Words of The Ancient
Words of The Ancient
Words of The Ancient
Cf^.S,/'
WORDS
OF THE
ANCIENT
WISE
UNIVERSITY OF CALIFORNIA
AT LOS ANGELES
WORDS OF
THE ANCIENT WISE
FROM EPICTETUS AND
MARCUS AURELIUS
BV
W. H.
D.
ROUSE
M.A., LITT.D.
LANDHAUS-
DR.
ROLF HOFFMANN
AMBACH AM
STARNBERGERSEE
OBERBAYERN
METHUEN &
36
^-
CO.
ESSEX STREET
LONDON
W.C.
of Marcus Aurelius by
and
163s),
Meric Casaubon
(1634
alterations,
WORDS OF
THE ANCIENT WISE
A DAY BOOK OF EPICTETUS AND
MARCUS AURELIUS
JANUARY
N
the
I when
art
awaked,
And
For sure it is not.
thing material or no.
as for these that keep such a life, and stand so
much upon the praises, or dispraises of other
men, hast thou forgotten what manner of men
and such upon their beds,
what their ordinary
what they pursue after, and what
actions are
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 minds
they be
and such
that such
their
at
board
which (would
faith,
it
spirit.
M. A.
177090
X.
15.
JANUARY
the
INwiUing
it is
to
go
up.
Am
for
which
of myself in a
warm
bed?
M. A.
thou
WHEN
awaked
art
V.
I.
be
NOT
wanton
to
troublesome
slack
and negligent
or loose,
and
to
as
sally
it
M. A.
viii.
19.
JANUARY
BETIMES
shall
day
I
in their
is
power
to
and ill
by nature is so near unto me? for we are all
born to be fellow-workers, as the feet, the hands,
and the eye-lids as the rows of the upper and
under teeth for such therefore to be in opposiand what is it to chafe at,
tion, is against nature
and to be averse from, but to be in opposition ?
ful? or angry,
M.
A.
i.
15.
JANUARY 6
nPHE
if they be
interrupted in any part of their action,
the whole action must needs be imperfect
but
she in what part of time or action soever she
:
M. A.
xi.
I.
JANUARY
YOU
To
say theorems
To whom ?
are useless.
I say. No.
"Are they useful for me, then?"
First try to get the flux stopped, and the exulceraDo you, too, first get your ulcers
tion healed.
healed
your fluxes stopped. Quiet your mind,
;
ii.
2 1,
3.
JANUARY
WHY
should
willingly grieve
and
joiceth one,
me,
this is
my
and sound,
refusing any
subject unto
joy
if
understanding be right
man, nor
my
man
am
if I
M. A.
viii.
41.
WHEN
:
JANUARY 9
WELL then
and
and
that
in a
is
in
scheme of
life
comformable
to nature.
E. D.
i.
6,
4.
JANUARY
lO
NO
us, neither
his
10
xi.
15.
JANUARY
\ X /"HAT
*
did?
was
II
that
sleep,
VV^hat else but that
It is inconceivable.
Neither, therefore,
possible for a human creature entirely to lose
human affections.
But even those who have
undergone a mutilation cannot have their inclinations also mutilated
and so Epicurus, when he
had mutilated all the offices of a man, of a master
of a family, of a citizen, and of a friend, did not
mutilate the inclinations of humanity.
What a
possible.
is it
misfortune is it when anyone, after having received from nature standards and rules for the
knowledge of truth, doth not strive to add to
these,
ii.
20,
3.
JANUARY
which
12
THAT
tion,
is,
is
that
unto
either.
M. A.
12
vii.
30.
JANUARY
hath a
I^HEN
perfection
man
13
in his life
if it
were his
M. A.
thou dost
WHATSOEVER
thou dost project,
all,
as
so
affect,
do,
last day.
vii.
whatsoever
and so project
one who,
this very
M. A.
40.
may
ii.
at
8.
E. D.
at
good
EVIDENT
Nor
evil repels.
first
sight
iii.
7,
attracts,
I.
and
more
they
E. D.
13
iii.
3;
2.
JANUARY
^^
ND
is
it
14
you
The
evil ?
E. D.
14
iv.
6,
I.
JANUARY
15
DOmine?remember
What
but
me?
now ?
it
was His will that you should be at leisure,
should talk with yourself, write about these things,
You have had suffiread, hear, prepare yourself.
At present He says to you,
cient time for this.
"Come now to the combat. Show us what you
have learned, how you have wrestled." How long
It is
now
the
many
masters,
many
E.
15
spectators.
M.
iii.
2,
3.
JANUARY
l6
TN
the
is
the
Olympic
hardship
Suppose
games. Think it a public assembly. There, too,
some bawl out one thing, some do another ; some
The baths are crowded. Yet
push the rest.
is
who
of us
is
it
Vinegar
Honey
is
is
of
it
as
you ought.
E. D.
i6
iii.
2,
-?.
JANUARY
17
OF
to
as
M. A.
is
is
in
[I.
vii.
ANY
things there be, which oftentimes insensibly trouble and vex thee, as not armed
against them with patience, because they go not
ordinarily under the name of pains, which indeed
are of the same nature as pain ; as to slumber
;T
-''' J-
M. A.
17
vii
36.
JANUARY
TN
the same
manner
as
l8
we
exercise
ourselves
against sophistical questions, we should exercise ourselves likewise in relation to such appearances as every day occur, for these two offer
Such a one's son is dead.
questions to us.
What do you think of it? Answer: it is independent on choice, it is not an evil. Such a
-*-
What do you
disinherited by his father.
It is independent on choice, it is
think of it ?
one
is
Caesar
not an
evil.
is
E. D.
i8
iii.
8,
I.
JANUARY
19
in reality nobody.
Is there anything new in all
this?
Is not this ignorance the cause of all the
errors that have happened from the very original
of
mankind
E. D.
19
ii.
24,
2.
JANUARY
20
T^ VERY
-L^
E. D.
iii.
13,
3.
T F you have an
sopher
"Whence
once," and
at
all
"
this
super-
Now,
for
persons
who
at
first
ridiculed
will
afterwards
20
JANUARY
21
You
a surgery.
pleasure, but with
there not in health ; but one
school of a philosopher
THE
with
are not
go out
of
to
is
it
And am
I,
then,
to
sit
uttering
pretty
trifling
the
same
dislocated
shoulder,
the
same
and
you
are uttering
little
exclamations?
E, D.
21
iii.
24,
2.
JANUARY
22
UP and
thou
well.
M. A.
22
ix.
26.
JANUARY
OF my
Grandfather Verus
23
have learned to be
wealth.
Of my
great Grandfather,
schools and Auditories,
to get me good and able Teachers at home
that I ought not to think much, if upon
occasions, I were at excessive charges.
great
to
frequent public
M. A.
23
i.
both
and
and
such
I.
JANUARY 24
FROM
to endeavour
dents,
as
in sicknesses
to
love
mildness, and
redressed
any man
M. A.
24
i.
12.
JANUARY
25
NOTHING
the love of gain,
nature.
E. FR. 46.
my
INconstancy
Father,
how
man
generally
his
due
extremity, or
was in season.
or
when remissness
or moderation
M. A.
25
i.
13.
JANUARY
DOAntoninus
all
things
as
26
becometh
Disciple of
resolute
by him accord-
the
Remember
Pius.
his
ing
his
and how
few
things,
of a good conscience.
M. A.
26
vi.
28.
JANUARY
27
IFbetter
M. A.
who
iii.
7.
BUT
innate
JANUARY
28
therefore, anyone
WHENEVER,
interest to consist in the same
sanctity, virtue, his country, parents,
makes
his
thing with
and
friends,
therefore, I be placed in
a right choice, then only I shall be a friend, a son,
For in that case it
or a father, such as I ought.
if
in externals, these.
If,
will
E. D.
28
ii.
22,
2.
JANUARY
29
DIFFICULTIES
men are. For
his antagonist.
E. D.
29
i.
24,
I.
JANUARY 30
difficult
for
for thirst, bear it well
bear it well
fever
Is it not in your power?
hunger, bear it well.
Who shall restrain you ? A physician may restrain
you from drinking, but he cannot restrain you
;
What restrains
act conformably to nature?
in
a
fever
but
that
may
preserve your
you
you,
Here is the
ruling faculty conformable to nature ?
and
Here is the
proof of the matter.
philosopher ; for a fever is a part of
walk, a voyage, or a journey.
trial
life,
E. D.
30
of the
just as a
iii.
10.
JANUARY
31
AM
I you who
Must
sit
my
wasting
life
in
a corner
when
among
bear
it
very
E. D.
31
i.
29,
6.
FEBRUARY
"pRAY,
-'-
E. D.
iv.
9,
2.
your
CONDEMN
condemned them,
E. D.
32
iv.
Q,
2.
FEBRUARY
figure
PRAY,
have made
there
if
Do you
what
thou
wilt, for I
E. D.
33
i.
6,
6.
FEBRUARY
THE
is
first
that
in its operations.
E. D.
34
iv.
10,
2.
FEBRUARY 4
esteem
of anything as profitable,
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
NEVER
which
shall
long,
may
creature.
E. D.
35
iii.
8.
FEBRUARY
DO
men
but
Is not
money?
not decency to be
lost ?
Or may he who loses these suffer no
damage? You, indeed, perhaps no longer think
anything of this sort to be a damage. But there
was once a time when you accounted this to be
the only damage and hurt
when you were
anxiously afraid lest anyone should shake your
See, it
regard from these discourses and actions.
is not shaken by another, but by yourself.
Fight
lose
modesty
nothing
to be lost?
Is
against
yourself,
to
modesty, to freedom.
E. D.
iv.
9,
2.
DO
E. FR. 77.
36
FEBRUARY
WHAT doth
some
make the
out
loss or
loss of
are unhurt
damage.
money
Now,
if,
after all,
and undamaged.
Nay,
it
may
you
all
these
be,
even
We
of honour
have.
D.
37
.y
ii.
ID,
5.
FEBRUARY
KEEP
and
vanity,
affection,
and from
all
violent
all
from
manner of
passion,
rashness
all
and
discontent, either
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
that by which we are not able to
less, than
discern between white and black ) with a kind
of pity and compassion also.
M. A. ii. II.
.38
FEBRUARY
ITis
somewhat
mind, is
thing?
it
fear, or
To do
;
39
FEBRUARY 9
every action that thou art about, put
question to thyself; How will this
when it is done agree with me? Shall I have no
occasion to repent of it ? Yet a very little while
and I am dead and gone and all things are at
What then do I care for more than this,
end.
UPON
this
reason, by which
whole
thy
CONTRACT
proportion of one
life
to the
viii.
2.
measure and
single action.
And
if in
and so by
this gentle
and aequanimous
life,
that
we now speak
of.
M. A.
40
viii.
3,
FEBRUARY
lO
improvement, then
is
WHEREany
nature
faithful,
unrestrained, unhindered,
too, that who-
elevated, free,
decent
if
he hath learnt
proves
this is
41
in vain.
i.
4,
4.
FEBRUARY
II
"
A
*
7[
THAT,
then,
is
it
iv.
12,
possible by these
I.
means
be faultless?"
Impracticable; but
this is possible, to use a constant endeavour to
be faultless. For we shall have cause to be satisfied if, by never remitting this attention, we shall
be exempt at least from a few faults.
to
E. D.
42
iv.
12, 4.
lEBRUARV
T WO
and
12
Conceit
man
conceit
lies in
thinking you
want nothing and diffidence, in supposing it impossible, that under such adverse circumstances,
you should succeed.
E. D. iii. 14, 4.
diffidence.
;
is
it
then,
WHAT,
To learn how to
to be properly
educated?
not
in
all
actions dependent on
E. D.
43
i.
22,
2.
FEBRUARY
TT
is
E. D.
iii.
6,
4.
you
WHATEVER
posed
yourself
to
for
E. M. 50.
44
FEBRUARY
IFhave
harshness,
a consulship or a government
E. D.
iv.
4,
by
WHENSOEVER
currences thou art
5.
oc-
constrained to be in
some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune
For so shalt thou
longer than thou must needs.
be the better able to keep thy part another time,
and to maintain the harmony, if thou dost use
thyself to this continually
it,
and
M. A.
45
vi.
9.
FEBRUARY
is
ITthe
him who
says
is
to
be feared
but
Hence we commend
Death
is
no
ill,
and caution
E. D.
46
and desperii.
I,
2.
FEBRUARY
materials of action
THE
not
use of them
is
How,
l6
are indifferent
but the
indifferent.
tranquillity
and
and
whatever doth
fall
out.
Thus
in
life,
too,
this
the
is my own."
But in what belongs
nothing good, or evil, or profit, or
hurt, or anything of that sort.
Within
in
what
to others, call
E. D.
47
ii.
5,
I.
FEBRUARY
the artificer
I7
HERE
what
is
is
it
we want
48
FEBRUARY
A LL
one
a covetous one.
E.
49
D.
ii.
9,
2,
FEBRUARY
do we
voyage
HOW
power? To choose
act in a
What
is
in
my
?
My part is performed.
But
subject belongs to another, to the pilot.
the ship is sinking: what then have I to do?
That which alone I can do ; I am drowned, without fear, without clamour, or accusing God ; but
as one who knows that what is born must likewise
The
What
or by a fever?
I must.
signifies
For, in
it
whether by drowning
some way
E.
50
or other, pass
D.
ii.
5,
2.
FEBRUARY 20
A/OU
fever
no
ill
happen
there
is
no
thief,
no earthquake.
is
full
My
E. D.
51
iii.
13,
I.
FEBRUARY
error in
21
a contradiction
life
contrary
mean
His own
interest.
mean
to err,
evident that he acts
What doth
If,
thief
then, thieving be
but
him from acting contradictorily
whenever he discovers it, he must as necessarily
renounce and avoid it, as anyone must dissent
from a falsehood whenever he perceives it to be
a falsehood but while this doth not appear, he
restrains
assents to
it
as to a truth.
E. D.
ii.
26,
I.
FERRUARY
again,
is
THIS,
am impassive
folly
22
and insolence
to say
"
:
it.
E. D.
53
iv.
3,
5.
FEBRUARY
one
^1^7'HEN
"
* *
of
the
23
company
said
to
him,
says he.
"Yes."
"Then
argument."
"Granted."
"
And how
will
argue
sophistically ?"
On
"
this,
You
the
man being
"
silent,
own
E. D.
54
ii.
25.
FEBRUARY 24
WHAT
in
seems,
to
courage
E.
55
D.
ii.
I,
I.
FEBRUARY
25
SET
ignomony,
are nobody,
to
and
know only
that
this,
exile
when
set
in
powers independent
paradox becomes
neither impossible nor a paradox, that we must
be at once cautious and courageous courageous
in
what doth not depend upon choice, and
cautious in what doth.
array
on the choice.
against
And
thus, this
E. D.
56
ii.
I,
5.
FEBRUARY 26
T_J E
that
hath not one and the selfsame
general end always as long as he liveth,
cannot possibly be one and the selfsame man
But this will not suffice except thou
always.
add also what ought to be this general end.
For as the general conceit and apprehension of
all those things which
upon no certain ground
are by the greater part of men deemed good,
-*-
-*-
and conditions,
as of
community
that
nothing be conceived good, which is not commonly, and publicly good so must the end also
that we propose unto ourselves, be common
and sociable. For he that doth direct all his
own private motions and purposes to that end,
all his actions will be agreeable and uniform
;
and by that means will be still the same man.
:
M. A.
57
xi.
19.
FEBRUARY
2J
LET
thee,
many
desert
where
and inhabited
if
of his
What
now
the present
it, that I
it now void of reason or
Is
it about ?
employ
no ? Is it free, and separated ; or so affixed, so
congealed and grown together, as it were with
the flesh, that it is swayed by the motions and
of
it,
as
rest ?
I
use
it
is
and what
is
inclinations of it?
M. A.
58
X.
24.
FEBRUARY
28
SOLITUDE
For not he
who
E. D.
AT what time
soever thou
wilt,
and
it is
iii.
I.
13,
in thy
power,
and
to be at rest,
A man
cannot anyhe
whither retire better, than to his own soul
especially who is beforehand provided of such
things within, which whensoever he doth with-
free
from
all
businesses.
M. A.
59
afford
iv.
3.
FEBRUARY 29
A T
-^^
thy
first
sently to
good or evil ?
and the causes of
both
concerning honour, and dishonour, conthus and thus.
Now if
cerning life and death
it be no wonder that a man should have such and
such opinions, how can it be a wonder that he
should do such and such things ? I will remember
then, that he cannot but do as he doth holding
as concerning pain, pleasure,
;
M. A.
60
viii.
13.
MARCH
THOU
with
and
for
their present estate, whose good word and testiFor then neither wilt
mony thou dost desire.
and of
their
desires.
"
No
is
bereaved of the Truth," and by consequence, neither of justice, or temperance, or kindness, and mildness ; nor of anything that is of
It is most needful that thou
the same kind.
For so shalt
shouldst always remember this.
thou be far more gentle and moderate towards
all men.
M. A. vii. 34.
willingly
61
MARCH
THEY
courses,
as
shall
it
is
cowardly fugitive
soldier.
M. A.
62
xi.
8.
MARCH
not as one to
whom
it
LABOUR
to be wretched, nor as one that
is
appointed
would
either
M. A.
ix.
HAVEbenefited
I
lo.
am
all
WHAT
that
warded
is
for it?
M.
63
A.
ix.
43.
MARCH
TO
M. A.
shalt
THOU
remember
find
the
it
Gods
very
xii.
good
as often as
21,
to
help,
may be
and
that,
of as
M. A.
64
X.
8.
MARCH
T)UT
gods there be
-L' care for the world
which be
life
therefore,
dis-
M. A.
65
ii.
8.
MARCH 6
'T^HINK
oftener of
God
RE
not the gods everywhere at the same disDo not they everywhere equally see
^~^ tance ?
what is doing
E. D.
TT E
114.
who
iv.
4, 5.
unto them the spectacle of a soul both contented and well pleased with whatsoever is afforded
or allotted unto her; and
performing whatsoever
is
pleasing to that spirit whom (being part of himself) Zeus hath appointed to every man as his
-
--
M. A.
5,
21.
T F you
J-
body, you
or actions,
you.
will
never
and you
err,
will
have
God
abiding with
E. FR.
66
115.
MARCH
T7 ITHER
all,
If they can,
that they will
grant unto thee, that thou mayest neither fear, nor
lust after any of those
worldly things which cause
these distractions, and
of it ?
distempers
Why
not rather, that thou mayest not at either their
absence or presence, be grieved and discontented
than either that thou mayest obtain them, or that
thou mayest avoid them ?
For certainly it must
needs be, that if the Gods can help us in anyBut thou wilt
thing, they may in this kind also.
say perchance, In those things the Gods have
:
given
me my
power
to
liberty
do what
I will.
67
MARCH
OD
M. A.
thy god
LET
find by
that
is
in thee to rule
xii.
2.
over thee,
he hath to do with a
man that hath ordered his life, as one that expecteth, as it were, nothing but the sound of the
thee,
that
life
68
MARCH
reflect,
to the charge
and you
will
it
it.
E. D.
O EMEMBER,
--^ certain
iii.
17,
I.
69
MARCH
10
HOW
otherwise.
M. A.
the
gods,
CAN
tinuance of
who
xii.
4.
many
70
MARCH
HAVE
no
will
but the
II
will of
who
shall
But
longer unprosperous ?
if,
poor wretch, you envy, and pity, and are
cease a single
jealous, and tremble, and never
day from complaining of yourself and the Gods,
why do you boast of your education ?
E. D.
71
ii.
17,
I.
MARCH
12
EITHER
mass, and
:
72
MARCH
13
that either an
absolute
or a
placable and flexible Providence) or All is a mere
casual Confusion, void of all order and governIf an absolute and unavoidable Necessity,
ment.
If a placable and exorwhy dost thou resist?
able Providence, make thyself worthy of the divine
If all be a mere confusion
help and assistance.
without any Moderator, or Governor, then hast
thou reason to congratulate thyself, that in such
a general flood of Confusion, thou thyself hast
obtained a reasonable Faculty, whereby thou
mayest govern thine own life and actions.
Fate, (and
EITHER
necessity, and unavoidable
decree
M. A.
/6
xii.
II.
MARCH
14
CONSIDER
His administration.
The
He
made incapable
But how could He make
hath
of hindrance
sessions,
things in my power
of hindrance or restraint.
a body of clay incapable
Therefore
furniture,
me.
made
And who
the
sun?
Who
the
And who
Who
fruits?
the
74
u.
iv.
I,
12.
MARCH
15
both,
public and in private, incessantly to sing
hymns, and speak well of the Deity, and rehearse
His benefits?
Ought we not, whether we are
digging, or ploughing, or eating, to sing the hymn
to God ?
Great is God, who has supplied us with
IFin
Well
them, and using them in a proper way.
then because the most of you are blind and insensible, was it not necessary that there should be
:
someone
ingale
I
am
Nor will I
I do it.
This is my business.
ever desert this post as long as it is vouchsafed
me ; and I exhort you to join in the same song.
God.
E. D.
75
i.
16,
2.
MARCH
l6
E. M. 31.
is
ITgrief
and
fear,
than to
hunger, exempt
live in
from
affluence with
nothing
is
to
be had
for nothing."
E. M.
76
12.
MARCH
17
HAVE
Is it
should pursue anything? It is my will too.
His will that I should desire? It is my will too.
It is
Is it His will that I should obtain anything?
mine too. Is it not His will ? It is not mine. Is
Then it is
it His will that I should be tortured?
my will to be tortured. Is it His will that I should
die
Then
it is
my
will to die.
E.
HOW
whipped
is
it
is
is
E. D.
77
iv.
I,
13.
MARCH
TF
unto us
M. A.
78
vi.
39.
MARCH
any good
DOTH
him
doth
?
fail
is
not
the blind,
fail
it
doth not
the lame.
master
man
It
19
Shall
it fail
good man
when
it
seemed good
to
Him, and
again,
when
it
E. D.
79
iii.
26,
2.
MARCH
T^O
-*-^
20
we know,
nature
What
is
is
his
and how
contradictory?
Or
unsuitable, or dissonant?
E. D.
So
ii.
24,
I.
MARCH
21
"DUT
How
among
they differ
evil,
profitable
able,
and
unprofit-
contradiction
shall gain by
Excite an inclination in
discoursing with you.
me, as a proper pasture excites an inclination to
for if you offer him a stone,
eating in a sheep
or a piece of bread, he will not be excited.
Thus
we too have certain natural inclinations to speaking, when the hearer appears to be somebody
when he gives us encouragement but if he sits
by, like a stone or a tuft of grass, how can he
excite any desire in a man ?
Doth a vine say to
an husbandman, "Take care of me"? No; but
invites him to take care of it,
by showing him
:
that
Who
if
he doth,
there
is
do not
them ?
it
will
whom
invite to play,
ass.
E. D.
81
ii.
24,
I.
MARCH
22
FIRST,
hended
A harper is to act as
a harper ; a carpenter, as a carpenter ; a philosopher, as a philosopher an orator, as an orator.
When therefore you say, "Come and hear me
choice of each individual.
E. M.
82
iv.
23,
I.
MARCH
HAT
A
Well
is
man ?
rational
and mortal
being.
23
like.
do nothing
care, then, to
man
is
destroyed.
When we
didly,
inconsiderately,
Into cattle.
When we behave
and
violently, into
Into wild beasts.
sionately,
And
further
larger size
some
E. D.
83
ii.
9,
1,
2.
MARCH
TTATH
24
in vain?
Is
hath infused into them
such a strong and active spirit as to be able to
represent the forms of distant objects? What
J- J-
it
in
vain that
through
He
and
yielding
it?
is
messenger
He
elastic
And
is it
that
the
in
so
penetrates
sight
in vain that
it
air
He
hath
made
itself,
E. D.
84
ii.
23,
I.
MARCH
true
THE
properly
joy of a
man
25
to
is
do
which
that
M. A.
85
viii.
25.
MARCH
knew
EPICURUS
no longer
it
is
and be
he
solicitous for
man
26
it.
a wise
will
of
flies ?
And
he saw
crying?
For
my
part, I
am
and mother, even if they could have foreseen that you would have been the author of
such doctrines, would not, however, have thrown
father
you away.
E. D.
86
i.
23,
I,
2.
MARCH
WHERE,
man?
Where
his
then,
is
27
difference
is.
If
this
is
preserved
forgot that he
but to
fight.
came
This
is
E.
87
i.
23,
4.
MARCH
28
DIOGENES
letters of
if
recommended
to be tried
to
if it
We
will
ought, therefore, in
recommend
life also, to
yourself.
have some-
what happens
in
syllogisms
ignorance and
experience.
E. D.
88
iii.
2,
I,
2.
in-
MARCH
29
D'\0,self;Soul,
yet
thy hfe
self
to
is
do
abuse
a while
no
men.
Why
Give thyself
externally, so much distract thee?
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,
all
who
toil
and labour
in
this
life,
and have no
M. A.
89
ii.
3,
4.
MARCH
IFfor
beautiful,
human excellency.
What is that?
Consider, when you
affection,
whom
30
praise
you praise
the dishonest ?
The honest.
The sober or the dissolute
is
young man,
without
it
strive
partial
the honest, or
The sober.
The temperate or the intemperate?
The temperate.
Then, if you make yourself such a
you know that you will make yourself
character,
beautiful ;
E. D.
90
iii.
I,
I.
MARCH
31
IFas he ought,
E. D.
all
UPON
maxims
i.
3,
I.
follow cheerfully
and, did
not.
must follow
still.
And
"
it
be.
this third
Crito,
if it
but hurt
me
91
APRIL
all vice,
INdraws
REPENTANCE,
reprehension for
an
is
the
and
inward
neglect
self-
omission
Now whatsoor
M.
T
I
is
ure,
A.
viii.
9.
92
FR.
106.
APRIL
HAVE
own
bodies,
E. D.
i.
14,
I.
hath
GOD
of every reasonable
mayest
SOONER
where no earthly
93
APRIL
do
by myself, or
only thing that I
must intend, is that it be good and expedient for
For as for praise, consider how many
the public.
I
WHATSOEVER
with some other,
either
the
and gone.
M. A.
vii.
5.
SHOULD
action be,
me?
accept
to
it,
94
APRIL 4
DO
not you
is?
It is neither
a spy, another to battle too.
possible that all should be in the same place, nor,
indeed, better but you, neglecting to perform the
orders of your general, complain whenever anything a little hard is commanded, and do not
consider what you make the army become as far
as lies in your power.
For, if all should imitate
for
E. D.
95
iii.
24,
2.
APRIL
AS thouthe
thyself,
whoever thou
art,
wert
made
common
himself.
M. A.
ix.
21.
THERE
be intercepted
96
APRIL 6
nrO
^ make
things,
go and do your
office.
character."
not
you
set
for
it
upon
yourself: for
different people sell themselves at different
prices.
E. D.
97
i.
2,
2.
APRIL 7
"
ND
You may
as well
ask,
sort?
Why
Why
is
was
Know
not accept
meet, whether
young or old, and interrogate them just in the same
manner, but particularly you, my fellow-citizens, as
"
Are you so
you are more nearly related to me."
What is it to you
curious and officious, Socrates?
how we act?"
"What
I will
I
do you say?
While you
neighbourhood?"
E. D.
98
iii.
I,
3, 4.
APRIL 8
in
actions,
and you
You
will find
yourselves
your
OBSERVE
will find of what sect you are.
in the Peripatetic?
Who, then, is a Stoic? As
we call that a Phidian statue, which is formed
which he professes.
E. D.
99
ii.
19, 3.
APRIL 9
me one who
and happy in
and happy exiled,
and happy disgraced, and happy. Show him me,
But (you
for, by heaven, I long to see a Stoic.
will say) you have not one perfectly formed.
Show me, then, one who is forming, one who is
SHOW
danger, and happy
is
sick,
dying,
approaching towards
this character.
Do me
this
Do
favour.
E. D.
100
ii.
19, 3.
APRIL 10
A CYNIC must
^^
besides have so
much
patience
to
lOI
iii.
22, 14.
APRIL
II
above
BUT
must
sions.
and thou,
Destiny.
it
kindred
E. D.
102
iii.
22, 13.
APRIL
12
TT ENCE
-*-
others ?
For what are you ? Are you the bull
in the herd, or the queen of the bees?
Show me
such ensigns of empire as she hath from nature.
But, if you are a drone, and arrogate to yourself
the kingdom of the bees, do not you think that
your fellow-citizens will drive you out, just as the
bees do the drones?
E. D. iii. 22, 13.
103
APRIL
13
IFwhich
E. D.
to4
iii.
2, 4.
APRIL 14
an
FROM
we omit
many
E. D.
105
ii.
7,
I.
APRIL
15
WHAT
in.
M. A.
106
X.
13.
APRIL l6
AShe
E. D.
107
ii.
7,
3.
APRIL 17
GOD
now
thither
brings
shows
;
commands
E. D.
108
iii.
24,
6.
APRIL
A WISE
duced,
is
attentive only
how he may
"
regularly
Is
it
his post
thy pleasure
fill
I will
in being?
I
continue free, spirited, agreeably to thy pleasure ;
for thou hast made me incapable of restraint in
what is my own. But thou hast no further use
I have stayed thus long
for me ? Fare thou well
for thy sake alone, and no other, and now I depart
"
How do you depart ? "
in obedience to thee."
!
" Again,
me there. If thou
cannot live conformably
to nature, I do not depart from thence in disobedience to thy will, but as receiving my signal of
heaven
I do not desert thee
retreat from thee.
but I perceive thou hast no use for me.
forbid
If a life conformable to nature be granted, I will
seek no other place but that in which I am, nor
"
any other company but those with whom I am.
or at Gyaros?
shalt
send
Only remember
me where men
E. D.
109
iii.
24,
5.
APRIL 19
not surprised,
other animals have
things
BEnecessary
the body ready provided
if
all
to
for
But as soldiers are ready for their commander, shod, clothed, and armed (for it would be
a grievous thing for a colonel to be obliged to go
through his regiment to put on their shoes and
clothes), so nature likewise has formed the animals
drink.
made
for service,
need of no further
care.
Thus one little boy, with
only a crook, drives a flock.
But now we, instead of being thankful for this,
complain of God that there is not the same kind
of care taken of us likewise.
And yet, good
heaven any one thing in the creation is sufficient
to demonstrate a providence to a modest and
Not to instance at present in great
grateful mind.
things, but only in the very production of milk
from grass, cheese from milk, and wool from
skins
who formed and contrived these things ?
!
No
surprising stupidity,
and
E. D.
TIO
i.
16,
I,
2.
APRIL 20
"
T)RAY,
-^
me"Yes, whom
sir,
entrust
to
you
certainly."
"
Is it, then, to anyone indifferently, though he
be ignorant of horsemanship?" "By no means."
"
To whom do you entrust your gold, or your
"
" Not to
silver, or your clothes ?
anyone in"And
did
you ever consider to
differently."
"
you committed the care of your body ?
"
skilled
in
or
To
one
exercise,
Yes, surely."
"
"
Without doubt." " Are
medicine, I suppose ?
whom
"
session than
all
the rest."
E. D.
Ill
ii.
12,
I.
APRIL 21
" /'~^AN
you show us, then, in what manner you
^^-' have taken care of this soul ?
For it is not
probable that a person of your wisdom, and approved character in the State, should carelessly
suffer the most excellent thing that belongs to you
"
to be neglected and lost."
No, certainly."
"But do you take care of it yourself? And is it
by the instructions of another, or by your own
Here now
discovery how it ought to be done?"
comes the danger, that he may first say. Pray,
good sir, what business is that of yours ? What
are you to me ?
Then, if you persist to trouble
him, he may lift up his hand and give you a box
on the ear. I myself was once a great admirer
of this method of instruction, till I fell into such
kind of adventures.
E. D.
112
ii.
12,
T.
APRIL 22
\/0U
*-
carry a
know nothing
It is
you, of gold or silver?
within yourself you wrong him, and
profane him,
without being sensible of it, by impure
thoughts
and unclean
actions.
E. D.
ii.
8,
2,
TT AVE
to spectators.
appear,
Jupiter
And
because
you
E. D.
1^3
ii.
8,
3.
APRIL 23
AND
between
yet,
what
comparison
is
there,
either
modest,
faithful,
ate, tranquil."
E. D.
114
ii.
8,
3.
APRIL 24
COME
T
A
me
for
what
me ? "
Having taken
them open, he thus interprets them
You have a choice, man, incapable of being re-
and
is
signified to
laid
strained or compelled.
entrails.
of assent.
I will
This
show you
Can
is
one restrain
to truth?
to
see,
death before
set
No
not what
principle, that
is
it
me
set before
is
any
would not have been God, nor have taken care
of us in a due manner.
He
E. D.
115
i.
17,
2.
APRIL 25
O UR
life is
M. A.
ii.
15.
THOUcome
art
pains, or pleasures.
M. A.
THE
iii.
4.
more
For
than a dancer's practice.
in this they both agree, to teach a man, whatsoever
falls upon him, that he may be ready for it, and
that nothing may cast him down.
like a wrestler's
M. A.
116
vii.
33.
APRIL 26
TS
and
E. M. 25.
117
APRIL 27
how much
FOR
penny,
are
lettuces
for instance.
sold
half-
If another, then,
paying
a halfpenny, takes the lettuces, and you, not paying it, go without them, do not imagine that he
hath gained any advantage over you.
For as he
hath the lettuces, so you have the halfpenny which
you did not give. So, in the present case, you
have not been invited to such a person's entertainment, because you have not paid him the
It is sold for
price for which a supper is sold.
Give him then
praise ; it is sold for attendance.
E. M. 25.
118
APRIL 28
WHEN wewhat we
things.
E. FR.
12,
every
INguests
to
;
for ever.
E. FR. 27.
AGRIPPINUS,
whether he should
go to Nero's shows, so as
bid him go.
perform some part in them himself,
"
" But
?
says Florus.
why do not you go then
"
"
I do not deliberBecause," replied Agrippinus,
ate about it." For he who once sets himself about
such considerations, and goes to calculating the
worth of external things, approaches very near to
to
those
who
forget their
own
character.
E. D.
119
i.
2,
3.
APRIL 29
would be best
if, both while you are personmaking your preparations, and while you
are feasting at table, you could give among the
servants part of what is before you.
But, if such
a thing be difficult at that time, remember that
ITally
you,
who
who
are
those
those
those
never
E. FR. 30.
20
APRIL 30
WHEN
is
the
mind
INpurged,
that
is
i.
I.
13,
no partial tie
no malicious averseness nothing obnoxious noThe life of such an one. Death
thing concealed.
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.
that
is
M.
A.
iii.
9.
MAY
parties
INexcessive
dangers.
yourself to mention the risks you have run, it is
not equally agreeable to others to hear your adventures.
Avoid, likewise, an endeavour to excite
For this is a slippery point, which may
laughter.
Approaches
to
indecent discourse
are likewise dangerous. Whenever, therefore, anything of this sort happens, if there be a proper
opportunity, rebuke him who makes advances that
way or, at least, by silence and blushing and a
;
such
talk.
E. M. 33.
122
MAY
MAY
I how
How
so?
Why,
never,
never,
when
when
I
to your mouth, but my own.
I wanted to take a loaf, took a brush
anything, carry
it
went into a
mill
E. D.
123
i.
27, 2.
MAY
You contradict
are you doing, man ?
yourself every day, and yet you will not
When you eat, where
give up these paltry cavils.
do you carry your hand? To your mouth, or to
your eye? When you bathe, where do you go?
Do you ever call a kettle a dish or a spoon a spit ?
If I were a servant to one of these gentlemen, were
WHAT
it at the hazard of
being flayed every day, I would
"Throw some oil into the bath,
plague him.
I would take pickle and pour upon his
boy."
"What is this?" Really, sir, an appearhead.
ance struck me so perfectly alike, as not to be
"Give me the soup." I
distinguished from oil.
would carry him a dish full of vinegar. " Did not
"
I ask for the soup ?
Yes, sir, this is the soup.
"
"
Is not this vinegar?
Why so, more than soup?
"Take it and smell to it; take it and taste it."
How do you know, then, but our senses deceive
us? If I had three or four fellow-servants to
join
124
MAY
MY
tell
of your
own
character.
E. D.
125
ii.
2,
3.
MAY
WHEN
hands
children
come
to us clapping
their
and
your tongue.
E. D.
i.
29,
5.
ONCE
No
"
Poor man
we should do
tonishment
silent
How
E. D.
T26
i.
26,
2.
MAY
ONLY
illiterate
laughs at him, and says, "He is an illiterate fellow; there is no making anything of him." Yet
a guide, when he perceives his charge going out
of the way, doth not revile and ridicule and then
but leads him into the right path.
leave him
;
Do you
sible of your
own
incapacity.
E. D.
127
ii.
12,
I.
MAY
this
WILL
this
acquit thyself of
it
with
plicity.
M. A.
MANY
of
those
that
things
ix.
trouble
35.
and
in
it
is
M. A.
128
ix.
3.
MAV
T TSE
dost at
first
For the left hand
despair of.
which for the most part lieth idle because
not used yet doth it hold the bridle with more
strength than the right, because it hath been used
unto it.
we
see,
M. A.
"O
xii.
5.
EMEMBER
it,
is
another's.
E. M.
129
17.
MAY
then,
WHAT,
yourself out
except in
it;
in
reason,
principles,
actions;
but,
in
our
man
wash
it.
"
A fit person to
old
is here
"
loved
!
E. D.
130
iv.
II,
5.
MAY
lO
you
DOodour
E. D.
iv.
II,
3.
MAY
DOyou
Who
somehow
are
you?
If
a
"
voice to tell you,
I am like the purple thread in
a garment.
Do not expect me to be like the rest,
or find fault with my nature, which hath distin-
guished
do,
me
it
will,
or other, find
from others."
How
should I ?
then, am I such a one ?
Indeed, are you such a one as to be able to hear
the truth ?
I wish you were.
But, however, since
What
man
things?
part.
hair
No.
The
excellence
132
lies in
the rational
MAY
12
securely inhabited,
imitate the Spartan Lycurgus.
And as he did
not enclose his city with walls, but fortified the
inhabitants with virtue, and preserved the city
J-
not surround
free, so you do likewise
yourself with a great courtyard, nor raise high
towers, but strengthen those that live with you
by benevolence and fidelity and friendship. And
thus nothing hurtful will enter, even if the whole
band of wickedness was set in array against it.
always
E.
''jPHERE
J-
is
FR.
40.
fidious friendship.
M. A.
T_T E
xi.
7.
is
is
on others,
else
he must
E. M.
133
14.
MAY
that
you
REMEMBER
at an entertainment.
13
must behave
in life as
Is
anything brought
Put out your hand and take
round to you?
Doth it pass by
your share with moderation.
Do
it.
Is it not yet come ?
not
Do
?
stop
you
not stretch forth your desire towards it, but wait
till
it
reaches you.
E. M.
15.
LET
appear
exile,
terrible,
E. M. 21.
AT
134
MAY
14
WHO
demonstrate one
E. D.
SEE
ball.
No one
contends
i.
6,
2.
a good or an evil
but how he may throw and
catch it again.
Here lies the address, here the
that I may not
art, the nimbleness, the sagacity
be able to catch it, even if I hold up my lap for it
But if
another may catch it whenever I throw it.
we catch or throw it with fear or perturbation, what
kind of play will this be? How shall we keep ourselves steady ; or how see the order of the game ?
One will say, Throw another. Do not throw ; a
This is a
third. You have thrown once already.
;
mere
E. D.
135
ii.
5,
3.
MAY
15
ISas we
living
like ?
Nothing else.
Well tell me, then, do you like to
We do not. No one, sure, that
live in error ?
lives in
error
is free.
Do you
in
sorrow? Do you
By no means.
Do
you
like to live
E. D.
136
ii.
I,
4.
MAY
WOULD
I
thing,
which gives a
rest.
E. D.
F OR
he
i.
2,
3.
as for
will
wilt or no,
of the whole) so to co-operate with him, that whatsoever thou doest, shall turn to the furtherance of
But be not
his own counsels, and resolutions.
thou for shame such a part of the whole, as that
vile and ridiculous verse (which Chrysippus in a
place doth mention) is a part of the Comedy.
M. A.
T)AY
A
what
in,
vi.
37.
to the public,
is^not due.
E.
137
FR.
72.
MAY
17
HELVIDIUS,
pRISCUS
sent to forbid his
J-
138
i.
2,
4,
5.
MAY
used to
DIOGENES
thenes made
me
say,
"Ever
since Antis-
have ceased to be a
slave."
How did he make him free? Hear what
he says. " He taught me what was my own, and
what not. An estate is not my own. Kindred,
domestics,
friends,
free, I
reputation,
familiar
places,
"
What is
belong to another."
of
the
"The
use
then
?"
own,
appearances
your
of things.
He showed me that I have this, not
subject to restraint or compulsion no one can
hinder or force me to use them any otherwise than
I please.
Who, then, after this, hath any power
over me? Philip, or Alexander, or Perdiccas, or
Whence should they have it ?
the Persian king ?
For he that is to be subdued by man must, long
He, therefore, of
before, be subdued by things.
whom neither pleasure nor pain, nor fame nor
riches, can get the better, and who is able, whenever he thinks fit, to throw away his whole body
with contempt, and depart, whose slave can he
"
ever be ?
manner
of
life, all
E. D.
139
iii.
23,
4.
MAY
WE
will
who do
19
Thus Diogenes
they are taken, die, and escape.
somewhere says, that the only way to freedom is
And he writes to the Persian
to die with ease.
"
You can no more enslave the Athenians
king,
"How? What, shall not I
than you can fish."
"
" If
take them ?
you do take them," says he,
"
For
they will leave you, and be gone like fish.
take a fish, and it dies.
And, if the Athenians
too die as soon as you have taken them, of what
"
This is the
use are your warlike preparations ?
voice of a free man, who had examined the matter
in earnest, and, as it might be expected, found it
out.
But, if you seek it where it is not, what
wonder
if
it?
E. D.
140
iv.
I,
6.
MAY
CEASE
things,
to
make
20
yourselves
slaves,
of
first
whom
The
wrestler
gain
just in the
with
this man.
myself
He exercises me in patience, in gentleness, in
meekness. Is my neighbour a bad one? He is
He exerso to himself; but a good one to me.
Is my
cises my good temper, my moderation.
To himself, but not to me. "This
father bad?
Touch with it whatever
is the rod of Hermes.
No but
it will become
and
gold."
you please,
it into
bring whatever you please, and I will turn
the combat?
same manner
greatest.
Why,
exercise
good.
capital
Bring
trial.
sickness,
All these,
death, want,
reproach,
E. D.
141
iii.
20,
1.
MAY
FREEDOM
of vice.
is
the
21
name
of virtue
and
E.
N^
one
is
free,
who doth
not
slavery,
F.
7.
command
mself.
E.
F.
109.
AA /"HAT
is wickedness?
It is that which many
^ * times and often thou hast
already seen and
known in the world. And so oft as anything doth
memento
come
mind, that it is
that which thou hast already often seen and
known. Generally, above and below, thou shalt
find but the same things.
The very same things
whereof ancient stories, middle-age stories, and
fresh stories are full
whereof towns are full, and
houses full. There is nothing that is new. All
things that are, are both usual and of little conpresently
to thy
tinuance.
M. A.
142
ii.
I.
MAY
man
THE
things
who
in his
is
22
unrestrained,
power as he
who hath
wills, is
free
all
but
he who may be restrained, or compelled, or hindered, or thrown into any condition against his
"And who is unrestrained?"
will, is a slave.
He that desires none of those things that belong
to others.
"And what are those things which
belong to others?" Those which are not in our
own power, either to have or not to have.
E. D.
iv.
I,
14.
either to get or
much trouble)
come not unto thee themselves but thou in a
manner goest unto them. Let then thine own
to
to
art
M. A.
M3
xi.
lo.
MAY
23
HE
mistake,
"No one."
likes
would
live
in
with dis-
"Not
one."
Consequently,
E. D.
144
iv.
I,
I.
MAY 24
these
STUDY
discourses,
would be
to
its
free,
value.
points,
these
principles,
these
short, to give
up all that
you will be a slave
among slaves, though you were ten thousand times
a consul and, even though you should rise to the
And you will
palace, you will be nevertheless so.
feel that though philosophers (as Cleanthes
says)
belongs to others?
in
If not,
145
MAY
25
BUT
will
SUPPOSE
all torn thee with
somebody hath
Thou
146
MAY
then
WHAT,
a contempt
!
26
but
would command
your
And who hath given you that
power
How can you conquer the principle of another?
Do not you
conquer
By applying
justice.
"Ay,
ciples too."
prin?
terror I will
it.
not conquered by
another? And nothing but itself can conquer the
choice. Hence, too, the most excellent and equitable love of God, that the better should always
prove superior to the worse.
E. D. i. 29, 2.
147
is
MAY
"
you wish
27
GOD
says,
yourself."
If
You
say.
for
No
Against what
is
"
"
will
head
that
148
MAY
28
THEY
cute
liberty
kill
my
with
charity,
and
true
simplicity
and
modesty.
M. A.
149
viii.
50.
MAY
29
AS onethe
that tosseth
ball
better,
if
This
and he
that
life is
is
short.
praised
M. A.
50
viii.
19.
MAY
for
30
consider what
thy
ASone constant
wind
of an hour
life,
let out,
and
it is
a wind
not
an
thy ruling part and here consider Thou art
old man ; suffer not that excellent part to be brought
suffer it not
in subjection, and to become slavish
to be drawn up and down with unreasonable and
unsociable lusts and motions, as it were with wires
is
and nerves
at
thee.
E. D.
^i
i.
16.
MAY
31
WHAT
blame
is
to
it
either
God
1^2
iii.
10.
JUNE
what
says
BUT
had
possible,
I
thee?"
E.
'53
D.
i.
1,
3.
TUNE
BOLDLY
saying
make
is,
magnanimity.
from slavery.
Dare
to look
"
to
up
the future as
am
I
equal with Thee.
Lead
to Thee.
me whither Thou wilt. Clothe me in whatever
Is it Thy will, that I should be
dress Thou wilt.
in a public or a private condition, dwell here or
be banished, be poor or rich ? Under all these
circumstances I will make Thy defence to men.
No.
I will show what the nature of everything is."
Rather sit alone in a warm place, and wait till
;
your
mamma
comes
good
to feed you.
E. D.
'54
ii.
i6,
4.
JUNE
T F Hercules had
sat
loitering
at
home, what
E. D.
155
ii.
i6,
4.
JUNE 4
WHAT
by nature
is
free,
cannot be disturbed
How
" So
that
to
me
my
Nointo but
;
E. D.
156
i.
presence,
to myself.
19,
2.
JUNE
WHAT
To be
is
our nature
noble-spirited, modest.
(For
what other animal blushes ? What other hath the
idea of shame ?) But pleasure must be subjected to
these, as an attendant and handmaid, to call forth
our activity and to keep us constant in natural
free,
operations.
But
am
rich
silver
plate
is
to
philosophize?
enough
for
you.
am
of principles ?
judge of the Greeks.
Do
As you may
to
to
a stone.
But
E. D.
157
iii.
7,
I.
JUNE 6
you know that freedom is a very
But for me
and valuable thing?
to choose at random, and for things to happen
agreeably to such a choice, may be so far from
a beautiful thing as to be, of all others, the most
For how do we proceed in writing?
shocking.
Do I choose to write the name of Dion (for inNo but I am taught to be
stance) as I will ?
And
willing to write it as it ought to be writ.
what is the case in music? The same. And what
in every other art or science? Otherwise, it would
be to no purpose to learn anything, if it was to be
adapted to each one's particular humour. Is it,
then, only in the greatest and principal point, that
DO
not
beautiful
mind accommodated
to
what
exists.
E. D.
158
JUNE
His
makes a tyrant formidable?
guards, say you, and their swords; they
who belong to the bedchamber, and they who shut
out those who would go in.
VVhat is the reason,
then, that, if you bring a child to him when he is
surrounded by his guards, it is not afraid ? Is it
because the child doth not know what they mean ?
A^T'HAT
*
know what
is
it
what
restrains his
in
the
way of a
tyrant,
Nothing.
E. D.
159
iv.
7,
I.
JUNE
WHAT,
a
to
then, must
trial
cumstances.
Your
business,
into
let
me
tell
you.
E. D.
160
ii.
5,
5.
JUNE 9
CONvSIDER,
trial, what you
to succeed.
restrained or
compelled,
who
shall
compel you
your applause.
E. D.
t6i
ii.
2,
I.
JUNE
lO
BUT
tence.
made
it
whom?
Where ?
it ?
From
pious, just
and unjust?
E. D.
162
i.
29,
7.
JUNE
\ A /"HEN you are going
* *
remember there is
above what passes
rather than man.
and
He
II
to
another,
whom
who
great,
sees from
I ?
at
ances of things,
What
his
end
To follow thee.
Do you say the same
not.
protest,
thoughts as these
imagine you
"
will
have such
Why do we
provide so
many and great qualifications for nothing ? Is
the power, the antechamber, the attendants, the
Is it for these that I
guards, no more than this ?
:
163
JUNE
you
WHENEVER
another, and
12
see
him, contrary to
opinion, confidently say that he too is
not free ; and not only if he doth it for a supper,
but even if it be for a government, nay, a consulship ; but call those indeed little slaves who act
thus for the sake of little things, and the others,
as they deserve, great slaves.
"Be this, too,
agreed." Well, do you think freedom to be something independent and self-determined?
"
can it be otherwise
Him, then, whom it is in
the power of another to restrain or to compel,
And do not
affirm confidently to be not free.
mind his grandfathers, or great-grandfathers, or
inquire whether he hath been bought or sold ; but
if you hear him say from
his heart, and with
emotion, My master, though twelve lictors should
march before him, call him a slave. And if you
should hear him say. Wretch that I am, what do
In short, if you see
I suffer
call him a slave.
flattering
own
his
"How
.'^
him
a
"
E. D.
164
iv.
I.
lo.
JUNE
A RE you
13
^^
free yourself,
By heaven,
you
for
them
if
on
his leg,
he
let
go his leg
if
E. D.
X65
iv.
1,
17.
JUNE
14
PEAK
at the
with old
E. D.
166
iv.
I,
16.
JUNE
the Poet,
SAITH
trees, and
15
the
forth.
Then blows
And then
common
in lieu of
carries
shall
another mourn
M. A.
167
X.
36.
JUNE
l6
A GOOD
E. D.
MERE
wisdom, perhaps,
is
iii.
not a
6,
2.
sufificient
There
qualification for the care of youth.
ought to be likewise a certain readiness and
aptitude for this, and, indeed, a particular constitution of body ; and, above all, a counsel from
God
to
undertake
this office.
E. D.
rather
CHOOSE
instructed
than
to
iii.
1,
I.
rich.
Attributed
i68
to
Epictetus.
JUNE
17
THAT
be true
M. A.
169
ix.
16.
l8
JUNE
A MAN
he
What hath
prison.
That
carried to prison.
an addition that everyone makes
Zeus doth not order these things
carried
is
happened?
He
to
is
unhappy, is
But
Why so? Because he hath made you
right.
Because he hath made you brave?
patient?
Because he hath made them to be no evils?
Because it is permitted you, while you suffer them,
Because he hath opened you the
to be happy?
Go out,
door, whenever they do not suit you?
is
of his own.
asked what
BEING
answered
As
that
common
may be
iii.
8,
2.
he
sense was,
called a
common
ear
E. D.
170
iii.
6,
3.
JUNE
19
for
to
and
on
to
rise,
but
received with
universal salutation
so, neither do you wait for
applauses and shouts and praises, in order to do
good but be a voluntary benefactor, and you will
be beloved like the sun.
E. FR. 83.
immediately shines
forth,
is
it is our
duty to share the danger of
a friend or of our country, we ought not to
consult the oracle whether we shall share it with
them or not. For, though the diviner should
forewarn you that the victims are unfavourable,
this means no more than that either death or
But we have
mutilation or exile is portended.
reason within us, and it directs, even with these
hazards, to stand by our friend and our country.
Attend, therefore, to the greater diviner, the
Pythian god, who cast out of the temple the
person who gave no assistance to his friend while
another was murdering him.
E. M. 32.
WHEN
171
JUNE 20
man
not
that
is
in his
so
happy
any
THERE
death, but that some of those that are by him
is
when he
much condemn
us.
Thus
will
virtuous.
M. A.
X.
36.
that all
r:)EMEMBER
'^
opinion depends
;
capable
Poet hath it.
M.
172
A.
xii.
16.
21
JUNE
HE who
his death,
soon
after
what
living,
is
thy
soever
itself,
as a
it
be, that
it
and terminates
part
or
praise?
it
be,
fair
is
in itself, not
member
that
admitting praise
therefore
which
is
is
damage?
M. A.
173
iv.
6.
JUNE
BUT
22
and reputation
will
be,
how
if
quickly
all
and
and
praise,
M. A.
174
iv.
3.
JUNE
23
man
any
WHATSOEVER
saith, thou must be
man's sake, but
for thine
own
doth or
not for any
either
good
nature's sake.
M. A.
vii.
12.
AFTER
us as we
;
WE
are present,
they are absent.
Attributed to Epictetus.
175
JUNE 24
WHAT
is
it
diligence
that
upon
wills
be
just
usual, as ordinary, as flowing from such a beginand such a fountain, from which both thou
ning,
thyself,
and
all
things are.
M. A.
iv.
28.
ENDEAVOUR
(hadst thou wholly
thyself unto
it)
disposition,
is
M. A.
176
vi.
life.
27.
JUNE
25
Be
willing to approve yourself to yourself.
willing to appear beautiful in the sight of God
desirous to converse in purity with your own
BE
be
such
pure mind, and with God and then, if any
"
Have
appearance strikes you, Plato directs you
recourse to expiations
go a suppliant to the
temples of the averting deities." It is sufficient,
however, if you propose to yourself the example of
wise and good men, whether alive or dead and
compare your conduct with theirs.
;
E. D.
177
ii.
18,
4.
JUNE 26
set
with
for
up
physician, provided
you
BUT
nothing but medicines, and without knowing,
or having studied, where or how they are to be ap"Why, such a one had medicines for the
pUed.
Have you, then, a
eyes, and I have the same."
Do you at
faculty too of making use of them?
all
to
whom
they will
be of service?
E. D.
having cured
HIPPOCRATES
sick himself
fell
and
died.
iii.
21,
I.
many sicknesses,
The Chaldeans
foretold
the
deaths
of
divers,
dirt
sort of vermin,
wicked un-
M. A.
,78
ii.
3.
JUNE
A
-^~*-
CARPENTER
"
27
doth
Hear me discourse on
do something
come and
not
say,
fits it
Let
"
it
like this
eat like a
man
able brother
E. D.
iii.
21,
nPHE
-*-
E. D.
179
iii.
12,
I.
the
2.
JUNE
IVr
EVER
28
eaten
call yourself a
great deal
among
but, inwardly digesting their food, they outwardly produce wool and milk. Thus, therefore,
do you likewise not show theorems to the unlearned, but the actions produced by them after
they have been digested.
;
E. M. 46.
180
JUNE 29
UPHRATES
was
endeavoured
to
"P
-L--
in
181
iv.
8,
4.
JUNE 30
a one
is
philosopher.
SUCH
he wears a cloak and long
do mountebanks wear?
And
Because
What, then,
Why ?
hair.
so,
when people
see
iv.
I.
8,
AS
their beard
E. D.
18:
iv.
8,
3.
JULY
^^
are.
E. D.
art
now ready
THOU
not attained
to die,
iii.
14,
I.
thou
subject to many troubles, and perturbations ; not yet free from all fear and suspicion
of external accidents ; nor yet either so meekly
art yet
disposed towards
all
so affected as one,
wisdom
is,
M. A.
183
iv. 3.
JULY
WE
manner
for
this
also,
to
be
some
self-sufficient
For as
to bear our own company.
in himJupiter converses with himself, acquiesces
administration,
self, and contemplates his own
and is employed in thoughts worthy of himself:
so should we too be able to talk with ourselves,
and not to need the conversation of others, nor
be at a loss for employment ; to attend to the
divine administration ; to consider our relation
and able
to
other
beings
how we have
we are
formerly been
affected
upon
these too may be cured, how removed
still
now
how
;
us,
press
184
JULY
IFfor
to please.
E. D.
iii.
14, 2.
WHAT
and
185
JULY 4
WE
wise,
exhort them.
You
exhort
Would you be
of
who
is,
THERE
and there
is,
am half
I
put philosophy in practice.
naked, neither have I bread to eat, and yet I
But I say
depart not from Reason, saith one.
I want the food of good teaching, and instructions, and yet I depart not from Reason.
doth
M. A.
186
iv.
25.
JULY
LET
loves
DEATH
whilst
whilst thou
hangs over thee
thou mayest, be good.
:
M. A.
iv.
livest,
14.
LOOK
others,
M. A.
iv.
15.
WHAT
to strangers
COMMUNICATE
need, according to
your
and persons in
For he who
ability.
E. FR. 103.
1S7
JULY 6
ET
'
up
M. A.
188
viii.
34.
JULY 7
pj'VERY
-L--'
place
safe to
is
him wlio
lives
with
justice.
E. FR. 97,
SO
one who
and
all
worldly
by himself alone
For whether here, or
upon some desert hill.
there, if the whole world be but as one Town, it
objects, as
matters not
much
liveth
M. A.
WHATSOEVER
doth happen
doth happen
justly,
and so
in
X.
17.
the world,
if
properly taken)
in every action.
may do
it.
M. A.
189
iv. 8.
JULY
Why do
Why do not
WHY,
keep
yourself waking?
you
you
safe.
given to
penser of
me?
the dis-
it?
disposal
I can of
enough for
this.
Other things must be as the master of them
is
pleases.
E. D.
190
iv. 9, 4.
JULY 9
this
IFout,
thyself,
grave,
which
it
is
just,
strong and
becomes
kind, tender-hearted,
religious,
to undergo anything that
vigorous
thee.
M. A.
vi.
27.
DEATH
of the
is
body.
M. A.
191
vi.
26.
JULY
IFare
lO
first
believe that
you
bad.
E. FR.
2.
WHAT
if
thy power.
M. A.
ig:
V.
27.
II
JULY
A MAN
first,
before
M. A.
ix.
i6.
T F anyone
ill
only these."
E. M. 33.
"It
of Antisthenes.
OUT do
and
be
is
a princely thing
spoken of. It is a
shameful thing that the face should be subject
unto the mind, to be put into what shape it will,
and to be dressed by it as it will and that the
mind should not bestow so much care upon herto
well,
to
ill
self,
as to fashion
becometh
as best
herself,
and
to
dress
M. A.
herself
her."
193
vii.
24.
JULY 12
ZEUS
OLYMPIAN
but keeps a
him who
No
"
is
modest,
What
are they
an aversion uninundisappointed
a careful resolupursuits duly exerted
desire
curred
tion
will
noble,
an unerring assent.
These you
E. D.
194
shall see.
ii.
8,
4.
JULY
OHOW
^
me
honour,
friendly
that
steady
principles
13
you are
;
faithful,
man
of
not leaky, and you shall see that I will not stay
till
you have trusted your affairs to me; but I
will come and entreat you to hear an account of
mine.
For who would not make use of a good
vessel? Who despises a benevolent and friendly
adviser?
Who will not gladly receive one to
share the burden of his difficulties, and by sharing to make it lighter?
"Well, but I trust you,
and you do not trust me." You do not really
trust me
but you are a blab, and therefore can
:
is
E. D.
195
iv.
13,
3.
JULY 14
WHEN one
me, shall
But, if I remember
asperse, and am aspersed.
that one man doth not hurt another, but that
do suffer.
"Ay, but
it
is
unfair,
to
do
it,
sir?
friends,
my
barrel,
turn
E. D.
196
iv.
13, 2, 3.
JULY
M AN
is
made
15
for fidelity,
E. D.
ii.
4, I.
TT
is
good to know your own qualifications and
powers that, where you are not qualified, you
may be quiet, and not angry that others have the
advantage of you in such things.
-*-
E. D.
A ^ THAT
*
'^
is
the
first
philosophy?
ii.
6, I.
To
ii.
17, I.
'T^HERE
is
nothing more shameful than per^ fidious
Above all things, that
friendship.
must be avoided. However, true goodness, simplicity, and kindness cannot so be hidden, but that
as we have already said in the very eyes and
countenance they will show themselves.
M. A.
197
xi. 7.
JULY
T ET
it not be in
any man's power, to say truly
-*' of
thee, that thou art not truly simple, or,
sincere and open, or not good.
Let him be deceived whosoever he be that shall have any such
For all this doth depend of thee.
opinion of thee.
For who is it that should hinder thee from being
either truly simple or good ?
Do thou only resolve
rather not to live, than not to be such.
M. A.
X.
33.
HOW
am
198
JULY
17
ATsuch
M. A.
xii.
12.
WHEN any
ill
but he
who
is
deceived about
it.
E. M. 42.
199
JULY
is
better to offend
18
seldom (owning
when we
we seldom
it
if
it
be somewhat that
is
3.
amiss in thine
BUT
own disposition, that doth grieve thee, mayest
thou not rectify thy moral tenets and opinions.
But if it grieve thee, that thou dost not perform
that which seemeth unto thee right and just, why
dost not thou choose rather to perform it than to
grieve? But somewhat that is stronger than thyLet it not grieve thee then,
self doth hinder thee.
if it be not thy fault that the thing is not performed.
Yea but it is a thing of that nature, as that thy life
is not worth the while, except it may be performed.
If it be so, upon condition that thou be kindly and
lovingly disposed towards all men, thou mayest be
For even then, as much as at any time, art
gone.
thou in a very good estate of performance, when
thou dost die in charity with those, that are an
obstacle unto thy performance.
M. A. viii. 45.
200
JULY 19
are
THERE
with ease
No
head
say,
fess
themselves to
compassionate.
E. D.
201
ii.
21,
I.
JULY 20
A X /"HAT
* *
is
The
principal
to a slave.
own
but, in
E. D.
202
ii.
21,
I.
JULY
are
21
THERE
So that now
think
is
no convincing.
"It is all to no
intractable, fool for my friend.
So are madmen
purpose: I am determined."
too but the more strongly they are determined
upon absurdities, the more need have they of
hellebore.
Why will you not act like a sick
;
"
Sir,
person, and apply yourself to a physician ?
I am sick.
consider
Give me your assistance
what I am to do. It is my part to follow your
directions."
So, in the present case, I know not
:
what
ought to do
and
am come
E. D.
203
ii.
to learn.
15,
2.
JULY 22
but talk to
NOupon
;
this I
What
things?
is
you compel
me
"
to this."
Why
so,
man
what
is
am
"I am
propensity to take it; and again to say,
determined." As in a distempered and rheumatic
body the humour tends sometimes to one part,
sometimes to another thus it is uncertain which
;
But if to its
sickly mind will incline.
inclination and bent an obstinate tension be like-
way a
204
D.
ii.
15,
2.
JULY 23
and excels
an able
is
at
then,
speaker,
HE,once
exhortation and conviction, who can
in
discover to each
he
errs,
man
and prove
clearly
rightly.
Hence
used to
say,
"
It
my assertions
my opponent.
but
other witness of
contented with
I call
am
always
and summon
him
it
will
renounce
it
but,
till
him who
E. D.
:o5
ii.
26,
2.
JULY 24
^ ITHER
"LJ*
"
M.
*-
206
JULY 25
WHY
and lamed
in
Whoever,
wrong, he himself
bears the punishment for that one man cannot
be the person deceived, and another the sufferer
will
will not be outrageous and angry at anyone
not revile, or reproach, or hate, or quarrel with
if
right,
he
is
without
fault, if
anyone.
E. D.
the
ISare
in the
i.
28,
2.
Brambles
this suffice.
Add
shops
their work,
M. A.
207
viii.
it.
48.
JULY 26
INevil
equally to
and
to
to
M. A.
208
iv.
32.
JULY 27
T^OTH
thee
M. A.
thing
ONE
worth our
by as much
iv.
21.
to be esteemed
and that is, according to truth and righteousness, meekly and lovingly
to converse with false, and unrighteous men.
;
M. A.
WHEN
vi.
42.
to
M. A.
209
vi.
43.
JULY 28
thee with
reproach thee,
or shall use any such carriage towards thee, get
thee presently to their minds and understandings,
and look in them, and behold what manner of
men
they be.
Thou
shalt
no
is
M. A.
ix.
25.
IFwhy
M. A.
210
viii.
15.
JULY 29
WHEN
and
the
thou
art
same
any man's
with
offended
upon
thyself,
guilty of in
kind.
M. A.
X.
30.
man doth
any
trespass against
WHENSOEVER
thee, presently consider with thyself what
it
M. A.
211
vii.
19.
JULY 30
IFbear
E. D.
iii.
12,
2.
this
BUT
belongs
to
self for
A N
^^
iii.
mouth
12,
5.
angry countenance
and
of them
it
is
M. A.
212
vii.
18.
JULY
WHAT
by
is it
31
get?
Stand
If you, therefore,
would your reviler
it
and what
would hear
will
you
like a stone,
what
reviler
"
"
Take my
I
clothes
strip off
them
may
it
if
you
" Much
will.
good
do you."
E. D.
WHAT
is it
i.
25,
3.
praises
so
is
many tongues.
there remaining
This I think
M. A.
213
vi.
15.
AUGUST
you go and
revile
IFhave
forgot
your brother,
who you
are,
If, instead of a
thing for another in that case?
man, a gentle social creature, you are become
a wild beast, mischievous, insidious, biting have
;
you
lost
nothing?
order to suffer
thing, the loss
you were
E. D.
2T4
ii.
lo,
4.
AUGUST
WHY
please ?
not the
left to
E. D.
215
command.
iii.
s.
2.
AUGUST
you
WILL
me, a man
say,
of
for
are
216
ii.
4,
I.
AUGUST 4
them
better if it be in thy
be not, remember that for
this use, to bear with them patiently, was mildThe gods
ness and goodness granted unto thee.
themselves are good unto such yea and in some
things, (as in matter of health, of wealth, of
honour), are content often to further their enAnd
so good and gracious are they.
deavours
mightest thou not be so too? or, tell me, what
doth hinder thee?
EITHER
power
;
teach
or
if
it
M. A.
HIM
ix.
9.
that offends, teach with love and meekand show him his error. But if thou
ness,
217
APGOsr
T
most see
uic
it,
-.^?
:er*;
intj:,
im
^^-:
irfmp-
;:'
'dgtrr
erill?"'
ItOW
tfa.e
greatest
\:
HUEOIlIIBSIl it tS.
"Oo^Jt
r :
-^ -
destroyed?"
detMriwaitMJsii
or
'.
. ^
Yoo
Do
..
/-
7
.
socb people
''
:_
:r :.-'
'
-^
:".r:
-::
._...;
"
.^:r.
zi.:tfcr
E. D. i li
3l8
r".
'
Wher.
1
"
:-
"7"
;
::"::.i:~ to
tiiesc
toacttbrns?
"
't
^rr
.7:
^
;
'.
^-
i:^r::ti
:-
"-
"
..
oo^hlt no:
natnane, by the
- '
ool: be
sbaM
"
tl'
off thiii
--:---.
'.z
peivBd
"
"
BJOfc tj-
::
r.
;..\:-..
":
--t::.:.-.
7:-;
3S 1
sHattring
t-
jpftgTTinipni tr z:
Bj
;.:-ir:
rffs'
Htnatr
-'
:r..z:
AUGUST 6
T
V-
AUGUST
A WISE
E. D.
iv.
5,
I.
THE
like
M. A.
F he have
sinned, his
is
vi.
M. A.
220
K, 6.
ix.
37.
AUGUST
EPICTETUS
grieve his enemy,
E. FR. 125.
HE
that
is
unjust,
For the
also impious.
is
less
all
the Deities.
M. A.
and
ix.
in his
I.
own
things
THOSE
order for that they be
power, he himself takes
good
and as
them
believes
for
to
221
AUGUST
and
are
peevish
SOME
cannot dine with such
fastidious,
and
say,
a fellow, to be obliged
him
prate as
much
Do you compare
as he pleases."
anxiety,
let
it
and
be with
for
to go.
E. D.
13 ECEIVE
A^
i.
25, 3.
M. A.
222
viii.
31.
AUGUST
HOW
my
me
is
against
lO
E. D.
AFTER
brother
to
know
this,
;
and that
make concessions
to
but
i.
15,
have
I.
be
easily
persuaded
to use
an advantage gained
E. D.
223
ii.
10, 3.
AUGUST
II
such a one
so patiently bear
rid of
that
A ^7" HEN
at
art
offended with
* *
is
is
it
not
in
M. A.
224
ix.
43.
an
AUGUST
12
CHASTISE
punish you.
E. FR.
are
THERE
by a law,
not
may
4.
as
E. D.
thou
WHENSOEVER
thou art in danger
findest
iii.
II,
thyself,
I.
that
and
that
temptations
present
them-
-'-5
AUGUST
13
there not a divine and powerful and inevitlaw which exacts the greatest punishments
from those who are guilty of the greatest offences ?
For what says this law?
Let him who claims
what doth not belong to him be arrogant, be vainlet him grieve, let
glorious, be base, be a slave
him envy, let him pity and, in a word, let him
be unhappy, let him lament.
E. D. iii. 24, 2.
ISable
HE
that
that
is
sinneth,
unjust,
before.
He
he
Not
M. A.
226
ix.
4.
AUGUST
GOVERN
us what
14
Show
for
who
commanded,
be a
You
will
loser."
What
shall I lose?
You
will
Look
for
lose
your fidelity, honour,
no greater losses than these.
E. D.
127
iii.
7,
2.
AUGUST
is
better,
ITopinion
feated by truth.
E. FR. 34
IFail
possible
truth,
you
will
means
seek to conquer by
will not
quered.
E. FR. 35.
TRUTH conquers by
itself,
opinions by foreign
aids.
E.
FR. 36.
soul resembles
THE
the appearances of things
anvone
is
E. D.
22S
iii.
3, 6.
AUGUST
shall reprove
anybody
IFapparent
unto
me, that
M. A.
T EACH
them
vi.
and make
60.
it
ap-
W HEX
M. A.
229
vii.
43-
AUGUST
17
OUCH
^
good
a hunting dog
when she hath
230
AUGUST
IFeasy
own
becomes
petrified,
how
shall
longer by reason ?
Now there are two sorts of petrifaction the one,
a petrifaction of the understanding the other, of
the sense of shame, when a person hath obstinately
set himself not to assent to evident truths, nor to
We all dread
quit the defence of contradictions.
and would make use of
a bodily mortification
of us is
every contrivance to avoid it but none
And
troubled about a mortification of the soul.
with regard to the soul, when a
yet, indeed, even
or underperson is so affected as not to apprehend
stand anything, we think him in a sad condition
:
231
i.
5,
I,
2.
AUGUST
DELIBERATE
for,
anything
;
to recall
what
is
much
it
19
will
said or done.
E. FR. 96.
that to
REMEMBER,
occasion, and
to follow
rectify thee,
M. A.
viii.
14.
silent at an entertainment,
Periander whether he was silent
when he was
SOLON,
being asked by
"No
folly:
at a feast."
E.
232
FR.
fool,"
71.
AUGUST 20
IFparties
just sentence,
mind
neither
itself.
E. FR. 56.
two
THESE
readiness,
rules,
l-'irst
And
to turn
present, shall be able to rectify thee or
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
apparent ground of justice, or of some
probable
or from
M. A.
233
iv.
some
10.
AUGUST
21
SUCH
and verbal
traveller
just
sit
further,
and waste
the sirens.
Your
business,
man, was
if
amongst
to prepare
which begin,
Conduct me, Jove
and thou,
Destiny.
E. D.
?34
ii.
23, 4.
AUGUST
TT E
--
J-
22
who
in
familiar
to his
to a
live
or
that
impossible to touch a
chimney-sweeper without being partaker of his
remembering
it
is
soot.
E. D.
iii.
t6,
I,
TT
J-
whose
sin
it
is.
M. A.
the best
CHOOSE
pleasant.
life
for
custom
ix.
will
i8.
make
it
Attributed
235
to
Epictetus.
AUGUST
form of
THE
thus; "O
the
23
rain, rain
and fields
good
Jupiter,
run
all
upon
belong to the
Athenians." Either we should not pray at all,
and not everyone
or thus absolutely and freely
for himself in particular alone.
M. A. V. 7.
the
grounds
that
A MAN
TAKE
am
me and
indifferent.
I
throw me where thou wilt
For there also I shall have
:
that is
that Spirit which is within me propitious
well pleased and fully contented both in that
;
constant
actions,
suitable
M. A.
236
viii.
43.
AUGUST 24
is
HEALTH
But what
E. D.
AS byone
who had
lived,
iii.
20,
I.
to die
thee.
whatsoever
is
eyes,
they wondered
are they now?
they
complained.
And where
M. A.
j7
vii.
31.
AUGUST
will
YOU you
if
25
USEdo
thyself, as often
anything, presently
What
is
if
this
man
be possible to
man's end in this
it
his action?
M. A.
and penetrate
X.
37.
PIERCE
one's understanding that thou hast to do with
as also
make
M. A.
238
58.
AUGUST 26
A LIFE
wintry
entangled
torrent
with fortune
for
is
it
resembles a
turbulent,
violent,
and
and
nPHOU
M. A.
iv.
40.
^TNSPOTTED
from any manner
free
M. A.
239
iii.
4.
AUGUST
27
THE
things
other.
in
others.
E. M. 26.
240
AUGUST
TOO,
28
had an
iron
lamp burning
Hearing a noise
I found
at the window, I ran.
my lamp was
I considered, that he who took it away
stolen.
What then ? Todid nothing unaccountable.
morrow, says I, you shall find an earthen one
I have lost
for a man loses only what he hath.
my coat. Ay, because you had a coat. I have a
Why, can you have a pain in
pain in my head.
1, before
my household
deities.
i.
18,
I.
THOUhold on
to
M. A.
241
ii.
2.
AUGUST 29
A PPEARANCES
mind
to the
^~^
instructed.
E. D.
i.
27,
I.
we must have
specious appearances
AGAINST
clear preconceptions brightened up
When
death appears as an
ately to
remember
death
necessity.
is
evil,
may be
that evils
and ready.
WHAT
Its
falsehood,
cases.
self if
and
What
is
to
suspend
belief in
its
it
is
now
night.
is
to
doubtful
Persuade your-
day.
what
Impossible.
Impossible.
is
false,
be
E. D.
242
i.
28.
I.
AUGUST 30
there
is
nothing indeyour own power alone,
See, then, if you have anydo not know." But, con-
that
you say
WILL
pendent which
and unalienable
"I
thing of
is
this sort.
sider
it
you
"Agreed."
then,
assent to a
one." In the topic of assent,
are unrestrained and unhindered.
thus
falsehood?
in
"No
:
This
is my avoiding anything ?"
"What then, if, when I am
your own.
exerting myself to walk, anyone should restrain
me ? " What part of you can he restrain ? Can
"
he restrain your assent ?
No, but my body."
"Be
it so.
But still I
a
stone.
as
he
may
Ay,
walk no more." And who told you that walking
was an action of your own that cannot be restrained ?
For I only said that your exerting yourself towards it could not be restrained.
in
whose power
too,
is
in
E. D.
243
iv.
I,
1 1.
AUGUST
placing
BYgreat
and
31
will
conquer any
But,
appearance, and not be drawn away by it.
in the first place, be not hurried along with it, by
its hasty vehemence
but say, Appearance, wait
for me a little.
Let me see what you are, and
what you represent. Let me try you. Then, afterwards, do not suffer it to go on drawing gay
:
who
244
ii.
18, 5.
SEPTEMBER
CTAY,
^
combat
wretch,
The
Him
protector, as sailors
in
calm
is
serenity
and
strive."
E. n.
345
ii.
i8, 5.
SEPTEMBER
WHETHERwhatwe
believe,
believe, we ought
that tells us?
is it
Again,
the
very
which ornaments
ought to believe, or to
dis-
or whether, if we do
to be moved by it or not ; what
Is it not the faculty of choice?
faculty of elocution, and that
discourse, if there be any such
is
said
manner
whether
246
it
ii,
that tells
23,
I.
SEPTEMBER
WHAT
own
perversion.
choice alone
is
is
vice
23,
I.
virtue.
E. D.
247
ii.
SEPTEMBER 4
IFor
ill
is
left?
But
direct me.
Why
should
direct
you
your
keep
By
belongs to others do not covet.
Honesty is your own a sense of virtuous shame
is
your own. Who, then, can deprive you of
these? Who can restrain you from making use
And how do you do it?
of them but yourself?
When you make that your concern which is not
your own, you lose what is." Having such precepts and directions from God, what sort do you
me? Am I better than He?
still want from
More worthy of credit? If you observe these,
what others do you need? Or are not these
own
what
directions
His?
E. D.
248
i.
25,
I.
SEPTEMBER
THE
and
first
On
set out
E.
249
D.
iii.
19.
SEPTEMBER 6
FROM
thing
this
we
the masters.
E. D.
i.
II,
how man's
consider,
THOROUGHLY
but for a very moment of time,
3.
life
is
and so depart
falling,
M. A.
250
iv.
39.
SEPTEMBER
ISact ?
iii.
26,
I.
SHAME
thing to eat, but in not
to
fear
and sorrow.
E. o,
251
iii.
24,
7.
SEPTEMBER
"D EQUIRE
A ^-
and you
will
go on
well.
E. M. 8.
FITto
and accommodate
and
and gone.
But in things natural, that power
which hath framed and fitted them, is and abideth
within them still
for which reason she ought also
the more to be respected, and we are the more
obliged (if we may live and pass our time according to her purpose and intention) to think that
:
all
is
minds.
well
respect, it is that
his happiness.
he that
is
all
in all
M.
252
own
this
doth enjoy
A.
vi.
35.
SEPTEMBER 9
A GOOD
For
to be seen, and not green things only.
that is proper to sore eyes.
So must a good ear,
and a good smell be ready for whatsoever is either
is
indifferent
M. A.
253
X.
25.
SEPTEMBER
"
A^rHAT,
* *
is
it
must my
one paltry
then,
for
whole?
?
Why
Why will
Why will
lO
leg
be lame?"
And
from
it ?
good
there,
254
i.
12,
3.
SEPTEMBER
A A T^HEN
*
in
II
life,
have,
man ?
am
Why,
a spit
"
I
then,
do you walk
my
manner
as
if
me admire
E.
255
D.
i.
2 1.
SEPTEMBER
long
A^ unto
-
unto
it,
12
it
it
is
be,
not un-
how came
happiness did consist in pleasure
notorious robbers, impure abominable livers,
:
in so large a
parricides, and tyrants,
have their part of pleasures ?
measure
M. A.
vi.
to
31.
kOTH
D' that
'
properly
the stars in
particular?
Though
they
all
differ
M. A.
256
vi.
38.
SEPTEMBER
WHAT
What do you do when
Do you
present case,
am
Then
naked.
Still, you raise my envy.
If I can throw off a
e'en take my whole body.
paltry body, am I any longer afraid of a tyrant ?
I
E. D.
257
i.
24,
2.
SEPTEMBER
"
TS
-L
not
I4
my hand my own?"
It
is
a part of
but
it
is
on
Do
let it go.
first
258
SEPTEMBER
15
other not
to keep your desire, to keep your
aversion carefully turned to this point
whom
have you any longer to fear? "No one." For
about what should you be afraid ?
About what
is your own, in which consists the essence of good
and evil? And who hath any power over this?
Who can take it away? Who can hinder you?
No more than God can be hindered. But are
;
you afraid
E. D.
!59
iv.
I,
12.
SEPTEMBER
HE
is
better
he more
Doth he bear all
Is
ridiculous
thing
AVERY
should dispense with
it
vice
himself,
which
is
in his
it
in others,
which
altogether impossible.
M. A.
;6o
vii.
41.
is
SEPTEMBER
remember
every accident,
UPON
wards yourself and inquire what
to
turn to-
powers you
have for making a proper use of it. If you see a
handsome person, you will find continence a
power against this if pain be presented to you,
:
find fortitude
if ill language,
you will
thus habituated, the appearances of things will not hurry you away along with
you
will
find patience.
And
them.
E.
BE
M.
lO.
If a horse
261
6.
SEPTEMBER
T TE
J- J-
hath.
E. FR. 124.
HEand
M. A.
262
X.
10.
SEPTEMBER
nPHE
^
the
T ET
more
more
-L^ be ever
subject
commanding
to
itself,
own proper
M. A.
263
V.
20.
SEPTEMBER 20
T3 ASSIGN
--
faculty
THIS
from nature,
iii.
2, 2.
in
happiness.
M. A.
264
viii.
^;^.
SEPTEMBER
21
"
Look everywhere
around you, and throw them from yourself. Correct
your principles. See that nothing cleave to you
which is not your own nothing grow to you that
body, children, wife, brothers.
And
as
say,
you do
265
SEPTEMBER 22
room
WHATperson
is
For doth he
disposed ?
anything that happens ? Doth it appear
new to him ? Doth not he expect worse and
more grievous injuries from bad people than
happen to him ? Doth he not reckon it so much
a
wonder
thus
at
266
iii.
5, 2.
SEPTEMBER
\^7"HAT
* ^
return
23
Not when he
deprived of his natural faculties.
cannot crow, but when he cannot run. And a
dog ? not when he cannot fly, but when he cannot
is
hunt.
Is not a
same manner
E.
267
T).
iii.
5, 2.
SEPTEMBER 24
some
high place
FROM
and to behold here
as
it
flocks,
without
in a
number
and
all
and there
sacrifices,
kind of navigation
sea,
and some
in a
some
calm
Their Uves
last.
theirs
who
shall
and
life
now
that are
The
is worth the while.
of all; Whatsoever doth happen unto
thee, whereof God is the cause, to accept it conthis
sum then
268
SEPTEMBER
2$
not
is)
thee.
For
if
come
be
to pass,
provided for
all
M. A.
vii. 6.
A S
^^
dispersed,
operation.
all
for
one
M. A.
T HAT
the
M. A.
269
common
vii.
ID.
beehive,
vi.
49.
SEPTEMBER
26
LET
dent
E. D.
?7o
good
iii.
2, 5.
for
SEPTEMBER 2/
AA
set
it
upon
how long
and
As
justly.
for
M. A.
271
iii.
12.
SEPTEMBER 28
away
CAST
safe.
And what
of
all
things
that
all
things
are but
opinion
M. A.
272
xii.
19.
SEPTEMBER 29
"DUT
show me
that he
who hath
-L'
it,
like
it
and of God
is
this
good may
it
do him
E. D.
273
i.
29,
4.
SEPTEMBER 30
wretched
OH,happened
being happened,
nay,
I
to
whom
happy
I,
this
to
mischance
whom
is
this thing
M.
274
A.
iv.
41.
OCTOBER
any
WHEN
ways
what
is
E. D.
iii.
i8,
I.
AS mind
praise
M. A.
275
vii.
22.
OCTOBER
exceeds
anyone
WHENEVER
the most delightful things
moderation,
may become
the
most undelightful.
E. FR. 50.
IFpromised
bring to your
mind both
points of time
that in
276
OCTOBER
IV/r
^^ '
EN
principles and notions which they form concerning things. Death, for instance, is not terrible,
else it would have appeared so to Socrates.
But
the terror consists in our notion of death that it is
terrible.
When therefore we are hindered, or disturbed, or grieved, let us never impute it to others,
but to ourselves ; that is, to our own principles.
It is the action of an uninstructed person to
lay
the fault of his own bad condition upon others ; of
277
q.
OCTOBER 4
SOCRATES
things vizards
This
E. D.
278
ii.
I,
3.
OCTOBER
either
or blame
on
praise
any person
NEVER
account of outward actions that are common
E. D.
iv.
4,
5.
IS those
Thou therefore
so (that wilt object perchance).
teach them better, and make it appear unto them
but be not thou angry with them.
:
M. A.
279
vi.
25.
OCTOBER 6
my eyes down
below, and looking round me
and seeing no land, I am out of my wits, and imagine that if I should be shipwrecked I must
swallow all that ocean nor doth it once enter my
head, that three pints are enough to do my busiWhat is it then that alarms me? The
ness.
ocean ?
No, but my own principle.
Again, in
an earthquake, I imagine the city is going to fall
upon me ; but is not one Uttle stone enough to
knock my brains out? What is it then that opWhy, what
presses and puts us out of our wits ?
else but our principles?
a
INuponvoyage,
the ocean
E. D.
280
ii.
6,
3.
OCTOBER
"/^^UR
^-^
his
tions,
E. D.
things
THE
unto the
quiet,
is
and
that
iv. 5,
3.
soul,
it
is
doth proceed.
M. A.
281
iv.
3.
OCTOBER
pomp and
/^UTWARD
^-^
and then
juggler ;
danger to be
appearance,
is
beguiled by
M. A.
-^
shows and
pomp and
in
it,
TDUBLIC
a great
most
solemnities
6, 4.
much
with
and
and contentions a bone thrown
to a company of hungry curs
a bait for greedy
fishes
the painfulness, and continual burdenbearing of wretched ants, the running to and fro
of terrified mice
little puppets drawn
up and
down with wires and nerves these be the objects
herds
vanity,
stage
plays,
conflicts
flocks
of the World.
M. A.
282
7, 3.
OCTOBER 9
THE
like
is,
become
not to
unto them.
M. A.
6, 5.
LET
from
M. A.
6.
actions,
CHARITABLE
the only fruit
is
M. A.
heed
lest
6, 27.
at
any
TAKE
affected, though towards unnatural lived men,
as ordinary
other.
men
are
283
7,
an-
36.
OCTOBER
lO
well whether
CONSIDER
and true liberty,
and
magnanimity
true
and
M. A.
7HAT
rather,
simplicity,
V. 9.
ATI
make
is
of
M. A.
V.
II.
thy thoughts
SUCH
are, such
thy mind
will
thoroughly
soak
it
with
the
assiduity
of these
cogitations.
M. A.
284
V.
15.
OCTOBER
H EREIN
II
man
to
;
M. A.
xii.
2 2.
true magnanimity,
is endowed with
hath accustomed himself to the contemplation both of all times, and of all things in
general can this mortal life (thinkest thou) seem
any great matter unto him ? It is not possible
Then neither will such a one
answered he.
account death a grievous thing? By no means.
HEwho
that
M. A.
285
vii.
23.
OCTOBER
12
TOwhen
M. A.
TT
is
in
thy
power absolutely
to
xi.
15.
exclude
all
"T^OST
^-^
286
OCTOBER
13
IF,neither
on
please;
us,
is
E. D.
287
ii.
13,
2.
OCTOBER
T^HUS
J-
14
we too affected.
What do we
Externals.
For what do we strive ?
And are we, then, in any doubt how
are
admire?
Externals.
we come
for
you
Sit
E. D.
288
ii.
16,
2.
OCTOBER
condition
THE
person
and
15
characteristic of a vulgar
that
when he is, in
anybody, or knowing anything
any instance, hindered or restrained, he accuses
himself; and, if he is praised, he secretly laughs
at the person who praises him
and, if he is censured, he makes no defence.
:
E. M. 48.
289
OCTOBER
l6
opinion, pursuit,
desire, aversion, and, in one word, whatever are
Not in our power are body,
our own actions.
property, reputation, command, and, in one word,
whatever are not our own actions.
Now, the things in our power are by nature
free, unrestrained, unhindered ; but those not in
no one will
ever compel you
you will find fault with no one you
will accuse no one
you will do no one thing
no one will hurt you you will
against your will
not have an enemy, for you will suffer no harm.
is,
no one
you
restrain
will
E. M.
2go
I.
OCTOBER
17
* *
this
discourse.
E. D.
39T
iv.
3,
I.
OCTOBER
FOR,
and
there must
all
E. D.
EVERY
in
its
iii.
22, 6.
Secondly, when
in
all
its
motions and
292
OCTOBER
awake.
yourself
KEEP
matter you have
19
It is
to
no inconsiderable
but
guard,
modesty,
if
either we
upon worldly
be deceived, or rash, and
cannot be preserved,
settle our
JUSTICE
minds and
or be apt to
things
inconstant.
;
affections
M. A.
293
xi.
9.
OCTOBER 20
T^HE
J-
is
great point
own proper
to leave to
each thing
its
of our attention
trifling
in
to
consider
comparison of
this
other
;
and
things as
as far
yet,
of a
citizen.
E. D.
294
ii.
23,
3.
OCTOBER
21
FOR,not
is
be externally employed on
on
choice, be assured that
independent
things
your desire will neither gain its object, nor your
aversion avoid it.
And, because habit hath a powerful influence,
and we are habituated to apply our desire and
fore, if
we
suffer
it
to
aversion to externals
habit to another, and
most slippery, there
clinable to pleasure.
a due proportion to
of exercise.
you
AFTERWARDS
at some proper
lists
if at all,
to see
of you as
fly
will
D.
iii.
for the
12,
venture
season, by
I,
into
way of
sake
2.
the
trial,
much
from what
is
295
D.
iii.
12,
2.
OCTOBER
22
T ET
mind
no man.
M.
ND
in thy passions,
take
it
A.
viii.
46.
presently to thy
void.
For the nearer
unto dispassionateness, the nearer
it
is
unto power.
And as grief doth proceed
from weakness, so doth anger.
For both, both
he that is angry and that grieveth, have received
a wound, and cowardly have as it were yielded
themselves unto their affections.
dignation
everything
is
altogether
is
M. A.
296
xi.
16.
OCTOBER
delivers
TIME
wise
23
fools
men.
E. FR.
123.
AS
only
is
it
is
freely submit
to submit, is
creatures equally.
M. A.
live
person may
ANY
few
wealth and
in
28.
X.
happily in poverty
power.
E. FR.
297
but
128.
OCTOBER 24
also
TRY well
how
a good man's
life
(of one,
who
EVEN
thou
as
if
iv.
tell
21.
thee,
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,
shall certainly die to-morrow,
than to-morrow
so, for the
same
to die rather
(for alas
what
reason, think
many
is
it
the difference
!)
no great matter
day.
M. A.
298
iv.
38.
OCTOBER
25
GIVE
submission.
M. A.
"
of
anything,
say
"
NEVER
have restored
it."
Is
X.
16.
but
lost It"
your child dead ?
have
is
restored.
stored.
Is
E. M. II.
299
OCTOBER 26
MORTALS,
What
are
Why
body
if
E. D.
300
iii.
22,
3.
OCTOBER 27
WHEN
a person
is
"
I am
up with it. A tyrant, for instance, says
supreme over all." And what can you do for
me ? Can you exempt my desires from disappointment ? How should you ? For do you
never incur your own aversions ? Are your own
Whence should you come
pursuits infallible ?
by that privilege ? Pray, on shipboard, do you
In a chariot,
but the driver ? And to whom in all
other arts ? Just the same.
In what then, doth
" All men
your power consist ?
pay regard
to me."
trust to yourself, or to the pilot ?
to
whom
So do I to my desk.
and drive a nail for the
"
wash
it
service of
and wipe
my
oil flask.
What
it
me
"
then,
No
to be like
you
E. D.
301
i.
19,
I.
OCTOBER
28
AM
My
Show
But if you
you may be the better, as a man.
tell me you can kick
violently, I will tell you
again that you value yourself on the property
of an ass.
E. D.
302
iii.
15,
5.
OCTOBER 29
AM
a better
I have many
man
estates,
I
have
hunger.
a governor, a third ; and I have a fine head
Yet one horse doth not
of hair, says a fourth.
"
I am better than you, for I
say to another,
have a great deal of hay and a great deal of
am
E. FR.
303
13.
OCTOBER 30
"
T)UT
am
rich,"
you may
-L/ other
people."
What, richer than Agamemnon
"
But I am handsome too."
say,
"as well as
But
combed
I
am
Can you
or Ajax
"
But
lift
it
Yet he
it.
Hector
am
your mother a goddess, or your father descended from Zeus ? And what good did all
this do to Achilles, when he sat crying for a
Is
girl?
E. D.
304
ii.
24,
2.
OCTOBER
31
AX HEN
it
that
E. D.
TAKE
thy
heed,
lest
iv.
9,
I.
dost settle
contentment
in
M. A.
305
vii.
20.
NOVEMBER
WHEN
harm,
says
Epictetus,
E. D.
iii.
4,
I.
THESE
richer
E. M. 44.
306
NOVEMBER
Tl
EMEMBER
'"PHOU
-*-
then
that
it
and power
is
that
no opportunity to read.
What
Hast thou not time and opportunity
hast
?
M. A.
307
viii.
8.
NOVEMBER
ITmust
if
by
desire
repetitions, at last
infirmity
is
the love of
money
fixed.
E. D.
308
ii.
13,
2.
NOVEMBER
A PERSON
"
But my name," says he,
expense for nothing.
Will you stand
"will be written in the annals."
" 1 am
by, then, and tell those who read them,
"
E. D.
509
i.
19,
5.
NOVEMBER
WHEN
favour of Caesar,
E.
310
D.
iv.
7,
4.
NOVEMBER 6
one who
NO
is
E. FR.
lO.
which doth not hurt the city, itself, canany Citizen. This rule thou must
remember to apply and make use of upon every
If the whole
conceit and apprehension of wrong.
City be not hurt by this, neither am I certainly.
And if the whole be not, why should I make it
my private grievance? Art not thou then a very
THAT
not hurt
M. A.
311
v.
19.
NOVEMBER
are not
the
number
of things
of the number
of those which are evil ; Tightness of mind, of those
which are good. Now, rightness of mind invites
to frugality and the acquisition of things that are
good ; but riches invite to prodigality, and seduce
from rightness of mind. It is dilificult, therefore,
for a rich person to be right-minded, or a right-
among
RICHES
which are good prodigality
;
minded person
is
rich.
E. FR.
i8.
F ROM
312
NOVEMBER
pion, in
or think it
of the materials in which
and detest
it
because
it
it
is
manners.
E. FR.
this
IS soul
was?
17.
affected, or
What can
esteem
much
M. A.
113
viii.
44.
NOVEMBER
DO you
estate betwixt you and your son, and you will see
that he will quickly wish you underground, and
you him
hand,
will
up
He
Admetus
will
You hold
be yours
life
dear
Do
child
in
when
they wish to
kill
each other.
E. D.
314
ii.
22,
I.
NOVEMBER
depends
HENCE
God and man
ferred
to
every
lO
movement both
of
pre-
My
connection
is
E. D.
315
iii.
3, 2.
NOVEMBER
II
VT'OUR
he doth
possess
more
fidelity,
more
fraternal affection
this
it
is
possession ?
not his will
honour,
can
Not even
but he hath
Who
my own
who
316
iii.
3,
2.
NOVEMBER
HAVE
I
12
how
often wondered,
it
should come to
that
WHAT
what
unto
for?
are their
openly
3'7
NOVEMBER
T F a person had delivered up your body to anyone whom he met in his way, you would
And do you feel no shame
certainly be angry.
in delivering up your own mind to be disconcerted
and confronted by anyone who happens to give
-*-
you
ill
language?
E. M. 28.
AIT" HAT
W'orse.
M. A.
"
vii.
What
35.
arts ?
more paradoxical than the pricking anyone's eye to make him see ?
If a person was to
tell this to one
ignorant of surgery, would not he
laugh at him? Where is the wonder then, if in
is
philosophy too,
the ignorant
many
E. D.
318
i.
25, 4.
NOVEMBER
thyself
THINK
do anything,
fit
I4
and worthy
that
is
to speak, or to
according to
Nature,
not the reproach, or report of some that
may ensue upon it, ever deter thee. If it be right
and honest to be spoken or done, undervalue not
thyself so much, as to be discouraged from it.
and
As
let
them, they have their own rational overand their own proper inclination
which thou must not stand and look about to
take notice of, but go on straight.
for
ruling
part,
M. A.
319
V. 3.
NOVEiMBER
WHAT
do
and
well,
to be
around
ill
spoken
me
of."
Have you
O Cyrus, to
My head is
aches.
What is
a fever ; and they
"
one.
Poor soul,
compassionate
what a long while have you had this fever " I
say, too, with a dismal countenance, Ay, indeed,
"
it is now a
What
long time that I have been ill.
can be the consequence, then ? " What pleases
God. And at the same time I secretly laugh at
well,
and
that to
all
me ?
think
it
am free from
me as if I had
me
for
to
have
my
others are
power.
E.
320
D.
iv.
6,
3.
NOVEMBER
them see
LET
neither hungry,
to
who
it
nor
pity
thirsty,
me. But
nor cold.
am
But,
because they are hungry and thirsty, they suppose me to be so too. What can I do for them,
then ? Am I to go about making proclamation,
and
Do
people,
am
How
wits
how
shall
appear?
But
others will
get
321
I),
iv.
6,
3.
NOVEMBER
SUPPOSE
deficient
what is most necessary and important to happiness, and that hitherto you have
taken care of everything, rather than your duty
and, to complete all, that you understand neither
what God or man or good or evil means? That
you are ignorant of all the rest, perhaps, you may
bear to be told but if I prove to you that you
are ignorant even of yourself, how will you bear
with me, and how will you have patience to stay
and be convinced ? Not at all. You will imAnd yet
mediately be offended and go away.
what injury have I done you ? unless a lookingglass injures a person not handsome, when it
shows him to himself such as he is. Or unless
a physician can be thought to affront his patient
in
"
says to him,
You have
ail
you say
are
to
;
E. D.
322
in
a
in-
your
not
con-
rash
and
complains
ii.
14,
3.
NOVEMBER
TF
^
you possess
others
many
l8
things,
you
still
want
E.
323
D.
iii.
9,
I,
2.
NOVEMBER
AM
at
traction.
leisure.
In this
I9
My
anything
more
be-
When children
insatiable; mine is satisfied.
thrust their hand into a narrow jar of nuts and
is
E. D.
324
iii.
9,
I,
2.
NOVEMBER
"
20
it
possible that a man worth
naked, without house or home,
squaHd, unattended, who belongs to no country,
can lead a prosperous life?" See, God hath sent
"
Take
us one to show, in fact, that it is possible.
notice of me, that I am without a country, without
a house, without an estate, without a servant I
T)UT
-L'
how
is
nothing,
"125
iii.
22,
5.
NOVEMBER
21
WHATSOEVER
unto, thou mayest
possess,
if
happiness.
all
that
is
past,
and
refer
thyself
holiness
To
and righteousness.
holiness,
in
To
righteousness,
in
the
speaking
and
Now
in
in
Truth
doing
this
all
good
thy pampered
which suffers, look to itself
M. A.
326
xii.
I.
NOVEMBER
22
ITaffair,
further
" It
then,
How
or theirs
is it
in
your
Is this
who
pity you ?
power to prevent
your
And
it ?
327
iv.
6,
I.
NOVEMBER
23
ITbe
off by it from
being either liberal, or
modest, or charitable, or obedient unto God.
further
M. A.
any contemn me
WILL
upon what grounds
let
vii.
him look
38.
to that,
he does it
my care
shall be that I may never be found either doing,
or speaking anything that doth truly deserve contempt.
I for
my
M. A.
328
xi.
12.
NOVEMBER
O UFUS
24
used to
J-V
praise
iii.
23,
I.
T^OTH
-L^ him?
by him
Ibid.
is
ITthan
live
ill.
E. FR. 87.
329
NOVEMBER
A^rHEN
*
*
25
we see anyone handle an axe awkwe do not say, "Where is the use
?
See how ill carpenters perform."
wardly,
of this art
fellow
330
iv.
8,
I.
NOVEMBER
26
AS
finely
E. FR.
II.
am a part of such an
not be displeased with anyAnd as I have relation of
thing that happens.
kindred to those parts that are of the same kind
and nature that I am, so I shall be careful to do
nothing that is prejudicial to the community, but
bear
AS Universe,
in
in all
that I
my
kind ever be
all
mind
I shall
my
as that
which
is
means endeavour
the
city
such
pleased with it
that thou shalt
live a
happy
life.
M. A.
331
X.
6.
NOVEMBER
2/
YOU
will
city,
AN unmusical
illiterate
ASa
it
is
better to
little
couch
lie
in
straitened for
room upon
be wretched.
E.
is
not
ITcovetous
poverty
desires
F.
21.
NOVEMBER
rather to
punish
CHOOSE
to be punished by them.
28
have
WHEN you
room, remember
your
yond
Cffisar;
in
the
last,
beyond
all,
to
honour
themselves.
E. D.
333
i.
14,
I.
NOVEMBER
is
ITone
29
better to
is
affronting
men
ALL
then
M. A.
is
every
general
faculty
INand
uninstructed persons
viii.
dangerous
;
as
56.
to
weak
being apt
to
For by what
render them arrogant and elated.
method can one persuade a young man who
excels in these kinds of study that he ought not
to be an appendix to them, but they to him ?
E. D.
334
i.
8,
I.
NOVEMBER
there
is
30
CERTAINLY
a man to confine himself to necessary actions
shall
thereby gain
much
for so
unnecessary
the
better
actions
unnecessary consequent
be prevented and cut off.
M. A. iv. 20.
aginations
also,
that
are
will
335
DECEMBER
"\T
-'
ATURE
has given
ears, that
man one
we may hear
speak.
Attributed to Epictetus.
A^T'HETHER
* *
M. A.
not
viii.
27.
often, nor
E. M. 33.
man
when
unto
thee,
speaks
any
USEso thyself
hearken unto him, as that
the interim,
to
in
336
DECEMBER
riding
M. A.
'
J-
V.
8.
grief,
and immoderate
joy,
337
15.
DECEMBER
of a man's
time
THE
substance
of
it
33S
DECEMBER 4
'T^HE
to forty
at all) can in a
of one kind,) see
all things, both
As proper is
past and future.
it and natural
to the soul of man, to love her
neighbour, to be true and modest.
manner
(if
(for that
they are
all
M. A.
339
xi.
I.
DECEMBER
WHEN
children cry
if
their
nurse happens
E. D.
340
ii.
i6,
3.
DECEMBER 6
"POR
^
that
of
all
intolerable.
M. A.
xii.
20.
yourself to supply
at a small price,
do not pique yourself upon it ; nor, if you drink
"
I drink
water, be saying upon every occasion,
water."
But first consider how much more sparing and patient of hardship the poor are than
we.
But if at any time you would inure yourself
by exercise to labour, and bearing hard trials, do
body
E. M. 47.
IFwell
341
6.
DECEMBER
OMY
Thou
whose end
all
is
body by which
love,
worldly things.
it
is
enclosed.
and
dead to
one day be full,
their affections
Thou
shalt
and
all
things present
shalt persuade thyself, that thou hast all things
all for
thy good, and all by the providence of the gods
and of things future also shalt be as confident,
that all will do well, as tending to the maintenance and preservation in some sort, of his perfect
welfare and happiness, who is perfection of life,
of goodness, and beauty ; Who begets all things,
shall
when thou
and containeth
all
doth recollect
342
DECEMBER
AS
is
M. A.
vii.
22.
WHATSOEVER
art naturally by
thy
constitution
natural
If
thou beest
according to
thy natural constitution, or as nature hath enabled
thee.
If thou beest not able, be not offended.
For it will soon make an end of thee, and
itself, (whatsoever it be) at the same time end
with thee.
But remember, that whatsoever by
able,
the
it
upon a
true
M. A.
343
X.
3.
DECEMBER
ir\0
-*->'
344
D.
iii.
5,
I.
DECEMBER
"
--
and so have
10
it
Thy commands
and the
Is it Thy
significations of Thy will ?
pleasure that I should depart from this assembly?
I depart.
I give Thee all thanks that Thou hast
thought
Thee
me
to behold
it
with
with
Thee
in
Let death
overtake me while I am thinking, while I am
writing, while I am reading such things as these.
in
E.
345
D.
iii.
q.
i.
DECEMBER
AX WHEREVER
*
there,
for
it
II
die."
What
is
it
Do
not
piece
of
matter
to
And where
original.
E.
346
D.
iv.
7,
3.
DECEMBER
12
E. D.
347
i.
8,
3.
DECEMBER
is
that
gravity,
and
thou
art
natural
a
it
all
and from
all hypocrisy, and self-love, and disof those things, which by the fates, or appointment of God, have happened unto thee.
like
M. A.
348
2,
7.
DECEMBER
MUST
I4
I Be
fettered.
Exiled.
And
Must
it
may go
"
this
is
my own
in
you."
What
You
will fetter
power.
do you
my
it
"Thenbetray
say,
leg
and serene
I
man
will
Fetter
for
fetter
me
WILL
then
who
dine
first,
will
die.
restores
what
is
349
i.
I,
7.
DECEMBER
TF
I can achieve
nothing myself, I will not envy
another the honour of doing some gallant
action.
But suppose this to be a strain too high
for us
are not we capable at least of
arguing
thus? Where shall I fly from death? Show me
-^
E. D.
350
i.
27,
I.
DECEMBER
l6
soul
THAT
presently
(if
M. A.
came
HOW manysame them who
when
of
time
at the
gone out of
it ?
life is
reaped
WAIT
outward
womb
vi.
51.
M. A.
in the
3.
M. A.
/^UR
xi.
off
vii.
25.
from that
M. A.
351
ix.
3.
DECEMBER
"You sentence
"
If I place
death ; and nature, you
I
on
admiration
body,
my
give myself up for a
for I immediately
slave ; if on an estate, the same
Demetrius said to Nero
THUS
me to
Just as when
betray myself how I may be taken.
a snake pulls in his head, I say, strike that part
of him which he guards and be you assured, that
whatever you show a desire to guard, there your
Remember but this, whom
master will attack you.
:
will
flatter or fear ?
E. D.
"
i.
25,
3.
And will
your head will be taken off."
own always remain on or yours, who
"
But you will be thrown out unobey him ?
If I am the corpse, I shall be thrown
buried."
out but if I am something else than the corpse,
"DUT
-L) his
and
fools.
E. D.
352
iv.
7,
5.
DECEMBER
LET
mind,
M.
353
A.
iv.
37.
DECEMBER
19
A S
^~^
providence
M. A.
TTE
-L
ii.
shall
M. A.
nPHOU
must not
viii.
55.
self scornfully,
354
DECEMBER 20
nnO
may
all
heavenly places."
M. A.
355
vii.
27.
DECEMBER
21
THE
E. D.
iii.
12,
2.
you
IFyour
friends
this is in
your
own power.
ever, then,
let
else
he must necessarily be a
slave.
E. M.
;56
14.
DECEMBER
22
^ INCE,
^^-^
As
far as in
See how
me
conceptions.
lay, I
have used
Have
my
I
at
perceptions,
how my
pre-
fault with
Thee ? Have
I been discontented at Thy dispensawished them otherwise ? Have I transgressed the relations of life ? I thank Thee that
Thou hast brought me into being. I am satisfied
with the time that I have enjoyed the things whxh
Thou hast given me. Receive them back again,
and assign them to whatever place Thou wilt for
they were all Thine, and Thou gavest them to me."
tions, or
E. D.
357
iv.
Q.
2.
DECEMBER
23
ITa
all
tion,
but that of
men
as they are
M. A.
and
fooleries
at
home
sloth
2.
wars abroad
TOYS
sometimes terror, sometimes torpor,
;
ix.
M. A.
558
or stupid
X.
9.
DECEMBER 24
/"^AN
M. A.
359
xii.
27.
DECEMBER
XJOW
-"-
-'
2$
the
now
the
is
thyself kindly,
and
discreetly
M. A.
360
V.
25.
DECEMBER 26
T^EATH
the
-*--'
is
T S any man
all
How
nature,
and
Universe
as
M. A.
361
vii.
15.
DECEMBER
2/
THE
M. A.
362
vii.
i6.
DECEMBER
thou shouldst
IFof years,
yet
28
live 3000, or as
remember
many as 10,000
man can part
this, that
little
part of
life,
E. D.
363
ii.
12.
DECEMBER 29
reaped
If they
reaped, and
standing to
364
ii.
6, 2.
DECEMBER
great thing
"jVrO
-' ^
is
when not
denly,
grapes or a
fig is.
If
minute have a
there must be time.
at this
30
you
fig,
Let
much as a bunch of
me that you would
tell
I will
blossom, then
then ripen.
Is then the fruit of a figtree not brought to perfection suddenly, and in
one hour and would you possess the fruit of the
human mind in so short a time, and without
trouble ?
I tell you, expect no such
thing.
bear
it
first
fruit,
E. D.
i.
15, 2.
\ X T^ORD
itself likewise,
M. A.
365
vii. 4.
DECEMBER
WHERE,
man?
Where
his
and remains
then,
is
difiference
is.
If this
is
preserved,
fortified,
undoing;
this
is
to fight.
366
i.
28, 4.
LIMITED, EDINBURGH.