should
believe that he liveth as he doth, either sincerely and conscionably,
or cheerful and contentedly; yet is he neither with any man at all angry
for it, nor diverted by it from the way that leadeth to the end of his
life, through which a man must pass pure, ever ready to depart, and
willing of himself without any compulsion to fit and accommodate himself
to his proper lot and portion.




THE FOURTH BOOK

I. That inward mistress part of man if it be in its own true natural
temper, is towards all worldly chances and events ever so disposed and
affected, that it will easily turn and apply itself to that which may
be, and is within its own power to compass, when that cannot be which at
first it intended. For it never doth absolutely addict and apply itself
to any one object, but whatsoever it is that it doth now intend and
prosecute, it doth prosecute it with exception and reservation; so that
whatsoever it is that falls out contrary to its first intentions, even
that afterwards it makes its proper object. Even as the fire when it
prevails upon those things that are in his way; by which things indeed a
little fire would have been quenched, but a great fire doth soon turn to
its own nature, and so consume whatsoever comes in his way: yea by those
very things it is made greater and greater.

II. Let nothing be done rashly, and at random, but all things according
to the most exact and perfect rules of art.

III. They seek for themselves private retiring
places, as country villages, the sea-shore, mountains; yea thou thyself
art wont to long much after such places. But all this thou must know
proceeds from simplicity in the highest degree. At what time soever thou
wilt, it is in thy power to retire into thyself, and to be at rest, and
free from all businesses.
A man cannot any whither retire better than
to his own soul; he especially who is beforehand provided of such
things within, which whensoever he doth withdraw himself to look in, may
presently afford unto him perfect ease and tranquillity. By tranquillity
I understand a decent orderly disposition and carriage, free from
all confusion and tumultuousness. Afford then thyself this retiring
continually, and thereby refresh and renew thyself. Let these precepts
be brief and fundamental, which as soon as thou dost call them to mind,
may suffice thee to purge thy soul throughly, and to send thee away well
pleased with those things whatsoever they be, which now again after this
short withdrawing of thy soul into herself thou dost return unto. For
what is it that thou art offended at? Can it be at the wickedness of
men, when thou dost call to mind this conclusion, that all reasonable
creatures are made one for another? and that it is part of justice to
bear with them? and that it is against their wills that they offend?
and how many already, who once likewise prosecuted their enmities,
suspected, hated, and fiercely contended, are now long ago stretched
out, and reduced unto ashes? It is time for thee to make an end. As for
those things which among the common chances of the world happen unto
thee as thy particular lot and portion, canst thou be displeased with
any of them, when thou dost call that our ordinary dilemma to mind,
either a providence, or Democritus his atoms; and with it, whatsoever we
brought to prove that the whole world is as it were one city? And as for
thy body, what canst thou fear, if thou dost consider that thy mind and
understanding, when once it hath recollected itself, and knows its own
power, hath in this life and breath (whether it run smoothly and gently,
or whether harshly and rudely), no interest at all, but is altogether
indifferent: and whatsoever else thou hast heard and assented unto
concerning either pain or pleasure? But the care of thine honour and
reputation will perchance distract thee? How can that be, if thou
dost look back, and consider both how quickly all things that are, are
forgotten, and what an immense chaos of eternity was before, and will
follow after all things: and the vanity of praise, and the inconstancy
and variableness of human judgments and opinions, and the narrowness of
the place, wherein it is limited and circumscribed? For the whole earth
is but as one point; and of it, this inhabited part of it, is but a very
little part; and of this part, how many in number, and what manner of
men are they, that will commend thee? What remains then, but that thou
often put in practice this kind of retiring of thyself, to this little
part of thyself; and above all things, keep thyself from distraction,
and intend not anything vehemently, but be free and consider all things,
as a man whose proper object is Virtue, as a man whose true nature is
to be kind and sociable, as a citizen, as a mortal creature. Among
other things, which to consider, and look into thou must use to withdraw
thyself, let those two be among the most obvious and at hand. One, that
the things or objects themselves reach not unto the soul, but stand
without still and quiet, and that it is from the opinion only which is
within, that all the tumult and all the trouble doth proceed. The next,
that all these things, which now thou seest, shall within a very little
while be changed, and be no more: and ever call to mind, how many
changes and alterations in the world thou thyself hast already been an
eyewitness of in thy time. This world is mere change, and this life,
opinion.

IV. If to understand and to be reasonable be common unto all men, then
is that reason, for which we are termed reasonable, common unto all. If
reason is general, then is that reason also, which prescribeth what is
to be done and what not, common unto all. If that, then law. If law,
then are we fellow-citizens. If so, then are we partners in some one
commonweal. If so, then the world is as it were a city. For which other
commonweal is it, that all men can be said to be members of? From this
common city it is, that understanding, reason, and law is derived unto
us, for from whence else? For as that which in me is earthly I have from
some common earth; and that which is moist from some other element is
imparted; as my breath and life hath its proper fountain; and that
likewise which is dry and fiery in me: (for there is nothing which doth
not proceed from something; as also there is nothing that can be reduced
unto mere nothing:) so also is there some common beginning from whence
my understanding hath proceeded.

V. As generation is, so also death, a secret of nature's wisdom: a
mixture of elements, resolved into the same elements again, a thing
surely which no man ought to be ashamed of: in a series of other fatal
events and consequences, which a rational creature is subject unto,
not improper or incongruous, nor contrary to the natural and proper
constitution of man himself.

VI. Such and such things, from such and such causes, must of necessity
proceed. He that would not have such things to happen, is as he that
would have the fig-tree grow without any sap or moisture. In sum,
remember this, that within a very little while, both thou and he shall
both be dead, and after a little while more, not so much as your names
and memories shall be remaining.

VII. Let opinion be taken away, and no man will think himself wronged.
If no man shall think himself wronged, then is there no more any such
thing as wrong. That which makes not man himself the worse, cannot
make his life the worse, neither can it hurt him either inwardly
or outwardly. It was expedient in nature that it should be so, and
therefore necessary.

VIII. Whatsoever doth happen in the world, doth happen justly, and so if
thou dost well take heed, thou shalt find it. I say not only in right
order by a series of inevitable consequences, but according to justice
and as it were by way of equal distribution, according to the true worth
of everything. Continue then to take notice of it, as thou hast begun,
and whatsoever thou dost, do it not without this proviso, that it be a
thing of that nature that a good man (as the word good is properly
taken) may do it. This observe carefully in every action.

IX. Conceit no such things, as he that wrongeth thee conceiveth,
or would have thee to conceive, but look into the matter itself, and see
what it is in very truth.

X. These two rules, thou must have always in a readiness. First, do
nothing at all, but what reason proceeding from that regal and supreme
part, shall for the good and benefit of men, suggest unto thee. And
secondly, if any man that is present shall be able to rectify thee or to
turn thee from some erroneous persuasion, that thou be always ready to
change thy mind, and this change to proceed, not from any respect of any
pleasure or credit thereon depending, but always from some probable
apparent ground of justice, or of some public good thereby to be
furthered; or from some other such inducement.

XI. Hast thou reason? I have. Why then makest thou not use of it? For if
thy reason do her part, what more canst thou require?

XII. As a part hitherto thou hast had a particular subsistence: and now
shalt thou vanish away into the common substance of Him, who first begot
thee, or rather thou shalt be resumed again into that original rational
substance, out of which all others have issued, and are propagated.
Many small pieces of frankincense are set upon the same altar, one drops
first and is consumed, another after; and it comes all to one.

XIII. Within ten days, if so happen, thou shalt be esteemed a god of
them, who now if thou shalt return to the dogmata and to the honouring
of reason, will esteem of thee no better than of a mere brute, and of an
ape.

XIV. Not as though thou hadst thousands of years to live. Death hangs
over thee: whilst yet thou livest, whilst thou mayest, be good.

XV. Now much time and leisure doth he gain, who is not curious to know
what his neighbour hath said, or hath done, or hath attempted, but only
what he doth himself, that it may be just and holy? or to express it in
Agathos' words, Not to look about upon the evil conditions of others,
but to run on straight in the line, without any loose and extravagant
agitation.

XVI. He who is greedy of credit and reputation after his death, doth
not consider, that they themselves by whom he is remembered, shall soon
after every one of them be dead; and they likewise that succeed those;
until at last all memory, which hitherto by the succession of men
admiring and soon after dying hath had its course, be quite extinct.
But suppose that both they that shall remember thee, and thy memory with
them should be immortal, what is that to thee? I will not say to thee
after thou art dead; but even to thee living, what is thy praise? But
only for a secret and politic consideration, which we call oikonomian or
dispensation. For as for that, that it is the gift of nature, whatsoever
is commended in thee, what might be objected from thence, let that now
that we are upon another consideration be omitted as unseasonable. That
which is fair and goodly, whatsoever it be, and in what respect soever
it be, that it is fair and goodly, it is so of itself, and terminates in
itself, not admitting praise as a part or member: that therefore
which is praised, is not thereby made either better or worse. This I
understand even of those things, that are commonly called fair and
good, as those which are commended either for the matter itself, or for
curious workmanship. As for that which is truly good, what can it
stand in need of more than either justice or truth; or more than either
kindness and modesty? Which of all those, either becomes good or fair,
because commended; or dispraised suffers any damage? Doth the emerald
become worse in itself, or more vile if it be not commended? Doth gold,
or ivory, or purple? Is there anything that doth though never so common,
as a knife, a flower, or a tree?

XVII. If so be that the souls remain after death (say they that will not
believe it); how is the air from all eternity able to contain them? How
is the earth (say I) ever from that time able to Contain the bodies
of them that are buried? For as here the change and resolution of dead
bodies into another kind of subsistence (whatsoever it be;) makes place
for other dead bodies: so the souls after death transferred into the
air, after they have conversed there a while, are either by way of
transmutation, or transfusion, or conflagration, received again into
that original rational substance, from which all others do proceed:
and so give way to those souls, who before coupled and associated unto
bodies, now begin to subsist single. This, upon a supposition that the
souls after death do for a while subsist single, may be answered. And
here, (besides the number of bodies, so buried and contained by the
earth), we may further consider the number of several 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 bodies
of the eaters, yet is the same place and body able to contain them, by
reason of their conversion, partly into blood, partly into air and fire.
What in these things is the speculation of truth? to divide things into
that which is passive and material; and that which is active and formal.

XVIII. Not to wander out of the way, but upon every motion and desire,
to perform that which is just: and ever to be careful to attain to the
true natural apprehension of every fancy, that presents itself.

XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;
nothing can either be 'unseasonable unto me, or out of date, which unto
thee is seasonable. Whatsoever thy seasons bear, shall ever by me be
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 city of Cecrops; and shalt not thou say of the
world, Thou lovely city of God?

XX. They will say commonly, Meddle not with many things, if thou wilt
live cheerfully. Certainly there is nothing better, than for a man
to confine himself to necessary actions; to such and so many only, as
reason in a creature that knows itself born for society, will command
and enjoin. This will not only procure that cheerfulness, which from the
goodness, but that also, which from the paucity of actions doth usually
proceed. For since it is so, that most of those things, which we either
speak or do, are unnecessary; if a man shall cut them off, it must needs
follow that he shall thereby gain much leisure, and save much trouble,
and therefore at every action a man must privately by way of admonition
suggest unto himself, What? may not this that now I go about, be of the
number of unnecessary actions? Neither must he use himself 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. Try also how a good man's life; (of one, who is well pleased with
those things whatsoever, which among the common changes and chances of
this world fall to his own lot and share; and can live well contented
and fully satisfied in the justice of his own proper present action,
and in the goodness of his disposition for the future:) will agree with
thee. Thou hast had experience of that other kind of life: make now
trial of this also. Trouble not thyself any more henceforth, reduce
thyself unto perfect simplicity. Doth any man offend? It is against
himself that he doth offend: why should it trouble thee? Hath anything
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 a few words, our life is
short; we must endeavour to gain the present time with best discretion
and justice. Use recreation with sobriety.

XXII. Either this world is a kosmoz or comely piece, because all
disposed and governed by certain order: or if it be a mixture, though
confused, yet still it is a comely piece. 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; and yet all through diffused, and by natural sympathy,
one to another united, as they are?

XXIII. A black or malign disposition, an effeminate disposition; an
hard inexorable disposition, a wild inhuman disposition, a sheepish
disposition, a childish disposition; a blockish, a false, a scurril, a
fraudulent, a tyrannical: what then? If he be a stranger in the world,
that knows not the things that are in it; why not be a stranger as well,
that wonders at the things that are done in it?

XXIV. He is a true fugitive, that flies from reason, by which men are
sociable. He blind, who cannot see with the eyes of his understanding.
He poor, that stands in need of another, and hath not in himself all
things needful for this life. He an aposteme of the world, who by being
discontented with those things that happen unto him in the world,
doth as it were apostatise, and separate himself from common nature's
rational 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 city, who by irrational actions withdraws his own
soul from that one and common soul of all rational creatures.

XXV. There is, who without so much as a coat; and there is, who without
so much as a book, doth put philosophy in practice. I am half naked,
neither have I bread to eat, 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 thyself in it; and pass the remainder of thy life
as one who from his whole heart commits himself and whatsoever belongs
unto him, unto the gods: and as for men, carry not thyself either
tyrannically or servilely towards any.

XXVII. Consider in my mind, for example's sake, the times of Vespasian:
thou shalt see but the same things: some marrying, some bringing up
children, some sick, some dying, some fighting, some feasting, some
merchandising, some tilling, some flattering, some boasting, some
suspecting, some undermining, some wishing to die, some fretting and
murmuring at their present estate, some wooing, some hoarding, some
seeking after magistracies, and some after kingdoms. And is not that
their age quite over, and ended? Again, consider now the times of
Trajan. There likewise thou seest the very self-same things, and that
age also is now over and ended. In the like manner consider other
periods, both of times and of whole nations, and see how many men, after
they had with all their might and main intended and prosecuted some one
worldly thing or other did soon after drop away, and were resolved into
the elements. But especially thou must call to mind them, whom thou
thyself in thy lifetime hast known much distracted about vain things,
and in the meantime neglecting to do that, and closely and unseparably
(as fully satisfied with it) to adhere unto it, which their own proper
constitution did require. And here thou must remember, that thy carriage
in every business must be according to the worth and due proportion of
it, for so shalt thou not easily be tired out and vexed, if thou shalt
not dwell upon small matters longer than is fitting.

XXVIII. Those words which once were common and ordinary, are now become
obscure and obsolete; and so the names of men once commonly known and
famous, are now become in a manner obscure and obsolete names. Camillus,
Cieso, Volesius, Leonnatus; not long after, Scipio, Cato, then Augustus,
then Adrianus, then Antoninus Pius: all these in a short time will
be out of date, and, as things of another world as it were, become
fabulous. And this I say of them, who once shined as the wonders of
their ages, for as for the rest, no sooner are they expired, than with
them all their fame and memory. And what is it then that shall always be
remembered? all is vanity. What is it that we must bestow our care and
diligence upon? even upon this only: that our minds and wills be just;
that our actions be charitable; that our speech be never deceitful, or
that our understanding be not subject to error; that our inclination be
always set to embrace whatsoever shall happen unto us, as necessary,
as usual, as ordinary, as flowing from such a beginning, and such a
fountain, from which both thou thyself and all things are.
Willingly therefore, and wholly surrender up thyself unto that fatal
concatenation, yielding up thyself unto the fates, to be disposed of at
their pleasure.

XXIX. Whatsoever is now present, and from day to day hath its existence;
all objects of memories, and the minds and memories themselves,
incessantly consider, all things that are, have their being by change
and alteration. Use thyself therefore often to meditate upon this, that
the nature of the universe delights in nothing more, than in altering
those things that are, and in making others like unto them. So that we
may say, that whatsoever is, is but as it were the seed of that which
shall be. For if thou think that that only is seed, which either the
earth or the womb receiveth, thou art very simple.

XXX. Thou art now ready to die, and yet hast thou not attained to
that perfect simplicity: thou art yet subject to many troubles and
perturbations; not yet free from all fear and suspicion of external
accidents; nor yet either so meekly disposed towards all men, as thou
shouldest; or so affected as one, whose only study and only wisdom is,
to be just in all his actions.

XXXI. Behold and observe, what is the state of their rational part; and
those that the world doth account wise, see what things they fly and are
afraid of; and what things they hunt after.

XXXII. In another man's mind and understanding thy evil Cannot subsist,
nor in any proper temper or distemper of the natural constitution of thy
body, which is but as it were the coat or cottage of thy soul. Wherein
then, but in that part of thee, wherein the conceit, and apprehension
of any misery can subsist? Let not that part therefore admit any such
conceit, and then all is well. Though thy body which is so near it
should either be cut or burnt, or suffer any corruption or putrefaction,
yet let that part to which it belongs to judge of these, be still at
rest; that is, let her judge this, that whatsoever it is, that equally
may happen to a wicked man, and to a good man, is neither good nor evil.
For that which happens equally to him that lives according to nature,
and to him that doth not, is neither according to nature, nor against
it; and by consequent, neither good nor bad.

XXXIII. Ever consider and think upon the world as being but one living
substance, and having but one soul, and how all things in the world, are
terminated into one sensitive power; and are done by one general motion
as it were, and deliberation of that one soul; and how all things that
are, concur in the cause of one another's being, and by what manner of
connection and concatenation all things happen.

XXXIV. What art thou, that better and divine part excepted, but as
Epictetus said well, a wretched soul, appointed to carry a carcass up
and down?

XXXV. To suffer change can be no hurt; as no benefit it is, by change to
attain to being. The age and time of the world is as it were a flood and
swift current, consisting of the things that are brought to pass in
the world. For as soon as anything hath appeared, and is passed away,
another succeeds, and that also will presently out of sight.

XXXVI. Whatsoever doth happen in the world, is, in the course of nature,
as usual and ordinary as a rose in the spring, and fruit in summer. Of
the same nature is sickness and death; slander, and lying in wait, and
whatsoever else ordinarily doth unto fools use to be occasion either
of joy or sorrow. That, whatsoever it is, that comes after, doth always
very naturally, and as it were familiarly, follow upon that which was
before. For thou must consider the things of the world, not as a loose
independent number, consisting merely of necessary events; but as a
discreet connection of things orderly and harmoniously disposed. There
is then to be seen in the things of the world, not a bare succession,
but an admirable correspondence and affinity.

XXXVII. Let that of Heraclitus never be out of thy mind, that the death
of earth, is water, and the death of water, is air; and the death of
air, is fire; and so on the contrary. Remember him also who was ignorant
whither the way did lead, and how that reason being the thing by which
all things in the world are administered, and which men are continually
and most inwardly conversant with: yet is the thing, which ordinarily
they are most in opposition with, and how those things which daily
happen among them, cease not daily to be strange unto them, and that
we should not either speak, or do anything as men in their sleep, by
opinion and bare imagination: for then we think we speak and do, and
that we must not be as children, who follow their father's example;
for best reason alleging their bare successive tradition from our
forefathers we have received it.

XXXVIII. Even as if any of the gods should tell thee, Thou shalt
certainly die to-morrow, or next day, thou wouldst not, except thou wert
extremely base and pusillanimous, take it for a great benefit, rather
to die the next day after, than to-morrow; (for alas, what is the
difference! ) so, for the same reason, think it no great matter to die
rather many years after, than the very next day.

XXXIX. Let it be thy perpetual meditation, how many physicians who
once looked so grim, and so theatrically shrunk their brows upon their
patients, are dead and gone themselves. How many astrologers, after that
in great ostentation they had foretold the death of some others, how
many philosophers after so many elaborate tracts and volumes concerning
either mortality or immortality; how many brave captains and commanders,
after the death and slaughter of so many; how many kings and tyrants,
after they had with such horror and insolency abused their power upon
men's lives, as though themselves had been immortal; how many, that
I may so speak, whole cities both men and towns: Helice, Pompeii,
Herculaneum, and others innumerable are dead and gone. Run them over
also, whom thou thyself, one after another, hast known in thy time
to drop away. Such and such a one took care of such and such a one's
burial, and soon after was buried himself. So one, so another: and all
things in a short time. For herein lieth all indeed, ever to look upon
all worldly things, as things for their continuance, that are but for a
day: and for their worth, most vile, and contemptible, as for example,
What is man? That which but the other day when he was conceived was vile
snivel; and within few days shall be either an embalmed carcass, or mere
ashes. Thus must thou according to truth and nature, throughly consider
how man's life is but for a very moment of time, and so depart meek and
contented: even as if a ripe olive falling should praise the ground that
bare her, and give thanks to the tree that begat her.

XL. Thou must be like a promontory of the sea, against which though
the waves beat continually, yet it both itself stands, and about it are
those swelling waves stilled and quieted.

XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I,
to whom this thing being happened, I can continue without grief; neither
wounded by that which is present, nor in fear of that which is to come.