I. The 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; whensoever, 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 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.' Again, she 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 to forty (if he have any wit at all) can in a manner (for that they are all of one kind) see all things, both past and future. As proper is it, and natural to the soul of man to love her neighbour, to be true and modest; and to regard nothing so much as herself: which is also the property of the law: whereby by the way it appears, that sound reason and justice comes all to one, and therefore that justice is the chief thing, that reasonable creatures ought to propose unto themselves as their end.
1. The natural properties and privileges of a rational mind are: It sees itself, orders and composes itself, and shapes itself as it desires. It reaps its own fruits, unlike plants, trees, and unreasonable creatures, which bear fruit for others, not themselves. Whenever and wherever life ends, the mind reaches its own conclusion. Unlike performers interrupted mid-act, rendering their performance incomplete, the mind can make whatever it's engaged in complete and full at any moment. Thus, one can depart with the comfort of saying, "I have lived; I lack nothing that truly belonged to me." The mind encompasses the whole world, penetrating its superficial nature and stretching into infinite eternity. It comprehends the cyclical nature of all things, returning to their original state after a period. It clearly understands that future generations will see nothing new that we haven't seen, nor did past generations see anything more than we have. Anyone of sound mind who reaches forty can, in essence, see all things past and future, as they are of one kind. It is natural for the human mind to love its neighbor, to be honest and modest, and to regard nothing as much as itself. This aligns with the nature of law, demonstrating that sound reason and justice are one and the same. Therefore, justice should be the primary goal for rational beings.
II. A pleasant song or dance; the Pancratiast's exercise, sports that thou art wont to be much taken with, thou shalt easily contemn; if the harmonious voice thou shalt divide into so many particular sounds whereof it doth consist, and of every one in particular shall ask thyself; whether this or that sound is it, that doth so conquer thee. For thou wilt be ashamed of it. And so for shame, if accordingly thou shalt consider it, every particular motion and posture by itself: and so for the wrestler's exercise too. Generally then, whatsoever it be, besides virtue, and those things that proceed from virtue that thou art subject to be much affected with, remember presently thus to divide it, and by this kind of division, in each particular to attain unto the contempt of the whole. This thou must transfer and apply to thy whole life also.
2. A catchy tune or dance, or impressive athletic feats that usually captivate you, can be easily dismissed if you break them down. Take a harmonious melody and split it into its individual notes, then ask yourself if any single note is what truly enthralls you. You'll likely feel embarrassed by this realization. Similarly, examine each separate movement in a dance or athletic performance. Generally, for anything besides virtue and its offshoots that strongly affects you, remember to dissect it this way. By breaking it into parts, you'll learn to view the whole with less awe. Apply this approach to your entire life as well.
III. That soul which is ever ready, even now presently (if need be) from the body, whether by way of extinction, or dispersion, or continuation in another place and estate to be separated, how blessed and happy is it! But this readiness of it, it must proceed, not from an obstinate and peremptory resolution of the mind, violently and passionately set upon Opposition, as Christians are wont; but from a peculiar judgment; with discretion and gravity, so that others may be persuaded also and drawn to the like example, but without any noise and passionate exclamations.
3. A truly blessed soul is one that's prepared at any moment to leave the body, whether through death, dissolution, or transition to another state of being. This readiness shouldn't stem from stubborn defiance or passionate resistance, as is common among some religious zealots. Instead, it should arise from careful consideration and wisdom. Such an approach can inspire others to follow suit, without resorting to dramatic displays or emotional outbursts.
IV. Have I done anything charitably? then am I benefited by it. See that this upon all occasions may present itself unto thy mind, and never cease to think of it. What is thy profession? to be good. And how should this be well brought to pass, but by certain theorems and doctrines; some Concerning the nature of the universe, and some Concerning the proper and particular constitution of man?
4. Have I done anything charitable? If so, I've benefited from it. Keep this thought in mind always. What's your purpose? To be good. How can you achieve this? Through specific principles and ideas—some about the nature of the universe, and others about human nature itself.
V. Tragedies were at first brought in and instituted, to put men in mind of worldly chances and casualties: that these things in the ordinary course of nature did so happen: that men that were much pleased and delighted by such accidents upon this stage, would not by the same things in a greater stage be grieved and afflicted: for here you see what is the end of all such things; and that even they that cry out so mournfully to Cithaeron, must bear them for all their cries and exclamations, as well as others. And in very truth many good things are spoken by these poets; as that (for example) is an excellent passage: 'But if so be that I and my two children be neglected by the Gods, they have some reason even for that,' &c. And again, 'It will but little avail thee to storm and rage against the things themselves,' &c. Again, 'To reap one's life, as a ripe ear of corn;' and whatsoever else is to be found in them, that is of the same kind. After the tragedy, the ancient comedy was brought in, which had the liberty to inveigh against personal vices; being therefore through this her freedom and liberty of speech of very good use and effect, to restrain men from pride and arrogancy. To which end it was, that Diogenes took also the same liberty. After these, what were either the Middle, or New Comedy admitted for, but merely, (Or for the most part at least) for the delight and pleasure of curious and excellent imitation? 'It will steal away; look to it,' &c. Why, no man denies, but that these also have some good things whereof that may be one: but the whole drift and foundation of that kind of dramatical poetry, what is it else, but as we have said?
5. Tragedies were originally created to remind people of life's unpredictable nature. They showed that events portrayed on stage also occur in real life. The idea was that viewers who enjoyed such dramatic scenes in the theater would be better prepared to face similar situations in reality. These plays demonstrated that even those who dramatically call out to the gods must endure their fate, just like everyone else. Many poets in these tragedies expressed valuable insights. For instance, one excellent line states, "If the gods neglect me and my children, they must have a reason for it." Another says, "It's pointless to rage against circumstances," and "Life should be harvested like a ripe ear of corn." Similar wisdom can be found throughout these works. After tragedy came ancient comedy, which freely criticized individual vices. This freedom of speech was useful in curbing pride and arrogance. Diogenes adopted a similar approach in his philosophy. Later, Middle and New Comedy emerged, primarily focusing on skillful imitation for entertainment. While these forms also contained some valuable messages, such as "Be vigilant, for it will slip away," their main purpose was amusement through clever mimicry. In essence, while all these theatrical forms offered some worthwhile ideas, each had its distinct aim and method in engaging the audience.
VI. How clearly doth it appear unto thee, that no other course of thy life could fit a true philosopher's practice better, than this very course, that thou art now already in?
6. How clearly can you see that no other way of life could better suit a true philosopher's practice than the very path you're on right now?
VII. A branch cut off from the continuity of that which was next unto it, must needs be cut off from the whole tree: so a man that is divided from another man, is divided from the whole society. A branch is cut off by another, but he that hates and is averse, cuts himself off from his neighbour, and knows not that at the same time he divides himself from the whole body, or corporation. But herein is the gift and mercy of God, the Author of this society, in that, once cut off we may grow together and become part of the whole again. But if this happen often the misery is that the further a man is run in this division, the harder he is to be reunited and restored again: and however the branch which, once cut of afterwards was graffed in, gardeners can tell you is not like that which sprouted together at first, and still continued in the unity of the body.
7. A person cut off from their closest connections is effectively cut off from all of society. While a branch may be severed by another, individuals who harbor hatred or aversion separate themselves from others, unaware that they're also isolating themselves from the entire community. However, God, as the creator of this social fabric, mercifully allows us to reconnect and rejoin society after being separated. Yet, the more frequently this separation occurs, the harder it becomes to reintegrate. Gardeners will tell you that a branch once cut and later reattached never quite matches the vitality of one that grew naturally and remained connected to the tree throughout its life.
VIII. To grow together like fellow branches in matter of good correspondence and affection; but not in matter of opinions. They that shall oppose thee in thy right courses, as it is 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 cowardly fugitive soldier.
8. Grow together with others in goodwill and friendship, but not necessarily in beliefs. Those who oppose your righteous path cannot stop you from doing good, so don't let them sway your kindness towards them. Strive to maintain both your correct judgment and actions, as well as your gentleness towards those who try to hinder you or disapprove of your deeds. Failing in either respect—giving up out of fear or abandoning your natural affection for someone who is both friend and family by nature—is equally shameful and resembles the behavior of a cowardly deserter.
IX. It is not possible that any nature should be inferior unto art, since that all arts imitate nature. If this be so; that the most perfect and general nature of all natures should in her operation come short of the skill of arts, is most improbable. Now common is it to all arts, to make that which is worse for the better's sake. Much more then doth the common nature do the same. Hence is the first ground of justice. From justice all other virtues have their existence. For justice cannot be preserved, if either we settle our minds and affections upon worldly things; or be apt to be deceived, or rash, and inconstant.
9. No nature can be inferior to art, as all arts imitate nature. It's highly unlikely that the most perfect and universal nature would fall short of artistic skill. All arts aim to improve upon the worse for the sake of the better. Nature, being more fundamental, does this even more. This is the foundation of justice, from which all other virtues arise. Justice can't endure if we fixate on worldly matters or if we're easily fooled, impulsive, or fickle.
X. The things themselves (which either to get or to avoid thou art put to so much trouble) come not unto thee themselves; but thou in a manner goest unto them. Let then thine own 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.
10. The things you strive so hard to acquire or avoid don't actually come to you; rather, you go to them. Let your judgment and opinion about these things be at peace. The things themselves remain still and quiet, causing no disturbance. Once you realize this, all your chasing and fleeing will stop.
XI. Then is the soul as Empedocles doth liken it, like unto a sphere or globe, when she is all of one form and figure: when she neither greedily stretcheth out herself unto anything, nor basely contracts herself, or lies flat and dejected; but shineth all with light, whereby she does see and behold the true nature, both that of the universe, and her own in particular.
11. The soul, as Empedocles compares it, resembles a perfect sphere when it's in harmony. In this state, it neither desperately reaches out nor shrinks away from things. It doesn't lie flat or feel dejected. Instead, it radiates with inner light, allowing it to perceive the true nature of both the universe and itself.
XII. Will any contemn me? let him look to that, upon what grounds he does it: my care shall be that I may never be found either doing or speaking anything that doth truly deserve contempt. Will any hate me? let him look to that. I for my part will be kind and loving unto all, and even unto him that hates me, whom-soever he be, will I be ready to show his error, not by way of exprobation or ostentation of my patience, but ingenuously and meekly: such as was that famous Phocion, if so be that he did not dissemble. For it is inwardly that these things must be: that the Gods who look inwardly, and not upon the outward appearance, may behold a man truly free from all indignation and grief. For what hurt can it be unto thee whatsoever any man else doth, as long as thou mayest do that which is proper and suitable to thine own nature? Wilt not thou (a man wholly appointed to be both what, and as the common good shall require) accept of that which is now seasonable to the nature of the universe?
12. Will anyone despise me? That's their concern. My responsibility is to ensure I never say or do anything truly deserving of contempt. Will anyone hate me? Again, that's their issue. I'll remain kind and loving to all, even to those who hate me. I'll be ready to show them their error, not to shame or boast of my patience, but sincerely and humbly—like the renowned Phocion, if he wasn't pretending. These qualities must come from within, so that the Gods, who see our inner selves and not just outward appearances, may recognize a person truly free from anger and sorrow. After all, how can another's actions harm you as long as you act in accordance with your own nature? Won't you—as someone dedicated to fulfilling your role for the common good—accept what the universe deems timely?
XIII. They contemn one another, and yet they seek to please one another: and whilest they seek to surpass one another in worldly pomp and greatness, they most debase and prostitute themselves in their better part one to another.
13. They look down on each other, yet strive for mutual approval. While competing for worldly status and power, they actually degrade themselves and compromise their integrity in their dealings with one another.
XIV. How rotten and insincere is he, that saith, I am resolved to carry myself hereafter towards you with all ingenuity and simplicity. O man, what doest thou mean! what needs this profession of thine? the thing itself will show it. It ought to be written upon thy forehead. No sooner thy voice is heard, than thy countenance must be able to show what is in thy mind: even as he that is loved knows presently by the looks of his sweetheart what is in her mind. Such must he be for all the world, that is truly simple and good, as he whose arm-holes are offensive, that whosoever stands by, as soon as ever he comes near him, may as it were smell him whether he will or no. But the affectation of simplicity is nowise laudable. There is nothing more shameful than perfidious friendship. Above all things, that 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.
14. How insincere is the person who says, "I'm determined to be completely honest and straightforward with you from now on." What's the point of such a declaration? Your actions will speak for themselves. Your intentions should be evident in your demeanor. The moment you speak, your face should reveal your thoughts, just as a lover instantly understands their partner's feelings through a single look. Someone who is truly genuine and good should be as obvious as a person with body odor—everyone nearby can sense it immediately, whether they want to or not. Pretending to be sincere is not commendable. Nothing is more disgraceful than a deceitful friendship. This, above all, must be avoided. However, true goodness, simplicity, and kindness cannot be hidden; as we've said, they will inevitably show in one's eyes and expression.
XV. To live happily is an inward power of the soul, when she is affected with indifferency, towards those things that are by their nature indifferent. To be thus affected she must consider all worldly objects both divided and whole: remembering withal that no object can of itself beget any opinion in us, neither can come to us, but stands without still and quiet; but that 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 is in our power to wipe them off. Remembering 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 mayest do well with all these things? For if they be according to nature, rejoice in them, and let them be pleasing and acceptable unto thee. But if they be against 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 his own good and happiness.
15. To live happily is an internal power of the mind, achieved when we remain indifferent to things that are naturally neutral. To cultivate this mindset, we must examine all worldly objects, both in parts and as a whole. Remember that no object can create opinions within us on its own, nor can it approach us; it remains external and passive. We are the ones who generate and imprint opinions about these objects in our minds. We have the power to avoid creating these impressions, and if they sneak in and hide in some corner of our thoughts, we can choose to erase them. Keep in mind that this vigilance and caution is only necessary for a limited time, as our lives are finite. What's stopping you from handling these matters well? If they align with nature, take joy in them and let them please you. If they go against nature, seek what aligns with your own nature, and pursue it swiftly, regardless of how it may affect your reputation. No one should be criticized for pursuing their own well-being and happiness.
XVI. Of everything thou must consider from whence it came, of what things it doth consist, and into what it will be changed: what will be the nature of it, or what it will be like unto when it is changed; and that it can suffer no hurt by this change. And as for other men's either foolishness or wickedness, that it may not trouble and grieve thee; first generally thus; What reference have I unto these? and that we are all born for one another's good: then more particularly after another consideration; as a ram is first in a flock of sheep, and a bull in a herd of cattle, so am I born to rule over them. Begin yet higher, even from this: if atoms be not the beginning of all things, than which to believe nothing can be more absurd, then must we needs grant that there is a nature, that doth govern the universe. If such a nature, then are all worse things made for the better's sake; and all better for one another's sake. Secondly, what manner of men they be, at board, and upon their beds, and so forth. But above all things, how they are forced by their opinions that they hold, to do what they do; and even those things that they do, with what pride and self-conceit they do them. Thirdly, that if they do these things rightly, thou hast no reason to be grieved. But if not rightly, it must needs be that they do them against their wills, and through mere ignorance. For as, according to Plato's opinion, no soul doth willingly err, so by consequent neither doth it anything otherwise than it ought, but against her will. Therefore are they grieved, whensoever they hear themselves charged, either of injustice, or unconscionableness, or covetousness, or in general, of any injurious kind of dealing towards their neighbours. Fourthly, that thou thyself doest transgress in many things, and art even such another as they are. And though perchance thou doest forbear the very act of some sins, yet hast thou in thyself an habitual disposition to them, but that either through fear, or vainglory, or some such other ambitious foolish respect, thou art restrained. Fifthly, that whether they have sinned or no, thou doest not understand perfectly. For many things are done by way of discreet policy; and generally a man must know many things first, before he be able truly and judiciously to judge of another man's action. Sixthly, that whensoever thou doest take on grievously, or makest great woe, little doest thou remember then that a man's life is but for a moment of time, and that within a while we shall all be in our graves. Seventhly, that it is not the sins and transgressions themselves that trouble us properly; for they have their existence in their minds and understandings only, that commit them; but our own opinions concerning those sins. Remove then, and be content to part with that conceit of thine, that it is a grievous thing, and thou hast removed thine anger. But how should I remove it? How? reasoning with thyself that it is not shameful. For if that which is shameful, be not the only true evil that is, thou also wilt be driven whilest thou doest follow the common instinct of nature, to avoid that which is evil, to commit many unjust things, and to become a thief, and anything, that will make to the attainment of thy intended worldly ends. Eighthly, how many things may and do oftentimes follow upon such fits of anger and grief; far more grievous in themselves, than those very things which we are so grieved or angry for. Ninthly, that meekness is a thing unconquerable, if it be true and natural, and not affected or hypocritical. For how shall even the most fierce 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 better? As for example; My son, we were not born for this, to hurt and annoy one another; it will be thy hurt not mine, my son: and so to show him forcibly and fully, that it is so in very deed: and that neither bees do it one to another, nor any other creatures that are naturally sociable. But this thou must do, not scoffingly, not by way of exprobation, but tenderly without any harshness of words. Neither must thou do it by way of exercise, or ostentation, that they that are by and hear thee, may admire thee: but so always that nobody be privy to it, but himself alone: yea, though there be more present at the same time. These nine particular heads, as so many gifts from the Muses, see that thou remember well: and begin one day, whilest thou art yet alive, to be a man indeed. But on the other side thou must take heed, as much to flatter them, as to be angry with them: for both are equally uncharitable, and equally hurtful. And in thy passions, take it 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 indignation is altogether void. For the nearer everything is unto unpassionateness, 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. If thou wilt have a tenth also, receive this tenth gift from Hercules the guide and leader of the Muses: that is a mad man's part, to look that there should be no wicked men in the world, because it is impossible. Now for a man to brook well enough, that there should be wicked men in the world, but not to endure that any should transgress against himself, is against all equity, and indeed tyrannical.
16. Consider the origin, composition, and eventual transformation of everything. Understand its nature and potential changes, recognizing that change itself cannot harm it. Don't let others' foolishness or wickedness trouble you. Remember, we're all interconnected for mutual benefit. As a leader, you're meant to guide others, like a ram leads sheep or a bull leads cattle. If we reject the absurd notion of atoms as the universe's origin, we must accept a governing nature. This nature ensures that all things serve a purpose, with lesser things existing for greater ones, and greater things for each other. Observe how people behave in various settings, and understand that their actions are driven by their beliefs, often with pride and self-importance. If they act rightly, there's no reason for concern. If not, realize they act against their will due to ignorance. No one willingly errs, so they act incorrectly unknowingly, causing them distress when accused of wrongdoing. Remember that you, too, make mistakes. Even if you don't act on some impulses, you may still harbor them, restrained only by fear or pride. Recognize that you can't fully understand others' actions without knowing all the circumstances. When you're upset, remember life's brevity. It's not others' transgressions that trouble us, but our opinions of them. Change your perspective, and you'll alleviate your anger. Question whether the cause of your distress is truly shameful. Consider the consequences of anger and grief, which are often worse than their triggers. Cultivate genuine meekness, as it's unconquerable. Respond to hostility with kindness and teach others gently, saying, "We weren't born to harm each other. This will hurt you, not me." Do this sincerely, not mockingly or for show. Remember these nine points as gifts from the Muses. Start living by them today. Avoid flattery as much as anger, as both are harmful. Recognize that meekness and gentleness are more human and powerful than anger. Strength lies in remaining calm, while anger and grief stem from weakness. Finally, accept that wickedness exists in the world. It's unreasonable to expect no one will ever wrong you. Maintaining equanimity in the face of others' transgressions is the mark of true wisdom and strength.
XVII. Four several dispositions or inclinations there be of the mind and understanding, which to be aware of, thou must carefully observe: and whensoever thou doest discover them, thou must rectify them, saying to thyself concerning every one of them, This imagination is not necessary; this is uncharitable: this thou shalt speak as another man's slave, or instrument; than which nothing can be more senseless and absurd: for the fourth, thou shalt sharply check and upbraid thyself; for that thou doest suffer that more divine part in thee, to become subject and obnoxious to that more ignoble part of thy body, and the gross lusts and concupiscences thereof.
17. There are four key mindsets to be aware of: 1. Unnecessary thoughts: Recognize and dismiss them. 2. Unkind thoughts: Acknowledge and correct them. 3. Thoughts that make you a slave to others' opinions: Reject these as foolish and absurd. 4. Thoughts that allow your baser instincts to overrule your higher self: Confront these firmly, and don't let your nobler nature become subservient to bodily desires and cravings. Stay vigilant for these mindsets and address them promptly when they arise.
XVIII. What portion soever, either of air or fire there be in thee, although by nature it tend upwards, submitting nevertheless to the ordinance of the universe, it abides here below in this mixed body. So whatsoever is in thee, either earthy, or humid, although by nature it tend downwards, yet is it against its nature both raised upwards, and standing, or consistent. So obedient are even the elements themselves to the universe, abiding patiently wheresoever (though against their nature) they are placed, until the sound as it were of their retreat, and separation. Is it not a grievous thing then, that thy reasonable part only should be disobedient, and should not endure to keep its place: yea though it be nothing enjoined that is contrary unto it, but that only which is according to its nature? For we cannot say of it when it is disobedient, as we say of the fire, or air, that it tends upwards towards its proper element, for then goes it the quite contrary way. For the motion of the mind to any injustice, or incontinency, or to sorrow, or to fear, is nothing else but a separation from nature. Also when the mind is grieved for anything that is happened by the divine providence, then doth it likewise forsake its own place. For it was ordained unto holiness and godliness, which specially consist in an humble submission to God and His providence in all things; as well as unto justice: these also being part of those duties, which as naturally sociable, we are bound unto; and without which we cannot happily converse one with another: yea and the very ground and fountain indeed of all just actions.
18. Whatever portion of air or fire exists within you, though naturally inclined to rise, submits to the universe's order and remains in this mixed body. Likewise, any earthy or watery elements, despite their tendency to sink, are raised upwards and held in place against their nature. Even the elements themselves obey the universe, patiently remaining where placed until signaled to retreat or separate. Is it not troubling, then, that only your rational part should be disobedient and refuse to keep its place? Especially when it's asked to do nothing contrary to its nature, but only what aligns with it? We can't excuse this disobedience as we might with fire or air tending upwards towards their natural element; the mind goes in the opposite direction entirely. The mind's movement towards injustice, lack of self-control, sorrow, or fear is nothing but a departure from nature. Similarly, when the mind grieves over events ordained by divine providence, it abandons its proper place. It was designed for holiness and godliness, which primarily involve humble submission to God and His providence in all things, as well as justice. These are part of our duties as social beings, without which we cannot interact happily with one another. Indeed, they form the very foundation of all just actions.
XIX. He that hath not one and the self-same general end always as long as he liveth, cannot possibly be one and the self-same man always. But this will not suffice except thou 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.
19. A person who lacks a consistent, overarching purpose throughout their life cannot maintain a stable identity. However, simply having a general purpose is not enough; one must also define what that purpose should be. The common perception of what is "good" varies widely among people without a solid foundation. Only by limiting our definition of "good" to that which benefits the community can we achieve a uniform understanding. Similarly, our personal goals must align with the common good. When someone directs all their private actions and intentions towards this shared purpose, their behavior becomes consistent, allowing them to maintain a stable sense of self.
XX. Remember the fable of the country mouse and the city mouse, and the great fright and terror that this was put into.
20. Remember the story of the country mouse and the city mouse, and how terrified the country mouse became in the unfamiliar urban environment.
XXI. Socrates was wont to call the common conceits and opinions of men, the common bugbears of the world: the proper terror of silly children.
21. Socrates often referred to popular beliefs and opinions as society's shared illusions—the kind of imaginary monsters that only frighten naive children.
XXII. The Lacedæmonians at their public spectacles were wont to appoint seats and forms for their strangers in the shadow, they themselves were content to sit anywhere.
22. At their public events, the Spartans used to assign shaded seating to their guests, while they themselves were content to sit wherever.
XXIII. What Socrates answered unto Perdiccas, why he did not come unto him, Lest of all deaths I should die the worst kind of death, said he: that is, not able to requite the good that hath been done unto me.
23. When asked why he didn't visit Perdiccas, Socrates replied, "I'd rather avoid the worst possible death: being unable to repay kindness shown to me."
XXIV. In the ancient mystical letters of the Ephesians, there was an item, that a man should always have in his mind some one or other of the ancient worthies.
24. Keep in mind one of history's great figures at all times. This principle was a key part of the ancient Ephesian mystical teachings.
XXV. The Pythagoreans were wont betimes in the morning the first thing they did, to look up unto the heavens, to put themselves in mind of them who constantly and invariably did perform their task: as also to put themselves in mind of orderliness, or good order, and of purity, and of naked simplicity. For no star or planet hath any cover before it.
25. Early each morning, the Pythagoreans would gaze at the sky. This practice reminded them of the celestial bodies that consistently carried out their roles. It also served to inspire thoughts of order, purity, and simplicity in their own lives. After all, no star or planet has anything to hide behind.
XXVI. How Socrates looked, when he was fain to gird himself with a skin, Xanthippe his wife having taken away his clothes, and carried them abroad with her, and what he said to his fellows and friends, who were ashamed; and out of respect to him, did retire themselves when they saw him thus decked.
26. Picture Socrates, forced to wrap himself in animal hide after his wife Xanthippe took his clothes and left the house with them. His friends and followers, embarrassed by the sight, tried to discreetly leave. Observe Socrates' reaction and the words he shared with those around him in this unusual situation.
XXVII. In matter of writing or reading thou must needs be taught before thou can do either: much more in matter of life. 'For thou art born a mere slave, to thy senses and brutish affections;' destitute without teaching of all true knowledge and sound reason.
27. You need to be taught how to write and read before you can do either. This is even more true when it comes to living life. You're born completely at the mercy of your senses and base instincts, lacking any real knowledge or rational thinking without proper education.
XXVIII. 'My heart smiled within me.' 'They will accuse even virtue herself; with heinous and opprobrious words.'
28. "My heart felt a surge of joy." "They will slander even the most virtuous people with vicious and insulting language."
XXIX. As they that long after figs in winter when they cannot be had; so are they that long after children, before they be granted them.
29. Those who crave figs in winter when they're out of season are like people who desperately want children before they're able to have them.
XXX. 'As often as a father kisseth his child, he should say secretly with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But these words be ominous. No words ominous (said he) that signify anything that is natural: in very truth and deed not more ominous than this, 'to cut down grapes when they are ripe.' Green grapes, ripe grapes, dried grapes, or raisins: so many changes and mutations of one thing, not into that which was not absolutely, but rather so many several changes and mutations, not into that which hath no being at all, but into that which is not yet in being.
30. Epictetus advised, "Each time a father kisses his child, he should silently think to himself, 'Tomorrow, this child might die.'" Some may consider these words unlucky, but Epictetus argued that no words are unlucky if they describe natural events. He explained that this sentiment is no more ominous than saying, "It's time to harvest the grapes." He pointed out that grapes go through many stages: unripe, ripe, and dried into raisins. These are not transformations into non-existence, but rather changes into new states of being that haven't yet come to pass.
XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; Whose is this also: that we should find a certain art and method of assenting; and that we should always observe with great care and heed the inclinations of our minds, that they may always be with their due restraint and reservation, always charitable, and according to the true worth of every present object. And as for earnest longing, that we should altogether avoid it: and to use averseness in those things only, that wholly depend of our own wills. It is not about ordinary petty matters, believe it, that all our strife and contention is, but whether, with the vulgar, we should be mad, or by the help of philosophy wise and sober, said he.
31. Epictetus said, "Free will cannot be stolen or robbed." He also taught that we should develop a method for making decisions and always be mindful of our thoughts. We should exercise restraint and remain charitable, evaluating each situation fairly. We should avoid excessive desire and only use aversion for things within our control. He argued that our conflicts aren't about trivial matters, but about choosing between madness and wisdom through philosophy.
XXXII. Socrates said, 'What will you have? The souls of reasonable, or unreasonable creatures? Of reasonable. But what? Of those whose reason is sound and perfect? or of those whose reason is vitiated and corrupted? Of those whose reason is sound and perfect. Why then labour ye not for such? Because we have them already. What then do ye so strive and contend between you?'
32. Socrates asked, "What kind of souls do you want? Reasonable or unreasonable?" When told "reasonable," he further inquired, "Those with sound reason or corrupted reason?" The answer was "sound reason." Socrates then pointed out, "Why aren't you working towards that? We already have such souls." He concluded by asking, "Then why do you argue amongst yourselves?"