I. He that is unjust, is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities. For the nature of the universe, is the nature the common parent of all, and therefore piously to be observed of all things that are, and that which now is, to whatsoever first was, and gave it its being, hath relation of blood and kindred. She is also called truth and is the first cause of all truths. He therefore that willingly and wittingly doth lie, is impious in that he doth receive, and so commit injustice: but he that against his will, in that he disagreeth from the nature of the universe, and in that striving with the nature of the world he doth in his particular, violate the general order of the world. For he doth no better than strive and war against it, who contrary to his own nature applieth himself to that which is contrary to truth. For nature had before furnished him with instincts and opportunities sufficient for the attainment of it; which he having hitherto neglected, is not now able to discern that which is false from that which is true. He also that pursues after pleasures, as that which is truly good and flies from pains, as that which is truly evil: is impious. For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains. Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. And that we have already showed to be impious. And he that pursueth after pleasures, will not spare, to compass his desires, to do that which is unjust, and that is manifestly impious. Now those things which unto nature are equally indifferent (for she had not created both, both pain and pleasure, if both had not been unto her equally indifferent): they that will live according to nature, must in those things (as being of the same mind and disposition that she is) be as equally indifferent. Whosoever therefore in either matter of pleasure and pain; death and life; honour and dishonour, (which things nature in the administration of the world, indifferently doth make use of), is not as indifferent, it is apparent that he is impious. When I say that common nature doth indifferently make use of them, my meaning is, that they happen indifferently in the ordinary course of things, which by a necessary consequence, whether as principal or accessory, come to pass in the world, according to that first and ancient deliberation of Providence, by which she from some certain beginning, did resolve upon the creation of such a world, conceiving then in her womb as it were some certain rational generative seeds and faculties of things future, whether subjects, changes, successions; both such and such, and just so many.
1. He who is unjust is also impious. For the nature of the universe made all reasonable creatures for one another, so that they should do one another good, more or less according to the persons and occasions, but in no way harm one another. So it is clear that whoever goes against this will of hers is guilty of impiety toward the most ancient and venerable of all the deities. For the nature of the universe is the common parent of all, and so is to be reverently honored by all things that are. And all things that now are have a relation of blood and kinship to whatever first was and gave them their being. She is also called truth, and she is the first cause of all truths. So he who lies willingly and knowingly is impious, because by deceiving he commits injustice. And he who lies against his will is impious too, because he disagrees with the nature of the universe. By striving against the nature of the world in his own particular case, he violates the general order of the world. For whoever, contrary to his own nature, turns himself toward what is contrary to truth does nothing less than strive and war against it. Nature had already furnished him with instincts and means enough to reach the truth. Having neglected them until now, he is no longer able to tell what is false from what is true. He also who pursues pleasures as truly good, and flees pains as truly evil, is impious. For such a man must often blame the common nature for distributing many things to the evil and to the good without regard to what either deserves: to the bad, often pleasures and the causes of pleasures, and to the good, pains and the occasions of pains. Again, he who fears pains and hardships in this world fears some of the things that must at some time or other happen in the world. And that, we have already shown, is impious. And he who pursues pleasures will not hold back from doing what is unjust to get what he desires, and that is clearly impious. Now some things are equally indifferent to nature, for she would not have created both pain and pleasure if both had not been equally indifferent to her. Those who would live according to nature must, in these things, be of the same mind and disposition as she is, and so be equally indifferent. So whoever is not indifferent to pleasure and pain, death and life, honor and dishonor, is plainly impious. For nature, in governing the world, makes use of these things without distinction. When I say that the common nature makes use of them without distinction, I mean this. They happen without distinction, to good and bad alike, in the ordinary course of things. That course comes to pass in the world by necessary consequence, whether as principal or accessory, according to that first and ancient deliberation of Providence. By it, from a certain beginning, she resolved on the creation of such a world. She then conceived in her womb, as it were, certain rational, generative seeds and powers of things to come: subjects, changes, and successions, of such and such kinds, and just so many.
II. It were indeed more happy and comfortable, for a man to depart out of this world, having lived all his life long clear from all falsehood, dissimulation, voluptuousness, and pride. But if this cannot be, yet it is 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 any certain change and distemper of the common air can be. This is a plague of creatures, as they are living creatures; but that of men as they are men or reasonable.
2. It would indeed be happier and more comfortable for a man to leave this world having lived his whole life free of all falsehood, pretense, sensual indulgence, and pride. But if that cannot be, it is still some comfort to depart gladly, weary of these things and out of love with them, rather than to want to live on and continue long in those wicked ways. Has experience not yet taught you to flee from the plague? For corruption of the mind is a far greater plague than any change and disorder of the surrounding air can be. The plague of the air afflicts creatures as they are living creatures. But the corruption of the mind afflicts men as they are men, that is, as reasonable beings.
III. Thou must not in matter of death carry thyself scornfully, but as one that is well pleased with it, as being one of those things that nature hath appointed. For what thou dost conceive of these, of a boy to become a young man, to wax old, to grow, to ripen, to get teeth, or a beard, or grey hairs to beget, to bear, or to be delivered; or what other action soever it be, that is natural unto man according to the several seasons of his life; such a thing is it also to be dissolved. It is therefore the part of a wise man, in matter of death, not in any wise to carry himself either violently, or proudly but patiently to wait for it, as one of nature's operations: that with the same mind as now thou dost expect when that which yet is but an embryo in thy wife's belly shall come forth, thou mayst expect also when thy soul shall fall off from that outward coat or skin: wherein as a child in the belly it lieth involved and shut up. But thou desirest a more popular, and though not so direct and philosophical, yet a very powerful and penetrative recipe against the fear of death, nothing can make they more willing to part with thy life, than if thou shalt consider, both what the subjects themselves are that thou shalt part with, and what manner of disposition thou shalt no more have to do with. True it is, that, offended with them thou must not be by no means, but take care of them, and meekly bear with them However, this thou mayst remember, that whensoever it happens that thou depart, it shall not be from men that held the same opinions that thou dost. For that indeed, (if it were so) is the only thing that might make thee averse from death, and willing to continue here, if it were thy hap to live with men that had obtained the same belief that thou hast. But now, what a toil it is for thee to live with men of different opinions, thou seest: so that thou hast rather occasion to say, Hasten, I thee pray, O Death; lest I also in time forget myself.
3. You must not behave scornfully toward death, but be well pleased with it, as one of the things nature has appointed. For think how you regard these things: for a boy to become a young man, to grow old, to grow, to ripen, to get teeth, or a beard, or gray hair, to beget, to be with child, to give birth, or whatever other action is natural to man in the various seasons of his life. Being dissolved is just such a thing too. So it is the part of a wise man not to act toward death in any way violently or proudly, but to wait for it patiently as one of nature's operations. Just as you now wait for the child that is still an embryo in your wife's womb to come out, so you may wait for the time when your soul will fall away from this outer coat or skin, where it lies wrapped and shut up like a child in the womb. But perhaps you want a more popular remedy against the fear of death, not so direct and philosophical, yet very powerful and penetrating. Nothing can make you more willing to part with your life than to consider both what the things are that you will part from, and what kinds of dispositions you will no longer have to deal with. It is true that you must by no means be offended with them. You must care for them and gently bear with them. Still, you may remember this: whenever you depart, it will not be from men who hold the same opinions as you. For that, if it were so, is the only thing that might make you reluctant to die and willing to stay here, if it were your lot to live with men who had reached the same beliefs as you. But now you see what a toil it is to live with men of different opinions. So you have more reason to say, Hurry, O Death, I pray you, lest I too in time forget myself.
IV. He that sinneth, sinneth unto himself. He that is unjust, hurts himself, in that he makes himself worse than he was before. Not he only that committeth, but he also that omitteth something, is oftentimes unjust.
4. The consequences of sin fall on the sinner alone. Those who act unjustly harm themselves by corrupting their own character. Injustice isn't limited to harmful actions; it can also result from failing to act when one should.
V. If my present apprehension of the object be right, and my present action charitable, and this, towards whatsoever doth proceed from God, be my present disposition, to be well pleased with it, it sufficeth.
5. If my current understanding of the situation is correct, my actions are genuinely kind, and I'm at peace with whatever comes from God, then that's enough.
VI. To wipe away fancy, to use deliberation, to quench concupiscence, to keep the mind free to herself.
6. Clear your mind of distractions, think carefully before acting, control your desires, and maintain your mental independence.
VII. Of all unreasonable creatures, there is but one unreasonable soul; and of all that are reasonable, but one reasonable soul, divided betwixt them all. As of all earthly things there is but one earth, and but one light that we see by; and but one air that we breathe in, as many as either breathe or see. Now whatsoever partakes of some common thing, naturally affects and inclines unto that whereof it is part, being of one kind and nature with it. Whatsoever is earthly, presseth downwards to the common earth. Whatsoever is liquid, would flow together. And whatsoever is airy, would be together likewise. So that without some obstacle, and some kind of violence, they cannot well be kept asunder. Whatsoever is fiery, doth not only by reason of the elementary fire tend upwards; but here also is so ready to join, and to burn together, that whatsoever doth want sufficient moisture to make resistance, is easily set on fire. Whatsoever therefore is partaker of that reasonable common nature, naturally doth as much and more long after his own kind. For by how much in its own nature it excels all other things, by so much more is it desirous to be joined and united unto that, which is of its own nature. As for unreasonable creatures then, they had not long been, but presently begun among them swarms, and flocks, and broods of young ones, and a kind of mutual love and affection. For though but unreasonable, yet a kind of soul these had, and therefore was that natural desire of union more strong and intense in them, as in creatures of a more excellent nature, than either in plants, or stones, or trees. But among reasonable creatures, begun commonwealths, friendships, families, public meetings, and even in their wars, conventions, and truces. Now among them that were yet of a more excellent nature, as the stars and planets, though by their nature far distant one from another, yet even among them began some mutual correspondency and unity. So proper is it to excellency in a high degree to affect unity, as that even in things so far distant, it could operate unto a mutual sympathy. But now behold, what is now come to pass. Those creatures that are reasonable, are now the only creatures that have forgotten their natural affection and inclination of one towards another. Among them alone of all other things that are of one kind, there is not to be found a general disposition to flow together. But though they fly from nature, yet are they stopt in their course, and apprehended. Do they what they can, nature doth prevail. And so shalt thou confess, if thou dost observe it. For sooner mayst thou find a thing earthly, where no earthly thing is, than find a man that naturally can live by himself alone.
7. All unreasonable creatures share one unreasonable soul, and all reasonable creatures share one reasonable soul, divided among them all. In the same way, all earthly things have but one earth, and all who breathe or see have but one light to see by and one air to breathe. Now whatever shares in some common thing naturally inclines toward that of which it is part, being of one kind and nature with it. Whatever is earthy presses down toward the common earth. Whatever is liquid tends to flow together. And whatever is airy tends to come together as well. So without some obstacle and some kind of force, they can hardly be kept apart. Whatever is fiery not only tends upward because of the elemental fire. Here too it is so ready to join and burn together that anything lacking enough moisture to resist is easily set on fire. So whatever shares in that reasonable common nature longs for its own kind just as much, and even more. For the more it excels all other things in its nature, the more it desires to be joined and united with what is of its own nature. As for unreasonable creatures, then, they had not long existed before there began among them swarms, flocks, broods of young, and a kind of mutual love and affection. For though unreasonable, they had a kind of soul. So that natural desire for union was stronger and more intense in them, as creatures of a more excellent nature, than in plants, stones, or trees. But among reasonable creatures there began commonwealths, friendships, families, public meetings, and even, in their wars, treaties and truces. And among those of a still more excellent nature, such as the stars and planets, there began some mutual correspondence and unity, though by nature they are far apart. So proper is it to a high degree of excellence to seek unity that, even in things so far apart, it could produce a mutual sympathy. But now see what has come to pass. Reasonable creatures are now the only creatures that have forgotten their natural affection and inclination toward one another. Among them alone, of all things of one kind, no general disposition to flow together is found. But though they flee from nature, they are stopped in their course and caught. Let them do what they can, nature prevails. And you will admit this if you observe it. For you could sooner find an earthy thing where there is nothing earthy than find a man who can by nature live entirely alone.
VIII. Man, God, the world, every one in their kind, bear some fruits. All things have their proper time to bear. Though by custom, the word itself is in a manner become proper unto the vine, and the like, yet is it so nevertheless, as we have said. As for reason, that beareth both common fruit for the use of others; and peculiar, which itself doth enjoy. Reason is of a diffusive nature, what itself is in itself, it begets in others, and so doth multiply.
8. Everything in existence—humanity, the divine, and nature—produces some form of output. All things have their own season for bearing fruit. While the term "fruit" is often associated with grapevines, it applies more broadly as we've discussed. Reason, in particular, yields both common benefits for others and unique rewards for oneself. It has an expansive quality, reproducing its essence in others and thus multiplying its impact.
IX. Either teach them better if it be in thy power; or if it be not, remember that for this use, to bear with them patiently, was mildness and goodness granted unto thee. The Gods 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 endeavours: so good and gracious are they. And mightest thou not be so too? or, tell me, what doth hinder thee?
9. If you can, teach them to improve. If not, remember that patience and kindness were given to you for this very purpose. Even the gods are good to such people, often helping them with health, wealth, and honor. The gods are that generous and kind. Why can't you be the same? What's stopping you?
X. Labour not as one to whom it is appointed to be wretched, nor as one that either would 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.
10. Don't work as if you're destined for misery, or as someone seeking pity or admiration. Instead, focus solely on this: in all situations, act or refrain from acting in ways that align with the principles of compassion and social harmony.
XI. This day I did come out of all my trouble. Nay I have cast out all my trouble; it should rather be for that which troubled thee, whatsoever it was, was not without anywhere that thou shouldest come out of it, but within in thine own opinions, from whence it must be cast out, before thou canst truly and constantly be at ease.
11. Today I finally overcame my troubles. Actually, I've banished them entirely. I realized that what was bothering me wasn't something external that I needed to escape from, but rather my own thoughts and beliefs. It's from within that these troubles must be expelled before I can truly find lasting peace of mind.
XII. All those things, for matter of experience are usual and ordinary; for their continuance but for a day; and for their matter, most base and filthy. As they were in the days of those whom we have buried, so are they now also, and no otherwise.
12. All those things are, in experience, usual and ordinary. In duration, they last but a day. And in their matter, they are most base and filthy. As they were in the days of those we have buried, so they are now, and no different.
XIII. The things themselves that affect us, they stand without doors, neither knowing anything themselves nor able to utter anything unto others concerning themselves. What then is it, that passeth verdict on them? The understanding.
13. External events and circumstances have no knowledge or opinion of themselves, nor can they communicate anything about their nature to others. It is our mind alone that interprets and judges these experiences.
XIV. As virtue and wickedness consist not in passion, but in action; so neither doth the true good or evil of a reasonable charitable man consist in passion, but in operation and action.
14. Virtue and wickedness consist not in being acted upon, but in acting. In the same way, the true good or evil of a reasonable, charitable man consists not in being acted upon, but in activity and action.
XV. To the stone that is cast up, when it comes down it is no hurt unto it; as neither benefit, when it doth ascend.
15. A stone thrown upward is neither harmed when it falls back down, nor is it helped when it rises.
XVI. Sift their minds and understandings, and behold what men they be, whom thou dost stand in fear of what they shall judge of thee, what they themselves judge of themselves.
16. Examine people's thoughts and reasoning. Consider the nature of those whose judgment you fear, and reflect on how they view themselves.
XVII. All things that are in the world, are always in the estate of alteration. Thou also art in a perpetual change, yea and under corruption too, in some part: and so is the whole world.
17. Everything in the world is constantly changing. You too are always changing, and even decaying in some ways. The same is true for the entire world.
XVIII. it is not thine, but another man's sin. Why should it trouble thee? Let him look to it, whose sin it is.
18. It's not your sin, but someone else's. Why let it bother you? Let them deal with it; it's their responsibility.
XIX. Of an operation and of a purpose there is an ending, or of an action and of a purpose we say commonly, that it is at an end: from opinion also there is an absolute cessation, which is as it were the death of it. In all this there is no hurt. Apply this now to a man's age, as first, a child; then a youth, then a young man, then an old man; every change from one age to another is a kind of death And all this while here no matter of grief yet. Pass now unto that life first, that which thou livedst under thy grandfather, then under thy mother, then under thy father. And thus when through the whole course of thy life hitherto thou hast found and observed many alterations, many changes, many kinds of endings and cessations, put this question to thyself What matter of grief or sorrow dost thou find in any of these? Or what doest thou suffer through any of these? If in none of these, then neither in the ending and consummation of thy whole life, which is also but a cessation and change.
19. Life is full of endings and beginnings. We often say an action or goal has "ended," and our opinions can completely change, as if the old ones have died. None of this is harmful. Apply this concept to the stages of life: childhood, youth, young adulthood, and old age. Each transition is a kind of death, yet we don't grieve these changes. Now, consider the different phases of your life: living with your grandfather, then your mother, and then your father. Throughout your life, you've experienced many changes and endings. Ask yourself: Did any of these cause you real grief or suffering? If not, then why should the final ending of your life—which is just another change—be any different?
XX. As occasion shall require, either to thine own understanding, or to that of the universe, or to his, whom thou hast now to do with, let thy refuge be with all speed. To thine own, that it resolve upon nothing against justice. To that of the universe, that thou mayest remember, part of whom thou art. Of his, that thou mayest consider whether in the estate of ignorance, or of knowledge. And then also must thou call to mind, that he is thy kinsman.
20. When needed, quickly seek guidance from one of three sources: your own understanding, the universe's wisdom, or the perspective of the person you're dealing with. Turn to your own judgment to ensure you act justly. Look to the universe to remember your place within it. Consider the other person's viewpoint, acknowledging whether they're acting from a place of knowledge or ignorance. And always keep in mind that this person, too, is your fellow human.
XXI. As thou thyself, whoever thou art, were made for the 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 life that is truly sociable. What action soever of thine therefore that either immediately or afar off, hath not reference to the common 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 himself.
21. You, whoever you are, were created to contribute to and complete a shared society. As such, every action you take should aim to perfect and fulfill a truly social life. Any action of yours that doesn't directly or indirectly benefit the common good is excessive and disruptive. In fact, it's rebellious—like someone who deliberately separates themselves from the unity and agreement of their community.
XXII. Children's anger, mere babels; wretched souls bearing up dead bodies, that they may not have their fall so soon: even as it is in that common dirge song.
22. Children's anger is like the gibberish of babies. These poor souls prop up lifeless bodies, desperately trying to delay their inevitable collapse. It's reminiscent of that familiar funeral lament.
XXIII. Go to the quality of the cause from which the effect doth proceed. Behold it by itself bare and naked, separated from all that is material. Then consider the utmost bounds of time that that cause, thus and thus qualified, can subsist and abide.
23. Go to the nature of the cause from which the effect proceeds. Look at it by itself, bare and naked, separated from everything material. Then consider the furthest limit of time that a cause of this particular kind can last and continue.
XXIV. Infinite are the troubles and miseries, that thou hast already been put to, by reason of this only, because that for all happiness it did not suffice thee, or, that thou didst not account it sufficient happiness, that thy understanding did operate according to its natural constitution.
24. You've endured countless hardships and suffering simply because you weren't satisfied with, or didn't consider it enough, that your mind was functioning as it naturally should.
XXV. When any shall either impeach thee with false accusations, or hatefully 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 is no such occasion why it should trouble thee, what such as they are think of thee. Yet must thou love them still, for by nature they are thy friends. And the Gods themselves, in those things that they seek from them as matters of great moment, are well content, all manner of ways, as by dreams and oracles, to help them as well as others.
25. When anyone falsely accuses you, hatefully reproaches you, or behaves toward you in any such way, go at once to their minds and understandings. Look into them and see what kind of men they are. You will see that there is no reason to be troubled by what such people think of you. Yet you must still love them, for by nature they are your friends. And in the things these men seek from the gods as matters of great importance, the gods themselves are willing to help them in every way, through dreams and oracles, just as they help others.
XXVI. Up and down, from one age to another, go the ordinary things of the world; being still the same. And either of everything in particular 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 determination of such an excellent understanding: or once 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 mayest thou use thine own providence in those things that concern thee properly; and then art thou well.
26. From one era to the next, the basic elements of life remain unchanged. The universe's mind either contemplates each event before it occurs or has already decided on everything at once. If it's the former, accept its wise decision. If the latter, understand that all events are interconnected and happen as a result of necessity. In essence, either there is a God and all is well, or if everything is random, you can still use your own judgment in personal matters. Either way, you're in a good position.
XXVII. Within a while the earth shall cover us all, and then she herself shall have her change. And then the course will be, from one period of eternity unto another, and so a perpetual eternity. Now can any man that shall consider with himself in his mind the several rollings or successions of so many changes and alterations, and the swiftness of all these rulings; can he otherwise but contemn in his heart and despise all worldly things? The cause of the universe is as it were a strong torrent, it carrieth all away.
27. Soon enough, we'll all be buried beneath the earth, which will itself undergo transformation. This cycle will continue from one era to the next, forming an endless eternity. Anyone who reflects on these constant changes and swift transitions can't help but feel contempt for worldly matters. The force driving the universe is like a powerful current, sweeping everything in its path.
XXVIII. And these your professed politicians, the only true practical philosophers of the world, (as they think of themselves) so full of affected gravity, or such professed lovers of virtue and honesty, what wretches be they in very deed; how vile and contemptible in themselves? O man! what ado doest thou keep? Do what thy nature doth now require. Resolve upon it, if thou mayest: and take no thought, whether anybody shall know it or no. Yea, but sayest thou, I must not expect a Plato's commonwealth. If they profit though never so little, I must be content; and think much even of that little progress. Doth then any of them forsake their former false opinions that I should think they profit? For without a change of opinions, alas! what is all that ostentation, but mere wretchedness of slavish minds, that groan privately, and yet would make a show of obedience to reason, and truth? Go too now and tell me of Alexander and Philippus, and Demetrius Phalereus. Whether they understood what the common nature requireth, and could rule themselves or no, they know best themselves. But if they kept a life, and swaggered; I (God be thanked) am not bound to imitate them. The effect of true philosophy is, unaffected simplicity and modesty. Persuade me not to ostentation and vainglory.
28. Modern politicians, who consider themselves the world's true practical philosophers, are often full of fake seriousness or pretend to love virtue and honesty. But in reality, they're pathetic and contemptible. Why make such a fuss? Just do what your nature requires. Make up your mind, if you can, and don't worry about whether anyone will know. You might say, "But I can't expect a perfect society." If they improve even a little, I should be satisfied and appreciate that small progress. But do any of them actually abandon their false beliefs? Without changing their opinions, all that showmanship is just the misery of enslaved minds, privately groaning while pretending to obey reason and truth. Don't talk to me about Alexander, Philip, and Demetrius Phalereus. Whether they understood what nature demands and could control themselves, they know best. But if they lived extravagantly and boasted, I'm thankful I don't have to copy them. True philosophy results in genuine simplicity and modesty. Don't try to convince me to show off or seek vain glory.
XXIX. From some high place as it were to look down, and to behold here flocks, and there sacrifices, without number; and all kind of navigation; some in a rough and stormy sea, and some in a 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 last. Their lives also, who were long ago, and theirs who shall be hereafter, and the present estate and life of those many nations of barbarians that are now in the world, thou must likewise consider in thy mind. And how many there be, who never so much as heard of thy name, how many that will soon forget it; how many who but even now did commend thee, within a very little while perchance will speak ill of thee. So that neither fame, nor honour, nor anything else that this world doth afford, is worth the while. The sum then of all; whatsoever doth happen unto thee, whereof God is the cause, to accept it contentedly: whatsoever thou doest, whereof thou thyself art the cause, to do it justly: which will 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.
29. Look down as if from some high place, and see flocks here and countless sacrifices there, and every kind of sailing, some in rough and stormy seas and some in calm. See the general differences and different states of things: some just now coming into being, the various mutual relations of things that exist together, and other things at their end. You must also consider in your mind the lives of those who lived long ago, and of those who will live hereafter, and the present state and life of the many barbarian nations now in the world. And consider how many have never even heard your name, how many will soon forget it, and how many who were just now praising you will perhaps very soon speak ill of you. So neither fame, nor honor, nor anything else this world offers is worth the trouble. Here, then, is the sum of it all. Whatever happens to you, of which God is the cause, accept it contentedly. Whatever you do, of which you yourself are the cause, do it justly. And that will be so if, in both your purpose and your action, you have no further end than to do good to others, since by your natural constitution as a man you are bound to that.
XXX. Many of those things that trouble and straiten thee, it is in thy power to cut off, as wholly depending from mere conceit and opinion; and then thou shalt have room enough.
30. Many of the things that worry and restrict you are within your power to eliminate, as they stem entirely from your own thoughts and beliefs. Once you do this, you'll find you have plenty of space.
XXXI. To comprehend the whole world together in thy mind, and the whole course of this present age to represent it unto thyself, and to fix thy thoughts upon the sudden change of every particular object. How short the time is from the generation of anything, unto the dissolution of the same; but how immense and infinite both that which was before the generation, and that which after the generation of it shall be. All things that thou seest, will soon be perished, and they that see their corruptions, will soon vanish away themselves. He that dieth a hundred years old, and he that dieth young, shall come all to one.
31. Imagine the entire world in your mind, along with the current state of our time. Focus on how quickly each individual thing changes. Consider how brief the period is between something's creation and its end, yet how vast and endless the time before and after its existence truly is. Everything you see will soon be gone, and those who witness their decay will also fade away. In the end, whether someone lives to be a hundred or dies young, the result is the same.
XXXII. What are their minds and understandings; and what the things that they apply themselves unto: what do they love, and what do they hate for? Fancy to thyself the estate of their souls openly to be seen. When they think they hurt them shrewdly, whom they speak ill of; and when they think they do them a very good turn, whom they commend and extol: O how full are they then of conceit, and opinion!
32. What are their minds and understandings like, and what are the things they give themselves to? What do they love and hate, and why? Imagine the state of their souls laid open to view. When they think they grievously hurt those they speak ill of, and when they think they do a great favor to those they praise and extol, oh, how full of mere notions and opinion they are!
XXXIII. Loss and corruption, is in very deed nothing else but change and alteration; and that is it, which the nature of the universe doth most delight in, by which, and according to which, whatsoever is done, is well done. For that was the estate of worldly things from the beginning, and so shall it ever be. Or wouldest thou rather say, that all things in the world have gone ill from the beginning for so many ages, and shall ever go ill? And then among so many deities, could no divine power be found all this while, that could rectify the things of the world? Or is the world, to incessant woes and miseries, for ever condemned?
33. Loss and corruption are in truth nothing but change and alteration. And change is what the nature of the universe most delights in. By it and according to it, whatever is done is done well. For such was the state of worldly things from the beginning, and so it will always be. Or would you rather say that all things in the world have gone badly from the beginning for so many ages, and will always go badly? And then, among so many deities, could no divine power be found in all this time to set the things of the world right? Or is the world condemned forever to endless woes and miseries?
XXXIV. How base and putrid, every common matter is! Water, dust, and from the mixture of these bones, and all that loathsome stuff that our bodies do consist of: so subject to be infected, and corrupted. And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth? gold and silver, what are they, but as the more gross faeces of the earth? Thy most royal apparel, for matter, it is but as it were the hair of a silly sheep, and for colour, the very blood of a shell-fish; of this nature are all other things. Thy life itself, is some such thing too; a mere exhalation of blood: and it also, apt to be changed into some other common thing.
34. How base and putrid all common matter is! Water, dust, and, from the mixture of these, bones and all the loathsome stuff our bodies are made of, so liable to infection and decay. And those other things that are so prized and admired, like marble, what are they but hard lumps of the earth? Gold and silver, what are they but the coarser dregs of the earth? Your most royal clothing, in its matter, is only the hair of a simple sheep, and in its color, only the blood of a shellfish. All other things are of this nature. Your life itself is something like this too: a mere vapor of blood, and it too is liable to be changed into some other common thing.
XXXV. Will this querulousness, this murmuring, this complaining and dissembling never be at an end? What then is it, that troubleth thee? Doth any new thing happen unto thee? What doest thou so wonder at? At the cause, or the matter? Behold either by itself, is either of that weight and moment indeed? And besides these, there is not anything. But thy duty towards the Gods also, it is time thou shouldst acquit thyself of it with more goodness and simplicity.
35. Will this grumbling, this murmuring, this complaining and pretending never end? What is it, then, that troubles you? Does anything new happen to you? What are you so amazed at? At the cause, or at the material? Look at each by itself. Is either really of such weight and importance? And besides these two, there is nothing. But as for your duty to the gods, it is time you discharged it with more goodness and simplicity.
XXXVI. It is all one to see these things for a hundred of years together or but for three years.
36. It makes no difference whether you observe these things for a hundred years or just three.
XXXVII. If he have sinned, his is the harm, not mine. But perchance he hath not.
37. If he has sinned, the harm is his alone, not mine. But perhaps he hasn't sinned at all.
XXXVIII. Either all things by the providence of reason happen unto every particular, as a part of one general body; and then it is against reason that a part should complain of anything that happens for the good of the whole; or if, according to Epicurus, atoms be the cause of all things and that life be nothing else but an accidentary confusion of things, and death nothing else, but a mere dispersion and so of all other things: what doest thou trouble thyself for?
38. Everything happens either as part of a greater plan, benefiting the whole, or by random chance. If it's the former, it's illogical for a part to complain about what's good for the whole. If it's the latter, as Epicurus suggests, and life is just a random mix of particles with death being their scattering, then why worry about any of it?
XXXIX. Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee? Doth it then also void excrements? Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body?
39. Do you say to your rational mind, "You are dead; corruption has taken hold of you"? Does it then also expel waste? Does it graze or feed like cattle or sheep? Is it mortal, just like the body?
XL. Either the Gods can do nothing for us at all, or they can still and allay all the distractions and distempers of thy mind. If they can do nothing, why doest thou pray? If they can, why wouldst not thou rather pray, that they will grant unto thee, that thou mayst neither fear, nor lust after any of those worldly things which cause these distractions and distempers of it? Why not rather, that thou mayst not at either their absence or presence, be grieved and discontented: than either that thou mayst obtain them, or that thou mayst avoid them? For certainly it must needs be, that if the Gods can help us in anything, they may in this kind also. But thou wilt say perchance, 'In those things the Gods have given me my liberty: and it is in mine own power to do what I will.' But if thou mayst 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. One prayeth that he may compass his desire, to lie with such or such a one, pray thou that thou mayst not lust to lie with her. Another how he may be rid of such a one; pray thou that thou mayst so patiently bear with him, as that thou have no such need to be rid of him. Another, that he may not lose his child. Pray thou that thou mayst not fear to lose him. To this end and purpose, let all thy prayer be, and see what will be the event.
40. Either the gods can do nothing for us, or they can calm our minds. If they can do nothing, why pray? If they can, why not pray for freedom from fear and desire for worldly things that cause distress? Why not pray for contentment, whether these things are present or absent, rather than praying to obtain or avoid them? Surely, if the gods can help at all, they can help with this. You might say, "The gods have given me free will." But isn't it better to use that freedom to truly liberate your mind, rather than enslaving it to things beyond your control? And who's to say the gods won't help us with matters within our power? You'll soon find out if you try praying. One person prays to sleep with someone; pray instead to be free from that lust. Another prays to be rid of someone; pray for patience to endure them. Another prays not to lose their child; pray to be unafraid of loss. Let all your prayers be of this nature, and see what happens.
XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were not concerning the nature of my disease, neither was that, to them that came to visit me, the subject of my talk; but in the consideration and contemplation of that, which was of especial weight and moment, was all my time bestowed and spent, and among others in this very thing, how my mind, by a natural and unavoidable sympathy partaking in some sort with the present indisposition of my body, might nevertheless keep herself free from trouble, and in present possession of her own proper happiness. Neither did I leave the ordering of my body to the physicians altogether to do with me what they would, as though I expected any great matter from them, or as though I thought it a matter of such great consequence, by their means to recover my health: for my present estate, methought, liked me very well, and gave me good content.' Whether therefore in sickness (if thou chance to sicken) or in what other kind of extremity soever, endeavour thou also to be in thy mind so affected, as he doth report of himself: not to depart from thy philosophy for anything that can befall thee, nor to give ear to the discourses of silly people, and mere naturalists.
41. 'In my sickness' (Epicurus says of himself) 'my conversations were not about the nature of my disease, nor was that what I talked about with those who came to visit me. All my time was spent in considering and contemplating what was of special weight and importance. Among other things, I considered this very point: how my mind, while sharing in some way, by a natural and unavoidable sympathy, in the present disorder of my body, might still keep itself free from trouble and in present possession of its own proper happiness. Nor did I leave the management of my body wholly to the physicians, to do with me as they pleased, as though I expected any great thing from them, or thought it a matter of great consequence to recover my health by their means. For my present state, I thought, pleased me very well and gave me good content.' So whether in sickness, if you happen to fall sick, or in any other kind of extremity, try to be disposed in your mind as he reports of himself. Do not depart from your philosophy for anything that can happen to you, and do not listen to the talk of simple people and mere naturalists.
XLII. It is common to all trades and professions to mind and intend that only, which now they are about, and the instrument whereby they work.
42. Across all jobs and careers, people tend to focus solely on their current task and the tools they're using.
XLIII. When at any time thou art offended with any one's impudency, put presently this question to thyself: 'What? Is it then possible, that there should not be any impudent men in the world! Certainly it is not possible.' Desire 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 subtile and crafty, so of the perfidious, so of every one 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, is it not in thy power to instruct him better, that is in an error? For whosoever sinneth, doth in that decline from his purposed end, and is certainly deceived, And again, what art thou the worse for his sin? For thou shalt not find that any one of these, against whom thou art incensed, hath in very deed done anything whereby thy mind (the only true subject of thy hurt and evil) can be made worse than it was. And what a matter of either grief or wonder is this, if he that is unlearned, do the deeds of one that is unlearned? Should not thou rather blame thyself, who, when upon very good grounds of reason, thou mightst have thought it very probable, that such a thing would by such a one be committed, didst not only not foresee it, but moreover dost wonder at it, that such a thing should be. But then especially, when thou dost find fault with either an unthankful, or a false man, must thou reflect upon thyself. For without all question, thou thyself art much in fault, if either of one that were of such a disposition, thou didst expect that he should be true unto thee: or when unto any thou didst a good turn, thou didst not there bound thy thoughts, as one that had obtained his end; nor didst not think that from the action itself thou hadst received a full reward of the good that thou hadst done. For what wouldst thou have more? Unto him that is a man, thou hast done a good turn: doth not that suffice thee? What thy nature required, that hast thou done. Must thou be rewarded for it? As if either the eye for that it seeth, or the feet that they go, should require satisfaction. For as these being by nature appointed for such an use, can challenge no more, than that they may work according to their natural constitution: so man being born to do good unto others whensoever he doth a real good unto any by helping them out of error; or though but in middle things, as in matter of wealth, life, preferment, and the like, doth help to further their desires he doth that for which he was made, and therefore can require no more.
43. Whenever you are offended by anyone's shamelessness, ask yourself at once: 'What? Is it possible, then, that there should be no shameless men in the world? Certainly it is not possible.' So do not desire what is impossible. For this man, whoever he is, you must think, is one of those shameless ones that the world cannot be without. You must always be ready to reason with yourself the same way about the cunning and crafty, the treacherous, and everyone who does wrong. For while you reason with yourself in general that their kind must exist in the world, you will be better able to show gentleness toward each one in particular. You will also find it very useful, on every such occasion, to consider at once what particular virtue nature has given man against such a vice, to meet a disposition faulty in this way. For example, against the ungrateful, nature has given goodness and gentleness as an antidote. And against someone faulty in another way, it has given some other special faculty. And in general, is it not in your power to teach better the one who is in error? For whoever sins thereby falls short of the end he aimed at, and is certainly deceived. And again, how are you the worse for his sin? For you will not find that any of those you are angry with has really done anything that could make your mind worse than it was. And your mind is the only thing that can truly suffer hurt and evil. And what cause is there for grief or wonder if an ignorant man does the deeds of an ignorant man? Should you not rather blame yourself? You had very good grounds to think it likely that such a man would do such a thing. Yet you not only failed to foresee it, but you even wonder that it happened. Above all, when you find fault with an ungrateful or a false man, you must look at yourself. For you are beyond question much at fault if you expected a man of such a disposition to be true to you. You are also at fault if, when you did someone a good turn, you did not stop your thoughts there, as one who had reached his end, or did not think that the action itself had given you the full reward of the good you did. For what more do you want? You have done a good turn to a man: is that not enough for you? You have done what your nature required. Must you be paid for it? As if the eye should demand payment for seeing, or the feet for walking! These are appointed by nature for such a use and can claim no more than to work according to their natural constitution. So too, man is born to do good to others. Whenever he does someone real good by helping him out of error, or even helps further his desires in middle things, neither good nor evil in themselves, such as wealth, life, advancement, and the like, he does what he was made for. And so he can claim no more.