Meditations
things make thee discontented, check thyself with these words: Now hath
pain given thee the foil; thy courage hath failed thee.
XXXVI. Take heed lest at any time thou stand so affected, though towards
unnatural evil men, as ordinary men are commonly one towards another.
XXXVII. How know we whether Socrates were so eminent indeed, and of so
extraordinary a disposition? For that he died more gloriously, that he
disputed with the Sophists more subtilty; that he watched in the frost
more assiduously; that being commanded to fetch innocent Salaminius, he
refused to do it more generously; all this will not serve. Nor that he
walked in the streets, with much gravity and majesty, as was objected
unto him by his adversaries: which nevertheless a man may well doubt of,
whether it were so or no, or, which above all the rest, if so be that
it were true, a man would well consider of, whether commendable, or
dis-commendable. The thing therefore that we must inquire into, is this;
what manner of soul Socrates had: whether his disposition was such; as
that all that he stood upon, and sought after in this world, was barely
this, that he might ever carry himself justly towards men, and holily
towards the Gods. Neither vexing himself to no purpose at the wickedness
of others, nor yet ever condescending to any man's evil fact, or evil
intentions, through either fear, or engagement of friendship. Whether of
those things that happened unto him by God's appointment, he neither did
wonder at any when it did happen, or thought it intolerable in the trial
of it. And lastly, whether he never did suffer his mind to sympathise
with the senses, and affections of the body. For we must not think that
Nature hath so mixed and tempered it with the body, as that she hath not
power to circumscribe herself, and by herself to intend her own ends and
occasions.
XXXVIII. For it is a thing very possible, that a man should be 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
further off by it from being either liberal, or modest, or charitable,
or obedient unto God.
XXXIX. Free from all compulsion in all cheerfulness and alacrity thou
mayst run out thy time, though men should exclaim against thee never so
much, and the wild beasts should pull in sunder the poor members of thy
pampered mass of flesh. For what in either of these or the like cases
should hinder the mind to retain her own rest and tranquillity,
consisting both in the right judgment of those things that happen unto
her, and in the ready use of all present matters and occasions? So that
her judgment may say, to that which is befallen her by way of cross:
this thou art in very deed, and according to thy true nature:
notwithstanding that in the judgment of opinion thou dust appear
otherwise: and her discretion to the present object; thou art that,
which I sought for. For whatsoever it be, that is now present, shall
ever be embraced by me as a fit and seasonable object, both for my
reasonable faculty, and for my sociable, or charitable inclination to
work upon. And that which is principal in this matter, is that it may be
referred either unto the praise of God, or to the good of men. For
either unto God or man, whatsoever it is that doth happen in the world
hath in the ordinary course of nature its proper reference; neither is
there anything, that in regard of nature is either new, or reluctant and
intractable, but all things both usual and easy.
XL. Then hath a man attained to the estate of perfection in his life and
conversation, when he so spends every day, as if it were his last day:
never hot and vehement in his affections, nor yet so cold and stupid as
one that had no sense; and free from all manner of dissimulation.
XLI. Can the Gods, who are immortal, for the continuance of so many 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 dust thou so grievously take on, as one that could bear
with them no longer; thou that art but for a moment of time? yea thou
that art one of those sinners thyself? A very ridiculous thing it is,
that any man should dispense with vice and wickedness in himself, which
is in his power to restrain; and should go about to suppress it in
others, which is altogether impossible.
XLII. What object soever, our reasonable and sociable faculty doth meet
with, that affords nothing either for the satisfaction of reason, or for
the practice of charity, she worthily doth think unworthy of herself.
XLIII. When thou hast done well, and another is benefited 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
mayest in time, receive one good turn for another? No man useth to be
weary of that which is beneficial unto him. But every action according
to nature, is beneficial. Be not weary then of doing that which is
beneficial unto thee, whilst it is so unto others.
XLIV. The nature of the universe did once certainly before it was
created, whatsoever it hath done since, deliberate and so resolve upon
the creation of the world. Now since that time, whatsoever it is, that
is and happens in the world, is either but a consequent of that one and
first deliberation: or if so be that this ruling rational part of the
world, takes any thought and care of things particular, they are surely
his reasonable and principal creatures, that are the proper object of
his particular care and providence. This often thought upon, will much
conduce to thy tranquillity.
THE EIGHTH BOOK
I. This also, among other things, may serve to keep thee from vainglory;
if thou shalt consider, that thou art now altogether incapable of the
commendation of one, who all his life long, or from his youth at least,
hath lived a philosopher's life. For both unto others, and to thyself
especially, it is well known, that thou hast done many things contrary
to that perfection of life. Thou hast therefore been confounded in thy
course, and henceforth it will be hard for thee to recover the title and
credit of a philosopher. And to it also is thy calling and profession
repugnant. If therefore thou dost truly understand, what it is that is
of moment indeed; as for thy fame and credit, take no thought or care
for that: let it suffice thee if all the rest of thy life, be it more or
less, thou shalt live as thy nature requireth, or according to the true
and natural end of thy making. Take pains therefore to know what it is
that thy nature requireth, and let nothing else distract thee. Thou
hast already had sufficient experience, that of those many things that
hitherto thou hast erred and wandered about, thou couldst not find
happiness in any of them. Not in syllogisms, and logical subtilties, not
in wealth, not in honour and reputation, not in pleasure. In none of all
these. Wherein then is it to be found? In the practice of those things,
which the nature of man, as he is a man, doth require. How then shall
he do those things? if his dogmata, or moral tenets and opinions (from
which all motions and actions do proceed), be right and true. Which be
those dogmata? Those that concern that which is good or evil, as that
there is nothing truly good and beneficial unto man, but that which
makes him just, temperate, courageous, liberal; and that there is
nothing truly evil and hurtful unto man, but that which causeth the
contrary effects.
II. Upon every action that thou art about, put this 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 end. What then do I care for more than 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.
III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus,
and Socrates? These penetrated into the true nature of things; into all
causes, and all subjects: and upon these did they exercise their power
and authority. But as for those, as the extent of their error was, so
far did their slavery extend.
IV. What they have done, they will still do, although thou shouldst hang
thyself. First; let it not trouble thee. For all things both good and
evil: come to pass according to the nature and general condition of the
universe, and within a very little while, all things will be at an
end; no man will be remembered: as now of Africanus (for example) and
Augustus it is already come to pass. Then secondly; fix thy mind upon
the thing itself; look into it, and remembering thyself, that thou art
bound nevertheless to be a good man, and what it is that thy nature
requireth of thee as thou art a man, be not diverted from what thou art
about, and speak that which seemeth unto thee most just: only speak it
kindly, modestly, and without hypocrisy.
V. That which the nature of the universe doth busy herself about, is;
that which is here, to transfer it thither, to change it, and thence
again to take it away, and to carry it to another place. So that thou
needest not fear any new thing. For all things are usual and ordinary;
and all things are disposed by equality.
VI. Every particular nature hath content, when in its own proper course
it speeds. A reasonable nature doth then speed, when first in matter of
fancies and imaginations, it gives no consent to that which is either
false uncertain. Secondly, when in all its motions and resolutions it
takes its level at the common good only, and that it desireth nothing,
and flieth from nothing, bet 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. For it is part of it;
even as the nature of any one leaf, is part of the common nature of all
plants and trees. But that the nature of a leaf, is part of a nature
both unreasonable and unsensible, and which in its proper end may be
hindered; or, which is servile and slavish: whereas the nature of man is
part of a common nature which cannot be hindered, and which is both
reasonable and just. From whence also it is, that according to the
worth of everything, she doth make such equal distribution of all
things, as of duration, substance form, operation, and of events and
accidents. But herein consider not whether thou shalt find this equality
in everything absolutely and by itself; but whether in all the
particulars of some one thing taken together, and compared with all the
particulars of some other thing, and them together likewise.
VII. Thou hast no time nor opportunity to read. What then? Hast thou
not time and opportunity to exercise thyself, not to wrong thyself; to
strive against all carnal pleasures and pains, and to get the upper hand
of them; to contemn honour and vainglory; and not only, not to be angry
with them, whom towards thee thou doest find unsensible and unthankful;
but also to have a care of them still, and of their welfare?
VIII. Forbear henceforth to complain of the trouble of a courtly life,
either in public before others, or in private by thyself.
IX. Repentance is an inward and self-reprehension for the neglect or
omission of somewhat that was profitable. Now whatsoever is good, is
also profitable, and it is the part of an honest virtuous man to set by