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Cf^.S,/'

WORDS
OF THE

ANCIENT
WISE

UNIVERSITY OF CALIFORNIA
AT LOS ANGELES

WORDS OF THE ANCIENT WISE

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.

Thest extracts are taken from the translations

of Marcus Aurelius by

and

163s),

Meric Casaubon

(1634

and of Epictetus by Elizabeth

Carter (1758). A few corrections^


and omissions have been made.

First Published in IQ06

alterations,

WORDS OF
THE ANCIENT WISE
A DAY BOOK OF EPICTETUS AND
MARCUS AURELIUS

JANUARY
N

morning as soon as thou

the

I when

art

awaked,

thy judgment, before either thy affecor


external
objects have wrought upon it,
tions,
is yet most free and impartial
put this question
to thyself, whether if that which is right and
of it by thyself, or by
just be done, the doing
others when thou art not able thyself, be a
:

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

but admit of them) might enjoy

modesty, truth, justice, a good

spirit.

M. A.

177090

X.

15.

JANUARY

the

INwiUing
it is

to

go

morning when thou

findest thyself unto rise, consider with thyself presently,


about a man's work that I am stirred

up.

Am

for

which

then yet unwilling to go about that,


myself was born and brought forth
Or was I made for this, to lay
into this world ?

me down, and make much

of myself in a

warm

bed?
M. A.

thou

WHEN
awaked

art

V.

I.

hard to be stirred up and

out of thy sleep, admonish thyself


and call to mind, that to perform actions tending
to the common good is that which thine own
which the nature
proper constitution, and that
But to sleep, is common
of man doth require.
to unreasonable creatures also.
M. A. viii. II.

be
NOT
wanton
to

troublesome

slack

and negligent

or loose,

and

in thy actions, nor contentious, and


in thy conversation, nor to rove

and wander in thy fancies and imaginations.


Not basely to contract thy soul nor boisterously
;

to

as

out with it, or, furiously to launch out


were, nor ever to want employment.

sally
it

M. A.

viii.

19.

JANUARY

morning say to thyself: This


have to do with an idle curious
man, with an unthankful man, a railer, a crafty,
an unsociable uncharitfalse, or an envious man
All these ill qualities have happened
able man.
unto them, through ignorance of that which is
But I that understand
truly good and truly bad.
the nature of that which is good, that it only is
to be desired, and of that which is bad, that it
who know
only is truly odious and shameful
moreover, that this transgressor, whosoever he be,
is my kinsman, not by the same blood and seed,
but by participation of the same reason, and of the
same divine particle How can I either be hurt
in the

BETIMES
shall
day
I

by any of those, since it is not


make me incur anything that

in their
is

power

to

reproachaffected towards him, who


truly

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

natural properties, and privileges of a


reasonable soul are; That she seeth herself; that she can order, and compose herself:
that she makes herself as she will herself: that
she reaps her own fruits whatsoever, whereas
plants, trees, unreasonable creatures, what fruit
soever (be it either fruit properly, or
analogically
only) they bear, they bear them unto others,
and not to themselves. Again \\^hensoever, and
wheresoever, sooner or later, her life doth end,
she hath her own end nevertheless.
For it is
not with her, as with dancers, and players, who
J-

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
:

be surprised, can make that which she hath in


her hand whatsoever it be, complete and full, so
that she may depart with that comfort, " I have
lived
neither want I anything of that which
properly did belong unto me."
;

M. A.

xi.

I.

JANUARY

YOU
To

say theorems

To whom ?

are useless.

such as apply them ill.


For medicines
for the eyes are not useless to those who apply
them when and as they ought.
Fomentations
are not useless ; poisers are not useless
but they
;

are useless to some, and, on the contrary, useful


to others.
If you
should ask me now, Are
I answer, that they are useful
syllogisms useful ?
"Will
and, if you please, I will show you how.
"
they be of service to me, then ?
Why, did you
ask, man, whether they would be useful to you, or
If anyone in a dysentery should ask
in general ?
me whether acids be useful, I answer. They are.
;

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,
;

and bring it free from distraction to the school,


and then you will know what is the force of
reasonmg.
E. D.

ii.

2 1,

3.

JANUARY

WHY

should

grieve myself; who never did


One thing reany other
another thing another.
As for
I

willingly grieve

and

joiceth one,

me,

this is

my

and sound,
refusing any
subject unto

joy

if

understanding be right
man, nor

my

as neither averse from any


of those things, which as a

man

am

can look upon all things in the


world meekly and kindly accept all things, and
carry myself towards everything according to the
true worth of the thing itself.
;

if I

M. A.

viii.

41.

one consulted him, how he might


persuade his brother to forbear treating him
ill
Philosophy, answered Epictetus, doth not
promise to procure anything external to man,
otherwise it would admit something beyond its
For the subject-matter of
proper subject-matter.

WHEN
:

a carpenter is wood of a statuary, brass and so


of the art of living, the subject-matter is each person's own life.
E. D. i. 15, I.
;

JANUARY 9

each of the animals is constituted


either for food, or husbandry, or to produce
milk, and the rest of them for some other like
use and for these purposes what need is there of

WELL then

understanding the appearances of things, and being


But
able to make distinctions concerning them?
God hath introduced man as a spectator of Himand not only as a spectator,
self and His works
It is therefore shamebut an interpreter of them.
ful that man should begin and end where irrational
He is indeed rather to begin there,
creatures do.
but to end where nature itself hath fixed our end
;

and
and

that
in a

is

in

contemplation and understanding,

scheme of

life

comformable

to nature.

E. D.

i.

6,

4.

JANUARY

lO

object can of itself beget any opinion in


can come to us, but stands without still and quiet but we ourselves beget, and
as it were print in ourselves opinions concerning
them.
Now it is in our power, not to print them
and if they creep in and lurk in some corner, it

NO

us, neither

in our power to wipe them off.


Remember
moreover, that this care and circumspection of
thine, is to continue but for a while, and then thy
life will be at an end.
And what should hinder,
but that thou mayst do well with all these
For if they be according to nature, rethings?
joice in them, and let them be pleasing and
But if they be against
acceptable unto thee.
Nature, seek thou that which is according to thine
own Nature, and whether it be for thy credit or
no, use all possible speed for the attainment of
it
for no man ought to be blamed, for seeking
is

his

own good and happiness.


M. A.

10

xi.

15.

JANUARY
\ X /"HAT
*

did?

was

II

waked Epicurus from his


and compelled him to write what he
it,

that

sleep,
VV^hat else but that

which is of all others


most powerful in mankind, nature
which
draws everyone, however unwilling and reluctant,
to its own purposes?
For since, says she, you
think that there is no relation between mankind,
write this doctrine, and leave it for the use of
others, and break your sleep upon that account
and, by your own practice, confute your own
Do we say that Orestes was roused
principles.
from sleep by the agitation of the Furies and
was not Epicurus waked by Furies more cruel
and avenging, which would not suffer him to rest,
but compelled him to divulge his own evils, as
wine and madness do the priests of Cybele? So
strong and unconquerable a thing is human nature
For how can a vine have the properties not of a
Or an olive-tree not
vine, but of an olive-tree?
those of an olive-tree, but of a vine ?
It is imthe

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

and make up their deficiencies but, on


the contrary, endeavours to take away and destroy

these,

whatever truth may be known even by them.


E. D.
1 1

ii.

20,

3.

JANUARY

which

12

chief in every man's constituhe intend the common good.


The second is, that he yield not to any lusts and
motions of the flesh. For it is the part and privilege of the reasonable and intellective faculty,
that she can so bound herself, as that neither

THAT

tion,

is,

is

that

the sensitive, nor the appetitive faculties, may not


her.
For both these are
brutish.
And therefore over both she challengeth
mastery, and cannot anywise endure, if in her

anywise prevail upon

right temper, to be subject

unto

either.

M. A.

12

vii.

30.

JANUARY

hath a

I^HEN
perfection

man

13

attained to the estate of

and conversation, when

in his life

he so spends every day, as

if it

were his

M. A.

thou dost

WHATSOEVER
thou dost project,
all,

as

so

affect,

do,

last day.
vii.

whatsoever

and so project

for aught thou knowest,


present depart out of this life.

one who,

this very

M. A.

40.

may
ii.

at

8.

it is impossible to assent to an evident falsehood, or to deny an evident truth, so it is


impossible to abstain from an evident good.

E. D.

at

good
EVIDENT
Nor
evil repels.

first

sight

iii.

7,

attracts,

the soul any


of good than
reject an evident appearance
will

I.

and
more
they

will Caesar's coin.

E. D.

13

iii.

3;

2.

JANUARY

^^

ND

is

it

14

impracticable, as well as tedious, to

undertake the very thing that Jupiter himself


could not do
to convince all mankind what
:

good and evil. Is this granted


only thing granted you is to convince
yourself, and you have not yet done that ; and
do you, notwithstanding, undertake to convince
others? Why, who hath lived so long with you
as you have with yourself?
Who is so likely to
have faith in you, in order to be convinced by
things are really

you

The

Who is a better wisher,


you, as you in yourself?
or a nearer friend to you, than you to yourself?
How is it, then, that you have not yet convinced
Should not you now turn these things
yourself?
every way in your thoughts ? What you were
to learn to be exempt from
studying was this
grief, perturbation, and meanness, and to be free.
Have not you heard, then, that the only way that
leads to this is to give up what doth not depend
on choice to withdraw from it, and confess that
it belongs to others ?
What kind of thing, then,
is another's opinion about you?
"Independent
on choice."
Is it nothing, then, to you?
"
Nothing." While you are still piqued and disturbed about it, then, do you think that you are
:

convinced concerning good and

evil ?

E. D.

14

iv.

6,

I.

JANUARY

15

DOmine?remember
What

the general rules.


What is
not mine? What is allotted
What is the will of God, that I should do
What is not His will ? A little while ago

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

would you exercise by yourself?

It is

now

the

time to show whether you are of the number of


those champions who merit victory, or of those
who go about the world, conquered in all the
games round. Why, then, are you out of humour ?
There is no combat without a tumult. There
must be many preparatory exercises, many acclamations,

many

masters,

many
E.

15

spectators.
M.

iii.

2,

3.

JANUARY

l6

TN

short, then, remember this, that whatever


external to your own choice you esteem, you
And not only power is
destroy that choice.
external to it, but the being out of power too ;
--

not only business, but leisure too.


"Then, must
What do you call
I live in this tumult now?"
And where
a tumult? ^"A multitude of people."

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

not pleased with these assemblies,

and doth not grieve to leave them ? Do not be


hard to please, and squeamish at what happens.
"

disagreeable (says one), for it is sour.


disagreeable (says a second), for it
I do not like vegetdisorders my constitution.
ables, says a third.
Thus, too (say others), I
do not like retirement it is a desert I do not
it is a tumult."
like a crowd
Why, if things are
so disposed that you are to live alone, or with
few, call this condition a repose, and make use

Vinegar

Honey

is

is

of

it

as

you ought.
E. D.

i6

iii.

2,

-?.

JANUARY

17

things that are external, happen what will


that which can suffer by external acciThose things that suffer let them comdents.
plain themselves, if they will ; as for me, as long

OF

to

as

conceive no such thing, as that that which

happened is evil, I have no hurt; and it


my power not to conceive any such thing.

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-

unquietly, to suffer heat, to want appetite when


therefore any of these things make thee discon"
Now
tented, check thyself with these words
hath pain given thee the foil
thy courage hath
failed thee."
:

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

hath condemned him.


This
on
it is not an evil.
He
choice,
independent
This is dependent on
hath been afflicted by it.
He hath supported it bravely.
choice, it is an evil.
This is dependent on choice, it is a good.

not an

evil.

is

E. D.

i8

iii.

8,

I.

JANUARY

19

\ A /"HY do you say nothing to me, then?


* *
I have only this to say to you
That whoever is ignorant what he is, and wherefore he was
born, and in what kind of a world, and in what
what things are good, and what evil
society
what fair, and what base who understands neither
discourse nor demonstration
nor what is true nor
what is false nor is able to distinguish between
them such a one will neither exert his desires,
:

nor aversions, nor pursuits, conformably to nature ;


he will neither intend, nor assent, nor deny, nor
suspend his judgment conformably to nature but
will wander up and down
entirely deaf and blind,
supposing himself to be somebody, while he is
;

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

great faculty is dangerous to a beginner.


Study first how to live with a person
in sickness, that in time you may know how to
live with one in health.

-L^

E. D.

iii.

13,

3.

T F you have an

earnest desire of attaining to


philosophy, prepare yourself from the very first
to be laughed at, to be sneered by the multitude,
"
He is returned to us a philoto hear them say,
^

sopher

"Whence

once," and

at

all

"

this

super-

your part, do not have


a supercilious look indeed but keep steadily to
those things which appear best to you as one
For remember
appointed by God to this station.
that, if you adhere to the same point, those very
cilious look

Now,

for

persons

who

at

first

ridiculed

will

afterwards

admire you. But if you are conquered by them,


you will incur a double ridicule.
E. M. 22.

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

pain for you come


of you had a dislocated shoulder, another an
abscess, a third a fistula, a fourth the headache.
:

And am

I,

then,

to

sit

uttering

pretty

trifling

thoughts and little exclamations that, when you


have praised me, you may each of you go away
with

the

same

dislocated

shoulder,

the

same

aching head, the same fistula, and the same


abscess that you brought ? And is it for this
that young men are to travel ?
And do they
leave their parents, their friends, their relations,
their estates that they may praise you while

and
you

are uttering

little

exclamations?
E, D.

21

iii.

24,

2.

JANUARY

22

UP and

down, from one age to another, go


the ordinary things of the world ; being still
And either of every thing in particular
the same.
before it come to pass, the mind of the Universe
doth consider with itself and deliberate
(and
if so, then submit for shame unto the determinaor once
tion of such an excellent Understanding)
for all it did resolve upon all things in general ;
and since that, whatsoever happens, happens by
a necessary consequence, and all things indivisibly
in a manner and inseparably hold one of another.
In sum, either there is a God, and then all
is well
or if all things go by chance and fortune,
yet must thou use thine own providence in those
things that concern thee properly ; and then art
:

thou

well.

M. A.

22

ix.

26.

JANUARY

OF my

Grandfather Verus

23

have learned to be

gentle and meek, and to refrain from all


From the fame and memory
anger and passion.
of him that begot me I have learned both shamefastness and manlike behaviour.
Of my Mother
I have learned to be religious, and bountiful
and
;

to forbear, not only to do, but to intend any


evil
to content
myself with a spare diet,
and to fly all such excess as is incidental to
;

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

Claudius Maximus I learnt in all things


to have power of myself, and
in nothing to be carried about ; to be cheerful
and courageous in all sudden chances and acci-

FROM
to endeavour

dents,

as

in sicknesses

to

love

mildness, and

moderation, and gravity and to do my business,


whatsoever it be, thoroughly, and without queruWhatsoever he said, all men believed
lousness.
him that as he spake, so he thought, and whatsoever he did, that he did it with a good intent.
His manner was, never to wonder at anything;
never to be in haste, and yet never slow nor to
be perplexed, or dejected, or at any time unseemly, or excessively to laugh nor to be angry,
or suspicious, but ever ready to do good, and
:

to forgive, and to speak truth ; and all this, as


one that seemed rather of himself to have been
to have been rectistraight and right, than ever
fied, or

redressed

neither was there

any man

that ever thought himself undervalued by him,


or that could find in his heart, to think himself
He would also be very
a better man than he.

pleasant and gracious.

M. A.

24

i.

12.

JANUARY

25

meaner than the love of pleasure,


and insolence. Nothing is
nobler than magnanimity, meekness, and goodis

NOTHING
the love of gain,

nature.

E. FR. 46.

I observed his meekness


his
without wavering in those things,
which after a due examination and deliberation,
he had determined.
How free from all vanity he
carried himself in matter of honour and dignity,

my
INconstancy

Father,

(as they are esteemed ) his laboriousness, and


assiduity, his readiness to hear any man, that
had aught to say, tending to any common good
:

how
man

generally
his

due

and impartially he would give every


his skill and knowledge, when rigour

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.

constancy in things that were done

his

to reason, his equability in all things, his


the cheerfulness of his countenance,
sanctity
his sweetness, and how free he was from all

ing

how careful to come to the true and


vainglory
exact knowledge of matters in hand, and how he
would by no means give over till he did fully
and plainly understand the whole state of the
business
and how patiently, and without any
contestation he would bear with them, that did
how he would never be
unjustly condemn him
overhasty in anything, nor give ear to slanders
and false accusations, but examine and observe
with best diligence the several actions and dispositions of men.
Again, how he was no backbiter, nor easily frighted, nor suspicious, and in
;

his

language free from all affectation and curiosity:


easily he would content himself with

and how

as lodging, bedding, clothing, and


How
and attendance.
nourishment,
ordinary
able to endure labour, how patient his uniformity
and constancy in matter of friendship. How he
would bear with them that with all boldness and
and even rejoice
liberty opposed his opinions
if
any man could better advise him and lastly,
All
how religious he was without superstition.
these things of him remember, that whensoever
thy last hour shall come upon thee, it may find
thee, as it did him, ready for it in the possession

few

things,

of a good conscience.

M. A.
26

vi.

28.

JANUARY

27

thou shalt find anything in this mortal Hfe


than righteousness, than truth, temperance, fortitude, and in general better than a mind
contented both with those things which according
to right and reason she doth, and in those, which
without her will and knowledge happen unto thee
by the Providence If I say, thou canst find out
anything better than this
apply thyself unto it
with thy whole heart.

IFbetter

M. A.

who

iii.

7.

ever came into the world without an


idea of good and evil, fair and base,
becoming and unbecoming, happiness and misery,
proper and improper, what ought to be done and
what not to be done?
E. D. ii. II, I.

BUT
innate

JANUARY

28

therefore, anyone
WHENEVER,
interest to consist in the same
sanctity, virtue, his country, parents,

makes

his

thing with

and

friends,

but wherever they are made


to interfere, friends, and country, and family, and
justice itself, all give way, borne down by the
For wherever / and mine
weight of self-interest.
are placed, thither must every animal gravitate.
if in choice, that ;
If in body, that will sway us
all

these are secured

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,

be for my interest to preserve the faithful, the


modest, the patient, the abstinent, the beneficent
character; to keep the relations of life inviolate.
But, if I place myself in one thing, and virtue in
another, the doctrine of Epicurus will stand its
ground, That virtue is nothing, or mere opinion.

will

E. D.

28

ii.

22,

2.

JANUARY

29

are the things that show what


the future, on any difficulty,
remember that God, Hke a master of exercise, has
engaged you with a rough antagonist.

DIFFICULTIES
men are. For

For what end ?


That you may be a conqueror like one in the
Olympic games, and it cannot be without toil.
No man, in my opinion, has a more advantageous
provided
difficulty on his hands than you have
you will but use it as an athletic champion doth
;

his antagonist.

E. D.

29

i.

24,

I.

JANUARY 30

ought each of us to say upon


occasion? "It was for this
that I exercised, it was for this that I prepared
God says to you, Give me a proof if
myself."
have
you
gone through the preparatory combats,
according to rule if you have followed a proper
if you have obeyed your
diet, a proper exercise
master and after this, do you faint at the very
time of action ? Now is the proper time for a
then,
WHAT,
every

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
;

from bearing your thirst well. He may restrain


you from eating, but he cannot restrain you from
But I cannot follow my
bearing hunger well.
And for what end do you follow them,
studies.
wretch? Is it not that you may be prosperous?
That you may be constant? That you may think

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

persuaded there must be someone among


sit here that feels secret pangs of
"
When will such a difficulty
impatience, and says
come to my share as hath now fallen to his ?

I you who

Must

sit

my

wasting

life

in

a corner

when

might be crowned at Olympia? When will any"


one bring the news of such a combat for me ?
all.
Even
of
Such should be the disposition
you

among
bear

it

the gladiators of C?esar there are some who


the
ill, that they are not brought upon

very

stage and matched and who offer vows to God,


and address the officers, begging to fight. And
I would
will none among you appear such?
willingly take a voyage on purpose to see how a
champion of mine acts how he treats his subject.
" I
do not choose such a subject," say you. Is it
in your power, then, to take what subject you
such
Such a body is given you
choose ?
parents, such brothers, such a country, and such
a rank in it and then you come to me and
;

"Change my subject." Besides, have not


you abilities to manage that which is given you ?
say:

E. D.

31

i.

29,

6.

FEBRUARY

what would Hercules have been if he


had said " What can be done to prevent a
great lion or a great boar or savage men from
"
coming in my way ?
Why, what is that to you ?
If a great boar should come in your way, you will
if wicked men, you will
fight the greater combat
deliver the world from wicked men.
"But, then,
"
if I should die by this means ?
You will die a
good man in the performance of a gallant action.

"pRAY,

-'-

E. D.

iv.

9,

2.

actions but when you have


do not despair of yourself,
nor be like those poor-spirited people who, when
they have once given way, abandon themselves
entirely, and are carried along as by a torrent.
Take example from the wrestling masters. Hath
the boy fallen down ?
Get up again, they say ;
wrestle again till you have acquired strength.

your
CONDEMN
condemned them,

E. D.

32

iv.

Q,

2.

FEBRUARY

do you think Hercules would


had not been such a lion,
and a hydra, and a stag, and unjust and brutal
men whom he expelled and cleared away ? And
what would he have done if none of these had
Is it not plain that he must have wrapped
existed ?
himself up and slept ?
In the first place, then, he
would never have become a Hercules by slumbering away his whole life in such delicacy and ease
or if he had, what good would it have done?
What would have been the use of his arm, and
the rest of his strength
of his patience, and
greatness of mind, if such circumstances and subjects of action had not roused and exercised him?
What then must we provide these things for
ourselves, and introduce a boar, and a lion, and
what

figure
PRAY,
have made
there
if

a hydra, into our country

This would be madness and folly. But as they


were in being, and to be met with, they were
off and exercise Hercules.
therefore likewise, being sensible of this,
inspect the faculties you have, and after taking
a view of them, say, " Bring on me now,
Jupiter,

proper subjects to set

Do you

what

have faculties granted


me by thee, and abilities by which I may acquire
honour and ornament to myself." No but you
sit trembling, for fear this or that should happen
difficulty

thou

wilt, for I

and lamenting, and mourning, and groaning at


what doth happen and then you accuse the gods.
;

E. D.

33

i.

6,

6.

FEBRUARY

and highest purity, or impurity, then,


which is formed in the soul. But you
will not find the impurity of the soul and body to
be alike. For what else of impurity can you find
in the soul than that which renders it filthy with

THE
is

first

that

regard to its operations? Now the operations of


the soul are its pursuits and avoidances, its desires,
aversions, preparations, intentions, assents. What,
then, is that which renders it defiled and impure
in these operations?
Nothing else than its perSo that the impurity of the soul
verse judgments.
consists in wicked principles, and its purification
and that is pure
in the forming right principles
which hath right principles, for that alone is un;

mixed and undefiled

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

this is his only care, that his mind


always be occupied in such intentions and
objects, as are proper to a rational sociable
life

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,

re'cover yourself to decency,

to

modesty, to freedom.
E. D.

iv.

9,

2.

not variegate the structure of your walls


with Euboean and Spartan stone but adorn
both the minds of the citizens and of those who
govern them by the Grecian education. Yox cities
are made good habitations by the sentiments of
those who live in them, not by wood and stone.

DO

E. FR. 77.

36

FEBRUARY

an adulterer lose? The modest,


the chaste character the neighbour. What
doth an angry person lose? Something else.
coward? Something else. No one is wicked with-

WHAT doth

some
make the

out

loss or
loss of

are unhurt

damage.

money

Now,

if,

after all,

the only damage,

and undamaged.

Nay,

it

may

you

all

these

be,

even

gainers; as, by such practices, their money may


But consider if you refer
possibly be increased.
everything to money, the man who loses his nose
is not hurt.
Yea, say you, he is maimed in his
Well
but doth he, who loses his smell
body.
Is there, then, no faculty of
itself, lose nothing ?
the soul which he who possesses it is the better
for, and he who parts with it the worse ?
:

What sort do you mean ?


Have we not a natural sense

We

of honour

have.

Doth he who loses this suffer no damage? Is


Doth he part with
he deprived of nothing?
nothing that belongs to him ? Have we no natural

No natural affection ? No natural disfidelity ?


position to mutual usefulness, to mutual forbearance? Is he, then, who carelessly suffers himself
to be damaged^ in these respects, unhurt and undamaged ?
E.

D.

37

.y

ii.

ID,

5.

FEBRUARY

KEEP
and
vanity,

thyself pure from


evil

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.

in regard of the gods, or

.38

FEBRUARY

high time for thee to understand that there


in thee, better and more divine
than either thy passions, or thy sensual appetites
What is now the object of my
and affections.
is

ITis

somewhat

suspicion, or lust, or any such


nothing rashly without some
The next,
let that be thy first care.
certain end
to have no other end than the common good.
For, alas yet a Httle while, and thou art no more
no more will any, either of those things that now
thou seest, or of those men that now are living, be
any more.
M. A. xii. 15.

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

that my present action, whatsoever it be, may be


the proper action of one that is reasonable ; whose
end is, the common good ; who in all things is
ruled and governed by the same law of right and

reason, by which

God Himself is.


M. A.

whole

thy
CONTRACT
proportion of one

life

to the

viii.

2.

measure and

single action.

And

if in

every particular action thou dost perform what


is
fitting to the utmost of thy power, let it suffice
thee.
And who can hinder thee, but that thou
But there may
mayest perform what is fitting?

be some outward let and impediment.


Not
any, that can hinder thee, but that whatsoever
thou doest, thou may do it, justly, temperately,
and with the praise of God. Yea, but there may
be somewhat, whereby some operation or other of
thine may be hindered.
And then, with that very
thing that doth hinder, thou mayest be well
pleased,

and so by

this gentle

and aequanimous

conversion of thy mind unto that which may be,


instead of that which at first thou didst intend,
in the room of that former action there succeedeth
another, which agrees as well with this contraction
of thy

life,

that

we now speak

of.

M. A.
40

viii.

3,

FEBRUARY

lO

improvement, then

is

WHEREany

of you, withdrawing himself from


externals, turns to his own faculty of choice, to
exercise, and finish, and render it conformable to
If

nature

faithful,

unrestrained, unhindered,
too, that who-

elevated, free,

decent

if

he hath learnt

ever desires, or is averse to, things out of his own


power, can neither be faithful nor free, but must
necessarily be changed and tossed up and down
with them ; must necessarily too be subject to
others, to such as can procure or prevent what he
desires or is averse to
if,
rising in the morning,
he observes and keeps to these rules ; bathes and
eats as a man of fidelity and honour; and thus,
on every subject of action, exercises himself in
his principal duty ; as a racer, in the business of
racing ; as a public speaker, in the business of
this is he who truly imexercising his voice
:

proves

this is

he who hath not wrought


E. D.

41

in vain.
i.

4,

4.

FEBRUARY

II

\ Xy^HEN you let go your attention for a little


^
while, do not fancy you may recover it
whenever you please; but remember this, that by
means of the fault of to-day your affairs must
necessarily be in a worse condition for the future.
First, what is the saddest thing of all, a habit
arises of not attending
and then a habit of deferring the attention, and always driving off from
time to time, and procrastinating a prosperous life,
a propriety of behaviour, and the thinking and
Now, if the proacting conformably to nature.
crastination of anything is advantageous, the absolute omission of it is still more advantageous ;
;

but, if it be not advantageous,


preserve a constant attention?

why do not you


E. D.

"

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

things must be rooted out of

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?

adapt natural preconceptions to particular cases, conformably to nature


and, for the future, to distinguish that some things
In our own
are in our own power, others not.
;

power are choice, and


choice

not

in

all

actions dependent on

our power, the body, the parts of

the body, property, parents, brothers, children,


whom we are
country, and, in short, all with
shall we place
in
then,
Where,
society.
engaged
good? To what kind of things shall we adapt the
preconception of it ? To that in our own power.

E. D.

43

i.

22,

2.

FEBRUARY

TT

is

not easy to gain the attention of effeminate

young men, for you cannot take custard by a


hook but the ingenuous, even if you discourage
them, are the more eager for learning. Hence
Rufus, for the most part, did discourage them,
and made use of that as a criterion of the ingenuous and disingenuous.
For he used to say, As
a stone, even if you throw it up, will by its own
--

propensity be carried downward so an ingenuous


mind, the more it is forced from its natural bent,
the more strongly will it incline towards it.
;

E. D.

iii.

6,

4.

have deliberately prothe conduct of life,


abide by them as so many laws, and as if you would
be guilty of impiety in transgressing any of them
and do not regard what anyone says of you, for
this, after all, is no concern of yours.
rules

you
WHATEVER
posed
yourself
to

for

E. M. 50.

44

FEBRUARY

you perceive any of those things which you


learned and studied occurring to you in
If you have laid aside
action, rejoice in them.
if you have lessened your
ill-nature and reviling

IFhave

indecent language, inconsiderateness,


if you are not moved by the same
effeminacy
things as formerly, if not in the same manner as
formerly, you may keep a perpetual festival
in one
to-day, because you have behaved well
How much
affair
to-morrow, because in another.
better a reason for sacrifice is this, than obtaining

harshness,

a consulship or a government

E. D.

iv.

4,

some present hard

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

have recourse unto

it,

and

once out, presently to


to begin again.

M. A.

45

vi.

9.

FEBRUARY

is

ITthe

not death or pain that


fear of pain or death.

him who

says

is

to

be feared

but

Hence we commend

Death

is

no

ill,

but shamefully to die.

Courage, then, ought to be opposed to death,


whereas we, on
to the fear of death
and to our
the contrary, oppose to death, flight

and caution

principle concerning it, carelessness


ateness and indifference.

E. D.

46

and desperii.

I,

2.

FEBRUARY

materials of action
THE
not
use of them
is

How,

l6

are indifferent

but the

indifferent.

then, shall one preserve intrepidity


and at the same time be careful,

tranquillity

and
and

neither rash nor indolent ?


By imitating those who play at tables. The
dice are indifferent ; the pieces are indifferent.
How do I know what will fall out ? But it is
my business to manage carefully and dexterously

whatever doth

fall

out.

Thus

in

life,

too,

this

chief business ; distinguish and separate


" Externals
are not in my power,
things, and say,
choice is.
Where shall I seek good and evil?
is

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 are the materials


Is not the thing capIt is.
Is it not in our
able of being taught ?
own power, then ? The only thing of all others
that is so.
Neither riches, nor health, nor fame,
nor, in short, anything else, is in our power,
except the right use of the appearances of things.
This alone is, by nature, not subject to restraint,
not subject to hindrance.
Why, then, do not
you finish it? Tell me the cause. It must be
by my fault, or yours, or from the nature of the
The thing itself is practicable, and the
thing.
The fault then must be
only one in our power.

HERE
what

is

is

it

we want

me, or in you, or, more truly, in both.


Well, then, shall we now, at last, bring this intenLet us lay aside all that is
tion along with us ?
Let us begin.
past.
Only believe me, and you
will see the consequence.
E. D. ii. 19, 4.
either in

48

FEBRUARY

A LL

are preserved and improved by operations


correspondent to their several faculties as a
carpenter, by building; a grammarian, by grammar but if he accustom himself to write ungrammatically, his art will necessarily be spoiled and
'^~^

Thus modest actions preserve the


modest man, and immodest ones destroy him
faithful actions, the faithful man, and the condestroyed.

On the other hand, contrary


trary destroy him.
actions heighten contrary characters.
Thus impudence, an impudent one ; knavery, a knavish
one slander, a slanderous one ; anger, an angry
;

one

and inequitable dealings,

a covetous one.

E.

49

D.

ii.

9,

2,

FEBRUARY

do we
voyage
HOW
power? To choose

act in a

What

is

in

my

the pilot, the sailors, the


Afterwards comes a storm.

day, the time of day.


What have I to care for

?
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

For I am not eternity, but a man ; a part


die.
I must
of the whole, as an hour is of the day.
come like an hour, and like an hour must pass
away.

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

see that Caesar hath procured us a profound peace


there are neither wars nor
battles, nor great robberies nor piracies, but we
may travel at all hours, and sail from east to
west.
But can Caesar procure us peace from a
Jl

From a shipwreck ? From a fire ?


too ?
From an earthquake ? From a thunderstorm ?
Nay, even from love? He cannot. From grief?
From envy ? No, not from any one of these.

fever

But the doctrine of philosophers promises to


And what
procure us peace from these too.
doth it say ? " If you will attend to me, O mortals,
wherever you are, and whatever you are doing,
you shall neither grieve nor be angry, nor be
but you shall live
compelled nor restrained
Shall not he who
impassive, and free from all."
enjoys this peace, proclaimed, not by Cresar (for
how should he have it to proclaim ?) but by God,
through reason, be contented, when he is alone
" To
me there can now
reflecting and considering
;

no

ill

happen

there

is

no

thief,

no earthquake.

of peace, all full of tranquillity ; every


road, every city, every assembly.
neighbour,
my companion, unable to hurt me."
All

is

full

My

E. D.

51

iii.

13,

I.

FEBRUARY

error in

21

a contradiction

life

EVERYsince he who errsimplies


doth not
for,

but to be in the right, it is


to his meaning.

contrary

mean

His own

interest.

mean

to err,
evident that he acts

What doth
If,

thief

then, thieving be

against his interest, he acts contrary to his own


meaning. Now every rational soul is naturally
but so long as anyaverse to self-contradiction
one is ignorant that it is a contradiction, nothing
:

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

"
:

and undisturbed. Be it known


to you, mortals, that while you are fluctuating and
bustling about for things of no value, I alone am
Are you then so far
free from all perturbation."
from being contented with having no pain yourmust needs make proclamation
self, that you
"Come hither, all you who have the gout, or

the headache, or a fever, or are lame, or blind,

and see me free from every distemper." This


is vain and
shocking, unless you could show,
like ^2sculapius, by what method of cure they
may presently become as free from distempers
as yourself, and bring your own health as a proof
of

it.

E. D.

53

iv.

3,

5.

FEBRUARY

one
^1^7'HEN
"
* *

of

the

23

company

said

to

him,

Convince me that logic is necessary."


"Would you have me demonstrate it to you?"

says he.

"Yes."

"Then

must use a demonstrative form of

argument."
"Granted."
"

And how

will

you know then whether

argue

sophistically ?"

On
"

this,

You

the

man being
"

see," says he,

silent,

that even by your

own

confession, logic is necessary ; since without its


assistance, you cannot learn so much as whether
it be
necessary or not."

E. D.

54

ii.

25.

FEBRUARY 24

is asserted by the philosophers may,


let us,
perhaps, appear a paradox to some
however, examine, as well as we can, whether this
be true That it is possible in all things to act
at once with caution and courage.
For caution

WHAT

in

seems,

some measure, contrary

to

courage

and contraries are by no means consistent. The


appearance of a paradox to many, in the present
case, seems to me to arise from something like
this.
If,
indeed, we assert that courage and
caution are to be used in the same instances,
we should justly be accused of uniting contradictions
but, in the way that we afifirm it, where is
the absurdity?
For, if what hath been so often
said, and so often demonstrated, be certain, that
the essence of good and evil consists in the use
of the appearances and that things independent
on choice are not of the nature either of good
or evil what paradox do the philosophers assert,
if they say: "Where things are not dependent
on choice, be courageous where they are, be
"
cautious ?
For in these only, if evil consists in
a bad choice, is caution to be used.
:

E.

55

D.

ii.

I,

I.

FEBRUARY

25

death before me, set pain, set a prison, set


set condemnation before me, and
you will know me. This is the proper ostentation of a young man come out from the schools.
Leave the rest to others. Let no one ever hear
you utter a word about them, nor suffer it, if anyone commends you for them but think that you

SET
ignomony,

are nobody,
to

and

know only

you know nothing. Appear


how you may never be dis-

that

this,

appointed of your desire never incur your aversion.


Let others study causes, problems, and
;

Do you study death, chains, torture,


and all these with courage, and reliance
upon him who hath called you to them, and
judged you worthy a post in which you may
show what the rational governing faculty can do
syllogisms.

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,
-*-

-*-

cannot be uniform and agreeable, but that only


which is limited, and restrained by some certain
proprieties

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

always appear, and be manifest unto


that soHtariness, and desert places, by
Philosophers, so much esteemed of, and
it

LET
thee,
many

affected, are of themselves but thus and thus ; and


that all things are here to them that live in Towns,

as they are the same


to
nature everywhere to be seen and observed
them that have retired themselves to the top of
mountains, and to desert Havens, or what other

and converse with others

desert

where

For anyplaces soever.


thou wilt mayest thou quickly find and

and inhabited
if

of his

apply that to thyself, which Plato saith


as private and retired
Philosopher, in a place
saith he, as if he were shut up and enclosed
about in some Shepherd's lodge, on the top of a
;

There by thyself to put these questions


hill.
to thyself, or to enter into these considerations
What is my chief and principal part, which hath

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

power over the


estate

of

it,

as

rest ?
I

use

it

is

and what

is

inclinations of it?

M. A.

58

X.

24.

FEBRUARY

28

the state of a helpless person.


is alone is therefore solitary,
any more than one in a crowd the contrary. When
therefore, we lose a son, or a brother, or a friend
on whom we have been used to repose, we often
say we are left solitary even in the midst of Rome,
where such a crowd is continually meeting us.
is

SOLITUDE
For not he

who

E. D.

AT what time

soever thou

to retire into thyself,

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.

draw himself to look in, may presently


unto him perfect ease and tranquillity.

M. A.

59

afford

iv.

3.

FEBRUARY 29

A T
-^^

thy

first

encounter with anyone, say prewhat are his

thyself; This man,


opinions concerning that which is

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,
;

those opinions that he doth.


Remember, that as
is a shame for any man to wonder that a
figtree should bear figs, so also to wonder that the
World should bear anything, whatsoever it is
which in the ordinary course of nature it may
bear.
To a physician also and to a pilot it is
a shame either for the one to wonder, that such
and such a one should have an ague or for the
other, that the winds should prove contrary.
it

M. A.

60

viii.

13.

MARCH
THOU
with
and

must continually ponder and consider

thyself, what manner of men they be,


their minds and understandings what is

for
their present estate, whose good word and testiFor then neither wilt
mony thou dost desire.

thou see cause to complain of them that offend


or find any want of their
their wills
applause, if once thou dost but penetrate into
the true force and ground both of their opinions,
against

and of

their

desires.

"

No

soul (saith he)

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

oppose thee in thy right


not in their power to divert
thee from thy good action, so neither let it be to
divert thee from thy good affection towards them.
But be it thy care to keep thyself constant in
both both in a right judgment and action, and
in true meekness towards them, that either shall
do their endeavour to hinder thee, or at least will
be displeased with thee for what thou hast done.
For to fail in either (either in the one to give
over for fear, or in the other to forsake thy
natural affection towards him, who by nature is
both thy friend and thy kinsman) is equally base,
and much savouring of the disposition of a
that

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

be pitied, or admired but let this be thine only


care and desire ; so always and in all things to
prosecute or to forbear, as the law of Charity, or
;

mutual society doth require.

M. A.

ix.

done anything charitably? then


See that this upon
by it.

HAVEbenefited
I

lo.

am
all

occasions may present itself unto thy mind, and


What is thy pronever cease to think of it.
fession ? to be good.
M. A. xi. 4.

wouldst thou have more ? Unto him


a man, thou hast done a good turn
doth not that suffice thee ? Must thou be re-

WHAT
that

warded

is

for it?

M.

63

A.

ix.

43.

MARCH

them that ask thee, Where hast thou seen


the Gods, or how knowest thou certainly that
there be Gods, that thou art so devout in their
I answer first of all, that even to the
worship ?
very eye, they are in some manner visible and
apparent.
Secondly, neither have I ever seen

TO

mine own soul, and yet I respect and honour


So then for the Gods, by the daily experience
that I have of their power and providence towards
myself and others, I know certainly that they
are, and therefore worship them.
it.

M. A.

shalt

THOU
remember

find

the

it

Gods

very

xii.

good

as often as

21,

to

help,

may be

and

the thing which they require at our hands,


many of us, as are by nature reasonable
creatures ; is not that with fair words, and outward show of piety and devotion we should flatter
them, but that we should become like unto them.

that,

of as

M. A.

64

X.

8.

MARCH

T)UT

gods there be
-L' care for the world

certainly, and they take


and as for those things

which be

truly evil, as vice and wickedness, such


things they have put in a man's own power, that
he might avoid them if he would and had there
been anything besides that had been truly bad
and evil, they would have had a care of that also,
that a man might have avoided it.
But why
:

should that be thought to hurt and prejudice a


man's life in this world, which cannot anywise
make man himself the better, or the worse in his
own person ? Neither must we think that the
Nature of the Universe did either through ignorance pass these things, or if not as ignorant of
them, yet as unable either to prevent, or better
to order and dispose them.
It cannot be that
she through want either of power or skill, should
have committed such a thing, so as to suffer all
things both good and bad, equally and promiscuAs
ously to happen unto all both good and bad.
for

life

therefore,

and death, honour and

dis-

honour, labour and pleasure, riches and poverty,


all these things happen unto men indeed, both
good and bad, equally but as things which of
themselves are neither good nor bad; because* of
themselves, neither shameful nor praiseworthy.
;

M. A.

65

ii.

8.

MARCH 6

'T^HINK

oftener of

God

than you breathe.


E. FR.

RE

not the gods everywhere at the same disDo not they everywhere equally see

^~^ tance ?
what is doing

E. D.

TT E

114.

liveth with the gods,

who

iv.

4, 5.

at all times affords

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
-

--

overseer and governor.

M. A.

5,

21.

T F you
J-

always remember that God stands by, an


inspector of whatever you do either in soul or

body, you
or actions,
you.

will

never

and you

err,

will

either in your prayers

have

God

abiding with

E. FR.

66

115.

MARCH

T7 ITHER

the Gods can do nothing for us at


or they can still and allay all the distractions and distempers of thy mind.
If they can
-|--

all,

do nothing, why dost thou pray ?


why wouldst not thou rather pray,

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.

and it is in mine own


But if thou mayest use

this liberty, rather to set thy mind at true


liberty,
than wilfully with baseness and servility of mind,
to affect those things, which either to
compass or
to avoid is not in thy power, wert not thou better?
And as for the Gods, who hath told thee, that
they may not help us up even in those things
that they have put in our own power ?
Whether
it be so or no, thou shalt soon
perceive, if thou
wilt but try thyself and
pray.
M. A. xi. 40.

67

MARCH

OD

beholds our minds and understandings,


("^
-J bare and naked from these material vessels,
Yor with
and outsides, and all earthly dross.

His simple and pure understanding, He pierceth


and purest parts, which from His,
as it were by a water pipe and channel, first
into our inmost

flowed and issued.

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

trumpet, sounding a retreat to depart out of this


with all expedition.
M. A. iii. 5.

life

68

MARCH

you lay anything


WHENEVER
of Providence, do but

reflect,

to the charge

and you

will

hath happened agreeably to reason.


Well, but a dishonest man hath the advantage.
In what ?
In money.
Why, he is better qualified for it than you
because he flatters, he throws away shame, he
and where is the wonder ?
But
keeps awake
look whether he hath the advantage of you in
You will find he hath not
fidelity or in honour.
but that wherever it is best for you to have adfind that

it

vantage of him, there you have

it.

E. D.

O EMEMBER,
--^ certain

iii.

17,

I.

that all things in general are by


order and appointment.
M. A. vii. 22.

69

MARCH

10

comes it to pass, that the Gods having


ordered all other things so well and so
be overseen in this one only
lovingly, should
thing, that whereas there hath been some very
good men, that have made many covenants as it
were with God, and by many holy actions, and
outward services contracted a kind of familiarity
with Him that these men when once they are
dead, should never be restored to life, but be
But this thou mayest be sure
extinct for ever.
of, that this (if it be so indeed) would never have
been so ordered by the Gods, had it been fit

HOW

otherwise.

M. A.

the

gods,
CAN
tinuance of

who

xii.

4.

are immortal, for the con-

ages bear without


indignation with such and so many sinners, as
have ever been, yea not only so, but also take
such care for them, that they want nothing ; and
dost thou so grievously take on, as one that
thou that art
could bear with them no longer
but for a moment of time ? yea thou that art one
of those sinners thyself?
M. A. vii. 41.
so

many

70

MARCH

HAVE

no

will

but the

shall restrain you,

II

will of

who

shall

God and who


compel you any
;

more than God ? When you have such a guide,


and conform your will and inclinations to his,
Yield
what need you fear being disappointed?
up your desire and aversion to riches, or poverty
the one will be disappointed, the other incurred.
Yield them up to health, power, honours, your
;

country, friends, children, in short, to anything


independent on choice, you will be unfortunate.
But yield them up to Jupiter and the other gods.
Give yourself up to these let these govern, let
both be ranged on the same side with these and
;

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 ?

how can you be any

E. D.

71

ii.

17,

I.

MARCH

12

Universe is a mere confused


an intricate context of things,
which shall in time be scattered and dispersed
or it is an Union consisting of Order, and
again
this

EITHER
mass, and
:

If the first, why


administered by providence.
should I desire to continue any longer in this fortuitous confusion and commixtion ? or why should
I take care for anything else, but that as soon as
may be I may be Earth again ? And why should
I
trouble myself any more whilst I seek to
Whatsoever I do, Dispersion
please the gods ?

my end, and will come upon me whether I will


But if the latter be, then am not I
or no.
religious in vain ; then will I be quiet and
patient, and put my trust in Him, who is the
governor of all.
M. A. vi. 8.
is

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

the exertions of God's power, and


What hath He given me,
my own, and independent? What hath He reserved to Himself?
He hath given me whatever

CONSIDER
His administration.

The

depends upon choice.

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

He hath subjected poshouse, children, wife, to the

Therefore

furniture,

revolution of the universe.


Why, then, do I fight
against God ?
Why do I will to retain what depends not on will ? What is not granted absolutely ;
but how? In such a manner and for such a time
But He who gave, takes
as was thought proper.
away.
Why, then, do I resist? Not to say that I
shall be a fool in contending with a stronger than
myself; what is a prior consideration, I shall be
For whence had I these things when I
unjust.
came into the world? My father gave them to

me.

made

And who
the

sun?

gave them to him

Who

the

And who

Who

fruits?

the

Who their connection and relation to


seasons?
each other? And, after you have received all,
and even your very self, from another, are you
angry with the giver, and complain if he takes
anything away from you ?
E.

74

u.

iv.

I,

12.

MARCH

15

we had any understanding, ought we not

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

these instruments to till the ground great is God,


who has given us hands, a power of swallowing, a
stomach who has given us to grow insensibly, to
Even these things we ought
breathe in sleep.
upon every occasion to celebrate ; but to make it
the subject of the greatest and most divine hymn,
that He has given us the faculty of apprehending
:

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
:

to fill this station, and give out, for all


men, the hymn to God? P'or what else can I, a
lame old man, do but sing hymns to God ? If I
was a nightingale, I would act the part of a night-

someone

if a swan, the part of a swan.


But, since
a reasonable creature, it is my duty to praise

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

T) E assured that the essential property of piety


J-' towards the
gods is to form right opinions
concerning them, as existing and as governing the
universe with goodness and justice.
And fix yourself in this resolution, to obey them, and yield to
them, and willingly follow them in all events, as
produced by the most perfect understanding. For
thus you will never find fault with the gods, nor
accuse them as neglecting you.

E. M. 31.

is

ITgrief

better to die with

and

fear,

than to

hunger, exempt
live in

from

affluence with

perturbation and it is better your servant should


be bad, than you unhappy.
Is a little
Begin therefore from little things.
oil spilt ? a little wine stolen ?
Say to yourself,
"This is the purchase paid for tranquillity, and
;

nothing

is

to

be had

for nothing."

E. M.

76

12.

MARCH

17

HAVE

ranged my pursuits under the direction


Is it His will that I should have a
of God.
Is it His will that I
It is my will too.
fever?

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

a paradox to say that when he


or imprisoned or beheaded he

is
is

If he suffers nobly, doth not he come


not hurt?
But he is the
off even the better, and a gainer?
person hurt who suffers the most miserable and
shameful evils ; who, instead of a man, becomes a
wolf or viper or a hornet.

E. D.

77

iv.

I,

13.

MARCH

TF

so be that the gods have deliberated in


particular of those things that should happen
unto me, I must stand to their deliberation, as
discreet and wise.
For that a god should be an
imprudent god, is a thing hard even to conceive

and why should they resolve to do me hurt? for


what profit either unto them or the universe
(which they specially take care for) could arise
from it ? But if so be that they have not deliberated of me in particular,
certainly they have of
the whole in general, and those
things which in
consequence and coherence of this general deliberation happen unto me in
particular, I am
bound to embrace and accept of. But if so be
that they have not deliberated at all
(which indeed
is
very irreligious for any man to believe for then
let us neither sacrifice, nor
pray, nor respect our
oaths, neither let us any more use any of those
things, which we persuaded of the presence and
secret conversation of the
gods among us, daily
use and practise :) but, I say, if so be that
they
have not indeed either in general, or
particular
:

deliberated of any of those things, that


happen
in this world ; yet God be
thanked, that
of those things that concern
myself, it is lawful
for me to deliberate
myself.

unto us

M. A.

78

vi.

39.

MARCH

any good
DOTH
him
doth
?

fail

is

not

fear that food should fail

the blind,

fail

it

doth not

A paynot wanting to a soldier, or to a labourer,

the lame.

master

man

It

19

Shall

it fail

good man

or to a shoemaker, and shall one be wanting to


a good man ?
Is God so negligent of His own
institutions, of His servants, of His witnesses, whom
alone He makes use of as examples to the uninstructed, both that He is, and that He administers
the universe rightly, and doth not neglect human
affairs, and that no evil happens to a good man,
either living or dead ?
What, then, is the case
when He doth not bestow food ? What else than
that, like a good general. He hath made me a
I obey, I follow ;
signal of retreat ?
speaking well
of my leader, praising His works.
For I came

when

it

seemed good

to

Him, and

again,

when

it

seems' good to Him, I depart and in life it was


my business to praise God, both by myself, to each
particular person, and to the world.
;

E. D.

79

iii.

26,

2.

MARCH

T^O
-*-^

20

then, what man is?


what our idea of him

we know,

nature

What
is

is

his

and how

our ears are open in respect to this matter?


Nay, do you understand what nature is or are
you able, and in what degree, to comprehend me,
when I come to say, " But I must use demonstration to you"?
How should you? Do you comprehend what demonstration is or how a thing
is demonstrated, or by what methods ;
or what
resembles a demonstration, and yet is not a demonstration ?
Do you know what true or false
is?
What is consequent to a thing, and what
far

contradictory?

Or

unsuitable, or dissonant?

E. D.

So

ii.

24,

I.

MARCH

21

"DUT

I must excite you to


philosophy.
-L* shall I show
you that contradiction
the generality of mankind, by which

How
among

they differ

concerning good and

evil,

profitable

when you know not what


rneans? Show me, then, what I

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

reward him for his care.


engaging sprightly children

will

whom

and creep, and prattle with


But who was ever taken with an inclination to divert himself, or
bray, with an ass?
For, be the creature ever so little, it is still a
little

invite to play,

ass.

E. D.

81

ii.

24,

I.

MARCH

22

What is compreto act as a man.


in this?
Not to be, though gentle,
like a sheep ; nor mischievous like a wild beast.
But the particular end relates to the study and

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.

read," observe first, not to do this at random


and, in the next place, after you have found to
what end you refer it, consider whether it be a
proper one. Would you be useful, or be praised?
You presently hear him say, "What, do I value
"
And he says well,
the praise of the multitude ?
for this is nothing to a musician or a geometrician,
You would be useful, then. In what?
as such.
Tell us, that we too may run to make part of
Now, is it possible for anyone
your audience.
to benefit others who hath received no benefit
himself?
No for neither can he who is not a
carpenter or a shoemaker benefit any in respect
Would you know, then, whether
to those arts.
you have received benefit? Produce your prinwhat is the aim and promise
ciples, philosopher
of desire ?
Not to be disappointed. What of
aversion ?
Not to be incurred. Come, do we
Tell me the truth.
fulfil this promise?
;

E. M.

82

iv.

23,

I.

MARCH

HAT
A

Well

is

man ?

rational

and mortal

being.

from what are we distinguished by reason

From wild beasts.


From what else ?
From sheep and the
Take

23

like.

do nothing

like a wild beast ;


otherwise you have destroyed the man you have
Take care,
not fulfilled what your nature promises.
for thus likewise the
too, to do nothing like cattle

care, then, to

man

is

destroyed.

In what do we act like cattle?

When we
didly,

act gluttonously, lewdly, rashly, sorinto what are we sunk ?

inconsiderately,

Into cattle.

What have we destroyed ?


The rational being.

When we behave
and

contentiously, injuriously, paswhat are we sunk ?

violently, into
Into wild beasts.

sionately,

And

further

larger size

some

of us are wild beasts of a

others, little mischievous vermin.

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

God, then, given you eyes


vain that

in

vain that

through

He
and

yielding

it?

quick and diligent ? Is


hath made the intermediate
so

is

messenger

He

elastic

And

is it

that

the

in

so

penetrates

sight

in vain that

it

air

He

hath

made

the light, without which all the rest would be


useless?
Man, be not ungrateful; nor, on the
other hand, unmindful of your superior advan-

but for sight and hearing, and indeed for


and the supports of it, as fruits, and
wine, and oil, be thankful to God but remember,
that He hath given you another thing, superior to
them all which makes use of them, proves them,
estimates the value of each.
tages
life

itself,

E. D.

84

ii.

23,

I.

MARCH

true

THE
properly

joy of a

man

25

to

is

do

which

that

belongs unto a man. That which


is most proper unto a man, is First, to be kindly
affected towards them, that are of the same kind
and nature as he is himself; to contemn all
sensual motions and appetites to discern rightly
all plausible fancies
and imaginations, to contemplate the nature of the Universe both it, and
In which kind of
all things that are done in it.
;

contemplation three several relations are to be


The first, to the apparent secondary
observed.
cause.
The second, to the first original cause,
God, from whom originally proceeds whatsoever
doth happen in the world. The third and last,
what
to them that we live and converse with
use may be made of it, to their use and benefit.
:

M. A.

85

viii.

25.

MARCH

knew

EPICURUS
no longer
it

is

and be
he

solicitous for

man

26

that, if once a child is born,


in our power not to love

For the same reason,

it.

not engage himself in


public business, for he knew very well what such
says,

a wise

will

an engagement would oblige him to do for what


should restrain anyone from affairs if we may behave among men as we would among a swarm
;

of

flies ?

And

doth he who knows all this dare to bid us


not bring up children ? Not even a sheep or a
wolf deserts its offspring, and shall man ? What
would you have? That we should be as silly as
sheep? Yet even these do not desert their offOr as savage as wolves? Neither do
spring.
these desert them.
Pray, who would mind you
if

he saw

crying?

his child fallen

For

my

part, I

upon the ground, and

am

of opinion that your

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

the great good or evil of

difference

is.

If

this

is

preserved

and remains well fortified, and neither honour,


fidelity, or judgment is destroyed, then he himself is preserved likewise
but when any of these
is
lost and demolished, he himself is lost also.
In this do all great events consist.
Paris, they
say, was undone, because the Greeks invaded
Troy and laid it waste, and his family were slain
in battle.
By no means for no one is undone
All that was only
by an action not his own.
But his true
laying waste the nests of storks.
undoing was when he lost the modest, the faiththe hospitable, and the decent character.
ful,
When was Achilles undone ? When Patroclus
died? By no means.
But when he gave himself
up to rage when he wept over a girl when he
;

forgot that he

but to

fight.

came
This

is

there not to get mistresses,


human undoing this is the
;

siege ; this the overthrow ; when right principles


are ruined when these are destroyed.
;

E.

87

i.

23,

4.

MARCH

28

rightly answered one who desired


recommendation from him, "At
first sight he will know you to be a man
and
whether you are a good or a bad man, if he hath
any skill in distinguishing, he will know likewise

DIOGENES
letters of

he hath not, he will never know it, though


I should write a thousand times."
Just as if you
were a piece of coin, and should desire to be
and,

if

recommended
to be tried

to

if it

any person as good, in order


be to an assayer, he will know

your value, for you

We

will

ought, therefore, in

recommend
life also, to

yourself.

have some-

thing analogous to this skill in gold ; that one may


be able to say, like the assayer, Bring me whatever
piece you will, and I will find out its value or as
I would say with regard to syllogisms. Bring me
whoever you will, and I will distinguish for you,
whether he knows how to solve syllogisms or not.
Why? Because I can solve syllogisms myself,
and have that faculty, which is necessary for one
who knows how to find out persons skilled in the
solution of syllogisms.
But how do I act in life?
I at some times call a thing good
at others, bad.
What is the cause of this ? The contrary to
:

what happens

in

syllogisms

ignorance and

experience.
E. D.

88

iii.

2,

I,

2.

in-

MARCH

29

and contemn thyand the time for thee to


Every man's
respect thyself, will be at an end.
but behold
himself,
upon
happiness depends

D'\0,self;Soul,
yet

thy hfe
self

to

is

do

abuse

a while

almost at an end, whilst affording thy-

respect, thou dost make thy happiness


consist in the souls, and conceits of other

no

men.

Why

should any of these things that happen

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

certain scope to which to direct


their motions, and desires.

life,

and have no

M. A.

89

ii.

3,

4.

MARCH

you would appear

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 ;

but, while you neglect these things, though you


use every contrivance to appear beautiful, you
must necessarily be deformed.

E. D.

90

iii.

I,

I.

MARCH

31

a person could be persuaded of this principle

IFas he ought,

that we are all originally descended


from God, and that He is the Father of gods and
men, I conceive he never would think meanly or
degenerately concerning himself.

E. D.

all

UPON
maxims

i.

3,

I.

occasions we ought to have these


ready at hand
:

Conduct me, Jove, and thou, O Destiny,


Wherever your decrees have fixed my station.
I

follow cheerfully

and, did

Wicked and wretched,

not.

must follow

still.

Whoe'er yields properly to Fate, is deemed


Wise among men, and knows the laws of heaven.

And
"
it

be.

this third

Crito,

thus pleases the gods, thus let


kill me indeed,
cannot."
they
E. M. 52.

if it

Anytus and Meletus may

but hurt

me

91

APRIL

pleasure being presented with a bait,


sensual minds to the hook of perdition.
E. FR. 107.

all vice,

INdraws

REPENTANCE,
reprehension for

an

is

the

and

inward
neglect

self-

omission
Now whatsoor

of somewhat that was profitable.


ever is good, is also profitable, and it is the part
of an honest virtuous man to set by it, and to
make reckoning of it accordingly. But never did
any honest virtuous man repent of the neglect or
omission of any carnal pleasure no carnal pleasure then is either good or profitable.
:

M.

T
I

is

ure,

A.

viii.

9.

the character of a wise man to resist pleasand of a fool to be enslaved by it.


E.

92

FR.

106.

APRIL

HAVE

the very leaves, and our

own

bodies,

connection and sympathy with the


But
whole, and have not our souls much more ?
our souls are thus connected and intimately joined
to God, as being indeed members and distinct
portions of His essence.
this

E. D.

i.

14,

I.

universally so constituted the nature


creature, that no one can

hath
GOD
of every reasonable

attain any of its own proper advantages without


contributing something to the use of society.
E. D. i. 19, 2.

thou find a thing earthly,


thing is, than find a man
that naturally can live by himself alone.
M. A. ix. 7.

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

who once were much commended, are now already


yea they that commended them,
quite forgotten
how even they themselves are long since dead
;

and gone.

M. A.

vii.

5.

do it? I will: so the end of my


do good unto men. Doth anyor adversity happen unto
cross
of
thing by way
I

SHOULD
action be,

me?

accept

to

it,

with reference unto the gods

and their providence the fountain of all things,


from which whatsoever comes to pass doth hang
and depend.
M. A. viii. 22.
;

94

APRIL 4

DO

know what sort of a thing a warfare


One must keep guard, another go out

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

you, nobody will dig a trench, or throw up a


rampart, or watch, or expose himself to danger;
but everyone will appear useless to the expedition.
Again, if you were a sailor in a voyage, fix upon
If it should be
one place, and there remain.
if
necessary to climb the mast, refuse to do it
to run to the head of the ship, refuse to do it.
And what captain will bear you ? Would not he
throw you overboard as a useless piece of goods
and mere luggage, and a bad example to the other
sailors?
Thus, also, in the present case, every
one's life is a warfare, and that long and various.
You must observe the duty of a soldier, and perform everything at the nod of your general and
even, if possible, divine what he would have done.
;

E. D.

95

iii.

24,

2.

APRIL

AS thouthe

thyself,

whoever thou

art,

wert

made

perfection and consummation, being


a member of it, of a common society so must
every action of thine tend to the perfection and
consummation of a hfe that is truly sociable. What
action soever of thine therefore that either imfor

mediately or afar off, hath not reference to the


good, that is an exorbitant, and disorderly action
yea it is seditious as one among
the people who from such and such a consent
and unity, should factiously divide and separate

common

himself.

M. A.

ix.

21.

but one light of the sun, though it


by walls and mountains, and
There is but one common
other thousand objects.
soul, though divided into innumerable particular
essences and natures.
M. A. xii. 23.
is

THERE
be intercepted

96

APRIL 6

nrO

judge of reasonable and unreasonable, we


use not only of a due estimation of
things without us, but of what relates to each
person's particular character.
Thus, it is reasonable for one man to submit to a
dirty disgraceful
office, who considers this only, that if he does not
submit to it he shall be whipped, and lose his dinner
;
but if he does, that he has
nothing hard or disagreeable to suffer whereas to another it appears
insupportable, not only to submit to such an office

^ make

himself, but to bear with anyone else who does.


If you ask me, then, whether
you shall do this
dirty office or not, I will tell you, it is a more
valuable thing to get a dinner, than not ; and a

greater disgrace to be whipped than not to be


whipped so that, if you measure yourself by these
:

things,

go and do your

office.

"Ay, but this is not suitable to my


It is you who are to consider
that,
is you who know
yourself, what value
yourself, and at what rate you sell

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

why did he speak?"

as well

he Apollo, why doth he


deliver oracles, why hath he placed himself in
such a post as a prophet and the fountain of truth,
to whom the inhabitants of the world should re'^~*'

ask,

sort?

Why

Why

is

was

Know

Thyself inscribed on the

when no one minds it?


Did Socrates prevail on all who came to him, to
Not on the thousandth
take care of themselves ?
front of his temple,

but however, being, as he himself declares,


part
divinely appointed to such a post, he never deWhat doth he say even to the judges ?
serted it.
" If
you would acquit me, on condition that I
;

should no longer act as 1 do now,


it, nor desist, but I will accost all

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

are of the same community, and the same kindred


with me, shall you be careless of yourself, and
show yourself a bad citizen to the city, a bad
kinsman to your kindred, and a bad neighbour
to your

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.

most of you are Epicureans, a few Peripatetics,


and those but loose ones. For, by what action
will you prove that you think virtue equal, and
even superior, to all other things ? Show me a
Where? Or how should
Stoic if you have one.
you ? You can show, indeed, a thousand who
But do they repeat
repeat the Stoic reasonings.
Are they not just as perfect
the Epicurean worse
that

in the Peripatetic?
Who, then, is a Stoic? As
we call that a Phidian statue, which is formed

according to the art of Phidias, so show me some


one person, formed according to the principles

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

not refuse an old man a sight which


he hath never yet seen. Let any of you show me
a human soul, willing to have the same sentiments
with those of God, not to accuse either God or
man, not to be disappointed of its desire, or incur
its aversion, not to be angry, not to be envious,
not to be jealous, in a word, willing from a man to
become a God, and, in this poor mortal body,
aiming to have fellowship with Jupiter. Show him
But you cannot. Why, then, do you imto me.
pose upon yourselves, and play tricks with others ?

favour.

E. D.

100

ii.

19, 3.

APRIL 10

A CYNIC must

^^

besides have so

much

patience

seem insensible and a stone to the


No one reviles, no one beats, no one
vulgar.
affronts him
but he hath surrendered his body
to be treated at pleasure by anyone who will.
For he remembers that the inferior, in whatever
instance it is the inferior, must be conquered by
the superior, and the body is inferior to the
He never
multitude, the weaker to the stronger.
therefore enters into a combat where he can be
conquered, but immediately gives up what belongs
to others
he doth not claim what is slavish and
dependent but, where choice and the use of the
as

to

Appearances are concerned, you will see that he


hath so many eyes, you would say Argos was blind
to him.
Is his assent ever precipitate?
His
His desire ever disappointed ?
pursuits ever rash ?
His aversion ever incurred? His intention ever
fruitless ?
Is he ever querulous, ever dejected,
ever envious?
Here lies all his attention and
With regard to other things, he
application.
snores supine.
All is peace.
There is no robber,
no tyrant of the choice.
E. D.

lOI

iii.

22, 14.

APRIL

II

above

all, the ruling faculty of a Cynic


be purer than the sun, otherwise he
must necessarily be a common cheat, and a rascal,
if, while he is guilty of some vice himself, he reFor, consider how the case stands.
proves others.
Arms and guards give a power to common kings
and tyrants of reproving and of punishing debut
linquents, though they are wicked themselves
to a Cynic, instead of arms and guards, conscience
gives this power, when he knows that he hath
watched and laboured for mankind that he hath
and that he
slept pure, and waked still purer
hath regulated all his thoughts as the friend, as

BUT
must

the minister of the gods, as a partner of the empire


of Jupiter that he is ready to say upon all occa;

sions.

Conduct me, Jove


"

and thou,

Destiny.

thus pleases the gods, thus let it be."


And,
Why should he not dare to speak boldly to his
own brethren, to his children in a word, to his
If

it

kindred

E. D.

102

iii.

22, 13.

APRIL

12

TT ENCE

he who is thus qualified is neither


impertinent nor a busybody, for he is not
busied about the affairs of others, but his own,
when he oversees the transactions of men. Otherwise say that a general is a busybody when he
oversees, examines, and watches his soldiers, and

-*-

But if you reprove others


punishes the disorderly.
at the very time that you have a cake under your
own arm, I will ask you Had you not better, sir,
go into a corner and eat up what you have stolen ?
But what have you to do with the concerns of
:

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

anyone comes and tells you, that in a dispute


was the best of the philosophers, one
of the company said that such a one was the only
philosopher, that little soul of yours grows to the
but if another
size of two cubits, instead of an inch
should come and say, " You are mistaken, he is
not worth hearing, for what doth he know? He
hath the first rudiments, but nothing more," you
are thunderstruck
you presently turn pale and
"
I will show him what a man, and how
cry out,
It is evident what you
great a philosopher, I am."
are by these very things why do you aim to show
it by others ?
Do not you know that Diogenes
showed some sophist in this manner by extending
his middle finger
and, when he was mad with
I have showed
rage, This, says Diogenes, is he
him to you. For a man is not shown in the same
sense as a stone, or a piece of wood, by the finger
but whoever shows his principles, shows him as a
man.

IFwhich

E. D.

to4

iii.

2, 4.

APRIL 14

an

FROM
we omit

unseasonable regard to divination,


For what can the
duties.

many

diviner see, besides death, or danger, or sickness,


in short, things of this kind ?
When it is
necessary, then, to expose oneself to danger for a
friend, or even a duty to die for him, what occasion have I for divination?
Have not I a diviner
within, who hath told me the essence of good and
evil, and who explains to me the indications of
both ? What further need, then, have I of the
entrails of victims, or the flight of birds
or,

E. D.

105

ii.

7,

I.

APRIL

15

use is there of suspicion at all ? or, why


should thoughts of mistrust, and suspicion
concerning that which is future, trouble thy mind
What now is to be done, if thou mayest
at all ?
search and inquire into that, what needs thou
And if thou art well able to percare for more ?
ceive it alone, let no man divert thee from it. But
if alone thou dost not so well perceive it, suspend
And
thine action, and take advice from the best.
if there be anything else that doth hinder thee,

WHAT

go on with prudence and discretion, according to


the present occasion and opportunity, still proposing that unto thyself, which thou dost conFor to hit that aright,
ceive most right and just.
and to speed in the prosecution of it, must needs
be happiness, since it is that only which we
can truly and properly be said to miss of, or,
miscarry

in.

M. A.

106

X.

13.

APRIL l6

a traveller inquires the road of the person


meets, without any desire for that which
turns to the right hand, more than to the left for
he wishes for neither of these, but that only which
leads him properly.
Thus we should come to
God as to a guide. Just as we make use of our
eyes, not persuading them to show us one object
rather than another, but receiving such as they
But now we hold the bird with
present to us.
fear and trembling, and, in our invocations to God,
"
entreat Him,
Lord, have mercy upon me suffer
me to come off safe." You wretch would you
have anything, then, but what is best? And what
is best, but what pleases God ?
Why do you, as

AShe

you lies, corrupt your judge and seduce


your adviser ?
far as in

E. D.

107

ii.

7,

3.

APRIL 17

me hither, now sends me


me to mankind, poor, without
sends me to Gyaros, leads me to
authority, sick
not that He hates me
heaven forbid
prison

GOD

now

thither

brings

shows
;

For who hates the best of his servants? Nor that


He neglects me, for He doth not neglect any one
of the smallest things but to exercise me, and
make use of me as a witness to others. Appointed
to such a service, do I still care where I am, or
with whom, or what is said of me, instead of being
wholly attentive to God, and to His orders and
;

commands

E. D.

108

iii.

24,

6.

APRIL

A WISE

and good man, mindful who he is and


whence he came, and by whom he was pro-

duced,

is

attentive only

how he may
"

and dutifully to God.


should any longer continue

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,

agreeably to thy pleasure as free, as


thy servant, as one sensible of thy commands and
;

But while I am employed in


thy prohibitions.
A
thy service, what wouldst thou have me be ?
prince or a private man, a senator or a plebeian, a
soldier or a general, a preceptor or the master of
Whatever post or rank thou shalt
a family?
assign me, like Socrates, I will die a thousand
Where wouldst thou
times rather than desert it.
have me be ? At Rome or at Athens, at Thebes

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

them, not only meat and drink but lodging that


they want neither shoes, nor bedding, nor clothes,
while we stand in need of all these.
For they not
being made for themselves, but for service, it was
not fit that they should be formed so as to need
the help of others.
For, consider what it would
be for us to take care, not only for ourselves, but
for sheep and asses too, how they should be
clothed, how shod, and how they should eat and
:

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,

ready provided, and standing in

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

one, say you.


want of shame

surprising stupidity,

and

E. D.

TIO

i.

16,

I,

2.

APRIL 20

"

T)RAY,

-^

me"Yes, whom

can you tell


your horses?"

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
"

these things your chief good ; or are you possessed


"
"
What
of something better than all of them ?

do you mean?" "Something which makes use


of these, and proves and deliberates about each
"
"What then, do you mean the soul ? "
of them ?
"
You have guessed right for indeed I do mean
"I do really think it a much better posthat."

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

god about with you, wretch. I


of it.
Do you suppose I mean

know nothing

some god without

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

you not God? Do you seek any other,


while you have Him ?
Or will He tell you
any other than these things ? If you were a statue
of Phidias, either Zeus or Athena,
you would
J- J-

remember both yourself and the artist


and, if
you had any sense, you would endeavour to do
nothing unworthy of him who formed you, or of
yourself: nor to appear in an unbecoming manner
;

to spectators.

appear,
Jupiter

And

because

are you now careless how you


are the workmanship of

you

E. D.

1^3

ii.

8,

3.

APRIL 23

AND
between
yet,

what

comparison

is

there,

either

the artists or the things they have


formed ?
What work of any artist contains in
itself those faculties which are shown in forming
it ?
Is it anything but marble, or brass, or gold,
or ivory?
And the Athena of Phidias, when its
hand is once extended and a Victory placed in it,
remains in that attitude for ever. But the works
of God are endued with motion, breath, the use
of the appearances of things, judgment.
Being,
then, the formation of such an artist, will you
dishonour him, especially when he hath not only
formed, but entrusted and given the guardianship
of you to yourself?
Will you not only be forgetful
of this, but, moreover, dishonour the trust? If

God had committed some orphan to your charge,


would you have been thus careless of him ? He
hath delivered yourself to your care, and says, ' I
had no one fitter to be trusted than you preserve
this person for me, such as he is by nature
:

modest,

sublime, unterrified, dispassionAnd will you not preserve him ?

faithful,

ate, tranquil."

E. D.

114

ii.

8,

3.

APRIL 24

COME

T
A

therefore to the diviner and interpreter


of these things, and say, "Inspect the entrails

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

written here in the

this first in the faculty

one restrain

you from assenting


"Noanyone." Can anyone
compel you
admit a falsehood? "No one." You

to truth?

to

see,

then, that you have in this topic a choice incapable


of being restrained or compelled or hindered.
AV'ell, is it any otherwise with regard to pursuit
and desire?
What can conquer one pursuit?
"Another pursuit." What desire and aversion ?
"Another desire and another aversion." If you

death before

set

No

not what

principle, that

is
it

me

you compel me.


you doth it, but your
better to do such or such a
(say you)

set before
is

thing than to die.


Here, again, you see it is your
own principle which compels you that is, choice
compels choice. For, if God had constituted that

portion which He hath separated from His own


offence and given to us, capable of being restrained
or compelled, either by Himself or
other.
by

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

a warfare, and a mere pilgrimage.

M. A.

ii.

15.

hast taken ship, thou hast sailed, thou


to land
go out, if to another life,
there also shalt thou find gods, who are everyIf all life and sense shall cease, then
where.
shalt thou cease also to be subject to either

THOUcome
art

pains, or pleasures.

M. A.

THE

iii.

art of true living in this world, is

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

anyone preferred before you at an entertainment, or in a compliment, or in being admitted


to a consultation ?
If these things are good, you
ought to rejoice that he hath got them and if
they are evil, do not be grieved that you have
not got them.
And remember that you cannot,
without using the same means to acquire things
not in our own power, expect to be thought worthy
of an equal share of them.
For how can he who
doth not frequent the door of any man, doth not
attend him, doth not praise him, have an equal
-*-

who doth? You are unjust, then,


insatiable, if you are unwilling to pay the
price for which these things are sold, and would
have them for nothing,
share with him

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.

the value, if it be for your advantage.


But if you
would, at the same time, not pay the one and yet
receive the other, you are insatiable, and a blockhead.
Have you nothing, then, instead of the
supper ? Yes, indeed, you have the not praising
the not
him, whom you do not like to praise
bearing with his behaviour at coming in.
:

E. M. 25.

118

APRIL 28

are invited to an entertainment, we


find ; and if anyone should
take
bid the master of the house set fish or tarts before
Yet, in the
him, he would be thought absurd.
world, we ask the gods for what they do not give
us, and that though they have given us so many

WHEN wewhat we

things.

E. FR.

12,

remember that there are two


be entertained, the body and the
soul and that what you give the body you presently lose, but what you give the soul remains
feast

every
INguests
to
;

for ever.

E. FR. 27.

when Florus was considering

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

are not weary, are attended by those


you, who are eating and drinking, by
who are not ; you, who are talking, by
;

who are silent you, who are at ease, by


who are under constraint and thus you will
;

be heated into any unreasonable passion


yourself, nor do any mischief by provoking another.

E. FR. 30.

20

APRIL 30

a person inquired, how any one might


eat acceptably to the gods: If he eats with

WHEN

says Epictetus, and gratitude, and fairly


and temperately and decently, must he not also
And when you call
eat acceptably to the gods?
for hot water, and your servant doth not hear
you, or, if he doth, brings it only warm or perhaps is not to be found at home then not to be
justice,

angry, or burst with passion,


to the gods ?

is

not this acceptable


E. D.

the

mind

INpurged,

that

is

i.

I.

13,

once truly disciplined and

thou canst not find anything, either


foul or impure, or as it were festered
nothing
:

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

either servile, or affected

M.

A.

iii.

9.

MAY

of conversation, avoid a frequent and


mention of your own actions and
For, however agreeable it may be to

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.

throw you into vulgar manners, and, besides, may


be apt to lessen you in the esteem of your acquaintance.

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
;

forbidding look, show yourself to be displeased by

such

talk.

E. M. 33.

122

MAY

MAY

be at a loss, perhaps, to give a reason


sensation is performed
whether it be
diffused universally, or reside in a particular part
for I tind difficulties that shock me in each case
but, that you and I are not the same person, I

I how

very exactly know.

How

so?

Why,

never,

never,

when

when

have a mind to swallow

I
to your mouth, but my own.
I wanted to take a loaf, took a brush

anything, carry

it

but went directly to the loaf, as fit to answer my


And do you yourselves, who deny all
purpose.
evidence of the senses, act any otherwise ? Who
of you, when he intended to go into a bath, ever

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

with me, I would make him either choke


with passion and burst, or change his opinions.
But now they insult us by making use of the
gifts of nature, while in words they destroy them.
Grateful and modest men, truly
E. D. ii. 20, 6.

join

124

MAY

friend HeracHtus, in a trifling suit about


little estate at Rhodes, after having proved
to the judges that his cause was good, vi'hen he
came to the conclusion of his speech, " I will not
"
nor care what judgment
entreat you," says he,
you give for it is rather you who are to be judged

MY

than I." And thus he lost his suit. What need


was there of this ? Be content not to entreat do
:

them, too, that you will not entreat, unless


it
be a proper time to provoke the judges deBut if you
signedly, as in the case of Socrates.
too are preparing such a speech, what do you
wait for?
Why do you submit to be tried? For
if you wish to be hanged, have patience, and the
But if you choose rather to
gibbet will come.
submit, and make your defence as well as you
can, all the rest is to be ordered accordingly
with a due regard, however, to the preservation
not

tell

of your

own

character.

E. D.

125

ii.

2,

3.

MAY

WHEN
hands

children

come

to us clapping

their

saying: "To-morrow is the


good feast of Saturn," do we tell them that good
doth not consist in such things ? By no means
but we clap our hands along with them. Thus,
when you are unable to convince anyone, consider him as a child, and clap your hands with
him
or if you will not do that, at least hold

and

your tongue.
E. D.

i.

29,

5.

ONCE

saw a person weeping and embracing


the knees of Epaphroditus, and deploring his
What
hard fortune that he had not ^^50,000 left.

Did he laugh at him,


but cried out with asHow could you be
"
could you bear it ?

said Epaphroditus, then?


as

No
"
Poor man

we should do

tonishment
silent

How

E. D.

T26

i.

26,

2.

MAY

give any of us that you please some


person for an antagonist, and he
But when he
will not find out how to treat him.
hath a little moved the man, if he happens to
answer beside the purpose, he knows not how to
deal with him any further; but either reviles or

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

show your antagonist the truth, and


you will see that he will follow. But till you do
show it, do not ridicule him but rather be senalso

sible of your

own

incapacity.

E. D.

127

ii.

12,

I.

MAY

this

querulousness, this murmuring,


complaining and dissembling never
be at an end? What, then, is it that troubleth
thee? Doth any new thing happen unto thee?
What dost thou so wonder at ? At the cause,
or the matter?
Behold either by itself, is either
of that weight and moment indeed?
And besides
But thy duty tothese, there is not anything.
wards the 'gods also, it is time that thou shouldst

WILL

this

acquit thyself of

it

with

more goodness and sim-

plicity.

M. A.

MANY

of

those

that

things

ix.

trouble

35.

and

in

thy power to cut


off, as wholly depending from mere conceit and
opinion, and then thou shalt have room enough.
straighten thee,

it

is

M. A.

128

ix.

3.

MAV

T TSE

thyself even unto those things that thou

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

that you are an actor in a drama,


as the author pleases to make
it.
If short, of a short one ; if
long, of a long one.
If it be his pleasure
you should act a poor man, a
cripple, a governor, or a private person, see that
you act it naturally. For this is your business,
to act well the character
assigned you to choose

J-^ of such a kind

it,

is

another's.

E. M.

129

17.

MAY

would anybody have you dress


to the utmost?
By no means,
those things where our nature requires

then,
WHAT,
yourself out

except in
it;

in

reason,

principles,

actions;

but,

in

our

persons, only as far as neatness, as far as not to


But if you hear that it is not right
give offence.
to wear purple, you must go, I suppose, and roll
"But where
your cloak in the mud, or tear it.
should I have a fine cloak?" You have water,

man

wash

it.

"

How worthy this

A fit person to

What an amiable youth


man to love and be

old

is here
"
loved
!

be trusted with the instruction of


our sons and daughters, and attended by young
to read them
people, as occasion may require
lectures on a dunghill
Every deviation proceeds from something human, but this approaches
very nearly towards being not human.

E. D.

130

iv.

II,

5.

MAY

lO

think you deserve to have an unpleasant


?
Be it so. But do those deserve to
suffer by it who sit near you, who are placed at table
with you, who salute you ?
Either go into a desert,
as you deserve, or live solitary at home, and smell

you
DOodour

yourself; for it is fit you should enjoy your nastiness alone.


But to what sort of character doth it
belong to live in a city, and behave so carelessly
and inconsiderately ? If nature had trusted even
a horse to your care, would you have overlooked
and neglected him ? Now, consider your body as
committed to you instead of a horse. Wash it,
rub it, take care that it may not be anyone's
Who is not more
aversion, nor disgust anyone.
disgusted at a stinking, unwholesome-looking
sloven, than at a person who hath been rolled
in filth ?
The stench of the one is adventitious
from without, but that which arises from want of
care is a kind of inward putrefaction.

E. D.

iv.

II,

3.

MAY

not say to what excels,

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

I am condemned to wear a grey beard and a cloak,


and you come to me as to a philosopher, I will not
treat you cruelly, nor as if I despaired of you, but
will ask you
Whom is it, young man, whom you
would render beautiful ? Know first who you are,
and then adorn yourself accordingly. You are a

man

that is, a mortal animal, capable of a rational


;
use of the appearances of things.
And what is
this rational use?
A perfect conformity to nature.
What have you then particularly excellent ? Is it
the animal part?
No. The mortal? No. That
which is capable of the use of the appearances of

things?
part.

hair

No.

The

excellence

Adorn and beautify


to him who formed it,

132

lies in

the rational

but leave your


as he thought good.
E. D. iii. I, 4, 5.
this,

MAY

12

T F you would have your house

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.

nothing more shameful than per-

fidious friendship.

M. A.

T_T E

xi.

7.

the master of every other person who


able to confer or remove whatever that
person wishes to have or to avoid. Whoever then
would be free, let him wish nothing, let him decline
J- J-

is

is

nothing, which depends


necessarily be a slave.

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.

and all other things which


be daily before your eyes, but
never entertain any
chiefly death, and you will
covet anything.
abject thought, nor too eagerly
death and

LET
appear

exile,

terrible,

E. M. 21.

a feast, to choose the largest share is very


suitable to the bodily appetite, but utterly
inconsistent with the social spirit of an entertain-

AT

When you eat with another, then, rememment.


ber not only the value of those things which are
set before you to the body, but the value of that
behaviour which ought to be observed towards the
person who gives the entertainment.
E. M. 36.

134

MAY

14

WHO

is it that hath fitted the sword to the


scabbard, and the scabbard to the sword?
Is it no one ?
From the very construction of a
complete work, we are used to declare positively,
that it must be the operation of some artificer, and
not the effect of mere chance.
Doth every such
work, then, demonstrate an artificer; and do not
visible objects, and the sense of seeing, and Light,

demonstrate one

E. D.

SEE

the practice of those

ball.

No one

contends

i.

6,

2.

who play skilfully at


for the ball, as either

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

quarrel, not a play.

E. D.

135

ii.

5,

3.

MAY

15

freedom anything else than the power of

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

like to live in fear?

sorrow? Do you
By no means.

Do

you

like to live

like to live in perturbation?

No one, therefore, in a state of fear, or sorrow,


but whoever is delivered
or perturbation, is free
from sorrow, fear, and perturbation, by the same
means is delivered likewise from slavery.
;

E. D.

136

ii.

I,

4.

MAY

WOULD
I

thing,

be the purple, that small and shining


lustre and beauty to the

which gives a

rest.

E. D.

F OR
he

i.

2,

3.

him who is the Administrator of all,


make good use of thee whether thou
and make thee (as a part and member

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.

before you are called upon, what is due


and you will never be asked for

to the public,
is^not due.

E.

137

FR.

72.

MAY

17

when Vespasian had


going to the senate, answered, "It is in your power to prevent my continuing a senator; but while I am one, I must go."
"Well then, at least be silent there." " Do
" But
not ask my opinion, and I will be silent."
"
I must ask it."
And I must speak what appears
"
to me to be right."
But if you do, I will put you
"
to death."
Did I ever tell you that I was immortal ? You will do your part, and I mine It is

HELVIDIUS,
pRISCUS
sent to forbid his

J-

yours to kill, and mine to die intrepid yours to


banish me, mine to depart untroubled."
What good, then, did Priscus do, who was but
a single person ?
Why what good does the purple
do to the garment? What but the being a shining
character in himself, and setting a good example
to others?
Another, perhaps, if in such circumstances Caesar had forbidden his going to the
" I am
senate, would have answered,
obliged to
you for excusing me." But such a one he would
not have forbidden to go, well knowing that he
would either sit like a statue, or, if he spoke, he
;

would say what he knew to be agreeable to C^sar,


and would overdo it by adding still more.
E. V.

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

allow those creatures only to be free


not endure captivity ; but, as soon as

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

you never find

it?

E. D.

140

iv.

I,

6.

MAY

CEASE
things,

to

make

20

yourselves

slaves,

of

first

and then upon their account, of the


men who have the power either to bestow or take
them away. Is there any advantage then to be
From all, even from a
gained from these men?
reviler.

What advantage doth

from him with

whom
The

wrestler

gain

he exercises himself, before

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,

by the rod of Hermes,

shall turn to advantage.

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

happen that might otherwise trouble

memento

come

thee, let this

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.

things themselves (which


THE avoid
thou
so
put

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

judgment and opinion concerning those things


be at rest and as for the things themselves, they
stand still and quiet, without any noise or stir at
all
and so shall all pursuing and flying cease.
;

M. A.

M3

xi.

lo.

MAY

23

is free who lives as he likes ; who is not


subject either to compulsion, to restraint, or
to violence
whose pursuits are unhindered, his
desires successful, his aversions unincurred.
Who,
then, would wish to lead a wrong course of life ?
"
No one." Who would live deceived, prone to

HE

mistake,
"No one."
likes

would

unjust, dissolute, discontented, dejected ?


No wicked man, then, lives as he
And who
therefore neither is he free.

live

in

sorrow, fear, envy, pity

with dis-

appointed desires, and incurred aversions ?^" No


Do we then find any of the wicked exone."
empt from sorrow, fear, disappointed desires,
incurred aversions?
then, not free.

"Not

one."

Consequently,

E. D.

144

iv.

I,

I.

MAY 24
these

STUDY
discourses,
would be
to

its

free,

value.

points,

these

principles,

these

contemplate these examples, if you


if you desire the
thing in proportion
And where is the wonder that you

should purchase so great a thing at the price of


Some hang themothers, so many, and so great ?
selves, others break their necks, and sometimes
even whole cities have been destroyed, for that
which is reputed freedom ; and will not you, for
the sake of the true and secure and inviolable
freedom, repay God what He hath given when He
demands it? Will you not study, not only as
Plato says, to die, but to be tortured and banished

and scourged, and,

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,

do, perhaps, talk contrary to common opinion, yet


not contrary to reason.
For you will find it true,
in fact, that the things that are eagerly followed
and admired are of no use to those who have

gained them while they who have not yet gained


them imagine that, if they are acquired, every good
will come along with them
and then, when they
;

are acquired, there is the same feverishness, the


same agitation, the same nauseating, and the same
desire of what is absent.
E. D. iv. I, 19.

145

MAY

25

the tyrant will chain


what? A leg. He
What is
take away
what ? A head.
there, then, that he can neither chain nor take
away? The will and choice. Hence the advice
of the ancients
Know thyself.
E. D. i. 18, 2.

BUT

will

that at the Palaestra

SUPPOSE
all torn thee with

somebody hath

his nails, and hath broken


Yet thou dost
thy head.
Well, thou art wounded.
not exclaim
thou art not offended with him.
;

Thou

dost not suspect him for it afterwards, as one


that watched to do thee a mischief. Yea, even then,
though thou doest thy best to save thyself from him,
It is not by way
yet not from him as an enemy.
of any suspicious indignation, but by way of gentle
and friendly declination.
Keep the same mind
and disposition in other parts of thy life also. For
many things there be, which we must conceive and
apprehend, as though we had had to do with an
For as I said, it is
antagonist at the Palsestra.
very possible for us to avoid and decline, though
we neither suspect, nor hate.
M. A. vi. 19.

146

MAY

then

WHAT,
a contempt
!

26

do you philosophers teach us


of kings?

By no means. Who of us teaches anyone to


contend with them about things of which they
have the command? Take my body, take my
possessions, take my reputation, take those who
If 1 persuade anyone to contend
are about me.
me with
for these things in his own, accuse

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

see that what conquers itself

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

good, receive it from


but from another.
"Nay; but from yourself." In consequence of
this, when a tyrant threatens and sends for me

GOD

says,

yourself."

If

You

say.

for

No

Against what

is

your threatening pointed?


"
"
If he says,
I will chain
I answer, It is
you
hands
and
feet
that
If he says,
threaten.
my
you
say.

"

"

cut off your head


I answer, It is my
"
I will throw
you threaten. If he says,
into
I
It
is
the
whole of this
answer.
you
prison ";
and, if he threatens
paltry body that you threaten
banishment, just the same.
Doth not he threaten you, then ?
If I am persuaded that these things are nothing
to me, he doth not
but, if I fear any of them, it
is me that he threatens.
Whom, after all, is it
that I fear?
The master of what? Of things
in my own power?
Of these no one is the
master.
Of things not in my power? And what
are these to me ?
E. D. i. 29, I.
I

will

head

that

148

MAY

28

me, they cut my flesh they perseWhat then ?


person with curses.
May not thy mind for all this continue pure,
prudent, temperate, just? As a fountain of sweet
and clear water, though she be cursed by some
stander by, yet do her springs nevertheless still
run as sweet and clear as before ; yea though
either dirt or dung be thrown in, yet is it no
sooner thrown, than dispersed, and she cleared.
She cannot be dyed or, infected by it. What
then must I do, that I may have within myself
an overflowing fountain, and not a well ? Beget
thyself by continual pains and endeavours to true

THEY
cute

liberty

kill

my

with

charity,

and

true

simplicity

and

modesty.

M. A.

149

viii.

50.

MAY

29

up a ball. And what is a


the motion of it be upwards ;
or the worse if it be downwards ; or if it chance
So for the bubble ; if
to fall upon the ground ?
And if it disit continue, what is it the better?
And so is it of a
solve, what is it the worse?
candle too. And so must thou reason with thyself, both in matter of fame, and in matter of
For as for the body itself, (the subject of
death.
death) wouldst thou know the vileness of it?
Turn it about, that thou mayest behold it the
worst sides upwards as well, as in its more ordinary
pleasant shape ; how doth it look, when it is old
and withered? when sick and pained? And as for

AS onethe

that tosseth

ball

better,

if

Both he that praiseth,


he that remembers, and he
that is remembered, will soon be dust and ashes.
Besides, it is but in one corner of this part of the
world that thou art praised and yet in this corner,
thou hast not the joint praises of all men ; no nor
And yet the whole
scarce of anyone constantly.
earth itself, what is it but as one point, in regard
of the whole world?
fame.

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

neither, but every moment


sucked in again. The third,

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

suffer it not any more, either to repine


anything now present, or to fear and fly anything to come, which the Destiny hath appointed
;

at

thee.

E. D.

^i

i.

16.

MAY

31

bear a fever well? Not to


or man, not to be afflicted
to expect death in a right and
at what happens
becoming manner, and to do what is to be done.
When the physician enters, not to dread what he
may say nor, if he should tell you that you are
for what
in a fair way to be too much rejoiced
good hath he told you ? When you were in health,
Not to be dejected
what good did it do you?
when he tells you that you are very ill for what
To be near the separation of
is it to be very ill ?
What harm is there in this, then ?
soul and body.
If you are not near it now, will you not be near it
hereafter?
What, will the world be quite overset

WHAT
blame

is

to

it

either

God

when you die?


E. D.

1^2

iii.

10.

JUNE
what

God? " O Epictetus, if it were


made this little body and

says
BUT
had
possible,
I

property of thine free, and not liable to hindrance.


But now do not mistake it is not thine own, but
Since, then, I could
only a finer mixture of clay.
not give thee this, I have given thee a certain portion of myself: this faculty of e.xerting the powers
or pursuit and avoidance, of desire and aversion
and, in a word, the use of the appearances of
Taking care of this point, and making
things.
what is thy own to consist in this, thou wilt never
be restrained, never be hindered ; thou wilt not
groan, wilt not complain, wilt not flatter anyone.
How then Do all these advantages seem small
:

Heaven forbid! "Let them suffice


thee then, and thank the gods."
to

thee?"

E.

'53

D.

i.

1,

3.

TUNE

BOLDLY
saying

make
is,

magnanimity.
from slavery.

a desperate push, man, as the


prosperity, for freedom, for
Lift up your head at last, as free
for

Dare

to look

"

Make use of me for


am of the same mind

to

up

the future as

God and say,


Thou wilt. I

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
;

refuse nothing which seems

your

mamma

comes

good

to feed you.

E. D.

'54

ii.

i6,

4.

JUNE

T F Hercules had

sat

loitering

would he have been

at

home, what

Eurystheus, and not


Hercules.
Besides, by travelling through the
world, how many acquaintance and how many
friends had he ?
But none more his friend than
God, for which reason he was believed to be the
son of God, and was so. In obedience to Him, he
--

went about extirpating injustice and lawless force.


But you are not Hercules, nor able to extirpate
the evils of others nor even Theseus to extirpate
the evils of Attica.
Extirpate your own, then.
Expel, instead of Procrustes and Sciron, grief, fear,
;

desire, envy, malevolence, avarice, effeminacy, in-

temperance, from your mind. But these can be


no otherwise expelled than by looking up to God
alone as your pattern
by attaching yourself to
Him alone, and being consecrated to His commands. If you wish for anything else, you will,
with sighs and groans, follow what is stronger than
you, always seeking prosperity without, and never
able to find it.
For you seek it where it is not,
and neglect to seek it where it is.
;

E. D.

155

ii.

i6,

4.

JUNE 4

WHAT

by nature

is

free,

cannot be disturbed

or restrained by anything but itself.


But
its own
Thus, when the
principles disturb it.
"
"
I will chain your leg
tyrant says to anyone
he who values his leg, cries out for pity while he
who sets the value on his own will and choice,
"
If you imagine it for your interest, chain
says
"
" What do not
it."
No I do not
you care ?
" I will
care.
show you that I am master." You ?
:

How

should you ? God has set me free. What


do you think He would suffer His own son to be
enslaved ?
You are master of my carcase. Take
it.

" So

that

when you come


"

you pay no regard

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

and want nothing.

Then why do you pretend


Your gold and

silver

plate

is

to

philosophize?

enough

for

you.

What need have you


Besides,

am

of principles ?
judge of the Greeks.

judge ? Who hath imyou ?


Cffisar hath given me a commission.
Let him give you a commission to judge of
music; and what good will it do you? But how
were you made a judge ? Whose hand have you
Before whose bed-chamber have you
kissed ?
To whom have you sent presents?
slept?
But I can throw whom I please into prison.

Do

you know how


parted this knowledge

As you may

to

to

a stone.

can beat whom I will too.


As you may an ass. This is not a government
of men.

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

of freedom, permitted me to will at random ?


By
no means, but true instruction is this learning to
will that things should happen as they do.
And
how do they happen ? As the appointer of them
hath appointed.
He hath appointed that there
:

should be summer and winter, plenty and dearth,


virtue and vice, and all such contrarieties, for the
harmony of the whole. To each of us he hath
given a body and its parts, and our several proMindful of this appointperties and companions.
ment, we should enter upon a course of education
and instruction not to change the constitutions of
things, which is neither put within our reach nor
for our good
but that, being as they are, and as
their nature is with regard to us, we may have our
;

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
*

Suppose, then, that anyone doth

know what

is

meant by guards, and

that they are armed with


swords, and, for that very reason, comes in the
tyrant's way, being desirous, on account of some
misfortune, to die, and seeking to die easily by

the hand of another


doth such a man fear the
for he wants the very thing that
guards ? No
renders them formidable.
Well, then, if anyone
without an absolute desire to live or die, but, as
:

it

may happen, comes

what

restrains his

in

the

way of a

tyrant,

approaching him without fear?

Nothing.
E. D.

159

iv.

7,

I.

JUNE

I at one time be called


must another at another time be
scorched by a fever another be exposed to the
sea; another die; and another be condemned?
Yes for it is impossible, in such a body, in
such a world, and among such companions, but
that some or other of us must fall into such cir-

WHAT,
a
to

then, must

trial

cumstances.

Your

business,

when you come

into

them, is to say what you ought, to order things


" I decide that
as you can.
Then, says one,
you
have acted unjustly." Much good may it do you
You are to look to it,
I have done my part.
whether you have done yours for there is some
;

danger of that too,

let

me

tell

you.
E. D.

160

ii.

5,

5.

JUNE 9

you who are going to take your


wish to preserve, and in what
For if you wish to preserve a choice

CONvSIDER,
trial, what you
to succeed.

conformable to nature, you are resting safe everything goes well


you have no trouble on your
hands.
While you wish to preserve what is in
your own power, and which is naturally free,
and are contented with that, whom have you
For who is the master of
longer to care for ?
Who can take them away.''
things like these?
If you wish to be a man of honour and fidelity,
who shall prevent you ? If you wish not to be
;

restrained or

compelled,

who

shall

compel you

to desires contrary to your principles


to aversions contrary to your opinion ?
The judge,
;

perhaps, will pass a sentence against you which


he thinks formidable but how can he likewise
make you receive it with aversion ? Since, then,
desire and aversion are in your own power, what
have you else to care for? Let this be your
:

introduction, this your narration, this your proof,


this your victory, this your conclusion, and this

your applause.
E. D.

t6i

ii.

2,

I.

JUNE

lO

he who hath the power hath given sen" I


judge you to be impious and
What hath befallen you ? I have been
profane."
Anything
judged to be impious and profane.
else ?
Nothing.
Suppose he had passed his
judgment upon an hypothetical proposition, and
pronounced it to be a false conclusion, that if
what would have befallen
it
be day it is light
In this case who is judged ;
the proposition ?
who condemned the proposition, or he who is
deceived concerning it? Doth he, who hath the

BUT
tence.

power of pronouncing anything concerning you,


know what pious or impious mean ? Hath he

made

it

whom?

his study, or learned

Where ?

it ?

From

musician would not regard him if he


nor a mathepronounced bass to be treble
matician, if he passed sentence that lines drawn
from the centre to the circle are not equal. And
shall he, who is truly learned, regard an unlearned
man, when he pronounces upon pious and im:

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

any one of the

another,

whom

who

great,

sees from

you ought to please

therefore asks you

In the school, what did you use to call exile,


and prison, and chains, and death, and defamation?
Indifferent things.

I ?

at

What, then, do you call them now? Are they


all changed ?
No.
Are you changed, then ? No.
Tell me, then, what things are indifferent.
Things independent on choice.

Tell me the consequence too.


Things independent on choice, are nothing to me.
Tell me, likewise, what appeared to us to be the
good of man.
A right choice and a right use of the appear-

ances of things,

What

his

end

To follow thee.
Do you say the same

things now, too ?


Yes, I do say the same things, even now.
Well, go in, then, boldly, and mindful of these
things and you will see what a youth, who hath
studied what he ought, is among men who have
:

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 ?
:

have listened to so many dissertations? These


are nothing
and I had qualified myself as for
some great encounter."
E. D. i. 30.
:

163

JUNE
you
WHENEVER
another, and

12

see

any one subject to

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

.'^

wailing, complaining, unprosperous, call him


"
slave in purple.
Suppose, then, he doth

him
a

"

Do not yet say he is free,


nothing of all this ?
but learn whether his principles are liable to compulsion, to restraint, or disappointment, and, if
you find this to be the case, call him a slave
keeping holiday during the Saturnalia. Say that
his master is abroad
he will come presently, and
"
Who will come ? "
you will know what he suffers.
Whoever hath the power either of bestowing or
taking away any of the things he wishes for.
:

E. D.

164

iv.

I.

lo.

JUNE

A RE you

13

then? (it will be said).


wish and pray for it.
But I
cannot yet face my masters. I still pay a regard
to my body, and set a great value on keeping it
whole, though at the same time it is not whole.
But I can show you one who was free, that you
may no longer seek an example. Diogenes was
free.
"How so?" Not because he was of free
but because he was so
parents, for he was not
himself, because he had cast away all the handles
of slavery, nor was there any way of getting at him,
nor anywhere to lay hold on him to enslave him.
Everything sat loose upon him, everything only
If you took hold on his possesjust hung on.
sions, he would rather let them go than follow

^^

free yourself,

By heaven,

you

for

them

if

on

his leg,

he

let

go his leg

if

body, he let go his body


acquaintance,
For he knew
friends, country, just the same.
whence he had them, and from whom and upon
what conditions he received them. But he would
never have forsaken his true parents the gods, and
his real country, nor have suffered anyone to be
more dutiful and obedient to them than he nor
would anyone have died more readily for his
country than he.
his

E. D.

X65

iv.

1,

17.

JUNE

14

PEAK

the truth, slave, and do not run away


masters, nor deny them, nor dare
to assert your freedom when you have so many
One might indeed find
proofs of your slavery.
some excuse for a person, compelled by love to

S' from your

do something contrary to his opinion, even when


same time he sees what is best and yet hath
not resolution enough to follow it, since he is withheld by something violent and, in some measure,

at the

But who can bear you, who are in love


men and women and wipe their noses,
and wash them, and bribe them with presents, and
divine.

with old

wait upon them when they are sick like a slave ; at


the same time wishing they may die, and inquiring
of the physician whether their distemper be yet
And again, when for these great and
mortal?
venerable magistracies and honours you kiss the
hands of the slaves of others, so that you are the
slave of those who are not free themselves
And
then you walk about in state, a praetor, or a consul.
Do not I know how you came to be prjetor, whence
you received the consulship, who gave it you ?
For my own part, I would not even live, if I must
live by Felicio's means, and bear his pride and
slavish insolence.
P'or I know what a slave is,
blinded by what he thinks good fortune.
!

E. D.

166

iv.

I,

16.

JUNE

the Poet,

SAITH
trees, and

15

"The winds blow upon

the

upon the ground.


Then do the trees begin to bud again, and by the
So is
springtime they put forth new branches.
the generation of men some come into the world,
and others go out of it." Of these leaves then thy
their leaves fall

And they also that applaud thee


are.
so gravely, or, that applaud thy speeches, with
that their usual acclamation,
wisely spoken
and speak well of thee, as on the other side, they
that stick not to curse thee, they that privately
and secretly dispraise and deride thee, they also
And they also that shall follow,
are but leaves.
in whose memories the names of men famous
after death, is preserved, they are but leaves
For even so is it of all these worldly
neither.
Their spring comes, and they are put
things.
Children

forth.

Then blows

And then
common

in lieu of

the wind, and they go down.


them grow others out of the

matter of all things, like unto them.


But, to endure but for a while, is common unto
all.
Why then shouldst thou so earnestly either
seek after these things, or fly from them, as though
they should endure for ever? Yet a little while,
and thine eyes will be closed up, and for him that
thee to thy grave
within a while after.

carries

shall

another mourn

M. A.

167

X.

36.

JUNE

l6

A GOOD

man is invincible for he doth not


If you
contend where he is not superior.
would have his land, take it take his servants,
But you will
take his public post, take his body.
never frustrate his desire, nor make him incur his
He engages in no combat but what
aversion.
How can
concerns the objects of his own choice.
he fail then to be invincible?
;

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.

have your children well

rich.

Attributed

i68

to

Epictetus.

JUNE

17

meekness is a thing unconquerable, if it


and natural, and not affected, or
For how shall even the most fierce
hypocritical.
and malicious that thou shalt conceive, be able to
hold on against thee, if thou shalt still continue
meek and loving unto him and that even at that
time, when he is about to do thee wrong, thou
shalt be well disposed, and in good temper, with
all meekness to teach him, and to instruct him
As for example; My son, we were not
better?
born for this, to hurt and annoy one another It
and so to
will be thy hurt not mine, my son
show him forcibly and fully, that it is so in very
deed and that neither Bees do it to one another,

THAT
be true

nor any other creatures that are naturally sociable.


But this thou must do, not scoffingly, not by way
of exprobration, but tenderly without any harshness
Neither must thou do it by way of exerof words.
cise, or ostentation, that they that are by and hear
but so always that nothee, may admire thee
body be privy to it, but himself alone yea, though
there be more present at the same time.
:

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.

man, and do not complain.


E. D.

asked what

BEING
answered

As

that

common
may be

iii.

8,

2.

he

sense was,

called a

common

which distinguishes only sounds, but that


so
which distinguishes notes an artistic one
there are some things which men not totally perverted discern by their common natural powers
and such a disposition is called common sense.

ear

E. D.

170

iii.

6,

3.

JUNE

19

the sun doth not wait


AScantations
be prevailed

for

to

and

prayers and in-

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

dies, will be ready to rejoice at his


supposed calamity. Is it one that was virtuous
Will there not someone or
and wise indeed?
other be found, who thus will say to himself, Well
now at last shall I be at rest from this Pedagogue ?
He did not indeed otherwise trouble us much
but I know well enough that in his heart, he did

much condemn

us.

Thus

will

they speak of the

virtuous.

M. A.

X.

36.

is but opinion, and all


Take thine
of the mind.
opinion away, and then as a ship that hath stricken
in within the arms and mouth of the harbour, a
present calm all things safe and steady ; a Bay,
of any storms and tempests as the
not

that all

r:)EMEMBER
'^
opinion depends
;

capable
Poet hath it.

M.

172

A.

xii.

16.

21

JUNE

HE who

greedy of credit and reputation after


doth not consider, that they themselves by whom he is remembered, shall soon after
every one of them be dead And they likewise
that succeed those ; until at last all memory, which
is

his death,

men admiring and


dying hath had its course, be quite
extinct.
But suppose that both they that shall
remember thee, and thy memory with them should
be immortal, what is that to thee ? I will not say
to thee after thou art dead
but even to thee
hitherto by the succession of

soon

after

what

living,

is

thy

soever
itself,

as a

it

be, that

it

and terminates
part

or

That which is fair


and in what respect
and goodly, it is so of

praise?

and goodly, whatsoever

it

be,

fair

is

in itself, not

member

that

admitting praise

therefore

which

is

not thereby made either better or worse.


This I understand even of those things, that are
commonly called fair and good, as those which
are commended either for the matter itself, or for
curious workmanship.
As for that which is truly
good, what can it stand in need of more, than
either Justice or Truth
or more than either kindness and modesty? Which of all those, either
becomes good or fair, because commended or
praised,

is

dispraised suffers any

damage?

M. A.

173

iv.

6.

JUNE

BUT

22

the care of thine honour

and reputation

perchance distract thee. How can that


thou dost look back, and consider both

will

be,

how

if

quickly

all

things that are, are forgotten,

and

what an immense chaos of eternity was before,

and

and the vanity of


and the inconstancy and variableness of
human Judgments and opinions, and the narrowness of the place, wherein it is limited and circumscribed?
For the whole earth is but as one
point and of it, this inhabited part of it, is but
a very little part and of this part, how many in
number, and what manner of men are they, that
will follow after all things

praise,

commend thee? What remains then, but that


thou often put in practice this kind of retiring of
thyself, to this little part of thyself; and above
all things, keep thyself from distraction, and intend not anything vehemently, but be free and
consider all things, as a man, whose proper object
is virtue, as a man, whose true nature is to be
kind and sociable, as a Citizen, as a mortal creature.
will

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.

one consideration, man is nearest unto


are bound to do them good, and
But as he may oppose any of
to bear with them.
our true proper actions, so man is unto me but as
a thing indifferent even as the sun, or the wind,

AFTER
us as we
;

or some wild beast.


By some of these it may be,
that some operation or other of mine, may be
hindered ; however, of my mind and resolution
itself, there can be no let or impediment.
M. A. V. 17.

WE

ought to do well by our friends when they


and speak well of them when

are present,
they are absent.

Attributed to Epictetus.

175

JUNE 24

WHAT

is

it

diligence

that

upon

we must bestow our care and


That
? even upon this only
:

that our actions be


charitable ; that our speech be never deceitful, or
that our understanding be not subject to error;
that our inclination be always set to embrace
whatsoever shall happen unto us, as necessary, as

our minds and

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.

to continue such, as philosophy

ENDEAVOUR
(hadst thou wholly

and constantly applied


would have made and secured thee.
Worship the gods, procure the welfare of men,
Charitable actions, and a holy
this life is short.

thyself unto

it)

disposition,

is

the only fruit of this mortal

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

know when and how and

to

whom

they will

be of service?
E. D.

having cured

HIPPOCRATES
sick himself
fell

and

and Astrologians having

died.

iii.

21,

I.

many sicknesses,
The Chaldeans

foretold

the

deaths

of

were afterwards themselves surprised by


Alexander and Pompeius, and Caius
the fates.
Caesar, having destroyed so many towns, and cut
off in the field so many thousands both of horse
and foot, yet they themselves at last, were fain to

divers,

Heraclitus having writpart with their own lives.


ten so many natural tracts concerning the last and
general conflagration of the world, died afterwards
all filled

dirt

all bedaubed with


Lice killed Democritus

with water within, and

and dung without.

and Socrates, another


godly men.

sort of vermin,

wicked un-

M. A.

,78

ii.

3.

JUNE

A
-^~*-

CARPENTER

"

27

doth

Hear me discourse on

but he hires a house and


self master of his trade.
likewise to

do something

come and

not

say,

the art of building

fits it

Let

"

up and shows himbe your business

it

like this

eat like a

man

drink, dress, marry, have children, perform the duty


of a citizen bear reproach ; bear with an unreason;

able brother

bear with a father bear with a son,


a neighbour, a companion, as becomes a man.
Show us these things that we may see that you
have really learnt somewhat from the philosophers.
;

E. D.

iii.

21,

nPHE
-*-

brass pot and the earthen pitcher,


fable says, are an unsuitable match.

E. D.

179

iii.

12,

I.

the

2.

JUNE

IVr

EVER

28

philosopher, nor talk a


the unlearned about philosophic principles, but act conformably to them.
Thus, at an entertainment, do not talk how persons
ought to eat, but eat as you ought. For remember
that in this manner Socrates also universally avoided
all ostentation.
And when persons came to him
and desired to be recommended by him to philosophers, he took and recommended them, so well
did he bear being overlooked. And, if anyone tells
you that you know nothing, and you are not nettled
at it, then you may be sure that you have begun
For sheep do not throw up the
your business.
grass to show the shepherds how much they have
-^

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

the right to say, " I long


conceal
my embracing
the philosophic life, and it was of use to me.
For, in the first place, I knew that what I did right
I did it not for spectators, but for myself.
I ate
in a proper manner for myself. I had a composed
look and walk, all for God and myself.
Then,
as I fought alone, I was alone in danger.
Philo-

"P
-L--

in

sophy was in no danger, on my doing anything


shameful or unbecoming; nor did I hurt the rest
of the world, which, by offending as a philosopher,
I might have done.
For this reason, they who
were ignorant of my intention used to wonder, that
while I conversed and lived entirely with philoAnd
sophers, I never took up the character.
where was the harm, that I should be discovered
to be a philosopher by my actions and not by the
usual badges?"
E. D.

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

any of these acting indecently, they presently say,


" See what the
philosopher doth." But they ought
rather, from his acting indecently, to say he is no
philosopher.
E. D.

iv.

I.

8,

soon as they have put on a cloak and let


"
grow they cry, I am a philosoYet no one says, " I am a musician," bepher."
cause he hath bought a fiddle and fiddlestick nor,
"
I am a smith," because he is dressed in the
But they take their
Vulcanian cap and apron.
name from their art, not from their habit.

AS

their beard

E. D.

18:

iv.

8,

3.

JULY

S bad performers cannot sing alone but in a


chorus, so some persons cannot walk alone.
If you are anything, walk alone, talk by yourself,
and do not skulk in the chorus. Think a little
look about you, sift yourself, that you
at last

^^

may know what you

are.

E. D.

art

now ready

THOU
not attained

to die,

iii.

14,

I.

and yet hast thou

to that perfect simplicity

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,

men, as thou shouldst or


whose only study, and only
;

to be just in all his actions.

M. A.

183

iv. 3.

JULY

WE

ought, however, to be prepared in

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

affected by events, how


what are the things that

formerly been
affected

upon
these too may be cured, how removed
still

now
how
;

us,

press

if anything wants completing, to complete it according


to reason.
E. D. iii. 13, I.

184

JULY

a person drinks water, or doth anything else


the sake of exercise, upon every occasion
" I drink water."
he tells all he meets,
Why, do
you drink water merely for the sake of drinking
it?
If it doth you any good to drink it, drink

IFfor

it ; if not, you act ridiculously.


But, if it is for
your advantage, and you drink it, say nothing
about it before those who are apt to take offence.
What then ? These are the very people you wish

to please.

E. D.

iii.

14, 2.

art, and profession soever thou hast


learned, endeavour to affect it, and comfort
thyself in it and pass the remainder of thy life
as one who from his whole heart commits himself
and whatsoever belongs unto him, unto the gods,

WHAT

and

as for men, carry not thyself either tyrannically


or servilely towards any.
M. A. iv. 26.

185

JULY 4

WE

would live immediately as men already


and be of service to mankind. Of
what service? What are you doing? Why, have
you been of service to yourself? But you would

wise,

exhort them.

You

exhort

Would you be

of

service to them, show them, by your own example,


what kind of men philosophy makes, and be not
When you eat, be of service to
impertinent.

who eat with you when you drink, to those


Be of service to them, by
drink with you.
to them, bearing with
to
all,
yielding
way
giving
them
and not by throwing out your own ill
hum.our upon them.
E. D. iii. 13, 3.
those

who

is,

THERE
and there

who without so much as a Coat;


who without so much as a book,

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

not him think he is loved by any who


none.
Attributed to Epictetus.

LET
loves

DEATH
whilst

whilst thou
hangs over thee
thou mayest, be good.
:

M. A.

iv.

livest,

14.

not about upon the evil conditions of


but run on straight in the line.

LOOK
others,

M. A.

iv.

15.

you avoid suffering yourself, attempt


not to impose on others.
E. FR. 38.

WHAT

to strangers

COMMUNICATE
need, according to

your

and persons in
For he who

ability.

gives nothing to the needy, shnll receive nothing


in his own need.

E. FR. 103.

1S7

JULY 6

ET

not the general representation unto


thyself
of the wretchedness of this our mortal
life,
trouble thee.
Let not thy mind wander
and

'

up

down, and heap together in her thoughts, the


many troubles and grievous calamities which thou
art as subject unto as any other.
But as everything in particular doth happen, put this question
unto thyself, and say
What is it that in this
present matter, seems unto thee so intolerable?
For thou wilt be ashamed to confess it. Then
upon this presently call to mind, that neither that
which is future, nor that which is past can hurt
thee; but that only which is present.
(And that
also is much lessened, if thou dost
rightly circumscribe it ) and then check thy mind if for so
little a while, (a mere
instant) it cannot hold out
with patience.
;

M. A.

188

viii.

34.

JULY 7

pj'VERY
-L--'

place

safe to

is

him wlio

lives

with

justice.

E. FR. 97,

SO

live as indifferent to the world,

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

for the place.

M. A.

WHATSOEVER
doth happen

doth happen

justly,

and so

in

X.

17.

the world,

thou dost well


say not only in

if

take heed, thou shalt find it.


I
by a series of inevitable consequences,
but according to Justice and as it were by way of
equal distribution, according to the true worth of
Continue then to take notice of it,
everything.
as thou hast begun, and whatsoever thou doest, do
it not without this
proviso, that it be a thing of
that nature that a good man, (as the word good is
right order

properly taken)
in every action.

may do

it.

This observe carefully

M. A.

189

iv. 8.

JULY

Why do
Why do not

then, are you anxious?

WHY,
keep

yourself waking?

you
you

calculate where your good and evil lies and say


they are both in my own power, neither can any
deprive me of the one, or involve me, against my
will, in the other?
Why, then, do not I lay
;

down and snore? What is my own is


Let what belongs to others look to itself
who carries it off, how it is given away by him
Who am I, to will
that hath the disposal of it.
For is the option
that it should be so and so?
myself

safe.

given to
penser of

Hath anyone made me


What I have in my own
me. I must make the best

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

kind of life thy body be able to hold


a shame that thy soul should faint
Take heed lest of a philofirst, and give over.
sopher thou become a mere Cresar in time, and
For it
receive a new tincture from the Court.
may happen if thou dost not take heed. Keep
in

this

IFout,

thyself,

grave,

which

it

is

therefore, truly simple, good, sincere,


free from all ostentation, a lover of that
is

just,

strong and

becomes

kind, tender-hearted,
religious,
to undergo anything that

vigorous

thee.

M. A.

vi.

27.

a cessation from the impressions


senses, the tyranny of the passions,
the errors of the mind, and the servitude of the

DEATH
of the

is

body.

M. A.

191

vi.

26.

JULY

you would be good,

IFare

lO

first

believe that

you

bad.
E. FR.

2.

is it then that doth keep thee here,


things sensible be so mutable and unsettled ? and the senses so obscure, and so fallible ?
and our souls nothing but an exhalation of blood ?
and to be in credit among such, be but vanity ?
What is it that thou dost stay for? an Extinction,
or a Translation
either of them with a propitious
and contented mind. But till that time come,
what will content thee ? what else, but to worship
and praise the Gods ; and to do good unto men.
To bear with them, and to forbear to do them
any wrong. And for all external things belonging either to this thy wretched body, or life, to
remember that they are neither thine, nor in

WHAT
if

thy power.

M. A.

ig:

V.

27.

II

JULY

A MAN

must know many things

first,

before

he be able truly and judiciously to judge of


another man's action.

M. A.

ix.

i6.

T F anyone

tells you that such a person


speaks
of you, do not make excuses about what is
"
said of you, but answer
He doth not know my
other faults, else he would not have mentioned
--

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

doth not lift up his brow,


steady countenance, as becomes
about to say

OLYMPIAN
but keeps a
him who
No
"

is

force can shake

" The immutable decree


what is, that ought to be."
Pope.

show myself to you


faithful,
tranquil." What, and immortal
"No.
too, and exempt from age and sickness?
But sickening and dying as becomes a god. This
The other is not
is in my power ; this I can do.
Shall I show you
in my power, nor can I do it."
the sinews of a philosopher?
Such

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

show me that you have


show me that your vessel is

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
:

keep nothing in. For if the former be the case,


trust only me.
But now, whoever you see at
"
leisure, you sit down by him and say
My dear
:

not a man in the world that wishes


me better, or hath more kindness for me than
you I entreat you to hear my affairs."
friend, there

is

E. D.

195

iv.

13,

3.

JULY 14

WHEN one

hath safely entrusted his secrets to


I, in imitation of him, trust mine
to anyone who conies in my way?
The case is
different.
I indeed hold my tongue (supposing
me to be of such a disposition), but he goes and
discovers them to everybody and then, when I
come to find it out, if I happen to be like him,
from a desire of revenge I discover his, and

me, shall

But, if I remember
asperse, and am aspersed.
that one man doth not hurt another, but that

everyone is hurt and profited by his own actions,


I indeed keep to this, not to do anything like
him ; yet, by my own talkative folly, I suffer what
I

do suffer.
"Ay, but

it

when you have heard the


not to communicate
"Why, did I ask you
Did you tell me your affairs upon

is

unfair,

secrets of your neighbour,


anything to him in return."

to

do

it,

sir?

condition that I should tell you mine in return ?


If you are a blab, and believe all you meet to be

would you have me, too, become like you ?


But what if the case be this that you did right
in trusting your affairs to me, but it is not right
that I should trust you ?
Would you have me run
headlong and fall? This is just as -if I had a
sound barrel and you a leaky one, and you should
come and deposit your wine with me to put it into

friends,

and then should take it ill that in my


No. You
did not trust you with my wine.
have a leaky barrel."

my

barrel,

turn

E. D.

196

iv.

13, 2, 3.

JULY

M AN

is

made

15

and whoever subverts


pecuhar property of man.

for fidelity,

this subverts the

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.

business of one who studies


part with self-conceit.

To

For it is impossible for anyone to begin to learn


what he hath a conceit that he already knows.
E. D.

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.

rotten and insincere is he, that saith, I


resolved to carry myself hereafter towards
man,
you with all ingenuity and simplicity.
what dost thou mean
What needs this profession
of thine?
It ought to be written upon thy forehead.
M. A. xi. 14.

HOW
am

198

JULY

17

the conceit and apprehension that such and


a one hath sinned, thus reason with
thyself, What do I know whether this be a sin

ATsuch

But if it be, what do


indeed, as it seems to be ?
I know but that he himself hath already condemned himself for it ? And that is all one as if
a man should scratch and tear his own face, an
object of compassion rather than of anger.

M. A.

xii.

12.

person doth ill by you, or speaks


of you, remember that he acts or speaks
from a supposition of its being his duty. Now, it
is not possible that he should follow what appears
right to you, but what appears so to himself.
Therefore, if he judges from a wrong appearance,
he is the person hurt, since he too is the person
For if anyone should suppose a true
deceived.
proposition to be false, the proposition is not hurt,

WHEN any
ill

but he

who

is

deceived about

it.

E. M. 42.

199

JULY

is

better to offend

ITdo), and act often


err,

18

seldom (owning

when we
we seldom

it

wisely, than to say

and offend frequently.


E. FR.

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

some things which men confess

No

others, with difficulty.


one,
for instance, will confess himself a fool, or a block;

but, on the contrary, you will hear everyone


"I wish my fortune was equal to my mind."
But they easily confess themselves fearful, and
" I
am somewhat timorous, I confess but in
say,
other respects you will not find me a fool." No
one will easily confess himself intemperate in his
desires
upon no account dishonest, nor absobut many conlutely very envious, or meddling

head

say,

fess

themselves to

have the weakness of being

compassionate.
E. D.

201

ii.

21,

I.

JULY 20

A X /"HAT
* *

is

the reason of all this

The

principal

an inconsistency and confusion in what


relates to good and evil.
But different people
have different inducements. In general, whatever
they imagine to be base they do not absolutely
confess.
Fear and compassion they imagine to
belong to a well-meaning disposition ; but stupidity
is,

to a slave.

Offences against society they do not


most faults, they are brought to a
confession chiefly from imagining that there is
something involuntary in them, as in fear and
And, though a person should in
compassion.
some measure confess himself intemperate in his
desires, he accuses his passion, and expects forBut disgiveness as for an involuntary fault.
honesty is not imagined to be, by any means,
In jealousy, too, there is something,
involuntary.
and this likewise,
they suppose, of involuntary
in some degree, they confess.

own

but, in

E. D.

202

ii.

21,

I.

JULY

are

21

some whom there

THERE
So that now

think

is

no convincing.

understand what before

I did not, the meaning of that common saying,


that a fool will neither bend nor break.
May it
never fall to my lot to have a wise, that is an

"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

me about other things for


am determined." What other

but talk to

NOupon
;

this I

What

of greater consequence than to


it is not sufficient to be determined, and to persist ? This is the tension of
"
I will die if
a madman, not of one in health.

things?

is

convince you that

you compel

me
"

to this."

Why

so,

man

what

is

am

determined." I have a lucky


escape that you are not determined to kill me.
"I take no money." Why so? "I am determined." Be assured that with that very tension
which you now make use of to refuse it, you may
a
very possibly, hereafter, have as unreasonable
the matter

"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

wise added, the evil then becomes desperate and


incurable.
E.

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

the contradiction by which


to him, that what he
and what he would not do,

clearly

would, he doth not ;


For if that be shown, he will depart
that he doth.
from it of his own accord but till you have shown
it, be not surprised that he remains where he is
for he doth it on the appearance that he acts
:

rightly.

Hence

used to

say,

"

Socrates, relying on this faculty,


is not my custom to cite any

It

my assertions
my opponent.

but

other witness of

contented with

I call

am

always

and summon

for my witness ; and his single evidence is


For he knew that if a
instead of all others."
rational soul be moved by anything, the scale
Show the
must turn whether it will or no.
a
and
reason
of
contradiction,
faculty
governing

him

it

will

renounce

it

but,

till

rather blame yourself than


vinced.

you have shown it,


is
uncon-

him who
E. D.

:o5

ii.

26,

2.

JULY 24

^ ITHER
"LJ*

"

teach them, or bear with them.

M.

I to blame, then, sir, and ignorant of my


duty and of what is incumbent on me ? If
this is neither to be learnt nor taught, why do you
If it is to be taught, pray
find fault with me ?
-^

*-

teach me yourself; or, if you cannot, give me


leave to learn it from those who profess to underBesides do you think that I voluntarily
stand it.
fall into evil, and miss of good ?
Heaven forbid
What, then, is the cause of my faults?" Ignor"Are you not willing, then, that I should
ance.
Who was ever taught
get rid of my ignorance?
Do you
the art of music or navigation by anger ?
expect, then, that your anger should teach me the
art of living?"
E. D. i. 26, I.
:

206

JULY 25

do not you, as we pity the blind and


lame, so likewise pity those who are blinded

WHY

and lamed

in

their superior faculties

Whoever,

therefore, duly remembers that the appearance of


things to the mind is the standard of every action
that this is either right or wrong and,
to man
:

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

cucumber bitter? set it away.


way ? avoid them. Let

in the

i.

28,

2.

Brambles
this suffice.

not presently speaking unto thyself. What


serve these things for in the world?
For, this,
one that is acquainted with the mysteries of
Nature, will laugh at thee for it as a Carpenter
would or a Shoemaker, if meeting in either of their
with some shavings, or small remnants of

Add

shops

their work,

thou shouldst blame them for

M. A.

207

viii.

it.

48.

JULY 26

another man's mind and understanding thy


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

INevil

him that lives according to Nature,


him that doth not, is neither according
and by consequence,
nature, nor against it

equally to

and
to

to

neither good, nor bad.

M. A.

208

iv.

32.

JULY 27

T^OTH

any man offend? It is against himself


-L^ that he doth offend
why should it trouble
:

thee

M. A.

thing
ONE
worth our

by as much

iv.

21.

there is, and that only, which is


while in this World, and ought

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.

thou wilt comfort and cheer thyself,

mind the several gifts and virtues


of them, whom thou dost daily converse with
as for example, the industry of the one
the
modesty of another the liberality of a third ; of
another some other thing.
For nothing can so
much rejoice thee, as the resemblances and
parallels of several virtues, visible and eminent
in the dispositions of those who live with thee.
call

to

M. A.

209

vi.

43.

JULY 28

A X /"HEN any shall either impeach


* ^ false
accusations, or hatefully

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

see that there

no

is

such occasion why it should trouble thee, what


such as they think of thee. Yet must thou love
them still, for by nature they are thy friends.

M. A.

ix.

25.

were thine act and in thine own power,


wouldst thou do it ? If it were not,
whom dost thou accuse ? the atoms, or the
gods? For to do either, is the part of a madman. Thou must therefore blame nobody, but
if it be in thy power, redress what is amiss
if
it be not, to what end dost thou
complain ?
it

IFwhy

M. A.

210

viii.

15.

JULY 29

WHEN
and
the

thou

art

transgression, presently reflect


consider what thou thyself 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

was that he did suppose to be good, what to be


For this when thou
evil, when he did trespass.
thou wilt have no
knowest, thou wilt pity him
For
occasion either to wonder, or to be angry.
either thou thyself dost yet live in that error and
ignorance, as that thou dost suppose either that
very thing that he doth, or some other like worldly
and so thou art bound to pardon
thing, to be good
him if he have done that which thou in the like
case wouldst have done thyself.
Or if so be that
thou dost not any more suppose the same things
how canst thou
to be good or evil, that he doth
but be gentle unto him that is in an error ?
;

M. A.

211

vii.

19.

JULY 30

you are hasty, man, let it be your exercise to


ill
language patiently and when you are
affronted, not to be angry.

IFbear

E. D.

iii.

12,

2.

be done for mere ostentation, it


one who looks out and hunts for
something external, and seeks for spectators to
"
What a great man " Hence ApoUonius
exclaim,
"
said well
If you have a mind to exercise yourif

this

BUT
belongs

to

self for

your own benefit, when you are choking

with heat, take a little cold water in your


and spirt it out again, and tell nobody."
E. D.

A N

^^

iii.

mouth

12,

5.

is much against nature,


oftentimes the proper countenance
that are at the point of death.

angry countenance

and
of them

it

is

M. A.

212

vii.

18.

JULY

WHAT
by

is it

31

get?

Stand

to be reviled, for instance?

a stone and revile

If you, therefore,
would your reviler

it

and what

would hear

will

you

like a stone,

be the better? But if the


hath the weakness of the reviled for an
advantage ground, then he carries his point."
"
"
What do you mean by him ?
Strip him."

what

reviler

"
"

Take my
I

clothes

strip off

them

have put an affront upon you."

may

it

if

you
" Much

will.

good

do you."
E. D.

WHAT

is it

i.

25,

3.

then that should be dear unto us

to hear a clattering noise? if not that, then


neither to be applauded by the tongues of men.
of many tongues, is in effect no
For the

praises

better, than the clattering of


If then neither applause, what

so
is

many tongues.
there remaining
This I think

that should be dear unto thee ?


that in all thy motions and actions thou be moved,
and restrained according to thine own true natural
:

constitution and construction only.

M. A.

213

vi.

15.

AUGUST
you go and

revile

I tell you you


and what is your
name. For even if you were a smith and made
an ill use of the hammer, you would have forgot
the smith and, if you have forgot the brother,
and are become, instead of a brother, an enemy
do you imagine you have made no change of one

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

But must you lose money, in


damage and is there no other
of which damages a man ?
If

nothing?

order to suffer
thing, the loss

you were

to part with your skill in grammar, or


music, would you think the loss of these a
damage? But if you part with honour, decency,
and gentleness, do you think that no matter ?
in

E. D.

2T4

ii.

lo,

4.

AUGUST

Beis it that they have railed at you ?


cause every man hates what hinders him.
They would have one actor crowned, you another.
They hindered you and you, them. You proved
the stronger.
They have done what they could
they have railed at the person who hindered them.
What would you have, then ? Would you do as
you please, and not have them even talk as they

WHY

Where is the wonder of all this ? Doth


husbandman rail at Zeus when he is
hindered by him? Doth not the sailor? Do
men ever cease railing at Caesar? What then, is

please ?
not the

Zeus ignorant of this?

Are not the things that


How then doth he
was to punish all

are said reported to Caesar?


act? He knows that if he
railers,

he would have nobody

left to

E. D.

215

command.
iii.

s.

2.

AUGUST

you
WILL
me, a man

say,

Hath no one any regard


letters ?
Why, you

of

for

are

wicked, and fit for no use. Just as if wasps should


take it ill that no one hath any regard for them,
but all shun, and whoever can beats them
down. You have such a sting, that whoever you
strike with it is thrown into troubles and pangs.
What would you have us do with you ?
E. D.

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,

canst not, then blame thyself, or rather not thyself


neither, if thy will and endeavours have not been
wanting.
M. A. X. 4.

217

APGOsr

T
most see

uic

it,

-.^?

:er*;

intj:,

im

^^-:

irfmp-

;:'

'dgtrr

Ijort lEL ttfae

erill?"'

ItOW

tfa.e

greatest
\:

HUEOIlIIBSIl it tS.

"Oo^Jt

r :

-^ -

destroyed?"
detMriwaitMJsii

or

'.

. ^

Yoo

Do

..

/-

7
.

socb people

''

:_

dothe^ and y:.

:r :.-'

'

-^

:".r:

-::

._...;

":: ;c i'-giy with

"

.^:r.

zi.:tfcr

E. D. i li

3l8

r".

'

Wher.

1
"

:-

"7"
;

::"::.i:~ to

tiiesc

toacttbrns?

"

't

^rr

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;

'.

^-

i:^r::ti

:-

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oo^hlt no:

natnane, by the
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ool: be

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tl'

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tbe most vaJhuaMe

peivBd

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sHattring

t-

jpftgTTinipni tr z:

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rffs'

Htnatr

-'

:r..z:

AUGUST 6

T
V-

AUGUST

A WISE

and good person neither quarrels with


anyone himself nor so far as possible, suffers
another.
The life of Socrates affords us an example of this too. For he well remembered that
no one is master of the ruling faculty of another,
and therefore desired nothing but what was his
own. " And what is that ? " Not that this or that
person should be moved conformably to nature,
for that belongs to others
but that while they act
in their own way as they please, he should nevertheless be affected and live according to nature.
;

E. D.

iv.

5,

I.

is, not to become


unto them.
Let this be thy only joy, and thy only comfort,
from one sociable kind action without intermission
to pass unto another, God being ever in thy mind.

THE

best kind of revenge

like

M. A.

F he have

sinned, his

is

But perchance he hath

vi.

the harm, not mine.


not.

M. A.

220

K, 6.

ix.

37.

AUGUST

being asked how a person might


answered, "By doing as

EPICTETUS
grieve his enemy,

well as possible himself."

E. FR. 125.

HE

that

is

unjust,

For the

also impious.

is

Nature of the Universe, having made all


reasonable creatures one for another, to the end
more or
that they should do one another good
;

and occaaccording to the several persons


it is
but in no wise hurt one another
sions
manifest that he that doth transgress against this
her will, is guilty of impiety towards the most

less

ancient and venerable of

all

the Deities.

M. A.

that are his own,

and

ix.

in his

I.

own

things
THOSE
order for that they be
power, he himself takes

good

and as
them

believes

for

to

those that happen unto him, he


be so.
M. A. iii. 4.

221

AUGUST

and

are

peevish
SOME
cannot dine with such

fastidious,

and

say,

a fellow, to be obliged

him all day recounting how he fought in


" I
told you, my friend, how I gained
Mysia.
the eminence.
There I am besieged again." But
another says, " I had rather get a dinner, and hear
to hear

him

prate as

much

Do you compare

as he pleases."

the value of these things,

judge for yourself; but do not


depression and
that

anxiety,

you are unhappy,

let

it

and

be with

and with a supposition


no one compels you

for

to go.

E. D.

13 ECEIVE

A^

i.

25, 3.

temporal blessings without ostenta-

when they are sent and thou shalt be


able to part with them with all readiness and
facility when they are taken from thee again.
tion,

M. A.

222

viii.

31.

AUGUST

HOW

my
me

is

against

lO

brother to lay aside his anger


?

Bring him to me, and I will tell him


nothing to say to you about his anger.

E. D.

AFTER
brother
to

know

this,
;

and that

make concessions

to

but

i.

15,

have
I.

likewise, that you are a


to this character it belongs,

be

easily

persuaded

to use

gentle language never to claim for yourself any


of the things dependent on choice, but cheerfully
to give these, that you may have the larger share
For consider what it
of what is dependent on it.
is, instead of a lettuce, for instance, or a chair, to
procure for yourself a good temper ? How great
;

an advantage gained

E. D.

223

ii.

10, 3.

AUGUST

II

prayeth how he may be


ONE
thou mayest
pray thou

such a one
so patiently bear

rid of

that

with him, as that thou have no such need to be


rid of him.
M. A. ix. 40.

A ^7" HEN

at

any time thou

art

offended with

* *

anyone's impudence, put presently this


Is it then possible,
question to thyself: What?
that there should not be any impudent men in
the world
Desire
Certainly it is not possible.
not then that which is impossible.
For this one
(thou must think), whosoever he be, is one of
those impudent ones, that the world cannot be
without.
So of the subtle and crafty, so of the
perfidious, so of everyone that offendeth, must
thou ever be ready to reason with thyself.
For
whilst in general thou dost thus reason with
thyself, that the kind of them must needs be in
the world, thou wilt be the better able to use
meekness towards every particular.
This also
thou shalt find of very good use, upon every
such occasion, presently to consider with thyself, what
proper virtue nature hath furnished
man with, against such a vice, or to encounter
with a disposition vicious in this kind.
As for
example, against the unthankful, it hath given
!

goodness and meekness, as an antidote, and so


against another vicious in another kind some
other peculiar faculty.
And generally,
in thy power to instruct him better, that
error

is
is

it

not

in

M. A.
224

ix.

43.

an

AUGUST

12

your passions, that they

CHASTISE
punish you.

E. FR.

are

THERE
by a law,

not

may

4.

some punishments appointed,

as

such as disobey the divine


administration.
Whoever shall esteem anything
good, except what depends on choice, let him
envy, let him covet, let him flatter, let him be
full of perturbation.
Whoever esteems anything
else to be evil, let him grieve, let him mourn, let
him lament, let him be wretched. And yet,
though thus severely punished, we cannot desist.
for

E. D.

thou

WHENSOEVER
thou art in danger

findest

iii.

II,

thyself,

I.

that

of a relapse, and that


thou art not able to master and overcome those
difficulties

and

that

temptations

present

them-

selves in thy present station


get thee into any
private corner, where thou mayest be better able.
Or if that will not serve, forsake even thy life
:

But so that it be not in passion, but in


rather.
a plain voluntary modest way
this being the
only commendable action of thy whole life, that
.thus thou art departed, or this having been the
main work and business of thy whole life, that
thou mightest thus depart.
M. A. X. 5.
:

-'-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,

sinneth unto himself.


hurts himself, in that

makes himself worse than he was

before.

He
he

Not

he only that committeth, but he also that omitteth


something, is oftentimes unjust.

M. A.

226

ix.

4.

AUGUST

GOVERN
us what

14

Show

us like reasonable creatures.

our interest, and we will pursue


it
show us what is against our interest, and we
will avoid it.
Like Socrates, make us imitators
is

for

He was properly a governor of men,


subjected their desires and aversions, their
"
Do this
pursuits, their avoidances, to himself.
do not do that, or I will throw you into prison."
Going thus far only is not governing men like
"
reasonable creatures.
But
Do as Zeus hath
of yourself.

who

commanded,
be a

You

or you will be punished.

will

loser."

What

shall I lose?

Nothing more than the not doing what you


ought.
decency.

You

will

Look

for

lose
your fidelity, honour,
no greater losses than these.

E. D.

127

iii.

7,

2.

AUGUST

is

by yielding to truth, to conquer


than, by yielding to opinion, to be de-

better,

ITopinion

feated by truth.
E. FR. 34

you seek truth you

IFail

possible

truth,

you

will

means

seek to conquer by

will not

and when you have found

have a security against being con-

quered.
E. FR. 35.

TRUTH conquers by

itself,

opinions by foreign

aids.

E.

FR. 36.

a vessel filled with water

soul resembles
THE
the appearances of things

resemble a ray falIf the water is moved, the


ling upon its surface.
ray will seem to be moved likewise, though it is
in reality without motion.
Whenever, therefore,

anvone

is seized with a swimming in his head, it


not the arts and \nrtues that are confounded,
but the mind in which they are and, if this recover its composure, so will they likewise.

is

E. D.

22S

iii.

3, 6.

AUGUST

shall reprove

anybody
IFapparent
unto

me, that

me, and shall make it


in any either opinion

or action of mine I do err, I will most gladly


For it is the truth that I seek after, by
which I am sure that never any man was hurt
and as sure, that he is hurt that continueth in
any error, or ignorance whatsoever.
retract.

M. A.

T EACH

them

that sin better,

pear unto them

vi.

and make

60.

it

ap-

but be not angry with them.


M. A. vL 25.

W HEX

thou hast done well, and another is


benented by thy action, must thou like a
very fool look for a third thing besides, as that it
may appear unto others also that thou hast done
well, or that thou raayest in time, receive one good
turn for another ?

M. A.

229

vii.

43-

AUGUST

17

OUCH
^
good

there be, who when they have done a


turn to any, are ready to set them on the
score for it, and to require retahation.
Others
there be, who though they stand not upon retahation, to require any, yet they think with themselves
nevertheless, that such a one is their debtor, and

know (as their word is) what they have done.


Others again there be, who when they have done
any such thing, do not so much as know what
they have done but are like unto the vine, which
beareth her grapes, and when once she hath borne
her own proper fruit, is contented and seeks for no
they

As a horse after a race, and


when he hath hunted, and a bee
made her honey, look not for apso neither doth that
plause and commendation
man that rightly doth understand his own nature
when he hath done a good turn but from one
further recompense.

a hunting dog
when she hath

oth proceed to do another, even as the vine after


she hath once borne fruit in her own proper season,
is ready for another time.
Thou therefore must be
one of them, who what they do, barely do it without any further thought, and are in a manner insensible of what they do.
M. A. 5, 6.

230

AUGUST

anyone opposes very evident truths, it is not


to find a reason which may persuade him

IFeasy

to alter his opinion.

This arises neither from his

own

strength, nor from the weakness of his teacher:


but when, after being driven upon an absurdity, he

becomes

petrified,

how

shall

we deal with him any

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
:

but where the sense of shame and modesty is under


an absolute mortification, we go so far as even to
call this, strength of mind.
E. D.

231

i.

5,

I,

2.

AUGUST

DELIBERATE
for,
anything
;

to recall

what

is

much
it

19

before you say and do

not be in your power

will

said or done.

E. FR. 96.
that to

REMEMBER,
occasion, and

change thy mind upon


him that is able to

to follow

is equally ingenuous, as to find out at


the first, what is right and just, without help. For
of thee nothing is required, that is beyond the extent of thine own deliberation and judgment, and
of thine own understanding.

rectify thee,

M. A.

viii.

14.

silent at an entertainment,
Periander whether he was silent

when he was

SOLON,
being asked by

for want of words, or from


answered he, "can be silent

"No

folly:
at a feast."

E.

232

FR.

fool,"

71.

AUGUST 20

you would give a

IFparties

just sentence,

mind

nor pleaders, but the cause

neither

itself.

E. FR. 56.

thou must have always in a


do nothing at all, but what
Reason proceeding from the regal and supreme

two

THESE
readiness,

rules,

l-'irst

part, shall for the

gest unto thee.

good and benefit of men, sugsecondly, if any man that is

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

public good thereby to be furthered


other such inducement.

or from

M. A.

233

iv.

some
10.

AUGUST

21

the present case.


Because by speech
precepts we are to arrive at perfection, and purify our own choice, and rectify
that faculty, of which the office is, the use of the
appearances of things and because for the delivery
of theorems a certain manner of expression, and
some variety and subtlety of discourse, becomes
necessary ; many, captivated by these very things
is

SUCH
and verbal

one by expression, another by syllogisms, a third


as our
by convertible propositions,
was by the good inn go no
but
down

traveller

just

sit

further,

and waste

their lives shamefully there, as

the sirens.

Your

business,

man, was

if

amongst

to prepare

yourself for such an use of the appearances of


things as nature demands not to be frustrated of
your desires, or incur your aversions never to be
disappointed or unfortunate, but free, unrestrained,
uncompelled conformed to the administration of
Jupiter, obedient to that, finding fault with nothing,
but able to say from your whole soul the verses
:

which begin,
Conduct me, Jove

and thou,

Destiny.

E. D.

?34

ii.

23, 4.

AUGUST

TT E
--

J-

22

who

in

familiar

frequently converses with others, either


discourse or entertainments, or in any
way of living, must necessarily either

become like his companions, or bring them over


own way. For, if a dead coal be applied

to his
to a

one, either the first will quench the


the last kindle the first.
Since, then,
the danger is so great, caution must be used in
entering into these familiarities with the vulgar
last,

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-

is not thine, but another man's sin.


Why
should it trouble thee? Let him look to it,

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

Athenians' prayer did

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

should come to sacrifices and prayers,

But you, when you have


previously purified.
words
the
heart,
by
say, "These words are
got
sacred of themselves."
E. D. iii. 21, I.

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

disposition, and with those particular


which to its own proper constitution are
and agreeable.

M. A.

236

viii.

43.

AUGUST 24

is

HEALTH
But what

a good, sickness an evil. No, sir.


A right use of health is good, a
So that in truth it is possible to

wrong one evil.


be a gainer even by sickness.

E. D.

AS byone

who had

lived,

iii.

20,

and were now

I.

to die

yet remaining, bestow


that wholly as a gracious overplus upon a virtuous
Love and affect that only, whatsoever it be
life.
that happeneth, and is by the Fates appointed unto
right,

thee.

whatsoever

is

For what can be more reasonable ? And


unto thee by way of

as anything doth happen


cross, or calamity, call to

mind presently and set


the examples of some other
men, to whom the selfsame thing did once happen
likewise.
Well, what did they ? They grieved ;
before thine

eyes,

they wondered
are they now?

they

complained.

And where

M. A.

j7

vii.

31.

AUGUST

will

YOU you
if

25

commit the fewest faults in judging,


are faultless in your own life.
E. FR. 57.

USEdo

thyself, as often

as thou seest any

anything, presently

say unto thyself.

What

is

if

this

man

be possible to
man's end in this
it

But begin this course with thyself


first of all, and diligently examine thyself concerning whatsoever thou doest.

his action?

M. A.

and penetrate

X.

37.

into the estate of every-

PIERCE
one's understanding that thou hast to do with
as also

make

the estate of thine

penetrable to any other.

M. A.

238

own open, and


viii.

58.

AUGUST 26

A LIFE

wintry

entangled
torrent

with fortune
for

is

it

muddy, and difficult to pass, and


noisy, and of shorter continuance.

resembles a

turbulent,
violent,

and
and

soul conversant with virtue resembles a per-

for it is clear, and gentle, and


petual fountain
potable, and sweet, and communicative, and rich,
and harmless, and innocent.
E. FR. I.
;

nPHOU

must be like a promontory of the sea,


against which though the waves bear continually, yet it both itself stands, and about it
are those swelling waves stilled and quieted.

M. A.

iv.

40.

^TNSPOTTED
from any manner

by pleasure, undaunted by pain


of wrong, or contumely,
by himself offered unto himself not capable of any
evil from others
a wrestler of the best sort, and

free

for the highest prize.

M. A.

239

iii.

4.

AUGUST

27

nature may be learned from those


which we do not differ from each
As, when our neighbour's boy hath broken
will of

THE
things
other.

in

a cup, or the like, we are presently ready to say,


"
These are things that will happen." Be assured,
then, that when your own cup likewise is broken,
you ought to be affected just as when another's cup
was broken. Transfer this, in like manner, to
Is the child or wife of another
greater things.
dead ? There is no one who would not say, " This
is an accident common to man."
But if anyone's
own child happens to die, it is presently, " Alas
how wretched am I " But it should be remembered how we are affected in hearing the
!

same thing concerning

others.

E. M. 26.

240

AUGUST

TOO,

28

had an

the other day

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.

your horns ? Why, then, are you out of humour ?


For loss and pain can be only of such things as are
possessed.
E. D.

i.

18,

I.

seest that those things, which for a man


in a prosperous course, and to live
a divine life, are requisite and necessary, are not

THOUhold on
to

many, for the gods will require no more of any


man, that shall but keep and observe these things.

M. A.

241

ii.

2.

AUGUST 29

A PPEARANCES

mind

to the

are of four kinds.

^~^

Things either are what they appear to be or


they neither are, nor appear to be or they are,
and do not appear to be or they are not, and
To form a right judgment in
yet appear to be.
all these cases, belongs only to the
completely
;

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.

we ought immediavoided, but


/did.

is the cause of assent to


anything?
appearing to be true. It is not possible
then, to assent to what appears to be not true.
Why ? Because it is the very nature of the understanding to agree to truth, to be dissatisfied with

WHAT
Its

falsehood,
cases.
self if

and

What

is

to

suspend

belief in

its

the proof of this

you can, that

it

is

now

Unpersuade yourself that it


When anyone then assents

night.
is

to

doubtful

Persuade your-

day.

what

Impossible.
Impossible.
is

false,

be

assured that he doth not wilfully assent to it as


false
but what is false appears to him to be true.
;

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,

Can anyone make you

assent to a
one." In the topic of assent,
are unrestrained and unhindered.

thus

falsehood?

in

"No
:

Well, and can anyone compel you to


exert your pursuits towards what you do not like ?
"
He can. For when he threatens me with

death, or fetters, he compels me to exert them."


If,
then, you were to despise dying, or being
fettered, would you any longer regard him ?
"
No." Is despising death, then, an action in
" It is."
Is it, therefore,
our power, or is it not ?
in your power also to exert your pursuits towards
"Agreed that it is. But
anything, or is it not?

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

over against you the imitation of

good men, you

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
:

what will follow if you do, it will lead


you wherever it pleases. But rather oppose to it
some good and noble appearance, and banish this
If you are habituated to
base and sordid one.
this kind of exercise, you will see what shoulders,
what nerves, what sinews, you will have. But now
He is
it is mere trifling talk, and
nothing more.
pictures of

the true practitioner

who

exercises himself against

such appearances as these.


E. D.

244

ii.

18, 5.

SEPTEMBER
CTAY,
^
combat

wretch,

do not be hurried away.

The

great, the achievement divine ; for


empire, for freedom, for prosperity, for tranquilHty.
Remember God. Invoke
for your aid and
is

Him

protector, as sailors

do Castor and Pollux

in

For what storm is greater than that which


arises from violent appearances,
contending to
overset our reason ?
Indeed, what is the storm
itself, but appearance ?
For, do but take away
the fear of death, and let there be as
many
thunders and lightnings as you please, you will
storm.

find that, in the ruling faculty, all

calm

is

serenity

and

but if you are once defeated, and


say you
will get the victory another time, and then the
same thing over again assure yourself, you will at
last be reduced to so weak and wretched a condition, that you will not so much as know when
you do amiss but you will even begin to make
defences for your behaviour, and thus
verify the
"
With constant ills the dilatory
saying of Hesiod
:

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

peculiar faculty, what doth it more than merely


ornament and arrange expressions, as curlers do
But whether it be better to speak or
the hair?
to be silent

manner

or better to speak in this or in that


this be decent or indecent ; and

whether

the season and use of each what is


us, but the faculty of choice ?
E. D,
;

246

it

ii,

that tells

23,

I.

SEPTEMBER

then, would you have it appear and


bear testimony against itself? What means
this ?
If the case be thus, that which serves may
be superior to that to which it is subservient the
the dog to the hunter the inhorse to the rider
strument to the musician or servants to the king.
What is it that makes use of all the rest ? Choice.
What takes care of all ? Choice. What destroys
the whole man, at one time by hunger at another
by a rope or a precipice? Choice. Hath man,
And how is
then, anything stronger than this?
it
possible, that what is liable to restraint should
What hath a
be stronger than what is not ?
natural power of hindering the faculty of sight ?

WHAT

Both choice, and what depends on choice. And it


the same of the faculties of hearing and speech.
And what hath a natural power of hindering
choice? Nothing independent on itself, only its
is

own

perversion.

choice alone

is

Therefore choice alone

is

vice

23,

I.

virtue.

E. D.

247

ii.

SEPTEMBER 4

these things are true, and we are not stupid


acting a part when we say that the good or
of man consists in choice, and that all besides
nothing to us, why are we still troubled ? Why

IFor
ill

is

do we still fear? What hath been our concern is


what is in the power of others
in no one's power
we do not regard. What embarrassment have we
;

left?

But

direct me.

Why

should

direct

you

Hath not God

Hath He not given you what is


directed you?
own,
incapable of restraint or hindrance
your
and what is not your own, liable to both ? What
directions, then, what orders have you brought
what is
all methods
from Him ? "

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

difference between one of the vulgar


a philosopher is this the one says, I
am undone on the account of my child, my
brother, my father; but the other, if ever he be

THE
and

first

obliged to say, I am undone reflects, and adds,


account of myself. For choice cannot be
restrained or hurt by anything to which choice
doth not extend, but only by itself.
If, therefore,
!

On

we always would incline this way, and, whenever


we are unsuccessful, would lay the fault on ourselves, and remember that there is no cause of
perturbation and inconstancy but principle, I enBut Ave
gage we should make some proficiency.
in a very different way, from the
very
In infancy, for example, if we happen
beginning.
to stumble, our nurse doth not chide us, but beats
the stone.
Why, what harm hath the stone done?
Was it to move out of its place for the folly of
your child? Again, if we do not find something
to eat when we come out of the bath, our governor
doth not try to moderate our appetite, but beats
the cook.

set out

E.

249

D.

iii.

19.

SEPTEMBER 6

day forv/ard, whenever we do anywrong we will impute it only to the


and we will enprinciple from which we act
deavour to remove that, and cut it up by the
roots with greater care than we would wens and
tumours from the body. In like manner, we will
ascribe what we do right to the same cause and

FROM
thing

this

we

accuse neither servant, nor neighbour, nor


wife, nor children as the causes of any evils to
us persuaded that if we had not such principles,
such consequences would not follow. Of these
principles we ourselves, and not externals, are
will

the masters.

E. D.

i.

II,

how man's

consider,
THOROUGHLY
but for a very moment of time,

meek, and contented

3.

life

is

and so depart

even as if a ripe Olive


should praise the ground that bare her,
and give thanks to the tree that begat her.
:

falling,

M. A.

250

iv.

39.

SEPTEMBER

that shameful to you which is not your own


Of which you are not the cause ?

ISact ?

Which hath happened to you by accident, like


a fever, or the headache?
If your parents were
poor, or left others their heirs, or, though they
are living, do not assist you, are these things
shameful for you ? Is this what you have learned
from the philosophers ? Have you never heard,
what is shameful is blamable
and what is
blamable deserves to be blamed ? Whom do you
blame for an action not his own, which he hath
that

not done himself?


E, D.

iii.

26,

I.

doth not consist

SHAME
thing to eat, but in not
to

exempt you from

fear

in not having anyhaving reason enough

and sorrow.
E. o,

251

iii.

24,

7.

SEPTEMBER

"D EQUIRE

A ^-

not things to happen as you wish,


but wish them to happen as they do happen,

and you

will

go on

well.

E. M. 8.

FITto

and accommodate

thyself to that estate

and

those occurrences, which by the destinies


have been annexed unto thee and love those
men whom thy fate it is to live with but love
them truly. An instrument, a tool, an utensil,
whatsoever it be, if it be fit for the purpose it
was made for, it is as it should be, though he
perchance that made and fitted it, be out of sight
;

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.

with us, and according to our


After this manner also, and in

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

eye must be good to see whatsoever

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

be heard, or smelt and a good stomach as


to all kinds of food, as a millstone
to whatsoever she was made for, to grind.
is,
As ready therefore must a sound understanding
be for whatsoever shall happen. But he that saith,
O that my Children might live and, O that
all men might commend me for whatsoever I
do
is an eye that seeks after green things ; or
as teeth, after that which is tender.
to

indifferent

M. A.

253

X.

25.

SEPTEMBER

"

A^rHAT,
* *
is
it

must my
one paltry

then,
for

accuse the world

whole?

?
Why
Why will
Why will

lO

leg

be lame?"

And

leg, wretch, that you


will you not give it up

you not withdraw youryou not gladly yield it


to him who gave it?
And will you be angry and
discontented with the decrees of Jupiter, which
to the
self

from

it ?

who spun in his presence the


thread of your birth, ordained and appointed ?
Do not you know how very small a part you
are of the whole ?
That is, as to body for as
to reason you are neither worse, nor less, than
the gods.
For reason is not measured by length
or height, but by principles.
Will you not therehe, with the Fates

fore place your


to the gods?

good

there,

where you are equal


E. D.

254

i.

12,

3.

SEPTEMBER

A A T^HEN
*

in

II

a person maintains his


proper station
he doth not gape after externals.

life,

What would you


"

have,

man ?

am

contented if my desires and aversions


are conformable to nature if I
manage my powers
I

of pursuit and avoidance,


tentions and assent, in the
to do."

Why,
a spit
"
I

then,

do you walk

my

purposes and inI was formed

manner
as

if

you had swallowed

could wish, moreover, to have all who meet


me, and all who follow me cry out.
What a great philosopher "
Who are those by whom you would be admired ?
Are they not the very people who you used to say
were mad? What, then, would you be admired
by madmen ?

me admire

E.

255

D.

i.

2 1.

SEPTEMBER

long
A^ unto
-

unto

it,

12

as the foot doeth that which belongeth


to do, and the hand that which belongs

it

their labour, whatsoever


So a man as long as he

it

is

be,

not un-

doeth that which


is proper unto a man, his labour cannot be against
nature and if it be not against nature, then neither
But if it were so that
is it hurtful unto him.
natural.

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.

either the Sun take upon him to do


which belongs to the rain? or his son
Earth doth
yEsculapius that, which unto the
How is it with every one of
belong?

kOTH

D' that
'

properly
the stars in

particular?

Though

they

all

differ

one from another, and have their several charges


and functions by themselves, do they not all
nevertheless concur and co-operate to one end?

M. A.

256

vi.

38.

SEPTEMBER

shall I do, then ?

WHAT
What do you do when

you come out of a


take away the rudder or the oars
along with you ? What do you take, then ? Your
own your bottle, and your bundle. So in the
ship

Do you

if you will remember what is your


own, you will not claim what belongs to others.
Are you bid to put off your consular robe ? Well,
Put off that too. Well,
I am in my equestrian.

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

by nature clay, liable to restraint, to


compulsion, a slave to everything
And why do I say your
stronger than itself.
hand ? You ought to possess your whole body
you,

but

it

is

as a paltry ass with a pack-saddle on, as long as


may be, as long as it is allowed you. But if there
should come a press and a soldier should lay hold

on

Do

not resist or murmur, otherbeat, and lose the ass after


all.
And, since you are to consider the body
itself in this manner, think what remains to do
concerning those things which are provided for the
sake of the body.
If that be an ass, the rest are
bridles, pack-saddles, shoes, oats, hay, for the ass.
Let these go too.
Quit them more easily and
expeditiously than the ass.
E. D. iv. I, 12.
it,

let it go.

wise you will be

first

258

SEPTEMBER

15

A ND when you are thus prepared and thus


-^^ exercised to distinguish what
belongs to others
from your own
what is liable to restraint from
what is not; to esteem your own property, the
;

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
;

for body, for possessions, for what


belongs to others, for what is nothing to you ?
And what have you been studying all this while,
but to distinguish between your own and not your
own what is in your power and what is not in
your power ; what is liable to restraint and what
is not ?

you afraid

E. D.

!59

iv.

I,

12.

SEPTEMBER

hath a stronger body, and


What then ?
wrestler than I.

HE

is

better

he more
Doth he bear all
Is

bountiful ? is he more modest ?


Or with
adverse chances with more equanimity
his neighbour's offences with more meekness and
gentleness than I ?
M. A. vii. 28.
:

ridiculous

is, that any man


and wickedness in
and
power to restrain

thing
AVERY
should dispense with

it

vice

himself,

which

is

in his

should go about to suppress

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.

not elated on any excellence not your own.


should be elated and say, " I am

If a horse

handsome," it would be supportable. But when


" I have a handsome
you are elated, and say,
are
know
that
elated on what is, in
horse,"
you
fact,

only the good of the horse.


E. M.

261

6.

SEPTEMBER

T TE
J- J-

is a man of sense who doth not


grieve for
what he hath not, but rejoices in what he

hath.

E. FR. 124.

broken off the bonds of the body,


perceiving that in a very Httle while he
must of necessity bid the World farewell, and leave
all these things behind him, he wholly applied
himself, as to righteousness in all his actions, so to
the common Nature in all things that should
happen unto him. And contenting himself with
these two things, to do all things justly, and whatsoever God doth send to like well of it
what
others shall either say or think of him, or shall
do against him, he doth not so much as trouble
his thoughts with it.
To go on straight, whither
right and reason directed him, and by so doing to
follow Ood, was the only thing that he did mind,
that, his only business and occupation.
that hath

HEand

M. A.

262

X.

10.

SEPTEMBER

nPHE
^

the

T ET

more
more

rarely the objects of pleasure occur,


delightful they are.
E. FR. 49.

not that chief

-L^ be ever
subject

commanding
to

part of thy soul

any variation through any

corporal either pain or pleasure, neither suffer it


to be mixed with these, but let it both circum-

and confine those affections to their


But if at any
parts and members.
time they do reflect, and rebound upon the mind
and understanding (as in an united and compacted
body it must needs ;) then must thou not go about
to resist sense and feeling, it being natural.
Howscribe

itself,

own proper

ever let not thy understanding to this natural


sense and feeling, which whether unto our flesh
pleasant or painful, is unto us nothing properly,
add an opinion of either good or bad, and all is
well.

M. A.

263

V.

20.

SEPTEMBER 20

T3 ASSIGN

is produced no otherwise than


by a
disappointment of the desires, and an incurIt is this which introduces
ring of the aversions.

--

perturbations, tumults, misfortunes, and calamities;


this is the spring of sorrow, lamentation, and

envy ; this renders us envious, and emulous, and


incapable of hearing reason.
E. D.

faculty
THIS
from nature,

iii.

2, 2.

particular we have received


that whatsoever doth oppose

in

itself unto her, and doth withstand her in her


purposes and intentions, she doth, though against
its will and intention,
bring it about to herself, to
serve herself of it in the execution of her own
destined ends
and so by this though not intended co-operation of it with herself makes it
part of herself whether it will or no. So may every
reasonable Creature, what crosses or impediments
soever it meets with in the course of this mortal
life, it may use them as fit and proper objects, to
the furtherance of whatsoever it intended, and absolutely proposed unto itself as its natural end and
;

happiness.

M. A.

264

viii.

^;^.

SEPTEMBER

21

"

T7OR what purpose have I received these


-T things ? " To use them. " How long ? "
As long as he who lent them pleases. If, then,
they are not necessary, do not attach yourself to
them, and they will not be so do not tell yourself
that they are necessary, and they are not.
This should be our study from morning till
night, beginning from the least and frailest things,

from an earthen vessel, from a glass. Afterwards,


proceed to a suit of clothes, a dog, a horse, an
estate
from thence to yourself, body, parts of the
;

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.

may give you pain when it is torn away.


when you are daily exercising yourself

And
as

say,

you do

here, not that you act the philosopher (admit this


to be an insolent title), but that you are asserting

For this is true freedom. This is


your freedom.
the freedom that Diogenes gained from Antisthenes,
and declared it was impossible that he should ever
after be a slave to anyone.
E. D. iv. I, 13.

265

SEPTEMBER 22

room
WHATperson

is

there, then, for quarrelling to

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

gained, as they come short of the last extremities ?


Such a one hath reviled you. You are much
obliged to him that he hath not struck you.
But he hath struck you too.
You are much
obliged to him that he hath not wounded you
too.
But he hath wounded you too. You are
much obliged to him that he hath not killed you.
For when did he ever learn, or from whom, that
he is a gentle, that he is a social animal, that
the very injury itself is a great mischief to the
As, then, he hath not learned these
injurious ?
things, nor believes them, why should he not
follow what appears for his interest ?
Your neigh-

bour hath thrown stones. What then ? Is it any


fault of yours ?
But your goods are broken.
What then ? Are you a piece of furniture ? No,
but your essence consists in the faculty of choice.
E. D.

266

iii.

5, 2.

SEPTEMBER

\^7"HAT
* ^

return

23

behaviour, then, is assigned you in


?
If you consider yourself as a wolf

to bite again, to throw more stones.


But if you
ask the question as a man, examine your treasure
see what faculties you have brought into the world
with you.
Are they dispositions to ferocity ? to
When he
revenge ? When is a horse miserable ?

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

man, then, also unhappy in the


Not he who cannot strangle lions,

(for he hath received no faculties for this purpose


from nature) but who hath lost his rectitude of
mind, and fidelity. Such a one is the person who
ought to be publicly lamented for the misfortunes
into which he is fallen.

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

rough and stormy

were to look down,

and there

sacrifices,

kind of navigation

sea,

and some

in a

some
calm

the general differences, or different estates of things,


some, that are now first upon being ; the several
and mutual relations of those things that are
together; and some other things that are at their

Their Uves

last.

theirs

who

shall

also, who were long ago, and


be hereafter, and the present

of those many nations of Barbarians


in the world, thou must likewise
And how many there be,
consider in thy mind.
who never so much as heard of thy Name, how
estate

and

life

now

that are

how many who but


that will soon forget it
commend thee, within a very little
So that
while perchance will speak ill of thee.
neither fame, nor honour, nor anything else that
many

even now did

The
is worth the while.
of all; Whatsoever doth happen unto
thee, whereof God is the cause, to accept it conthis

world doth afford,

sum then

whatsoever thou doest, whereof thou


tentedly
which will
thyself art the cause, to do it justly
be, if both in thy resolution and in thy action thou
have no further end, than to do good unto others,
as being that, which by thy natural constitution,
as a man, thou art bound unto.
M. A. ix. 29.
:

268

SEPTEMBER

2$

not

things future trouble


LET
necessity so require that they

thou shalt (whensoever that

is)

thee.

For

if

come

be

to pass,
provided for

them with the same reason, by which whatsoever


is now
present, is made both tolerable and acceptable unto thee.
All things are linked and knitted
together, and the knot is sacred, neither is there
anything in the world, that is not kind and natural
in regard of any other thing, or, that hath not some
kind of reference, and natural correspondence with
whatsoever is in the world besides. For all things
are ranked together, and by that decency of its
due place and order that each particular doth
observe, they
one and the

all

concur together to the making of

same orderly composition.

M. A.

vii. 6.

A S

^^

several members are in one body united, so


are reasonable creatures, in a body divided and

dispersed,
operation.

all

made and prepared

for

one

M. A.

T HAT

which is not good for


cannot be good for the bee.

the

M. A.

269

common
vii.

ID.

beehive,
vi.

49.

SEPTEMBER

26

us see your principles.


For is it not evithat you consider your own choice as
nothing, but look out for something external and
independent on it ? As, what such a one will say
of you, and what you shall be thought whether
a man of letters, whether to have read Chrysippus
or Antipater ; for, if Archedemus too, you have
everything you wish.
Why are you still solicitous,
Will
lest you should not show us what you are ?
you let me tell you what you have showed us that
A mean, discontented, passionate,
you are ?
cowardly fellow ; complaining of everything ac-

LET
dent

cusing everybody perpetually restless


This you have showed us.
nothing.
;

E. D.

?7o

good
iii.

2, 5.

for

SEPTEMBER 2/

7HAT is this, that now


fancy is
^^ of what things doth myconsist
?

AA

set

it

upon

how long

can it last ? which of all the virtues, is the proper


virtue for this present use ? as whether meekness,
fortitude, truth, faith, sincerity, contentedness, or
any of the rest ? Of everything therefore thou

must use thyself to say. This immediately comes


from God, This by that fatal connection and concatenation of things, or (which almost comes to
And as for
one) by some coincidental casualty.
this, it proceeds from my neighbour, my kinsman,
my fellow through his ignorance indeed, because
he knows not what is truly natural unto him But
I know it, and therefore
carry myself towards him
according to the natural law of fellowship that is
:

and

As

those things that of


themselves are altogether indifferent, as in my best
judgment I conceive everything to deserve more
or less, so I carry myself towards it.
kindly,

justly.

for

M. A.

271

iii.

12.

SEPTEMBER 28

from thee opinion, and thou art


is it that hinders thee from
When thou art grieved at
casting of it away ?
hast
thou
forgotten that all things happen
anything,
according to the Nature of the Universe and that
him only it concerns, who is in fault; and moreover, that what is now done, is that which from
ever hath been done in the world, and will ever
be done, and is now done everywhere how nearly
all men are allied one to another by a kindred
not of blood, nor of seed, but of the same mind.
Thou hast also forgotten that every man's mind, partakes of the Deity, and issueth from thence and
that no man can properly call anything his own,
no not his son, nor his body, nor his life for that
they all proceed from that One who is the giver

away
CAST
safe.
And what

of

all

things

that

all

things

are but

opinion

no man lives properly, but that very instant


And therefore that
of time which is now present.
no man whensoever he dieth can properly be said
to lose any more, than an instant of time.
that

M. A.

272

xii.

19.

SEPTEMBER 29

"DUT

show me

that he

who hath

-L'

ciples gets the advantage over


the better.
You never will show

the worst prin-

it,

like

it

for the law of nature

him who hath


nor anything

and of God

is

this

Let the better be always


superior to the worse.
In what?
In that wherein it is better. One
body is stronger
than another many than one and a thief than
one who is not a thief.
Thus I, too, lost my
lamp because the thief was better at keeping
awake than I. But he bought a lamp at the
price of being a thief, a rogue, and a wild beast.
This seemed to him a good
bargain, and much
:

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

can continue without grief;

neither wounded by that which is present, nor in


fear of that which is to come.
For as for this, it

might have happened unto any man, but any man


having such a thing befallen him, could not have
continued without grief. Why then should that
rather be an unhappiness, than this a happiness?
But however, canst thou, O man term that unhappiness, which is no mischance to the nature of
man
Canst thou think that a mischance to the
nature of man, which is not contrary to the end
and will of his nature?
What then hast thou
Doth that
learned is the will of man's nature?
then which hath happened unto thee, hinder thee
from being just? or magnanimous? or temperate?
or wise? or circumspect ? or true? or modest ? or
free ? or from anything else of all those things in
the present enjoying and possession whereof the
nature of man (as then enjoying all that is proper
unto her,) is fully satisfied ?
!

M.

274

A.

iv.

41.

OCTOBER

alarming news is brought you, alhave it at hand that no news can be


brought you concerning what is in your own choice.
Can anyone bring you news that your opinions or
desires are ill conducted ?
but
By no means

any
WHEN
ways

What is that to you,


somebody is dead.
then ? That somebody speaks ill of you.
And
that

what

is

that to you, then

E. D.

iii.

i8,

I.

and commendation, view their


and understanding, what estate they
are in what kind of things they fly, and what things
they seek after and that as in the sea-side, whatsoever was before to be seen, is by the continual
succession of new heaps of sand cast up one upon
another, soon hid and covered so in this life, all
former things by those which immediately succeed.
for

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.

you are struck by the appearance of any


pleasure, guard yourself against being
but let the affair wait your
hurried away by it
Then
leisure, and procure yourself some delay.

IFpromised

bring to your

mind both

points of time

that in

which you shall enjoy the pleasure, and that in


which you will repent and reproach yourself after
you have enjoyed it and set before you, in opposition to these, how you will rejoice and applaud
yourself if you abstain. And even though it should
appear to you a seasonable gratification, take heed
that its enticing and agreeable and attractive force
may not subdue you but set in opposition to this
how much better it is to be conscious of having
;

gained so great a victory.


E. M. 34.

276

OCTOBER

IV/r

^^ '

EN

are disturbed, not by things, but by the

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

one entering upon instruction to lay the fault on


himself; and of one perfectly instructed, neither on
others nor on himself.
E. M.

277

q.

OCTOBER 4

used very properly to call these


for, as masks appear shocking
and formidable to children, from their inexperience, we are affected in like manner, with regard

SOCRATES
things vizards

to things, for no other reason than as children are


For what is a child ? Igwith regard to vizards.
norance. What is a child ? Want of learning for,
so far as the knowledge of children extends, they
What is death ? A vizard.
are not inferior to us.
Turn it, and be convinced. See, it doth not bite.
;

little body and spirit must be separated (as


they formerly were) either now, or hereafter why,
For if not
then, are you displeased if it be now ?
now, if will be hereafter.

This

E. D.

278

ii.

I,

3.

OCTOBER

either

or blame

on

praise
any person
NEVER
account of outward actions that are common

to all, but on the account of principles.


These
are the peculiar property of each individual, and
the things which make actions good or bad.

E. D.

iv.

4,

5.

not a cruel thing to forbid men to affect


things, which they conceive to agree best
with their own natures, and to tend most to their
own proper good and behoof? But thou after a
sort deniest them this liberty, as often as thou art
it

IS those

For surely they


angry with them for their sins.
are led unto those sins whatsoever they be, as to
But it is not
their proper good and commodity.

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

for instance, casting

INuponvoyage,
the ocean

E. D.

280

ii.

6,

3.

OCTOBER

wall is secure, we have provisions for a


very long time, and every other preparation."
These are what render a city fortified and impregnable, but nothing but its principles render
the human soul so.
For what wall is so strong,
what body so impenetrable, or what possession
so unalienable, or what dignity so secured against
stratagems ? All things else, everywhere else, are

"/^^UR
^-^

and whoever in any degree


mind upon them, must necessarily be

mortal, easily reduced


fixes

his

subject to perturbation, despair, terrors, lamentadisappointed desires, and incurred aversions.

tions,

E. D.

things
THE
unto the
quiet,
is

and

that

iv. 5,

3.

or objects themselves, reach not

but stand without still, and


from the opinion only which
the tumult and all the trouble

soul,
it

within, that all

is

doth proceed.

M. A.

281

iv.

3.

OCTOBER

pomp and
/^UTWARD
^-^
and then

juggler ;
danger to be

appearance,

is

especially art thou

beguiled by

M. A.

-^

shows and

pomp and

in

when (to a man's


be employed about

it,

thinking) thou most seemest to


matters of moment.

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

best kind of revenge

like

is,

become

not to

unto them.

M. A.

6, 5.

be thy only joy, and thy only comfort,


one sociable kind action without intermission to pass unto another, God being ever in
thy mind.
this

LET
from

M. A.

6.

and a holy disposition,


of this earthly life.

actions,

CHARITABLE
the only fruit
is

M. A.

heed

lest

6, 27.

time thou stand so

at

any
TAKE
affected, though towards unnatural lived men,
as ordinary
other.

men

are

commonly one towards


M. A.

283

7,

an-

36.

OCTOBER

lO

well whether

CONSIDER
and true liberty,

and

equanimity, and holiness


most kind and natural.

magnanimity
true

and

whether these be not

M. A.

7HAT

rather,

simplicity,

V. 9.

the use that now at this present I


my soul? Thus from time to time
and upon all occasions thou must put this question to thyself, what is now that part of mine which
they call the rational mistress part, employed
about ; Whose soul do I now properly possess ?
a child's ? or a youth's? a woman's? or a tyrant's?
some brute, or some wild beast's soul ?

ATI

make

is

of

M. A.

V.

II.

and ordinary cogitations


be in time.
For the
soul doth as it were receive its tincture from the
fancies, and imaginations.
Dye it therefore and
as

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

doth consist happiness of Ufe, for


know thoroughly the true nature
What is the matter, and what is
of everything
the form of it with all his heart and soul, ever to
do that which is just, and to speak the truth.
What then remaineth but to enjoy thy life in a
course and coherence of good actions, one upon
another immediately succeeding, and never interrupted, though for never so little a while ?
a

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

happily is an inward power of the soul,


she is affected with indifference, towards
those things that are by their nature indifferent.
live

TOwhen

M. A.

TT

is

in

thy

power absolutely

to

xi.

15.

exclude

all

manner of conceit and opinion, as concerning


this matter
and by the same means, to exclude
all grief and joy from thy soul.
For as for the
things and objects themselves, they of themselves
have no such power, whereby to beget and force
upon us any opinion at all.
M. A. vi. 47.
J-

"T^OST

^-^

thou grieve that thou dost weigh but so

many pounds, and not 300 rather? Just as


much reason hast thou to grieve that thou must
live but so many years, and not longer.
For as
for bulk and substance thou dost content thyself
with that proportion of it that is allotted unto thee,
so shouldst thou for time.
M. A. vi. 45.

286

OCTOBER

13

then, the things independent on choice are


good nor evil ; and all that do depend
choice are in our own power, and can neither

IF,neither
on

nor given to us, unless we


there left for solicitude?
But we are solicitous about this paltry body or
estate of ours, or about the determination of

be taken away from


what room

please;

us,
is

and not at all about anything internal.


Are we ever solicitous not to take up a false
Caesar,

opinion ? No, for this is in our own power. Or


not to exert our pursuits contrary to nature ? No,
nor this neither. When, therefore, you see anyone pale with solicitude, as the physician pronounces from the complexion that such a patient
is disordered in the
spleen, another in the liver, so
do you likewise say, this man is disordered in his
desires and aversions, he cannot walk steady, he
is in a fermentation.
For nothing else changes
the complexion or causes a trembling or sets the
teeth a-chattering.

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

to fear and be solicitous?


What is the
consequence, then, when we esteem the things
that are brought upon us to be evils?
We cannot
but fear we cannot but be solicitous. And then
we say, " O Lord God, how shall I avoid solici"
tude
Have you not hands, fool ? Hath not
;

God made them

for

you

Sit

down now and

pray that your nose may not run


Wipe it rather,
and do not murmur. Well and hath He given
you nothing in the present case? Hath not He
Hath not He given you
given you patience?
magnanimity ? Hath not He given you fortitude?
When you have such hands as these, do you still
seek for somebody to wipe your nose? But we
neither study nor regard these things.
!

E. D.

288

ii.

16,

2.

OCTOBER

condition
THE
person

and

15

characteristic of a vulgar

he never expects either benefit


or hurt from himself, but from externals.
The
is,

that

condition and characteristic of a philosopher is,


that he expects all hurt and benefit from himself.
The marks of a proficient are, that he censures no
one, praises no one, blames no one, accuses no
one, says nothing concerning himself as being

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

things, some are in our


In our power are
not.

power and others

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

our power, weak, slavish, restrained, belonging to


others.
Remember, then, that if you suppose
things by nature slavish to be free, and what
belongs to others your own, you will be hindered
you will lament you will be disturbed you will
But if you
find fault both with gods and men.
suppose that only to be your own which is your
own, and what belongs to others such as it really
;

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

X /"HEN you have

lost anything external, have


always at hand, what you have got
instead of it and, if that be of more value, do
not by any means say, "I am a loser"; whether
it be a horse for an ass, an ox for a
sheep, a good
action for a piece of money, a due composedness
of mind for a dull jest, or modesty for indecent
"\

* *

this

discourse.

By continually remembering this, you


preserve your character such as it ought to
be.
Otherwise consider that you are spending
and all that you are now
your time in vain
applying your mind to, you are going to spill and
overset.
And there needs but little and a small
deviation from reason to destroy and overset all.
A pilot doth not need the same apparatus to overset a ship as to save it
but, if he turns it a little
to the wind, it is lost
even if he should not do
it by design, but
only for a moment be thinking
of something else, it is lost.
Such is the case
here too.
If you do but nod a little, all that you
have hitherto collected is gone.
will

E. D.

39T

iv.

3,

I.

OCTOBER

amidst perturbations and griefs and fears,


disappointed desires and incurred aversions, how can there be any entrance for happiness ? And, where there are corrupt principles,

FOR,
and

there must

all

these things necessarily be.

E. D.

EVERY
in

its

iii.

22, 6.

particular nature hath content, when


own proper course it speeds.

reasonable nature doth then speed, when first


in
matter of fancies and imaginations, it gives
no consent to that which is either false or uncertain.

Secondly, when

in

all

its

motions and

resolutions it takes its level at the common good


only, and that it desireth nothing, and fiieth from

nothing, but what is in its own power to compass


or avoid.
And lastly, when it willingly and gladly

embraceth, whatsoever is dealt and appointed unto


it
by the common Nature.
M. A. viii. 6.

292

OCTOBER

awake.

yourself
KEEP
matter you have

19

It is

to

no inconsiderable
but

guard,

modesty,

constancy, enjoyment, exemption from


For
in short, freedom.
grief, fear, perturbation
what will you sell these?
Consider what the
purchase is worth. " "But shall I not get such a
Consider, if you do get it,
thing instead of it ?
what it is that you obtain for the other. I have
decency another the office of a tribune I have
modesty he has the proetorship.
E. D. iv. 3, I.
fidelity,

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

and then to see what


the value of that faculty is, and to learn what is
the principal thing
and upon every occasion,
to follow that and to make it the chief object
faculty,

of our attention
trifling

in

to

consider

comparison of

this

other
;

and

things as
as far

yet,

we are able, not to neglect even these. We


ought, for instance, to take care of our eyes ; but
not as of the principal thing, but only on account
of the principal ; because that will no otherwise
preserve its own nature, than by making a due
estimation of the rest, and preferring some to
others.
What is the usual practice, then? That
of a traveller, who, returning into his own country,
and meeting on the road with a good inn, being
pleased with the inn, should remain at the inn.
as

Have you forgot your intention, man ? You were


not travelling to this place, but only through it.
"
But this a fine place." And how many other
fine inns are there, and how many pleasant fields?
But only to be passed through in your way. The
business is, to return to your country, to relieve
the anxieties of your family, to perform the duties
citizen, to marry, have children, and go
through the public offices. For you did not set
out to choose the finest places, but to return to
live in that where you were born, and of which

of a

you are appointed a

citizen.

E. D.

294

ii.

23,

3.

OCTOBER

21

without strong and constant exercise, it


possible to preserve our desire undisapand therepointed, and our aversion unincurred

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.

only, we must oppose one


where the appearances are
oppose exercise. I am inI will bend myself beyond

the other side


E.

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,

whether appearances get the better


But at first,
as they used to do.

much

from what

is

stronger than you.


E.

295

D.

iii.

12,

2.

OCTOBER

22

T ET

thy chief fort and place of defence be, a


free from passions.
A stronger place,
(whereunto to make his refuge, and so to become
impregnable) and better fortified than this, hath
-L-'

mind

no man.

M.

ND

in thy passions,

take

it

A.

viii.

46.

presently to thy

-^^ consideration, that to be


angry, is not the
part of a man, but that to be meek and gentle,
as it savours of more humanity, so of more manhood.
That in this, there is strength and nerves,
or vigour and fortitude
whereof anger and in;

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

from grief; and reason,

fools

men.
E. FR.

123.

a pig that cries and flings when his throat


cut, fancy to thyself everyone to be, that
Such
grieves for any worldly thing and takes on.
a one is he also, who upon his bed alone, doth
And
bewail the miseries of this our mortal life.
remember this, that unto reasonable creatures

AS

only

is

it

is

granted that they may willingly and


but absolutely
unto Providence
a necessity imposed upon all

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

pleased with those things whatsoever,


which among the common changes and chances
of this world fall to his own lot and share and
can live well contented and fully satisfied in the
is

own proper present action, and in


the goodness of his disposition for the future :)
will agree with thee.
Thou hast had experience
of that other kind of life make now trial of this
also.
Trouble not thyself any more henceforth,
justice of his

reduce thyself unto perfect simplicity.


M. A.

EVEN
thou

as

if

any of the gods should

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

years after, than the very next

day.

M. A.

298

iv.

38.

OCTOBER

25

what Thou wilt, and take away what Thou


and truly
wilt, saith he that is well taught
And
modest, to Him that gives, and takes away.
it is not out of a stout, and peremptory resolution,
that he saith it, but in mere love, and humble

GIVE

submission.

M. A.
"

of

anything,
say
"
NEVER
have restored
it."

Is

X.

16.

but
lost It"
your child dead ?

have

She is reIs your wife dead?


your estate taken "away? Well, and
But he who took
is not that likewise restored ?
it
away is a bad man." What is it to you by
whose hands He, who gave it, hath demanded it
back again? While He gives you to possess it,
take care of it but as of something not your
own, as passengers do of an inn.
It

is

restored.

stored.

Is

E. M. II.

299

OCTOBER 26

MORTALS,

whither are you hurrying?


you about ?
Why do you
tumble up and down, wretches, Uke bhnd men ?
You are going a wrong way, and have forsaken
You seek prosperity and happiness
the right.
nor do you
in a wrong place, where it is not
give credit to another who shows you where it

What

are

do you seek it without ? It is not in


you do not believe me, look upon
look
upon OfeUius. It is not in wealth
Myro,
if you
do not believe me, look upon Croesus,
look upon the rich of the present age, how full
It is not in power
of lamentation their life is.
have been twice and
for, otherwise, they who
thrice consuls must be happy, but they are not."
is.

Why

body

if

E. D.

300

iii.

22,

3.

OCTOBER 27

WHEN

a person

is

possessed of some either

imagined superiority, unless he hath


been well instructed, he will necessarily be puffed
real or

"

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

are these things to be valued beyond


but they are of some use to me,
and therefore I pay regard to them. W'hy, do
Do not I wash his
not I pay regard to an ass ?
Do not I clean him ? Do not you know
feet ?
that everyone pays regard to himself, and to you,
For who pays regard
just as he doth to an ass ?
Show that. Who would wish
to you as a man ?

me

"

then,
No

to be like

you

E. D.

301

i.

19,

I.

OCTOBER

28

AM

better than you, for my father hath been


consul.
I have been a tribune,
says another,
and not you. If we were horses, would you say,
father was swifter than yours ?
I
have
abundance of oats and hay, and fine trappings ?
-*-

My

What now, if while you were saying this, I


should answer, " Be it so.
Let us run a race,
"
then ? Is there nothing in man analogous to a
race in horses, by which it may be known which
is better or worse ?
Is there not honour, fidelity,
justice

Show

yourself the better in these, that

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

than you, says one, for I


and you are pining with
been consul, says another; I

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

oats and I have a gold bridle and embroidered


And
trappings"; but, "I am swifter than you."
every creature is better or worse, from its own
good or bad qualities. Is man, then, the only
creature which hath no natural good quality ?
And must we consider hair, and clothes, and
ancestors to judge of him ?
;

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

What, handsomer than Achilles ?


"
But I have fine hair too."
Had not Achilles finer and brighter
neither
"

But

combed
I

am

Can you
or Ajax
"

But

nicely, nor curled


strong too."

lift

it

Yet he

it.

such a stone, then, as

Hector

am

of a noble family too."

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

you see another in power, set against


you have the advantage of not wantWhen you see another rich, see what
ing power.
you have instead of riches for, if you have nothing
in their stead, you are miserable.
But, if you have
7"

it

that

the advantage of not needing riches, know that


you have something more than he hath, and of far
greater value.

E. D.

TAKE
thy

heed,

lest

that whilst thou

iv.

9,

I.

dost settle

things present, thou


grow in time so to overprize them, as that the
want of them (whensoever it shall so fall out)
should be a trouble and a vexation unto thee.

contentment

in

M. A.

305

vii.

20.

NOVEMBER

the Governor of Epirus had exerted


himself indecently in favour of a comedian,
and was, upon that account, publicly railed at
and, when he came to hear it, was highly disWhy,
pleased with those who railed at him

WHEN

have these people


done ? They have favoured a player, which is
just what you did.
w^hat

harm,

says

Epictetus,

E. D.

iii.

4,

I.

reasonings are unconnected: "I am


than you, therefore I am better";
"
I am more eloquent than you, therefore I am
The connection is rather this " I am
better."
richer than you, therefore my property is greater
"
"I am more eloquent than you,
than yours
But
therefore my style is better than yours."
you after all own neither property nor style.

THESE
richer

E. M. 44.

306

NOVEMBER

Tl

EMEMBER

not only the desire of


makes us mean and
subject to others, but even of quiet and leisure,
and learning and travelling.
E. D. iv. 4, I.
-*-^ riches

'"PHOU
-*-

then

that

it

and power

is

that

no opportunity to read.
What
Hast thou not time and opportunity

hast
?

to exercise thyself, not to wrong thyself; to strive


against all carnal pleasures and pains, and to
to contemn honour
get the upper hand of them
and vainglory and not only not to be angry
with them, whom towards thee thou dost find
insensible and unthankful, but also to have a
care of them still, and their welfare ?
;

M. A.

307

viii.

8.

NOVEMBER

impossible but that habits and faculties


either be first produced, or strengthened
and increased, by corresponding actions. Hence
the philosophers derive the growth of all infirmiis

ITmust

When you once desire money, for example,


a degree of reasoning sufficient to produce a
sense of the evil be applied, the desire ceases, and
the governing faculty of the mind regains its authorwhereas, if you apply no remedy, it returns no
ity
more to its former state but, being again excited
a corresponding appearance, it kindles at the
ties.

if

by

desire

more quickly than before, and, by frequeiit


becomes callous and by this

repetitions, at last

infirmity

is

the love of

money

fixed.

E. D.

308

ii.

13,

2.

NOVEMBER

A PERSON

was talking with me to-day about


the priesthood of Augustus.
I say to him,
Let the thing alone, friend you will be at great
:

"
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,
"

the person whose name is written there ?


But,
if you could tell everyone so now, what will you
do when you are dead? " My name will remain."
Write it upon a stone and it will remain just as
well.
But, pray, what remembrance will there be
"But I shall wear a
of you out of Nicopolis?
crown of gold." If your heart is quite set upon
a crown, take and put on one of roses, for it will
make the prettier appearance.

E. D.

509

i.

19,

5.

NOVEMBER

hear anyone congratulated on the


I say, What hath he got?
"A province." Hath he, then, got such princi"A public charge."
ples, too, as he ought to have ?
Hath he, then, got with it the knowledge how to
use it too? If not, why should I be thrust about
any longer to get in ? Someone scatters nuts and
Children scramble and quarrel for them, but
figs.
not men, for they think them trifles.
Provinces
are distributing.
Let children look to it.
Money.
Let children look to it.
Military command, a
Let children scramble for them.
consulship.
Let these be shut out, be beat, kiss the hands
of the giver, of his slaves.
But to me they are
"
but mere figs and nuts.
What, then, is to be
done ? " If you miss them, while he is throwing
them, do not trouble yourself about it ; but if a
fig should fall into your lap, take it and eat it, for
one may pay so much regard even to a fig. But
if I am to stoop and throw down one, or be thrown
down by another, and flatter those who are got in,
a fig is not worth this, nor any other of the things
which are not really good, and which the philosophers have persuaded me not to esteem as good.

WHEN

favour of Caesar,

E.

310

D.

iv.

7,

4.

NOVEMBER 6

one who

NO

is

a lover of money, a lover of


is likewise a
is a lover of

pleasure, or a lover of glory,


lover of mankind ; but only he who
virtue.

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

who for these things, art either puffed up


with pride, or distracted with cares, or canst find
in thy heart to make such moans as for a thing
that would trouble thee for a very long time?
Consider the whole Universe, whereof thou art
but a very little part, and the whole age of the
world together, whereof but a short and very
fool,

momentary portion is allotted unto thee, and all


the Fates and Destinies together, of which how
much is it that comes to thy part and share
!

Another doth trespass against me. Let


Again
him look to that. He is master of his own dishis own operation.
position, and of
:

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

the gods I received that I had good


Grandfathers, and Parents, a good Sister,
good masters, good domestics, loving kinsmen,
almost all that I have and that I never through
haste, and rashness transgressed against any of
;

them, notwithstanding that my disposition was


such, as that such a thing (if occasion had been)
might very well have been committed by me, but
that it was the mercy of the gods, to prevent such
a concurring of matters and occasions, as might
make me to incur this blame.
M. A. i. 14.

312

NOVEMBER

AS when youan see

a viper, or an asp, or a scorivory or gold box, you do not love


happy on account of the magnificence

pion, in

or think it
of the materials in which

is enclosed, but shun


of a pernicious nature ;
so likewise, when you see vice lodged in the midst
of wealth and the swelling pride of fortune, be not
struck by the splendour of the materials with which
it is surrounded, but despise the base alloy of its

and detest

it

because

it

it

is

manners.
E. FR.

this

IS soul
was?

17.

then a thing of that worth, that for it my


should suffer, and become worse than it

as either basely dejected, or disordinately


confounded within itself, or terrified?

affected, or

What can
esteem

there be, that thou shouldst so

much

M. A.

113

viii.

44.

NOVEMBER

not often see little dogs caressing and


playing with each other, that you would say

DO you

nothing could be more friendly but, to learn what


this friendship is, throw a bit of meat between them,
and you will see. Do you too throw a bit of an
;

estate betwixt you and your son, and you will see
that he will quickly wish you underground, and

you him

and then you, no doubt, on the other

exclaim, What a son have I brought


Throw in a
would bury me alive
pretty girl, and the old fellow and the young one
will both fall in love with her
or let fame or
danger intervene, the words of the father of

hand,

will

up

He

Admetus

will

You hold

be yours
life

dear

doth not your father too ?

Do

you suppose that he did not love his own


when he was a little one ? That he was not
agonies when he had a fever, and often wished

child
in

undergo that fever in his stead ? But, after all,


the trial comes home, you see what expressions he uses.
Were not Eteocles and Polynices
born of the same mother and of the same father ?
Were they not brought up, and did they not live
and eat and sleep, together? Did not they kiss
and fondle each other ? So that anyone who saw
them would have laughed at all the paradoxes
which philosophers utter about love. And yet,
when a kingdom, like a bit of meat, was thrown
betwixt them, see what they say, and how eagerly
to

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

and hence good is


every obligation, however near.
;

of
pre-

My

not with my father, but with good.


Are you so hard-hearted? Such is my nature,
and such is the coin which God hath given me.
is made to be anything but fair
If, therefore, good

connection

is

and just, away go father, and brother, and country,


Shall I overlook my own
and everything. What
" I am
good and give it up to you ? For what ?
"I am your
your father." But not my good.
But not my good. But, if we place it
brother."
in a right choice, good will consist in an observance of the several relations of life and then, he
who gives up some externals acquires good.
!

E. D.

315

iii.

3, 2.

NOVEMBER

II

VT'OUR

father deprives you of your


money, but
not hurt you.
Your brother will
possess as much larger a portion of land than you
as he pleases ; but will he
more
JL

he doth

possess

more

fidelity,

more

throw you out of


Jupiter, for, indeed,
put this good into

fraternal affection
this
it

is

possession ?
not his will

honour,
can
Not even
but he hath

Who

my own

power, and given it


me like his own, uncompelled, unrestrained, and
unhindered.
But when anyone hath a coin
different from this, for his coin whoever shows it
to him may have whatever is sold for it in return.
A thievish proconsul comes into the province
what coin doth he use? Silver. Show it him,
:

and carry off what you please.


An adulterer
comes what coin doth he use ? Women. Take
"
the coin, says one, and give me this trifle.
Give
it me, and it is
Another is fond of huntyours."
ing give him a fine nag or a puppy and, though
with sighs and groans, he will sell
you for it what
you will, for he is inwardly compelled by another
:

who

hath constituted this coin.


E. D.

316

iii.

3,

2.

NOVEMBER

HAVE
I

12

how

often wondered,

it

should come to

every man loving himself best,


should more regard other men's opinions concerning himself, than his own.
M. A. xii. 3.
pass,

that

WHAT
what
unto
for?

are their

minds and understanding; and

the things that they apply themselves


what do they love, and what do they work
Fancy to thyself the estate of their souls
When they think they hurt
to be seen.

openly

them shrewdly, whom they speak ill of; and when


they think they do them a very good turn, whom
O how full are they
they commend and extol
then of conceit and opinion
M. A. ix. 32.
:

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

pain soever thou art in, let this


presently come to thy mind, that it is not
a thing whereof thou needest to be
ashamed,
neither is it a thing whereby thy
understanding,
that hath the government of all, can be made
* *

W'orse.

M. A.
"

vii.

'T^HE philosophers talk paradoxes."


^ And are there not paradoxes in other

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

truths appear paradoxes to

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

says Antisthenes, then ?


"
never heard ?
It is kingly,

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

them who pity me. What forbids, then, but that


the same may be done in the other case?
I am
poor, but I have right principles concerning
What is it to me, then, if people pity
poverty.

me

for

to

have

I am not in power, and


poverty?
but I have such opinions as I ought
concerning power, and the want of

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

not deceive yourselves, good


I regard neither poverty,
very well
nor want of power, nor anything else, but right
These I possess unrestrained. I care
principles.
saying,

people,

am

But what trifling is this ?


nothing further.
have I right principles when I am not
contented to be what I am, but am out of my
for

How

wits

how

shall

appear?

But

others will

get

more, and be preferred to me.


Why, what is
more reasonable than that they who take pains
for anything should get most in that particular
in
which they take pains ? They have taken
pains for power; you, for right principles.
E.

321

I),

iv.

6,

3.

NOVEMBER

SUPPOSE
deficient

should prove to you that you are

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

"

Do you think, sir, that


a fever.
Eat no
nothing?
you
meat to-day, and drink water." Nobody cries
"
What an intolerable affront " But
out here,
when he

says to him,

You have

ail

anyone, Your desires


fermentation
your aversions are low
tentions contradictory
your pursuits
formable to nature
your opinions
mistaken he presently goes away, and
he is affronted.
if

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

so that, whether you will or not, you

are poorer than I.


What, then, do I want?
What you have not constancy, a mind conformable to nature, and a freedom from perturbation.
Patron or no patron, what care I ?
But you do. I am richer than you. I am not
anxious what Caesar will think of me.
I flatter
no one on that account. This I have, instead
of silver and gold plate.
You have your vessels
of gold; but your discourse, your principles, your
assents, your pursuits, your desires, of mere
earthenware.
When I have all these conformable to nature, why should not I bestow
some study upon my reasoning too ?
:

E.

323

D.

iii.

9,

I,

2.

NOVEMBER

AM

at

traction.

leisure.

In this

I9

mind is under no disfreedom from distraction,

My

what shall I do ? Have


coming a man than this ?

anything

more

be-

You, when you have


nothing to do, are restless you go to the theatre,
or perhaps to bathe.
Why should not the philoYou have fine
sopher polish his reasoning ?
I have acute forms
crystal and myrrhin vases
of reasoning.
To you, all you have appears
little
to me, all I have great.
Your appetite
;

When children
insatiable; mine is satisfied.
thrust their hand into a narrow jar of nuts and
is

figs, if they fill it they cannot get it out again ;


then they fall a-crying.
Drop a few of them
and you will get out the rest. And do you too
do not covet many things,
drop your desire
and you will get some.
;

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,

on the ground no wife, no children, no coat,


but only earth and heaven and one sorry cloak.
And what do I want ? Am not I without sorrow,
Did any of you
without fear? Am not I free?
lie

ever see me disappointed of my desire, or incurring


my aversion ? Did I ever blame God or man ?
Hath any of you
Did I ever accuse anyone?
How do I treat
seen me look discontented ?
those whom you fear, and of whom you are struck
Who that
Is it not like sorry slaves ?
with awe ?
sees me doth not think that he sees his own king
"
This is the language, this the
and master ?
character, this the undertaking, of a Cynic.
E. D.

"125

iii.

22,

5.

NOVEMBER

21

thou dost hereafter aspire


even now enjoy and

WHATSOEVER
unto, thou mayest
possess,

thou dost not envy thyself thine own


And that will be, if thou shalt forget

if

happiness.
all

that

is

past,

and

for the future,

refer

thyself

wholly to the divine providence, and shalt bend


and apply all thy present thoughts and intentions,
to

holiness

To

and righteousness.

holiness,

in

accepting willingly whatsoever is sent by the


divine providence, as being that which the nature
of the Universe hath appointed unto thee, which
also hath appointed thee for that, whatsoever it
be.

To

righteousness,

in

the

speaking

and without ambiguity


things justly and discreetly.
freely,

and

Now

in
in

Truth

doing
this

all

good

course, let not other men's either wickedness, or


no, nor the sense
opinion, or voice hinder thee
mass of flesh for let that
of this
:

thy pampered
which suffers, look to itself

M. A.

326

xii.

I.

NOVEMBER

22

vexes me, say you, to be pitied.

ITaffair,
further
" It

then,

How

or theirs

is it

in

your

Is this

who

pity you ?
power to prevent

your

And
it ?

show them that I do not need pity."


But are you now in such a condition as not to
"
But
I think I am.
need pity, or are you not ?
these people do not pity me for what, if anything,
but for poverty
would deserve pity my faults
and want of power, and sicknesses, and deaths,
and other things of that kind." Are you, then,
prepared to convince the world that none of these
is, if I

things is in reality an evil ; but that it is possible


for a person to be happy, even when he is poor
Or are you
and without honours and power ?

prepared to appear to them rich and powerful ?


The last of these is the part of an arrogant, silly,
worthless fellow.
E. D.

327

iv.

6,

I.

NOVEMBER

23

a thing very possible, that a man should


a very divine man, and yet be altogether
unknown. This thou must ever be mindful of, as
of this also, that a man's true happiness doth consist in very few things.
And that although thou
dost despair, that thou shalt ever be a good either
Logician, or Naturalist, yet thou art never the
is

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

Will any hate me ? let him look to that.


part will be kind and loving unto all.

M. A.

328

xi.

12.

NOVEMBER

O UFUS

24

used to

say, If you are at leisure to


And
me, I speak to no purpose.
indeed he used to speak in such a manner that
each of us who heard him supposed that some
person had accused us to him ; he so hit upon
what was done by us, and placed the faults of

J-V

praise

everyone before his eyes.


E. u.

iii.

23,

I.

a philosopher apply to people to hear


Doth he not attract those who are
fitted to receive benefit from him, in the same
manner as the sun or their necessary food doth ?
What physician applies to anybody to be cured

T^OTH

-L^ him?

by him

Ibid.

is

ITthan
live

more necessary for the soul to be cured


the body for it is better to die than to
;

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

But we say the very contrary, "This man is no


carpenter, for he handles an axe awkwardly." So,
if we
hear anyone sing badly, we do not say,

"Observe how musicians sing," but rather, "This


is no musician."
It is with regard to philo-

fellow

sophy alone that people are thus affected. When


they see anyone acting contrary to the profession
of a philosopher, they do not take away his title ;
but laying it down that he is a philosopher, and
then assuming from the very fact that he behaves
indecently, they infer that philosophy is of no use.
"What, then, is the reason of this?" Because
we pay some regard to the preconception which
we have of a carpenter and a musician and so of
other artists, but not of a philosopher, which being
thus vague and confused, we judge of it only from
external appearances.
And of what other art do
we take up our judgment from the dress?
E. D.

330

iv.

8,

I.

NOVEMBER

26

you would not wish to sail in a large and


decorated and gilded ship, and sink
so neither is it eligible to inhabit a grand and
sumptuous house, and be in a storm of passions
and cares.

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

deliberations shall they that are of my


and the common good, that, which
intentions and resolutions shall drive unto,

my

kind ever be
all

mind

I shall

my

contrary unto it, I shall by all


These
to prevent and avoid.
things once so fixed and concluded, as thou
wouldst think him an happy citizen, whose constant study and practice were for the good and
benefit of his fellow citizens, and the carriage of

as that

which

is

means endeavour

the

city

such

pleased with it
that thou shalt

towards him, that he were well


so must it needs be with thee,

live a

happy

life.

M. A.

331

X.

6.

NOVEMBER

2/

confer the greatest benefits on your


not by raising the roofs, but by exalting
For it is better
the souls of your fellow-citizens.
that great souls should live in small habitations
than that abject slaves should burrow in great
houses.
E. FR. 76.

YOU

will

city,

person is a child in music ; an


person, a child in learning ; and an
untaught one, a child in life.
E. D. iii. 19, I.

AN unmusical
illiterate

ASa

it

is

better to

little

couch

lie

in

straitened for

room upon

health, than to toss upon a


so it is better to contract

wide bed in sickness


yourself within the compass of a small fortune
and be happy, than to have a great one and
:

be wretched.
E.

is

not

ITcovetous

poverty
desires

F.

21.

that causes sorrow, but


nor do riches deliver from

If therefore you acquire a


but reasoning.
habit of reasoning, you will neither desire riches
nor complain of poverty.
E. FR.
fear,

NOVEMBER

rather to

punish
CHOOSE
to be punished by them.

28

your appetites than


E. FR. 108.

shut your doors, and darkened


never to say that you
but God is within, and
are alone, for you are not
your genius is within and what need have they
of Hght to see what you are doing? To this (jod
you Hkewise ought to swear such an oath as the
For do they, in order to
soldiers do unto Cffisar.
receive their pay, swear to prefer before all things
the safety of C^sar and will you not swear, who
have received so many and so great favours, or if
you have sworn, will you not stand to it ? And
what must you swear? Never to disobey, nor
accuse, nor murmur at any of the things appointed
by him, nor unwillingly to do or suffer anything
In the
Is this oath like the former ?
necessary.
other befirst, persons swear not to honour any

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

admonish than reproach for the


mild and friendly, the other harsh and

better to
is

and the one corrects the faulty, the


other only convicts them.
E. FR. 102.

affronting

men

ALL
then

are made one for another


either
teach them better, or bear with them.
:

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

nothing better than for

CERTAINLY
a man to confine himself to necessary actions

and so many only, as reason in a nature


that knows itself born for society, will command
This will not only procure that
and enjoin.
cheerfulness, which from the goodness, but that
also, which from the paucity of actions doth
For since it is so, that most
usually proceed.
of those things, which we either speak or do, are
unnecessary if a man shall cut them off, it must
to such

needs follow that he

shall

thereby gain

much

and save much trouble, and therefore at


every action a man must privately by way of
admonition suggest unto himself, What? may not
leisure,

now I go about, be of the number of


unnecessary actions? Neither must he use himself to cut off actions only, but thoughts and imthis that

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

tongue, but two


twice as much as we

speak.

Attributed to Epictetus.

thou speak in the Senate, or


whether thou speak to any particular person,
let thy speech be always grave and modest.
But
thou must not openly and vulgarly observe that
sound and exact form of speaking, concerning that
which is truly good and truly evil, the vanity of
the world and of worldly men, which otherwise
truth and reason both prescribe.

A^T'HETHER
* *

M. A.

not

your laughter be much, nor


LET
profuse.

viii.

27.

often, nor

E. M. 33.

man

when

unto

thee,
speaks
any
USEso thyself
hearken unto him, as that
the interim,
to

in

thou give not way to any other thoughts


that
so thou mayest (as far as is possible) seem fixed
and fastened to his very soul, whosoever he be
that speaks unto thee.
\

336

DECEMBER

we say commonly, The


ASscribed
unto
man,

physician has preunto another,


cold baths unto a third, to go bare foot so it
is alike to
say, The Nature of the Universe hath
prescribed unto this man sickness, or blindness,
or some loss, or damage or some such thing.
For as there, when we say of a physician, that
he hath prescribed anything, our meaning is,
this

riding

that he hath appointed this for that, as subordinate


and conducing to health.

M. A.
'

J-

V.

8.

""HEY who have a good constitution of body


and so they who
support heats and colds
;

have a right constitution of soul bear the attacks


of anger,
passions.

grief,

and immoderate

joy,

and the other


E. FR.

337

15.

DECEMBER

of a man's

life is as a point ; the


ever flowing, the sense obscure ; and the whole composition of the body,
His soul is restless, fortune
tending to corruption.
to be brief, as a
uncertain, and fame doubtful
stream so are all things belonging to the body ;
as a dream, or as a smoke, so are all that belong
unto the soul.
Our life is a warfare, and a
mere pilgrimage. Fame after life, is no better
than oblivion. What is it then that will adhere
and follow ? Only one thing, Philosophy. And
philosophy doth consist in this, for a man to
preserve that Spirit which is within him, from
all manner of contumelies and injuries, and above
all pains or pleasures
never to do anything either
wholly to
rashly, or feignedly, or hypocritically
depend from himself, and his own proper actions
all things that happen unto him to embrace contentedly, as coming from Him from whom He
Himself also came; and above all things, with
all meekness and a calm cheerfulness, to expect
death, as being nothing else, but the resolution
of those Elements, of which every creature is
composed. And if the Elements themselves suffer
nothing by this their perpetual conversion of one

time
THE
substance

of

it

into another, that dissolution, and alteration, which


is so common unto all, why should it be feared

by any? Is not this according to nature? But


nothing that is according to Nature, can be evil.
M. A. ii. 15.

33S

DECEMBER 4

'T^HE

soul compasseth the whole world, and


penetrateth into the Vanity, and mere outside (wanting substance and
solidity) of it, and
stretcheth herself unto the infiniteness of
eternity
and the revolution or restoration of all things after
a certain period of time, to the same state and
place as before, she fetcheth about, and doth
comprehend in herself; and considers withal,
and sees clearly this, that neither they that shall
follow us, shall see any new
thing, that we have
not seen, nor they that went before,
anything
more than we but that he that is once come
J-

to forty

he have any wit

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

to be absent for a Uttle while, give them a


Shall we comand
cake,
they forget their grief.
pare you to these children, then ?
No, indeed. For I do not desire to be pacified

by a cake, but by right principles. And what are


they?
Such as a man ought to study all day long, so
as not to be attached to what doth not belong to
him neither to a friend, to a place, an academy,
nor even to his own body, but to remember the
law and to have that constantly before his eyes.
And what is the divine law? To preserve inviolate what is properly our own, not to claim
what belongs to others to use what is given us,
and not desire what is not given us and, when
anything is taken away, to restore it readily, and
to be thankful for the time you have been permitted the use of it, and not cry after it, like a
child for its nurse and its mamma.
;

E. D.

340

ii.

i6,

3.

DECEMBER 6

man to be proud and high conceited,


he is not proud and high conceited, is
kinds of pride and presumption the most
a

"POR
^
that
of

all

intolerable.

M. A.

xii.

20.

A X 7"HEN you have brought


* ^
the necessities of your

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

for your own sake, and not for the world


do
not grasp statues, but, when you are violently
thirsty, take a little cold water in your mouth,
and spurt it out and tell nobody.
it

E. M. 47.

you would be well spoken of, learn to speak


of others.
And, when you have learned
to speak well of them, endeavour likewise to do
well to them
and thus you will reap the fruit

IFwell

of being well spoken of by them.


E. FR.

341

6.

DECEMBER

soul, the time I trust will be, when thou


shalt be good, simple, single, more open and

OMY

visible, than that


wilt one day

Thou

whose end
all

is

body by which

love,

worldly things.

it

is

enclosed.

be sensible of their happiness,

and

dead to
one day be full,

their affections

Thou

shalt

and in want of no external thing not seeking


pleasure from anything, either living or insensible,
that this World can afford ; neither wanting time
for the continuation of thy pleasure, nor place
and opportunity, nor the favour either of the
weather or of men. When thou shalt have con:

tent in thy present estate,


add to thy content

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

things in himself, and in himall things from all places that


are dissolved, that of them he may beget others
self

all

doth recollect

Such one day shall be


again like unto them.
thy disposition, that thou shalt be able, both
in regard of the gods, and in regard of men, so
to fit and order thy conversation, as neither to
complain of them at any time, for anything that
nor to do anything thyself, for which
they do
thou mayest justly be condemned.
M. A. X. I.
;

342

DECEMBER

concerning pain that which is intolerable


soon ended by death
and that which
holds long must needs be tolerable.

AS

is

M. A.

vii.

22.

doth happen unto thee, thou

WHATSOEVER
art naturally by

thy

constitution

natural

either able, or not able, to bear.

be not offended, but bear

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

strength of opinion, grounded

upon a

true

apprehension of both true profit and duty, thou


that thou art able to
canst conceive tolerable
bear by thy natural constitution.
:

M. A.

343

X.

3.

DECEMBER

not you know that both sickness and death


must overtake us?
At what employment?
The husbandman at his plough the sailor on
his voyage.
At what employment would you
be taken ?
For, indeed, at what employment
ought you to be taken? If there is any better
employment at which you can be taken, follow
that.
For my own part, I would be taken engaged in nothing, but in the care of my own

ir\0
-*->'

faculty of choice ; how to render it undisturbed,


I
would be
unrestrained, uncompelled, free.
found studying this, that I may be able to say
"
to God,
Have I transgressed Thy commands ?

Have I perverted the powers, the senses, the


preconceptions which Thou hast given me ?
Have I ever accused Thee, or censured Thy
dispensations ?"
E.

344

D.

iii.

5,

I.

DECEMBER

"

HAVE been sick, because

--

and so have

10

it

was Thy pleasure


I have

others, but I willingly.

been poor, it being Thy will, but with joy. I


have not been in power, because it was not Thy
will
and power I have never desired. Hast Thou
ever seen me out of humour upon this account?
Have I not always approached thee with a cheerful
;

countenance, prepared to execute

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

worthy to have a share

to behold

it

with

with

Thee

in

Thy works, and to join


comprehending Thy administration."
;

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

go it will be well with me


was well with me here, not

on account of the place, but of the principles


which I shall carry away with me, for no one
can deprive me of these
on the contrary, they
alone are my property, and cannot be taken
away, and retaining them suffices me wherever
"
I am or whatever I do.
But it is now time to
;

die."

What

is

it

that you call dying?

Do

not

talk of the thing in a tragedy strain, but


say, as
the truth is, that it is time for a compound

piece

of

matter

to

And where

original.

be resolved back into its


the terror of this ?
What
going to be lost? What is
is

part of the world is


going to happen new or prodigious ? Is it for
this that a tyrant is formidable ?
Is it on this
account that the swords of his guards seem so

and sharp ? Try these things upon others.


For my part I have examined the whole. No
one hath an authority over me. God hath made
me free I know His commands after this no
one can enslave me.
large

E.

346

D.

iv.

7,

3.

DECEMBER

12

'"PHIS is the work, if any, that ought to employ


L your master and preceptor, if you had one
"
that you should come to him, and say
Epictetus,
we can no longer bear being tied down to this

and resting and cleaning it,


and hurried about with so many low cares on
Are not these things indifferent,
its account.
and nothing to us, and death no evil ? Are not
we relations of God, and did we not come from
Him ? Suffer us to go back thither from whence
we came suffer us, at length, to be delivered
from these fetters, that chain and weigh us
down. Here thieves and robbers, and courts of
judicature, and those who are called tyrants,
seem to have some power over us, on account
Suffer us to
of the body and its possessions.
show them, that they have no power."
And in this case it would be my part to answer
"
My friends, wait for God, till He shall give the
from this service then
signal, and dismiss you
For the present, be content to
return to Him.
remain in this post where He has placed you.
The time of your abode here is short, and easy
For what
to such as are disposed like you.
paltry body, feeding

what robber, what thief, or what courts


of judicature are formidable to those who thus
account the body and its possessions as nothing?
Depart not inconsiderately."
Stay.
tyrant,

E. D.

347

i.

8,

3.

DECEMBER

T ET it be thy earnest and incessant care as


* Roman and a man to
perform whatsoever
'

is

that

gravity,

and

thou

art

natural

a
it

about, with true and unfeigned


affection,

freedom and justice

other cares, and imaginations, how


thou mayest ease thy mind of them. Which
thou shalt do
if thou
shalt go about every
action as thy last action, free from all vanity,
all passionate and wilful aberration from reason,
as for

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

die: and must

I4

die groaning too?


be lamenting too ?
what hinders me, then, but that I

I Be

fettered.

Exiled.

And

Must

it

smiling, and cheerful,


Betray a secret." I will not

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

but not Jupiter himself

can get the better of my choice. " I will throw


you into prison I will behead that paltry body
:

Did I ever tell you, that I alone


yours."
had a head not liable to be cut off ?
These
things ought philosophers to study ; these ought
and in these to exercise
they daily to write
themselves.
E. D. i. I, 6.
of

WILL
then

who

dine

first,

will

die.

restores

what

is

and when the hour comes,


How ? As becomes one
not his own.
E. D.

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
-^

the place; show me the people to whom I


may
have recourse, whom death doth not overtake.
Show me the charm to avoid it. If there be

none, what would you have me do? I cannot


escape death; but cannot I escape the dread of
it ?
Must I die trembling and lamenting ? For
the origin of the disease is
wishing for someIn consequence of
thing that is not obtained.
this, if I can bring over externals to my own
inclination, I do it; if not, I want to tear out
the eyes of whoever hinders me.
For it is the
nature of man not to bear the being
deprived
of good not to bear the
And
falling into evil.
so, at last, when I can neither bring over things
to my own inclination, nor tear out the
eyes of
him who hinders me, I sit down and groan,
and revile him whom I can; Zeus, and the rest
of the gods.
;

E. D.

350

i.

27,

I.

DECEMBER

l6

which is ever ready, even now


need be) from the body,

soul
THAT
presently

(if

whether by way of Extinction, or Dispersion,


or Continuation in another place and estate to
be separated, how blessed, and happy is it
!

M. A.

came
HOW manysame them who
when
of

time

at the

gone out of

into the world

it ?

life is

reaped

until thy soul shall fall

WAIT
outward
womb

vi.

51.

like a ripe ear of corn.

M. A.

in the

3.

did, are already

M. A.

/^UR

xi.

off

vii.

25.

from that

cloak or skin, wherein as a child


it lieth involved and shut up.

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

you any longer

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

speak more handsomely, as the thing is, and do


These things are frightful
not think to fright me.
to children

and

fools.

E. D.

352

iv.

7,

5.

DECEMBER

that of Heraclitus never be out of thy


that the death of earth, is water, and
the death of water, is air and the death of air, is
fire ; and so on the contrary.
Remember him also

LET
mind,

who was ignorant whither the way did lead, and


how that Reason being the thing, by which all
things in the world are administered, and which
men are continually and most inwardly conversant with
yet is the thing, which ordinarily they
are most in opposition with, and how those things
which daily happen among them, cease not daily
to be strange unto them, and that we should not
either speak, or do anything as men in their sleep,
by opinion and bare imagination for then we think
we speak and do, and that we must not be as
for
children, who follow their father's example
best reason alleging barely this
As by tradition
from our forefathers we have received it.
:

M.

353

A.

iv.

37.

DECEMBER

19

A S

for death, if there be any gods, it is no


grievous thing to leave the society of men.
The gods will do thee no hurt thou mayest be sure.
But if it be so that there be no gods, or that they
take no care of the world, why should I desire to
live in a world void of gods, and of all divine

^~^

providence

M. A.

TTE
-L

ii.

that feareth Death, either feareth that he


have no sense at all, or that his senses

shall

will not be the same.


Whereas, he should rather
comfort himself, that either no sense at all, and
so no sense of evil or if any sense, then another
life, and so no death properly,
;

M. A.

nPHOU

must not

viii.

55.

in matter of death, carry


thybut as one that is well pleased
with it, as being one of those things that Nature
hath appointed.
M. A. ix. 3.
-L

self scornfully,

354

DECEMBER 20

nnO

look back upon things of former ages, as


upon the manifold changes and conversions
of several monarchies and commonwealths.
We
--

may

also foresee things future, for they shall

all

be of the same kind


neither is it possible that
they should leave the tune, or break the consort
that is now begun, as it were, by these things that
are now done and brought to pass in the World.
It comes all to one therefore, whether a man be a
;

spectator of the things of this life but forty years,


or whether he see them ten thousand years to"And as
gether for what shall he see more?
for those parts that came from the Earth, they shall
return unto the Earth again ; and those that came
from Heaven, they also shall return unto those
:

heavenly places."

M. A.

355

vii.

27.

DECEMBER

21

brass pot and the earthen pitcher, as the


fable says, are an unsuitable match.

THE

E. D.

iii.

12,

2.

wish your children, and your wife, and


to live for ever, you are stupid ;
for you wish things to be in your power which are
not so, and what belongs to others to be your own.
So likewise, if you wish your servant to be without fault, you are a fool for you wish vice not to
be vice, but something else.
But, if you wish to

you
IFyour
friends

have your desires undisappointed,

this is in

your

own power.

Exercise, therefore, what is in your


He is the master of every other person
power.
who is able to confer or remove whatever that
person wishes either to have or to avoid. Who-

would be free, let him wish nothing,


him decline nothing, which depends on others,

ever, then,
let

else

he must necessarily be a

slave.

E. M.

;56

14.

DECEMBER

22

at all events, one must die, one must


necessarily be found doing something, either
tilling, or digging, or trading, or serving a consulAt what
ship, or sick of an indigestion or a flux.

^ INCE,

^^-^

employment, then, would you have death find you?


For my part, I would have it be some humane,
But if
beneficent, public-spirited, gallant action.
I cannot be found doing any such great things,
yet, at least, I would be doing what I am incapable of being restrained from, what is given me to
do, correcting myself, improving that faculty which

makes use of the appearances of things, to procure


tranquillity, and render to the several relations of
life their due
and, if I am so fortunate, advanc;

ing to the third topic, a security of judging right.


If death overtakes me in such a situation, it is
if I can stretch out my hands to
enough for me
God and say, " The opportunities which Thou hast
given me of comprehending and following the
rules of Thy administration I have not neglected.

As

far as in

See how

me

conceptions.

have not dishonoured Thee.

lay, I

have used

Have

my
I

at

perceptions,

how my

any time found

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

were indeed more happy and comfortable, for


man to depart out of this World, having lived
his life long clear from all falsehood, dissimula-

ITa
all

But if this canvoluptuousness, and pride.


not be, yet is it some comfort for a man joyfully
to depart as weary, and out of love with those ;
rather than to desire to live, and to continue long
in those wicked courses.
Hath not yet experience
taught thee to fly from the plague? For a far
greater plague is the corruption of the mind, than

tion,

any certain change and distemper of the common


air can be.
This is a plague of creatures, as they
are living creatures
men or reasonable.

but that of

men

as they are

M. A.

and

fooleries

at

home

sloth

2.

wars abroad

TOYS
sometimes terror, sometimes torpor,
;

ix.

this is thy daily slavery.

M. A.

558

or stupid
X.

9.

DECEMBER 24

/"^AN

death be terrible to him, to whom that


only seems good, which in the ordinary course
of nature is seasonable ? to him, to whom, whether
his actions be many or few, so they be all
good, is
all one ; and who whether he behold the
things of
the world being always the same either for many
years, or for few years only, is altogether indifferent?
O man! as a Citizen thou hast lived, and conversed
in this great City the World.
Whether just for so
many years, or no, what is it unto thee? Thou
hast lived (thou mayest be sure) as long as the
Laws, and Orders of the City required which may
be the common comfort of all. Why then should
it be grievous unto thee, if
(not a Tyrant, nor an
unjust Judge, but) the same nature that brought
thee in, doth now send thee out of the world?
As if the Prjetor should fairly dismiss him from
the stage, whom he had taken in to act a while.
Oh, but the play is not yet at an end, there are
but three Acts yet acted of it? Thou hast well
said for in matter of life, three Acts is the whole
Now to set a certain time to every man's
Play.
acting, belongs unto Him only, who as first He was
of thy composition, so is now the cause of thy
dissolution.
As for thyself, thou hast to do with
neither.
Go thy ways then well pleased and contented for so is He that dismisseth thee.
^^-^

M. A.

359

xii.

27.

DECEMBER

XJOW
-"-

-'

2$

hast thou carried thyself hitherto towards

Gods ? towards thy Parents ? towards thy


Brethren ? towards thy Wife ? towards thy Children ?
towards thy Masters ? thy foster Fathers ?
thy
Friends ? thy Domestics ? thy Servants ?
Is it so
with thee, that hitherto thou hast neither
by word
nor deed wronged any of them ? Remember withal
through how many things thou hast already passed,
and how many thou hast been able to endure ; so
that

the

now

the

Legend of thy life is full, and thy


accomplished.
Again, how many truly
good things have certainly by thee been discerned?
how many pleasures, how many pains hast thou
passed over with contempt ? how many things externally glorious hast thou despised ? towards how
many perverse unreasonable men, hast thou carried
charge

is

thyself kindly,

and

discreetly

M. A.

360

V.

25.

DECEMBER 26

T^EATH
the
-*--'

is

a cessation from the impressions of

senses, the tyranny of the passions, the

errors of the mind,

and the servitude of the body.


M. A. vi. 26.

T S any man

so foolish as to fear change, to which


things that once were not owe their being ?
And what is it, that is more pleasing and more
familiar to the nature of the Universe ?
How
couldst thou thyself use thy ordinary hot baths,
J-

all

should not the wood that heateth them first be


changed ? How couldst thou receive any nourishment from those things that thou hast eaten, if
they should not be changed ? Can anything else
almost (that is useful and profitable) be brought

How

to pass without change ?


then dost not
thou perceive, that for thee also, by death, to
come to change, is a thing of the very same

nature,

and

Universe

as

necessary for the nature of the

M. A.

361

vii.

15.

DECEMBER

2/

time when thou shalt have forgotten all


And that time also is at
things, is at hand.
hand, when thou thyself shalt be forgotten by all.
Whilst thou art, apply thyself to that especially
which unto man as he is a man, is most proper
and agreeable, and that is, for a man even to love
them that transgress against him. This shall be,
that any such thing doth
if at the same time
to
call
thou
mind, that they are thy
happen,
Kinsmen that it is through ignorance and against
and that within a very
their wills that they sin
short while after, both thou and he shall be no
more. But above all things, that he hath not done

THE

any hurt for that by him thy mind and


understanding is not made worse or more vile than
it was before.
thee

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

with no Ufe properly, save with that

little

part of

which he now lives and that which he lives,


is no other, than that which at every instant he
parts with. That then which is longest of duration,
and that which is shortest, come both to one
For although in regard of that which is
effect.
already past there may be some inequality, yet
that time which is now present and in being, is
And that being it which we
equal unto all men.
part with whensoever we die, it doth manifestly
appear, that it can be but a moment of time, that
we then part with. For as for that which is either
past or to come, a man cannot be said properly to
part with it. For how should a man part with that
which he hath not?

life,

E. D.

363

ii.

12.

DECEMBER 29

A 1 /"HY are ears of corn produced, if it be not to


* ^
ripen ? and why do they ripen, if not to be
For they are not separate individuals.
were capable of sense, do you think they
would wish never to be reaped ? It would be a curse
upon ears of corn not to be reaped and we ought
to know, that it would be a curse upon man not
to die
like that of not ripening, and not being
Since, then, it is necessary for us to be
reaped.
?

reaped

If they

reaped, and
standing to

we have, at the same time, underknow it, are we angry at it ?


E. D.

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

brought to perfection sudso

you
fig,

Let

much as a bunch of
me that you would

tell

I will

answer you, that

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

after word, every one by itself, must


the things that are spoken be conceived and
understood and so the things that are done, pur* *

pose after purpose, every one by

itself likewise,

M. A.

365

vii. 4.

DECEMBER

WHERE,
man?
Where

his

and remains

then,

the great good or evil of

is

difiference

is.

If this

is

preserved,

and neither honour,


nor judgment is destroyed, then he
fidelity,
himself is preserved likewise
but when any of
these are lost and demoHshed, he himself is
lost also.
In this do all great events consist.
Paris, they say, was undone, because the Greeks
invaded Troy and laid it waste, and his family
were slain in battle. By no means for no one
is undone
by an action not his own. All that
was only laying waste the nests of storks. But
his true undoing was, when he lost the
modest,
the faithful, the hospitable, and the decent character.
When was Achilles undone?
When
Patroclus died?
By no means. But when he
when he wept over a
gave himself up to rage
well

fortified,

girl; when he forgot


to get mistresses, but

undoing;

this

is

he came there not


This is human
the siege; this the overthrow:
that

to fight.

our right principles are ruined, when these are


destroyed.
E. D.

366

i.

28, 4.

THE RIVERSIbB PRESS

LIMITED, EDINBURGH.

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