DUKE UNIVERSITY LIBRARY FRANK BAKER COLL KC Τ ION OF WESLEYANA AND li KIT IS Η MErHODTSM I Digitized by the Internet Archive in 2011 with funding from Duke University Libraries http://www.archive.org/details/emperormarcusantOOmarc Μ V.A. ANTONINVS^ IMPERATOR. V^ ..^Jon rrtnu£^/:>r Μ . J are i^pi - llli lllllllllll THE EMPEROR Η I S CONVERSATION With Plimfelf. TOGETHER With the Preliminary DISCO URSE of the Learned G a τ a κ ε r. As alfo. The Emperor's Life, Written by Monfieur D'^acier, and Supported by the Authorities Colleded by Dr.STANHOPE. To which is added the Mythological Pidare of C Ε Β Ε S the Thehan^*- 6cc. Tranilated inro Enghjb from the Refpsilive Originals. By Jeremy Collier, M. A. %\)t &econD (itiition CojrectcD, LONDON: Printed for Richard SaTvE, slI Grays- Inn Gate in Holborn, MDCCVIIL 4 THE PREFACE. THE Emperourf Life, and Gata- kcrs Introdu&iveOitcourk being annex* d^ there's no Neccffityfor a long Preface : For there the Rea- der wiBfind an Account of the Author both as to Principles and F erf on 5 However^ aWord or two of each may not be amifs. I ft. As to the Stoicks notwithflanding their Advantage of other Sefts 5 They were 7tot without their Mifiakes, For Inflance ^ They heliev^d a Plurality of Gods, that the Soul was apart of the Deity ^ and that their Wife Man vtight difpofe ofhimfelfand make his Life as fhort as he pleased. Thefe with fame other lefs material Errors, I have mark*d in the Margin• 'Tis true^ 'tis obje&ed againfl the Stoicks that they allow d no Degrees in ill PraSice^ but made all Faults equal 5 that they held Compajjion an Infirmity, and would not fuf^ fer it in the Character of an improvd Phi-r hfophr J thiit the Happinefs of a WifeMar^ A 3 depen4y The Preface. depended purely upon himfelfy and that there Tv^ no Necejjity of addrejjing a Superiour Being. To anjwer this Charge Monfieur D'acier ohfervcs^ that Zeno'j Opinion (the Founder of the SeS^ ) was Fair, and Defenfible in thcfe Points :, That he was mifunderflood hy fome of his Scholars^ and unreafonably flrain*d up to the Letter. But there s no need to infiji any farther upon Juflifying^ for I dont rcuemler our Author is at all concern d in this Matter. To proceed therefore to the Emperour with reference to his Book• His Thoughts then are Noble^ and JJn^ common^ and hk Logick very true and ex^ aU» He generally flies his Game home^ fel- dom leaves hk Argument till he brings it to a Demon liration^ a^id has purfued it to its firfl Principles, Seneca, has a different planner^ and moves more by ft art and fally : "• Heflafijcs a Hint in your Face and dif appears %^ And leaver you to carry on the Reafoning^ and m after the Subjeii^ O'S well as you can. Thk looks like an Apparition of Philofophy,, and. is fcmetimes more Surprizing than In- ftruUive, (But this Remark has no reference to the excellent Engliih Abftra5t which is dif- ferently managed from the Original.) But as for the Emperor he charges thorough and thorough^ and no Difficulty can ftand before him. The Preface. him. Hk Reafon is no lefs irrefiftible than hk Arms^and he loves to Conquer in hk Clof «« et, as well at in the Field. There'' s a pecu- liar Air ofGreatnefs and Gravity inhk Dif" conrfes : Hefeems to think up to his Station, and writes with that Magnificence of Notion ; as if he believed himfelf ohligd to exceed other Authors^ as much in the Vigour ofhk Mindy as in the Luflre of his Fortune. He appears to have thought to the bottom ofhk Argument^ and to have had a Compre- henfive View of the Worlds of the Intcrefi and Relations ^/Society. Hence it k that hk Morality k fo particularly Serviceable and Convincing^ that his Sentences are fo Weighty^ and his Reafoning fo very jufl. By thi4S digging to the Foundation^ Hes in a Condition to affign every thing it's true Grounds^ andfet every Duty upon its proper Bafis. Farther^ the great Probity of this Prince, his Fortitude^ and the Noblenefs of his Mind^ gave Freedom and Spirit to his Thoughts^ and made him exert for the Ser^ vice of Principle and Truth, BeJ/des^ he feems to have been born with a Prerogative of Nature, hlefs^d with aftperiour Genius, and made up of richer Materials for Smfe and Virtue, than other People. Thefe Advanta^ ges, together with an improvd Education, raised him to that Pitch ofMajefty, andDi- pinBion, and made his Pen almofi equal to ,^ίχ Scepter» A 4 The Preface• ΗοϊΡ does he defp'ife the Purfnits ofFame^ and the glitteringOhjelis of Ambition? An4 that in no empty Khodontontades^ and Tu' moHY of ExpreQion : No, he pulls off the Painty difcovers the inward Coarfenefs, an4 brings fuch Evidence of the Infignificancy of thefe things^ that he perfeSly commands the Reader s Affent, and forces him into his own Opinion. Now an Emperours Argument againft a Fondnefs for PlesiCiXYe, ^j^i ^"P"-. Name^ and make a handfome Noife^ but there's nothing in thein. And farther, they are fo frank as to confefs, that 'aMan ought not to Ϋ >."7b - ^^^^ himfelf in any Lewdnefs, ^'^ Crime or v.d. Sen. Scandal^ that has either Profit or Pleafire int : • " '• Not to balk himfelf, 1 fay, upon /^^ Score cfany Islord Defornnty of the Adtion 5 For 49 Epicur. iQ β,, 49 ^^^ Action is evil in it felf, is a Jefi: i is true^ one jhoutd be cautiom when there s 50 Torq ubi likely to he Damage, ^ " or Danger in the Cafe. ajfud S" But as for anv Apprehenfions about the Dif- ^"^^^^'^^'^"^'pleafure^ and Vengeance of Heaven^- that'^s aU Super fiition andflujf^ with thefe Gentlemen 5 Qunfcien<^ is a Cypher in their Philofophy 5 their DISCOURSE. II their Reafon to forbear dowg Mifchiefis only tofave their Carkafs ^ 'tis not the Law^ hut the Gallovps which frights them 5 and be- fides ^ they are afraid a Provocation Piay he return d by private Revepige ^ for let them be never fo cunnings ^' there s no Enfnring of l^jj"""^'' Falfiood^ and foul play. n.^Tbid" Let us proceed and examine the Strift- ''''' hefs and Sobriety of their Philofophy ^, Alafs I They fufer^ ^' if you will take their 52 T.vq• Word for't, linder a wrong Imputatton i^^Lm.l They are reprefented to breed their Difciples to Nicenefs^ and Luxury^ rvhcreas the Cafe is quite othervpife 5 For their heUures declare firongly for Regularity and Temperance^ and are full of Gravity^ and DifcipUne. I s not thdv Chief Epicurus, ^^ very fatyrical uponj^J''^* the Libertines . ΙΟ• I2J. Gatakers Preliminary Eudoxus liv'd before Epicurus^ and was a Perfon of the fame Perfaafion : Now ^'hi^'ifb ^' Ariflotle gives this Man an extraordinary lo. cip. 1. Char a^er for Sobriety^ and makes him a great Mafier of his Palate : This Command of him- felf made his Opinion go much the farther : 63 Ibid. 6i pgy People vpotdd not believe that any Byafs cflnterejl^ or Sensuality could govern him^ 64 Ibid, hut that 'twas pure ConviUion and ^^ Force of Truth J which brought him to declare pr the Preheminence i?/Pleafure. But as for Epi- curuss Temperance, there's fome Reafon to queftion it. For Timochares affures us, ^^ that he was fo far from being fat isfied with a Meal of three Farthings^ that 'twas his Me^ thod to eat up three Pounds Sterling every Merccricu- to coTifirm himfelf. So that his common ^"'"' ^"• Cuflom, and his Fits of Mortification, feem to be very different. SometimesYis grant- 67 Stnec. cd he us'd to accommodate his Stomach ^7 vlic^'^lwerji indifferently 5 This he did to try whe^ ?oi>a:num ^^^^ j^^^ Phafure abated with his Retrenching^ or to what Degree : And that he might be convinced whether good Eating was worth the Drudging for or not : And it may be He ts i.km. made the Experiment ^^ to arm himfelfagainfi S'ILk'.. Cafualty, and Misfortune^ and that ^^ Poverty might never catch him unprovided. In ihort. He feems to have done that by Fits, which it may be v/as Endoxuss conftant Praftice. Let DISCOURSE. ις Let us now enquire into the Reafons of his Difcipline : Let us examine why he refufes to be always in a Courfe of Luxury ; what puts him upon ftarts of Aufterity, and makes him prefer a homely Diet to a plen- tiful Table. Now in the firil place Hee'l tell you. He does not take up upon the fcore of Confcience, as if '° Temperance 7^ ^picur. were worth the minding, or there was any Jomf 2^'"?.* harm in Gluttony : Not at all. Tis thej^j^quat. ill efFefts, and not the Exceilesof Gour-^^p;;^^;f^^^^^^^ mandizing which makes him a little Cauti- ous. For to keep the Kitchen always hot, is the way to fet the Houfe on fire. To be always loading theTable, and eating of tid-Bits, rauftfink a Man's Pocket cruelly. Such Extravagance commonly ends in Beg- gary 5 the Glutton lays "' all upon the tip 71 ^^^i^'^ of his Tongue, and fwallows his Eftate like ''^' '' a poached Egg. And which is more, thefe Exceffes make the Carkafs fmart, as well as the Pocket. And here 7^ the f/^/Vwre^;/ is 72C5ccr. dc attacked in the Seat of his Pleafure, and^"'^""'' touch'd in the moft fenfible Part. Thus Epicurus obferves, that thofe People who• have no Brains to their Palate, commonly pay for't in their 7^ Health. For that which 73 cicor .ic would be Nourifhment to a hungry sto-*^"^^''^ '' mach, is but a Burthen to us when we are full. Thus a great many Dij^jes "^^ hreed ai^scr.^c. ^reat many Difeafes^ we eat our/elves into a ^' ' ^^* Confumftion ^ 1 6 Gatakers Preliminary Confumptlon 5 artd grow leaner by being over^ fluffed^ than vpe flwuld do by fafling. And to conclude, Drunkennefs and Gluttony, I'bicf'"'' are puniih*d with fuch Defluxions 75 ^f Rhenm^ withfo much ^nalm, and Headachy with fuch Pains and Weaknefs in their whole Body 5 infomuch that if Men ^^ Ιώ^ί^δ^' would think a little before-hand, and ^'^' '^' compute upon the confequences of a De- bauch 5 they would not run themfelves a ground fo often, nor carry the Frolick fo far as they do, B^fides, EpicurHs and his Followers, had a farther aim in their Experiments of Sobriety : They did not praftife it as a Virtue, bnt ar an Exercife •• ?7 Senec '^'^ They made Profperity do Penance fome^ - Fri't 18. times, that they ml^ht hear Adverfity the Laurc. lib. bettcr : That they might have nothing new to fur prize them ^ and that the Hardfiips of Choice might reconcile them to thofe ofNecef fty. They had like wife a mind to try Ip^Jsirnec. ^^''^^ '"" little rvonldfatisfy Nature^ and horn it Laer:. 7? relUfjing HuHger could make it. And 79'Eiic-:r. laftl•/, they pinch'd now and then, that .pucutob. they might feajl '^ rclth thehetterGitft : For ^^ηπ^Λώ^'Ι ^' β^β^^"^^ S^'tisfaSions are the more welcome^ |ijavLn. by making theirVifits feldom : Freauencyin this cafe does but clog the Senies, and make the Appetite grow dull. And there- fore feeding conftantly upon Delicacies is faid to have more of Expence thaq Plea- fur^ DISCOURSE. 17 fure ^'in t. Diftance, and Intermiffion,f.= ^^^^• give a Keennefs to Defire : Hunger ftrcng- thens ^stheTafte, and doubles the Satif- sj^j^-^^^^^^^^ faftion ^ as Liberty is much fweeter when uTil/ it rifes out of Servitude, and Oppreffion. This made Socrates pronounce ^+ Hnnger ^^^^^Ιλ^^^ an admirable Sauce : And as that Philofo- pher ufed to fay, that by walking himfelf ftiarp, ^^ he had no occafion to go to the gjciccr. Butcher ^ for his Loaf would afford him "^^^ϊπ^ f'• Bread and Meattoo,when he was through- ^* * ' ''' ]y Hungry. Juft thus Epicurus ufed to balk himfelf fometimes and keep his Sto- mach craving ; that he might fall too with more Eagernefs afterwards, arid be better prepared for a Luxurious Entertainment. But when the Defign is thus mean, what Virtue or Credit can you expeft in the Praftife ? He is a poor Man oi Morals that can rife no higher than Pleafure,and Cram- ming ! A Man may find as much Philofo- phy in a Hen-coop^ as this comes to. Thus we have taken a View of the Ri- gour^ Severity^ and Mortification of Epicu- rus's Doftrine ! Let us now proceed to his Flights of Fortitude. Yes, fays Seneca^ Epi- curns had Mettal both in his Books, and his Praftife : He ^^ was a finical Sparky *tis s^senec, true^ but a brave Fellow for all that. How ^^''' do you prove it > Becaufe there's Refolu- tionj as well as Prudence in his Conduft. For 1 8 Gatakers Preliminary r.dTrJrr ^^^ notwithftanding he ^7 pronounces all ΓΛα *''' Plcafnrc to be Good^ and P^/» to be Evil in it felf, yet fometimes, when Intereft and siEpicur. Convenience require it, he ^^ manages as if \'!oM^^''' '^^ heltF-vccl the quite contrary. Upon this Account, he checks his Fancy, and de- nies himfelf in his Pleafure, when he fore- fees there will be Pain at the end on't 5 And on the other Hand makes no difEcuIty to fubniit to Fatiguing, and Trouble when he has a fair Profpeft of an over ballance of Pleafure by the Bargain. And is not all this an Argument of Fortitude, as well as Underftanding ? But under favour, the fubmitting to fomc Inftances of Hardihip is no fufficient Proof of Fortitude. If this Pretence would do, S9 Ovid. S9 Lowers, and Madmen^ ^o would be the Ei'cg'p. ' braveft People in the World : For won't. l]^7t the firft drudge and mortify ftrangely to gain their Point > And as for the latter, they'l charge up to the Cannons Mouth,and no Confideration of danger can ftop their Frenfy. At this rate a hardy Malefaftor might challenge the Virtue of a Philofo- pher. Thofe Libertines like wife may come in for a fhareof this Charafter, whoraur- ther themfel ves becaufe they han't patience to out-live their Pocket, nor bear up againft the Confequences of their Folly. And yet EpiCHtHf DISGOU USE. i^ EpicHTHs ^' himfelf gives theCaufe againft ^^^ :^^^^-'- thefe People. To go on j^ By this reafon- ing, thofe wretches ^^ may be faid to be ^.senec. brave, who out of an over-fondnefs of ^^^ '"' Life are contented to put an incurable Car• kafs upon the Rack, and fubmit to extre- mity of Torture 3 tho^all they get by it, is rather to prolong their Mifery^ than their Being. And thus that fcandalousCarpet- Km^htM£cenas^ would pafs for a Man of Fortitude 5 for if thofe Vcrfes of his cited by Seneca^ were fpoken in earned, nothing can be more mean : ^' Let Gout my Hands and Feet difircfsyr, Apud. Or Palfy make me Motionlefs 5 ^:' 'p• Let my whole Body fiart in Tumours^ And all my Blood be turnd to Humours ^ , Grant me hut Life^ and Tm contented^ And on the Rack fiall m\e repent it^ lam mlling ffays he) to he impaled ^^ or p^sencc. crucified if you pleafe^ fo you will but let me ^^'"^ live through it. Without doubt 'tk worth his while to refi on his Wounds ^and beflraind on a Gibbet ^only to keep hk Vunifloment alive ^ tchich ^tis the befi of his Cafe to difpatch as foon as may be ! And laftly by this Notion 5 whofoever denies himfelf for his Pleafurcy andfufFersto gratify a Vitious Pafiion may be called a Man of Fortitude. But we fay, 'tis 2 ο Gataker's Preliminary ί«ρ^*ιΓΗ. *iisthe ''Canfe and not the ^mijldment^ that makes the Martyr. And thus 'tis not the Wbat^ but the Why of a Mms fufFering. which gives him the Credit oa't : The Virtue turns chiefly upon the Reafon^ not upon the Pain : He only is the brave Man, ye Arifh>r. that moftifies upon Principle 5 ^^ that chu- 3 cap. 7^' fes rather to fuffer than misbehave him- felf^ and runs through all Difcourage- ments upon the fcore of Confcience and Honour. But how can that Man fuffer upon theje Grounds^ who lays it down for a Maxim, that Honejly unattended with Pleaffire^ is good for nothing : A meer lll^a'cd^^^^^^^ ^7 without any thing Subfiantid to hmb.hb.i. fill the Grafp: And who looks upon ^^ apud Laert. tortitude without refereucc to Interefl^ to be no better than Whimfey^ and Romance. However, it muft be granted, Epicuruf, has a great deal of Courage in fome of his ppcrer. Seuteuces ! Tho' after all, the Vanity of Tarc.iib.'2.them fecms more remarkable than the senec E?. Greatuefs. His Wife-man^ if you*l take his apudSi;. Wordfor't,mu(l:be Happy with the 56^ί7ί///δ Bui! wi ^^^^* Y^s» if ^^ ^^^ roafling in '' PhalarisV made of BiilL he vpould bellow with Satisfaiiion ; and Brafs, hoi- ' , i y • • -n • / . η iowandrcd ^r;/ oitt vphat a deitciOHS iorture is this f I ^Epicur. And how handfomely do I contemn it .. 2 2 GaTAKF.R5 PRELmiN^flY apui"uc';t. ^•^'^^^ ^1^4'^^^ ^^'^^ ^Supreme Good, ^^ Pain j^jj>-^.^j;-and Torment^ the moil formidable Evil. And when he has done, rfates his Notions ic of rhefe things in the moft fcandalous man- ner imigiiible. For he. affirms the Bodjf 'm?Tb1'" ^^^^ "^^*^ ^^^^ of Satisfaftion ^ deni^sthe U z.''\Mind any independint Entertainment of 11^ her own : And maintains that all the Flea- fare oi Thought, either begins from the Bo- dy or Ends in it» And laftly, He is fo frank as to confefs 5 that as for the Notion of Good^ as fome People underftood it, he neirher knew ir^ere 'twas, nor what. No- thing was Good to him ^ that was notGood V^L• ^^ ^^^ '^ Senfes^ that did not pleafe him in lib'iC ' his Eyes, or in his Ears^ in his Touchy his γ'Π '2. ' T^e, or his Smelling, V^r^c. No Man, fays the Poet in Seneca, is '* Eii»• ίί^ /^/y' vpho does not think himfelf fo : Yes, jjEoicur. ^^ysEpicur^isi^ he mufl: '^ fancy himfelf fu- ap-uix-aert. perlativcly Happy, or elfe it won't do : Now how can that Man have fuch a plea- fant Fancy, that lies Agonizing in Vain ? And owns himfelfafflifted with the great- eft Evil^ and in the highefl: Degree ima- ginable ? But EficMTns'% Lodgings are too Έ,αηΐζ to ftay in ^ a little better Air won t do amifs, and therefore weel take a turn in Zeno'% Piazza. Now DISCOURSE. Now the Stoichs ar^of a q'MLediffcTent Complexion, and direftly oppc^Ute to the EpicHrean Tcnetns above- mentionea. Thefe Philofophers have admirable No- tions ; 'Thev '' hold that God Almighty ^jf,?^;^^•, * governs thcO^kferrC'^ that his Providence ^^ ^^c\ c. * is not only General, but PurtrcuLir., and '^ * reaches to Pcrfons^ and Things : That "' 17^^/^"^^ '' * he prefides over Humane Affjirs ^ that he &^ht>. * ailiils Men not only in the i^reiteil Con- * cerns, in the Exercifes of i7r///e, but al- ^ fo fupplies them with the Conveniencies * of Life. And ^' therefore that God ought '^^^ * to beWorihippM above all Things, andx^ub.' * applied to upon all Occafions ^ that we * "(hoLild have him always in ourT hough ts/9Sr-^^j^• * acknowledge his Power, re^gn to his Jfif-c.^. * do/^, and adore his Good?7cfs for all tlie * ''^ Satisfaftions of our Beiftg. To '' fub- J^/;;"^•^• * mit to his Providence without Refer ve. To ?i κρ^-^• »* * be pleafed with his Adminiftration ^ '' iAiirc. . * and fully perfuaded that the Scheme οΐ^''^'''' * the World could not have been mended, ' nor the Subordination of Things more * fuitably adjufted, nor all Events have * been better timed for the common Advan- * tage : " And therefore that 'tis the Duty ^^ Ep.u * of all Mankind, to obey the Signal, and ^j;^^;,,^,';,^• * follow the Intimations of Heaven, with i2.'& ahb: * all the Alacrity imaginable : That the * '^ Pofl aflign'd us by Providence muft be 24Sencc. C 2 main- ^^^°^' 2 4 Gatakers Preliminary ' miintainM withRefolution^ and that we }'c^24^ '' ' ^i^^'it t<^^ die a'' thoufand times over, ' rather than defert ir. Tiiefe are theStorcks Principles concern- ing the Deity, and the Regard due to him : Let us now exi^mine how they (land af- fefted towards Mankind. And here their Precepts are no lefs ex- traordinary than in the former Cafe. For hrn^TT'2^'' They declare '' plainly, that wemuft love c 6 Mircjs' all Mankind heartily, and without aCom- ^*'^'"'' ' pliment ; that we mufl: folicit their Inte- 'reft, bear with their Infirmities, and do * no manner of Injury to any Mortal : That * a Man (hould not think himfelf born on- ' ly for his private Satisfaftion^ but exert ' bis Strength for the publick Advantage, * and make his Life as fignificant to the 26 c;r. dc ' World OS *tis poffible : Thaf the Con- ivur^U/' ' fcience of a good Aftion (hould content Miim^ without the profpe^ o£ Fame or * Reward : That he (hould never be tired ' with the Exercife of Good Nature, but * purfue one Kindncfs fo clofely with ano- ' ther, that there may be no room for any ' iniignificant Spaces of Life to come be- * tween. That a Man ought to look upon a ' Generous Aftion as a Reward to it felf, ' and that we oblige our felves, by doing * a good turn to another. And therefore * that 'tis a piece of Meannefs to ramble * Abroad, DISCOURSE. 25 ^ Abroad, and grafp at Tntereft,or Applaufe. ' ' Farther 5 ' That the policing our Rca- j^ M"c. *yj»5 and the governing our Wi!/, is the * moft noble Imployment 5 and that no- * thing ought to be preferr'd to the Prac- * ticeofHonefty. And lafbly, ''That a^&Marc. * Man (hould ftand immovably by his ilea- * Ton, that no clamour of Appetite (hould ' call him off, that no Lofs of Fortune, no 'Menaces of Death, no Extremities of Tor• * ture, (hould make him give way, or 'frighten him from a known Duty. Thefe are fome of the Noble Sentences we meet with in the Writings of the Stoicks ^ what (trains of P/e(;, what Inftances of H/- ntdnity^ what flights oiGreatnefs are here> And to give them their due, they don t run out into Incon(iilency, nor talk above their Principles, Whereas tht Epicurean Doftrins if you take them rightly, have neither SHbfiance nor Show in them. But 'tis objefted againft ih^Stoickf^ that they were but little follow d, that they were not conitant to their Party, and fail'd in the point of Praftice. I (hall touch upon all thefe. And firft of the Smallnefs of their Num- bers ^ it feems this Se^ had always fewer Difciples than any of the refb. The Epi- cureans had it clearly by the Ροΰ," They lifed to Flouriib mightily upon the crowd C J of ;9 Cic. de finib. 1. 2. 26 Gatakers Preliminary of Profelytes which follow'd their Mailer. And Tcrqyatus in TuUy does not (lick to af- firm 5 that the Bulk of the People ^^ run after Epicurus, ana that the Strength, tho not the Reafon^ of Mankind ^ was nndohbtedly on his fide. ; Neither is there any great wonder in all this. Strata the Natural Philofopher was much in the rij^ht when he obftrv'4.. That the Exth^ and the Wells were much more fan• cied^ than the ma^-'ig a Campaign. People don't care for llraining up an Afcent, nor travelling in a rugged Path 5 A Road that's open and unfatiguing has always moft Company. Bur then iheMultitude are lit-' tie more than fo manj^ Ncp:s : They have Nnmbershut no great weight in them. Pei- hles are much more common ihsin Diamonds. 30 Bias. And 'tis an old Saying, th^t the kad ^° are Wt^l^t'^^ /i/zv^jj- the Majority. ^ - To agree n?ith the Muh c. 2• titiide^ is an Argument of a wrong Choice* 3 2id.Ep. '^ Xh:ngs extraordinary in Valne^ are not thick fown: Neither was the World ever in η id.de fo happy a Condition, as that the Befi ** Praftices, iliould be follow'd by the Λί^^. 2dly, h% i\.'2 St oicks made the leaft Body in the Fields fo feveral of them changed their fide, and went over to other Parties), particularly to th^ Epicureans^ whereas on th^ contrary very few Deferted to thenj. Tbi3 VIC Dcac. C 2. DISC OURSE. 27 This Objeftion fuppofing the Fa^ true, has as little weight in't as the former. When an Argument proves, too much *tis like a Gun over-chargd, and recoils upon him that flioots in't. *I remember Califto '" an Athcytan\\^f,^;^; * Strumpet had the Impudence to tell Socra- ' /e/, that her Profeflion was better than his ^ * there was more Force and Perfuafion in'c ^ ihe faid, for 'twas more than he could do * to draw off any of her Gtafis : But 'twas * in her Power to thin his School, and leave * him little more than the Walls to talk to * when (he had a mind to't. Socrates repli- ed, P-omr thereof. Who turned ^^tjj^ Grace of God sf^to .Lafcivioufnefs : Who made 40 Pet Ep. 4^ ^Λ of their Liberty for aCloak ofMaliciou^ 41 Per. Rp. f/ejs 5 wp^ prowijed otMrs^ Liberty^ ana ^^ were t hew/elves the Servants of Corruption *• Now 'twould be very unreafonable to make a Judgment of the Chrtftian Religion from the Misbehaviour of fuch Men. Such Men 1 fay, as would have been a fcandal to a ' V. much 3. c PISGOURSE• 2j9 much lower Itiflitntion ^ And, as our Em- perour ^' fpeaks, were rather Olcers^ ^^^^llT's^''' Members of 2i Society. Crates ^^ the Philo- 4? Lacic. fopher ufed to fay, th^it 2iGood Pomgramte^^'^' vpos feldom without a rotten Kernel ^ And Varro is much to the fame Purpofe, where he fays, that it mufi be ^^ a rare Field of\\ var »• Corn that has not ablafledEarint, Nay,^'^ even in our ^* Lord*s Husbandry the Tares 45 mu. u. grow up with the reft of the Crop, and'^•'^' yet to judge of all the Grain by the Quali- ty of the Weeds ^ would be a very undirtin- guifliing Conclufion. And laftly. Whereas 'tis objefted, that the greateft part even of the mod: Eminent of this Seίί have not exaftly come up to their own Precepts^ But in fome Inftances at leaft, have fallen fhort of that Rf/le they took the Liberty to make themfelves. In anfwer to this, I defire to know whe- ther thofe who are Chriflians in earneft don't fometimes warp in their Praftice, and ftart now and then from the Inflituthn^ Thofe who in St. P^^//'s Language werePil• tars of the '^^ Chnrch^ and in the moil figni-46Gai.2.9^ ficant Senfe too, have without Exception declard, that ^' in many things we offend all. ^^ J^"^• ' '• And St. "John aflures us, that if we ^'^ fay we is joH. Ep. have no fin^ we deceive our felves^ and the ^^ Truth is not in us. Even the jlpofiles them- felves who had the Benefit of our Saviour's Ια- 3 ο Gatakers Preliminary Inftruiiion r^nd Example, wer<^ not without ^^if^'ll'thdr ^' Failings. Anc ri-reiore 'isthelefs v/onder to Had the higheii "^ - mders a- mong the Heathens, to foresee Vr^felves a little,and fleep over their Philofopbj.Thc Oracle never delivered a greater Truth than that of lEfchylus^ where he tells us that 5 β stob. ί ' 7"^^ wife β livim ant vpithout their Errors. torn- 2 15. •^ -^ *-* 51 S:nc. dc li ^ " As for the Stoicksy they '^ ne'er pretend- ed themfelves big enough for their Specu- lations, or that their Lives were an exaft Counterpart of what they taught. 'Tis true, they made a Beautiful Scheme, and fet the Rule high , But fhis was chiefly to put People upon doing their Beft, to awakeu Induftry and encourage Imitation. And yet after all, the Stoical Philofophy has produced great Examples of Virtue in feveral Ages. Some o^thisPerfuafion have been remarkably confiftcnt with their Do- ctrines, and held out to the length of their Vrificiples : And that not only by Fits, and broken Intcrv »ls, but by a conftant and uninterrupted Regularity. Amongftthefe we (hail mention Zc^^? firft, in Honour of whofe Memory there was an Extraotdina- ry Vote pail by the Senate of Athens^ viz» Refolvd^ *That DISCOURSE. 31 ^That in^Xonfideration of the grcsit H^:^'"^ * Merit of Ze^/o's Virtue, the Confiftency * of his Precept and Praftice, and the noble ' Example he fet the World, Th^s Ηοφ has * thought fit to order him aStatueof Brafs, * with a Golden Crown on the Head on*t 5 * to ereft him a Tomb at the Publick * Charge, ornamented with two Pillars, ' with th^ Irtfcription of this Vote upon each ^ of them. i^eno the Chief of this Clatr^ bad fevcral eminent Difciples who in their refpeftive Times were remarkable Inftances of Virtue, in «11 the parts of a Good Life 5 and here waving thofe who were Philofophers by Profeffion ^ I ihall mention fome of great Quality, and Figure ^ As Cato Utlcenfisy ThrafeasF£tus^ Helvidins Prtfcns, and more efpecially our Emperour Μλγγλ^ Antoninuf^ who is the occafion of the prefent Di- fcourfe. From the Philofophy of the• Stoicks, let ws proceed to thofe Authors that delivered it, and by whom the Stibje^i is treated at large. Amongft thefe Zeno^ and ChryGppus were the moit confiderable. The firlx was ssci-er.de Founder of the Λ^/, and isftlled thePr/VreTV ""'"' titii Father of the Stolcks, by ' ' TuUy, '^ Sfra- ^^e^r!" nb. to. and '' Galen. The other was a very fuc- ^*• "! . ' , 1111 1 J 5 Galen dc cefsful Champion, and added a great deal Dogm« ^f Strength, and Defence to the firft Plan : piaTn.*i^2, 32 Gataker's Preliminary Infomuch that it was commonly faid,TA4/ 56'Laerr. Zcno*/ Cloyftcr '^ Mufl hdvc tumbled^ had it ' ' ^ not been Buttrefsd up by Chryfippus. Both tliefe Philofophers were very Voluminous Writers ^ Chryfippus is ffiid to have left no 5 7 Licrt. Jefs, rlicn ^ (even hundred and nvQTra&i behind him ^ But neither of them have had the good luck to ftand the (hock oi Time^ nor indeed have we fo much as any one Volume of ihtfirfifct of thefe Saj^es^ come to our Hands. There are only fome Fr^g- wents of them reiLaining in Plutarch^ Gd" c8 piut. iii/c//, Laerthis, andTul/y. The firft ' Ms al- pugn.m''d. ways, and the fccond ^' for the moft part^ ??^" '1 . their Enemy ; The third '" is but a bare **''Gaf η m ^^^^'*^^^' and the laft " Difputes the Que• hd dcD^-ftion on boch fiJciS. 'Tis true, we had λ ΓγΓϊ.&ΪΙΓ- little better Fortune afterwards : The Works rJ^Lacrc. ^^ ^^^? ^^^^^ Phuofophers of this Perfuafi- i't> 7• 'i?;/.have reach'd usi Andthofeare, Seneca^ 61 Cicer. In w Λ f-i> \ ,^ > Add. TaC- tptiJctfir^ ϋίηα our L•^;ίpcrour, tdtl"' Of thefe ti^r^Q, Scmca is the firft in Time, ^'"'• but. in my Opinion, the lead in Value, and Merit: Tis granted, he has a great many izQuint.i. *'ihining Sentences, his Precepts are admi- xo.^cap.u rable, his Manner Noble, and his way of Arguing very Acute in many Places: In- deed he deferves to be read by the moft fe» rious ProfeffionS'as well as others ; but then this ought to be done with fomewhat of Care and Caution. For to be free with him, DISCOURSE. 33 him, he is not Uniform, and all of a Piece. I don t mean his Life, tho' Dion Cajjitf^ taxes him upon this Score, as if he wrote '' omway, and lived another , No, 'tis his,'^^'°;^*J^* Books that I fpeak to; And here, how fill- ^iphii. fomely does he flourifh upon that heavy- Emperor Claudian : '^ And to pafs his Flat- ^4 in o>n. tery the better, makes his Compliaient topoi'yb. that fcandalous Tool of a CourtierPi?/;//'///^ ^ , 37 Τ k Ε LIFE Of the EMPEROUFL Marcus Aurelius Antoninus, Tranflated from the French Original of Monfieur D'acier, and fupport- ed by the Authorities Colleded by Dr. Stanhope. AFter the Death of JhH/^ Οφν, the Roman Empire fell under the moft different Adminiftrations imaginable : The Famous Triumvirate^ together with the Reigns of Caligula^ Nero^ and Domitian^ fat heavy upon the People, and made them fenfible of the moft Ty^annicrJ Exercifes of Power : The Emperours Angnflus^ Vcf- ραβαη^ Trajan^ Adrian^ and Antoninm Pius^ were quite of another Temper, and made theGovemment remarkable for Juftice and Clemency. At that time of Day thofe Prin- ces were look'd on as extraordinary in their 3 8 The Life of the Emperour kind, and to have been perfeft Examples of Virtue, and Vice. But God, who fends Governours according as he intends to pro- fper or puniih a Nation, was pleas*d to make it apparent, that the good Qualities of the firfl: C£fars were but faint Refem- . blances of thofe in Marcus Aurelius. In earned, we may venture to fay that Pr^- v'ldeNce proportioned the Conduil: of this Prince, to the Calamities of his Reign. The Times were never fo Tempeftuous, nor the State fo Diftrefs*d before : So that Human- ly fpeaking, nothing lefs than fuch a Per-- fon at the HeUi, could have preferv'd it. If the Reader cxpefts a Hiftory of Court In- trigues, and Politick Maxims, he'I be dif- appointed : For I am now to write the Life of a Royal Philofopher 5 that is of an Em- perour who was made up of Truth, Ho- nefty, and Religion, and who fcorn d to be governed by any other Rule, than that of Reafon and Juftice. The Family of Marcus 4^trelms was one of the raoft Noble and Illuftrious in all Ita- • juicarit. ly, -^ By his Father Annhis Verns^ he was tTr'rxror defcended iiomNuma^ King> and StrccelTor ^^^^^^^^""'^^to Romulus. His Great Grandfather was Namre ot a Pr£tor -[ sLud Scnator^ and his Grandfather futtilf bai tlirice Conful and Governour of Ro^ne, His «rbof'm Father died in his Pr^torfiip and left Iffue A&ty'''^ ^W4 Cormficia ; and AmmVcrus^ who i» the \ Marcus Antoninus. 3^ the fame with our Marcus AnreUus 5 his Aunt, or Father's Sifter, Arwa Galena Fdu- flina tf was married to the Emperour An- toninus Piffs. So much for his Father's Fa- mily : His Mother Domitia CalviUa Lucil- tuy was extraded from Malenmu^^ a Prince of the Salentines : "^ She was Daughter to* The Ter» CalvifiHsTuUus, who had been twice Con- :Sfn^ ful, and Grand-daughter to Catilius Scve-'^^i'^ ^i?^- rus who had likewife been twice Conful and Governour of Rop;e. Marcus Aurelius was horn at Mount Cell- uf^ the 25th of Aprils fin the Second Con- 1 An. Dom: fulihipof his Mother's Grandfather, and^r ""'''' from him had the Name of CatiUuf Sever us. Afterwards the Emperour Adrian call'd him Annlus Veriffimis^ in allafion to his Difpo- fition 3 zni the remarkable regard he fo early difcover'd for Honefty, and Truth. (I But after his Minority was fomewhatnDioi worn off, and he was admitted to put on a Mans Hahit^ '^ He took the Name of his-Tog* Family, and was czWA Annius Verus^ tiir^"^^ he was Adopted by the Emperour Antoni- nus Pius^ and tranfplanted into the Fami- ly of the Aureliiy from which time he was known by the Name of Marcus AnreUus. Being very young when his Father died,, he was removed to his Grandfather 5 Whd took fuch care of his Education ; that as J foon as he was big enough to appear out of § D ^ the 40 The Life of the Emperour the Nnrfery, he put him into the Hands of a Governour of great Merit and Integrity 5 and procur d him the heft Mafiers for all the Improvements of Youth, Euphorion taught him to Read, and Gemims 3. Player to pronounce Gracefully. And Andro was pitch'd upon to inftruft him inMufick, and Mathcmaticks. He learned Grammar for the Creek Tongue oi Alexander^ and for the Latin of Tropes Aper^ ΡοΰΙο, and Euti* cfjtf/s Prod us. His Greek Rhetorick Matters, were A?2ni us Marcus^ Caninius Celer^ and fie- rode 3 and Cornelius Pronto did him the fame Service in Latw. But being of an ele- vated and noble Genius, and having a Pat fion for nothing butReality and Truth» he fpent net much time in thefe Studies 5 but pafs'd on to a more fignificant and necefla- ry part of Learning, and applied himfelf wholly to the Stokk Philofophy. For this purpofe he entertain'd Sextus Ch^ronenfis^ Plutarch's Granfon^JuntMS Rufiicus^ Clanaius Maxivius^ SLudCwna Catulus^ who were the niofl: Eminent Λ/?ίν/'/ of that Age. He like• wife had the Afliftance of Clandius Stverus^ a great Peripatetkk Philofopher• He always paid a great Regard to his Preceptors^ as being fully fenfible of the Ad- vantages of Education, and of the Value of that Pains which had been taken with him. This acknowledging Temper work'd fofar that Marcus Antoninus. 41 that he erefted St/ttues for Front 0^ and RuflicHf^ which RuflicHs^ and Procnlfi^^ an- ^other of his Mailers, He rais'd to theCon- •fulihip: ^ And the latter having no great •^^'jf^l^^sh; Fortune, he furniib'd him with Mony to^heoovcrn. live up to theGrandeur of hisOfice : f And rSpu^. as fox RufticHs, he always did him the Ho- nour to Salute him before the Captain of the Guards. But this was not all. For be- ing convinc'd, that Money and Preferment, were no fufficicnt Return for Senfe and Principles, which latter Advantages being cither the firftGrov/th, or at leaft the Im- provements o( Infirti&ion 5 he was willing to let the World know how much he was indebted to the Care of thefe Great Men : The fatisfying of this Obligation was the Principal Motive which put him upon Writing his admirable Meditations. An ex- traordinary piece of Gratitude This^ which as 'twas an Original in him, fo no body fince has had the Ingenuity to Copy after it. When People have any good Qualities, they are apt to thank themfelves for the getting them. To impute their Virtue to the Affiftance of another, is the way, they fancy to tarniih the Luftre, and lofe the Credit on't. But Marcus Aureliut was al- ways a declared Enemy to this fort of Self- Love : This Impartiality of Temper made Ιχμ Acknowledgments run high, and treat Ρ 3 hif 42 The Life of the Emperour his Mailers almoft with the fame Refpeft he did his Deities. For after their Death he erefted them Statues of Gold among his Di?- weflick Gods, made frequent Vifits to their ^ Tombs, and there honour'd them with the ||,J^^^*J^;^ Solemnity of Sacrifices and Flowers. * ftr.w the And fince the Advantages of Phllofophy thoTc they confift in Pra3ice 5 it mud be confefs'd that g*?j \hr]' to perfeft the Charafter of a good Prince, I'tflirT H^ fhould not be unacquainted with the Meafures of Jnflicey which are fo fervicc- able to the Publick Intereft : Marcus Ah-- reluis took care not to negled fofignificant a part of Knowledge, he took confidcrable pains in the ftudy of the Law^ in which he was inftruded by L• Volufius Mecianns^ the 'J^i'f- "^ofl: able Lawyer of his Time, f Marcftcom. Hc was a Favouritc 01 Adrians from ^'*'*^• his very Infancy, who loved to have him always at his Court, this Emperour prefent- ed him with a Horfe upon the Publick VSI^'e'suus Charge, |] when he was but fix Years old| !'kmd'of*^" Honour which had never been fo early ^noh:/' befl:ow*d upon any one before. ^^' And it being theCuftom among theJRi;- mam for young Perfons of Quality to paft through the Priefthood, in order to quali- fy themfelves for State-Employment, he was admitted one of th^ Salii^ that is a • capiioL Priefl: of Mars. * And in this Bufinefs he Was fo far from behaving himfdf as other young AIarcus Antoninus. 43 young People do, in an Office, Which they look upon only as a Title, and Qualificati- on for fome other more confiderable Pro- motion 5 No, he performed all the parts of the Funftion with that Conftancy and Ex- aftnefs, as if this P^ had been the utmoft of his Ambition. This Application made him Mafter oith^Mufick^ and Head of the Order, fo that during his being there, all thofe who were either entred into this So- ciety or difmifs'd it, were always admitted, or difcharg'd by him. And at thefe So* lemnitics there was no need of a Prompter toaflift him, for he had all the Holy Forms, and Ceremonies by heart. And thus he praftifed betimes one of his own Maxims, To do every thing according to the Rules of Art, and with the utmo^ Improvement. *Twas in this Society that he receiv'd the firft Pre- fages of his coming to thcThrone; For the Priefts according toCuftom throwing Gar- lands of Flowers upon Mars's Statue, laid upon a Couch of State, that which was thrown by Marcus Aiirelius fell as exaftly upon the Head of this pretended Deity, as if it had been put on by a Man's Hand 5 Now the Crowning of this Statue was the peculiar Privilege of the Emperoun At fifteen Years of Age he put on hi$ Mans Habit^ * and by Adrians Order had • το^^ ihe Daughter of LXeioniusCommodfis con-''^'^^'*' Ρ 4 irafte4 4-4 ^f^^ ^f/^ of the Emperour trafted to him. Not long after he was truft- ed with the Government of Rowe^ during the Abfence of the Confuls, who went to MojifTi Alba to keep the Latin-Holydajs 5 Vr^u^^x'n• t i'l ^his Poft of Authority he behaved tid by T-". himfelf with the Gravity of an Old Magir irL!"upon flrate^ And reprefentcd theEmperourwitU i.i;ttd great Dignity, and Prudence. || ίίΐ.'' unt, His Sifter Anna, Cornificia was married to H^iic^ir A^//w/V/Vj• ^ladrath'x 5 and that her Husband V apuoi. ** mi^ht not upbraid this Lady with want of Fortune, he gave her all his Paternal E- ftatc 3 And alfj gaA^e his Mother the Li- berty of addir.g what part of her ownSet- •iJ tlemcnt fiie plcas'd. "^ He was not without fome Fancy for the Pencil^ and for this Study Diognetus was his Mafter, a Per fon eminent both forPaint- ti-i- ing, andPhilofophy. f He loved Wreftling.Foot-Races, Tennis, »itinted to the Liberty of bringing in three, four or five diftinft B/^/intheiame compafs of Time 5 and Marcus Aurelius had it in the laft, and largeft Extent. Now this Prerogative carried fuch a vaft weight of Power along with it 5 that 'twas enough of it felf to make all the Sejjtonsoith^ SenaU infignificant. But as it happened this Authority wasi t apitoi. lodg'd in the beft Hands imaginable. f^For all the ufe Marcus Anrelius made of it was only to maintain the Liberties, and pro* mote the Happinefs of the People. Farther^ He never abus'd the Interefthe had with the Emperour, who prefer'd none but thofe of his Recommendation ^ for he was always very careful never to mention any but fuch as were well qualified for their refpeftive Employments. And here we may obferve, that his Submiffions to the Emperour always kept pace with the Growth of hisown Authority : Forhecon- ftantly paid his Imperial Majefly the fame Regard as if himfelf had been no more than a. private Perfon : Indeed his AfFeotion.to the Emperour feem'd daily to encreafe up- pn him , For during his three and twmty Years Marcus Antoninits. 51 Years at Court he never left him, nor fo much as lay abroad above two Nights. Thisclofe Attendance, together with all the Marks of Tendernefs and Regard, made fo ftrong an Impreffion upon Antoninnt ViHs^ that he would never liften to the Suggeftions of thofe who endeavoured ta create a Jealoufy againft Marcus Aurelinsy and put him upon fufpefting the Reality of his AfFe£l:ion. One day when he was walking in the Garden with one of his Courtiers, and komgLucilla^ Marcus Aure^ litis s Mother, on her Knees in a private Place before Apollo sStatuez^thQGQnt\Qxr\2ivi whifpers him in the Ear, vphat do you thwk^ Sir^ fays he, that Lady is fo earnefi in her Dc" votionsfon^ f^e s begging Κγο\\θ^ that your Majefly may trip off^ and that her Son may govern in your Vlace» This Sentence, which. bad they had a Tyrant to deal with, might have been fatal both to Mother and Son, was difregarded by the Emperour, who taigas too well aifur'd of the Good-faith and Erobity oi Marcus Anrelius^ to believe any Report to his Difadvantage. The goocj^ Underftanding between thefe two Prince^ continued without the leaft coolnefs till the Death of Antoninus ; who falling fick at Luriunty and perceiving himfelf pail hopes. of Recovery 3 order d his Captains of tlie ^laardSj Principal Officers, and thofe he could 5 2 The Life of the Emferour \ could confide in, to be brought into his •apitoi. Bed-chamber, "*" And before this Company he confirmed the Adoption of Marcus Au^ reltju, naming him for his fole Succeffbr, without any mention of Ferhs: And the Commander in Chief coming to receive Orders, he gave him EaHammlty for the Word'^ letting them underftand, that by leaving fuch a Succeifor, they had all they could reafonably wiih for. Immediately after this, he order'd the Golden Fortune to be carried into Marcus Aurelius's Apart- ment: Now this Statue was look'd on as an Omen of good Luck, and a kind of Pub^ lick Security, and was always kept in the Emperour's Bed-chamber. After the Death of this Prince the &- nate prevailed with Marcus Aurelius to take •An.Dom. the Government upon him. * And here the firft Ait of his Imperial Authority was to grant it to an Affiflant 3 for he made £«- cltis Ferus his Partner^ gave him the Tri- hnmcian Power ^ the Title of Emperoufj and an equal (hare with himfelf in the Admi- tcapitoL niftration. f This was the lirft time Rome was ever govern'd by two Sovereigns. A. fight extraordinary enough in any place, efpecially in a Town where the Choice of a fingle Prince, had often occafion'd fo much Confufion and Blood-(hed• the Marcus Antoninus. 53 The fame day Marais Anrelius took the Name of Antoninus^ and gave it to his Colleague Verus^ to whom he contrafted his Daughter LndUa. \\ And as a mark of tSS^L, their Satisfadion in this Alliance and the'"^'^'^^ good Correfpondence between them ^ they fettled a confiderable Fund for the fupport of thofe who were lately Naturallzd, and at that time very numerous. The two Em- perours upon their going out of the &;7/?/e• Ηοφ, had the Guards drawn up before them, to whom they gave a Largefs or Bounty of five hundred Crowns a Man, and proportionably to the Officers. This being done, they proceeded to the Funeral So- lemnity of their Father the late Emperour, whofe Corps they carried to Adrian^s Tomb, and lodgd it there: Theylikewife proclaimed a Vacation out of refpeft to the Mourning χ and then according to Cuftom went on to the Deifying Ceremony 5 which was perform'd in the manner following, "^•^see ^^r In the Palace Porch, there was an Ivory irTptL % Bed of State, made higher than ordinarv\Fune74i with a Counterpane of Gold Tiffue, and upon this they laid the Effigies of the de- ceafed Prince in Wax-work: On the left hand of his Bed, the Senators or Nobility fat all in Black.Th^ Ladies of the firft Qua- lity were placed on the right hand 5 they appeared in a plain white Habit, without Ε any CJL The Life of the E?7iferour nny thing of Jewels, or Dreffing. This part of the Ceremony lafleda Week, dur- ing which the Phyficians paid their Atten- dance, treated the Effigies like a P^tient^ and ;il ways at their going away pretended ilie Difeafe gain'd Ground, and that the Syiriptoms grew Mortal. At laft when the Emperour's Death was publifli'd, a certain number of young Noblemen and Gentle- men of the befh Quality, took up the Bed and carried it upon their Shoulders thro' a Street calTd the Vid Sacra, into the Old Fcnim or Square, where the Magiftracy ufcd to refign their Refpedive Employ- ments. Two fides of this Square were ScnffolJed ; Upon one of which there was a Choir of Youths, and on the other, one of young LadiEs, and both Sexes of the beft Quality : Their Bufinefs was to fing Hymns, and Funeral Poems in Honour of the dead, and that in the moft Solemn, AfFefting manner imaginable. Thefe Dirges being over, the Nobility and Gentry above- mentioned, took up the Bed of State ζ,ηά carryM it out of the City into the Campus Mart'iHs 3 in the middle of which Fi?ld there was upon this occafion α little woo- den Pyramid built feveral Stories high• The firft Story was made like a little fquare Chamber, fill'd with all fort of cotnbufti• ble Matter, and ornamented on t&e out- fide Marcus Antoninus. fide with pieces of Gold Tiffue, Ivory Sta- tues, and Paintings of the beft kind : The fecond Story being of the fame Figure with the firfl:, but a little lefs, was embellifird in the fame manner, only with the diffe- rence of being open on the four fides of the Square. Above this there were feveral other Stories which leffen'd by degrees, till the laft grew narrow to a Point. The Bed, and Effigies in Wax was placed in the fe- cond Story ftuffed with Perfumes of all forts, as Gums, Flowers, and Odoriferous Plants, the People both in City and Coun- try driving to out-do each other in t!iis laft Elefpeft to their Prince. This being done the Gentry march'd on Horfe-back round the Pyramid in good order 5 adja- fting the Motions of their March to the TuneoffeveralMuifarylnflrumenrs which plaid to them 5 This fort of Tournameni: was followed by Chariot-Racing managed by young People in Habits edg'd with Purple, and difgurs'd in Fifors, which re- presented the Perfons of the mofl celebra- ted Generals, and Emperours of Ry^Mm Extraftion. This Cavalcade and Racing bein.^ over, thofe who were to fucceed to' the Empire came up to the Funeral Pile, and fet fire to it with Flambeaux 5 the Confuls, Nobili- ty, and Gentry doing the fame afterwards Ε 2 ία 5 6 The Life of the E??iperorzr in their Order. And thus all being pre- fently in a Flame, there was an Eagle privately let loofe from the top of the Pv'-wj'ich^ which immediately towringout of %ht, was fuppofed to carry the Empe- rour s Soul into Heaven^ who from this time was reputed a God, and worfliip'd ac- cordingly. capiioi. AfccrthisCerem.ony the two Emperours nnde each of them a Funeral Oration in Commendation of their Father, chofe him a high Piicll: out of his own Family 5 fet up a Fraternity of Prieils cnll'd Aurelians in Honour of him, and concluded the So- lemnity with playing of Prizes^ or Com- b:ites between the Gladiators, The Deifywg of his Father was ποΓοοπ- er over, but Antoiiinns was crouded with AddreiTes from the Heathen Priefls, the Philofophers, and Governours of Provin- ces, dcfiring they might have the Liberty to revive the Perfecution againfl: the C^r/- /?/.////, who had been fheltred from their Malice during the Reigns of Adrian and Antonlmis Vius. The Emperour who was nolcfs an Enemy to Rigour than either of thefe Princes, and being inclinable befides to govern by their Maxims^ would by no means hearken to this unreafonable Re- queft : And to protedt the Chriftians from Violence in the remoter Provinces, he wrote to Marcus Antoninus. 57 to the Convention of Αβα^ then fitting at Ephefus^ this admirable Letter fecured us by EufebiHS. Tm well fatisfied that the Pra5iices of the Chriflians are not connivd at by the ImmoV' tal Gods^ and that theyU take care to puniflj thofe that refufe to vporβ)ip them much deeper than yoH can. As for the Perfecutions yoii raife againfi thefe People upon thefcore of Re- ligion^ it does but fortify them the more in their Perfuafion, And fince they believe they lofe their Lives for their God^ you may ima- gine they'll rather voif) for Death ^ and reckon it an Advantage. And thus they get the bet- ter of you upon the Experiment^ chujing ra- ther to dye^ thanfubmit to your Orders. As to the Calamity of the late Earth- quakes^ 1 think it not amifs to put yon in mind to com- pare your own Behaviour with theirs under fuch Misfortunes as thefe. Now their Reli- ance upon their Gods rifes always in Proporti- on to their Danger 5 whereas your Couraz^e pre- fently finks upon fuch an occafion : Indeed youfeem to behave your f elves ignorantly dur- ing the whole conrfe of the Affliiiton 5 for you not only negleB the refi of the Gods, and over- look that h/imortal Being worfjip'd by the Chriftians^ hut banifjand perfecute thofe Peo- ple to Death whoferve and. adore him. Seve- ral Governours of Provinces have formerly pritten about thi; Bufinefs to the late Em;?e- E I roup #8 Ί h^ Ijife of the Eviferour rour our iuther ofOiv'we Mcfffory : The An- fwcr ihcy receiv*cl was^ that iht β:>οη!4 give th,:t Pcrfifirfon 770 trouble^ nfilefs they fofiTtd thcrfj praiiifng agaiTtfl the State, Non> 1 he^ trig wtl/irg to follow r^iy Fathers MeafureSy a77d hch:(7 folicitcd by fevtral L• for τη at i 077 s about this 7λ' after ^ 7?;y l77flrii&io77S were to the fame purpofc» Δτιά therefore if a77y one for the fit are f?all Vrofcitte a Chripan Tneerly 7ipon the Accoii77t ofhk Religion^ the Chrifii- a77 β.\:Ι/ be clifchargd^ and the Profecator pfi- ?!tfod. This Letter was publifhM in the Temple when the Co7tve77tior2^ or Common Coyi}!cil of Afia was ΐ\Χ.ύ\\ψ^, This Order was obey'd, and the Empire feem'd to be all over fettled in Peace and Profperity. Indeed the beginning of this Reign was fo happy and undirtiirb'd, that one would alaicfl have thought the very vSodI and Reafoii of A77tomnus Pi//^ had been Transfused into hi?.Sifccefors: Which was che more to be v/onder'd at, fince in reality there was nothing more different than the Temper and Inclination of thefe two Princes. Marcus Ai77tom7ms was fettled and cer- tain in 'is Humour, unpretendingly Grave, and nor wirhou: a Mixture of Affability and Complaifance: Ke was both Merciful and Juil, and no lefs Indulgent to others than Rigorous to himfelf 5 Deaf to the Charms Marcus Antoi^nu's. κρ Charms of Vanity, immovable in his En- terprizes, and Refolutions, which were ne- ver fix*d and taken up without Mature De- liberation^ being never fwayed by Paffi- on and Freak: He hated bufy Informers, was Religious without Affeftation, υπ- tranfported and free from Eagernefs upon all occafion^ always under an Equality of Temper, always Mailer of himfelf, and re- fign'd to the Reafon of the Ofe • a perfeft ftranger to Difguife and Diffimulation, and always upon his Guard againfi: the Ex- ceffes of Self-love 5 never uneafy nor im- patient , very inclinable to pardon the greateft Crimes againft himfelf 5 but not to be prevaird on where Reafons of State and Publicklntereft required Severity. His Laws had a Regard to the comr^on Ad- vantage of all Ranks and Nations under his Government 5 neither could any Prince be more tender of the Property and Privi- leges of the SubjeCi. The Good of the Commonwealth was always his Rule to aft by, from which he was never diverted by any Private Fancy, Intereil, or Ambition of his own. To conclude, fince his De- figns were only to oblige Mankind, and 'R.Qiign to Provide?2ce^ he never ftrain'd his Politicks to the Prejudice; of his Morals^ but always kept v/ithin the compaisof Ju- ftice and Truth. ''•E 4 Lucitis 6 ο The Life of the Eruferour Lucius Vcrns had none of thefe good Qualities^ his Inclinations were eager, un- balhfted, and lewd 3 'tis true, he could not be tax'd with the Savage Fancies and Barbaricies of fome Tyrants, and that was the ΚΠ: of him• But this Contrariety of Temper did not appear in the firft Years of their Reign, The irrefiftible Merits of Anioiiimis made fome Impreffion upon his Brother, infomuch that the Motives either of Shame or Gratitude, gave check to his Humour, and kept him in Order, while they liv'd together. Nay he pretended to Copy after this Prince, and imitate the Prudence of hisCondudl: : To give him bis due, lie manag d himfelf in every refpeit as if Marcm Aritofiinu^ had been fole Em- peroun For Verus treated him with the fame Rcfpeft, or if you pleafe with the fame Submiffion which a Deputy-Gover- nour gives to a Procovfid^ or a Governour of a Province to the -Emperour himfelf^ But 'tis a difficult matter to keep Viceun- iler any long Rcilraint. This force ferved only to hcig^uen Dtfire, and therefore Verus took care not to lofe the firft Oppor- tunity of throwing off the Difguife, and (hewing himfelf in his Natural Colours. Conimodiis w^s born at the latter end of ibis firft Year of Antoninus'''^ Reign. The Birth of this Prince, who proved a fcan- dal Marcus Antoninus. 6 1 dal to Human Nature, wasuflierM in with all the terrible Calamities imaginable. * ,*η^Ό™^'^ The overflowing of the Tyber led the way : *" '"""^'^ The Inundation of this River was fo vio- lent, that itover-turnM a great part of J?i?«;e, fwept away abundance of Cattel, ruined the Country round about, and occa- fion'd an extraordinary Famine, f Thetcapitoi. two Emperours ftept in immediately to the Relief of the People, fupplied the Necef- fities of thofe who had fufFer'd, and re- paired the Damages with all the fpeed that was poifible. After this Inundation there happen d Earthquakes, great Fires in feve- ral Cities, and an univerfal Infedion of the Air, which produced fuch an infinite number of Infefts on the fuddain 5 that what little Forage the Floods had left was deftroy'd by this Plague : And at the fame time the whole World feem*d to be up in Arms, and the Miferies of War were juft breaking in from every Quarter. The Par- thians headed by their King Vologefes^ fur- priz'd the Roman Troops in Arme?na ^ and cut them in Pieces 5 from thence they marched into Syria^ and forced the Gover- nour AttilltHs Cermlianus to quit the Coun- try : The Catti ravaged Germany, and the Country of the Grifons with Fire and Sword ; and the Britains were juft upon the Verge of an Infurreftion. Calpurnhis ^2 The Life of the Emperour Calpur^tiur Agricola was difpatch(^d a- gainft the Revolt in Great Britain^ Aufi" dins ViiJorimis againft the Catti^ and the Parthian Exp dition was referv'd for Verus^ • Capitol, who kfc the Towft feme few days after. * Marc'is Atrtoni^ms being by the pofture of Affairs, obliged to ftay at Rome^ went , withFi-r/z/asfarasG/i//^, treated him with all the Regard imagin; hie, and gave him feveral of his Favourites, and Principal Officers to attend him ^ which was done poffibly to obferve the Motions, and fecure the Conduft of this Prince, or it may be, 'twas only to raife his Figure, and make his Court appear more Magnificent ^ or laftly, which feems more probable, it might be defign'd as a Check upon his Ex* travagance ; and to keep him from flying out by the Authority of the Company, But all thefe Precautions fignify'd nothing. For Vcrns^ who was now quite tired with DiiTembling, was not at all over-aw'd by the grave Retinue which Antojjinus had given him. As foon as this Emperour was out of fight, Verus was refolv'd to knock off the Shackles, for now he had neither Fear, nor Fancy to continue Reftrain'd any longer : Now he fufFer'd his Inclinations toftril^eout; forgot the Defeat of the Rowafj LcgionS; took no notice that Syria. was ready to Revolt, but lanch'd into Vice iinmediately, Marcus Antoninus. 6s imgiediately, and v/ent all the Lengths of an Infamous Liberty 5 carrying his Debau- chery to fuch an Excefs, that it threw him into a dangerous fit of Sicknefs at Camifinw. This News being brought to Ropie^ Anto- ninns^ tho* juft come thither, fet forward to vifit him. But before he began his Journey, he made Vows for his Brother's Recovery in a full Houfe of the Senate ^ which upon his Return he very Religir oufly performed, after he underftood that Virus was Embark'd. This young Prino > Wildnefs recovered with his Health, and ':is Sicknefs prov'd no fufficient Difcipltne to Reform him. He purfued his Debaucheries in his Voyage 3 and upon his Arrival in Syria^ he made a halt at Daphne^ part of the Suburbs of An- tioch^ and here he perfeftly forgot himfelf to all the purpofes of Virtue, and Sobriety• This place, by reafon of the Temperature of the Climate, the Delicioufnefs of the Gardens, Foimtains, and Groves, invited the Men of Pleafure thither, and was grown the very Seat, and Sink of Debauchery : Infomuch that People of Virtue and Re- putation, were almoft aiham'd to be feen there. Verns encreas'd the Scandal of this Daphne by fuch Improvements in Le wdnefs, as were meer Difcoveries to the Inhabi- tants, tho' otherwife the greateft Libertines on the Face cf the Earth. lil ^16, ^4 T^f^^ Life of the Emperour In the mean time this Emperour's Gene- rals fought the Parthians with great Suc- cipitoi. cefs. * Statins Prifcus took Artaxata: .!njEi>m. CajfiHs and Martins Verns routed Vologefes\ 16?, X64, niade themfelves Mailers of 5e/c«a4,fack|d and burnt Babjlon^ and Qe/;?^^«,and pull'd. down the Noble Palace of the Parthian Kings. Thefe Viftorious Troops which had done fuch brave Exploits, and beaten an Army of five hundred thoufand Men, had a worfe Enemy to encounter at their »Dio. ub. f^etui-n^ "^ and were half of them deftroy'd by Sicknefs, and Famine. This Mortality lay fo hard upon Cajflii/s Army, that by that time he had reach'd Syria he was able to mufter but a very few. However, thefe Misfortunes made no Impreflion upon Ve- res's Vanity, who immediately took the Title of Conqueror of Armenia and Par^ thia\ as if he bad fairly won all this Ho- nour by keeping out of the Έϊύά^ and Debauching at a diftance. Marcus Antoninus, who pretended to know nothing of thefe Sallies, was of Opi- nion that Marriage was the moft likely Expedient to Retrieve him : His Daughter therefore Liicilla contracired to Verus^ and one of the moil: Beautiful Ladies living, was immediately put into the Hands of Anto- niniis's Sifter, in order to embark for Syria^ the Emperor feeing them on their way, as Marcus Antoninus, 6ζ far as BrHndnfinm. Tis faid he once de- fignM to go along with her to Verus^ but chang'd his Refolution upon a Report be- capUoL ing fpread, that the meaning of this Pro- grefs into Syria was only to get the Honour for himfelf, of putting an end to the Par- 4| -thian War. He (laid at Brundufium till the Princefs was embark'd, and wrote to the Vroconfnls^ and Governours of Provinces, not to meet, nor attend her upon her Jour- ney, telling them that the ufual Cavalcades ^ and Solemnities upon fuchOccafions,ierv'd only to crowd the People to Death. Verus^ who expefted M^rr//x iiw/i?///;/;// cap- wi. in would come through, and make him a Vifit, and being afraid he (hould hear of his Diforders, left Daphne^ and went to meet his Brother Emperor at Ephefus , from whence he departed fome few Days after the Solemnity of his Marriage, and returned to Antioch with his Emprefs ; and here this great Lady foon learned to imitate the Liberties of f^rwx, and was too conform- able to the Example her Mother Fauflina had fet her. Verus having made a King of Armenia^ and gain d an enrire Conqueft over the ParthiafiSy "^ returned to Rome^ and had'An.oom: his (hare in the Honour of a Triumph, '^^"^'^ ' with Marcus Antoninus. His Return was likely to have been very Calamitous to the 66 The Life of the Em Per our the whole Empire, for he brought tlic Plague along with him, and left it in all tlio--.- Phces he marched through. The caufe of this PeftiUnce was fuppoi'ed to proceeS^ ► from the following Accident. IJpon the taking oiBahylon^ the Soldiers breaking in to Jpollos Temple to plunder it, found a little Golden Cabinet under Ground, which was no fooneropen'd, but fuch a ftrong Φ Dofe of Infcftion flew out on t, that it poi- fon'd the Air to a vaft Extent, and carried the Mortality from Mefopotamia^ as far as Gaiil. But this Conjefture apart, 'tis more probable the Plague was bred by the Fa- mine and Difeafes in Cajfias^s kxmy^ at his Return from the Defeat of the I^arthians. About this time the Germans revolted, made an Irruption into Italy^ and put the Country under Military Execution. ^ • An. D>tn. Pi^rtlmx f a Min of known Bra very,tho' XL•"^^. hV rjie ill OiBces of feme Envious People t^^c^f' h's"^^ Fidelity bein^ fufpefted, neither his /I^ric.nor the Intereft of his Friends, ccaid ever prefer him any higher than to the Command of fome Auxiliaries 5 this i^frfon, notwithftanding the OppoQtion of the Cotirtiers, was pitchM on with his Dio. Friend Claudhis Pompeianus^ to make head againrirhii terrible Tnvafion, which threa-t- ned as far as Komc it felf. Antoninus ΤΏ2ίάο them both his Generals, and was refolvd they Marcus Antoninus. 6η they fhould fhare with him in the Honour ^ihis Expedition. Pert wax being highly lenfible of the Favour of this Truft, took drffb that the Emperour ihould have no Caufe to repent it 5 and gave no lefs Proof of his Honefty thanofhis Experience^ and Courage. In ihort, the Romans charg'd the Enemy brisklv, who rrceiv'd them in good Order and fought with great Refo- lution The Fight was obftinate^and held a great while, but at lad UitGcrmans were cut in pieces 5 and which is remarkable, they found a great many Women in Ar- mour amongft the Dead, who ftll fighting by the fides of their Husbands and Chil- dren. Thus a great Vidory was gain'd, and the Roman Array had behav'd themfelves ex- ceedingly well Zj However, the Emperour dio. was not to be prevailed on by any unrea- fonable Demands 5 and therefore when the Soldiers petitioned him to raife their Pay, he. refused them with this Anfwer 5 "That. " to give them Money extraordinary for " the Succefs of the Battle, was in eifefl: " toT^^: the Corps of their Parents and^ "Relations, and to fet an Excife upon. " their Blood, for which lie was anfwe- ** rable to God Almighty, the only Perfou *' to whom Princes are accountable. In- deed, let the Difficulty of the Jundure be what 68 fh^ Life of the Emperour what it would, he was always Mailer of fo much Fortitude, and Prudence, as never to be over-ruled beyond Juftice, either out of Fear, or eafinefs of Temper. Upon this Succefs he was proclaimed Emperoitr the fifth time, the Viftories of VerHs having given him the fame Title four Id. times before. The Night before the Battle, a Spy being taken in the Camp, was brought to his Tent. And the Emperour having a mind to examine him, the Man told him 5 / am fo very Cold that leant fpeak^ therefore if you vpould hnoxo any thing ofme^ you mnflfirfl order me fome Cloths to my hack, if you have any. The Emperour was not at all difphas'd with his Bluntnefs, but gave him what he ask'd for, and fo let him go. jj And here we mufl: not forget the Ex- ploit of a private Soldier, who (landing Centinel one Night on the bank of the Danube^ and heading the Voice of fome of his fellow Soldiers, whom the Enemy had taken by furprize on the other fide, he immediately fwam the River in his Ar- mour, difengag'd his Comerades, aod brought them off with him into the Camp the fame way. dSinthe The Year following there broke out a Sow caii'd ^"^^ ^^^^ dangerous War than that which BoZm]a. they had finiih'd. The Marcomanni^ "^kiid the ^4arcus Antoninus. 6^ the ^uadiy a very warlike People rais'd a great Army, at which the Romans were extreamly difpirited, being in a very ill Condition to refift fo powerful an Enemy, at a time when the Plague raged violently both in Town and Country, and fwept a- way vail Multitudes. The Emperour was the only Perfon not in Defpair, his Confi- dence lay in the Proteftion of Heaven, for which he endeavour'd to qualify himfelf in the firft Place, by the offering of Sacri- fices : He made a Proceflion round about the Town^ and the Statues of the Gods being laid upon Couches, '^ a great Enter- * The Ro: tainment was ferv'd up to them in their ί^'Γαϋίη^^'* Temples 5 and for fear any acceptable part fture.^"^ of Worfhip ihould be omitted, all foreign Religions were taken in, and Priefts fent for from almoft every Quarter : And which isftill more ftrange, he reftor'd the Solem- nities of Ifis^ which had been Prohibited ever fince the umtof Auguflus ^ and made no fcruple to worihip that Goddefs, whofe Temple had been puird down in the Reign of Tiberius^ the Decorations burnt, her Statue thrown into the Tiber, and her Priefts knockt on the Head. There was fo much Cattel facrificed upon this Occafi- on, that fome fatyrical People, whofe Tongues are never to be tyed, made a Jeft on't^ and faid, that if the Emperour ihould F have Vero •Αι 169. 7 Ο The Life of the E?7iperour have the good luck to return Conquerour, he would fcarcely be able to find a piece of Beef for the Gods in the whole Empire. Thus when the Religious part was fi- caritoi. in j^jfl^'j^ j^^ (et forward againft the Enemy, An. Dam. and took Fcrus aloHg with him 5 '^ who would gladly have been left at Rowe to have carried on his Debauchery, but this A?2tof77^ns was willing to prevent. The two Emperours therefore marched direftly for Aquile'ia^ and immediately after their Ar- rival, made up to the Marcomans^ who lay entrenclVd not far off 5 and here they forc'd their Camp, and routed them with a Capitol, great Slaughter. In this Fight Farius Vic- torinm. Captain of the Guards, with fome of the bed: Troops, was cut off. However, this did not difcourage the twoEmperours from pufhing their Point, and going on with their Advantage ^ In fhort, they prefsM the Enemy fo hard, that at laft their Army grew Mutinous: Upon which the greateft part of their Confederates drew off their Forces, kiird thofe who advifed the Revolt,and fent to beg Peace oftheRoma^s. Verus being fatisfied with their Submiflions, ^'^f- ^" and fond of the Liberties of th^Tor^n, was carneft viiih Ant omf7iis to grant them their Requeft, and march home. What greater Advantage^ fays he, can your Majefly hope for than this off^r ^ Huve yonamnd to force your Em' Marcus Antoninus. 7^ ♦ Emmies upon fome defperate Attempt^ α7ΐά fidero them the Wcakntfs cfthe E//^pire whether they vp'iU or no β Let /// rather manage their Ignorance^ and make the moji of their Con- fternation^ and give them leave^ while they are difpos'd tot^ to think more of a Retreat^ than a Revenge, To this Antoninus anfwer'd. That there was no trufting to thefe Barha- rians^ that their pretence of SubmilTion was only to gain time 5 and keep the Srorm from falling upon them : That 'twas the Interefl: of the Empire to make Advantage of the Mifunderftandings, and Diforders amongft them, and not give them leifare to agree, and rally all their Forces upon the Romanr^ when probably we (hall be dill in a worfe Condition to receive them^ and having thus delivered his Opinion, he im- mediately order'd his Troops to march. The two Emperours pafs*d the Alps^ pur- ^'P''**^' fued the Enemy, and defeating them feve- ral times, difpers'd them entirely at laft•, and return'd without any Confiderable Lofs. Winter being now pretty forward, they re- folv'd to go into Quarters at Aquileia-^ but the "^Plague forcM them to alter their Mea- *^'*-^η >^ fures^andgooffwith afewof their Troops. ^^'''' '^''' Upon their March, Verus was feizM with c^pitoi in an Apopleftick Fit near Altimtm, whither ^''^ he was carried, and where he died foon after j his Body was convey'd to Rome by F 2 Anfu^ Marc in Marc. . ^> 72 The Life of the Ernperoiir Antouintis^ who ihewM him the fame Fu- neral Refpeft which had been paid to the caFit«>:.in Emperour his Father r and ne'er fcrupled to make a Qod oi him. I grant we have reafon to believe that Antoninus was well enough fatisfied with his Death 5 fuch a Suppofition is no lefs than what may be expefted from the Pru- dence and Gravity of this Prince, and from the tender Regard he had for the welfare of his People. But that, as a certain Hifto- cipitoi. rian adds, ^ He fhould publickly own his Satisfaftion in a Speech of Thanks to the Senate, this is altogether incredible. How- ever, that Author will have it, that the Emperour hinted to the Hoafe^ that the Varthia7t War had never been fo happily ended^ had it not been managd by his DireSion and Advice 5 and then declared. That having now the Sovereignty wholly in his own Hands 5 and no longer embarrafsd with a dtbaucl•) d AJfiflant^ he would alter his Meafures, and begin a new Reign. Now Ant077inHS was too Modefl•, and too Wife to talk at this rate 5 fuch Difcourfe was neiliher fuitable to his own Maxims, nor to the Charafter he gives cf Perns in his firfl: Book, nor in fine to the purport of his Speech^ the defign of which was to thank them for ordering the Apo- theofis of Verus. His Enemies no doubt fet this Report about, to give fome Colour to ano- Cipltol Marcus Antoninus. 73 anotherCalumny which they fpread at the fame time, that the Eraperour having dif- cover'd the Defign oiVenis to poifon him, prevented him in his Plot, iielpM him to a Dofe, and praftis'd his own foul Play upon him : Or as fome faid, prevailed with his Phyfician to bleed him to Death. The fuf• picion of fuch aPraftice being too grofs to ftick upon Antonhms^ a great many People threw it upon Fauflina ^ giving out that this Princefs had reVengd her felf by Poi- ^^p^"^• ί'^ fon u^onVerns^ being enraged againfl: him for betraying the fcandalous Correfpon- dence between them to hisEmprefsL•/<:/iKί. But the moil generalOpinion was, thati//- ciUa was the Perfon that put him into this Mortal Fit 3 for not being able to en- dure the Paflion Verus had for his own Si- fter Fahia^ and being lefs concern d at the Lofs of her Husband's Affeftion 3 than at the haughty Behaviour of her Sifter in law, who with an Infolence proportionable to her Lewdnefs, abus'd her Intereft with her Brother, and treated the young Emprefs with Negleft : For this Reafon Lnc'iUa chofe rather to level her Revenge direftly againft Vems^ than againft her Rival, con- cluding from the proud Humour oiFabia^ that to tumble her down in this manner from that Criminal height of Greatnefs, to which her Inceft had raifed her, would be F 3 the 74 ^^^^ Life cf the Emperour the feverefl: Puniihment imaginable : For being thus reduced to a private Station 5 and having no Countenance of Royal Au- thority to fupport her, (he would be no longer in any Condition, to difpute Quali- ty with the Daughter, and Widow of an Emperour. After thQ Deification was oytx^Antomnns being Apprehenfive leaft the T^ir« fliould be infcdled with a worfe Mortality^ than that they had lately felt, by the Lewdnef? of thofe Manumis'd Slaves, who had the Afcendant over Vems in Syria 3 and ferv*d him in his Debaucheries 5 he reiolv'd to remove them from the Court ^ And to do it in a manner that might leaft refled upon his Brother's Memory, He fent them off with confiderableOfiices into diftant Coun- tries 5 and thus tho' they feem'd preierr'd, they were no better than decently Baniih'd ; ΪΠ ftiort, he kept none of them with him but Eleaiis^ of whom he had a much bet- ter Opinion than of the reft. The Liberty, and Diforders of the War reviv'd the old Malice of the Heathens 5 who taking no notice of the Emperour's Orders, began to perfecute the Chrifiians in the re- moter Provinces. St. Polycarp was the firft that was facrificed 3 the Flames of whofe Martyrdom ferv'd for a fort of Beacon to Jight up the Verfecution in Gml and Afia, Marcus Antoninus. 75 Tis pretended that Antommis had a Hand in*t. For upon the Lord Deputy of GauVs writing to theEmperourto know hisPlea- fure about fome Chriftians in Cuftody, his Anfwer was, that he would havs him execute thofe who confefs'd^ and difcharge the refl. But here 'twas none of his intention to make the owning of Chrijtiamty Capital 5 his meaning was only that thofe (hould fuf- fer who could not clear therafelves of the Crimes charg d upon them. For the Go- vernours of Provinces, and inferiour Ma- giftrac V, perceiving that the only way to opprefs the Chriflians^ was to afperfe their Innocence, and furprize the Emperour by Mifinformation ; Upon this View, they ufed to load tht Indictment, and make the pretended Criminal as black as poffiblc 5 the Particulars of which they took care to fpecifie in their Packets to Court ^ and to fortify the Evidence, tranfmitted the De- pofitions of fome bribed, or frighted Slaves, who being fet upon the Rack, confefs'd what they had a mind to. And thus ha- ving gain d a general Order by mifrepre- fenting Matter of Faft, they explained it to their own Humour, and did what Mifchief they pleas'd. And don't fuchMif- management as this fometimes happen un- der the beft Empcrours ? Don't their Vice^ yoys, Generals, and Magiftrates often abufe F 4 their η 6 The Life of the E??2perour their Power, and misbehave themfelves ία their Ports of Jurifdiftion > And would it not be unreafonable to charge the Violence, and Injuftice of the Miniflers^ upon the mifin- terpreted, and mifapply'd Orders of the Prince? He that confiderstheCircuraftances oiTime^ and Place, together with the Tem- per 0Ϊ Antommis, his Good Nature, his Ju- ftice and Refolution 5 he that confiders this can never believe that he would fet a PerrecLUion on Foot after having fo long, and fo Publickly declarM againft it ? that he ihould do it when he was fole Sovereign, and at a tinje too, when the Plague and the War, had almoft difpeopled the Em- pire. How can this pretended Severity be reconciled with the Eraperours Maxim, that thofe who nnfs the Truths are mftaken agaififi their Will, and deferve more to be pit- •Bookie;, tied tha7t hated: ^ To conclude ; we have Sect. iS. ix , 1 Λ * aiib. one certam Argument more that Anto??tnHs Avas no Pcrfccator : bccaufe there were no Martyrdoms at Ro?/je during his whole Pveign iindRcfidence^ nor fo much as one drop of Ghriftian Blood ihed within the Bil/s of Μ or tali tj. Before 'the Year for Vertis's Mourning tAnDcm: was expired, f Antonwus married his '^^°• Daughter again to ClandUfs Pompeianuj :, -this Perfon was fomewhat old, and no more than the Son of a Private Gentleman 5 but Marcus Antoninus. 77 / / but then he had all the Recommending Qualities imaginable, and was fit to be pre- fer'd to the higheft Pofts of Truft and Ho- nour : His Fidelity and Courage, his Pro- bity and old Grave way of Living, his Ex- perience, and his Reputation too, were all extraordinary. Thefe Confiderations made theEmperour chufe him before Noblemen of the beft Quality and Figure ^ for Virtue, and Merit were theThings he moft valued, and always prefer'd to Fortune and Birth. The young Emprefs and her Mother were not over-much pleas'd with this Match 5 but Antoninus having taken care that his Daughter fhould not fufFer in her Privi- leges, nor fink in any part of her Quality, they bothof them were fatisfied at laft. As for Fauflina, ihe was of Opinion her Daugh- ter had loft nothing, as long as (lie was continued in the Title, and State of an Emprefs ; And Lncilla v/ho had a mind to have her Liberty, and follow her Fancy, was fomewhat pleased that (he had taken rather a Valet, than a Husband. Thus Antonmus having put his Daugh- ter into good Hands, fet forward to put an end to the War againft the Marconianni^ who having now the ^tadi^ Sarmat£^ Van- dales^ and other Nations for their Confe- derates came on more Fierce and Formida- ble than before : The W^rs againft lianni- ^ ■ ' ' i^al^ 7 8 The Life of the Emperour ύαΐ, and the Cimbrij did not carry more Terror along with them : In feme of the firfl: Difputes, the Emperour had the worft on't : For probably 'twas in this War, that that Defeat was given to his Troops, which had likely to have coil him the Lofs of Aqtiileia^ which happen d in the manner following. Alexander, who pretended to Prophecy, • Lucian. In ^η^^ vvhofc Life IS Written by Lucian i "^ had fo great a Reputation at that time, that People lookM upon him as a kind of a De- ity : This Impoftor had the Confidence to fend the Emperour this Oracle in Verfe. Giirgitihtis flnvil turgentis ah imhribus Iflrl hnmipf^e duos Cybeles edico Miniflros ^ Monte foras alitas 3 turn quantum alit In• j^ dictis aet Florum atq-^ Herbarum beneolentunt 5 ntoxq: {^futura e/2, Et ViSforia^pax & amahilis^O' Dectis ingens. Lions. Two Slaves ofCybePs, f mth Arabian Sweet Sy Let them be thrown into the Iflers Stream 5 This Water^Sucrifice will rout the Foe, And blefs the Empire with a glorious Peace^ Antoninus comply'd with the Oracle eir Ann.'^chr. ^^^^^ ^^^ ^^ ^ Superftitious Principle, or elfe '■- to Qithfy the Army, whofe Spirits he be? liey'd Marcus Antoninus. 7P liev'd would be raifed by fuch an Expeda- ίίοπ. The two Lions were accordingly thrown into the River, with a great Quan- tity of Sweet Herbs, Flowers, and Gums. Thefe Lions had no fooner crofs'd the Ri- ver, but the Enemy knockM them on the Head. Soon after the Battel began 5 and the Romam were fo ill handled that they loft above twenty five thoufand Men, and were purfued as far asAquileia, which had certainly been taken by the Barbarians^ had not the Emperour rallied his Troops and performed the part of a brave and ex- perienced General. And now the Diiho- nour his Men had receiv'd, fir*d their Cou- rage, and made them fight the better info- much that they routed the Enemy, and at laft drove them out of Panmnia. '^ •Kungar)-: While this War was depending, tht^^o.jT.or Moors harafs*d Spain -^ and the Egypt ian^^^'^'^J^y Heardfmen as they werecaird, being a fort '^^• of Banditti^ run to Arms, and being head-- ed by a Prieft, and one Ifidorus^ a. ftout Fellow, f furpriz d a Ron/an Garrifon, The r oi^ Stratagem was this. They difguis'd them- felves in their Wives Cloaths, and pretend- ed their Bufinefs was to pay theGovernour of the Fort a Sum of Mony. This Officer being over Credulous, feU into the fnare, ^.^^ .^ and had his Throat cut, with the reft of M^rc! lib* ihe Garrifon, Thus fleih'd withSuccefs the 1Τ?χΓ ' Rebels, Sii^r § ο The Life of the Emferour Rebels, facrificed a Prifoner, and over his reeking Bowels, which they eat afterwards, fwore themfelres deeper into the Revolt, and thatt they would never defert their Par- ty. Upon this, they encountred the Roman Troops, and defeating them feveral times, had made themfelves Mailers of i4/eA:^Wr/^, if Antoninus had not ordered Caffius who commanded in Afia^ to march againft them.' CajfiHs was too weak to attack thefe Barba- rians, who were both very numerous, and very defperate, and led on by a Perfon of extraordinary Courage : However, he was lucky enough to make a Mifunderftanding in their Camp, which Advantage he ma- naged fo well, that at laft they were routed, and difpers'd. capuoi. The Moors in Spain had no better Succefs than the Egjftians, for the Emperour's Generals cut off a great part of them, and clear'd the Country of the reO. In the mean time Anion inns followed his blow againft the Rebels in the Norths and fatigued them to that degree, by gaining almoft every Day confiderable Advantages, upon them ^ that at laft he made them come •The Em- too, and fubmit to his own Terms ^ and ^"Tentir' '^^^" returning to Rome he kept the Solem- Year of nify of thc DsccnnaUa^ '^ and obferv'd thofe '^"''^'"'?P Religious Ceremonies which were ufua^! feftivir'' upon the occafiooe During Marcus Antoninus, 8 ι During the Peace, the Empcrour em- ployed himfelf in reforming the Laws, and correfting the Faults in the Adminiftration. Togivefomelnftances. Firft, To the end that thofe who were Free-born, might ne- ver be at a lofs to prove their Privilege, he order'd every Citizen in Ro^e to go to the Treafury in 5λ^«γ;/*5 Temple, where the Pub- lick Records were kept, and there give an Account of the number of his Children 5 capitoi; and in thePr^m^cexalfohe fetupO^^-e/ to Regifter the Births in every Family. He very wifely Prohibited all Enquiries'^ i^^^• into the Circumftances and Condition of the Dead, after the Term of five Years. And that Malefactors might not be too long un- punifli*d, nor the Subjed fuffer fo much by the Interruption of the Holy Days 5 he fol- low'd Aiigufinss Precedent, and lengthened the Law Term 5 fo that now the Conrts Tat two hundred and thirty Days in the Year: This Method had too goodConfequences; for thus Caufes were difpatch'd with more Expedition, and a great many Temptati- ons to Idlenefs, and Debauchery, removed out of the Peoples way. He took particular care of the Concerns of Minors^ and erefted a new Court for that purpofe 5 the Judge of it was call'd Vr£torTntelark^ becaufe he aiIigndG«^r- diam, and tried all the Caufes depending be- 8 2 The Lije of the Emferour between them and the Infant. He likewife made a Supplemental Provifion to xh^Law caird Ld:x L£toria 3 which ordered a fort •curaiorcs.Qf Qnardians "^ to Adult Minors only in Cafes ofDiftradHon or Debauchery, where- as all fuch Perfons were now to be under that check without Exception. He was fo careful to prevent unlawful Marriages, and to keep People from run- ning wkhin the Prohibited Degrees, that Jhe nuird a Marriage of many Years ftand- tHcrKimcing betwccn a \^^oman of Quality, f and TtrJiil!"" her Uncle, but at the fame time declared the Children Legitimate. The Emperour's Refcript^ or Order fent to this Lady by a Manumis*d Slave, is ftill extant ; It runs in the Name of Verus and Antoninus ^ and is very well worth the inferting. The long time, you have been married to your ribiff Tit ^^^^^5 II ^^^ Number of your Children^ and "•57. 'your being difpos'd of by your Grandmother at an Age when you were not capable of under* flandifig the Laws^ and Cufloms of our Em- pire^ are Confiderations of Weight with us ; all thefe Reafons concurring^ prevail upon us to allow your Ijfue^ by this Marriage of forty Years flanding^ the §liiality^ and Privileges of their Family^ and to make them as much Legitimate, as if they had been born in I aw f id Wedlock, Capitol. II. He moderated theCharge of Publick So- lemnities, and Entertainments^ and leffen'd the Marcus Antoninus. 83 the Number of the Rowan Shews ^ that by this means he might hinder his Subjedls from being over-fond of trifling Diverii- ons,and prevent theirRuin by fuchunnecef- fary Expence, and which was often man- aged fo unluckily, as to create Mortal Feuds between the beft Families. He likewife re- gulated the Flayers Salary, and order'd it not to exceed fuch a Sum. He took great Gare to keep the Streets, la. 9. and High-ways in good Repair 5 He re- formed the Abufes at AtSions^ and reftrain'd the Bankers from taking unreafonable In- tereft. He very much mollified the Rigour of the Law by which Aliens who were ei- ther Legatees^ or Heirs were oblig d to pay the twentieth part of what fell to them, into the Exchequer 5 tho' this burthen had been in fome Meafure made lighter by the Emperour Trajan. He alio provided that Children fhould inherit their Mothers E- ftates, who died Inteflate. The Romans had a Law that thofe who Were not Originally Λλ/ζ^?;//, in cafe they ftood for any Office at Rome^ ihould be o- blig'd tolay out aThird of what they were worth upon Land in Italy, that fo they might look upon tha% and the Town^ as their own Country : Antoninus relax'da lit- tle upon this Point, and bound them to no more than a Fourth. He 84. The Life of the Emperour He was particularly careful of the Ho- nour, and Intereft of the Senate. For he not only remitted a great many Caufes to the Honfe^ which ufed to be tryed at the Couficil Board 5 but alfo impower'd them to give Judgment without Appeal. He commonly referv'd the Offices of .iEdiles •Thec/e^i-"^ and Trthnnes^ or Treafurers^ for thofeSe- ^u '';' Μ•ΐ nators who were decayed in their Fortunes, the Publick . , » « i suv,>.,rcgu- provided they were not grown poor by watus' their Vice and Extravagance." Twas ne- Zi^Z• ver his way to receive any Perfon into this vcyd the Order, without the Confent of the whole Buildings, ΤΎ r f «iiiiin^nt • 1 Higfiways, Ηοφ, nor then till he had ftrialy enquired into his Charafter. When any Nobleman was tried for his Life, he always took care to be fully informed of the Matter alledg'd againft him, and never fufFer'd any Ci?«?^^<7«- er, tho' of the befl: Rank, to be concerned ci itoi ^" Caufes of this Nature. His Cuftom was to come to this Senate^ or Houfe of Lordf^ as often as his Affairs would give him leave, tho' he had nothing to move 5 And when he had any Bufinefs to propofe^ he made no Difficulty to come up to Town^ from the remoter Parts οϊ Italy. The great- • Somewhat cft part of the Curators "^ of Towns, were Miyors,Tnd chofcu by him out of the Senate 5 being Aldermen, perfeftly of Augufius's Mind, that a Prince by raifing the Character of the chief Ma- giftrates 3 makes his own Figure (hine out the Marcus Antoninus. 85 the better, and fortifies the Royal Autho- rity, which neither can, nor ought to ftand upon any other than a Jufl: bottom. His Regards for the Senate did not pre- vent his Favours coming down to the Infe* riour Magiflracy, nor indeed from reaching the Subjeft in General. He n^ver thousiht^^'•. , any Perfons, let their Condition be never fo mean, beneath his Concern^ his care ftoopM even to the Gladiators, and Rope- dancers-^ ordering the firft ίΌ fight with Foins^ or Buttons upon their swords ^ and that the other (hould have Feather-beds, or Mats fpread under them, to prevent the danger of a Fall 5 and from hence the Cu- ftom began of hangingNets under tl^QRope a great while after. ' He made very fevere Laws to fecure thecapicoi. 13: Privilege of Burying-places, and to prevent the defacing of Tombs, and Monuments 5 he likewife order'd that the Poor ihould be buried at the Publick Charge: And how in- clinable he was to pardon a Malefaitor, we may learn from the following Inftance. A Captain of a Troop of Banditti, who had a mind to be plundering of U^we, bethought himfelf of thisOpportunity. He goes into Man's Field in the Suburbs, climbs a wild Figtree there, and entertains the Mob with abundance of Prognoftications, telling them withal that upon fuch a day when they faw G him S 6 The Life of the Empercur him fall ofFthe Tree, and turn himfelf in- to a Stork, the Sky would rain Fire, and lay the World in Afhes : The People, be- ing generally given to Superftition, and over-credulous, Twallow^d this Prophecy with a great deal of Belief, and Admirati- on ^ and in the mean time the Camerades of this Figure-flinger, made their Advan- tage of their Folly, and ftrolling from home. When the Day for this terrible Metamor^ flops was come, the Knave drops off the Fig-tree, and in the Tumble, lets a Stork loofe out of his Bofom with a good clean- ly Conveyance, and then dives himfelf out of fight in the Crowd 5 The Mob were ftrangely amaz'd at this Miracle, and ex• pefting a (hower of Fire would come pow- dring down upon them, made agreat hub- bub, and confufion in the City. The Em- perour being informed of this Adventure, had the pretended Prophet brought before him 5 and after having gotten the Truth out of him upon promife of Pardon, he was as good as his Word, tho* notwith- ftanding hisStoical Gravity,he could fcarce- ly forbear laughing at the Fellows Roguery. He made ufe of all forts of Expedients to reform the Misbehaviour and Diforders a- mong Women, and young People of Con- dition ; not knowing how much his own Family was concern d in thefe Misfortunes. For Marcus Antoninus• 87 For he was ftill ignorant of the Liberties ta- ken by his Emprefs Fanfiina-^ as we may eafily perceive by his Letters to hei* a little before her Death : And befides, we have reafort to believe, that had he been acquain- ted with her Irregularities, he would rather have made ufe of proper Remedies, than conceal'd the Injury : Indeed we can't fup- pofe him capable of fo fcandalous an In- dulgence, efpecially fince fuch Abufe of Families was feverely punifh*d in Private Perfons by the Roman Laws. I grant a cer- tain Hiftorian is of another Opinion, who reports, that when the Emperour was ad- vis'd by fome of his Friends to be Divorc'd from Fauftina upon the fcore of her ill Con- duft, he made Anfwer, I mufi return her her Vortune then 5 Now this jeft of an Anfwer, ^^^^jjjj*• has taken mightily, and gone a great way i.capuoh in Peoples Belief. I am not ignorant of the Rifque a Maa runs in oppofing his Private Sentiment a- gainft Authority and common Belief. How* ever fince there is but one Hiftorian who delivers thisPaffage, and even he none of the moft confidcrable for IndifFerency Judg- ment, and Exadnefs, one may very well imagine that the Credit of this Sentence is not fo much owing to its own Truth, as to the Negligence and Inadvertency of thofe that took it upon Truft. For granting the c. 6, 88 The Life cf the Emperour Empire was really Faiifli^aS Portion 5 as we πΐϋΠ: fuppofe in Favour to the Hiftorian, this A};fwcr^ notwkhftanding, would have been improper, and unworthy the Cha- rafter of Antotjims ^ who fcorn d to hold the Empire of the World, by fuch a fcan- opitoi 4 daIousTi'////re.• But then the Empire's being Fanfif^as Dower was fo far from Matter of Fad, that it was really fettled upon Anto- rinus before there was any Profpeftof this Marriage : For when Adrian Adopted this Emperour, he obligM him to a Contraft with the Daughter of Lucius Commodus, That Satyrical Stage-Jingle upon the Name of Tcrtullns^ when the Emperour v/as at a Play, proves nothing ^ For AntO" • Atacer• „i„pis had HO neceflity of taking this Jeft* tain Pluj t ' η ΛΓ Λ 1 • » ι /- ι wher.. the to himfelf, there bemg enough befides to ν:'ΐ^ΡΓΧη% juftify the Application. SXr^lid The appearing in great Cities in a Coach, another. 3 Horfc-litter, or on Horfe-back, wasalrea- y/t:ji Tfds the ' » i,ume of the dy Prohibited by Adrian : This Law was uvt"\r" TQvWa by Antoninus under exprefs Penal- pT The o- tics : For he could ηαί endure a Circum- Anrw^r^ic ^^"^^ pccuHar to Triumph (hould grow were with cheap by common Ufage ; And that the DlfficuirytfSnbjeft ftiould take the Liberty of anEqui- Recoiic-'ti- page, which even the Emperours declin'd on. TyAlu! A^f'Scthai""'^^^ upon extraordinary Occafions. put the QLieftion, being impatient to know the Name, replies, what fay you ? I told ',"«, fays his Friend in the Dialogue, Ter Tullnt, that is, I have repeated Tfillns^ter or tbrice^ which is a» much xs to fay the Man's Name i&TertttllHS, Capitol, 20, He Marcus Antoninus. Sp He was fully perfuaded that the prefer- ring unworthy Perfons to the Magiftracy, was one of the greateft Misfortunes that could happen to a Prince. And thus taking all poflible Precaution to prevent fuch a Mifchief f rom himfelf, he never made any DiiBcuky to deny an unreafonable Requtfl : APerfonof a very ill Reputation having beg d an Office of him, he gave him this Anfwer ^ Purge your f elf fir β of thoje had Reports that go of you : To this the Man prefently replied, Λ>, Iknowfeveral Judges as great Rakes as fny felf The Emperour took no notice of his Roldnefs, but made it his Bufinefs not to give any Occafion tp fuch Reproaches for the future. When he found any Perfon qualified to ferve the Publick, he gave them their due Commendation 3 and put them into fuch Ports as they were fit for ^ upon fuch oc- cafions he us'd to fay. That tho a Prince dio. could not make his SnhjeBs what he had a mind to^ yet 'twas in his Power to turn them to Account^ by employing them in fuch Bu- finefs as they underftood. No fort of Con- fideration could make him over- look Merit, and Capacity in any Perfon. Nor did ever any Prince delight more in making the For- tune of his Friends. Some of them were raised by him to the higheft Pop in the Gpvernmcntj And thofe who had pirch'd G 3 upon ^ ο The Life of the Emperour upon a Condition of Life which lay out of the way of Employment and Office ^ he took care to prefent them largely, and fet- tle fiich Penfionsupon them, as might make them amends for the Privacy of their Sta- tion ^ and for their voluntary baulking themfelves in their Intereft, and Honour 5 But at the fame time he always avoided the granting of Penfions to fuch as were per- feftly Infignificant to the Commonwealth ; Not forgetting the wife Maxim of his Fa- ther A^^tom/riis Pius ^ who ufed to fay, That Capitol, in 7^^^^ afljaweful Piece oflnjuftice to let thofe Per^k feed upon the Puhlick^ who were toa la%y toferve it. As for the Poor, they ne- ver applied to him in vain 5 And the re- lieving of them was fo great a Pleafure to him 5 that he look'd upon it as one of the greateft Happineffes of his Life, never to have been unfurnifh^d for this Purpofe 5 ♦ Rook I. * And returns Thanks to the Gods for this ^^ *^' conftant opportunity of doing Good. ppitoi.24. In the puniftiing Part his Method was to mitigate the Sentence, and go lower than the rigour of the Law. He was fo exaft in the ' Bufincfs of Juflice^ efpecially in Criminal Caufes, that he reprimanded one of his Judges feverely, for ilubbering over a Tryal of fome Perfons of Faihion, and condemning them in a hurry : He made the Judge grant the Prifoners a new Tryal, and Marcus Antoninus, ^i and told him withal, Thut the leafi thing'^^'^^' which a Magifirate commijpond for Jnflice^ could do, was to have Patience to hear what People of Condition could fay for themfelves. Another Judge having misbehav'd himfelf in a Caufe of great Concern 5 the Empe- rour inftead of turning him out, made him lye by alittle, andaflignd his Jurisdiftion to a Brother of thefame5e«r^. In fhort, he left no Expedient untryed to difcourage People from doing amifs, and to engage them to their Duty. He rewarded their Me- rits, fcrcen'd their Failings, and correfted their greater Faults, by fuch a Temper of Difcipline, as carried more Advantage than Rigour along with it. As none of the Aftions of Princes are without Force and Example, but do either a great deal of Good, or Mifchief to their Subjefts, fo Antoninus's making Philofophy his Inclination, had likely to have been ve- ry prejudicial to th^Romans: For now the Empire was almoft over-run with pretend- ing Sages^ who to fpunge upon their Prince, took the Habit and Title of Philofophers^ but left the good Qualities behind them 5 infomuch that they were not only burden- fome to Private Families, but even to the State it felf. The Emperour being fenfible of this Diforder, put a ftop to it. For now theShara-Philofophers were thrown out of G .. all^ ^ 2 The Life of the Emferour all Privilege and Favour granted to that Faculty, and npne but Men of approved Vir- tue, Charafter, and Merit, taken into the ' College. He us'd to fay that an Emperour ought never to precipitate any Bufinefs, nor dif* patch ic, as it were En pajfant^ and that Negligence in little Matters, is fometimes an occafion of great Miftakes. When a i^InE^pc- Caufe was before him "^ he always ufed to ΙγΓ^^Ρ^^ the Lawyers what time they defired thcmfd/ei. in their Argument: For he look'd upon it as a very rafli and unadvis'd Method, to limit a Hearing to fo many Minutes, with- out knowing the Extent, or the Importance of the Matter to be alledg'd, Efpecially iince Patic^nce is one part of Jnftke ^ And that *tis much better to fuffer xh^LongRohe to plead twenty things Foreign and widq of the Cafe, than to hinder them from fay- ing one that's Material, and to thePurpofe. se|Book4.He ufed the fame Cire and Exaftnefs in fmallcr Caufes, qs in thofe of the greateft Concern, it being his Maxim that Juftjce ought to be unifoiiii, and hold out to the whole length of her Anminiftration, and that nothing relating ίο Right and Wrong opitoi. io> was little. And thus he would fometimes fpend ten or twelve Days upon a.Trj/al, and keep the Council at the Board till Night 5 neither would be ever leave the Senate, till Marcus Antoninus. 5>3 till the Conful had difmifs*d the Ηοφ in this Cuftomary Form, My Lords, we have ^"'' no more trouble to give you: And which made all this Patience and Application the more Remarkable, his Conftitutioriwasbut weak, he could not bear the lead: Cold, nor venture himfelf with any more than a flender Meal, which he always eat at Night, and took nothing in the Day-time but a little Treacle to fecnre his Stomach. But none of thefe Difad vantages could make him indulge, or negleft any of thofe Pub- lick Funftions, which, as he us'd to fpeak, the Chanfter of a Prince, and Legiflator, oblig d him to. He could not endure Trifling, but coun- capuoi, ted it a great Crime to throw away the leaft Minute to no Purpofe. That time, which in Compliance to Cuftom, he fpent at the Vuhlick Shews ^ was not altogether loft ^ for even then, 'twas always his Method either to Write, or Read. In his Voyages and Expeditions, and when he was moft em- barrafs-d with Bufinefs, he made the ufual Intermiffions for Sleep, and Recreation, turn to fome very fignificant AccoLint. Thefe Intervals he generally employed in converfing with himfelf, in examining his Conduft, the State of his Mind, and" the Quality and Condition of his Enterprifcs^ Tis to this Vigilance, and Care of himfelf, that ^4 ^^^^ ^(/^ of tbii Ewperour that we are indebted for his Excellent Me- ditationi. By the Date of his two firfl: Books, we are informed that the one was written at Carnuntum^ and the other in his Camp amongft the ^ftadiy when theEmpe- rour was ingag d in the moft formidable War of his whole Reign. This great Fru- gality of Time produced feveral other Pie- ces which have fallen fliort in the Convey- ance. The lofs of his Commentaries, or the Hiftory of his Life, which he left for his Son's Inftruftion ; is that which is moft to be lamented. Twas always his Opinion that the Cre- dit and Security of the Government depend- ed chiefly upon Good Meafures 5 For this Reafon he would never undertake any thing in War, or Peace, without the Ad- vice of his T?rivy Council 3 and which is more, not without confulting thofe who had the beft Reputation for Senfe, whether Courtiers y Burghers, or Senators : And here he was fo far from the Vanity of dragging the reft into his own Opinion, that he was always glad of a reafon to follow the Board 5 Capitol 22. 2j\^ ufed to fay 5 'Tis much more accountable for me to refign to the Advice of fuch great Men who are all my Friends, than that fo ma^ ny Wife He^ds jhould he over-ruVd by my βη- gleOpin'on. And to cure that common, but dangerous Miftake, whichi makes it uncre- ditable Marcus Antoninus. ^5 ditable to yield up an Opinion, he has left us this fignlficant Truth in one of his Me- ditations, That a Man that goes in to the Sentiment of another^ is no lefs at his Liberty than if he had fluck clofe to his firft Thought ^ For 'tis purely his own Senfe and Judgment that prevails with him to alter his Mind, He counted it a great Crime to warp the leaft from Veracity and Good Faith ^ and to prevent being furprizd by thefalfeRear- foning of thofe Politicians who pretend, that a Wife Prince is not to be tyed to his Engagements, when they differve his In- tereft 5 that promifes are only Things of Courfe, nothing but bandfome Baits to catch the unwary 5 to keep thefe Knavifli Principles from getting within him 5 He lays down this admirable Maxim, which all Princes are concerned to take notice of ^ Take efpecial care ( fays he) never to count any thing an Advantage that will force you y at Qne time or other ^ to break your Word.'^ * ^^^^ '■ As reafons of State direfted 5 He fre- "" ' ^' quently chang'd theGovernours of Provin- ces, taking thofe into his own Hands which - had been managed by Proconfuls in behalf of the Senate and Commons, and giving them others governd by Deputies and Viceroys Commiffionated by himfelf : And here, according to Auguftuss Rule, he gave the People {xxchProvinces ^s he could mofl: confide ρ 6 The Life of the Emperour confide in, and receiv'd thofe of which he was lefs affur'd. capitoLzo. He loved to Ijc throLighly inforrr/d of what People faid of him ^ noc to punifti thofe whu took too much Liberty, but to learn what was liked, or dillik'd in his Ma- nagement5Theure that he riiadeofPablick Cenfure, or Commendation, being only to recover a falfe ftep, or go on in aDcienfi- ble Method, with better AiTurance. And when his Adminiftration, or private Con- duft were blam*d without Reafon, his Cu- ftom was to reply to the Charge either by Letter or Word of Mouth 5 not fo much to juitify himfelf, as to undeceive thofe that gipitoi 21. fpread the Report, and acquaint them with Matter of Fad. He would never admit of thofe over- grown AmbAfious Titles, which us'd to be given to other Princes, nor fuffer any Tem- ples or Altars to be built for him ^ Being fully conviiicd, that xhQ Flattery of the Subjcft fignifies nothing in true Greatnefs, that 'tii the peculiar Privilege of Virtue, to raife up a Monarch (o the Gods 5 and that a Prince remarkable for Jiiftice $ has the whole World for his Temple, and all ho- neft Men will be his Priefts to worfhip him. Capitol. 32. The Marcowanni, whofe Submiffions were only to deceive the Emperour, and make their Advantage by his drav/ing off, levyecj Marcus Antoninus. ^7 levyed Forces again, and Menaced higher than ever. This Enemy had now enlarg d their Confederacy, and made themfelves more formidable than before, by being re* inforc'd with all the Nations ixom lUyrkum to Gaul. ^ On the other fide, th^ Rov/an*jjomJ^ Troops were very much leffen'd both by Ξ. Plague, and Service, and the Exchequer quite exhaufted by a long War, infomuch that the Emperour found himfelf in greater Difficulties than ever. The firft part of this Misfortune was remedied by lifting the Gladiators, the Banditti of Dalmatia and Dardania, and the Slaves too, which was never done fince the Second Pumck War. And here 'tis very remarkable to obferve, that the Romans were very loath to lofe their Diverfions, to fave their Skins : They were mighty warm to have their Fencers difcharg'd : The Streets were crowded with Tumults, and they were perpetually bawling out fuch Sentences as this 5 What ? capitoi. %v, mnfi we be condemn d to Senfe in fpig^t of our Teeth ^ Are we all to he made Philofophers 3 and mnfi never fee any Prizes^ and fine Sights any more .un:is Pi-- us. Caffius^ tho then very yoang, had formd a Confpiracy againft bim : But Heliodor/^, a Perfon of CTreat Prudence and Authority, ilifled this Plot in th- Birth, hoping time v/ould qualify his Sor "^ Heat, and make him Wifer. C^tis during his Father's Life, kept within Compai% and feem'd reformed by his Advice, but this reftraint, fervd only to provoke Defife 5 which at laft grew too "trong to be mnn- - ag'd. The Empe*Oar Vertf.s when he \v nt into Syria, was the firft thic difcoverd his I 4 Defigns ' 1 24 The Life of the Emperon) Volcat. in Volcit. in CaOlo. 2» Deiign ^ and bein|*^lad of an Opportuni- ty to deftroy a Man. whofe Exploits and Bravery, had made him fomewhat Jealous, he wrote to Antomms as follows 3 CaJfiHs^ as / am well informal k making Im Toay to the Throne, and going tipon the Old De/igndif covered in my GrandfAther your Fa- thefs Reign, I beg of you his Motions may be ohfervd 5 nothing that we do can pleafe him^ and he is filling his Coffers at a mighty rate: He makes ajefi of ottr Inclination for Letters J calls yoH>. old Philofophy in Petti-- coats ^ and me a little Libertine. Ton fee there-^ fore what y VI have to do 3 for my part^ I have no Spleen againfi the Man : But I entreat your ALjefiy to take care for fear you and your Chil^ dren foould one day be fenfible of the danger in continuing aGeneral of hkTemper^fa much belovd^ andfo very abfolute in the Army, Antoninus imputing Ffr^'sSufpicion, ei- ther to his Jealoufy, or Difaffeaion to Cd\fiiis^ return d him this Anfwer. / read your Letter^ and find it too full of Oiffidence and Apprchenfion for an Emperour^ ar/d not at all fait able to the CharaBcr of our Reign, If the Gods have decreed the Empire to Caffius, V/V not in our power to prevent it ; yon remember the faying of your Grandfather Adrian, that no Man could kill his Sue- ceffor .' But if his grafping at the Scepter is difcountenanced by Heaven^ he'll defiray him-' Marcus Antoninus. ι 2 5 himfelf without our Crueliy ^ he fide s^ ΊνοΊΙΙ look very oddly to try a Man without Evi- detice^ and who^ as you obferve is fo very much belovd by the Soldiers. I may add^ that in Cafes of High Treafon^ the Prifoner is gene - rally thought to be hardly ufed^ when fairly Convi^ed, I fuppofe you ha??'t forgot what Adrian ufed to fay upon this Occafion, That Princes were the mofl Unfortunate of all People^ for no body will believe there's any Truth in a Confpiracy till they fee it Execut- ed. *Tis true, this fine Sentence belongs to Domitian, but I rather chufe to cite Adrian, becaufe the Sententious fayings of Tyrants have not the fame Weight and Authority^ as thofe which are delivered by a Good Prince. Let Caffius then take his Humour^ for to give him his due^ he is a great General^ brave in his Ρ erf on ^ and one that we can by no means fp are as Affairs fiand. As to what you infinuate^ that his Death is the only Se• curity for my Children ^ I fay^ /yCailiusV Merits outline theirs^ let them fmartfort ^ for if 'tis more the Interefi of the Empire that C^Gius fjould live^ than the Iff^ic ^fAntoni- nus, / [Idall never be concerned about their Death. It appeared by the Event, that Verus had made a right Judgment of the Cafe, and penetrated the Defigns of Cajfius bet- ter than hi$ brother Emperour ; But 'tis common Volcat Ibid. Ca 126 The Life of the Emferoiir common for Honeftv and good Meaning, to i/ike too favourable Conftruftions up- on other Men. voicat in Anfomnus 'va«; fo beloved ^y the People, cliv'^Ja. that Oijtiu found the working of his Pro- ) β• a difficnltBufinefs^ And notvithftand- ing h?? In^erei^ :/": "^^yi^ hod Syria he could never have made any Progrefs in the Mat- ter, had it not been for a Sham-Report of Antomnnss Death. Some were of Opini- on that this News was rais'd by himfelf, and that Fanflina perceiving theEmperour PKoi.Dio. broken by Age, F^i-iguine, and ill Health, that \ho Son Commohis was too young to fucceed him ^nd be- ig afraid her Quality of Emprefs would not laO", held a Corre- fpondence with this Rebel 5 and by a ftr^pge piece of Politicks, had awaken'd his Ambition, and made him the offer of her Perfon, and ihe Empire, which latter fhe hoped to fecure for her Children by this Co^'trivance. But there's no likely - hood Fa:/flhM would take fuch wrong Mea- fures, and indeed the Temper of Caffius is ^enough in all Confcience to juftify her. Bui• let this be as it will, 't5s certain hepub- liih'd the News of the Emperour's being dead, and that with all the Appearance of Grief and Mortification imaginable 5 ad- ding v/ichal, that the Army in Panmnia not believing Commodus old enough to govern. iVi ARCUS .^NTONINUS. I 27 govern, had proclaim'd birn Emperour in his ftead. This Prt tence was iufficient for Cajpi/f to Qtt up with 5 who having given the chief Commands in the Army to his * FriLids, endravonr'd to fecTc •'imftlf a- gainft Oppofition, and in a i{ ric time made him'elf Mrift-r of all .the Country from Sj/rja to Mount Tanrus ; and at tho. fame time he wrote a Lerter iomewh'^t in the form of a Mamfefio, to his Son "^ the Go- * orsonia vernour of Alexandria ; It ^nns thns. hZiuiavus, Noth'ng can be more unhappy than a Go- vernnient whhh Cherif^esfuch an in fat table fort of People as rvc are now pejlcrd rvi'h. Antoninus is really a very j^ood Man^ only heflrains too much for the Cb^-ra^icr of CU- mpncy^ and faffers fhoie Wretches ^^ ^0 on^ vphofe Misbehaviour he ys fnVy convii'r d of^ Tpheres the brave Q2i^i\i>,, whofe Name we have the Honour to carry ^ tho'voithwut jmch Sio^r/i- ficancy at Drefent ^ Where's Cato the Cenfor β What's become ^ffhe DTcipline of our Ance- flors .s, were -never yet your Equals in Bravery, nor ' ever will be, tho* they exceeded your 'Numbers as much as now they fall ftiort of *' them. Nay even Cajfius hitnfelf, as good * a General as he is, and after all the great ' Exploits Marcus Antoninus. Exploits he has done, is a meer Cypher ' as things ftand• For what can an Eygle ' fignify that has nothing but a Flock of * Pigeons to mufter, or a Lion that heads * no other Forces but Fallow-Dcer? Be- * fides, 'tis you, not Cafjitts. that beat the ' Parthians. and Arabians-^ and granting he ' has gain'd a great deal of Honour in this ^ War, have you not Martius Verus on your * fide, not at all his Inferiour 5 and who ' has contributed as much as the other to all * our Succeffes in the Field? But it may be ' Cajflns hearing me alive, has now repented ' his Attempt 5 for 'twas only the Report ' of my Death which has made Jii.n thus * Enterprizing. A ' fuppofing he fiiould ' be obftinate at preirnr, when ne has once * notice of our March agaii (1: him 5 he'll ' icarce ever have the Refoluiion to Face * us. He'll be confounded between your * Force, and my Prefence^ and Shame and * Fear together wil^ make him drop his * Sword. FeUow Soldiers ^ the only thing * Vm afraid of is, that Cajjirf not having * the Confidence to look me in the Face * ihould make himfelf away, or that fome * other Body, underftanding Tm going to * fight him, ihould do me this ill Office, * and fo deprive me of the mofl: glorious * Advantage of my Viftory. And what * Advantage is this > Tis to Pardon an Ene- my 5 1 5 2 The Life of the Emferoiir ' my V 'tis to be True to a falfe f^ian, and to . * continue his Friend that has broken all * the Laws of Friendfhip. This, *tis likely, * looks very Imprafticable to you, but for * all that I would not have you disbelieve * it. For Goodnefs and Generofity have * not fo utterly forfaken the Earth, as not * to leave us fome Remains of the Antient ' Virtue. But if this mufl: be counted In- * credible, I have ftill the greater defireto ■ it ^ To convince you by Matter of Fad, * of what you all thought impoffible. And * by this means i (hould gain the Satisfafti- ' on at leaft of ihowing the World that ' the greateft Provocations may be over- * look'd, and that 'tis poffible to turn even * a Civil War it felf to fome hanifom Ac- * count. Dio capi- This Speech was fent in a Letter to the voicat; in Senate^ where Cajfius was attainted of High caiHo. 7. Treafon, and his Eftate forfeited to the' City Chamber^ for the Emperour would not have it brought into his Exchequer. In the mean time Commoam came to the Afmy, and had the Trlhumtian Authority granted him by Antoninus : And now having pro- vided every thing ready for the marching his Troops, the Emperour went into //^// to take the Emprefs, and his other Chil- dren along with them. And being come as far as Mount Alha he wrote this Letter to the Emprefs• Verus Marcus Antoninus. 133 Verus was in the rhht in the Advice he '?'"}:"• '"^ fent me of CaffiusV Defign to nfurp the Er/i- pire» IfuppofeyoH may hdve heard what fijie things the FortHnc-tellers httveprovu/d him. Pray come forthwith to Mount Alba, and fear nothing ^ For here I wait for yon^ ami hope by the Gods Ajflfiance^ to difco/nfe with yOH farther about our Affairs, Fauflina wrote him this Anfwer. 1 intetrd^ according to your Orders to he at Mount Alba to Morrow j in the mean time I beg of you^ if yoit have any Love for your Children^ to make an Example of ail thefe Traitors : For thefe Rebellions are an ill Frefident to the Officers^ and Soldiers^ wlxi will infallibly do your Bufinefs^ unlefs yonpre• vent them. Fauflina being hindred by fome Acci- dent from going to Mount Alba^ the Em- perour wrote to her to come to Formianunty and embark with him there, but being de- t^in'd at Rome by their Eldefl: Daughters falling Sick, ihe fent him this Letter. When CelfusV Rebellion was on Faot^ my Emprefs'Mother Fauftina, c?^y?rc^ i>;/r Father Antoninus, to be kind in thefirfl place to hk own Bloody arid Έ amity ^ and then if he had any Mercy to fpare, to let Strangers be the better fort : For indeed an Fmperour citit be faid to be good Natu/d, unlefs he takes care of bis Wife and Children. I need not tell R yon 134 ^^^^ ^Φ ^f ^^^^ E7?ipercur yon of the D'lf advantage ofyourSonQommo* dus his Minor ity, nor that your Son in Laiv • HisFuri- Pompeianns, is both in Tearsy and a ^ Fo- uochi-n^^' feigner. Take care then how you man age your fclf with Cailius and his Adherents. Ne^er fpare thofe Rebels^ who yon fee dont fpare yon ^ neither would they have any greater Ten* dernefs for mc and my Children^ if they βοηΐά * carry their Point, I intend to follow you im- mediately. Fadilla'/ falling ill has hindred me in 7vy 'journey to Formianum, hut if I cant reach yon there ^ I hope to do it at Capua ^ ' voicat. in the Air of that Town I expeS will fet me and ** fpfy Children tip again . / defire you would fend me your Phyfician Soteridas to Formia- num 3 for really I have no Faith in Sofitheus ^ In my Opinion^ he is but a forry Do^ior^ to + Puci!«. prefcribe to a f Child. Calphurnius hasde- Virgini. li^jerd me all your Letters with the Seals whole '^ if my Jo^irney is delay d Γΰ write yon an A?ifwer^ and fend it by our Trufiy Servant C^cilius, who βαΙΙ inform yon by Word of Mouth what Caflius V Wife and Children^ and Son in haw talk of you^ and which I dont think convenient to cot/tmit to Paper, Cajfii^^ who was a Man of too much Senfe not to know there was no fleeping over Treafon^ puflVd his Point, and endea- voured to gain Greece to open his Paflage the better into Italy. And here forefeeing the Intereft and Elocution of Herod would be Marcus ANTONii^ras. ^ 135 be ferviceable to his Purpofe, he left no Stone unturn'd to prevail with him, and to refreih his old Difguft Si^uniiAritomms. But Herod, without liftening in the lead to his Propofals, or fo much as reading hH Letters all over, returned him this fhort Anfwer, and indeedtheonly right one for a Rebel. Caflius, thoH art out of thy Whs. ^ 'WiU Ca[fifif was no luckier in other Places 5 υΙΓηογ J." he could not fo much as ihakc the Aliegi- ance of any Confiderable Town, nor de- coy any Body to his Party, excepting fome beggarly Libertines, who were over Head and Ears in Debt, and Debauchery. Thisf do Voicat. ill Succefs began to make him lofe his Cre- '" ^'^"' '* dit amongft the Soldiers 5 and thus after three Months, and fix days from his iirfi: Revolt, this Vifionary Reign concluded, and the Ufurper was kiird by two of hi? Officers. His Head was brought to the Em* perour at Formianiim, as appears by his Anfwer to FanftiTia^s Letter which ihe wrote after ihe had received the News of Caffius's Death. 'Tk ί^οβιίίο, my dear Fauftina, for any voicat om to jldzto more tendernefs and Ajfeaion than pH have done upon this Occafion^ for me and the Children. I have read your Letter at For- mianum over and over^ in which yon advife me to pitnifi the Caffian Reheh. But for Κ 2• ^yf in CalEo. li^ Pius. I ^6 J he Life of the Ef/iperour my part I am refolvd to pardon CaffiusV Wife and Children^ and Son in Lavo 5 And am novo going to write to the Senate to per* fuade them to moderate their Rigour\ and not make too many Traytors^ for there s nO' thing that recommends aRoman Emperonr fo much as his Clemency. 'Tvpoo this Sijtality vphich made Julius Csefar greater than his Victories^ and gave him and Auguftus their 4MiJe * Apotheoftsz. and procHrdour\ Father^ the Αητοηιη^>> Monourable Jnrname of || FlUb : conld this Or' Mcrci- War have been ended as I would have had it^ -''^' even Caffius fimdd not have lofl his Life. Ne'er diflitrbyour filf For, the Gods who love my Clemency will be fure to protedt •The Err.- "^ me. 7 have nominated our Son in Lar» rvTricSoSPompeianus, Confnl for the enfuing Tear. Spuo!. . . This Clemency was admired by feme, v:>!cat in and cenfurcd by others : One of this latter fort took the Liberty to ask Antoninus what he thought Cajfius would have done if he had gotten the Vidory. The Emperour replied, We have not fervd the Gods fo neg^ ligentlyy nor lived fo ill^ as to have had any manner of fear of being conquer d by CaiEus. Then he went on and inftancd in thofe Princes who were either defeated by the Rebels in the Field, or privately murther'd by their Subjefts, (hewing that they mif- carried either by their Cruelty, or their ill Conduft. N^ro and Caligula^ fays he, may thank Marcus Antoninus• 137 thaftkthemfelves for their Misfortune, Otho and Vitellius, wanted Courage to govern^ ami Calba perfeifly loft him f elf hy hk Avarice : He added, that there was hardly one Good Prince upon Record, who was thus fervd 3 That Auguftus, Trajan, Adrian, and An- toninus Pius, had always the upper hand of Rebels and Traitors ^t he greateft part of which were executed either contrary to their Orders, or before fhey knew ont. Twere very well, if this Maxim would hold 5 but alafs ! Since this good Emperour's time it has faird in a great many Cafes : I (hall now give the Reader his Letter to the Senate upon thi? Occafion. My Lords, Tou have voted my Son in Law Pompeianuj voku in Conful, as a Teftimony of your Satkfai^ionfor my Snccefs : indeed his Tears defervd this Honour long fince, had not Perfons of extra- prdinary Merit appear d againft him ^ And where the State was fo much indebted, ^was but reafonableto difcharge the Obligation. Af fo Caflius'j Revolt, I intreat and conjure you to wave the ufual Severity in fuch Cafex^ and not let me, or rather your fe Ives, fufferin the CharaBer of Clemency y hy co?idemmng any Perfon to Death, Let none of the Senate be funifljid. Let no Noble Blood be drawn : Re- cat the Bani/hdf and let thofe under Forfei- Κ 3 tur^ 138 TJ^^ i^fr of the E??iperour turc enjoy their Eftates : And I heartily wifi 'twas alfo in my Porver to bring the dead to Life again ^ and fetch them out of their Graves! For I don t love an Emper our fjould take i?e- venge for himfdf: This Method tho' never fo defenphle is generaUy interpreted as over Ri- gorous, For thefe Rcdfons I conclude you will he willing that Caffius*/ Wife^ Children and Son in Law (lull have their Pardon. Their Pardon ! iVhy fjould I fay that^ fince they huvc done ytothing to need it I Let them the then ?'ndif^rb'd^ and he fenfible they live under the Reign of Marcus Antoninus. Let their Eflate^ their Money ^ and their Fur- niture be r^ord 5 Let them be rich^ and cajy, and go where they pleafe^ and wherever they Move ht them carry the Marks of your CU' mency^ and^ mifte about them. My Lords ^ 'Tis no great Inftance of Good- pcfs to pardon the Wives and Children ofthofe Attainted: I dejire you would do fomething More for my fake than this comes to;^prote^ I befeech you thofe Senators and Gentlemen con- cern'd in the Plot^ from Executions and For- feitures ^ from Fear and Infamy^ and from aU forts of Injury^ and Dijadvantage whatfo- ever ^ and let it he the peculiar Happinefs of my Adminiftration^ that no Rebel who tofi his Life in Skirmijh^ or Tumulty may Ιφ tkpHght ilf dealt witL• The Marcus Antoninus. i^p The reading of chis Letter was received ^f'''''^ '^• with great Acclamations, and all the fi j;ns ' of Acknowledgment and Refpeft imagi- nable. In the mean time the Emperour order'd Cajfius's Head to be buried, and generoufly (hewed himfelf troubled for his Death ; and then continued his March to put an end to the Rebellion ^ and bring the Eafiern Army to their Duty. He be- gan with Egypt^ and pardon d all thofe Towns v/hich. revolted to Cajfms -^ And when he came to Alexandria, a very dif- afFefted Place, he left one of his Daughters there, as a Security, that he was Friends with them. Being arrived at Velufium he faw thecipitoi Solemnities of Seraph performed there ^ which being frequented by vaft numbers from all Parts of Egypt ^ occafion d a great deal of Debauchery and Extravagance : Therefore, without minding how the Peo- ple would take it, who are generally Dif- concerted at any Change in Religion ^ he put down thefe Holy Days, and order'd that the Sacrifices to this Idol fliould be offered by theEriefts in Private, without a-* ny Concourfe of the Multitude. And all the way of his Progrefs he vifited the Tem- ples, Schools, and fuch frequented Places, inftrufting the People in a familiar conde- capic-i. t<.. fcenfivc manner ; And explaining fame of ^ 4 the 140 The Life of the Bumper our the grand Difficulties in Philofophy 5 info- much that where-ever he came, he was ex- tremely admir'd for hisSenfe and Capacity. The firfl: thing he did in Syria, was to burn all the Letters found in Caffiuss Ca- binet, that he might not be forc'd almoft to hate any Perfon whether he would or Dio. no. Some are of Opinion that Martins Verys^ whom the Emperour detach'd for Syria^ and for his Loyalty gave him the Government of that Province ; fome fay t\m Aiartins Vertts burnt the Letters before, of his vvn Head, declaring that the Empe- rour would like it : But if he fliould be fo unhappy as to Difpleafe his Majefty, he fhould fuflPei Death very willingly to fave, the Lives offo many People : Such an In- ftance of Goodnefs and Generofity is rare- ly to be met with in a Heathen, or it may be in a Courtier either. Towards the end of this Year Antoninus was proclaimed Emperour the eighth time, as appears by the Medals where the In- fcription Imp. VTU. is join'd with the XIX Year of his Tihttmtian Authority. Cipitoi26- Faujiina died in this Progrefs at the Foot of Mount Taunts : Antoninus was very fenfibly Afflifted at her Death 5 And the Senate imagining the Emprefs might have fowr'd his Temper againfl: thofe concerh'd |n the Revolt, and that the beft way to ' condole %>ΐο Marcus Antoninus. 141 condole with him was to facrifice fome of his Enemies, thus thfey fell into a new fit of Puniihing, out of Flattery, and over Complaifance ^ Vices which oftentimes creep into thofe Great Bodies no lefs than into the Breafts of Private People. Butoio. the Emperour being informed how the^- fiate ftood aifefted, fent them a Second Letter, to let them know that their Seve- rity would only make his Trouble for the Lofs of the Emprefs the greater, defir'd that no body might be put to Death, and concluded with thefe Words, Ifl cant pre- vail with y OH to /pare the Lives of the ReVol^ ters^youlforcente to vptflilvperedead ^ityfelf. But to prevent fuch Rebellions as this d;^, from coming over again, he made a Law that for the future the Government of a Province ihould be given to no Man that was born in it. As concerning Cajjius's Children none ofvoicatm them loft their Lives but the Eldeft Mc-^^^'""' ^• ciamis, who being Governour of Alexan- dria^ was kill'd there by fome of his own Party, the fame Day that his Father was difpatch'd in Syria. Hcliodorus another of his Sens was Tranfported * and forfeited, peporra- his Quality and Eftate: The reft were only ^^'^^^^ ^^i^^''^'' baniih'd at large, and had theirjR7r/i/«evoicat. 9. allow'd them. His Daughter Alexandra^ and her Husband Drnncianns^ had the Li- berty 142 The Life of the Emperour berty either to live It Rome^ or go whither they pleas'd. Antoninns took care to fecure them in the Privileges of their Condition, and had fuch a Regard for them upon all occafions 5 that once when they had a Caufe of great Concern tried before the iSe- nate, he forbad the other fide to reproach them with the Misfortunes of their Fami- ly, and fined feveral who had given them- felvestoo much Liberty in this Point. In the mean time the Senate^ who per- ceived they could not make their Court to their Prince by their Rigour, endeavoured to do it by inventing fome new Honours ^''^' to the Memory of Fauftina. It feems the building her a Temple was not enough for them. They erefted her a Golden Statue, and pafs'd an Order that every time the Emperour went to the Play-Houfe, this Figure ihould be placed in the EmprelTes Box^ and that the Ladies of the firfl: Quali- ty (hould be feated round it. But they re- iin'd ftill farther upon the Old Model of Flattery, and voted Afitomms znd Faujlwa two Silver Statues, placed them in Fe^uis Temple, and fet up an Altar for them, upon which all the young Women, and their Bridegrooms were ordered to facrifice on their Wedding Day. cipitoi 26. Antoninus^ gave the Senate thanks for their Refpeft to hini and the Emprers,and being Marcus Antoninus. H3 being refolved to do fomething for her himfelf, he founded a Society of fingle Wo- men, whom he caird iaufiinians^ and maintained them at his own Charge, and built a Temple for his Emprefs at the Vil- lage where (he died : This Temple was afterwards provided with a fuitable Deity, it being confecrated to Heliogabalus^ one of thegreateft Monfters in Lewdnefs that was ever heard of. After 4ptomnHsh2iA thus fettled the Εφ^ he made his way towards Rof^ie. In his return heftaid fome time at Swyrna^ and as every Body almoft were crowding to pay their Duty, or get a fight of him, He re- membred one Evening he had not feen Arifiides^ and was afraid that Orator might take it for a Negleft : For 'twas one of the Emperour*s Chief Maxims to pay a diftinguifhing Regard to Men of Probity and Charafter, and to treat every Body according to their Merit. He acquainted his Courtiers with his being uneafy about this Matter, particularly the ^iintilians^ who had the Government of Greece : They aiTurM him, Arifiides had not been there ^ phiioftm: for if he had, they would have difengag'd " ^"^'^ him from the Crowd, and prefented him to his Majefty : And the next Day they were as good as their Word, and brought him. As fgoo as Antofjitjus faw him, he ask^d 1 44 The Life of the Emperour ask'd him, Hovo comes it to pafs Ariftides that yoti make your Vtfit fo late ? ^ir,fays Ariftides, I was hufy about a Pointy and yon know as well as any Ρ erf on livings that when a Man is warm in his Study ^ he cant endure to he interrupted. Tbe Emperour being extremely plea§*d to fee Nature thus open and undifguisM, asks him, And when may we hear a Difcourfe from you then ^ Ariftides with the fame Affurance, replies, If you pleafe to give me a SuhjeSi to day^ yon [hall hear to Morrow what I can fay ont*^ for I am noneofthofe Extemporary People that venture to let fly what comes fir fl at their Tongues end: ^0, I love to work up my Things ftrong 5 but then Sir, fays he^ I beg leave that all my Friends may makepart of the Audience, With all my Heart, fays the Emperour. But, Sir^ replies Ariftides, Ihave another Condition to throw in, *tis that my Friends may be allowed to Clap, and make as much Noife in my Com^ mendation as if your Majefly was not there. That, fays the Emperour with a ίωιΐ^,β^αΰ beperfeSly at your Management* The next Ariftia. Day Ariflides made a Panegyrical Harangue ομι. Is. upon Smyrna, and came off with great Re- putation 5 the Oration is Extant among his Works, From Smyrna the Emperour travel'd to Athens, where he had his Wifti of being Initiated in the grand My fteries pf Cere/, the Marcus Antoninus. 145 the moft facred and folemn part of the Heathen Religion : Nothing could pafs ^»?"^^ *> Mufter here but great Innocence of Life, and a Reputation without the lead Ble- miih in r. Thofe who were admitted were firft examinM in their Moral Qua- lifications 5 by a Prieft appointed for that Purpofe. He was very kind to the Athenians^ and oio.phi- did their Town abundance of Honour 5 he 1°^' Add- left them Profeflbrs in all Sciences with *"^• great Salaries tofupport them 5 made them Noble Prefents, and gave them a great deal of Privilege and Franchife. In his Voyage home he met with a terrible Storm, which had like to caft him away. Upon his ar- capitoi 2- rival at Brittdifi^ he put off his Soldiers Ha- bit, and made his Troops do the fame,who during his whole Reign were never fuffer'd to Vit2LxBuffm Italy, He was received at Rome with all the Demonftrations of Joy imaginable. '^ And • oio. απ. here at his firft coming having been eight °''''*^^ Years abf^t he gave all the People eight pieces of Gold f a Man, forgave them all t The ro- the Money they ow*d either to the City^'^^^C'Xn. Chamber^ or his own Exchequer, from fixty ^^^^h'Xut Years upward, burnt all the Bonds and Evi-?|^^^|^[|; dences of the Debt in the great Square or S "'^' fornm^ gave his Son CommodHs his Mans Habit, 1^6 The Life of the Emperour prmceps iJ^f'^^^ dub*d him Prince of the Touth, \\ made .^vc^tum^ him bis Partner in the Empire, triumph'd r^heToys'of With him and named him Conful for the "itJdZ next Year, and to honour his Confulihip was gene-^ the more, followed his Triumphal Chariot EaiVrours ^" ^^^^ CircHs ovx Foot. After this, he re- soTornelr tired to his Philofophy for forae time at r^'by°Sis Lavinium z^ This Study he ufed to call his fign'dio' Mother, and the Court his Stef'Mothr.kv\di fuccecdhim. this favine of Vlato was frequently menti• Ariftid. on α by nim, that the vcay to have a Nation Tom. orw.' ^^Ppy^ T^^s either to make their Philofophers ao. ai. Kifigs^ or their Kings Philofophers, Not- withftanding being well fatisfied that a Conquering People in the time of Peace are apt to be fond of Puhlick Shews^ and that in Prudence it may not be amifs to gratify them with fuch Amufements, both to re- frelh their Spirits, and keep them from racking their Brains with Seditious Pro- )^dis, for thefeReafons he entertain d thera with very Magnificent Spectacles^ tho he had no manner of Relifh for the DiTerfioii himfelf. While Rome enjoy'd the Advantage of Peace, and the Satisfaftioa of having the Emperour at home, Smyrna was miferably handled by Fire and Earthquake, the great- eft part of the Inhabitants being buried un- der the Ruines. Arifiides wrote fo mov- ing a Letter upon the Sub)e£k of this Mis- fortune Marcus Antonii^s. 147 fortune to the Emperour, that he could not forbear weeping as he read it 5 In Qiort, it made fuch an Impreffion upon him that he iffued out Commiffions immediately for the raifing a fuiEcient Fund for Rebuilding \ the City, ordering a Nobleman to take care of the Bufinefs 5 Infomuch that the Acci- dent was in a manner retriev'd, and the Town had no Reafon- to regret the Lofs of her former Magnificence. TheTownfmen being full of Acknowledgment for Αηβί- des^ erefted him a Statue of Brafs in the middle of the Market place : An extraordi- nary thing this, and of it felf enough to ihew the Happinefs of the Times, when the Honour chiefly due to the Prince's Li- berality was all of it given away to the Orators Rhetorick. Antoniftus took this Op- portunity to reward the Citizens οϊ Smyrna, for their Loyalty, and theService they had done him. For at the breaking out of the Parthian War, when Atidius Corndianus^ who commanded in Syria was wound- ed and forced to retreat, the Army being quite routed, and the Baggage loft^ Smyrna, received the Soldiers with all the Humanity imaginable, buried Cornelianus who died of his Wounds^ and all the People ftriving as it were who fliould treat the Soldiers beft, gave themCloaths, Arms, -and Mony, as VmnpHm had doae to thofc who efcap'd from 148 The L,ife of the Emferour from the Battle of Cann£. The fame Affi- ftance which the Emperour gave upon this Occafion to Smyrna^ he had already be- ftovv*d in Italy, and upon other Towns elfewhere, which fell under the fame Fate, as Carthage, Ephefus, and Nicomedia. Capitol. x3. The Emperour's Expence in furniihing out Shews^ the LargeiTes he beftow'd upon the People, the vaft Sums he was out in Rebuilding Towns ruined by Fire, and Earthquakes, and the Qifioms and I^pt^Jfti^ oris which he forgave the Svibjeii: when hii Neccflities were moft preffing, are Argu- ments fufEcient to confute anyObjeftioni againft his Liberality. 'Tis granted, he' was a good Husband, and like his Fathef ^''^' Antonimis Pins, manag'd his Revenues with Frugality enough 5 But when the Eafe of People, or the Honour of the Empire re- quired it, he openM his Hand even to Pro- digality: Being convinc'd that thefe are the only proper Occafions for a Prince to be free of his Exchequer-^ and that Avarice in fuch Cafes is a very dangerous Quality. Nay, he ufed to (ay that when the People faw the Prince Liberal to the Pablkk, and c ito! 23 thrifty in his Private Expence, they paid Dio! ' their Taxes more willingly, looking upon his Wealth in a manner as their own, and as a fort of Fund, for tlie general Happi- nefs. The little Juftice don? to Antonimt upon Marcus Antoninus, t^p upon this Head, is not at all fiirprizing : The Bounties of Princes which have leafl Difcretion are commonly moil taking with the People 5 whereas Prudence an^^ Keafon goesforCovetoufnefs with them : For they never diftinguiih between giving and fqnan- dring, and make their own craving Tem- per the Standard of Liberality : B'lc after ^11, 'tis certain i?.i?^^/e never had a Prince more beneficent than Antomnus^ who was alfo the firft that built a Temple, to the Goddefs prefiding over Good Turns ^ andibia, which it may be was at tJiat time of Day, the only Virtue unworfhip d by the Ro- tnans. Indeed AntoninHs was the fitteft Per- fon living to introduce this new Devotion, confidering he underftood the Book-part of ObligingCo well, and was fo remarkable in the Praftice of it. Towards the end of this Year vtre uriderftand by the Medals^ that he was proclainVdEmperour the ninth dme 5 it being likewife the one and thirti- eth Year of his Tribunitian Authority. iahU above-mention d, who Had been Verus^ Wench, tho' ihe was his Sifter, and whofe Ambition was little lefs than her Im- pudence 5 this Lady being willing to make the moft of her tarnifhing Beauty, left no Trick untried to perfuade Antoninus to marry her. The Emperour underftanding her better than he had done Faufiina, and t befides I ς ο Τί)β Life cfthe Emperour befides having no Inclination to marry, always put her oflP. 'Tis faid he took a Mifs or Concubine, to prevent the Inconveni- ence of a Mother in Law to his ChiWren. Now tho* the Confequence from Writings to Lifi^ won't hold without Exception, becaufc Mens Difcourfe and Praftice are not always of a Piece, yet fince Antoninus % Life was fo exaftly fuitable to his Philofo- phy, we may very well queftion the Truth of this Paffage ^ And indeed the Falftiood of it appears plainly by his giving the Gods ♦ Sea. 17; thanks in his fiift Book "^ for being but a lit^ tie vphile^ in hk Childhood^ under the Man» age/nent of his Grandfather s^^'ench. Now 'tis highly improbable he ihould bring his own ' Children within the danger of fuch an Ex- ample, from which hereckonsitaBIeffing to iiave been quickly delivered himfelf. Dio. The Peace the Remans were fo happy in, lafted fcarcely two Years. The Scythians^ and Northen People took the Field again, and attacked the Emperour's Vice-Fvoys, who were in no Condition to make any great Refiftance. This obliged Antoninus to prepare for another Expedition: Going therefore to the Senate he mention d a^S/z/r- ply^ which was the firft time he had de- manded any new Tax. This Mony, had he been willing to ufe his Authority, might have been rais'd by the Marcus Antoninus. 151 the Strength of Prerogative 5 But this was none of his Method: He was foConde- fcenfive as to fay the Emperours had no Property of their own 5 and that rhe very Palace they lived in, belong d to the Lords and Commons. About this time he married bis Son to Cirifpina^ Daughter to 5rtt^/^ /^/e/?i», who had been Conful ^ the Wedding was kept like that of a private Perfon, without any thing of Royal Grandeur, or Expence in t. After this, he went to BeIlo?2as ^ Tem- ^.'^j'J^^; pie, and perform^ the Ceremony of the^''"^ Dart : This Cuftom was very Antient, and only praftis'd upon a War beyond Sea 5 and againft fome very remote Country. The Emperour coming into the Temple took up the Bloody Lance which was kept there, and threvy it over an oppofite Co- lumn, in thQ Circ/is Flammus^ which point- ed toward the Enemy's Quarters. The Romans perceiving their Emperour απ. do^^; broken with Age and Fatiguing, ready to '^^* iet forward, and expofe his Perfon to all the Hazards of a new War, and being afraid they might lofe this brave Princ/:•, and the benefit of that admirable Prridence too, which was not likely to out-Vive him ^ ha- ving thefe Apprehenfions rhey came in a Body to the Palace, to di^fire him not to leave them„ till he had given them fome h 2 Rulesi 1^2 I he Life cf the Emperour Rules for their Conduft» that in cafe the Gods fhould take him to themfelves, they might have fome Direftions to fteerby^ and be enabled to hold on that Courfe of Virtue into which h?^ Example had led them. Afitomniis was ib much afFefted with the Probity, and good Difpofition of this Addrefs, that he fpent three whole Days in Moral Difcourfes, explaining the greatcfl: Difficulties upon that Argnment, and giv- ing the i^eople fom-. rhorc Maxims, to af- fift their Memory, ana govern their Praftice. In the bfg'nning of A'^?//Z he left the Town, taking Commodm along with him, and gave the ^^ommand oi the Troops to Ρ at emus, Τ lie Scythhns loft the beft part of their Forces in the firft Battle, which was fous^ht with fuch Refolurion, that it lafted a whole Day. And now Antoninus was proclaim'd Empercur' by the Army, the Tenth time. Twere to be wifn'd we could give a par- ticular account of thefe hft glorious Cam- pagnes, but fince there's no Hiftorian cx•^ tant to tranfmit the Detail, we muft be con- tented to underitgnd in General, that this War was no Jefs Troublefome than any of the former3 that the King of^j/zA/^ behead- ed feveral of his Officers upon a Sufpicion of their holding Correfpondence with the Romans 3 That Antoninus fought a great many Marcus Antoninus. 153 many Battels very obftinate and bloody, in which the Viftory was always gain'd by the force of his Conduft, and the ex- traordinary Bravery of his Perfon ^ that he was always at the Head of his Troops in the hotteft Service 5 That he Built and Garrifon'd feveral Forts to keep the Coun- try in Awe 5 And that in the beginning of March ^ when he was going to open his third Campagne, he was feiz'd with a Diftemper at Vienna^ ^ v/hich carried him -some r.y off in a few Days. ^^:::^^ *Tis faid his Phyficians ufed him ill, and ^^^• haften'd his Death, to make their Court to Commodus : Dion Ca(fius is pofitive in this Opinion, which if it be true, Antomnus had more Grounds for that Common Say- ing than he was aware of : How many Rea- fons^ fays he^ will People mufler up to be rtU ofus*^ Thofe who have had the greatefl fijaye in my Affe&ion count my Life but a Grie- vance ^ and would he glad to fee an End on t. Neither did he fail in the lead to praftife ^ook 10: his own Advice upon this Occafion : 'Tis '"^^* this 5 ^ However this Thought njuft not gofo*ihi^ deep as tofower your Humour : Ton mufl keep your Temper^ wiil) the World we 11^ and pant jx<». friendly with every Body. This Rule, 1 fay, wasexaiily obferv'd by the Emperour ^ for the i2imQ Dion Cajfius Reports, that betook a great deal of care to conceal the Caufe L 3 of 1^4 ^f^^ I-if^ of the Emyerour of his Death, that he recommended his Son to the Army 5 And that when a Tri- T There /;//«-. ^ camc to him for the Word, he bid were Γ;> of « • ' theic Tri- him go to the Rifitig Sttn. cXreis'in But CoTHtuo'lifs bciHg vcry youHg, and ^;"^^'^'" having as yet gi> en no Sufpicion of any fuch unnatural Barbarity, r^'-»kesthisR.ela- tion look Improbable: Eipearvlly w'^^nwe corxr^k.^^'F^-^derll i/er(7^WsTefttmony, by wtiich 7• it appears plainly that Commodm did not fly out into Vice andDiforder till after his Father's Death. The Odium this young Prince 5 when he came to govern, drew up- on himfelf by his Cruelty, was the occafi- on no doubt that Fame reported him a Parricide ; (that fo no fort of Wickednefs might efcape him 5) People being general- ly willing to believe all the 111 of Princes ^δ.llίch their latter Adions ftiew them capa- ble of doing, To ret rn. The Emperour's Sicknefs had fuch ill S^^mpton.^ that his Recovery w:i:5 quickly defpairM of. In this Extremi- coifr"'"^^ which generally fiiocl's the Fortitude of '""^'•' Π1 fc Men, this Prince held up in bis Spi. ritand Temper, and gave a noble ^roof of the Force of his Notions and Philofophy^ But notwithflanding his Submiflion to Pro- vidence reconciled him to Death, yet the generous Regard he had for his People, gave him many a Melancholy Thought, This Marcus Antoninus. ι ς ς D^ This Anxiety encreas'd with his Difeafe, infomuch that the Day before; he died, his Mind feem'd reliefs and uneafy. The Mifcarriagesof thofe Princes, who coming young to the Throne were too weak to go- vern their Fortune, and make Head againft their Vices and Flatterers, were perpetual- ly in his Thouglus. The Scandalous Reigns of Nero and Dof/ihian^ made him more Solicitous: He was afraid his Son might make a falfe ftep, and not keep his Feet where the Ground was fo Slippery 5 that his Education might be loft upon him, the Notions contrived into him mifcarry, and all the care of his Inftrufters prove infis;- nificant5 I^ fhort, he was afraid he (hould growLewd,and Licentious,and prove a Ty- rant to his People, infteadof aProteftioix On the other Hand, he faw his Northern Conqueftsbut flenderly fecur'd, that thofe 'People were enclin'd to a Revolt, that the Enemy had their Swords in their Hand, and upon fuch a Junaure were the more to be fear*d, for thefr'liaving be^n often defeat- ed ; He had.thj^ihore reafon to be Appre- henfive leaft his Death might bring all tbefe Nations to a Confederacy againft the Em- pire, and that taking Advantage of his Son's Youth, and want of Experience, they might make an attempt to retrieve their Fortune, and wipe out their former Dif- grace. Being fomewhat perple^'d v/ith L 4 thefe 1 5 ^ The Life of the En/per our thereThoughts,andfloatingbetweenHope apd Fear, He order d his Friends, and Prln- cipal Officers to be brought in : When he faw them about the Bed^, he bad Commode ftand before them, and then raifing him- felf with fome Difficulty to (it up, he fpoke to then in this manner. Herodian Ttfj ftot furprizd dt yom heir ρ troubled to di.^or '^^ fi^ ^^^ i^^ ^kk Condition i' Lifmpajjion iirom one "*^• Muri to another^ is very '^Jatnrd ^ And thofe phjedl which fir ike the Sights are always mofi Affe&ing : But I perfiiade my f elf your Con- cern upon thkOccdfon is fomewhai more than &r dinar y: For the Regard I have always had for yoH^ inakesme reafonaUyexpe^ afuitahle Return, And now Opportunity prefents fair fir m both 5 ior Me, that J may have the SatisfaUion to be fenfible my Efieem and Afi feUion have not been mifplaced ; For yoUy to maf^e your Acknowledgements, and fljew you m'e not unmindful of what you have Received. Tja fee my Son here^ who Jo as been Educa- ted urder you^ Jufi Launchingrinto hk Youth : *Thk part of Life for a Fn^caefpecially^ k like putting to Sea in ji Sto^m *^ where without ΒαΠφ and good Pilots^ biU be in Ώ anger of being over-fit by hk Pajjions^ and fplit upon fome Rock or other : And therefore fince he k going to lofe hk Father^ I hope that Relation, will befupplied], and multiplied tn you : Pray take care cj him in thk dangerous Station^ and let him never want good Counfel : Put him Marcus Antoninus. 157 him in Mind^ that all the Wealth in the Worlds is not fufficient tofatisfi the Caprice and Luxury of a Tyrant. And that λ Prin- ce s Guards^ tho never fo Numerom^ are hut a flmder VroteUion without the hove of the SuhjeU : That tkofe generally fit longefl^ and tnofi fecure upon the Throne^ who Reign over the AffeSions efthe People^ and govern more by Goodnefs^ than Terror, For tis Inclina- tion and not Force^ which keeps Loyalty firm^ and makes SuhjeSion go down eafily. In fuch Cafes People are Friends ^ not Flatterers^ and »ever fiart from their Duty, unlcfs provoked by Injury^ and Ill-ufage, 'Tis true, *tis a hard matter to Reign and he Regular 5 and tofet Bounds to your Willy when your Power is almofi abfolute. If you fuggeflfuch Things as theje, and remind him of what he hears noWy you I both fecure an Excellent Emperour for your fe Ives ^ and alfp oblige my Memory in the highefi manner imaginable^ this being your only way to make it Immortal. At this Sentence the Emperour grew Speeclilefs, fainted, and fell back into the Bed 5 and dying the next Day, was much lamented by thofe of his own Time, and no lefs admir'd by Pofterity. As foon as his Death was publifti'd, the Army, and all Italy were mightily Afflifted at the News. So general a Mourning in earned: was ne- ver feen. And never was Rome in a grea- ter Confternation. All the Happinefs and Glory 5 8 The Life of the Eniiyerour Glory of the Empire feem*d to expire with Antoninus: Their Griefexprefs'dit felf in all the Varieties of AfFcftion and Regard : Some caird him their Fath'^r, and others their Brother, fom^ their brave General, fome their Good- atur' ' Emperour, their Prudent, Exemplay, an I every way well qualified, and ar omnlifli'd Prince 5 And whicn is very exi»-aordinary, anongfuch a Multitude of Commt. idors, t' r 'e was not one Soul of thtm that ove: fhot his Cha- rafter, or faid more of him than he de- ferv'd. The Senate and Commons, made him a God, even before the Solemnity of *TheEm his Funeral. "^ And as if it had been a Apotio- fmall Matter to ered him a Statue of Gold Commence ^^ ^^^ JuHan Chappcl^ f They branded tiuTeirTu- all thofe for a parcel of lewd, ungodly nerai was \]^^q^^]^^^^ ^^^Jjq accordiug to their Cir- scnaiemel cumftauces, had not either a Pifture, or a Statue of AntoninHs in their own Houfes. * Thus in the fifty ninth Year almofl: com- plete, died the befl: and greateft of all the „ A„„ i?i?/^^;/Empe ours : || He reign d nine Years ^jn.iso ^jjpf^ hjc Brother /^r//j-and ten byhimfelf. Twas a great hippinefs for him he lived no lon^rer : For by this means he was un- acquainted vvitbthe wretched Qualities of his Son Commoaiis , who, for all manner of Wickedn. fs, was one of the greateft Mon- ikers in Hiftory. i55> ■ . 1 111 ■ I I III ^ ■ The Emperour iSXdarcus <$Antoninm Η I s CONVERSATION, Ο R, Diicouries with Himielf. nw^eu BOOK I. I. 'Ύ^ΗΕ Example οΓ my Grandfather jl ^er«/ gave me tir AdvanraiJe of a candid and difpaflionate Temper IL By the Recolledion of my Father's * Charadler, I learn'd to be both Modeft and V'"'''' Manly. "^* III. As for my Mother '^^, ihe taught r\\t* Domuu to have a Regard forRehgion, to be gene-^"''"''''' rous and open-handed, and not only to for- bear doing any Body an ill Turn, but not fo much as to endure the thought on't. By Her likewife I was bred to a plain unexpen- five way of Living, and very different from the common Luxury and Liberties, of young People of my Quality. IV• I i6o Marcus Antoninus's IV. I am to thank my Great Grandfather •c^tiiius * for not running the Rifque of aPublick Education, for providing me good Mailers at home, and making me fenfible, that I ought to return them a large and honourable Acknowledgment. V. From my Governour I learn'd not to over- value the Diverfions of the Race^ Gromd^ and Amphitheater^ nor to dote upon the Liveries and Diftindions of Jockeys and Gladiators, He taught me alio to put my own Hand to Bufmefs upon occafion, to endure Hardlhip and Fatigues, and to throw the Neceflities of Nature into a little Com- pafs. That I ought not to meddle with other Peoples Matters, nor be eafy in giving Credit to Infurmers. VI. Dio^netus gave me the Hint not to t Quail- keep Quails for the Pit, f or beitow my mongft^ the Pains and Inclination upon Trifles: Not itkl'co^k- ^^ ^^ ^^^ away with the Impoilures of fighting Wizards and Figure-flingers, who pretend ^" '*^* they can difcharge Evil Spirits, and do ftrange Feats by the ftrength of a Charm. This DwgmtHs help'd me to the Faculty of bcaiing Freedom and Plain^dealing in others ^ brought me to Relifti Philofophy, and apply my felf to't ; and procured me the Inftrudtion of thole celebrated Men, Bacihius^ Tandacid^Sy and MarciafiHS, He Jikewife put me upon improving my felf by Meditations^ ^c. ί6ι by writing Dialogues when I was a Boy, prevail'd with me to prefer a Couch cover'd with Hides, to a Bed of State 5 and recon- ciled mc to other refembling Rigors of the Stoick Difciphne. VII. 'Twas Rhfikus * that firft fet me up-* a stokk on corrcdJing my Humour, and bringing it^ ^^"^^ ^^' to abetter State: who prevented me from running into the Vanity of the Sophifls^ ei- ther by writing pretendingly upon Learning and Life, Haranguing upon Moral Subjedis, or making a fantailical Appearance of being mightily taken up with Exercifes, Difcipiinc, and Bufinefs. This Philofopher kept me from being fmitten with the Charms of Rhe- torick and Poetry, from affedling theCA^- ra&er of a man of pleafantry, or the Drefs and Mien of a Beau ; or any thing of this kind which looks like Conceit and AiTedla- tion. He taught me to write Letters in a plain unornamented Stile, like that dated from Simeffu to my Mother. By his Infttu- ftions I was perfuaded to be eafily reconciled to thofe who had misbehav'd themfelves, and difoblig'd me. And of the fame Mailer I learn d to Read an Author carefully. Not to take up with a fuperficial View, or refign to every Noify Impertinent^ but to look thro' the Argument, and go to the Bottom of the Matter. And to conclude with him, he procur'd me a Copy of BpiHetH/s Works. VIII< 1 62 Marcus Antoninus s *Moft pro- VIII. * Apollonius taught me to give my kf phuS'-Mind its due Freedom, and dilengage it from fher. dependence upon Chance : And furnifli'd me with liich Precepts for Steadincfs and Ballaft^ as not to Flote in Uncertainties, or be at a Lofs about Dcfign or Event ^ nor fo much as to look tow 'ids any thing uncountenancd by Reafon and Truth : To maintain an cqua.i y of Temper under ♦'rying Circum- itances, fuch as ted?ous Sicknefs, acute Pains, and iofs of Children. To give him his due, his prauice was ahandlome In- ftance, that a Man ma) be Mailer of his own Behaviour, that he vr?^; be earneft and eaiy, force and uabtiid ϊ• Humour as occa- fion requires. To go on wi4i him: The* Heavinef> and Impertinence of his Scholars could feldom throw him off the Hooks. And as for his Learning, an.:^ the peculiar Happi- nefs of his manner in teaching, he was fo far from being fmitten with himfelf upon this Score, that one might eafily perceive, he thought it one of the leaft things which be- long'd to him. This great Man let me into the true fecret of managing an Obligation, without either leilening my felf, or being ungrateful to my Friend. IX. ThePhilofophcr Sexins recommended Good Humour to me, and to make Nature and Reafon my Rule to Live by. He alfo gave me to underftand, that good Ufage and Authority Meditations, iS'c. 1^3 Authority were not inconfiilent, but that a Family might be govern d with the ten- dernefs and concern of a Parent. By his Precedent I was inftrufted to appear with an unafFefted Gravity, to ftudy the Tem- per and Circumftances of my Friends in or- der to oblige them. To bear with the ig- norant and unthinking 5 tobeComplaifant and Obliging to all People, even up to the Smoothnefs of Flattery 5 and yet at the fame time not to fufFer in ones Quality, or grow a jot the Cheaper for't. Converfing with this Philofopher put me in a way how to draw up a true, intelligible, and methodical Scheme, for Life and Manners^ and never fo much as to (hew theleaft figa of Anger,or any other difturbing Thought : But to be perfectly calm and indifferent, yet not in the latitude of letting my Fancy ftand Neuter, and be unconcerned for the Advantage of others : However, he let me fee in himfelf, that a Man might ihow his Good-will fignificantly enough, without Noife and Tranfport, and likewife be very knowing, on this fide Vanity and Oftenta- tion. X. Alexander the Grammarian taught me not to be ruggedly Critical aboutWords^ nor fall foul upon People for improprieties of Phrafe, or Pronunciation : But to fet them right, by fpeakingthe Thing proper- ly 1^4 Marcus Antoninus s ly my felf, and that either by way of An- fwer, Aflent, or Enquiry 5 or by feme fuch other remote,and Gentlemanly Correftion. Xi. Fronto my Rhetorick Mailer, obli- ged me with the knowledge of Men. For the Durpofe 5 That Envy, Tticking, and Diffimulation, are the Charafter and Cofi- fequenrrs of Tyranny 5 And that thofe we call Top Quality, have commonly not much of Nature m them. Xli. Alexander the- Platonift advifed me, that withr -t Neceffity I ihorild never pre- tend not to be at Leifure to affift a Friend. Nor make Bufiaefs an Excufe to decline the Offices of Humanity. A^stoick^ XI I L 1 learn'd οι Catullus'^ tiot to flight ,.inor, er.^ Pfi^^j foj. jtiaWng Ε Remoiiftrance, tho* it fnould happen to be unreafonable, but rather to retrieve his Temper, and make him Eafy. That like DomitiUs and Athe^ nddotus^l (hould never be backward to give an Honourable CharaQrer of thofe who had the Care of my Education : And that I itiould always preferve an Hearty Affefti- on for my Children, without any little Jea- loufies of being fupplanted, or overtopp'd by them. XIV. I am indebted to Severus for the due regard I have for my Family and Re- lations, and for keeping this Inclination from growing too ftrong for Juftice and Truth. Philofopher, Meditations, i^c. 165 Truth. He likcwife made me acquainted with tfaeCharafter and Sentiments of thofe Celebrated Patriots andPhilofophers,G/i7, Brutus^ Thrafeas^ Helvidifis, and Dij '^ and gave me the Idea of a Commonwealth, in which the general Intereft was confider'd without PrLference, or Partialicy in the Conftitution 5 And alio of a Monarchy, where the Liberty of the Sabjeft was prin- cipally regarded. To mcnaon fome more of my Obligations to him : Twas of him I learned not to grow Wife by Starts, and broken Fancies, but to be a conflant Ad- mirer of Philofoph^^ nnd Improvement : That a Man ought to be Generous and O- bliging3 Hope the beft of Matters, and ne- ver queftion the AfFeaion of his Friends : To be free in (hewing a reafonable diflike of another, and no lefs clear in his own Expectations and Defires 5 and not to put his Friends to the Trouble of Divining what he would be at. XV.The Proficiency I made under "^Al^^jc- • Anothe? i/^iuf was to Command my felf, and not to bfopherf' be overborn with any Im potency of Paffion or Surprife. To be full of Spirits under Sicknefs and Misfortune. To appear with Modefty, Obligingnefs, and Dignity of Be- haviour. To turn off Bufinefs fmoothly as it rifes, without Drudging and Complaint, By obferving the prafti cc of this Maximns Μ I came 1 66 Marcus Antoninus's I came to underiland, a Man might man- age himfelf fo as to fatisfie the World, that there was nothingbut Truth, Sincerity, and Fair play, in his Words and Aftions : At- tain that Greatnefs of Mind, as not to Ad- mire, or Start at any Thing. Neither to Hur- ry an Enterprife, nor Sleep over it. Never to be puzled, difpirited, or lye Grinning at a Difguft, or Difappointment. His way was to be neither PaiBonate, nor over-fufpici- ous, Forward to do a good Turn, and to m^ forgive an ill One. In (hort, He feem'd to "^ be always in the poiTeflion of Virtue, and to have nothing which flood in need of Correftion : And which is very remarkable, No Body ever fancied they were flighted by him 5 or had the Courage to think them- felves his Betters. 5 And to conclude with him, another part of his Philofophy was, not to be taken with Raillery and Jefting. • The et^- XVI. In my Father's"^ Con verfation and »f««' ^t's\ Management I obferv'd a fmooth and in- ^^^^'^^p^'jofFenfive Temper 5 with great fteadinefsin ^^i keeping clofe to Meafures judicioufly ta- ken : A Greatnefs proof againft Vanity, and the Impreffions of Pomp, and Power. Front him a Prince might learn to love Bufineft and Aftion, and be conftantly at it. To be willing to Hear out any Propofal relating to Publick Advantage. To over-look no Bodies Merit, or Misbehaviour. To under- i ftand Meditations, isr. \6η ftand the Critical Seaf3ns, and Circnmflan- ces forKigour, orRemiflners• when tvvas proper to take up, and when to flacken the Reins of Government. To have no i/e-5tvc'ef- Hearts^ and Boy-Favourites : Not to fland upon Points of State and Prerogative ; but to leave his Nobility at perfed Liberty in their Vifits, and Attendance : And when he was upon his Progrefs, no Man loft his Favour for not being at leifure to follow the Court. To debate matters nicely, and throughly at the Council-Board, and then to ftand by what wasRefol v*d on.To be con* ftant to a Friend, without Tiring, or Fond- nefs. To be always fatisfied and chearful : To reach forward into the Future, and man- age accordingly. Not to negled the leaft Concerns, but all without Hurry, or being Embarrafs*d. Farther ^ By obfervin g his Me - thodsand Adminiftrarion, I had the oppor- tunity of Learning, how much it was the part of a Prince to check the Exceifes of Panegyrick, and Flattery. To have his Ma- gazines and Exchequer well furniili'd. To be Frugal in his Favours and Expences, with- out minding being Lampooned for his pains. Not to Worftiip the Gods toSuperftition 5 Not to Court the Populace, either by Pro- digality, or Compliment 5 but rather to be Referv'd, Vigilant, and well-pois'd upori all Occafions, keeping things in a fteady Μ Οί Deco^ , 1 168 Marcus Antoninus s Decorum, without chopping and changing of Meafu'res. To enjoy the Plenty and Mag- nificence of a Sovereign Fortune, without Pride or Epicurifm 5 And yet if a Cam- paign or Country happen to prove crofs, not to be mortified at the lofs of them : And to behave himfelf fo, that no Man could charge him with Vanity, Flourifh, and Pretendingnefs, with Buffooning, or being a Pedant 5 No, He was aPerfon Mo- deft, Prudent, and well-weigh'd 5 fcornM Flattery, and Fooling, and was throughly qualified botli to govern himfelf, and o- thers. In a word, he had nothing of the^'i?'- ρ/οΐβ in him : And as for thofe that were Philofophers in earneft, he had a great Va- lue for them, but without Reproaching thofe who were otherwife. To go on with him. He was Condefcenfive and Familiar in Converfation 5 and Pleafant too, but not toTirefomenefs andExcefs. His Drefs w^s neither Beauifli, nor Negligent. As for his Health, he was not Anxious about it, like one fond of Living, and yet managed his Conftitution with that Care as feldom to ftand in need of the Afliftances of Phyfick. Farther. He never envy'd and Brow-beat thofe that were Eminent in any Faculty, or thJr!''ac'^n! Science 5 either Orators, Hiftorians, or O- coraminda- ^^^''^ "^^ but οπ the contrary, encouraged tion, for in the Reign o£ Adrian, an excellency of almoft any kind, ^as iometimes Capital co the Owner. CaJJins, Ca^itoljnftf. theill Meditations, i5rc. ιβρ them in their way 5 and promoted their Reputation. He obferv*d Decency and Cu- ftom in all his Aftions, and yet did not feem to mind them : He was not Fickle and Fluttering in his Humour, but conftant both to Place and Undertaking. And I have feen him after violent Fits of the Head- acb, return freih, and vigorous to Bu- finefs. He !:cpt but few Things to him- felf, andthofewereSecretsof Governmenc. He was very moderate and frugal in Pub- lick Skews, Triumphai Arches, Liberalities, and fuch like ^ being one that did not fo much regard the Popularity as the Reafon of an Adion : Twas none of Lis cuftom to Bath at unufnal Hours, or to be overrun Avith the Fancy of Building, to ftudy Eating and Luxury 5 to value the Curiofity of his -Cloaths, or the Shape, and Perfon of his Servants. Indeed his Drefs at his Country • Palaces was very Ordinary and Plain, where he would fcarcely fo much as put on a Cloak without making an excufe for't. To take him altogether. There was nothing of Rug- gednefs, Immodeily, or Eagernefs in his Temper. Neither did he ever feem to Drudg and Sweat at the Udtn. Things were dif- patch'd at leifure, and without being felt, and yet the Adminiftration was carried on with great Order, Force, and Uniformity, Upon the whole 3 pare of Socrates^s Cha- M 5 rafter 1 7^ Marcus Antoninus's rafter is applicable to him ^ For he was fo much Marter of himfelf, that he could ei- ther Take or Leave thofe Conveniences of Life with refpeft to which, moil People are either uneafie without them, or intem- perat-- with them. Now to hold on with Fortitude in one Condition, and Sobriety in the other, is an argument of a great Soul, and an in:pregn;^ble Virtue. And laftly, when his Fri jnd Maximusv^^iS Sick, he gave me an inllance how Ϊ ought to behave my felf upon the like occafion. XV IL I am to thank the Gods that my Grandfathers, Parents, Sifter, Preceptors, Relations, Friends, and Domefticks, were almoft all of them Perfons of Probity. And that ί never happened to difoblige, or mif- behave my felf toi^^ards any of them^ not- withCmding if my Humour had been awa- kened, and pufii'd forward, I had been like- ly enough to have mifcarried this way : But by the goodnefs of the Gods, I met with no Provocations to difcover my Infirmities. 'lis likewife their Providence, that my Childhood was no longer manag'd by my •concu. Grandfather's ^ Miftrefs ^ that my Youth was undebauch'd, and thatlbarr'd my Li- be^-ry for fome time in ftanding clear from Engagements with Women: That I was obfervart of theFniperour my Father, and bred under him : who was (he moil proper Perfon i Meditations, (S'c, 171 Perfon living to put me out of conceit with Pride, and to convince me, that Authori- ty may be fupported without the Ceremo- ny of Guards, without Richnefs, and Di- ftindion of Habit, without Torches^, Sra-*^^^^^^^;^ tues, or fuch other Marks of Royalty andF'iaiway. State ; and that a Prince may (brink him-fbirrhem' felf almoft into the Figure of a private ^ourpec^iT- Gentleman 1 and yet aft neverthelefs, with '' '°ΐ'' *"- J J ' man E".' '■■' all the Force and Majefty of his Charafter^^o^rs j.r4 when the Government requires it. Tis the^'"^''"''' favour of the Gods that I happen'd to meet with a f Brother, whc^e Behaviour and fiudHsv^. Affeftion is fuch, as to contribute borh tOaX^^^^b" my Pleafure ^md 'mpro^^emeni.. T's alfo'^- ^j^^^^•: their Bleiling thi•: my Children were uQUnutrius. ther Heavy in their Heads, norMifcapen in their Limbs : That I made no fai ;aer Advances in Rhetorick, Poetry, and iuch other Amufements, which poffibly might have engagd my Fancy too far, had I found rny felf a confiderable Proficient : That without asking, I gave myGovtrnonrs that (hare of Honour, and that fort of Bu- finefs, which they feem'd to defire ; and did not put them off from time to time with Promifes and Excufe. That I had the Hap- pinefs of being acquainted with thofe ce- lebrated Philofophers, Apollonius^ RufiicuSy and Maximus : For having a clear Idea of the Rules of Praftice, and the true way of Μ 4 Liv• \η2 Marcus Antoninus*s Court Ci /Λ- miit. Living^ and the Irapreffion frequently re- frefnM :; fo that confid .ring the extraordi- nary Affifcances and Direftipns of the Gods, 'tis impoffible for me to mifs the Road of Nature and right .axalbn, unlefs by refu- fing to be guiurd bv ht Diftates, and al. moft fenfible Infpirations of Heaven. 'Tis the Favour of thefe fuperior Beings, that my Conftitution has held out fo well, un- der a Life of Fatigue and Bufinefs : That I never had any .infamous Correfpondence ^7^^^pXvvith Beneaicta oxThzoaotus^ i^ And that biyafamouj after fome Amours, and intemperate Sal- throtheralies, I took up, and recovered: TThat when " ' I fell out with Rufiicus^ as it frequently happened, I was not tranfported into any Aft of Violence : That 1 had the fatisfa- ftion of my Mother's Life and Company a confiderable while, tho' fhe was very near dying when (he was Young. To give more Inftances of their Bounty 5 Tis they that kept me from (landing in need of any Man's Fortune : And that vvhen Γ was willing to Relieve theNcceflicies of Others, I was ne- ver told that the Exchequer ^OY Privy Purfe, were out of C: (h. And farther, 'tis from them that my Wife is fo very obfequious, and afFeftionate, and fo remote from the Fancy of Figure .^nd Expence: That I had choice of good Govcrnonrs for my Children : That Remedies were prefcrib'd me in a Dream, MEDITATIONS, iS^C. 173 Dream, as^ainft oiddinefs, and Spitting of Bloody /^ Τ remember it happened both at Cajeta, and ^ Chryfa : That when I had a*"^ J°^" mind ro look into Ph'lofophy, I met nei-'^'^"«ir. ther with a Pedant, nor a Knave to inftruft me : That I did not fpend too much rime in Voluminous Reading, Chopping Lc;iiick, or Natural Philofophy : Now' all thefe Points could never have been Comna:%'d, and Gua-ded, without a Proteflion from above, and the Gods prefiding over Fate and Fortune. This was written in the Country of the "^ Qua- • in High di, in my Expedition againfi them. ^'''"'"^• BOOK IL Ϊ. \S Emember to put your felf in mind X\ every Morning, That before Night 'twill be your Luck to meet with fome in- quifitiv^ Impertinent, with fome ungrate- ful, and abufive Fellow ; with fome Knavi ih. Envious, or unfociable Churl or other. Now all rhu; f f^rvericneft in them proceeds from their igi jrance of Good and Evil : And fince its faiieii to my (hare to underftand the Natural Beauty of a good Aftion, and the Deformi^-v of an ill One ^ fince I am fatis- fied thePerfon difobliging is of Kin to me, and tho' we are not juft of the fame Flefli and 1/4 A ARCus Antoninus's and Blood, yet our Minds are nearly rela- ted, being both extrafted from the Deity ; fince I am likewife convinced that no Man can do me a real injury, becaufe no Man can force me to misbehave my felf 3 For thefe Reaibns, I can't find in my Heart to Hate, or to be Angry with one of my own Nature and Family. For we are all made for mutual Aiiiftance, nolefsthan the Parts of the Body are for the Service of the whole ty From whence it follows that Cla(h- ing and Op^ofition is perfeficly unnatural : Now fuch?n unfriendly Difpofition is im- ply*d in Refentment and Averfioii. II. This Being of mine, all that's on't, confift§ of Body, Breath, and that Part vphich governs : Now would you examine your whole Compofition ? Pray then let your Library alone, what need you puzzle your Thoughts, and over-grafp your felf > To come to the Enquiry: As for yourC^r- cafs^ value it no more than if you were juft expiring;;;; and taking Leave on't. For what is it in comparifon ? nothing but a little paltry Blocd and Bones 5 a piece of Net- work, wrought up with a Company of Nerves, Veins, and Arteries twifted toge- ther. In the next pla'^ce you are to examine what fort of Thing your Breath is : Why, only .1 little Air fucK'd into your Lungs, and pump'd out again. The third part of your Meditations, <ϋτ€. 175 your Compofif ion is your Mind, which was madi* fo^ Government and Authority : Now here make a Stand ^ confider you are an Old Mau : Don't fufFer this Noble Part of you un ler Servitude any longer : Let it not be overborn with Selfifh Paffions ; Let it not quarrel Fate, be uneafy at the Pre- fenf^ or afraid of the Future. III. Providence fhines clearly through the Adrriniftration of the World ; Even Chance it felf is not without Steadinefs and Nature at the bjttom 5 being only an Ef- feft of that Chain of Caufes which are un- der a providential Regulation : Indeed all Things flow from this Fountain : Befides, There is Neceffity, and General Conveni- ence that Matters (hould lie as they do 5 and to fpeak out, the Interefl: of the whole World, of which you are a part, is concerned in't. Now that which is both the Produft, and Support of Univerfal Nature, muft 'j confequence be ferviceable to every Part of it : But the World Subfifts upon Alterati- on, and what it lofes one way, it gets an- other 5 For Generation^ and C^rrnpfion, are no more than Terms of Reference, and Re• fpeft. Let thefe Refleftions Satisfy you, and make them your Rule to Live by : As for Books, never be over-eager about them : Such afondnefs for Reading will be apt to perplex your Mind, and make you DieUn- pleas'd t ιη6 Marcus Antcninus^s pleasM : Be fure therefore to Refign wil- lingly, and go off in Good Humour, and heartily thank the Gods for what you have had. IV. Remember how often you have poft- pon*d the minding your Intereft, andflip'd thofe Opportunities the Gods have given you. Tis now high time to conGder what fort of World you are part of, and from v/hat kind of Governour of it you areDe? fcended : That you have a fet Period af- fign*d you to Aft in. And unlefs you im- prove it to Brighten and Compofe your Thoughts, 'twill quickly run off with you, and be loft beyond Recovery. V. Take care always to purfue the Bufi- nefs in Hand with Vigour and Application 5 Remember your felf a Man and a Roman 5 And let the Aftion be done with all the Dignity and Advantage of Circumftance : Let unaffeded Gravity, Humanity, Free- dom, andJuftiteftJne through I. And be fure you entertain no Fancies, v^hich may give check to thefe Qualities. This Task is very prafticable if you will but fuppofe yery thing you are upon your Laft 5 If your Appetites and Paiuons don t crofs up• on your Reafon^ If you itand clear of Rafh- nefs, and don't complain of your Deftiny, and have nothing of Infincerity, and Self- Love to infect you, You fee what a fevy Points Meditations, isrc. \ηη Points a Man has to gain in order to a Hap* py, and Godlike Way of Living : For he that comes thus far, performs all which the Immortal Powers require of him. VI. In earneft at this rate of Manage- ment thou ufclt thy felf very coarfly^ "^^^sec^ neither haft thou much time left to do right ^^^' to thy Honour, for Life hurrys ofFapace: Thine ^? almoft up already ^ And yet in- ftead of paying a due Regard to thy own Reafon, thou hnft placed thy Happinefs in the Fancies of other Men. VII. Don't let Accidents difturb, or out- ward Obj as engroic your Thoughts, but keep you' tind quiet and unengaged, that you may be at Leifure to learn fomewhat that's Good 5 and don't ramble from one Thing to another. There is likewife ano- ther dangerous fort of Roving to be avoid- ed ; For fome People are Bufy and yet do Nothings They Fatigue and Wear them- felves out, and yet drive at no Point, nor propofe any general End of ΑΛίοη, or Defign. VIII. A Man can rarely mifcarry by be- ing Ignorant of anothers Thoughts, but he that does not attend to his own, is certainly Unhappy. IX. TheRefleftions following ought al- ways to be at Hand : To confider well the Nature of the Univerfe and my own 5 to- gether ϊγ8 Marcus Antoninus's gether with the Communication and Refe- rence betwixt them ^ And in what degree of Proportion and Quality, I ftand with refpeft to the whole : And that no Mor- tal can hinder me from Afting , and Speaking fuitably to the Condition of my Being. X. Theophrafiuf in compiaring the Degrees *Thisisfaid of Faults, (as we commonly fpeak,^) talks ^S? e^'like a Philofopher, where he aflSrms that &nTequal• ^^^^^ luftances of Misbehaviour which pro- ceed from Defire^ are greater than thofe of which A^iger was the occafion. For a Man that is Angry feems to quit his Hold un- willingly, to be teaz'd out of his Reafon, and ftart out of Rule before he is aware* But he that runs Riot out of Appetite and Pleafure is fway'd by a Libertine Principle, and appears a more fcandalous Offender. The Philofopher therefore was certainly right in pronouncing upon the DiflFerence of the Cafe. For the firft looks like an in- jured Perfon, and is vext, and as it were forced into a Paflion, whereas the other begins with Inclination, and commits the Fault with a Guft. XL Manage all your Aftions and Thoughts in fuch a Manner as if you were juft going to ftep into the Grave 5 And what great matter is the Bufinefs of Dying 5 if the Meditatiovs, is^c. fp the Gods are in Being you can fufFer no- thing, for they'll do you no Harm : And if they are not, or take no Care of us Mor- tals 3 why then I muft tell you, that a World without either Gods, or Providence is not worth a Man's while to live in. But there's no need of this Suppofition 5 The Being of the Gods, and their Concern in Human Affairs is beyond Difpute: And as an Inftance of this, They have put it in his Power not to fall into any Calamity pro- perly fo called. "^ And if other Misfortunes τΗβΕΓηρε: (as we count them,) had been really Evils, [πϊίηοΜΓη they would have provided aeainft them'^ "";'"•■ » too, and furnitnd them with Capacity to ommicting avoid them. And here I would gladly know ΐνοΤ"'** how that which can't make the Man worfe ihould make his Life fo? To fpeak clearly, I can never be perfuaded that the ί^rβ Caufe can be charg'd with the want of Power, Skill, or Inclination 5 to take Care of thefe Matters. Or that Nature ihould commit fuch anErrorastofuffer things re- ally Good, and Evil, to happen promifcu- oufly to Good, and Bad Men. Now Living, and Dying, Honour and Infamy, Pleafure and Pain ^ Riches and Eoverty, all thefe Things are the common Allotment of the Virtuous andDiforderly ^ why fo? Becaufe they have nothing of Intrinfick Creditable- nefs, or Scandal in their Nature 3 And there- 8ο Marcus Antoninus's therefore to fpeak properly, are neither Good, nor Bad. XII. A Mans Reafon will eafily convince him how quickly all Corporeal Things Moulder off, and vanifh both in Appear- ance, and Memory^ And are neither fo much as feen, or talk'd of. The fame Fa- culty will inform him of the Quality and Size of the Ohjefts of Senfe, particularly thofe which Charm us with Pleafure, frighten us with Pain, or are moft admir'd upon the Score of Reputation. A little thinking will ihow a Man h^^w infignifi- cant, defpicable, and paultry taefe Things are, and how foonthey wither and go off: 'Twil! ihow one what fort of Bulk thofe People are off, upon whofe Fancy and Good Word, the Being of Fame depends; Thus a Man may examine the Point of Dy- ing,which if once abftraited from the Pomp and Terror of the Idea, 'twill be found no- thing more than a pure Natural Aftion. Now he that dreads the Courfe of Nature is a Child. Befides there's general Advan- 5ee§iii. fage in the Cafe. "^ Laftly, we ihould con- fider how nigh we are Related to the Dei- ty, and in what part of our Being, and what becomes of that Honourable fide, when the Compofition is broken. XIII. Nothing can be more unhappy than the Curiqfity of that Man that Ranges every Meditations, iSO. 18 1 every where, and digs into the Earth for Difcovery ^ That is wonderfully bufy to force a Paflage into other Peoples Thoughts, and dive into their Bofom^ But does not confider that his own Mind is large enough for Enquiry, and Entertain- ment. And that theCare and Improvement of himfelf will afford him fufficient Bufincfs. And Iiow is all this to be done ? Why by being neither Pailionate norHeedlefs, nor yetdifpleas'd upon anyaccounrritl e'- with theGods orMen. For as for the Go fieir Adminiilration ou^ht to be Rever'd upon the Score of Excellence, and Sratioi; And as for Men, their Aftions fhould be wJ^ ta- ken for the fake ot Common Kindred. Βε- fides. They are often to be pitied for their Ignorance of Good and Evil : Which In- capacity of Difcerning between Moral Qna- lities, is a greater Misfortune than rhat of a Blind Man, who can't diftinguiOi between White and Black. XIV. Suppofe you were to Live Three Thoufand, or if you pleafe, three Millions of Years, yet you are to remember that no Man can lofe any other Lif^ than that which he lives by, neither is he poiTefs'd of any other than that which he Lofes. From whence it follows, that the lon^eftLife. as we commonly fpeak, and rheihorteft, com^^ all to the fame Reckoning. The Proof lies Ν thus ; 1 82 Marcus Antoninus's thus: The Prefent is of the fame Duration every where, and of the fame Extent to all People 5 Every Bodies Lois therefore is of the fame Bignefs, and reaches no farther than to a Powt of Time. For to fpeak ftrift- ly, No Man is capable of lofing either the Ραβ, or the Future-, For how can any one be deprived of what he has not. So that underthisConfideration there are two No- tions worth the laying up 5 One is, that a little while is enough to view the World in 5 for things are Repeated, and come over again apace: Nature Treads -in a Gircle, and has much the fame Face through the whole Courfe of Eternity. And therefore it fignifies not a Farthing, whether a Man fVands gazing here an Hundred, or a Hun- dred Thoufand Years 5 for all that he gets by it is only to fee the fame Sights fo much the oftcner. The other Hint is, that when the longeft, and fhorteft Lived Perfons come to die, their Lofs i5 equal : For as I obferve the Prefent is their All, and they can Suffer no Farther. XV. Mommus the Cynick Philofopher ufed to fay that all Things were but meer Fancy nnd Opinion ^ pretending there was no infallible Rule for the Teft of Truth andCetainty. Now this rallying Expreffi- on may u .doubtedly prove ferviceable, provided one does not turn Scepticky and carry it too far. XVI* Meditations^ iD'c, i8^ XVI. There are feveral Ways of Beha. viour by which a Man may fink his Quali- ty, ufe hisPerfon very fcurvily, and *tis pof- fible without being aware on't. And this in the Firfl place is more remarkably done by murmuring at any thing which Happens. By doing thus, He makes Himfetf a fort of an Excrefcence of the World, breaks off from the Conftitution of Nature, and in- ftead of a Limb becomes an Ulcer. Again, He falls under the fame Misfortune who hates any Perfon, or Croffes upon him ^ with an intention of Mifchief, which is the cafe of the Angry and Revengeful. Third- ly, A Man Leffens and Affronts himfelf when he is overcome by Pleafure, or Pain : Fourthly, When he makes ufe of Art, Trick- ing, and Falihood, in Word, or Ailion. Fifthly, When he does not know what he would iDe at in a Bufinefs, but runs on with- out Thought orDefign^ whereas even the lead Undertaking ought to be aim'd at fome End: Now the End of Rational Be- ings is to be Governed by the Laws of Na- ture, and the Intereft of the ZJ;?/i;er/^ 5 For thefe two, are both the oldeft, and the befl Rules, we can go by. XV^IL TheExtentofHumanLifeisbut a Point ^ M^//er is in a perpetual Flux; The Faculties of Sence, and Perception, arc Weak, and Unpenetrating : The Body Ν 2 flen^ 184 Makcus .'ntoninus's flenderly put together, and but a Remove from Putrefaftion: The Soul a rambling fort of a Thing. Fortune and Futurity, are not to be guefs'd at ^ And Fame does not always O-^nd upon Defert, and Judg- ment. In a Word ^ That which belongs to the Body ftreams off like a River ^ And what the Soul has is but Dream and Bubble : Life, to take it rightly, is no other than a Campaign, or Courfe of Travels ^ and Poft- humous Fame has li tie more in t than Si- • s^^B°°^lence, and Obfcurity ^What is it then B.OK4 '"^ thi^t vvill ftick by a Man and prove fignifi- ^'^'''• cant ? Why Nothing but Wifdom, and Phi- lofyphy. Now the Funftions of this Qua- lity confiil in keeping the Mind from Inju- ry and Difgrace ^ fuperior to Pleafure and Pain, free from Starts and Rambling, with- out any Varniih of Diffembling, and Kna- very, and astoHappinefs, Independent of the Motions of another. Farther, Philofo- phy brings i^eMind to take things as they fall, and acquierce in the Diflributions of Providence;, In as much as all Events pro- ceed from the fameCaufe with it felf •, and above all to have aneafyProfpeft of Death, as being nothing more than diffolving the Compofition, and taking the Elements to Pieces. Now if the Elements themfelvesare never the worfe for running off into one another5 What if they fliould allUnclafp, and Meditations, is'c. 185 and change their Figure ? Why (hould any Man be concern*d at the Confequence? All this is but Nature's Method 3 now Nature never does any Mifchief. Written at Carnuntum "^ aTownof ^^"^'[oh^ir^f- nonia, or Hungary. ''*'^"' BOOK III. I. τ If 7 Ε ought not only to remember, V V that Life is perpetually wearing ofF, and in a Literal Confumption ^ but al- io to confiJer that if a Mans Line iliould happen to be longer than ordinary, yet 'tis uncertain whether his Mind will keep pace with his Years, and afford him Senfe enough for Bufinefs, and Speculation, and to look into the Nature, Reafons, and References, of Things both Humane, and Divine. For if the Underflianding falls off, and the Man begins to Dote, what does he fignify > Tis true the meer Animal Life may go on, he may Breath andNouriih, and be furnilhed with Perception and Appetite ^ But to make any proper ufe of himfelf, to work his No- tions to any Clearnefs and Confiftency ; to ftate Duty and Circumftance, and Praft'cc to Decency andExaftnefs 5 to know whe- ther it is time for him to walk out of i^he.^j^^ ^^, World or not. * As to all thefe noble Fun- kksaiio^d Ν 3 dions^i^"-- iS6 Marcus Antoninus's ftions of Fveafon, and Judgment, the Mart is pcrfeilly dead already. It concerns us therefore to piifh forward, and make the moft of our matters, for Death is continu- ally advancing ; and befidesthat, our Un- derftanding fometime dies before us, and then the true Purpofes and Significancy of Life are at an End. II. Tis worth ones while to obferve that the Icaft defignM and almoft unbefpoken EiFcfts of Nature, afe not without their Beauty : Thus, to ufe aSirhilitude, there are Cracks, and little Breaks on the Surface of a Loaf, which tho' never intended by the Baker, have a fort of Agreeablenefs in them 5 which invite the Appetite. Thus Figs when they are moft ripe, open and gape: And Olives when they fall of themfelves and are near decaying, are particularly pretty to look at: To go on 5 The bending of an Ear of Corn, the Brow of a Lion, theFoanl of a Boar, and many other Things, if you take them fingly, are far enough from be- ing handfome, but when they are look'd on as parts of fomewhat elfe, and confider'd with Reference, and Connexion 5 are both Ornamental, and AfFeiiing. Thus, ifaMari has but Inclination and Thought enough to examine the ProdiiS of the Univerfe 5 he'll find the moft unpromiffng Appearances not unaccountable j and that the more remote Meditations, is^c, 187 Appendages have fomewhlt to Recom- mend them. One thus prepared will per- ceive the Beauty of Life, as well as that of Imitation 5 and be no lefs pleafed to fee a TygerGrinin th^Tower^ than m2iP alters Shop. Such a one will find fomething agree- able in the Decays of Age, as well as in the Bloffbm of Youth : I grant many of thefe Things wont Charm u^ at the firft Bluih i To Pronounce rightly, a Man muft be well affefted in the Cafe, and throughly acquain- ted with the Methods and Harmony of Nature. III. Hippocrates who cured fo many DiP- eafes, was not able to Recover himfelf: The Chaldeans who foretold other Peoples Death, at laft met with their own. Alex• ander^ Pompey^ and Julius C^far^ who had deftroyed fo many Towns, and Cut-off fo many Thoufands in the Field, were forc'd at laft to March off themfelves: HeracUtus who argued fo much about the World's be- ing fet on Fire, perifh'd himfelf by a Coun- ter-Element, and wasDrown'd in a Dropfy, Democritus was eaten up with "^ Lice, and'^n^th^s^fto: S crates was difpatched by another fort oiZel^fus, \ Vermin. And what are thefe Inftances for > tllTToZ Why, to ihew what we muft all come to.^r^^^^^r^^; Look you 5 You are got Abroad, you ^^^^'^^2'^'tm made yourVoyage and your Port 5 Debark^" " '' then without any more ado 5 if you hap- N 4 pen i8S iVIarcus Amtoninus's pen to Land upon another World, there will be Gods enough to take care of you : But if it be your Fortune to drop into no- thing 5 why then your Virtue will be no more folicired with Pieafure and Pai η ^ then you'll have done drudging for your Car- cafs: whereas as Matters go now, the befl: Moyety of you has fometimes the worft Office : For if I miftake not, the one is all Soul, and Spirit, whereas the other, is but Dirt, and Putrefaftion. IV. For the Future, don't fpend your Thoughts upon other People, unlefs you are put upon it by Common Intereft. For the prying into foreign Bufinefs, that is mufing upon the Talk, Fancies, and Con- trivances of another, and guefling at the what^ and why, of his Aftions 5 All this does but make a Man forget himfelf, and Ram- ble from hisownReafon. He ought there- fore not to work his Mind to no purpofe, nor throw a fuperfluous Link into theChain of Thought^ Andmoreefpecially,to ftand clear of Curiofity, and Malice, in his En- quiry. And to come Home, and make all fure ^ Let it be your way to think upon nothing, but what you could freely Difco- ver, if the Queftion w^as put to you: So that if your Soul was thus laid open, there would nothing appear, but what was. Sin- cere, Good-natur'd, and publick Spirited 5 not Meditations, is'c. i8p not fo much as one Libertine, or Luxurious Fancy, nothing of Litigioufnefs, Envy, or unreafonable Sufpicion, or any thing elfe, which would not bear the Light, without BluQiing. A Man thus qualified, may be al- lowed the firftRank among Mortals 5 he is a fort of Prieft, and Minifter of the Gods, and makes a right ufe of the Deity within ^him^ Bythe Affiftanceofwhich be is pre-* so the Em- ferv'd uninfefted wirhPleafure, invuIiera-i^nTsOu^or ble againftPains out of the reach of ίη^α-^^,^ϊ;";"^ ry, and aboA^e the Malice of 111 People.Thus he Wreftles for the nobleit Pr^ze, f ftands '^^,",^^';;?-^ firm on the moft flipper y Ground, and keeps ^^'^fi^i^^^^'i^^ his Feet againft all hisPaffions^ To go on t^iie orc«?,"* with him, his Honefty is right Sierh'ng, and touches as well as it looks 5 he always re- figns to Providence,and meetshis Fate with Pleafure : He never minds other Peoples Thoughts, or Aftions, unlefs PublickRea- fon and General Good require it. No ^ He confines himfelf to his own Bufinefs, and contemplates upon his Poft, and Station 5 And endeavours to do the Firft asitfhould be, and believe well of the Latter: I fay of the Latter 5 for Fate is both inevitable, and convenient. He confiders that all Ra- tional Beings are of Kin 5 and that Gene- ral Kindnefs and Concern for the whole World, is no more than a piece of Huma- nity, That every ones Good Opinion is not worth 1^0 iVUrcus Antoninus'^^ v/orth the gaining ^ but only of ^hofe who live up to the Dignity of their Nature. A$ for others, he knows their way of Living, and their Company 5 their Publick, and their Private Diforders 5 And why indeed fhould he value the Commendation of fuch People, who are fo Vicious and Fantaftical, as not to be able to pleafe themfelves ? V. Be not Haled, Selfilli, Unadvifed, or Paffionate in any Thing you do ^ Don't affeft Quaintnefs, and Points of Wit : nei- ther Talk, nor Meddle more than is necef- fary. Take care that your Tutelar Genius •The Mind, "^ has a creditable Charge to prefide over 5 Kcaion!"°'That you appear in the Charafter of your Sex, and Age 5 Aft like a Roman Empe- rour, that loves his Country : and be al- ways in a readinefs to quit the Field, "^ ^t the ίίχ{[ founding of the Retreat. In the rtiean time manage your Credit fo, that you need neither Swear yourfelf, nor want a Vouch- er. Let your Air be chearful^ depend not upon Foreign Supports, nor beg your Hap- pinefs of another. And in a word, never throw away your Legs, to ftand upon Crutches. VL If in the whole compafs of Humane Life,you find any thing preferable to Juftice and Truth, to Temperance, and Fortitude ; To a Mind Self fatisfied with its own Ratio- nal Gonduft, and entirely refign'd to Fate : If I fay To Die. Meditations^ is^c. i^i I fay you know any Thing better than this, never balk your Fancy, count it your Su- preme Happinefs, and make the moft on't you can. But if there is nothing more valu- able than that tbeGenius and Spirit within you "^ ihould be Abfolute in its Reafon, Ma- ' Ti^^scui; fter of its Appetites, enquire nicely into the Quality of an Objeft. If there's nothing more to be wifh*d than that with Socrates^ it Ihould ftand off from the ImprciGons of Sence^ fubmit to the Government of the Gods, and be helpful, and benevolent to Mankind 5 If all things are Trifles with re- fpeft to this, don't divide your Inclinati- ons, mifplace your Thoughts, and weaken yourSatisfaftion, by any Foreign Purfuits 2 Rational Choice, and Benevolent Defign, ihould never be check d. But if you are for trying Tricks, and compounding the Mat- ter, If Popularity and Power, if Wealth andPleafure once flrike your Fancy, you're gone ; Thefe new Farourites will govern your Motions^ and Ride you atDifcretion. Let your Choice therefore run all one way, and be bold, and refolute for that which is Befi. Now Ufe and Significancy, is the proper Teft of this Quality : So that the Queftion will be whether a Thing is fer- viceable to your Rational Capacity 5 If fo, clofe with the Offer 5 But if 'tis no more than a fenfual Advantage, hold your Hand 5 And 1^2 Marcus Antoninus's And that you mav Diftinguiih rightly, keep your Judgment Unbyafs'd, and don't let it ftjck in the outfide of Matters. VII. Don't be fond of any Thing, or think that for your Intereft, which makes you break vour Word, quit your Modefty, be of aDiiTerabling, Sufpicious, or Outra• gious Humour 5 which puts you upon Ha- ting any Perfon, and enclines you to any Praftice, which wont bear the Light, and look the World in the Face. For he that values the Virtue of his Mind, and the Dig- nity of his Reafon, before all other Things, is eafy, and well fortified, and has nothing for a Tragedy to work on ^ He laments un- der no Misfortune, and wants neither So- litude nor Company ^ And which is ftill more, he neither flies Death, nor purfues it; but is perfeftly indifferent about the Length, and Shortnefs of his Life. And if he was to expire this Moment, the want of Warning would not furprife him ^ He'd ne'er ftruggle for more time, but go off with Decency and Honour. Indeed, he is folici- tous about Nothing but his own Conduft, and for fear he ftiould fail in theFunftions of Reafon, Prudence, and Generofity. VIII. If you examine a Man that has been well Difciplined by Philofophy 5 you'I find nothing that'sUnfound, Foul, or Falfe in him: NothingthafsServile,Foppiih,or Fond 5 Meditations, i^rc. ip^ Fond 5 No felfifh, no obnoxious, and ab- fconding Praftices : To give him his due, his Buiinefs is always done^ His Life may be (hort, but never imperfed : So that no Body can fay he goes off the Stage before the Play is quite Aded. JX. The Hqppinefs of your Life depends upon the Quality of your Thoughts, there- fore guard accordingly : And take care that you entertain no Notions unfuitable to Vir- tue and reafonablc Nature 5 Now in order to this, you muft be wary in your Aifent, Obedient to the Gods, and Benevolent to Mankind. X. As for other fpecnlations, throw them all rut of your Head, exceptmg thofe few Precepts above mentioned; Remem- bring withal, that every Man's Life lies all within the Prefe^t-^ For the Ραβ is fpent, and done with, and the F///;.re is uncertain': Now the Prefe^,t if ilriftly examined, is but apointof Time. Well then! Life moves in a very narrow Compafs^ yes, and Men live in a poor Corner of the World too ; And the moftlaaing Fame will ftretch but to a forry Extent. The Paffage on't is uneven and craggy, and theref )re ir can't run far. The frequent Breaks οϊ Succpffion drop it in the Conveyance : For alas ! poor tranfito- ry Mortals, know little either of therrfd ves, or of thofe who were long before them. XL To 15^4 Marcus Antoninus's XI. To the foregoing Hints you may add this which follows. And that is, to furvey and define every Objeil and Thought extra- ordinary ^ and that with fuch Penetration» as todiflefl: it throughout, pull off its Mask and Fucus, and view it in its naked Effence : To call the Whole, and the Parts by their true Names ^ and be truly informed of their Force and Nature, both Single, and inCom- pofition. For nothing is fo likely to raife the Mind to a pitch of Greatnefs, as to bring Accidents Perfons, andPretenfionstoatrue Teft. For inftance, To be ready to tell ones felf, to what fort of purpofe this thing ferves, and what fort of World *tis which makes ufe on't> what proportion of value it bears to the Vmverfe^ and what to Men in particular ; to Men I fay, who are Citi- zens of tL^t great ^Capitol, in refpeft of which all other Towns, are no more than fingle Families. To return ; My Bufinefs is to examine nicely into the prefent Objeft 5 to know what 'tis made on, and how long 'twill laft^ what Virtue it requires of me, and gives occafion to ^ whether Fortitude, or Truth, Good Nature, or Good Faith, Simplicity, Frugality, and fo forth 3 upon every Impreffion and Accident, a Man fhould be ready to pronounce, This was fent me by Heaven, This is a Confequence of Deftiqy ^ This come? from Chance, over- ruled MEDITATIONS; iST. ι^ς ruled by Providence 5 And this other was done by one of the fame Clan, f Family, tsee^ Book and Corporation with my felf ^ Tis true, 1 ^ don't like the Ufage, but the Man was a Stranger to the Relation he flood in 5 and knew no Better. But I am under none of this Miftake, and therefore I will be Juft, and Friendly to him, and treat him by the Laws of Common Society i^ for why fliould any Man forfeit for his Ignorance, and lofe a Natural Right However, as to Things 7;^- different^ \\ I (hall take care to lookintoi' τη^ sto- them too, and rate them according to their edailmgs refpeftive Value. TxtpdnT XII. If you will be governed byReafonj^^^^j^^y^P'* and manage what lies before you with In- duftry. Vigour, and Temper ; if you won't run out after New Game, but keep your Mind Stanch, and well Difciplined, as if this trial of Behaviour was your Laft: And then, if vou will but (lick to your Meafures, and be True to the Beft of your Self 5 and keep your Fears and Defires from going farther : If living up to your Nature, mind- ing an opportunity, and (landing boldly by the Truth : If thefe ThiuCTs I fay will fatisfie you, you maybe a Happy Man 5 now if you are but willing, the World can't hinder you from doing all this, XIII. As your Surgeons have their In- ftruments ready for fiidden Occafions, fo be 1^6 Marcus Antoninus's be you always furnifhM with Rules and Principles, to let you into the Knowledge and Extent of Things Humane and Divine; for thefe Two have their Reference and Connexion with each Other. The confe- quence is, that your whole Praftice ought to Turn upon this fuppofition : For with- out looking into the Nature and Admini- ftration of the Gods, you'l fail in your Be- haviour towards Men 5 and thus the Rea- foning holds backward, to the other fide of the Argument. XIV. Don't go too far in your Books, and overgrafp your felf. Alas ! you have •D'^cicr. no time left toperufe your* Diary, to read over the Greek and Roman Hiftory, or fo much as your own Co^mon-Place-Book $ which you Collefted to ferve you when yoa were Old : Come, don't flatter and deceive your felf^ Look to the main Chance, to the end and defign of Read- ing, and mind Life more than Notion : I fay, if you have a kindnefs for your Per- fon, drive at the praftice, and help your felf, for that is in your own power. XV. Miny People don't know the true Compafs and Extent of Language : Forin- ftance. They an't aware in how many Sen- fes the words to St eal ^ to Buy ^ to Sow, to be at ^tiet^ may be taken ; nor how much meaning the Duties of Life carry in them. Thefe Meditations, For as the four DifllnUions in my Boly belong to fome General Head, and Specks of Matt^T'^ For Inflance 5 The Ear- , thy Part in Me comes from the DiviQon oi Earth ^ The Watery belongs to another EUfHQntx^ The Airy P^r/xc/e/ flow from a Third Spring, and thofeof Fire ftom one Diftinft from all the former. For by the Way, Isicthitig c^n no more produce oWe- thlng, than Something can fink into No^ thins; : And thus in Proportion to the Pveafoning upon my Conftitution, our <ϋ»- derjiandlng muft have a Caufe, and pro- ceed from fome Quarter or other. V. Deach, and Generation are both Myilerics of Nature, and fomewhat refera- ble each other : For the firfl: does but un- iwift thofe Elements, the latter had wrought together ; Now there's nothing that a Man needs be aihamedof inall this ^ Nothinebut what his Reafon may Digeft; And what refults from his make, and Con- ftitotion. VI. Prafticesand Humours are generally of a Piece 5 Such Ufage from fuch fort of Men, is in a manner neceffary ; To be fur- prizd at it, is in eiFed to Wonder at the eager Meditations, i5rc, 2o:j eager Quality of Vinegar. '^ Pray confiderb^J[!Pj[°' that both you, and your Enemy are drop-Ej-j^^^'^^^ ρίπσ off, and that e*er long your very Me-R^-aeVion mories will be extinguifned. ,n-roae VII. Don't fuppofeyou are Hurt, and^-^^^i-^^J^ your Complaint ceafes, and then no Dam- mages will be done. VIII. That which does not make a Man worfe,does not make him Live worfe 5 And by confequence he has no Harm by't cither one way, or tother. IX. Nature was obligM to Aft in this manner, for her own Convenience. X. Take notice that all Events f turn-Thui;, upon Merit, and Congruity. Which ifreedVo^' you obferve nicely, you'l not only per-^^^^f;^ ceive a Connexion between Caufcsand Ef- fedts, but a Sovereign Diftribution of Ju- ftidb ;^ which prefides in the Adminiftrari- ΟΠ, and gives every Thing its Due. Go on with this Remark ^ And let all your Aftions anfwer the Charafter of a Good Man, I mean a Good Man, in the Striftnefs and Notion of Philofophy. XI. If a Man Affronts you, don ego in- to his Opinion, or Think juft as He would have you : No, look upon Things as Rea- lity prefents them, and form your Judg- ment accordingly. XII. Be always provided with Princi- pies for the following Purpofes : Firft, To Ο 4 engage 2 04 Marcus Antoninus's engage in nothing but what Reafon Di• dates, what the Sovereign and Legiilative Part of you (hall fuggeft, for the Intereft of Mankind. Secondly 3 To be difpofed to quit your Opinion, and alter your Mea- fures, when a Friend (hall give you Good Grounds for fo doing. But then the Rea- fons of changing your Mind ought to be drawn from the Confiderations of Juftice, Publick Good, or fome fuch Generous Mo- tive 5 And not becaufe it pleafes your Fancy, or promotes your Reputation. XIII. Have you any Senfe in your Head? Yes : Why don't you make ufe on't then ? For if this faculty does but do its Part, I can't fee v/hat more you need wiih for. XIV. At prefent your Nature is Diftiit- guifh'd, and ftands apart 5 But e'er long Iy}U'^' y<^u'l vanifh into the Whole : Or if .you soiif apart p'^^^^ you*J be returned into that Adiveand ^r^\nd' P^^^^fi^'^ Redfon which gave you your Be- that i: was mg. hSie " XV. When Frankincenfe is thrown up- ^Ttms ^" ^^^^ ^'^^^ ^"^ Grain ufually falls be- thought is fore another^ but then the Diftance of ihit "the Time is Infignificant. f ba^ee"a a XVI. The fecming Singularities of Rea- Λοΐ hfl *'o" quickly wear off : Do but ftick clofe to a. e au it, the Pfinciplcs of Wifdom, and thofe who dcrauo tatce you now. tor a Monkey, or a Madman, Toternicf v/ill makc a God of you in a Weeks time. XVII. iMeditations, is'c. 205 XVII. Don't manage as if you had tQn Thoufand Years to throw away: Look you '^ Death ftands at your Elbow 5 make the moft of your Minute, and be Good for Something, while 'tis in your Power. XVIII. What a great deal of Time and Eafe that Man gains who is not troubled with the Spirit of Curiofity : Who lets his NeighboursThoughts and Behaviour alone, confines his Infpeftions to himfelf 5 And takes care of the Points 'of Honefty and Confcience. Trulyas^?^^^^ obferves, this malicious, trifling Humour ought to be checked. In a Word, we mufl: keep to our own Bufinefs, for Rambling, and Imper- tinence is not to be enduf d. XtX. He that is fo very foHcitous about ' being Talk'd of when he is Dead, and makes hisMemoryhis Inclination, does not confi- der that all his Admirers wilPquickly be gone. That his Fame will go lefs in the next Generation, and Flag upon the Courfe 5 and like a Ball that's Handed from one to another, 'twill be dropt at laft^ but grant- ing your Monuments and your Aie;/ immor- tal, what's their Panegyrick to you, when you are Dead, and know nothing of the matter? And if you v/ere Living, what would Commendation fignify, unlefs for the convenience of Imitation ? To con- clude 3 if you depend thus fervilely upon the 2o^ Marcus Antoninus's the good Word of other People ^ you'l aft below your Nature, and negleft the itn- provernent of your felf. . XX. Whatever is Good, has that Qua- lity from it felf ^ 'tis finifliM by ics own Nature, and Commendation is no part of it. Why then a thing is neither better, nor worfe, for being prais'd. This holds con- cerning Things which are calPd Good in the common way of fpeaking as the pro- dufts of Nature and Art 5 what do you think then of that which deferves thisCha- rafter in the ftrifteft Propriety > Do you imagine it wants any Thing Foreign to compleat the Idea? What is your Opinion of Truth, good Nature and Sobriety? Do any of thefe Virtues (land in need of a good Word 5 or iire they the worfe for a bad one ? I hofM- a Diamond will fliine ne er the lefs foV u Man's being filent about the worth on't 5 Neither is there any Neceflity of Flourifhing upon a piece of Gold, to pre- ferve the Intrinfick of the Mettal. XXI. If Humane Souls have a Being af- ter Death, vvhich way has the Air made Room for them from all Eternity? Pray how has the Earth been Capacious enough to receive all the Bodies buried iii't ? The Refolution of this latter Queftion will fa- tisfy the former. For as a Corps after fome continuance turns into Duft, and makes way Meditations, (S'c. 207 way for another ^ So when a Man dies, and thG Spirit is let loofe into the Air it holds out for fome time,after which it wears off and drops in Pieces. And when Things come to this Pafs, 'tis either Renewed, and Lighted up into another Soul ; ^or elfe ^b- * ^he jro. forbM into that of th^Ofiiverfe ^ And thus s.ui a'com! they make room for Succeffion. And this ρΓ^αΓ^ may ferve for an anfwer upon the Suppofi- ^^e^'^Jd^ tion of the Soul's furviving the Body. Be- "^'"^"^ Eic fides. We are not only to confider the vaft ''''''' number of Bodies difpos'd of in the manner above mentioned ^ but what an infinite are every Day devoured by Mankind, and other ^ Living Creatures, and as it were buried in their Stomachs 5 And yet by the Tranf- mutation of the Food into Blood and Hu- mours, and by the Conveyance of Perfpira- tioa, there's Stowage enough. And now which way can a Man take aProfpeftof the Truth, and trace the Hiftory of Nature? Why in order to this, you muft divide the Thing in Queftion, into Matter, and XXI i. Don't run Riot : keep your Un- ^XiJ^^: derfVandin^ True, f and your Intentions ^"-caufe of TT η ^ -^ all Thing.. Honeit. t see Book XXIir. Whatever is agreeable to you,eoOk\''• Ο Omverfe \\ L• (o to me too. Your Things f";^: 7^;^ are never Miftim'd. Your Methods are jy^'^-ij^/he acceptable, and your Seafons all Spring and lometimes Sum" "SJ! °° 2o8 Marcus Antoninus^s Summer to me ! From Ton all Things pro- ceed, fubfifl: in you, and Return to You. And if the Poet caird Athens the City Be- loved by Cecrcps, why mayn't thcWorld be ftyl'd the Favourite Town of Jupiter ^ XXIV. \ΐ you would Live at your Eafe^ fays Democritus^ Manage hut a few Things. I think it had been better, if He had faid. Do nothing but what is neceffary 3 and what becomes one made for Society 5 No- thing but what Reafon prefcribes, and in the Order too (he prefcribes it. For by this Rule a Man may both fecure the Quality, and draw in the Bulk of hisBufinefs ; And have the double Pleafure of making his AftionsGood, and Few, into the Bargain, For the greateft part of what we fay and do, being unneceflary :^ If this were but once retrench d, we ihould have both morcLei- fure, and lefs Difturbance. And therefore before a Mail fets forward He fhould ask himfelfthisQueftton^ Am I not upon the Verge of fomething unneceiTary and im- pertinent > Farther^ We (hould apply this Hint to what we Thinks as well as to what we Do ; For Impertinence of Thought ; draws UnneceiTary Adion after it. XXV. Bring the Matter to an Iffue, make an Experiment upon your felf, and examine your Proficiency in a Life of Virtue 5 Try how you can acquiefce in your Fate, and whe- Meditations, i5rc. 2 op whether your own Honefty, and Good Na- ture will content you. XXVI. Have you feen one fort of For* tune ? Pray view t'other too 5 ne'er be di- fturb*d, but reduce your Perfon to its na- tural Bulk, and be not ConcernM for more than belongs to you. Is any Man guilty of a Fault > 'Tis to himfelf then : Has any Ad- vantage happen d to you > Tis the Bounty of Fate : Twas all of it preordain'd you by the Univerfal Caufe. Upon the whole 5 Life is butihort, therefore be Juft, and Pru- dent, and make your mofl: on'c. And when you Divert your felf, be always upon your Guard. XXVII. The World is either the Effeft of Contrivance or Chance 5 If the latter, 'tis a World for all that, that is to fay, Tis a Regular and Beautiful Strufture. Now can any Man difcover Symmetry in his own Shape, and yet tzke the Ό mverfe for an Heap of Rubbifh ? I iay the Omverfe, in which the veryDifcord, and Confufion of the Elements, fettles into Harmony and Order. '^ •τΗίβ563Γ. XXVIH. There are feveral forts of fcan- ?,V\g"nft dalous Tempers, fomeMaJicious, and fome ;j;^j-^f >7^^ effeminate, others Obftinate, Brutifh, andp^«'•»'• Savage. Some Humours are Childiih, and Silly : fome Falfe, and others Scurrilous, fome Mercenary, and fome Tyrannical. XXIX, 2 10 Marcus Aktoninus's XXIX. Not to know what's /« the World, and not to know what's Done in the World, comes much to the fame Thing, and a Man is one way no lefs a Stranger, than t'other. To proceed 5 He is no better than a Deferter that renounces Publick Reafon, and the Laws of Providence. He is a Blind Man, that Winks with hisUnderftanding 5 And he is a Beggar that is notfurniihed at Home^ but wants the Affiftance of another. He that frets himfelf Sors becaufe Things don't happen juft as he would have them, is but a fort of an Olcer of the World 5 By murmuring at the Courfe of Nature, he quits the Univerfal Body, and gains only the Diftinftion of a Difeafe• Never con- fidering that the fame Caufe which produc- ed the difpleafing Accident, made him too* And laftly,He that is Selfiih, narrow-Soul'd, and fets up for a Separate Intereft, is a kind of Voluntary Out-Law^ and Difincorporates himfelf from Mankind. XXX. This Philofopher has never a Waftcoat to his Coat, t'other ne'er a Book to Read, and a third is half naked, and yet They are none of them difcouraged: One Learned Man ha§ nothing for his Stomachy nor Another for his Lectures 5 However they are refolved toftarve on, and h^Wifi in Defpight of Misfortune. XXX. . iMeditations, isrc. 211 XXXI. Be fatisfyed with your Bufimfs^ and learn to Love what you were Bred too: And as to the Remainder of your Life, be entirely refign'd, and let the Gods do their Pleafure : And when this is done, be neither Slave^ nor Tyrant^ to any Body. XXXIL To begin fome-where, confi- der how Bufinefs, Humour, and Fortune, went with the World in Vefyafims Time 5 Confider this I fay, and you'l find Mankind juft at the fame pais They are now. Some Marrying, and fome concerned in Educati- on, fome Sick, and fome Dying 5 fome Fighting, and fome Fcafting \ fome drudg- ing at the Plow, and fome upon the Ex- change 5 fome were too AffMe.. and fome over-grown with Conceit 5 one was full of Jealoufy, and t'other of Knavery ^ Here you might find a parcel wifhing for the Death of their Friends 3 and there a fedi- \- tiousClub complaining of the T/>/e/ 5 fome Loved their Wenches, and fome their Bags, fome grafp'd at the ΟοφΙβίρ^ and fome at the Scepter. Well! AlFs over with that Ge- libration long fince. Come forward then to the Reign of Trajan -^ now here you 1 find Mortals in the fame Circle of Bufinefs, and Folly, they were in before : But they are all gone too. Go on with the Contempla- tion, and carry it to other Tinges and Coun- tries, And here youl fee abundance of Peo- ple 2 12 Marcus Antoninus s pie very Bufy, and Big with their Projeii:s, drop off prefently, and Moulder to Duft and Afljes ^ More particularly recolleft thofe within your ovvn Memory, who have been hurried on in thefe vain Purfuits 5 How they have overlooked the Dignity of their Nature, and thofe better Satisfaftions in their own Power. And here you muft re* member to proportion your Concern to the Weight, and Importance of Bufinefs: Thus you*] be fafeagainft Trifling, and part with Amufements without Regret. XXXIII. Thofe Tf/ri/ which were for- merly current and proper, are now become Obfolete, and Barbarous. Alas ! This i$ not all : Fame Tarnifhes in Time too 5 And Men grow out of Faihion, as well as Language. Thofe celebrated Names of Ca- miUns^ Cafo^ and Volefus are Antiquated 5 Thofe of Scipio^ Cato, and Auguflus will have the fame Fortune 5 and thofe of Adrian^ and Antoninus^ muft follow. All thefe Things areTranfitory and quickly fwallow- ed up in Oblivion. I fpeak this of thofe who have been the wonder of their Age and (hin'd with Unufual Luftre. But as for the Reft, they are no fooner Dead, than Forgotten. And if you could Perpe- tuate your Memory, what does fame Ever^ lafling fignifie? Meer Stuff ! What then is it, that's worth ones while to be con• Meditations, i5rc. 213 concernM for ? Why nothing but this ^ To bear an Honeft Mind, to Ail for the Good of Socieiy i^ to Deceive No body 5 to forefee the Worft, and be contented with wh^t happens, upon the Score both of the Caufe^ and the Ncceffity. XXXIV. Put your felf frankly into the Hands of Fate, -and let lier Spin you out what Fortune (he pleafes. XXXV. He that does a Memorable Aftion, and thofe that Report it, are all but (hort-liv'd Things, XXXVI. Accuftom your felf to confider, that whatever is produc'd, is produced by Alteration : That Nature Loves nothing fo much as fhifting the Sceneyina bringing new Perfons upon the Stage. To fpeak clofely ^ The Deftruftion of one Thing, is the Ma- king of another : And that which 8ιώββι at prefent^ is as it were the Seed of Succef- pon^ which fprings from it. But if you take Seed in the Common Notion, and Confine it to the Fteld^ or the Garden^ you have a dull Fancy. XXXVII. You are jufl: taking leave of the World, and don't you know what you are, and what you are not ? Han't you done with unneceffarydefires ? Are you not yet above Difturbance and Sufpicion, and fully convincM that nothing without your own Will can Hurt you > Have you not Ρ yet 2 14 Marcus Antoninus's yet learnM to be Friends with every Body, and that to be an Honefi Man, is the only way to be a Wife one > XXXVin. Tounderftand the true Qua- lity of People, you muft look into their Minds, and examine their Purfuits, and Averfions. XXXIX. Your ?ain can't lie in another Man's Head^ neither can his Mifmanage- ment, be your Misfortune. Nay farther, the Declenfion of your Health, or the Ac- cidents in your Carcafs need not afFed you. Where then are you PaiTive and Vulnera- ble > Why in that Part of you that forms Judgments and Opinions of Things. Don't imagine you are hurt, and you are Impreg- nable: Suppofe then your flefti was Hack'd, Sear'd, or Putrified -^ for your Life, let your Rifod^oion- ^^"^y '^^ ^*" • ^ 'That is, don't conclude tadc what is common to Good, or 111 Men, can be Good, or Evil in its felf. For that which may be every bodys Lot, muft in its own Nature be hidifferent. XL. You ought frequently to confider # jcks^tci -' ^^^^ ^^^ World is an Animal^ f confifting id \\^^ " " of one SohI and Body ^ that an Univerfal l:^!^ Senfe runs through the whole Mafs of w's;?csoui Matter. You (hould likewife refleft how one Nature Afts by a Joynt Effort, and as it were al tog ether :, And how every thing con- tributes to theBeingof every thing: And laftly. Medit^ations, iS)'c. 2ΐς laftly, what Connexion and Subordination there is, between Caufes, and EfFcds. XLI. Would you know what yo j are ? Epi^etHs will tell you that you are a Ijv'wg Sottl^ that drags aQm//}ab^uc with her. XLII. Things that fubfift upon Cban^e^ and owe their Being to Inrtability, can nei- ther be confiderably Good, nor Bid "^, * ^^^^ B^ok XLlil. The World Hurries ofF a Pace, La.b. "'' and Time is like a Rapid River: A Thing is no fooner well come, but tis ραβ ^ And then another is ported after it 5 And it may be at length, the firfl: will return under an- other Appearance. XLIV. Whatever happens jftre, is as Common, and well known as a Rofe in the Spring, or an Apple in Autumn : Of this kind are Difeafes, and Death, Calum- ny and Undermining 5 And feveral other Things, which Raife, and Depfefs the Spi- rits of unthinking People. XLV. Antecedmts^ and Confiqnents are dexteroufly tyed together in the World : Things are not careleily thrown on a Heap and joynM more by Number than Nature 5 but as it were Artificially inlay'd into each other. And as tlie prefent Set of Appear» ances are very curioufly contrived, fo thofe upon the Stocks are carried on by Rule, and come forward with great Uniformity. XLVL The Elements are always ihift- P 2 iog 2i6 Marcus Antoninus's ing their Forms, and Tranfmuting into each other. Therefore don't forget the Say- ing of HeraclitfiS'j That the Earth dies into Watcr^ Water into A'lr^ Air into Fire^ and fo BachwarcL Remember likewife the Story of the Man that Travelled on, without knowing to what place the Way would bring him : And that many People conteft the Point with th^t Reafon that Governs the World, and with which they are daily Converfant : And feem perfeftly unacquain- ted with thofe things which occur daily. Farther, we muft not Nod over Bufinefs, nor dream away Life, like People who fan- cy they are mightily employed, when they are faft in their Beds. Neither are we to be wholly govern d by Tradition ^ For that^s like Children, who believe any thingtheir Parents tell them. XLVII. Put the cafe fome God fliould acquaint you, you were to Die to Morrow, or next Day at fartheft. Under this War- •ning, you would be a very Poor Wretch if you iliould ftrongly folicit for the longeft time : For alas! how inconfiderable is the difference ? In like manner if you would Reafon right, and compute upon the No- tion of Eternity, you would not be much concerned whether your Life was up to Morrow, or a Thoufand Years hence» XLVIIL Meditations, (st. 217 XLVIII. Confider how many Phy ficians are Deadthatus*d to value themielvcs upon the Cure of their Patients^ How many A- ftrologers who thought themfelvcs Great Men by foretelling the Death of others ; How many Philofophers have gone the way of all Fleili, after all their Learned Di- fputes about dying, and Immortality ^ How many Field- Worthies, who had knock'd fo many Mens Brains out ^ How many Ty- rants who manag d the Power of Lif^ and Death with as much Pride and Rigour, and asif themfelves had been Imm.orral ^ How many Cities, if I may fay fo, have ^iven up theGhoft: ForInfl:anceHe//Ve in Greece, 'Pompeii^ and Berculamtm in Italy 5 not to mention many befides. Do but recolleft your Acquaintance ^ And here youl find People Managing and making way for Fu- nerals 5 Mourning for their Friends, and giving Occafion for the fame Office them- felves. And all within a fmall Compafs of Time. In (hort. Mankind are poor TranC- tory Things ! They are one Day in the Ru- diments of Life, and almoft the next, turned to Mummie, or Afies. Your way is there- fore to manage this Minute Wifely, and part with it chearfully ^ And, like a ripe Nut, when you drop out of the Husk, be fure to fpeak well of the Seafon^ and make your Acknowledgments to the Tree that fcore you. Ρ 3 XUX. 2i8 Marcus Antoninus's XLTX. Stand Firm like a Rock, againft which tho* the Waves Batter, and Swell, they fall flat at lafV. How unfortunate has this Accident made me, crys fuch a one ! Not at all ! He (hould rather fay, what a Happy Mortal am ^ for being unconcern'd upon the Occafion ! For being neither fliocked at the Prefent, nor afraid of what's to Come. The Thing might have happened to any other Man as well as my felf, but for all that, every Body would not have been fo eafy under it. Why then ii> not the Good Fortune of the Bearwg^ more corfiderable than the 111 Fortune of the Happenwg^ Or to fpeak properly. How can that be a Mis- fortune to a Man, which is no Difappoint- ment to his Nature > And how can that crofs upon a Man's Nature which falls in with the very Intention and Dcfign of it> Now what Humane Nature, rigndy diP• pos*d, drives at, I fuppofe you are not to Jearn at this time cf Day. To apply this Reafoning : Does the prefent Accident hin- der your b iing Honeft and Brave, Tempe- rate andModeft, Judicious, and Unfervile > e^c. Now when a Man is furniihed with thefe Good Qualities, the higheft Notion of him is finifh'd, and his Nature has what ihe would have. Farther ^ When any thing grows troublefome recolleft this Maxim 5 That generous Behaviour is too ftrong for 111 Meditations, is^c. 2ip HI Fortune, and turns it to an Advantage. L. Toconfider thofe old People that re- fign'd fo unwillingly, is for a common No- tion, not unferviceable 5 it helps us fome• what to Face Death, and contemn it : For what are thefeloncr-liv'dMortals more than thofe that went off in their infancy ? what s h^Qomtoi decilidfjHs^ Fahius^ Jultavus^ and Lepidus? Their Heads are all hid fome- wfeere^ They buried a great many, but came at lafl: to't themfelves. Upon the whole 5 The difference between long, and ihortLifeis infignificant ^ efpecialiy if you confider the Accidents, theCompany, and the Carcafs you mufl: go through with: Therefore don t let a Thought of this kind affeft you one way or t'other : Do but look upon the aftonifhing Notion of Time and Eternity : what an immenfe deal has run out already, and how Infinite 'tis dill in the Future : Do but confider this, and you'l find three Days and three Ages of Life, come much to the fameMeafure and Reckoning. LI. Always go the Qiorted way to work ^ Now the neareft Pvoad to your Bufinefs lies through Honefty. Let it be your con- ftant method then to deal clearly and a- bove Board. And by this means you need not Fatigue it, you need not Quarrel, Flou- riih, and DiiTemble like other People. Ρ 4 BOOK 2 20 iMarcus Antoninus's Β ο ο κ V. Ι. ▼ τ 7 Hen yon find anunwillingnefs to V V rife early in the Morning, make this fhort Speech to your fcif : I am getting υρ now to do the Bnfinefs of a Man ^ and am I out of Humour for goins: about that I was made for ^ and for the fake of which I was fent into the World ? Was 1 then de- fign'd for nothing but to Doze and Batten beneath the Counterpane? Well ! but this is a comfortable way of living. Granting that : wer't thou Born only for Pleafure ; were you never to do any thing? I thought Aftion had been the End of your Being : Pray look upon the Plants and Birds, the Pifmircs, Spiders, and Bees, and you'l fee them all Regular and Induitrious, exerting therr Nature, and bufy in their Station. For fhame! Shall a Spider aft like a Spider, and make the moil: of her Matters, and (han't a Man aft like a Man ? Why don^t you rouze your Faculties, and manage up toyourRind? Forallthat, there's no Liv* ins; without Refl: : True 5 But then let's fuUow Natures direftions, and not take too much out : Shelikewife has given you leave to Eat and Drink within a Rule 5 but here you generally exceed your Com - miilion, and go beyond Convenience: Whereas Meditations, isfc, 21 \ Whereas in bufinefs you are apt to Favour your felf, and do lefs than h'es in your pow- er. In earned:, you have no true Love for your felf: If you had, you would improve your Nature, f4umour her Motions, andfo- licit her Intereft. Now when a Man loves his Trade, how he'l Sweat and Drudge to perform to a Curiofity, and make himfelf . Mafteront! But to fpeak out, You mind your Perfon lefs than a Tnrmr does the making of a Chair 5 A Dancing Mafter has much more regard for his Heels, than you have for your Head: And as for Wealth and Popularity, how ftronglv are they pur- fued by the Vain, and the Covetous? All thefe People when their Fancy is once ftruck, puih their Point might and main, and will fcarcely allow themfelves neceifa- ry Refrefliment. And now can you think the Funftions of Bieafon Juftice,and Generofity, lefs valuable than thefe petty Amufements? II. What an eafy matter 'tis to ftem the Current of your imagination ^ to difchargea troublefome, or improper Thought, and grow as calm and regular as one would wifh? III. Don*t think any ΑΛίοη beneath you, which Reafon and Circumftances require 5 and never be mifled by the apprehenfion of Cenfure, or Reproach. Where Honefty prompts you to fay, or do any thing, ne'er Baulk your felf, or ftart at the matter• If . other 2 22 Marcus Antoninus's other People are particular in their Fancies and Opinions, mind them not : Be you governed by the Reafon within you 5 pur- fue that which is moft for your own, and the Common Intereft. For to fpeak ftrift- ly, thefe Two are but one and the fame. IV. rie jog on in that Path which Na- ture has Chalk'd out, till my Legs fink un- der me ^ and then I (hall be at Reft, and ex- pire into that Air which has given me Breath ^ fall upon that Earth which has maintain'd my Parents, help'd my Nurfe to her Milk, and fupply'd me with Meat and Drink for fo many years 5 and tho' its Fa- vours have been often abus'd, ftill fufFers me to Tread upon't. V. Wit and Smartnefs are not mightily your Talent : What then > There are a great many other good Qualities in which you can't pretend Nature has faird you : Improve them as far as you can, and let's have that which is perfeftly in your Power. You may if you pleafe, behave your felf like a Man of Gravity, and good Faith, en- dure Hardfhip, and defpife Pleafure 5 want but a few things, and complain of nothings you may be difpaffionate, ftand upon your own Legs, and be Great if you pleafe, and have nothing of 111 Nature, Luxury, or Trifling in your Humour : Don't you fee how much you may do if you have .a mind to'tj Meditations, is'c. 223 to't 5 and how the Plea of Incapacity is out of doors? And yet you don't Puih, and manage as you ihould do ; What then ! Does any Natural Defeft force you upon Grumbling, Miierablenefs, or laying your Faults upon your Conftitution, upon Flat- tery, or Oftentation 5 upon uncertainty of Temper, and rolling from one Folly to an- other? Can you fay you are fo weakly made, as to be driven upon thefe Prafticcs ? The immortal Gods know to the contrary ! No, you might have ftood clear of all This long fince : And after all, if your Parts were fomewhat low, and your Underftanding heavy, your w^ay had been to have taken the more pains with your felf, and not to have lain Fallow, and doted upon your own dullnefs. VI. Some Men when they do you a Kind- nefs, are prefently for Ringing the Obliga- tion in your Ears 3 others are more modeft than this comes to : However, they re- member the Favour, and look upon you as their Debtor. A third fort ihall be every jot as much Benefadors, and yet fcarce know any thing of the matter : Thefe are much like a Vine, which is fatisfied by being fruitful in its Kind, and bears a Bunch of Grapes without expefting any Thanks for it. A Fleet Horfe or Greyhound, don't ufe to make aNoife when they haveperform'd hand. 2 24 Marcus Antoninus's handfomly, nor a Bee neither when flie ha^ made a little Hony : and thus a Man that's rightly Rind, never proclaims a Good Turn, but does another as foon as he can ^ juft like a Vine that bears again the next Seafon. Now we ftiould imitate Thofe who are fo obliging, as hardly to remember their Bene- ficence : But youl fay, a Man ought to underiland the Quality of his own Aftions. Tis fomewhat natural for One that's Ge- nerous, to be Confcious of his Generofity 5 .. yes truly, and to defire the Perfon oblig'd, ihould be fenfible of it too ^ I grant what you fay, is in a great meafure True : And if you don't take me right, you'l make one of thofe untoward Benefaftors I firft men- tionM : Indeed, They think their grounds plaufible enough 5 for their Vanity impofes upon them. But if you'l view the cafe in its true Colours, the privacy of doing a good- turn will never difcourage you. VII. The Athenians us'd to be mighty Clamorous to Jupiter for Rain upon their own Lands, but not a word for other Peo^ pie. Now to my mind. They had e'en bet- ter liave held their Tongues, or elfe pray'd with more of Extent, and Generofity. VIII. JEfculapius^ as we commonly (peak, in^adS. h^s prefcrib'd fuch a one ^ Riding out. Walking in his Slippers, or a Cold Bath $ Now much to the fame meaning we rmy afBrm, Meditations, is^c. 225 afBrm, that ProvUevce, or the SohI of the Univerfe, has ordered this or that Perfon aDifeafe, lofs cf Limbs or Eftate, or fome fuch o'^her Calamity. For as in the firft cafe, the word Prefcribed, fignifies a Direftion for the He'':^h of the Patient : fo in the latier it means an Application, proper for the CrnftitHttof^ and Benefit of Fate. And thus thefe hariher Events may be counted fit for us ^ as Fre^one which is well joyn'd, and lies Snug in a Building, may be faid to fit it. Indeeed, the whole oi Nature^ con- fifts of an Harmony and Congruity of Parts 5 For as the World has its Form and Entire- nefs from that univerfal Matter of which it confifts ^ So the Charafter, and Diftinfti- on of Fate, refults from the Quality and Concurrence of all other Caufes contained in it. TheCommonPeopleunderftandthis Notion very well 5 Their way of fpeak- ing is, This xvasfent him by Oefliny : Say you fo 5 was there not then fomewhat of Pur- pofe and Defign in it ? Let us then com- ply with our Doom, as we do with the Prefcriptions of a Celebrated Phyfician : Thefe Dofes are often unpalatable and rugged 5 and yet thedefire of Health makes them go merrily down. Now that which Nature efteems Profit and Convenience, ihould be no lefs valued than your own Health : And therefore when any crofs Ac- cident 2 26 Marcus Antoninus's cident happens take it quietly to you, 'tis for the good of the Univerfe, and Jnpiter •A&oicai himfelf is the better ior't"^. Dependupon't, ia«d.x. ^j^.^ j^^ J ^^^^j. j^^^^ ^^^^ y^^^ jf the World had not found it*s Account in't : Neither does Nature aft at Random, or order any thing which is not faitable to thofe Beings under her Government. You have two rea- fons therefore to be contented with your Condition : Firft, becaufe you were Born, and fingled out for t : 'Twas aiEgn'd you from the beginning by the higheft and moft ancient Caufes. Secondly, 'Tis for the In- t A grofs ^^reft of him that governs the World f 3 It STstokks P^rf^fts his Nature in fome Meafure^ and * continues his Happinefs : For it holds in Caufes^ no lefs than in Matter and Quantity 5 If you lop off any part of the Continuity and Connexion, you Maim the Whole* Now if you are difpleas'd with your Cir- cumftances, you difraember Natuire^ and pull the World in pieces, as much as lies in your power. IX. Be not uneafy, difcourag'd, of out of Humour, becaufe Pra^ice falls ftiort of Precept in fome particulars. If you happen to be beaten off your Reafon, come on a- gain ; and let your Fancy ftrike in at your iecond Trial ; and don t go like a School Boy to his Mailer, with an Ill-will. No, you muft apply to Philofofhy with Inclina- tion, Meditations^ isc. 227 tion, as thofe who have Sore Eyes make ufe of a good Receipt. And when you are thus difpos'd, you'l eafily acquiefce, and be governed by Reafon : And here you are to remember, that Philofophy or true Wif- dom will put you upon nothing but what your Nature wiihes and calls for : And can you be fo unreafonable as to crofs the in- clinations of your Nature > Is not her Fan- cy the moft agreeable of any Thing ? And does not Pleafure often deceive us under this pretence ? Now think a little, and tell me what there is more delightful than downright Honefty and Religion, than Generofity and Greatnefs of Mind ? And once more, what can be more entertaining than Prudence ? than to be furnifti'd with that Underftanding which keeps a Man from making afalfe Step, and helps him to Good Fortune in all his Bufinefs^ ? kk?L«Tm X. Things are fo much perplex d, andix'^"^^ in the dark, that feveral confiderable Vhi- veTheZfZ lofophers look'd upon them as altogether ;;jc;rc«^ unintelligible f, and that there was no cer-^';^^;'^^/ ^ tain Teft for the difcovcry of Truth 5 Even «"^' theStoicks agree, thztNAture and Certainty pinion ^« is very hard to come at 5 that our Under-f^^KcwA. ftandings are always liable to Error, and"^^^'^ that Infallibility is mcer Vanity and Pre- tence. However, Our Ignorance is not fo great, but that we may difcover how tran- fitorjr. 2 8 Marcus Antoninus s fitory, and infignificant all things are 5 That thofe we commonly call the beftCir- cumftances, are fometimes in the worft Ha^nds ; and that 'tis poffible for Thieves\ Whores^ and Catamites to run away with the World 5 and who then would care Three pence for't ? Farther, Confider the Tem- per of thofe you converfe with, and youl find the Bed will hardly do^ not to men- tion, that a Man has work enough to make himfelf tolerable to himfelf. And fince we have nothing but Darknefs, and Dirt to grafp at, fince Time and Matter, Motion and Mortals, are always Rolling, and run- ning out of themfelvcs 5 for thefe reafons 1 fay, I can't imagine what there is here worth the minding. On the other hand, a Man ought to keep up his Spirits, for 'twill not be long before his Difcharge comes : In the mean time, his point is to be eafy, and fatisfy himfelf wkh thefe two Confidera- tions '-, the one is, that nothing will befal me, but what is for the Intereft of the ^^^^'Oniverje : "^ The other, that no body can command my Praftice, or force me to aot againfl: my own Judgment. XL What ufe do I put my Soul to, or what Hand do I make of my Reafon ? 'Tis a ferviceable queftion this, and (hould fre- quently be put to ones felf ? I fav, how does my fovereign Eart ftand afFefted? And Meditations, iST. 22p And what's the Furniture and Complexion of my Mind? Is there nothing of the Boj^ or the Beajt in t > Nothing that's either Ty- rannical, or Effeminate? Xir. What fort of good Things thofe are, which are commonly fo reckoned, you may learn from hence : For the purpofe, if you refleft upon thofe Qualities which are intrinfically valuable, fuch as Prudence, Juftice, Temperance and Fortitude, you w^on't find a Jeil upon them apt to Reliib, and make Sport : Whereas upon the advan- tages of Fortune and Common Eftimation, a piece of Raillery will pafs well enough. Thus we fee the generality are ftruck with the diftinftion, otherwife they would not diflike the Liberty in one Cafe, and allow it in the other• The Felicities of Riches, Luxury, and Ambition, are all within the privilege of Buffoons, and liable to the LaQi of the Stage : Nov/ what fignificancy can there be in thefe things, when a Poet's ^eft will take Place upon them ? And that comical Droll may be patly applied to the Owner; Hekfofttijfd^ fays the Play, with Wealth and Finery^ that he has tto room for hk Clofe Stool. XIIL My Being confifts of Matter and Form^ that is, of Soul and Body 5 Annihil^ ation will reach neither of them ; For as tfhey wore never produced out of Nothw^^ 2^o Marcus Antoninus's fo they will always remain Something: The confequence is, that every part of me will ferve to make fomethingin theIiWi^5and thus I ihall be tofs'd from one Figure to another, through an infinite fuccemon of Change. And what wonder of all this? This conftant method of alteration gave me my Being, and my Father before me, and foon to Eternity backward : For I think I may fpeak thus, though the World is confin*d within a certain determinate period.* XIV. Reafon needs no foreign Affiftance, \ΤΙ^Γ- ^"^ ^^ fufEcient for its own purpofes. This p^Vk^'i'i.' Faculty moves within it felf, and makes ^^^ ' direftly for the Point in view. For to take the matter rightly, Honefty is always the neareft way to fuccefs. XV. Thofe things don't belong to a Man, v/hich don't belong to him as a Man, or under the definition of his Species. This Notion may be applyed to aW External Ad- vantages. For Thefe are not included in the Idea ^ They are not required of us as Men 5 Humane Nature does not promife them, neither is (he perfefted by them: From whence it follows that They can nei- ther conftitute the C/mf End of Man, nor ftriftly contribute towards it. Farther, if thefe Things were any real Additions, Jiow comes the Contempt of them, and the being eafy without them, to be fo great Meditations^ ^'γ, 2::5i great a Commendation? To balk an Ad- vantage would be Folly, for one can't have too much of that which is Good. But the Cafe (lands otherwife^ For we know that Self-Denial, and Indifference about thefe Things is the Charafter of a Good Man, and 2;oes for a Mark of true Greatnefs. XVL Your Manners will depend very much upon the Quality of what you fre- quently think on 5 For theSoul is as it were Tinged with the Colour, and Complexion ofT/jo fight. Be fure therefore to work m fuch Maxims as thefe. A Man may live as he (hould do, and Behave Himfelf well in all Places, By confequence, a Life of Vir- tue, and that of a Courtier are not inconfi- ftent. Again : That which a Thing is made for, 'tis made to Aft for 5 and that which *tis made to Aft for, 'tis naturally carried To : And in the due purfuit of this Ten- dency the End of the Agent confifts. Now where the E^d of a Thing is, there the Advantage and Improvement of it is cer- tainly lodg'd. From hence the Inference will be, that the Happinefs of Mankind lies in Society^ and Correfpondence : fince that we were made for this purpofe, I have prov'd already. "^ For is it not plain thaf^^eB^ok the lower Order of Beings are made for their Betters^ and the higher for the Set- Vice of each other? Now asLifi is prefer- Q 2 abU s^a. Marcus Antoninus's able to bare Exifie^ce^ fo amongft all Liv- ing Creatures, the Rational are the beft Quality. XVIf. To expefl: animpoffibility is Di- ftradion ^ Now 'tis impoffible for 111 Men not to follow their Bafs, and fhow their Temper in fome Inftance or other. XVIII. There's nothing happens to any Perfon but what is in his Power to go through with : fome People have had ve- ry fevereTryals, and yet either by having lefsUnderftanding, or more Pride than or- dinary, have charged bravely through the Misfortune, and come oif without a Scratch ^ Now 'tis a fcandalous Indecency, to let Ig- norance, and Vanity do more with us, than Prudence and Principle. XIX. T/V Thonghts^ not Things which take hold of the Soul. Outward Objefts can't force their Paffage into the Mind, nor fee any of its Wheels agoing. No,TheIm- prelTion comes from her felf, and 'tis her Notions which afFeft Her. As for the con- tingencies of Fortune, they are either Great or Little, according to the Opinion ihe has of her own Strength. XX. When we confider v/e are bound to be ferviceable to Mankind, aild bear with their Faults, we ihall perceive there's a com- mon Tye of Nature, and Relation between us. But when we fee People grow trouble^ fome J Meditations, c^r. 233 fome and difturb us in our Bufinefs, Here we are to look upon Men as Itjdif event fort of Things, neither Good, nor Bad to us, but according to our Management. Tis true like a Crofs Wind They may hinder Me in the fixec/zZ/^g Part, but all this while my Inclinations (land Firm, and the referve of a Good Meaning is fecured to me. Beino; rightly Difpos'd, I can pafs on to the Ex- ercife of another Virtue 5 And thus 'tis pro- bable I may gain by the Oppofiricn, and turn the Difappointment to an Advantage. XXI. Among all Things in thcOinvcrjfh^ direft your Worihip to the Greateft : And which is that? Tis that Being which Man- ages, and Governs all the Refl•. And as you worihip the beft Thing in Nature, fo you are to pay a proportionable Regard to the beft Thing in your Self: ΥοηΊ know it by its Relation to the Deity. The Qua- lity of its Funftions will difcover it. Tis the Reigning Power n?/V /?/«;'//, for Nature will have its Courfe 5 But tho' the St^ifation can't be ftop'd, it muft not be over-rated, nor ftrain*d to the Quality, of Good, or Evil. XXVII. We ought to converfe with the Gods, and live the Life that they do : This is done by being contented with the Ap- pointments of Providence, and by obey- ing the Orders of that Gemns^ which is both the Deputy, and the Offspring of Ju- piter : Now this Divine Authority is nei- ther more, nor lefs, than that Soul and Pv.ea- fon, which every Man carries about him. XXVIII. Are you angry at a Rank Smell, or an ill fcented Breath? Why if a Man s Lungs, or Stomach, are ulcerated, or his Arm-pits out of Order, how can he help it. But you 1 fay, the cafe is not parallel, be- tween an ill Aftion, and an ill Breathy the one is Choice, and the other Neceffity. Well, If you think Mankind fo full of Rea- fon, pray make ufe of your own : Argue the Cafe with the Faulty Perfon, and fliew him his Error : If your Advice prevails, he is what you would have him 5 and then there is no need of being angry : And laft- Q 4 I7, 2^6 Marcus Antoninus*s ly, Don*t mifmanage either by yourHaugh- tinefs or Servility. XXIX. You may live ;7i7mif you pleafe, as yon would chufe to do if you v^ere near dying: But fuppofe People v^^on't let you 5 pi^'icl vvhy then give Life the Slip^ but by no ftration. nieans make aMisfortuneon't. If the Room fmoaks I leave it, and there's an end ^ for why ftiould one be concern'd at the matter? However, if nothing of this kind drives me but, Tie ftay, behave my felf like a Man of Spirit, and do what I have a mind to ^ but then rie have a mind to nothing but what I am led to by Reafon and publick Intereft. XXX. God, or tlie Soul of the Vmverfe is of a fociable Difpofition : For this reafon he has made the ccarfer Part of the Crea- tion, for the fake of the Finer. And as for thofe Beings of the higher Rank, he has engaged them to each other by Inclination. You fee how admirably Things are rang- ed, and forted, according to the Dignity of their Kind *^ and cemented together by Nature, and Benevolence ! XXXI. Recolleft how you have behav'd your felf all along, towards the Gods, your Parents, Brothers, Wife and Children 5 to- wards your Inftrudtors, Governors, Friends, Acquaintance and Servants : Whether you have not done, or faid fomething unbe- coming to fome of them. Recoiled how much Meditations, is^T. 2:57 much bufinefs you have been engaged in, and how well you have gone through it : That now your Task is done, and the Hi- ftory of your Life finiih'd. Remember like- wife, how much Bravery you can make out, how muchof Pleafure, and Pain, and Grandeur, you have defpisd 5 and how of- ten you have done Good againftEvil. XXXII. Why flhould Skill and Know- ledge be di(turb*d at theCenfures of Igno- rance ? But you'l fay, who are thefe Know- ing, and Skilful People? Why thofe who are acquainted with the Original Caufe, and end of all Things, with that Reafon that Pervades the Mafs of Matter^ Renews the World at certain Periods, and Governs it through all the Lengths of Time. XXXIIL You'l quickly be reduced to Afljes and Skeleton 5 And it may be you may have a Name left you, and it may be not : And what's a Name? Nothing but Sound, and Syllable. And then for thofe Things which are fo much valued in the World, they are miferably empty, and infignifi- cant. The Prize is fo mean, that it makes the fcuffle about them Ridiculous. It purs one in mind of a parcel of Puppies fnarling for a Bone ^ And the contefts of little Children fometimestranfported, andfome- times all in Tears about a Play-Thwg, And as forModefty and Good Faith, Truth and JuOice 5 2^8 xVIarcus Antoninus's Juftice 5 they have left this wicked World, and retired to Heaven : And now what is it that can keep you here. For if the Ob- je^s oiSenfe are floating, and changeable, and the Organs mifty, and apt to be im- posed on : If the Soul is but a Vapottr drawn off the Blood, and the Applaufe of little Mortals infignificant : If the cafe ftands thus, what is it you ftay for ? Why I am refolved to have Patience, till I am either • Into a Extinguifh*d, or Reptovd, ^ And till that piradon.^' tittle comcs, what is to be done? The an- fwer is eafie : To worihip the Gods, and fpeak honourably of them ^ to be benefici- al to Mankind 5 to bear with their Faults, and let their property alone. And laftly, to remember, that whatever lies without the compafs of your Perfon, is nothing of yours, nor in your power• XXXIV. You may be* always fuccefsful if you do but fet out well, and let your Thoughts and Praftice proceed upon Grounds and Method. There are two pro- perties and privileges common to God, and all Rational Beings 5 The one is, not to be hindred by any thing Foreign 3 The other, to make Virtue their fupreme fatisfaftion, and not fo much as to defire any thing farther. XXXV. If this Accident is no fault of mine, nor a confequence of it 3 And.be- fides I Meditations, isrc. 23^ fides if the Community if ne'er the worfe for't, why am I concern d > Now which way the Community ^ may be damnified, V^frlM, fliall difcourfe afterwards f . ^'^^^f^ the XXXVI. Don t fuffer afuddain Impref-tsec Book fion to overbear your Judgment. Let thofe^^'^^^^• that want your AiEftance have it, as far as the Cafe requires. But if Fortune as they call it, lies hard upon them, don t you con- clude upon any real Damage, for there's no fuch thing. However upon the fcore of Tendernefs, and Humanity, you may con- defcend to their Weaknefs, and Treat them a little in their own way. But theti you mufl: remember to keep your Notion true, and not fuffer your Compaffion, to run a- way with your Reafon : Thus when you are Haranguing in the Rofira ^ and court- '/J^^ip^'^ ing the Populace 5 When you are thus bu-^he squ^e» fie, I fay a little of this to your felf would λγΓ!η= not be amiis. Heark yon Friend^ have yonlTl^^^^^ forgot that thisGlitter of Honour, is l^ntTin-l^r^^^^c^^ fel and Pageantry : I grant it, but for all'^^^' that ^tls extremely valued, 'Tis mighty well ! And bccaufe other People are Fools ^ mufi yoit hefo too . Why don t I rather make it my Choice to difengage, and re- •AnExprer-fQrn to the Element of Earth "^ as foon ai w. °* "maybe? Why ihould I give my felf any trouble ? Let me do what I will, my Co^- fiitution muft be Broken^ and my Atowes all Disbarided in a little time. But if there is a Prorjidence^ and the latter part of the Dis- junftion holds good, then I Adore the Great Governour of the World, and am eafie in the profpe6t ofProteftion. XI. When you happen to be rufled a lit- tle, and throw off your Temper by any crofs Accident, retire immediately into your Reafon ; And don't move out of Rule any longer than needs muft : For the fooner you recover a Falfe Step, the more you will be Mafter of your Praftice. XII. Put the cafe, you had a Mother in Law, and a Mother at the fame time, tho* you would pay a regard to the Firft, your Converfe I conceive would be moftly with the Latter. Let the Court and Philofophjf^ reprefent thefe two Relations to you 5 ap- ply frequently to this laft, and fet up your ftand with her. For 'tis a Life of Virtue, and Philofophy, which makes you, and your Courtiers^ tolerable to each other. XTII. To check the pleafure of Luxury, We ihould in our Fancy at leaft, take away the Garni(hing of the Dirties, the value the Coofe Meditations^ is^c. 243 Cook fets upon them, and give them Names lefs tempting then ordinary. For the pur- pofe, we may fay, this is but theCarkafs of a Fiih, this Fowl has no more Life in't then I (hall have when I am Buried ^ and t'other is no better then a Piece of a Dead-Hog. And jthen for this Bottle of Falerno^ ^ what ^οαΙΤΓ'^ is it l3ut a little Moifture fqueez d out of the cZTaL•!"" Tumour of a Grape ? And to mortifie the ibrdf the Vanity of Fine Cloaths, and prevent your l^i^f^,^ i„ Vurple, f from growing too big for you,^-^^^^^^^^ confider that 'cis nothing but Sheeps Hair rom-uch the twifted together, and ftain'd in the Gore ΪΓίΚίη. of a little Shell- FifrJ And if we were toCsVrt:. proceedto fomeother fatisfaftion of Senfe,^^^"^^/^ f^ we ihould find them but coarfe in their w'earu. Caufes, and Conftitution -^ And as thefe Notions ftrike through the Surface, prefs into the heart of Things, and ihew them in their Natural Colours 5 fo we ihould carry them on, and apply them to all the Pageantry of Life. And where things ap- pear moil Plaufible, and Pretending, be fure to bring them to the Teft, and look within them. And when the Paint is thus puird of, theCoarfnefs of them will eafily be difcovered. Without this Care, Figure and Appearance are great Cheats 5 And when you think your Fancy is beft em- ployed, you I be moil Fooled : Even Virtue it felf is fometimes Counterfeited, and Gra- vity 244 Marcus Antoninus's vity is nothing elfe but Grimace. Thus Crates diTcovered Xenocrates's Philofophy to be only skin deep^ great Demurenefs without^ and no lefs Vanity vpithln. XIV. The Inclination of the generality, may be reduced to thefe Heads, fome Peo- ple are little enough to be fmitten with things in the ftate of bare Exiftence, of Ve- getation 5 As v/ithWood, Stones, Fruit^and fuch like. Others who are fomewhat more tolerable in their Fancy, muft have Life to Charm them ^ And thefe, it may be are mightily in love with their Flocks and Herds. A Third fort, better furnifh'd than the former, admire nothing beneath Hu- mane Nature ^ But then they don't take in: the whole Kind, but 'tis either the Skill,- • ^5 in Parts, or Property "^ of fome particulars Slaves who which AfFeft thorn. But he that values a belong to. •, ,^ •ι »... their Ma- Rational Creature without Limitation, or Partiality, runs into none of the Dotages above mentioned : But makes it his chief bufinefs to look at Home, to keep Reafon and Good Nature ftirring, and to affift all Mankind in the publick Intereft. XV. SomeThingsare preffing for Birth, arid Being, and others are porting off, and that which was entire juft now, is part of it fpent already. ThePVorld is renew'd by' this Change and Rolling, no lefs tbanTime is by a perpetual Succeffion. Now who #ou'di Meditations i^c. 245 wouMDoteuponThingshurryed down the Stream thus fall:, and which 'tis impoffible to take hold on? Such a PaiBon is much like falling in Love with a Sparrow flying over your Head, you have as it were but one glimps of her, and ibe is out of fight. To go on ^ Life is but a fort of Exhalation of the Blood, and a little Air fuck'd into the Lungs. Now to return your Breath for the fup port of Life, and expire your laft, when you lofe it, is much what the fame Ailion. XVL Neither the perfpiration of Plants, nor the B;eath of Animals, not the Impref- fions of Senfatton^ nor the Poppet-moti- ons "^ of Paffions, are privileges of any • B^caufe great value. To which we may add theln-f'^J^ " ftinft of crowdino; into Herds, to^ether'^^'^'^'^ f>'" •1 t T-. o»rTwT .. f^P' 1 upon Wires With the Functions ot Niifntjo^ '^ This lat- ter being not unlike a feparating kind of Evacuation. What then is it that you count v^orth yourEfteem? Huzza*s and Acclama- tions? Not at all. Why then you muft not value Harangues and Panegyrick^ for this is but a Mannerly fort of bawling about a Man. Well : I find Fame and Glory won t tempt you, what then is there behind worth the having 5 To govern your Moti- ons, and make ufe of your Behg according to the Intentions of Nature ^ This is the de- fign of Arts and Improvement, in other cafes 5 every Artificer, and Profeffion, en- R deavouring 2x6 .Marcus Antoninus's deavonring to rrake the Thing fit, to an- fvvcr the end for which it was intended. This for inftance, is the Defign of Vine- dreifers, thofe that manage Horfes, and make Dogs ^ Their bufinefs is to make the moft of things, and drive them up to the top of their Kind. And what other view has Learning and Education, but to im- prove the Faculties, and fet them the right way at v/ork? 'Tis agreed then the main point lies here: compafs but this, and let the World Rub. Whit > Mufl: your Incli- nations always run Riot, and will you ne- ver keep them true to one thing? Muft you be ftill hankering aft^r this Fancy and t'other? Why then let me tell you, you'l always be a Slave, always in Wants, and Difquiet. This Temper will let loofe abun- dance of uneafy Paffions upon you : Twill make you grow envious, full of Jealoufie, and Sufpition, and apt to overreach Thofe who arc poffeiTed of fopiething you have a mind to. And when ftrong defires are un* fatisfied, you'l find your felf mightily di- fturb'd. And this will make you murmur, and grov7 mutinous againft the Gods. But if you come once to pay a due Regard to your Reafm-^ you^ be pleas'd with your felf, ferviceable to Society^ and Complyant with the Gods^ That is youl be entirely fatisfi- ed with their Adminiftration• xvo. Meditations, is'c. 247 Χνΐί. The Elements either prefs up- wards, or tumble downwards, or elfe run round in a Circle : Bat Virtue has none of thefe Motions^ ihe is of a nobler Kind : Her Progrefs in Regular Thoughts, isfomewhat unintelligible, but always profperous. XVIIL What a ftrange Humour there is amongft fome People? They don't care to afford a Good Word to their Contempora- ries, and yet are very defirous of being prais'd by Pofterity : That is by thofethey never faw, nor ever will have the lead ac- quaintance with : Now this is alrtioft fuch a Freak, as it would be to be difturbedbe- caufe you were not Commended by the Generations that lived before you. XIX. Becaufe you find a Thing very dif- ficult, don't prefently conclude that no Man can mafter it. But whatever you ob- ferve proper, and prafticable by Another, believe likewife within your own Power. XX. If an Anfaqonift in the Circus tears our Fleth with his Nails, or Tilts againft us with his Head 5 we don't ufe to cry out Foul- play, nor be offended at the Rough Ufage, nor fufpeft him afterwards ns a dan- gerous Perfon in Converfation. Tis true,- when weareattheExcray^, we Guard, and Paree^ But all this is done without raifing ill Blood, or looking upon the Man as an Enemy. Let us aft at this rate in the other R C3 Inftanaes 2 4^ xMarcus Antoninus's Inftancesof Life: WhenwereceiveaBlow, let us not think our felves in a Battle^ but at a Tryal of Skill. We may Fence as I faid before, and manage the Conteft with Caution, but not with Malice, and 111 Will. XXi. If any one can convince me of an Error, I fhall be very glad to change my Opinion, for Truth is my Bufinefs^ and right information hurts no body. No: He that continues in Ignorance and Miftake, 'tis He that receives the Mifchief. XXII. I II do my Duty, that's enough. As for oth r Things I ihall ne'er be difturb'd about them. For if they happen to come crofs, Tis but cohfidering that They are either without Lifi, or without Reafo», or without Jifdgf^ent^ and thus I can eafily pafs them over. ΧΧίΙί. As for Brute-Animals, and Things undignified with Reafon, ufe them Freely, and Boldly, as being of a fuperior Order your felf. But Treat Men like Beings of your own kind, and Members of the fame Society. And in all your Affairs invoke the Gods for their Affifhance. As for the time you are to continue this Regularity 5 ne'er trouble your felf whether 'tis long or ihort. For three Hours of Life thus well fpent, will do your Bufinefs. XXiV. Alexaftder the Great and his ©room, when dead, were both upon the fame Meditations, &c• 24^ J ■ fame Level : And ran the fame Fortune of being either fcattered into Atomes, or ab- forb'd in the Soul of the Omverfe. '^ • soc Book XXV. What abundance of Motions ^^''• there are in the Body, what abundance of Thoughts and Senfations in the Mind at the fame time? What a vaft number of Operations are performed, and how much Bufinefs is Difpatch'd within us in a fingle Moment? He that confiders this, v/on't wonder fo much that infinitely more pro- ductions ihould ftart out together in the Univerfe: Or that the Soul of the Werld ihould by once exerting Himfelf look over, aftuate, and govern the whole Mafs of Matter. XXVi. Suppofe you were ask'd to fpell Antonimys Name, would you Hollow eve- ry Letter in theCompany's Ears ?Or would you return their Paffion, if they were Angry ? I conceive you would rather go mildly to work, and give them the Letters and Syllables as they ftand, without Noife. Apply this to greater Inftances, and re- member that all Duties in Morality, have fuch a determinate Number of Parts and Circumftances to render them complete; Thefe muft be all taken care of, and per- formed in order ; But then it muft be done fmoothly, without growing Hot upon meeting with Peeviihnefs and Provocation• R 3 XXVII. 250 Marcus Antoninus's XXVIF. Tis a fort of Cruelty to balk People's Fancies, and not give them leave to purfue what they reckon their Interefl*. And with this you are chargable in fome Meafure your felf, when you are angry with thofe thatdoamifs. Wiiy fo? Becaufe they imagine they are carrying on their own Intereft and Convenience. But that you'l fay is their Miftake. I grant it 5 But then 'lis your part to lead them out on't, and to iliew them their Error, without Paf- fion and Refentment. .XXVIII. WhatisDeath? Tisarefting from Senfatioft, and Defire. A flop upon the Rambling of Thought^ and a Releafe from the drudgery about your Carcafs. i XXIX. Keep up your Spirits for Bufinefs as long as your Conftitution lafts 5 for it would be a ihame if your Mind ihould Faul- ter, and Give In, before your Body. XXX. Have a care you han't too much of an Emperourin you, and that you don t fall into the Liberties and Pride of your Predeceffors? Thefe Humours are eafily learned, therefore guard againft the In- ftftion. BeCandid, Sincere, andModeft- ]y Grave, ^et Juftice and Piety have their Share in your Charafter 5 Let your Temper be remarL'ible for Mildnefs, and good na- ture, and be always enterprtzingand vigo- rous in your Bufinefs, And inihortftrive to bQ Meditations, is^c. * 251 be juft fuch a Man as Virtue and Philofo- phy would make you? Worihip the Gods, and Proteil Mankind. This Life is (hort, and all the Advantage you can get by it, is the Opportunities you have of Adoring Thofe Above, "^ and doing Good to Thofe * T'le Below you. Do every thing like a Difciple ΟΪ Antoninm^ f Imitate him in the Vigour t The au- and Conftancyof hisGoodConduft, inthcdKEm^pcro? Equality, Sweetnefs and Piety of liis Tern- ptrX per, the Serenity of his Afpeft, the Mo-y^^'h•^ α- delty and Unpretendingnefsof nisBchavi-tiKr. our, and the generous Ambition he had to be perfeftly Mailer of his Bufinefs. Farther : Twas his Way, to difmifs nothing till he had look'd thro' it, and view'd it on all fides : to bear unrcafonable Remondirances without making a return 5 never to be in a Hurry : To be backward in giving encou- ragement to Enform.ers : He v/as a great Judge of Men and Mannerf : But of noSa• tyrical and Reprimanding Humour : Not at all apt to be Frighted, or SurprizM : Not too fufpicious, nor in the leaft over-run with Impertinence, and Conceit : Expence and Figure was none of his Fancy 5 As one might eafily perceive, by his Palace,his Fur- niture, his Habit, his Eating, and his At- tendance. Lenity was his Humour, and^Fa- tiguing his Delight. He was fo Tempe- rate in bis Dietp that he was able to fit at R 4 cl)e 252 • A^ARCUs Antoninuss the Council Board till Night, without with• drawing into another Room; For the Ne- cefiities of Nature never return d upon him till their ufual time. He was firm in his Friendihip,and fteady and agreeable in the Manner of fhowing it. He gave his Cour- tiers all the Freedom imaginable to contra- dift him^ And was pleafed with the Propo- fal of a better Expedient than his own. To conclude, he vv^as a Religious Prince, but on this fide Superftition. Pray imitate thefe good Qualities of his, that you may have ihe Satisfaftion of them at your lad Hour, XXXI. Roufeand recoiled your felf: and you'I perceive your Trouble lay only in a perour ^'^' SceHC of Imagination : "^ And when you are iSle' nude ^^^'^ a walccn, Tum the Tables, and carry the thisRcfle- Contemplation thro* Life 5 And then the triubifome World in a Dream, and the World outon't, ^•'^*'^• will appear much what the fame thing. XXXU. My Perfon confifts of Soul and Body : To this latter all things are Morally indifferent 5 the Body being in no condition to make a diftinftion of this kind. Arid as to my Mwd, there's nothing can affeft her in the quality of Qood or Evil, her own Ani- ons excepted ; Now thefe are all within her Power : And of all her Adions fhe is only concernM with the prefect -^ for what's ραβ oxiocome^ fignifies as much as nothing, and f\SoV' Ϊ^'^^'^ under no Moral Charader. ^ χχχμι, Meditations, isi'c. 25:? XXXIII. As long as the Hands and Feet do the work they were made for, they move naturally, and with eafe : Thus while a Man performs the Funilionsof his Specks^ and keeps true to his Condition, he feels no more weight than what Nature lays up- on him. Now that which is not befide the Intentions of Nature, can never be a real misfortune. XXXIV. What abundance of fenfualfa- tisfaftion have Thieves, Catamites, Parri- cides, and Ufurpers been poiTeffed of? We may guefs at the quality of Pleafure^ by its falling to the (hare of fuch Wretches as thefe. XXXV. Don*t you obferve among your Artificers, tho' they bear the Contradifti- on and Impertinence of the Unskilful, yet they won't comply fo far as to be talked out of their knowledge, or work againfl: the Rules of their Trade? And is it not a fcan- dalousbufinefs, that an Architeil or aPhy- fician, fhould have more regard for their Profejfion^ then a Man has for his ? For His I fay, in which he has the honour of the Gods for his Partners. And what's a Man*s Trade fimply confidered as a Man ? Why nothing but the ftudy and praftice of Vir- tue, and Moral Philofophy. XXXVI. The vaft Continents of Eiiropc βπά Afid^ are but Corners of the Creation : The 2 54 A'ARCus Antoninus's The Ocean is but a drop. anH Mount Atios but a Grain in refpeft of theV/iiverfe: And the prefent inftant of Time bur a Point to the extent of Eternity. Thefe things have all of them Little, Changeable, and Tran- fitory Beings : Remember likewife that all things proceed from the Soul oft he Omverfe^ either by dired, or confequential Caufality. Thus the growling Deformity of a Lyon 3 the Poyfon of Serpents, Thorns and Dirt, and whatever feems Coarfe, or OfFenfive in Nature, ftart out of fomething more Noble, or belong to the Entirenefs of her Beautiful Produftions. ^ Don't there- ^seeBook forc fuppofc them infignificant and un- BoSt'sed^^o^fiiy ^h^ -S^^*^ But granting they have made no particular provifion for me, yet fince their Government of the World is not difputed, the confequence will be much the fame : For this way my affairs will be comprehended, and fall within the com- pafs of their general Providence, and why then ihould I not be contented with what- • ever happens ? To put the Cafe farther, Suppofe the Gods take care of nothing, which by the way we muft reckon a fcan- dalous Opinion^ or elfe 'twill be high time to leave off the common Solemnities of Sa- crificing, Prayers and Religious Swearing: if things He thus, why all this Superftiti- ous trouble in thefe, and many other in- ftances? To what purpofe ihould we be- have oUr felves as if we were in the very Court 25S Marcus Antoninus s Court and Company of Heaven? However, fince a fuppofition implies nothing of real- ity, let it pafs for once : If the Gods there- fore will take care of none of us, 'tis cer- tainly Lawful for me to take care of my felf. Now 'tis my Right toftate the Notion of my own Convenience, and what is that > Why,that's convenient for every one,which fuits his Nature, ^nd his Species : Now my Nature has Reafon, Sociable Principles, and publick Inclination in't : By confe- quencc the Interefl: of my Country rauft be my own. Take me then under the particu- lar Diftinflion of Antoninus^ and Rome is my Town and Country 5 but confider me as a Man in general, and I belong to the Corporation of the World. That therefore, and only tliat, which is ferviceable to both thefe Societies^ IS an advantage to me. XLV^ Whatever happens ta particulars, js ferviceable to thtOniverfe^ that Thought might fatisfie. But we can carry the Reafons for Acquiefcence farther. For upon Obfer- vation you will perceive that what is pro- fitable to one Man, is in fome meafure for Meft^ra'd ^^^^ Interefl of the reft. And here I take the nolhln^p'io. word Pr^/i, in thefenfe of common accep- v'SJ^i tat ion, and not on the Language of th^St^- tho• an the I'Ch.S . ih'"' alio' XLVL You may remember at a P/^/, or ocher chmgs fach refemblinff Divcrfions, coming over u be maul. ^ ^ ^^^ Meditations, is'c. 25^ and over with the fame thing, tires the Senfe, and extinguiflies the Pleafure, Re- rnove this Contemplation into Life ; For here all things come round ; And bring the fame Caufes and Appearances along with them. How long then will it be before you are cloyed with thefe Repetitions > XLVII Confider with your felf, that People of all Conditions, Profeffions and Countries, are fore d to Dye : Caft your Eyes upon what fort of Mortals you pleafe, and you'l find them go the way of all Flefh. And we muft take our turn too with the reft, and remove to the fame place whi• thcr fo many famous Orators, and Philo- fophers, Generals, Princes, and Heroes have fliewn us the way. Thofe great Sages Hera- clifusy Py tha^or as ^ and Socrates:^ Thofe Ce- lebrated Mathematicians Endoxus^ Hippar» chus^ and Archimedes^ had no privilege, or proteUion againft Fate. Not to mention a great many other extraordinary Geniuses ; Perfons of Induftry, Reach, and Spirit : They are all gone. Even thofe Bujfoons^ who like Me^ippus were always Flouting, and Fleering at Mankind, 'tho' they lived in Jeft, they dyed in Earneft. Remember they are all in their Graves: And where's the harm of all this? Nay what are thofe the worfe for't, that have not fo much as left their own Names behind them ? In a word. 2ΐίο IvIarcus Antoninus s word, There's only one thing here worth the minding 5 And that is, not to imitate theDegeneracy of Mortals : But to be True, Honeft, and Good-natur'd, even amongft Knaves, and Sharpers. XLVill. When you have a mind to di- vert your Fancy, confider the good Quali- ties of your Acquaintance. As the enter- prizing Vigour of this Man, the Modefty of another, the Liberality of a Third, and fo on. For there's nothing fo Entertaining as a lively Image of the Virtues, and Ad- vantages of thofe we Converfe with. Let fuch an Idea therefore be always ready, and at hand. XLIX. You are not Angry becaufe you weigh fo light in the Scale ^ and don't Ride Forty Stone : Why then ihould you be dif- fatisfied becaufe your Life is not drawn out to an unufual, and extraordinary Period ? You ought to be no moxQCovetous of Time, than you are of Bulk, but be contented with the common Allowance. L. Tis good to try to bring People to a right underftanding of the Cafe 5 but if they grow troublefome, be governed by your own Confcience, and never ask any bodies leave to be Honeft. If there comes a force upon you, and flops your Progrefs, difengage and be eafy, and make a Virtue of Neceffity. Remember that you under- took Ai^DiTATioNS, isc. 261 took the Bufinefs, upon the condition of its being Feafible, and ne^er pretended to grafp at Impoilibilities. What was it then you aim'-d at? Why to do your beft, and fecure your Reafon. Right! And this may be efFeftaally done, tho* the Enterprize ihould happen to mifcarry. LI. The Ambitious Perfon Lodges his Happinefs in the Fancy of another : The Voluptuary Admires at Home, and keeps within the reach of his Senfes^ but a Man of underftanding depends upon himfelf, and makes Aftion, and not Appetite his Pleafure. LIL We are at liberty not to miffnter- pret any Accident, and by confequence may be free from Difturba;nce: Things have no fuch power over Thoughts, as to make us of what Judgment they pleafe, Lin. Accuftom your felf to attend to what is Difcours*d 5 and as far as you can, get into the Soul of him that fpeaks. LIV. That which is not for the Intereft of the whole Swarm, is not for the Intereft of a fingle Bee. LV. If the Patient rails at the ΟοΛογ, or the Crew at the Mafter of the Veffbr, who will they mind, or what good is to; be done upon them? Or which way can- either Health, or a good Voyage be ex- pefted? ί EVE' 2^2 Marcus Antoninus's LVi. How many People that came into the World with me, are gone out of it al-^ ready > LVil. Honey tails bitter to fach as are troubled wi^h an ovcriiowing of the Gall, and People' bitten by a Mad Dog, are frighted at the figlit of Water : And on the other hand, a little Ball is a curious thing to a Child. This confider'd, why fhould you be angry with any one? Gan you i- magine that Error and Ignorance has lefs force upon the Mind, than a little Gall, or Venome upon the Body ? LVI 'I. As no body can rob you of the privileges of your Nature, or force you to' live Counter to your Reafon, fo nothing can happen to you but what comes from Providence, and confifls with the Intereft • See lookof the TJmverfe. '^ 5.sc6t.. ^yy Coniider with your felf, what fort of People your Men of Popularity muft court, what fcandalous Submiffions they are obliged to, and what poor returns they have for their pains > And then how foon Death, and Oblivion fweep all before them. w BOOK Vir. HAT. is Vice, and Wickednefs > No Rarity you may depend on't. When Meditations, &c. 26^ When you are in danger of being Shocked, confider that the fight is nothing but what you have frequently feen already. To be brief, Men and Manners are generally much what alike. All Ages and Hiltories, Towns, and Families 5 are of the fame Complexi- on 5 and full of the fame Stories : There's nothing new to be met with 5 but alj things are common, and quickly over. II. Opinions, whether right or wrong, can never bepuU'dout of your head, unlefs the Grounds, and Reafons of them are firft remov'd. Tis your Intereft therefore to aw^aken your Memory, and refreili thofe Notions which are Serviceable, and well ex- amin d. For the purpofe: you may fay to your felf, 'tis in my power to form a right Judgment upon the prefent Emergency ^ And why then ihould I be difturb-d at it > ' For nothing that does not enter my Mind, and get within me, can hurt me. Hold to this, and you are fafe. Come, Γ11 tell you a way how you may live your Time over again : Do but recoiled, and review what you have feen already, and the work is done.- III. Gazing after Triumphs, and Caval- cades 5 the Diverfions of the Stage-Farms well ftock'd with Flocks and Herds 5 con- tefts for Victory in the^Field 5 Thefe are the little Pleafures, and concerns of Mortals, Would yon have a farther iIluftraiion,and S '^ ft© 2•<4 AlARCUS AlsTONlNUS's fee an image of them elfewhere? Fancy then that you faw two or three Whelps quarrelling about a Bone ^ Fifties fcrambling for a Bdic, Pifmires in a peck of troubles about the Carriage of a Grain of Wheat ; Mice frighted out of their Wits, and fcou- ringcrofs the Room^ Poppets dancingup- on a Wire, &c. And after all, tho^ Humane Life is but ordinary, and trifling, a Wife Man muft be eafie and Good humour'd,and not grow Splenctick, or Haughty upon the Contemplation^ Pvemembring notwith- ftanding, that the true Bulk and Bignefs of a Man, is to be meafur'd by the fize of his Bufinefs, and the Quality of his Inclinations. I V, Don't let either Difcourfe or Aftion f)2i{'s unobfervcd, attend to the Senfe and Signification of the one, and to the Ten- . dency and Defign of the other. V. Am 1 fufficiently qualify'd for this Bufinefs or not? If ί am, Tie make ufe of my Talent as given me by Heaven for that purpofe. If I am not, ΙΊ1 either let it alone, and R.efign it to a better Capacity, or elfc ril do what I can, 1*11 give my Advice, and put the executing Part into an Abler Hand ; And thus by looking out for help, the Junfture may be nick'd, and the Ge- neral Intereft fecurM. For vvhatfoever I Αίί either by my felf, or in ConjunUion with another, I am always to aim at the advan- tage of the Commnmty. VL Meditations, isc. 265 Vi. How many Famous Men are dropt out of Hiftory, and forgotten > And how many Poets and Panegyrifts, tliat promifcd to keep up other Peoples Namcs^ have loft their own ? VII. Never be aiham'd of Affiftancc : LikeaCentinel at the Storming of a Town, your bufinefs is to mantaia your Poft, and execute you»- Orders. Now fuppofe you hapj^en to be Lame at an AiTault, and can*c mount the Breach upon your own Feet, won't you fufFer your Comrade to he! ρ you ? VIII. Be notdifturb'd about the Future 5 for if ever you come to it, you'l have the fameReafon for your Guide, andProtefti- on, which preferves you at prefent. IX. All parts of the Vn'werfc are Inter- woven, and Tyed together. And no one thing is Foreign, or Unrelated to another. This general Connexion, gives Unity, and Ornament to the World. For the World, take it altogether, is but One: There's but one fort of Matter to make it of, one God to govern it,, and one Law to guide it : For run through the whole Syflem of Ra- tional Beings, and you I find Reafon, and Truth, is but fingle, and the fame. And thus Beings of the fame kind, and endued with the fame Reafo% are made happy by the fameExercifes of it. S3 X. All 266 ivlARcus Anit.oninus's ^ X. All Compofitions of Matter fiy off ap.ice to the Common Stock, and Recepta- cle : Spirits are quickly fvvallovv'd up in the See Rook Soul of tlic Omverfc^ "^ and fo is Memory, '' ''■ and Fame, in the Gulph of Time. XI. With Rational Beings Nature, and Reafon is the fame thing. By confequence to aft according to the one, muft be to aft according to the other. XII. Either ftand upright upon your own Legs, or let another fupport you. Xill. Does Continuity and Connexion create Sympathy and Relation^ inthe Parts of the Body? Why Refemblance, and as one may fay, Confanguinity of Nature, does the fajne thing among Rational Be- ings ^ For tho' they are not tack'd together by Exfet7fion, and Union of Place 5 They feem all made to cooperate Vv^ith each o- ther. This Thought will be more Intel• ligible and Affefting, if you frequently confider your ftlf as a Member of the Ra- tional Syfiem*^ But if you reckon your felf only a Part^ this Relation will prove too weak for 'a Principle of Aftion. This Re- ^ meter Notion won t Cherifli good Nature enough, nor carry it to a Juft Improve- ment, You won't love Mankind fo heartily as you Ibould do : l^pder this Perfuafion 5 a generous Aftion will ne'er Delight and Regale you : youl do a good Office meer- iviEDrTATioNS; isc.^ 267 ly for Fafhon and Dccenry, but not as if it was really a kindnefs to your felf. XIV, Let Accidents happen to fuch as are liable to the Impreflion, and thore th^t feel Misfortune, mavcompl?in ofit iftiiey pleafe. As for me, ler what will conu% Γ can receive no Damage by ic, unlcfs ithink it a Calami;}^ V snd 'tis in mv power ro think it none, if I have a mind t-:^ ir. XV. Let Peoples Tongues, a; d Actions be what they will, my bulincfs is to keep my Road, and be Honeft. And m^.ke the fame Speech to my felf, that a piece of Gold, or an Emerald ihould, if they had Senfe and Language: Let the Vv^orld talk and take their Method, I (han't mind it, but fparkle and fhine on, and be true to my Spedes^ and my Colour. XVL Does not the Mind give the Man theDiflurbance? Does (he not bring Fears, and Fits of the Spleen upon her felf? Let any other Body try to difquiet her if they can; When they have done their worft, 'tis in her power to prevent the ί mpreffion. And as for this fmall Carcafc, let it Com- plain, and Pee/, and be Frighted, if it know hovv. 'Tis true the Soul is the Se?.t and Principle of Thought, and by confe- quence of Paflion, .and Pain^ Hov^ever this Paffive Capacity will do no harm, un- lefi you throw her into Fancies, and Fears S Λ. about 2 68 A^ARCUS Antoninus's * The^ ^^^ about it : "^ For the Mind is in her own fidoi *' Nature felf-fufficient, and muft create her • A stok.i wants before ihe can feel them. * Thispri- Ji^^^°^''" vilege makes her Impregnable, and above Reftraint^ unlefs (he Teazes, and puts Fetters upon her felf. jgj XVII.WhatisHappinefsbutwifeThink- ing, or a Mind rightly difpos'd ? Why •J^^^^^^ then does Fancy * break in and difturbthq n.on con- Sccue? Bc gone ! ΙΊΙ have nothing to do GcSd"^ana With the Impoftures of Imagination ! How-^ Srpecpirever fince they have Cuftom to plead ^j^';^^!;;;^;^^;!;; in their Excufe, let them withdraw, and f^^'tlhem ^'^ fo^*give them. S^ves.''" XVill. Is any one afraid of Diflblution and Change? I would gladly know what can be done without it ? If the Courfe of Nature, and the method of the Oniverfe^ wont reconcile us to the Expeftation, we arc iomevvhat unreafonable. Pray muft not your Wood be turn'd into a Coal, be^ fore your Bath can be ready for you ? Muft not your Meat be changed in your Sto- mack to make it fit to Nouriih you ? In- deed what part of Life or Convenience can go forward without Alteration ? Now in all likely hood a Revolution in your Carcafs, and Condition, may be as ferviceable to the World in general, as thofe ^Iteration? abovementioad are to you. XIX. All particular Bodies^ are quickly Meditations, i^c. 26^ Diflblved, and Hurried through the Vm^ verfal Mafi, where at laft they incorporate, grow ferviceable, and become a fort of Limbs to the World. How many fuch emi- nent Sages, as Chryfippus, Socrates, and Epicletus, have funk in the Gulph of Time 5 And the fame Refledtion will hold ^ood concerning any other Perfon, or Thing whatfoever. XX. I am ohly folicitous about one Thing ^ And that is, left I (hould not Aft up to the Nature, and Dignity of a Man ^ Left I ftiould fail in fome of the Circum- ftances of my Duty ; and mifmanage either iq the Matter, Manner, or Time of doing it. XXL Twill not be long before you will have forgotten all the World 5 and in a little time, to be even, all the World will forget you too. XXIL Tis the privilege of Humane Nature above Brutes, to love thofe that difoblige us 5 To praftife with Eafeand In- clination, you muft confider, that the Offending Party is of Kin to you, that Ig- norance is thecaufe of the Misbehaviour 5 that the Will, and the Fault feldom go to- gether, * that you'll both of you quickly •5.ν- cm. be in your Graves 5 but efpecially confider ranhlrex- that you have received no harm by the In-p|jj."'^' jury; For if your Reafon is untouched, and your Mind ne*er the worfe, there can be no Damages done* XXII [, 270 jV'ARCnS /-NTONINUSS X/vI •ί. God, or the Spirit of Nature, works the Mais of Matter like Wax. Now for the purpofe, 'tis a Horre5 foon after you'JI have it melted down, and Run into the Figure of a Tree 5 And from this Form 'tis poflible it may reiticve into the Flefli and Bones of a Man 5 or what yon pleafe. And 'iis but a little while that 'tis fixt in one -Specks. Now a Trunk feels no more pain by being knocked in pieces, than •This Si,- when it was firft put together. "^ brolghtV XXIV. A four gruflF look is very unna- ih^Minds f^^^'i ^"d to put it on often will ma=ke it indciy.nd- fettle t and deftroy the Beauty, and Plea- tnce on the r /» , * λ "^ ο -t ? i B»dy5 ^ fantnefs of the Afpeil: to that degree, that pliidoi ^' 'tis never to be recovered : From whence you may conclude it a fooliih cuftom. XXV. 'Tis high time for thofe People to Dye, that have out-lived the Senfe of their own Mif'^emeanours. XXVi. Tiiat Bebig which governs Na- ture, will quickly change the prefent Face cn't. One thing will be made out of ano- ther, by frequent Revolutions ^ And thus the V/orld will be always coming new out of the Mint. XXVn. When any one misbehaves him- fclf towards vou, immediately bethink your ffclf what Notions he has concerning Ad- vantage and Difadvantage : When you have found out this, you'] pity him, and neither Meditations, isrc. 271 neither be angry, nor furprifed at the Mat- ter. It may be upoi enquiry, you may find your Opinions upon rhefe points much the iame, and then vou our^bt to pardon him 5 for you would have done thi^ faaia thing your felf upon rhe fame Occaiion. But if your Notions οίΟϋοά^ίΧΐά Evil', are different, and more ju;^ than his, then vt^ur Paffion will yield to your Good Nature, and you'l eafily bear with his ignorance. XXVIIi. Don't let your Head run upon that which is none of your own. But pick outfomeof the beftof yourCircumftances, andconfider, how eagerly you would wiih for them, were they not in your poffeilion^ but then you muft take care to keep youf fatisfaftion within compafs, for fear it ihould carry you too far, make you over- value the Objcd:, and be difturb'd at the lofs of it. XXIX. Fortifie at home, and rely upon your felf. For a Rational Mind is born to the privilege of Independence. Honefty, and the Inward Quiet confequent to it, is enough in all Gonfcience, to make you Happy. XXX. Rub out the Colcurr jf Imagif/a- tlofii^ "^ Don't fuffer your PaiBons to make *seesca. a Machine of you. Confine your Care to the '^ prefent 5 * Look through the Quality, and * see^Book prefs into the Nature of that which hap- L^aUb/'' pens 272 Marcus Antoninus's pens either to your felf, or another. Di- ftinguiih the parts of your Subjeft, and di- vide them into Matter and Form, and into . ?scd.TK Body, and Spirit ^ when they have them : Think upon your Laft Hour 5 and don't trouble your felf about other Peoples Faults, but leave them with thofe that muft an- fwer for them. XXXL When you hear a Difcourfe, make your Underftanding keep pace with it, and reach as far as you can into thofe Things which fall under your Obfervation. XXXil. Would you fet off yourPerfon, and recommend your felf? Let it be done by Simplicity and Candour, by N4odefty of Behaviour, and by Indifference to External Advantages : Love Mankind, and refign to Providence : For as the Pget obferves, AH things are utiderLaw, zxiaSuperioHrDire&i' on. And what if the Elements only had their Courfe chalk'd out, and their Moti- *' ons prefcribed them ? But we may carry the conclufion farther. For there arc at the moil but very few things in the World per- feftly turn'd over to Chance and Liberty. XXXIII. Let Death make J/(?«fe/, or Γ4- cHum of me, or what you pleafe, 'twill come to this upihot at laft 5 'Twill either extinr guiih my Beings or Tranflate me to ano- ther State. XXXIV. As for Pain, if 'tis intolerable the Meditations, ifrc. 273 the extremity will deftroy it felf, and quick- ly difpatch you : If it (lays long, you 1 be big enough to grapple with it. Your Mind in the mean time will fave her felf by the ftrength of Thought, keep undifturbM, and fufFer nothing. "^ And for your Limbs thaf^The^'^u lye under the Execution, if they can com- plain 5 and make out any thing, let them do it. XXXV. To moderate your Ambition about Fame, confider the Generality of the People that are to commend, and take no- tice of you 5 How Infignificant they are 5 and how little fntheirPurfuits, and Aver- fions ? Confider alfo that as one Heap of Sand thrown upon another covers the FiriV, fo it happens in the bufinefs of Fame, A new Glory eclipfes an old one^ and the later Age is a fort of an Extinguifher to the former. XXXVI. A faying of ?lato. ^ ' He that • Phr. oe * hasraifed his Mind to a due pitch of Great- Lrt' * nefs, that has look'd through the World * from one end to the other, and carried his * View through the whole extent of Mat- * ter and Time, do you imagine fuch a one * will think Humane Life any great bufi- * nefs? Not at all, (fays t'other Man in the * Dialogue :) what then > Will the fear of Death afflift him ? Far from it. XXXVIL There's a great deal of Tf uth m 2 74 AiARCUs Antoninus's in that fentence of Antiflhems. ' That \is ' the Fate of Princes to be ill fpoken of for :' their Good Deeds. XXXVIII. Tis a fliame that a Man • fhould not be Mailer of his Mind, as well as of his Countenance. That his WiU (hould be ftronger for his Looks than for his Thoughts 5 prefcribe what Air he pleafes to the firft, and kt the other lye Mutinous, and Ungovernable. XXXiX. 'Tis to no purpofe to fall out with Accidents^ and Things^ for they dont^are a • F.urip-Rei- Farthing firt^ . 11Τ£.ΐ-'^ XL. Manage your felf with tiiat Ad van- iS'iomei3ge, fA^^/, and the God's too, may have fhT^octsin-P^^^^^ ^^^'i β^^φ^^^^ ^n your (hndii[$ f . to his coav XLi. Fate Mows down Life like Corn^ this S:.^'^'^ Mortal falls 5 And t'other flands awhile ||. vic^iecfms XLII. Is my Family ftruck out ofProvi- hlltaarJ.^^^^^^^ ^;/i/ do the God's forget me ? If it he mod.cs. Cq fl^Qy fy^qjQ reafon for their neqleB^ Hypfip. 1. XLiii. ytrtuc anatlapptnejs^ is a rrejent I can make my felf. Ariftoph. XLI V. Not too much Sympathy with other Peoples forrow'^ And keep y our Vaffions from all kinds of Tranfport, and Excefs. XLV. More of Plato's Sentences. ^ To Apoiog. c fy^fj ^ Qj^g J fnould return this very rea- ' fonable Anfwer. Heark ye Friend, you * are mightily out, if you think a Man that's ' good for any thing, is either afraid of Liv- Ach^m. PUic Geri'/w/. jlVIeditations, is'c. 2 7 ς * Living, or Dying. No : His concern is ^ only to bring his Aftiqns to the Ttft, to ' fecure his Praftice, and ftand clear of * Knavery, and Misbehaviour. XLVi. P/^/i? again : ^'Gentlemen, ίη'^'^^^^ε- * my opinion, v/hen a Man is fatisfied with * his own choice, or put into aPoft by his ' Superiours, his buGnefs is to ftand Buff ' againft Danger and Death, and fear no- ' thing but Difgrace and Covvardice. XL VII. Plato once more. — -f ' VVithtr^^• ' your favour Sir, Tis not al^vays the part ' of Virtue and Bravery, to preferve either * your own Life, or your Neighbours. He ' that's a Man in goodearneft, mufl not be * fo mean as to whine for Life, and grafp * intemperately at Old Age : Let him leave ' this point to Providence. The Women in ' the JSli/rfery can tell him 5 that we muft ' go, when our time is come. His Duty is * to confider, how he may make the moft ' of his Life, and fpend what there is to * the beft advantage. XLVIII. Let the Tranfmutation and fhuffling of the Elements be frequently the Subjefts of your Meditation : Confider the Courfe of the Stars as if you were driving through the Sky, and kept themCompany. Such Contemplations as thefe brighten the Soul, aifd fcour off the Ruft contraded by converfing here Below. XLIX. 276 Marcus Antoninus's XLIX. Tis a handfome faying, thai of Plato s : ' That when we confider the State ^ and Condition of Mankind, we fliould * place our Imagination upon fome lofty * Pyramid, or Obferrjatoire ^ and from thence * take a Profpedt of the World, and look it ^ over as it were at one View. Here we may * fee how Mortals are drawn up into Towns, * and Armies in one pl^ce, and difpers'd * for Husbandry in another ! Here are abun- * dance of Things to be feen together, Mar- * riage and Confederacy treated by Nation'^ * and Families, Births and Burials, Feafting * and Jollity at one Houfe, and all in TearS * at another. Here they are in a mighty Hur- * ry at the Bar, and there up to the Ears ia ' Trading and Merchandize. Towards the * end of the profpeft, it may be you may * fee a great deal of Barren, and Uninha- * bitable Wudernefs, with variety of Bar- * barous People beyond it. Take it altoge- * ther, 'tis aftrange medly of Buiinefs, Hii- ' mour, and Condition 5 And yet if you con- * fider it throughly, you will find theDi- ' verfity and Difagreement of the part^, ' contribute to the Beauty of the whole. L. By looking back info Hiftory, and confidering the Fate and Revolutions of Government^ you will be able to draw ά Guefs, and almofl: Prophecy upon* the Fu^- iare. For things P^y?, Prefent^ and to Ca^e^i, Meditations, iD'c. 277 are ftrangely Uniform, and of a Colour 5 and are commonly caft in the fame Mould. So that upon the Matter, Forty years of Humane Life, may ferve for a Sample of Ten Thoufand. LI. What' sfprung from Earthy dijjohesto Earth agaifty And Heaven born things fly to their Native Seat "^^ * Earijr. If the Matter does not fland thus, eit her ^^'''^• the Atomes will be untwifted, or the Ele- ments fcatter'd into infenfibility. LII. We feed our felves up for long Life with a great deal of Care and Expence 5 But alas I Fate will find us outy and when the Gods give the Sign^ we mujl Embark^ tho never fo unwilling \. + ^^rip; LIII. Can another Man Ride, or Fence, becter than you ? it may be fo. But tho* you may fall Ihort in your Exercifes^ let no Bo- dy out-do you in Virtue and Behaviour. Let no Body be more Liberal, and Modeft, more Refign'd,and Forgiving than your felf. LIV. As long as a Man can make ufe of his Reafon, and Aft in concert with the Gods, he needs not queftion the Event. There can be no grounds to fufpeft Mif- fortune, provided you ftick clofe to Na- ture, and manage vi^ithin the Charafter of your condition. LV. *Tis always, and every where in your power, to refign to the Gods, to be Τ jutk 278 A'iARCus Antoninus's juft to Mankind 5 and to examine every Objeft with that Nicety, as never to be impos'd on. LVL Ne'er make any rambling enqui- ries after other Peoples Thoughts, but look diredly at the Mark which Nature has fet you. Nature I fay, either that of the Vni- •ThcNa- verfe "^, or your own: The firft leads you \^u^.fe^u to fubmiffion to Providence 5 the latter to L^^ngll^coi^^ 3S becomes you. Now that which is the o.i.'cv. fuitable to the Frame and Conftitution of things, is what becomes them. To be more p?.rticular : The reft of the World is de- fign'd for the Service of Rational Beings, in confequence of this general Appointment, by which the lower order of Things, are mad^ for the ufe of the more Noble. And Rational Creatures, ftanding all upon a Level, are defign'd for the Advantage of e^ch other. Now a Beneficent and Socia- ble Temper, is that which Humane Na- ture was principally intended for : The iiext Thing defign d in our Being, is to be proof againft corporeal Impreffions. It be- ing the peculiar privilege of Reafon to move within her felf, to fortifie againft an Affault, and not {uS^xSenfation^ ovPaffio^^ to break in upon her. For thefe are both of A?2imal^ and inferiour Quality. But the Vnderfiandwg part^ claims a right to Go- vern, and won't bend to Matter ^ and Ap- petite 5 JVIeditations, i5rc. ο.η9 petite \, And good reafon foft, fince fne was born to command and make ufe of them. The third main Requifite in a Ra- tional Being, is to fecure the Affent from Raflinefs, and Miftake. Let your Mind but compafs thefe points, and flick to them, and then (he is Miftrifs of every thing which belongs to Her. LVII. We ought to fpend the Remain- der of our Life as if 'twas more than weex- pefted, and lent us on purpofe for wifer Management. LVIIL Let your Fate be your Inclina- tion, for there's nothing more reafonable and prudential. LIX. When any Accident happens, call to mind Thofe who have formerly been under the fame Circumftances, how full of Surprize, Complaint, and Trouble they were about the matter: And where are They now ? They ar^ gone, their Mur- muring could not make them Immortal. To what purpofe (hould you imitate their Be- haviour: Can't you leave foreign Humours and Things, to their ownMifmanagement and Biafs ? Your bufinefs is only to mind your Conduft, and give aTurn of Advan- tage to the Emergency. Now you may be the better for the Misfortune, if you will but take care, and do nothing but what is warrantable* Always remembring, that Ac- Τ Ok cideiits 2 8ο Marcus Antoninus's cidents are indifferent in themfelves, and only .^ood, or bad for us, accordingly as we ufe them. LX. Look Inwards, and turn cr^^er your felf 5 For you have a laftingMineof Hap- pinefs at home, if you will but Dig for't. LXI. Take care that your Motions and Geftures may be Grave, and Compos'd : For the fame Air of Senfe and Decency, which the Mind can put into thQ Face, ought to be vifible through the v/hole Bo- dy : But then all this mud be done with- out the leaft Affeolation. LXII. The right Knack of Living, re- fembles Wreftling more than Dancing : For here a Man does not know his Move- ment, and hisMeafures beforeliand : No, He isoblig d to ftand ftrongagainft Chance, and fecure himfelf asoccafion (hall offer. LXIU. Well ! It feems you defire to be commended : But what fort of People are They that raufl: do you this Kindnefs, and bow are their Underflandings Fumifti'd > Truly if you do but confiderthe Size of their Senfe, and the diforder of their Paffi- ons, youl pity ,their ignorant Misbehavi- our, aiid not care a ruih for their Appro- r.orancc arTd DatlOH. η;Γμ^ογ/ LXIV'. Tis a faying of P/^/^'s,* that z;^ co"nftitution Bodj^^/ijfes Truth by their Goad-wilL The oi'%:!w"fame may be faid with reference to Ho- οα.Γ /..'..r;., ■^' '■ ■ nefty n.i'e ■Ί Meditations, To conclude. Did he keep Pain andPleafure at a due di- ftance, and not dip his Soul too deep in his Senfes ? Thefe Marks are the only Tefl: of a Great Man 5 and 'tis to no purpofe to pretend to thatCharader without them. LXVIII. Nature has not wrought your Compofition fo clofe, as to deftroy the properties of M^^/er, ^iua Spirit: No, the Mind is in a condition to diftinguifh her Fa- culties, to fet out her Jurifdiftion, and do her own bufinefs her felf. And now I think cn'tj lodge this always in your Memory 5 That Meditations, isc. 283 That a Man may be a firft Rate in Vertne, and true Value, and yet be very obfcnxeat the fame time. Yoii may likewifeobferve, that happinerslies in a little Room : Grant- ing your Talent won't reach very far into Logick^ and Natural Philofophy, This can't hinder the Freedom and Greatnefs of your Mind, nor deprive you of the Bleffings of Sobriety, Beneficence, and Refignation, LXIX. You may live with all the free- dom and fatisfaftion imaginable, tho' the whole World (houldBawl againfl you, and cry you down 5 Nay, tho' a brace of Lions ftiould quarter upon yourCarcafs, and tear you Limb from Limb. For pray how can any thing of this, reach up to your Mind, and ruffle her ferenity ^ > How can it pre- IJX"^^ vent your paffing a right Judgment upon your Circumftances, and making the bed ufeof them? And thus your Reafon may repel the Attack, and argue thus againftthe Objeft of Terror. ' Look ye ! You are not * fo Fierce as you are Painted 5 Nature has * made you one thing, and common mirtake ' another. To be plain, 1 expected to en- * gage you, and now you are come, ΓΠ * turn you to fome account or other. For * 'tis my way, to make every thing ferve * for fomething. In (hort, you may work any Accident into an inftance of Virtue 5 into a performance of fome Duty, either Τ 4 to 284 Marcus Antoninus's to God, or Man: By confequencewe need not be furpriz d, or over-fet by any Ren- counter. For to take things rightly, there's nothing new in them, or difficult to deal with. LXX. He that's come to the top of Wif- dom, and Praftice, fpends every Day as if it were his laft ^ And is never guilty of d- ver-driving, Sluggiihnefs, or Infincerity. LXXI. Τ ho' the God's are immortal, and have their patience tryed through fo many Ages, yet they not only bear with a wicked World, but provide Liberally for it into the Bargain : And are you that are jufl: going off the Stage fick of the Compa- ny ? Are you tired with ill Men already, and yet one of thofe unhappy Mortals your LXXII.'Tis great Folly to run from other Peoples Faults,and not part with your own : This is going quite the wrong way to work, grafping at aProjeftimprafticable, and lo- fing an Advantage which lies in your power. LXXIIL Whatever Bufinefs tends neither to the improvement of your Reafon, nor the benefit of Society, conclude it beneath you, and manage accordingly. LXXiV. When you have done a kind- nefs, and your Neighbour is the better for*t, what need you be fo Ignorant, as to look any farther, and lie gaping for R^- jputation and Requital? " LXXVo Meditations, is'c. ,285 LXXV. No body is ever tired with Fa- vours, and Advantages : Now to Aft in Conformity to the Laws of Nature and Reafon, is certainly an Advantage? Don't you therefore grow weary of doing good Offices, for by oWiging others, you are re- a^y kind to your felf. LXXVL There was a time when God and Nature was employed in making the World : So that Norv all Events muil ei- jther be confequences of Decree, and Re- fult from the firilMeafures 5 or elfe the Soul pfthe Omverfe '^ hiVd in the Execution of • God. her principal Defign. Now the abfurdify of this latter fuppofition, will go a great way towards the making a Man Eafie. BOOK viir. To keep you Modeft, and Mortified to vain Glory, remember that it has not been your good Fortune to.fpend your Life wholly in the purfuit of Virtue, and Wifdom : Your Friends and your felf too, are fufficiently acquainted how much you fall fliort oi'Philofophy : And tho* Merit, and Charafter are fometimes parted, yet the bare Report of being a Pbilofopher, is no eafie matter for you to compafs : You are unqualified by yoxxx Stdtion^ and too ' much 2S6 Marcus Antoninus's much Embarrafs'd for this Privilege. How- ever, fince you know how to come at the thing, ne'er be concerned about miffing the Credit on't. Be fatisfied therefore, and for the reft of your Life let your ownRatiooal Nature direft you. Mind then what ihe would be at, and let nothing Foreign di- fturb you. You are very fcnfible how much you have Rambled after Happinefs, and fail'd. Neither Learning, nor Wealth, nor Fame, nor Pleafure, could ever help you to it. Which way is it to be had then > By Ading up to the height of Humane Na- ture. And how (hall a Man do this? Why by getting a right Set of Principles for Thoughts, and Praftice. And what Prin- ciples are thofe? Such as State and Diftin- guiih Good and Evil. Such as give us to underftand, that there is nothing properly good for a Man, but what promotes the Virtues of Jiiftice, Temperance, Fortitude, and Benevolence 5 nor any thing bad for him, but that which carries him off to the contrary Vices• Π. At every Aftion, and Enterprize, ask your felf this queftion 3 what will the con- fequence of this be to me > Am I not like- ly to repent of it? I (hall be dead in a little time.and then all's over with me. If the pre- fent undertaking is but fuitable to an Intel- ligent, and Sociable Bemgy and one that has Meditations, is^c. 287 has the honour to live by the fame Rule, andReafon withGodhimfelf 5 IftheCafe ftands thus, alTs well, and to what pur- pofe (hould you look any farther? III. Alexa^der^ Jnlins Cafar^ and Pi>x7/- pey^ what were they in Comparifon of Dz- ogtnts^ HeraclitHs^ and Socrafes / Thefe Philofophers look'd through Car/fe^ Matter^ and Confequence, and underftood the Na- ture, and Ufe of Things. This was Noble Furniture for a Man*s Head, and Happi- nefs : But as for thofe great Princes, what a Load of Cares were they pefl:er*d with, arid how much Slaves to their Ambition ? IV. Ne'er difturb your felf, for People will be untoward, and play the fame Pranks over again, tho' yx3u (hould fret your heart out. V. In the firft place, keep your felf ea- fie, for all things are govern'd by the Laws, and Order of Providence : Befides, you! quickly go the way of all Fkfh, as Atigttjlus^ Adrian^ and the reft of the Emperours have done before you. Farther, Examine the matter to the bottom, and remember, that the top of your bufinefs is to be a Good Man : Therefore whatever the Dig- nity of Humane Nature requires of you, fet about itprefently, without Ifs, or Ands: And fpeak always according to your Con- fcience, but let it be done in the T^rms of i^ood Nature and Civility. VL 2 88 A/!arcus Antoninus's VL Tis the method of Providcftce^ to change the Face of Things, and remove Fortune and Succefs from one place to an- other. All Conditions are fubjeft to Revo- lution ^ fo that you need not be afraid of Unufual Treatment. For you ftand upon no worfe ground than the reft of the World 5 and will only have your Ihare of the com- mon Fate. VII. Every Being is at eafe, when the Powers of it move regularly, and without interruption. Now a Rational Being is in this profperous Condition, when her Judg- ment is gain'd by nothing but Truth, and Evidence 5 when her Defigns are all meant for the Advantage of Society. When her Defires, and Averfions, are confind to Objefts within her Power 5 when ftie refts fatisfied with the Diftributions of Provi-^ I dence : For which flie has great reafon ; in ^Tht stc- regard (he is a part of it her felf ^ ; And tbesoura'^^^'ifii as much propriety as a Leaf belongs i)»itofGcd to the UatmQ of the Tree wloich bears it i Only wish this difference, that a Leaf is part of a Nature, without Senfe, or Rea- fon, and lyable to be check'd in itsOpera- tions^ Whereas a Man is a Limb, as it v/er^ of an Inalligent Righteous, andlr- refiftiblu Being. A Being that is all Wifdom 3 And ?,Signs^ Matter and Form, Time, Force, and Fortune, to every thing in due Meditations^ is'c. 28^ Meafure, and Proportion. And this you'l eafily perceive if you don't flop ftiort in your fpeculation ^ and make a lame En- quiry 5 But compare the whole of one thing, with the whole of another. VIII. You have no leifure to read Books, What then? You have leifure not to be Haughty, or play the Knave. 'Tis in your power to be Superiour to your Senfes, and paramount over Pleafure and Pain. To be deaf to the Charms of Ambition, and look down upon Fame and Glory. 'Tis in your power not only to forbear being angry with People for their Folly, and Ingratitude, but over and above, to cherifli their Intereft, and take care of them. IX. Never cenfure a Court Life, nor feem diflatisfied with your own. X. Repentance is a reproof of a Man's Confcience, for the negleft of fome Advan- tages. Now whatever is Morally good is Profitable, and ought to be the Concern of a Man of Probity : But no Good Man was ever inwardly troubled for the Omif- fion of any pleafure, or the balking of his Senfes : From whence it follows, that plea- fure ftriftly fpeaking. is neither profitable, nor Good. XI. To go to the Bottom of a Thing, . thefe Queftions ihould be anfwered, what is it in its proper Nature and Diftinftion > ^ ^ Of r^'^. 2po Marcus Antoninus s Of what fort of Matter^ and Form does it confift ? What (hare of Force and Aftion has it in the World > and how long is it likely to ftay there ? Χίϊ. When you find your felf fleepy in a Morning, remember that bnfinefs, and do- ing fervice to the World, is to Aft up to Nature, and live like a Man : Whereas ileeping does but degrade you for the time, and bring you down to a Bead. Now thofe Aftions which fall in with theDefign and Properties of Nature, are more fuitable, and ferviceable, and upon a Cuftom, more pleafant than others. Xill, Upon every new Idea, let it be your conftant Cuftom to make ufe of your Talent in Phyficks^ Metaphyfich^ and Mo- rality^ and examine the Objeft in the re* fpeftive Enquiries of thofe Sciences. XIV. When you are about to converfe with any Perfon, make this ihort fpeech to your felf. How does this Man s Definiti- ons ftand affefted ? What Notions has he about Gi?i?i/, and Evil . Why then ihould it feem ftrange to us, for the World to Aft like it felf, and produce things purfuant to Quality, and Kind? Thisis juftasFooiiflias it would be for a Phyfician to wonder at a Fever or a Mailer of a Veffel at a crofs Blafl: of Wind. XVI. To Retraft or mend a Fault at the Admonition of a Frit nd, hurts your Credit or Liberty, no more than if you had grown wifer upon your own Thought. For 'tis ftill your own Judgment and Temper, which makes you fee your miftake, and willing to retrieve it. XVII. If what is done difpleafes you, why do you do it, if 'tis in your power to let it alone ? But if you can't help it, who do you complain of? The Atomes, or the Qods?^ Either way is diftraftion, and^^hatie therefore we muft murmur againft nothing, ^^"'.^^^'f^ If you can mend the Matter, go about it ΐΐοχ^'χ^^ If you cannot, what are you the better for b^'^gotemd Grumbling > Now a Man ihould never do^h^em°"' "^ any thing to no purpofe. XVIII. Whatever drops out of Life, is catch't up fomewhere, for the World lofes nothing, f Within this Circumference of LThinV'ii Corporeity^ all things have their feveral ^X^^"^- FormSy 2^2 Marcus Antoninus's Forms, and Revolutions ^ And here 'tis likewife that they return into Element, and firfl: Principle ^ Under which Notion thofe of the World and your own, are the very " ^S'of ^^^^ ^ II ^"^ ^'' ^^^^^ '^^ Changes are made ίΓε"!αιυα° withouc the leaft Repining : And why then •*^''"'• ihould the fame Matter that lies quiet in an Element, Grumble in a Man . • • j thit a bpim every thmg,no lefs than its Beginning, and gen-e was Continuauce: As he that ftrikes a Ball, de- SaL^r!"and figns whither it Ihould go, aswellaszi?A/V^ Governed rp^y . y^^d what's tlieBall the better all this the Lumina- while for mountiug, or the worle tor ny- 7br provi- ing Lower, and coming to the Ground ? '^'^• What does a Bubble get in the fwelling, or lofe in the breaking > The fame may be faid of a Candle, which is every jot as hap- py out, as burning. XXI. Turn your Carkafs the wrong fide outwards, and be proud if you can ^ And to improve your thought, confider what a Beauty, Meditations, is'c. 29:? Beauty, Age, Difeafes, and D6ath, will make of you 5 And to keep you low in your Computations upon Fame, confider that both the Orator, and the Hero, the Men, and the Merit, will quickly go off, and be out of fight 5 that the E^rth is but a pointy and that we live but in a Corner of this little Dimenfion neither, That Men differ in their Notions of Honour and E- fteem ^ and that even the fame Perfon, is not of the fame Opinion long together. XXII. Mind that which lies before you, whether it be Thought, Word, or Aftion : You are well enough ferv'd, ^ for Poft-;Herethe poning your Improvement, and makingiifc^^to Virtue wait for you till to Morrow. Sn^^nT ΧΧίΙί. Am I about any thing? I'll do it with regard to the Intereft of Mankind : Does any thing happen to me extraordina- ry > rie receive it as the appointment of Fate, and the Diftribution of Heaven. * ^"% XXIV. Think a little, and tell me what?er'>^r'f you meet with in thebufinefs of Bathing i^ii^dfnmVed There'sOyl, and Sweat, andDirtinefs,and^;J;;7ni« Water, but an OfFenfive Mixture take it al-^*''°^^ '"^ together. Why Life and Satisfadion is made up of much fuch indifferent Stuffy butCoarfe if you examine it to the Bottom. XXV. Ltic'ilU Buried Verus, ^ and fol- lowed him foon after. Secimda did the fame Office for Maximns. and furviv*d but a lit- U tie ras. 294 Marcus Antoninus's tie while. And thus it fared with Epityn' clhinus^ and Diotimus^ with Antommis^ and \^X''t^!-^^^^'^^^'i ^ ^^^^ Ce/er, f and theEmperour prcf,'. ' J^V/^;?i/if 3 they affifted at one Funeral, and 01 RiSomk quickly made another thcmfelves. Thus oaf Lp'e- P^<^^ Mortals moulder away ! Where are coiC-ie^ ' thofe Men of Reach, and Prognoftication > L.ciy^^v^- And tother haughty fantaftical Sparks > They made a great Noife and Figure for- merly, but what's become of them now > Where are thofe Celebrated Philofophers, Charax, Eitd^emon^ De«^e^r//^the Platonift, and others of their Learning, and Cha- rafter. Alss! They took but a turn in the World, and are gone long fince. Some of them have funk toRis^hts, and left no Me- mory behind them 5 The Hiftory of others is overcafc, and dwindled into Fables^ and a Third fort have decayed farther, and dropt even out of a Romance. Your bufi- nefs is therefore to remember, that after Death your Body will fall in pieces, and fly off into Atames ^ And as for yourSpirit, that will either be extinguiih'd, orremov'd into another Station, XXVf. Pleafure and Satisfa&ion, con- fift in following the Bent of Nature, and' doing the things we were made for. And which way is this to be compafs'd? By the Praftice of general Kindnefs, by neglefting the Importunity, and Clamour of ourSen- fes. Meditations, is'c. 29 ζ fes, by diftinguifhing Appearance from Truth, and by contemplating the Nature and Works of the Almighty. All this is afting according to kind, and keeping the Faculties in the Right Channel. XXVII. Every Man has three Relations to acquit himfelf in: His Body helps to make one, the Deity another, and his Neighbours a Third. XXVIII. IfPainisanAffliftion, itmuft afFeft either the Body or the Mind ^ If the Body is hurt, let it fay fo ^ "^ As for the*see ^ook Soul, (he can fecure the PalTes, and keep ^^'''^' '*' the Enemy atadiftance^ Tis in her power to be invulnerable, by fuppofing the Ac- cident no Evil, which fuppofition is very prafticable 5 For Judgment and Appetite, Averfion and Defire, and all the Eqaipa^^e of Thought, are lodged η?ί>^/;/, and there ^ no mifchief can come at them ^. ll^o^ XXIX. Difcharge common Prejudice, and the Fallacies of Fancy, by faying thus to your felf. Tis in my power to be as Eafie, and as Innocent as 'tis poffible. To have nothing of Vice, of Appv^tite or Di- fturbance in me. I am likev/ife in a Con- dition to State the Value, and diftinguifh the Quality of Things, and make ufe of them accordingly. Thefe are all privileges of Nature, and ought to be remembred as fuch. U ^ XXX, 2^6 Marcus Antoninus's XXX. When yon fpeak in the Senate, or elfe^vhere, mind Decency andCharafter more than Rherorick ; And let your Dif- courfe be always Sincere, and agree with your Meaning. XXXI. Anguflns his Court is buried long fince 5 His Emprefs, and Daughter, His Grand Children, and Sons in Law, bis Si- fter and Agrippa^ His Relations andDome- fticks, Phyficians, and Underfacrificers, His Favcurires, fuch as Arins the Philofo- pher, and M^ce^a^, they are all gone. | Go on f om fingle Perfons to Families 5 that of the Po^;7'?eys^ for inflance, and youU find the whole Line Extinft. This Man was the Lifi of hk Houfe^ is not uncommon up- on a Monunient. How folicitous were the Anceitors of inch People about an Heir 5 and yet the Family muft of ncceffity fink, and the Blood fail at one time or other. XXXil. Govern your Life altogether by M^eafures,. and Rules: And if every Aftion goes its due lengths, and holds up to op- portunity, reft contented : Now no Mortal can hinder you from putting your Affairs in this con3ition.^ But may not fome Ob- ftacle vpithoiit interpofe? No: Not fo far as to prevent your Afting like a Man of Pro- bity and Prudence. For all that, my Mo- tions may be check'd, and my Defign balk'd : Tis no matter for that. As long as you are eafie Meditations, ; ^\ [: ^ :.■/. ί •ί;: . . .: ■ {ττργρ^ •^cre Dead. '!^^•? Meditations, is'c. 2p^ were there, would thofe Princes be fenfible of the Service? Granting they were, what fatisfaftion would it be to them? And fuj> pofe they were pleafed, would thefe Wai- tors laft always? and be Immortal? Are they not doomM to Age and Death, with the reft of Mankind ? And when they are dead, what a pickle would the Royal Ghofts be in, for want of their Attendance ? Alafs ! Thefe Fancies have nothing in them 5 All this Ceremony muft end at laft in Stench and Duft. XXXVIII. If you are fo difccrning, fays the Philofopher, make ufe of your Talent to fome purpofe^ and let your Sabjed be proportionable to your Parts. XXXIX. I find no Moral Virtue which Contradifts and Combates Juflice^ this can't be afHrm'd of Pleafnre, for here Tempe- rance comes in with a ileftraint. XL. 'Tis Opinion which gives Being to Misfortune, don't fancy your felf hurt, and nothing can touch you. But what, is this ToH^ Is it not fome Notional Superfine Thing? No. Tis your Reafon, But I am not fo lucky as to be all Reafon. Make your felf fo then, and don t let Reafon De- generate, and grov/ uneafy. In (hort, when any thing troubles you, let this Thought be your Remedy, y 4 xLio 3^o Marcus Antoninus's XLI. To be checked in the Funftions of Senfe and Morion and Defire, is an Evil to the Animal Life 5 That which hinders the growth or flouriihing of 2.VcgttMe^ may be faid to be an Evil there. So like- wife to be cramp d in the Faculties of the Mind, is an Evil to an JntcUigetit Nature : Apply all this to your felf. Does Pleafure or Pain Solicit, or Attack you > Turn them over to your Senfes^ and let them anfwer for't. Does any thing lie crofs your under- taking > Why if you were pofitive and pe- remptory about it, and fet your Heart up- on't, then the Difappointment is really an Evil : But if you engaged only upon Con- dition ti.e Nail would drive, and with a referve for Accidents, then no manner of hindrance or harm has happened to you 5 Indeed no Mortal can lay the Soul by the Heels, or put a Reftraint upon her. The Mind if (he will but Arm her Thoughts, and Exert her Courage, is Impregnable : And neither Fire nor Sword , Tongue nor Tyrant, can touch hen XLII. Why fliould I Fret, and Vex, that •The im- never willingly vexed any body"^? Cer^ feTmshere taiuly I caH have no reafon to be more un- ί^'"ο"Λ'ί J^ii^^ to my felf, than to other People. i5md/f"i' ^ί-Ιίί• Every Man has his particular jlloidfna?"^"^' and Inclination, but my pleafure iraor mar).^.^^ .^ Wife Thiukiug, aud Reafonable De- fires % Meditations, iS'c. fires: Give me a Sound and a Sober Under- ftanding : A Temper that never falls out ei- ther with Men, or Accidents : That takes all things with good humour, computes rightly upon their Value, and puts them to the Ufes they are fit for. ' XLIV. Make the beft of your Time while you have it: Thofe who are fo folicitous a- bout Fame, and think of Living here after they are Dead, fuch Men I fay ne'er confi- der that the World won't mend by grow- ing older 5 That Future Generations, will be as weak, and Difobliging, as the prefect : What then can the Noife or Opinions of fuch little Mortals fignific? XL V. Tofs me into what Climate or State you pleafe : For all that ΓΙΙ keep my Geni- us * in good Humour^ that is, my own Con- * or soui. fcience, if 'tis Good, (hall mak^ me Hap- py. Let me but perform the Duties of a Reafonable Nature, and ΓΙΙ ask no more. What ! Is this Mifadventure big enough to ruffle my Mind, and throw her ofFthefiin- ges? To make her Mean, Craving, and Servile, and co fright her from the Privi- leges of her Nature? What is there that can jufl-'fie fuch Diforders, and make fatis• faftion for rhem? XLVL No Accident can happen to any Man but what is confequent to his Condi- fion, and common to his kind. And the fame 302 Marcus Antoninus's fame thing may be afErmM of a Beaft, a • Tree, or a Stone. Now if things fare no otherwife than according to Kind, and Conftitution 3 what makes you complain, and grow uneafy? You may be affur'd Providence will never lay you in the way of an intollerableEvil, nor make your Be- ing your Grievance. XLVII. Ιΐ Externals put you into the Spktn, take notice that 'tis not the thing which difturl'S you, but your Nodon about it : Which Notion you may difmifsif you pleafe. But if the condition of your Mind difgufts you. whofhould hinder you from refti^ying your Miftakes, and fetting your Thoughts in order ? Farther, if you are difturb'd becaufe you are not Aftive and Bold in the Difcharge of your Duty : If this be your Cafe, your way is to fall on, and do fomething, and not lie growling at your own Omiilion. But you are under fome infuperable Difficulty. If you have done your utmcfl•, ne'er vex your felf a- bout the Matter ? For you have nothing to anfwer for. Ic may be you will fay, 'tis not worth my while to Live unlefs thisBu- finefs can be efFeded. Why then e'en Die 5 But take your leave handfomly : Go off as fmoothly, as if you had fucceeded 5 And ben't angry with thofe that difappointed you, XLVIIL Meditations, isc, ^03 XLVIil. The Mind is invincible when flie exerts her felf, and relies upon her own Courage 5 In this Cafe there's no forcing her Will^ tho' (he has nothing butObftina- cy for her Defence. What then miift her ftrength be when fhe is fortified with Rea- fon, and Engages upon Thought and De- liberation? ASouIunembarrafsM withPaf- fion^^ is the moft impregnable Security 5*£g^* Hither we may retire, and defie our Ene-^^p^.V* mies : He that lees not this Advantage, vcrfion. or mud be ignorant, and he that forgets to weaken ic. ufe it, Unhappy. XLIX. Don't add to your Information from rvithouf^ nor make more of things than your Set^fes Report. For Inflance : You are told that fuch a one has fpoken ill of you. Right, But that you are really the worfe for*c, is no part of the News 5 And if you think fo, *tis your own Addition : Again : I fee my Child lie Sick : True ^ But that he is in Danger is more than I fee; And therefore if I conclude fo, Imuft thank ray felf for't. Thus always ftop at the firft Reprefentatioff^ and you are fafe: In- ferences, and Supplemental Fancies, do but make a Man Unhappy. But if you will Reafon upon't, ( which mav not be un- ferviceable) do it the right way: Doit like a Man that has lookU through the World, and is no Stranger to any thing • that can happen* L, Doe§ 304 ^lARCUS /^.NTONINUSS L. Does your Cficumber raft bitter ? Let it alone. Are there Brambles in your way? Avoid them then Thus far you are well : But then doi/f ask what does theWorld with fHchfinffas this is^ This is to be too Bold, and Impertinent 5 And a Natural Philofo- pher would laugh at you : This Expoftu- lation is juft as Wife as it would be to find fault with a Carpenter for having Saw-duft, or a Taylor Shr'^ds in his Shop^ They know where to beftow them, tho' you don't. Nay if you examine farther, the Ab- furdity is too big for theComparifon : For Oniverfal Nature has no place for Refufe out of her felf. All things are lodged with- in her Circumference. Here 'tis that they grow Old, and Moulder, and feem good for nothing. But then under all thefe Difad- vantages the wonder of her Contrivance is fuch, that (he Melts them down, and Re- coins them ill another Figure, and fends them new and fhining from the Mint. And thus (he neither wants any Foreign Ore, or Bye place to throw the Drofs in : But is al- ways abundantly f urnifh'd with Roem^ and Matter^ and Art, within her felf. Lf. Be not heavy in Bufinefs, nor di- fturb'd in Converfation, nor Rambling, and Impertinent in your Tho»ights. Keep your Mind from running adrift 5 from fud- den Surprize, and Tranfports, and don't over• Meditations, i2U:. 305 overfet your felf with too much Employ- ment. Do they Curfe you ? Do they threaten to Kill, and Quarter you ? Let them go on : They can never murther your Reafon, nor your Virtue : Thofe Privi- leges run for Life if you pleafe. All this Barbarity fignifies little. Tis much as if a Man that ftands by a Lovely Spring ihould fall a railing on't : The Water is never the worfe for his foul Language : And if he ihould throw in Dirt, or Dung, 'twould quickly difappear, and dirperfe, and the Fountain be as wholi^bme as ever: Which way now are yon to go to work, to keep your Springs always running, and never Stagnate into 1 ^Vjol > ΠΙ tr!l you : You mud: be always D-adging tit theVertuesof Freedom, andlndepcndance^ Of Sincerity, Sobriety, and Good-nature. Make your felf but Mailer of the fe Qualities, and your bufinefs is done. LIL He that's unacquainted with the Origin, and firftCaufe of the World, and with that Providence that Governs it, muft be at a lofs to know where He is, and what Ewpire he lives under: And he that can't tell the Ends he was made for, is Ig- norant both of himfelf, and the World too : And he that's uninftrufted in either of thefe two Points, will ne'er be able to look into the Defign of His Bewg. And yet 3οί i^^ARcus Antoninuss yet there are abundance of People that would be puzzled at thefeQueftions.What dj you think then of HisDifcretion, that's anxious about what is faid of Him ^ and values either the Praife^ or theCenfure of thofe little Folks, that know neither where They are, nor who^ Llir. Nothing can be more vain than the Courting of Popular Applaufe. What! Are you fo Ambitious of a Man's good Word, that it may be in an Hour's time fhall Curfehimfelf to the Pit of Hell > Are you fo fond of being in their Favour, that, can't keep in their own? Striving to pleaie thofe People that can't pleafe themfelves, is to no manner of purpofe ί And how can they be faid to pleafe themfelves, who are diiTatisfied with their Conduft at every turn, and Repent of almoft every thing they do? LI V. Let your Soul receive the Deity as your Blood does the Air, for the Influences of the one, are no lefs Vital than the other. This Correfpondence is very Prafticable : For there's an Ambient Omniprefent Spirit, which lies as open, and pervious to your Mind, as the Air you breath does to your Lungs: But then you muft remember to be difposM to draw it. LV. Wickednefs is no Subftance, or Se- parate Being, and therefore one would think Meditations, is'c.• 307 think it fhould be noNeceffary Nufance. It fubfifts only in particular Subjefts,and here it does no harm to any thing that is Fo- reign. Tis only a Plague to the Breaft it lies in 5 and does no body any mifchief, but him that may be rid of it whenever he pleafes. LVI. My Thoughts and my Will, areas much my own, as my Conftitution ^ and no more concern d in the Conduft of ano- ther Man, than my Blood is in the beating of another Body's Pulfe : For tho' we are born for the Service of each other ; Yet our Liberty is Independent, and our Souls all left to our felves : Otherwife my Neigh- bour's Mifcarriage might be my Misfortune. But God has prevented this Confequence, lead: it (hould be in another's power to make me Unhappy. LVI I. The Sun is Diffus'd and beftows himfelf every where, but this feeming Ex- pence never Exhaufts him : The reafon is, becaufe he is ftretched like a Thread, and not pour d out like a Liquor. And thus his Beams have their name from Extenfion "*". ^^Ι^'^-εΙ• As for the Properties and Philofophy of a'^*^^«|^^ Ray^ you may obferve them, if you pleafe roar wui to let it into a dark Room through a nar- ^^^^''' row paffage. Here you'll fee it move in a right Line, till 'tis broken, and as it were divided in Reflexion ; by having its pro- grefs -?o8 Marcus Antoninus's grefsftopd upon a folid Body: And here the Light makes a ftand, without dropping, or Aiding off. Thus you (hould let your Senfe ihine out upon Converfation : There's f no fear of Emptying your underftanding : And when you meet with Oppoiition ne'er Tilt, and Batter againft it, nor yet drop your Talent in Defpair. No : Let your Beams fpread themfelves, and play on, and Enlighten where they find a Capacity : And as for that Body that won't tranfmit the Light, it does but darken it felf, by its Refiftance. LVIIL He that dreads Death, is either afraid that his Senfes will be extinguilh'd, or alter'd : Now if the Powers are loft, the Pain muft be fo too 5 For if he has no Fa- - .culties, he'll have no Feeling. But if he has new Perceptions, and another Sett of Sen- fes, he will be another Creature^ and then he will live ftill, as I take it. LIX. Men are born to be ferviceable to one another, therefore either Reform the World, or bear with it. LX. Underftanding does not always drive onward like an Arrow. The Mind fometimes by making a Halt, and going round for Ad- vice, hits the Mark much better, than if Ihe had let fly direftly upon it. LXL Look nicely into the Thoughts of other People, and give them the fame Free- dom with your own. BOOK Meditations, i3'c. 509 BOOK IX. TO play the Knave is to Rebel againft Religion, all fort of Injufticeis no lefs than High-Treafon againft Heaven : For fince the Nature, or Soul of the Om- Tjerfe "^ has made Rational Creatures for mu- •Q^'i. tual Service, and Support ^ ' Made them chat they fliould Affift, and Oblige each other, according to the Regards of Circumftance, and Merit 5 but never do any body any Harm : The Cafe ftanding thus, he that crolTes upon this Defign, is Prophane in his Contradiftion, and Outrages the moil Antient Deity, For theNature of the Z)^/- verfe is the Caufe of it, and that which gives it Being. Thus all things are ens Fa- mily, fuited, and ^/ it were of Kioto each other. This Nature is alfo ftiled Truth, as being the Bafis of Firft Principles, and Cer- tainty. Ke therefore that tells a Lye know- ingly, is an Irreligious Wretch 5 For by deceiving his Neighbour, he is unjuft to him 5 and Cheats him of the Truth to which he has a Natural Right. And he that's guilty of an Untruth out of Igno- rance, is lyable to the fame Charge, (tho' not in the fame Degree, ) becaufe his Ig- norance is Voluntary, and Affefted ^ be- caufe he diffents from the Mind of Provi- X dence :?io* Marcus Antoninus's dence, brings Diforder into the World, and oppofes the firft Settlement of Nature. Hefeems to be fond ofConfufions, to de- clare for the Intereft of Error, and take the Field againft Certainty and Science. By neglefting the affiftances of Heaven, and the Talent he was born to ; He has part- ed with the Guide of his Underftanding, loft the Teft of Truth, and the diftinftion of Right, and Wrong• Farther : He that reckons Profperity and Pleafure among Things really Good ^ Pain and Hardfhip amongft Things really Evil, can be no Pi- ous Perfon : For fuch a Man will be fure to complain of the Adminiftrations of Pro- vidence, Charge it with Mifmatching For- tune, and Merit, and mifapplying Re- wards and Puniihments : He'll often fee III People furnifh'd with Materials for Pleafure, and Pvegaled with the Reliih of it : And good Men harrafs'd and depreft, and meet- ing with nothing but Misfortune. To go on : He that's afraid of Pain, or Affliftion^ will be afraid of fomething that will al- ways be in the World ; but to be thus un- eafie at the Appointments of Vrovidencey is a failure in Reverence, and Refpefl:. On the other hand 5 He that's violent in the purfuit of Pleafure, won't ftick to turn Vil- lain for thePurchafe: And is not this plain- ly, an Ungracious, and an Ungodly Hu- mour > Meditations, isc. 3 1 1 rnour? To fet the Matter Right, where the Allowance of God is equally clear 5 as it is with Regard to Profperity, and Ad- veriity : For had he not approved both thefe Conditions, He would never have made them : I fay where the Good Liking of Heaven is equally clear. Ours ought to be fo too : Becaufe we ought to follow the Guidance οι Nature^ and the Senfe of the Deity. That Man therefore that docs not Comply with Providence in the fame In- difference of Notion, with refpcft toPlea- fure, and Pain, Life and Death, Honour, and Infamy 5 He that does not this, with- out ftruggling of Pailions, without Un- manageable Preference, orAverfion, is no Friend to the Divine Oeconomy 5 His Thoughts are Lend, and Mutinous, and fo would his Aftions be too, if he had Power. By {ayingthditVmverfal Naiiire^ or God ftands equally AfFeded to thefe different Difpenfations, the meaning is that they are both comprehended in the general Scheme, and equally confequent to the firft Eftabliihment. They were Decreed by the Almighty from the Beginning, and ftruck out with the Lines of the Creation. Then 'twas that the Plan oi Providence was drawn, and the Fate of Futurity Determined. Then Nature was made Prolifick, and enabled to bring forth in due Time : Then the X 3 v/hok 312 Marcus Antoninus s whole Stock of Bebjgs^ the Revolutions of Fortune, and theSucceflionsof Time, were all dated, and fet a going. ϊί. Ke is better Bred, and more a Gen- tleman, thfit takes leave of the World with- out a blot in his Scutcheon :^ and has no- thing of Fal(liood-»and DiiFimuIation, of Luxury or Pride, to tarnifh his Charafter. But when a Man is once dipt in thi fe V ices, the next befc thing is for him to quit, ra• ther than live on, and be an Old Sinner. I fuppofe you underftand the Plague too well not to run away from it? And what's the Plague ? Why if you are a Knave, or. a Libertine, you have the Tokens upon vou.Thelnfeftionof the Mind is ten times worfe than that of the Air^ The Maligni- ty is not near fo fatal in the Bloody as in the Will 5 For the Ertite only fuffersinthe fiift Cafe, but the Man in the other. liL Don't Contemn Death, but take it handfomly, and willingly ^ Look upon it as part of the Produft of Nature^ and one of thofe things which Providence has been pleas'd to Order. For as Youth, and Age, Grpwth, and Declenfion, Dovvn, and Gray Hairs, Pregnancy, and Birth, &c. are all natural Aftions, confequences of Time, and Incidents of Life ^ fo alfo is Dy- ing and Diflblutionj every jot as much ac- cording to Common Courfe as the reft. A wife Meditations, (S'c 313 wife Man therefore, mufl: neither run Gid- dily, nor ftaiilk Haughtily into his Grave5 He mud: look upon Death as Natures Bu- finefs, and wait her Leifure, as he does for the Progrefs, and Maturity of other "^^«^-^ ^ij^ Things : For as you don't overdrive a ΙίΒ-ϊ^^'^^ΓΖ tns^ but let it take its own time, and cpme \^^^ into the World when 'tis ready ^ Soyouf^^J^ on of Ihould ftay in the other Cafe, till opportu-" '-^^^sek- nity prefents, and Things are ilipe ^ and your Soul drops out of the Husk of her own accord. But if you (land in need of a Vul- gar Remedy, and want a Cordial to make Dying go down the better, you (hall have it. Gonfider then what fort of World, and what fort of Humours, you will be Fvid of! Tis true you are not to fall- foul upon Man- kind, but to treat them withKindnefs and Temper: But ftill you may remember that you don't live among People jiiQ: of your own Mind, and Fancy : indeed if your Hu- mours Hit it, and your Underihndings were all fet to the fame Tune^ Such an U- nanimity amongft Mortals, might reafona- b!y Recommend Life, and make us loath to part with it : But you perceive the Mat- ter is quite otherways : And that vaft-Di- fturbances are bred % different Opinions: Infomuch that now we ought rather to Pe- tition Death to make haft, for fear we ihould be Teaz d out of our F^eafon, and lofe our beft Thoughts in aCrowM IV. 314 iVJarcus Antoninus s IV. He that commits a Fault Abroad, is a Trefpaffer at Home 5 And he that injures his Neighbour, hurts himfelf, for to make himfelf an ill Man is a (hrewd Mifchief. V. Omiffions no lefs than Commiffion$, are oftentimes Branches of Injuftice. VI. If your Judgment pronounces right- ly, ifyour Anions are Friendly, and well- meant, if your Mind is contented, and re- iign'd to Providence 5 If you are in pof- feflion of thefe Bleffings, you are happy enough in all Confcience. VII. Don t be imposM on by Appearances ; check your Fancy, and moderate your Heat 5 and keep your Rcafon always in her own Power. VIII. The Souls of Brutes are all of one kind, and fo are thofe of Rational Beings, ttio' of a high Order. And thus all Living Creatures that have occafion for Air, and Earth, and Light, arefurniih'd at the fame Shop^ and have the fame Elements, and • This scdi- Sun at their Service ''. tJZt IX• Things of the fame common Quali- cΐa\Tn^he^y havc aTeudeucy to their Kind: Earthy Irfnd^^i- Bodies tumble to the Ground, One drop Nature. ° of Moifture runs after another 5 And thus Air where 'tis predominant, preffes after Air : And nothing but Force, and Violence, can keep thefe things afunder. Fire like- v;if£ mounts, and reaches upwards, to make ' ' after Meditations, i^c. 315 after its own Element Above : This pro- perty gives it a Difpofition to propagate it's Species, and joyn other Fires here Be- low 5 And for this reafon it catches eafily upon all Fuel a little more dry than ordi- nary 5 becaufe here the QnaliticiS oppofite to Accenfion, are weak anddifabled. Thus all Beings which partake of the fame com- mon Thotighf^ and Underftanding, have a natural Inftinft for Correfpondence with their own Kind : only with this difference, that the higher any thing ftands in the Scale of Being, the ftrongerit is inclind to Communication with its own Order, and, Diftinftion. To illuftrate the Argument, we find the force of Nature, and Blood, very Aftive amongft Brute Animals ^ As appears by their running together in Herds, and Swarms according to Kind ; by their providing for their Young Ones, and by that Refemblance of Love, and AfFefti- ΟΠ, which is carried on among them. Thefe Animals have a Soul in them ^ by confe- quence their Principle of Union is more vi- gorous than in Stocks, and Stones. To go on to Reafonable Creatures : And here we may obferve Mankind united by publick Counfels, and Common-wealths, by par- ticular Friendihips, and Families 5 And when War has worked them to the greateft Mifunderftanding, They have evc'n then X 4 the 3ί^ AIarcus Antoninus s the benefit of Correfponding by Truce, and Articles : Farther tolnftance in a high- Jl^MiTp"- er Order 5 the Stars, * though not Neigh. ^tΐsar:!ma- ^^^^5 ίπ Situatiou, movc by Coucert. Thus ted by \ where Things are more Noble, and Nature rifes, Sympathy rifes too, and Operates at a diftance. But here lies the Mifery on't t Mankind are ftrangely unfortunate with the privilege of their Reafon ! They are the only Beings which break through the Force of Inftinft, and would make the Alliances cf Nature fignifie nothing. But tho' they run from their Kind, they are catched a- gain in feme meafure. For you (hall fooner fee a piece of Earth refufe to lie by its own Element, than find any Man fo perfeftly iinfociable, as not to Correfpond with fame body or other. X. Every thing affords fome produfl:^ Gcd, and Men, and the World all of them bear Fruit in their proper Seafons ; Tis true, Ufe has reftrain'd this fignification to Vines, and Trees ^ But this Cuftom apart, Reafon may properly enough be faid to Bear^ when 'tis ferviceable both at Home, and to the Pubiick : efpecially if we con- fider that the Frnit of the Underftanding keeps clofe to its Kind, and refembles the Stock more fully than that which grows in ihe Garden• XI. Give Meditations, is'c. 3 ί y . XI. Give an injurious Perfon good Ad- vice, and Reform him if you can. If not, remember that your Clemency, and Tem- per was given you for this Try al ^ That the God's are fo patient, and Benign, as to pais by the perverfenefs of Men, and fome- times to Affift them over and above in their Health, Fame, and Fortune. Juft thus may you do if you pleafe, if not, let me know the Impediment, XII. Don't drudge like a Galley Slave 5 nor do bufinefs in fuch a Laborious man- ner, as if you had a mind to be piiied, or wondred at. Let your Motives be more Solid, And either put on, or make a Halt, as publick Reafon, and Convenience (liall dired you. XIII. To day I rufhed clear out of all Misfortune ^ or rather I threw Misfortune from me : For to fpeak truth, it was no Out'lyer^ nor ever any farther off than my own Fancy. XIV. All things are the fame over again, and nothing but what has been fcrv'd up to our Forefathers : They are ftale upon Ex- periment 5 Momentary in their Lifting, and Coarfe in their Marten XV. Things, or AccidenXs iland with- out Doors, and keep their Diftance, and neither know, or Report any things about themfelvcs^ what is it then that pronoun- ces 3i8 Marcus Antoninus's ces upon their Quality, and makes them look frightfully > Nothing but your own •See Book pancy, and Opinion "^, ^^aiib/^' XVI. As Virtue, and Vice confift in Aftion, and not in the Impreffions of the Senfes 5 fo 'tis not what they Feel^ but what they Docy which makes Mankind ei- \%ll't ther Happy, or Miferable f . XVII. Tis all one to a Stone whether 'tis thrown upwards, or downwards 3 The mounting, or finking of the Motion, does not make the Thing one jot the better, or XVIII. Examine the fize of Peoples Senfe and the Condition of their Under- ftandings, and you'll never be fond of Po- pularity, or afraid of Genfure. XIX. All things are in a perpetual Flux, and afort of Confumption^ you your felf are fo, and the whole World keeps you Company. XX. Don't difturb your felf about the Irregularities of other People, but let eve- ry bodies Fault lie at their own Doors. ΧΧΓ. The intermiffion of Aftion, and a ftop in Appetite, and Thought, are a kind of Death upon the Faculties for the prefent^ and yet there is no harm in't. Go on now to the different Periods of Life : And here you'll find Infancy, Youth, Man- hood, and Old-age treading upon the Heels Meditations, iffc, 51^ Heels of each other 5 and the Firft as it were cut down, and difpatch'd by the lat- ter. And where lies the Damage, and Ter- ror of all this? Proceed to your Grandfa- ther's time, and to that of your Father, and Mother, and run over as much Ground, in Changes, Decay, and Death as you pleafe^ And when you have done, ask your felf what great Grievance there is in the Contemplation: And when you find nothing extraordinary, you may conclude that Ending, and Alteration v/ill fit no hard- er upon your Life, than upon thofe before you• XXII. Make a ftand forThought and En- quiry, and furvey your own Mind, that of thf^Omverfe, and that of the Per fon who^coij has Difoblig'd you : Your own, that you may keep it Honeft -^ God-Almighty's,that you may know who you are part of, and to whom you belongs the Offender's, that you may difcover whether his Fault was Ignorance, or Malice : And here you fhould jikewife remember, that you are of Kin to him. XXIII. As you are a Member of Society your felf, fo every Aftion of yours ihould tend to the Benefit, and Improvement of it. So that when you do any thing which has neither immediate, or remote Reference to general Advantage ; you make a Breach m 32 ο Marcus Antoninus's in the Common Intereil, deftroy the Uni- ty of Publick Life, and are as really guilty of a Seditious behaviour, as a Malecontent that Embroils a Nation, and Draws off a Faftion from the Government. XXiV. The Bufinefs of Mankind is ftrangely Trifling and Tranfient 5 Things are fo Hollow, and fo quickly Hurried off, that the World looks fomewhat like a Scene of Necromancy, and fcems to be •See Book more Apparition than real Life"^. J. Sea. 33. x;;^y^ Penetrate the Quality οι Forms ^ and take a View of them, abftra&ed from tWu Mattery and v/hen you have done this, Compute the common Period of •See Book their Duration "^. t^X^.I: XXVI. You have been a great fufferer ''• for Rambling from a Life of Reafon, and for not being contented with Doing what you were Made for. XXVIL When People treat you ill, blame yourConduft, or report anything to your I Difad vantage -^ (hoot your felf into the ve- ry Soul of them 5 rummage their Under- fcandings, and fee how thsir Heads are Furniih'd^ A thorough Enquiry into this Matter will fet you at reft : YouM be fully convinced that the Opinion of fuch Mor- tals is not worth one troublefome Thought. However you muft be kind to them, for Nature has made them your Relations. Befides, I Meditations^ ifrc. 321 Befides, the God's "^ s;ive them all fort of J'^^^^* 4 1 . i- 1 7 T^ Pattern Countenance, Advertife them by Dreams ought to be and Prophecy, and help them to thofe^'''"''''^ things they have a Mind to. XXVIII. This uncertain Vv^orld isahvays Rolling, and turning things Topfy-turvy. Now the Soul of the ?J;//z'cr/ef either pur-tcod. fues the Courfe of Time ^ Defcends to Par- ticulars, and exerts it felf upon every Ef- fed, or elfe Matter^ and Motion were put into fuch order at firflr, that Things (hould do of themfelves, and work up the Model by neceiiary Confequence: Take it either way, and the Adminiftration will lie in the fame Hands ^ And that's fufficient to make you quiet. But if neither of thefe Hypo- thefes will l^tisfy, you mufl: fet Epiai- rus^s Atomes at ihtHelm, and make them juftleout a World in the Dark. In a Word 5 If God Governs, all's well : But if Things are left to themfelves, and fet adrift, don't you Ramble, and Float after them. To conclude : We fhall quickly be all Under- , ground ; And e'er long the Earth it felf muft be chang'd into fomething elfe 9 And that Somethir?g into another Form^ and fo on in infinitum. Now he that confiders thefe Everlafting Alterations, this conftant Toiling, and Tumbling, and how fail Re- volutions fucceed each other 3 He that con- fiders, this I fay, will have but ^ mean Opinion ^2 2 Marcus Antoninus s Opinion of what the WorB can^ afford. XXIX. Nature runs Rapid like a Torrent , • See Book and fwecps All Things 5 "^ What wretched ^lub!' "" States-men are thofe Counterfeits in Virtue, This se-Sfnd Philofophy ? f Heark you Friend, no a\on isle- more Hypocrify and Grimace, no pruden- ^h^KnlL• tial Knavery, no elaihing between Politicks Si;^ who' and Morals! Come! Let Honefly be ferv'd ?o"hf poii- ^^^ 5 ^^ ^^^^^ ^^^ requires of you, and tTcks. ' Truft for the Iffue and Event : Fall on then, as occafion offers, and ne'er look about for Company, and Commendation : However, I would not have you expeft' Plato s Common-wealth : That Draught is too fine 5 and your Morals will ne er rife up to it. As the World goes, a moderate Reformation is a great Point, and there- fore reft contented. If we can but govern Peoples Hands, we muft let their Hearts and their Heads go free. To Cure them all of their Folly ar^ ill Principles, is impra- fticable. And yet unlefs you can Change their .Opinions, their Subjeftion will be all Force, and Diffembling. But youl fay, were not Alexander^ Philips and Demetrius Phalerem under the Rules of thefe pretend- ed Philofophers? And what a Noble Fi- gure do they make in Hiftory > Granting all that, I have a Queftion, or two to ask them. Had they a right Notion of the Laws of Nature, and were they Juft, and Gene- Meditations, iS'c. 323 rous in good earneft? If their Virtues were all Shew and Varnifh, I defire to be excused *t he Imitation. Philofophy is aModeftPro- feflion, 'tis all reality and plain-dealing. I hate Solemnity, and Pretence, with no- thing but Pride at the Bottom. XXX. Fly your Fancy into the Clouds, and from this Imaginary Height, take a View of Mortals here Below. What ftrange Medly of Management, what confufion of Profpeft is here? What infinite Variety in Religion, Government, and Fortune? Go on with the Speculation, ftretch your Thoughts over Time and Nature, and look uponTThings in the different Afpefts of the ραβ^ and the prefent 5 Confider how the World withers, and wears off 5 that the Ages before, were unacquainted with you, and fo will many of thofe that come after. That neither your Power, nor your Fame, reaches far among the Barbarians 5 how many are there that never heard of your Name, how many that will quickly Forget you, and how many that Admire you Now, willCenfure you Afterwards? In fhort, Me- mory, and Fame, and all thofe Things which are commonly fo much Valued, are no better than Toys, and Amufements. XXXI. Be always Eafie, and Upright 5 Let Fortitude Guard without^ and Honefty tpithin ^ Keep your Mind, and your Moti- ons '-{24 iMarcus Antoninus's ons true to the Intereft of Mankind, for then you know your Faculties are in the right poilure, that Nature has fet them. "XXXIT. The greateft part of your trou- ble lies in your Fancy, and therefore you may Difengageyour felf v/hen you pleafe. Γ11 tell you which way you' may Move much more Freely, and give Eafe, and El- bow-room ro your Mind. Take the whole World into your Contemplation, and the little time you are to Live in t. Confider how faft the Scenes are ihifted, and how near the End of all things lies to their Be- ginning ! But then the Extent of Duration in which we are nothing concerned ! The Ages before our Birth, and after our Death, are both Infinite^and Unmeafurable. XXXIII. Whatever makes a Figure Now, will quickly Decay, and Difappear : And thofe that Gaze upon the Ruins of Time, will be bury'd under them. And then the Longeft, and the Shorteft Liver, will be both in the fame Condition. XXXIV. If you would walk 2r/V/5/> Peo- ple, and difcover their Intentions, and look through their Ceremony, and Refpedt, you mufl: ftrainforObfervation 5 and ftrip them to the Soul if you can: Such a narrow Enquiry will, among other Things, bring a great deal of Vanity to Light ^ yes, Mor- tals are very full of themfelves 3 When they Meditations, <3Τ€. Z2 y^j they Commend, or Cenfurq do you a good, or an ill Turn, They are ftrangely conceited of the performance, XXXV. The Diffolutioajiof Forms^ is no lofs in the iV'afs of M^^ife^^., Things are Chang d this way 'tis true, but they don't Periih. Providence by which all things are well contrived. Delights in t hefe Alterations, They have always had their Pvnnge in the World, and always will have. What then ? Will you blame the Conduft of the Firfl: Caufe ? Were all Things Made, and muft they always be out of Order? What ! Are there fo many Gods in Being, and none able to Conquer, and Correil this Evil ? And is Nature indeed condemad to an Everlafting Misfortune ? XXXVi. The Materials of Bodies, if you examine them, are ftrangly Coarfe ; Thofe that are Animated have little in them but Water, and Dull:, and Bones, and fomething that's ofFenfive. And then if you go to Mettals, Minerals, &c. Mar- ble is no more than a Callous Excrefcence, nor Gold and Silver any better than the Dregs and Sedinjent of the Earth. Fine Cloths are nothing but Hair twiflred toge- ther ^ and fmear'd with the Blood of a little Fifli ^. And thus I might proceed l^^^^^^ farther. And as for Spirits^ they are fome- "^h• "*' ^ Υ what ^26 Marcus Antoninus's what of Kin to the reft, and are Chafed icks^ hdd ' ^^^^ ^"^ Figure to another ^. ihc4oui a XXXVI 1. Come f You have lived long ofXc and enough, onlefsyou could make more on't: i^n\"i^7e Here's nothing but Grumbling, and Apifli- c^ilpfibie''"^^^' to be met with : What makes you Difturbcd > What can you be furpriz'd at> Whcit has happened to you worfe than you had reafon to expeft> Docs For^ or Mat-^ fer^ Body or Spirit^ make you uneafie> Look into them, and you may probably be relieved^ Now for your Comfort, Thefe Two are Natures, All, and there's no Third vc'i'i^y., to Moleft you. 'Tis high time fherefc ^-: Interpret the Gods rightly, and throw .1 , our Chagrin againft Heaven. XXXVIli• Three Years time to perufe Nature, ^'' ι look over the World, is a» *seeRook good ?s 1 Huttdred *. Book 6." *' XXT.IX. If fuch a Man has done ami&, 5*^ -^ the ^ lifchi' f is to himfelf 5 And it may be* if you enc iire, he has not neither. XL. Eiaier all Things are Ordered by an Intelligent Being, who makes the World but one Family, ( And if fo, why ihould a Part, or fingie Member complain of that which is deiigrfd for the Benefit of the whole.) Or elfe we are under theMifruIe of Atomes^ and Confufion. Now take the Cafe which way you pleafe, there's either fio Reafon, orno Remedy ifor Complaint? And Meditations, iSTd 327 And therefore 'tis to no purpofe to be un- eafie. XLI. I hope you underftand your Mind better than to Kill and Bury it, and make it little enough for the Coarfe Funftions, 5nd Fate of the Body! XLIi. Either the Gods have power to afliift us, or they have not. If they have not, what does praying to them fignilie? If they have, why don't you rather pray that they would Difcharge your Defires^ than Satisfie them? and rather fet you above the Paffion of Fear , than keep away the Thing you are afraid of 5 For if the Gods can help us, no doubt they can help us to be Wifer. But it may be you'l fay, They have furnifh'd me fufficiently for thefe Matters. Why then don't you iflake ufe of your Talent, and aft like a Man of Spirit, and not ruii Cringing, and Creeping, after that which is out of your reach > But then who told you that the God's don't aifift us in Things which we might poffibly compafs by our felves ? Let me prefcribe the Matter of your Devotions• For Inftance ί This Man prays that he may Gain fuch a Woman, it may be to Debauch Her, but do you rather pray thai you may have no fuch Inclination. An- other invokes the Gods to fet him Free from a troublefome Superiour 5 but let it be Υ a youf 52 3 Marcus Antoi^nus's your Petition, that yonr Mind may never ]nn yon upon fuch a Wiih. A Third is mighty devout to prevent the lofs of his Son ? But i would have yon pray rather ag^inftthc Fear of Lofing him. Let this be the Rule for your Devotions, and fee if the Event does not Anfwer, XLin. When I was Sick, hysEpicurus^ I did not Difcourfe the Company about my Diicafes, or the Torment I was troub- led with. No, my Syftem of Natural Philofophy was part of my Subjeft. And my main Concern was, that my Miud might not give way to my Body, nor grow uneafie under Pain. I made no great bufinefs of a Recovery, nor gave a- ny Handle to the Doftorsto brag of their Profefficn, but held on with Fortitude, and indifrerency. Thus he. And when you are Sick, or under any other Difad- vantage, can't you behave your fejf in this manner ? Tis praiiicable to all Per- fuafions in Philofophy , to (land their Ground againft all Accidents, and not to fall into the WeakneiTes, and Folly of the Ignorant : We mufl: always be prepared for the pr^/e^i, Mind the Thing before us 5 and the Tools too with which we are to Work. XLIV. When you are Shock*d by any Mans Impudence, put this Quefti^n to your felf: /ViEDITATlONS, <3Υ. ^2 9 felf : Is it poffible for fuch Impudent People not to be in the WorW ? No indeed *.^.JJ^.'^^^^^^^^^^^^ Why then do you wiih for an Impoffibili-nccliikry ίο ty? For this Lewd, Ill-behav'd Fellow, ΐ$\^Γ?αΓνα. one of thofe neceffary Pvafcals that the,'^"'''• ^'" World can't difpence with. Tliis Reflefti- on will furnifli you with Patiexice for a Knave, or any other ill Body. For when >• you coniider that there s no living without this fort of Cattel, you'l treat them with more Temper upon occafion. And to for- tifie you farther, you*l find that Nature has arm'd you at all Points, fent an Anti- ^ dote againft every Difeafe, and provided you fome Virtue or other againft all fort of Vice, and Immorality. For the pur- pofe, if you have to do with a troublefome Blockhead, you have Meeknefs, and Tem- per for your Guard, and fo of the reit, Tis likewife in your power, to inform the Man better, and fet him right : For every one that does an ill Action, is really out of his way, and miffes his Mark, tho' he may not know ic. Befides, what harm have you received ? If you examine the Cafe, you'll find none of thefe provoking Mortals have done your Mind any Dam- ages : Now that is the only place in which you are capable of being hurt. Pray where s the Wonder if an ignorant Fellow has done like himfelf ? If you expefted other things y 3 from 330 Marcus Antoninus's from him, you arc much to blame. His \yantof Sence, or Principles, might make you conclude upon his Misbehaviour, and yet, when that which was moft likely has happened, you feem furpriz d at it. Far- ther, when you complain of a Notorious Knave, you are ftill more to blame• For tho* his Honefty might have been a Dif- appointment, Falihood ought to be none : And what could make you believe he would baulk his Cuftom, and Fancy for your fake > To go on : You have done a Kindnefs to fuch a Perfon, and becaufe he makes no Return you grow Peeviih, and Satirical up- on him : In earneft. This is a fign that you bad a mercenary View, and that you were but a Huckfter in the Mask of a Friend ij For otherwife you would have been fatisfied with a generous A&ion, and made Virtue her own Reward. To argue the Point a little : You have obliged a Man 5 'tis very well! What would you have more? Is not the Confcioufnefs of doing a good OfEce, a fufficient Confideration ? You have humour'd your own Nature, and aft- ed upon your Gonftitution 5 and muft yoq ftill have fomething over and above ? This; is jaflc as if an Eye, or a Foot ihould de- mand a Sallery for their Service, and not fee a Bin, or move a Step, without fome- fhing for their pains, Fof ?s thefe Organs Meditations, isrc» 331 ^IM^— — — — — — ■ III i i - m^ contrived for particular Funftions, which when they perform, they purfue cheir Nature, and attain their perfeftion^ So Man is made to be Kind, and Obhge, and his Faculties are ordered accordingly. And therefore when he does a good Office, and proves ferviceable to the World, he follows the Bent, and anfwers the End of his Being 5 and when he does fo, he moves fmoothly, and is always in the beft Condi- tion. BOOK X. I. /^ My Soul are you ever to be right- V^ ly Good, Uncompounded, and Uniform, Unmask'd, and made more Vi- fible to your felf than the Body that hangs about you > Are you ever likely to Reliih Good Nature, and General Kindnefs, as you ought ? Will you ever be fully fatisfi- ed, get above Want, and Wiflilng, and never defire to fetch your pleafure out of any Thing Foreign, either Living, ' In- animate ? Not defiring I fay, either Time for longer Enjoyment, nor Vlace for Eiuow- room, nor Climate for good Air, nor th$ Mufick of good Company ? Can you ab^ ftraft your felf thus from the World, and take your leave of all Mortals, and be con- y 4 tinted 3^2 Marcus Antoninus's • tented with your prefent Conditiort, let it be what it will > And be perfuaded that you are fully furnifh'd, that all things will do well with you ^ for the Gods are at the Head of the Adminiftration 5 And they will approve of nothing but what is for the beft, and tends to the Security and Ad- vantage of that Good, Righteous, Beau• •Thcwo:Utiiu] an J Per fed: Affimal,-^ which Gene- or G d. Sec ' ' Bock4Scd. rates, and fupporis all Things, and keeps Sea 8? ' thofe Things which Decay from running out of Compafs, that other refembling Beings may be made out of them? In a word. Are you ever likely to be fo hap- pily qualified, as to Converfe with the Gods, and Men in fuch a manner, as nei- ther to complain of them, nor be con- demn d by them? II. Examine what your Nature requires as if you had no other Law to Govern you. And when you have look'd into her incli- ^ nations never baulk them, unlefsyour J/?/- /^al Nature, or the Intereft of your Body are likely to be worfe for't. Then you are to examine what your τ^λ'/λ^λ/ Nature or the Intereft of your Senfes demands 5 And here you may indulge your Appetite as far as you pleafe, provided your Rational Na- ture does not fuffer by the Liberty. Now your Rational Nature admits of nothing but what is ferviceable to the reft of Mankind 5 Keep Meditations, Ο'γ. 533 Keep to thefe Rules and youll havt no need of Rambling for farther Inftruftion. III. Whatever happens, you have no reafon to take it ill 5 For either you have ftrength to bear it or you have not : If you have, exert your Nature, and ne'er mur- mur at the matter. But if the vvei2,ht is too heavy for you, 'twill crufh your Senfes, and then you won't feel it. And here you are to remember that to think a Thing to- lerable, is the way to make it fo : Now to think it neceflary, is the way to think it to- lerable. Prefs it but ftrongly from the To- picks of Intereft, or Duty, and you will go Thorough. IV. Is any one Miftaken? Undeceive him Civilly, and (how him his Overfight. But if you can't convince him, blame your own Management, tho* its poffible you may not always deferve it. V. Whatever happens to you, was pre- ordained your Lot, and thatChain ofCau- fes which Conflitutes F^^e, tyed your Per- fon, and the Event_ together, from all E- ternity. VI. Either Atomes and Chance^ or Na- ture '^ are Uppermoft : Now I am for the '^^• latter part of the Disjunftion -^ and lay it down for a ground in the firft place, that I am part of that Whole which is all under Nature's Government• Secondly, I am in fome 354 Marcus Antoninus's fome meafure Related to thofe Beings which are of my own Order and Species. Thefe Points being agreed, I (hall apply them : Infomuch then as I am a part of the Omverfe, I (hall never be difpleas'd with the General Appointment : For that can never be prejudicial to the parfs^ which is ferviceable to the whole. Neither is the Vmverfe clogM with any Incumbrance. For the Nature of no Being is an Enemy to it Ρ o^ God. felf. But the World * has this Advantage above other particular Beings, that there is nothing to Limit, or Over-rule it : No Foreign power to force it upon Unfriends iy Produftions• Since therefore I am a Member of fo Magnificent a Bod)\ and be- long tofuch an Uncontrolable Sovereignty, I (hail freely Acquiefce in whatever happens to me. Farther, in as much as I have a particular Relation to my own Species^ I will never do any thing againft Common Right, or the Intereft oi Society. On the other hand, I (hall make it my BuGnefs to Oblige Mankind, lay out my whole Life for the advantage of the Publick^ and for- bear all fort of Liberty which has a Ten• dency to the contrary• And by holding to this Conduct, Ifliall be Happy of Courfe^ As that Burgher muft needs be who is al- ways plodding for the Benefit of his Corpo^ ration, and perfeiily fatisfied with that In- tereft Meditations, <^γ. 33 ς ι ) tereft and Station the Government (hall aflign him• VII• Whatever lies within the Compafs of the Ontverfe^ muft of neceflity Corrupt and Decay ^ By Q^rruption I mean only Alteration• Now if this be an Evil, 'tis a neceffary one ; by confequence the Whole of Nature muft be in a bad Condition, by having th^ parts fo (lenderly put together, and fo very much difpos'd to Moulder, and drop in pieces. And if the Cafe ftands thus. Nature muft either defign unkindnefs to her felf, by making the Parts of her own Bo- dy fubjeiJ: to an unavoidable Misfortune, orelfe (he hudled up Things in the Dark, without forefeeing what would become of them. But both thefe fuppofitlons are highly improbable. Now if any Man has a mind to leave Natftre^ or the Firft Caufe, out of the Scheme, and affirm that Things follow the Make, and Tendency of their Conftitution^ He that affirms this, does but expofe himfelf, by granting in the firft place, that the Parts of the Vniverfe are made for Alteration. And then falls a Wondring, and Growling at Decay, and Revolution 5 as if fuch Accidents wcreUur natural, and Extraordinary : Efpecially fince Things do but return whence they came, and fall back no farther than their ^rft Principles. For upon thp piflblution of 33<ί Marcus Antoninus's of particular Bodies, either the Elements are fcatter'd at large, or elfe they march ftraight to their Head Quarters , And that which is folid turns to Earth, and the par- ticles of Air joyn their own Element ; And thus rhey are received into the main Body of the Onlverfi ^ ThcVniverfe 1 fay, which will either be deftroy'd by Fire, after a certain Period 3 Or elfe be renew'd by per- petual Viciffitudes. To return : I would not have you think that thofe parti- cles of Earth, or Air, which you have now in your Conftitution, are the fame with thofe you brought into the World with you. Don't miftake : Your Body has been made over and over fince that time. The Matter which now belongs to you is as it were but of yefterday's growth 5 tho' you have lived fo long in the World, your Carcafe is but a young one 5 For you have taken it all in at your Mouth but fomewhat lately : And therefore when you perceive it wear off you need not be fo much trou- bled at the Lofs : For the Alterations in your Body, don't rob you of the Flefli and Blood you had from your Mother 5 but on- ly of fome frefher Recruits of no long ftanding. But fuppofe you had ftill the fame Body you was Born with 5 what would you do with it without the benefit of Change ? without a new fupply of Matter MEDITATiONS, isO. 337 Matter which muft alter the Cafe, Nou- riihment and Growth are perfeftly im- prafticable; Befides, Death can^C be far off, and then both New Matter and Old^ muft take their leave, and be fwept to their refpeftive Elements ^. * D'Ad^r. Vfli. When you have given your felf the Titles of aManof Modefty, and Good Nature, of Truth, and Prudence, of R.e- fignation, and Magnanimity, take care that your Fraftice anfwers up to your CharaGer 5 And if your Diftinftions and your Life Do not agree ., if any of thefe glorious Names are loft in your Mifma- nagement, recover them as foon as you can. Remembring withal, that Prudence, implies Confideration, Care and Compre- henfive Enquiry : that to be Unanimous "^ or Refigo'd, fignifies a Chearful Com-'TSov-u^f»; plyance with the Allotments of Providence. That Magnanimity imports an Elevation of Soul, a Noble contempt of Pleafure and Pain, of Giory and Death ; and all thofe things which People are either fond or afraid of. Now if you can earn the Honour of this Stile, and neither fly out of the compafs of the Charafter, nor yet defire it from other Folks, you'll be quite another Man, and fteera quite different Courfe from what you do at prefent. And indeed 'tis high time to begin: For 4o de- fire 938 Marcus Antoninus's fife to go on at this rate, to be polluted with Appetite, and HarralTed with paffih on any longer, is a fencelefs and a fcanda^ lous wiih. It refembles the meannefs of thofe poor Wretches in the Amphitheater, *By Lions who when they are half devoured, * and i"aftfo7 have nothing but Wounds left them, beg ^'^y- notwithftanding to be refpited till the Morrow ^ tho' they know themfelves only referved for the fame Teeth that tore them before. Aft up then to thefe few Names of Credit , and work them into the Soul of you. And if yon find your Virtue big enough for the praftice, ftand your Groun(^ and think your felf Tranfported to the • The Para. Fcrtuftate JJldnds. * But if you are over- ^^th^^'^*" matched, and begin to give way,- and per- ceive your Station an Impediment, e'en knock off, and retire where you may ma- nage better. And if this won't do, you may give Life the flip^ but then let there be nothing of Paiiion, or Hurry irt the Manner : Walk gravely and handfom- ly into the other World 5 And thus the kft Aftion of your Life will be the only one worth the owning. And to remem- ber thofe good Qualities above mention'd the more efFeftually, you fliould confider that Imitation is the moft acceptable part ofWorfhip, and that the Gods had much' rather Mankind ihould RefemWe, than Flatter Meditations, i^c, 33^ Flatter them : That Operation is the right Proof of Nature 5 That Trees are diftin- fjuiflied by their Fruit, Dogs by the Qua- ities proper to their Kind 5 And thus it holds with Men too, who ought to quit that Name, unlefs they can anfwerthe Idea, and make out their Claim by their Aftions. IX* Unlefs you are very careful, this Campaigning, Tempeftuous Life you are engaged in, the Liberties of your Court, your own l-azinefs, and the Flattery of your Subjeds, will conftantly be doing you Differvice, wear out the Noble Im- preiSons of Philofophy, and make your Study of Nature Infignificant. How then are you to manage upon all Occafions > In fuch a manner, as to omit neither Bufi- nefs nor Thinking. To be modeft in the Conicioufnefs of your Improvement, but not fo far as to undervalue your Know- ledge, and keep it out of Sight. When you are thus well-skiird both in Theory, and Praftice, then your Virtues will Re- gale you, and youTl reliih the Advantage of Philofopby. Then you'll be able to un- derftand the Bottom of every Thing ; To pronounce upon its Nature, the Ingredi- ents 'twas made of, and the Weight it has in the World 5 To calculate its Continu- ance, who are likely to be afFefted with it, and what Powers they are which can both give, and take it away• X• 34^ /VtARCUS ^NTONINUSS X. A Spider when (he has catched a Fly /thinks (he has done fome great Mat- ter, and fo does a Sports-man when he has run down a Hare, and a Fiiherman too, v/hcn he has overeach'd a Sprat, or a Gudgeon : fome others, muft kill a Boar, or a Bear, before they can grow conceited 5 And a fourth fort value them- felves extremely upon their Hunting the SarmatianViok Troopers : Tho' it may be, in this laft Cafe, if you go teethe Defini- tion of Robbing, the one, are as much Thieves as the other. XI. Sit clofely to the Study of Phypcksy that you may obferve the fteps, and learn the Hiilory of Nature, and trace the Pro- grefs of Bodies from one Form and Spe- cies to another : Contemplate often upon this Subjeft, for there's nothing contri- butes fo much to Greatnefs of Mind, as a • '^lll''^''^ thorough Infight into thefe Matters. "^ He• that's rightly affefted with this Speculati- on, has in a manner laid his Body afide and all .that belongs to it. He confiders that this World will quickly be over with him, that he muft take his leave of Man- kind, and remove into an other Conditi- on. In Confequence of thefe Thoughts, * That is to he is all Juftice and Refignation. "^And or praftife againft him, he never minds it. He Meditations, γ. 347 XXVIII. He that ftruggles with his For- tune and makes an Affliftion on't, is much like a Hog that Kicks, and Cries out when his Throat is cutting : And he that Mourns privately over himfelf when he is Sick, is not much better. We ihould confider that we are tyed to the Chains of Fate, that all Accidents are inevitable, that none but Ra- tional Creatures have the privilege of Mov- ing Freely, and makingNeceffity a Choice: All other Things are forcd onward, and Drag d along to their Doom. XXIX. Confider the fatisfaftions of Life fingly, and examine them as they come up^ And then ask your felf, if Death is fuch a terrible Bugbear in taking them from you ^> ifs^^' XXX. When any Bodies Misbehaviour difturbs you, difmifs the Image of the in- jury, and bethink your felf whether you have not been guilty of the fame Fault : For Inftance, whether you have not over- valued Money, or Pleafure, or Fame, or the like. Such Reflexions will quickly make yoQ cool, and come to a Temper 5 efpeci- ally if you confider the Offender was not altogether his own Man, but under the force of fome untoward Paition or other : You would do well therefore, if you can, to ftep intotheRefcue, and free him from the Caufe of his Diforder. Ζ 4 xxxr• 54^ Marcus Antoninus's XXXI. When you confider Satyrion the Socrat /β, think upon EHtycfjeSj ox Hymens, prlpe/'^ * And when you χ trntmh^x Euphrates^ think Sim^hout ^pon Eiitychion^ OX Sylvanits \ And when thisEnamc- Alcrphrori comes into your Head, carry your noi^a Phi- Thoughts to Trop£ophorus '^ and when you ihuivcd Sixc muCmg upon Xeriophon\, oxCrito^ let^- Emperoi! ^^^^ ^^"^^ ^^^^ ^'^^ Contemplatiou 5 And ihT''lh(°'^^•^^" you make your felf the Subject of Uo were^your Meditatlons, bring fome of the Em- ^ou^ner""perours your Predeceifors into your Com- pany 5 And thus fet the Dead and the Liv- ing of the fame Charader, and Profeflion, always one againft another, then ask the Queftion ; v/iiere are thofe Men that made fuch a Figure formerly > The Anfwer will be, they are no /^ here, or at leaft no where that I know of. Thus youU be ftrongly convinced that Men are but Smoak, and Bubbles 3 They Vaniih as they Rife, and break foon after the Swelling : And this Impreffion will go the deeper, if you con- fider that what is once perifh'd and Sunk, • vid. An-• will never come up again exaiVly. "^ As for ""'•^'^'^^' your (hare of Time: 'tis but a Moment in Comparifcn^ Why then cant you manage that little Handfomly, and be fatisfied? What a Noble opportunity of Improve- ment do you run away from ? For what are all the Revolutions of Nature, and the Accidents of Life, but Try als of Skill, and Exer- Meditations, ifrc. 54^ ExercifcsofReafon? A wife Man that has look'd through the Caufes of Things, makes but a Diverfion of them. Go on then, with the Theory and Praftice of Phi- lofophy, till you havedigefted theSubjeft, and conquered the Difficulty ^ For I would have you be like a ftrong Stomach, that mafters all fort of Diet, and makes Nou- riihment of it 5 Or if you pleafe, like a Fire well kindled, which catches upon every thing you throw in, and turns it into Flame and Brightnefs. XXXII. Put it out of the Power of Truth to give you an ill Charafter 5 And if any Body reports you not to be an Ho- ned, or a Good Man , let your Praftice give him the Lye : This is all very feafi- ble : For pray who can hinder you from being Juft, Sincere, and Good Natufd if you have a mind to it ? To make all fure, you ihould refolve to live no longer than you can live Honeftly ^ For, in ear- neft, you had much better be nothing, than a Knave. XXXIIL What is it which is moft pro- per to be faid, or done , upon the pre- fent Occafion? That Queftion I confefs is pertinent, but let it be what it will, Im fure 'tis in your power to come up to't ^ and therefore never pretend it imprafiica- ble. You'l never leave Grumbling , and i Growl- 350 Marcus Antoninus's Growling till you have brought your Fancy to your Philofophy , till 3 ou can praftife Virtue with a Guft , and make your Duty your Pleafure : And v/hy you fliould not do this I can't imagine 5 For the Praftife of Virtue is nothing but Hu- mane Powers naturally fee on work ; 'Tis only putting the Wheels in the motion they were contriv'd for, and going Juft as you were Made. Now Nature's poftures are always eafie, and which is more, no- thing but your own Will, can put you out of them. The Motion of a Cylinder may be ftopt, Fire and Water may be checked in their Tendency, and fo may a- ny part of the Elementary^ Vegetative^ and Animal IVorld 5 In this Cafe a great many Obftruftions may interpofe. But there's nothing can block up a Soul, flop the Courfe of Reafon, or hinder a Thought from running in the right Channel. He that confiders the irrefiftible Liberty of the mind, that (he moves as eafily as Fire does upwards, as a Stone downwards , as a Cylinder on a fmooth Defcent^ will trouble his head about nothing farther. For all other Impediments proceed either from the Body, which he looks upon ra- ther as a Carkafs, than a Companion , or elfe they are founded in Opinion, and un- lefs we betray our felves, and defert our Rea- Meditations, is'c. 351 Reafon, can do us no manner of Mifchief : Otherwife, 111 Fortune, as 'tis commonly caird, would make a Body an ill Man : For all other Produftions of Nature, or Art, when any harm happens to them they are certainly the worfe for't : Bnt here a Man is the better for v/hat he fuffers, He improves his Value , and raifes his Charafter, by making a right ufe of a * Rugged Accident. In ihorr i would have you remem^ber, that no Burgher can re- ceive any Damage by that which does not AfFeft his Corporation 5 Neither can the Community fufFer, unlefs the La-vs , by which 'tis GovernM, are broker;, and fufFer too : But thefe Misfortunes as they are call'd, don't violate the Conftitution ^ nor break in upon the Lavps^ therefore they don't Damage the Corporathn -^ nor b^ confequence any Member in it '^. * 3y the a- XXXIV He that's well Tinftur'd with?auon?rhT Philofophy needs but a ihort Receipt : A^Z^iie common Cordial will keepupfuch a Man's ^r^'jj^lr.'^f^ Spirits, and expel the Cold from his Heart. ^^^O;^^^•^^ A Verfe or two out of Homer will ferve for P'^ovilne. a Hint, and do his bufinefs. Let thePo-sr^!'i?^' et fpeak. M.en are like Leaves hi Verdure ana Decay ^ As Spring fnpplys what Autunm blows avp ay ^ So Mortals fade ^ and flonriO? in their Turns*. . Yo„-H,»>.u.E. 352 Marcus Antoninus's You fee how flenderly Humane Felicity is put together, your Children are but Leaves upon the Matter, a little blafl: may take them from you. The freiheft Lau- rels wither apace, and the Ecchoes of "Fame are foon filenced ^ And which has fome Comfort, fo is Cenfure and Reproach too. All thefe Matters like Leaves . have their Spring for Growing , then a puff of Wind fends them packing, and quickly after the Wood is new furniih*d a- gain. Things are ftrangely ihort-liv'd 5 And yet your Appetites, and Fears Grafp, and Scamper at that rate, as if all was E- verlafting. But for all your haft, your Head will be laid in a (hort time , and then he that is your chief Mourner , will quickly want another for himfelf. • XXXV. An Eye that*s ftrong and right- ly difpos'd, is indifferent to all Colours, therefo!"e if it calls for Greens^ 'tis a fign 'iis weak and out of order : Thus when the Heaiing and Smelling are in a good condition, they don't pick and chufe their ObJ;.£l:s, but take in all manner of Scents and Sounds, thus a ftrong Stomach dif- patches all that comes into it, like a Mill that Grin Js all fort of Grain. And thus a Mind that's Sound, and Healthy is prepa- red to Digeft all forts of Accidents 5 And therefore when 'tis clamorous in fucb Wifti- es Meditations, is'c. 353 es as thefe, that my Children may Live and Flourifljy that I may be every Bodies Fa- vourite^ and he commended for every thing I doe: When the Mind J fay is thus fickly and untoward, 'tis juft like an Eye that's all for Green Colours, and like a fet of Teeth that would touch nothing by their Good will, but Flummery, and Pudding. XXXVi. There's no Body fo Happy in his Family and Friends, but that fome of them when they fee him going, will wifh for a good Riddance, and almoft keep a Holy Day for his Death : Let him be a Perfon of never fo much Probity and Pru- dence, do you think fome Body or other won't drop fome of thefe Sentences over his Grave. Well ! Our Man of Order and Gra- vity is gone^ we βοαΙΙ novp be no more troubled with his Difcipline I I can't fay he was III- fiaturd to any of us : But for all that^ Pm fenfihle he difliked our Management in hh Heart. This is the beft Treatment a Good Man muft expeft. But alas ! as for our Conduft, how many Reafons will People mufter up to be rid of us? If you confider this when you are dying, youMl quit with the lefs Reluftance. Say then to your felf, * I am leaving an odd fort of World, where * the (harers in ray Fortune, and the Ob- ' jefts of my Care and Kindnefs, thofePeo- * pleJor whom I have drudg'd, and con- ^ *triv'd. 554 Marcus Antoninus s ' triv'd, and wiih'd fo heartily, count my ' Life no better than a Grievance, and * would fain be fhnt of me ^ Now who * would be fond of ftaying in fuch Compa- * ny any longer ? However, this Thought mufl: not go fo deep as to four your Hu- mour. You mnft keep your Temper, and part friendly with every Body ^ but then your Good Nature muft not make you hang back : For as when a Man has an eafy Death, the Soul Aides gently out of the Body, and takes her leave without Tugg- ing^ fo you muft walk off handfomely, and bid the World adieu without Regret. 'Tis true. Nature has twifted your Inte- refts, and tied you together, but now ihe loofens the Knot, and makes the fign to Difingage. Γ11 part then with the World as with my Friends and Relations, but for all my Kindnefs I won t be dragg'd from them : No, Providence would have me move freely, and therefore V\l do it. XXXVII. Let it be your conftant Me- thod to look into the Defign of Peoples Aftions, and fee what they would be at, as often as 'tis Prafticable 5 And to make this Cuftom the more fignificant, praftice it firft upon your felf. XXXVIII. Remember that which pulls and hales you from one Paffion to another, is no External Force, but your Fancv^/M- in Meditations, isrc. 355 inyoH. There lies theRIietorick that per- fuades you ; That's the Live Thing, and to fpeak plainly, that's the Man, after all. But when you talk of a Man, I would not have you tack Fleih and Blood to the No- tion ; nor thofe Limbs neither which are made out ont : Thefe are but Tools for the Soul to work with, and no more a part of a Man, than an Ax or a Plain, is a piece of a Carpenter: 'Tis true, Nature has glewed them together, and they grow as it were to the Soul, and there's all the Dif- ference. But the ufe of them depends fole- ly upon the Mind : Tis the Will that ei- ther checks, or fets them a going. They have but the Force of Inftruments, and fig- nify no more without foreign Diredion, than a Shuttle, a Pen, or a Whip, which will neither Weave, nor Write, nor Laih the Horfcs, without fome Body to manage them. BOOK XL ^^ • Τ Η Ε Properties of a Rational Soul are thefe. She has the Privilege, to look into her own Nature, to cut out her Qualities, and Form her felf to what Tem- per ihe pleafes : She enjoys her Produft, ( whereas Trees and Cattle, bring Pknty for 3 5<ί xV-ARcus Antoninus's for other' Folks. ) Whether Life proves long or fliort, (he gains the Ends of Living. Her Bafinefs is never maim'd by Interrup- tion, as it happens in a Dance, or a Play : No, ihe is never furpriz'd, her Perform- ances are ftruck out at a Heat, and always finiihed and entire ^ So that (he may fay with Modefty enough, / havefiiflaiffd no Damages^ but carry off all that belongs to nte. Farther, She ranges through the whole World, views its Figure; looks into the •Thesto- Κίί'/^/ίΛ^ on the out-fide on't, *and ftretches nediKnOn to au unmeafurable length of Time: ofchew^dShe contemplates the Grand Revolutions fioS^TV-^^ Nature, and how the Vniverfe will be c««m, th.cJeftj-Qy'j^ ^ and renewed at certain Peri- «nturmiiid'ods: She confiders that there will be no- ftaiceoiBo- thing mvp for Pofterity to gaze at 5 And t By Con- ^^^^ our Auceftors ftood upon the fame flagr^txons. Lcvel for Obfervatlou : That all Ages are Uniform, and of a Colour, in fo much that in forty Years time, a tolerable Ge- nius for Senfe and Enquiry, may acquaint himfelf with all that's paft^ and all that's to come. Laftly, Tis the Property of a Rational Soul, to love her Neighbours, to be remarkable for Truth and Sobriety 5» To prefer nothing to her own Dignity and Authority, which is likewife the Cuftom and Prerogative of a Law 5 And thus far the Quality and Meafures of right Reafon, and publick Juftice are the fame. IL Meditations, is^c. 357 II. The way to defpife the Pleafure of a fine Song, a well-performed Dance, or the Olympick Exercifes, is as follows; As for the Song, take the Mufick in pieces, and examine the Notes by themfelves, and ask as you go along. Is it this^ or this fingU foHiid^ that has fubdued me ^ You'll be a- fham'd to confefs the Conqueft, and fo get clear of the Charm, Thus, to kffcn the Diverfion of Dancing, confider every Movement and Gefture, apart. And this Method will hold withRefpeil to theO- lympick Exercifes. '^ In fhort. All other En-p,"^;^^.'"^. tertainments but thofe of Virtue abate by^^^S^r taking them afunder, and therefore apply ^ndp"a|ing the Expedient to all other parts of your^,^"""'"» Life. III. What a brave Soul is that, that's always prepared to Walk out of the Body, and unconcern d about her being either extinguiih'd, f fcatter'd or remov'd > Pre-;^i"to a- pared I fay upon Judgment, and not out of ^'"^"• mere Obftinacy like the || Chrifiims 3 To hth^ tmei recommend the Example, this Fortitude ^Ιαιπίιι^ muft have nothing of Noifeor Oftentation, ^^J-epTe" but be carried on with a Solemn Air of '""'^'^^ "^^ ' Gravity, and Coniideration. tolr^"'^^' IV. Have I obliged any Body, or done the World any Service ^ If fo, the Adioa has rewarded me 5 This Anfwer will en- courage Good Nature, therefore let it al- ways be at Hand, A a V• 5^ Marcus ^intoninus's V. What may your Trade or Profeflion be > Tis to live like a Man of Virtue ancl Probity. And how can this end be better compafs*d, than by the Contempla- tion of the Nature of the World, and of Mankind in particular 5 and the Influence the one has upon the Affairs of the o- ther. V Γ. As to Dramatick Performances, Tra- gedy appeared firit. The Defign of them was to (bow the Misfortunes of Life were Cuitoraary and Common. That thus the Fiftion might reconcile them to the Re- ality 5 and that what diverted them upon the Stage^ might furprize them the lefs when they met with it in the World. Thus People fee there's no living without Accidents 5 Mortifications, and fevereones too, will happen^ Kings and Princes can't ftand clear of them. And to give the Stage-Poets their due, they have fome fententious and ferviceable Paffages 3 as for Inilance, If I, avdmtm^ are hy the Gods neglected^ There"* s reafon for their Rigour > Again, Neer quarrel Accidents^ for Things are fnlleffy And don't regard your Anger 5 Once Meditations, ^γ. 3$p Once more 5 Fate Morves down Life like Coyjj^ this Mortal falls ^ ^ And i other flands a while "^, H>^'i?y, See B-^ok 7 Sed. 19, Thefe Inflances may fuffice, othervvife 1 4 mi^ht go oq with them : Next to Tragedy^ Old Comedy took a turn upon the Stage ; And here Pride and Ambition was Irifn'd and pointed at, wich great Freedom and Authority, and not without fome Succefs. And for this Reafon, Diogenes fometimes made ufe of the Poet's Difcipline. You are now to obferve that Middle Comedy fuc- ceeded to thtOld, and rheNen? to theM/W- dle-^ This lafl: kind finking by degrees to the BufFoonry of the Mimi. Tis true, *;tis -d•^ there are fome ufeful Expreffions to be mctv^i'oi^^thlt with even here : But then you are to con-^|:^ff^pj,^•^^ fider the Tendency of the whole P^r///,and}';;^;«^^^, what thefe Dramatick Divcrfions drive at ',?on '4 "* in General *. h^pSr^'' VII. Nothing is clearer to me than that J:,^;;^^^ the Principles you 20 upon f are as good^'•^^^ ^ a Foundation for Pniloiophy, and Improve- ^'/^-.ace ment, as are to be met with in any other r^o^uS^r^^^^ Se^ whatfoever. t^:^^ VIII. A Bough by being lopp'd off from ;J^^^i^- another, muft of Neceffity be lopp'd from -^nVrm- the whole Tree : Thio a Man that breaks S'io'^'e of with another lofes the Benefit of the whole S^;^,'^^^^^ A a 2 Com- :>ίίο Marcus Antoninus's Community, Τ is true a Bough is lopp'd off 11 by a Foreign Hand ^ But this Moral Am- putation is all Voluntary ; Tis the Man that pulls himfelf afunder by his utitoward Averfionto hisNeighbour: He little thinks by this unhappy Divifion, how he Difin- corporates himfelf from the Body of Man- kind ! And here theGoodnefs of God who founded this Society is extraordinary. He has put it in our Power to grow to . the Limb we left, and come again into the Advantage of the main Body. But if this Misfortune is often repeated, 'twill be a hard Matter to reftore the Part, and clofe the Divifion. For as Gardiners obferve, a Bough cut off and GrafFed in again, is not in the fame good Condition with another which always Flourifh'd upon the Trunk ^ For, tho' the firft does not grow out of its Kind, yet it fuffers fomewhat in ' Τ Book ^^^ Figui'e and Beauty "^, s. 34• """^ IX. Never grow four upon Peoples Ma- lice, or Impertinence : Can they beat you off your R^eafon, or ftop your Progrefs in Virtue ^ Not at all. Be not then Difcon- certed, nor check your Good-nature to- wards them. If you meet with Oppofiti- on and Ill-will, you mufl: neither be Di- verted, nor Difturb*d, but keep your Point, and your Temper too. For as 'tis a Weak- nefs to lofe your Spirits, and be thrown off Meditations, i^c. m 361 off your Condaiiy.i5. thod is therefore, to let your 0/?//;/W about them lye i>il! ^ This fufpenfion of your J'ld :ment, will bring you towari^an In- difference. And then youl nei?|p|pur- fue, nor avoid them any longer. XII. The Figure of the Soul , as we may call it, is then round and Uniform, when fhe neither Reaches after any thing Foreign 5 nor ihrinks in, out of Cowar- dize and Fear : When her fuperficies is thus Even, the Light plays better upon her : The profpeft of Truth and Nature Φ is enlarg d 5 and ihe fees the World, and her fcif to the moft Advantage. XIII. Does any onedefpife rae? What's that to me ? I'll take care not to give him any Pveafon for his Contempt. Does any one hate me? It may be fo ^ I (han't con- cern my felf about it. And more than that, another Man s Malice fhaJl ne'er fpoil my Temper : Γ11 continue Kind and good^ Humour'd to all the World, even to the Injurioiis Perfon himfelf. Tm always rea- dy to ihew him his Error, without Ruf- hisExeiud-fiingj or making a Merit of my own Pa- hissonlJ^tience^ But frankly, and with all the Grudge l- Cordial Sincerity imaginable, as '^Phocion SSfLi/ ^^^"^*^ fo behave himfelf towards the A- forputtirl thuians : Indeed your Mind (hould al- DLh?p/«/. ways be fo difpos'd, as to bear the nar- roweft Meditations, (s'e. ς^^ roweft Infpeftion, that the God's may examine you with Pleafure, and perceive that you are neither Angry, nor Uneafy at any Thing. Now if you follow the Cijrrent of your Nature, and do a hind- fome Aftion , where's the Harm on*t? What are you unwilling to fubmit to Pro- vidence ? To comply with the Intereft of the Onimrfe^ when you Know you were made on purpofe for't. XIV. People generally Defpife, where they Flatter 3 And cringe to thofe they would gladly overtop, fo that Truth, and Ceremony, are two Things. XV. How fulfome, and hollow does that Man look that cryes, Pm rcfolvd to deal clearly with yon : Heark you Friend, what need of all this Flouriih? Let your Aftions fpeak : To go to the right on't, your Face ought to vouch for you , and your Sincerity be Legible upon your Fore- head. I would have Vertue look out of the Eye, no lefs apparently than Love does : I would have Honefty fo incorpo- rated with the ConftitLition, fo mixed up with the Blood and Spirits, that it fhould be difcoverable by the Senfes, and as ea- fily diftinguiih'd as Ranknefs, or a ftrong Breath 5 fo that a Man muft be forced to find it out whether he would or no. But on the other fide, an AfFeftation of A a 4 being 3^4 ^Iarcus Antoninus s being Real, is an untoward pretence : No- thing is more fcandalousthanfalfe Friend- ihip, and therefore of all things avoid it. In Qiort 5 A Man of Integrity and Good- Nature can never be conceaVd, for his Charafter is wrought into his Countenance. XVL To beftow no more upon Objefts than they deferve, and where Things are Indifferent to let our Thoughts be fo too, is a noble Expedient for Happinefs^ The way to come up to this Indifferency, is to look Through Matters, and take them •See Sea. quite afunder: "^ Remembring always, '• that Things can't Charge into the Soul, nor force us upon any Opinions about them : They ftand Aloof, and are quiet , 'Tis cur Fancy that makes them Operate and Gall us 5 'Tis we that Rate them and give them their Balk, and Value 5 And yet tis in our Power to let it alone 5 And if any falfe Colours are laid on by fur- prize, v/e may rub them out if We pleafe : We are likewife to confider that this Trou- ble won t laft, that Death will Relieve us quickly ^ where then is the difEculty of ftanding upon our Guard a little while? If therefore your Circumftances put you in a way of Improvement, and there's any thing to be made out of them, bid them heartily welcome, and then your Incli- nation will make you eafie ; But if they prov? Meditations, is'c. 3(ίς prove unmanageably crofs, (which by the way is a wrong Suppofition, ) Look out for fomething thafs more ferviceable to the Dignity of your Nature 5 And ne- ver let Infamy, or being Unpopular, de- ter you from the Purfuit. For certainly every Man may take leave to make him- felf Happy if he can. XVII. Confider the Original of all Things, the Matter they are made of ^ the Alterations they mufl: run through, and the Qualities confequent upon't ^ And that all this Inftability of Nature has no manner of harm in't. XVIII. Concerning thofe that offend, and Difoblige you, confider in the Firft place, the Relation you ftand in towards them, and that you are all made for each other. And as for your own part you are particularly fet at the Head of the World 5 And like a Ram in a Flock, de- fign'd for Defence and Proteftion. You may go higher in your Reafoning if you pleafe, and confider that either Chance^ or Providence Governs the Omverfe 5 if the latter, then the Coarfer parts of the Cre- ation were made for the Service of their Betters 5 And thefe laft for the IntereftanJ Support of each other. Secondly ^ confider how wretchedly They mifmanage their own Bufinefs, and how ^66 Marcus Antoninus's how far they are gone in Luxury, and Li- bertinifm, efpecially you fhould remember what flrong Prejudices they lye under, how confident they are in their Miftakes, and with what fatisfaftion they play the Fool. Thirdly 5 Confider that if thofe that difoblige you, are in the Right, you have no reafon to be Angry 5 But if they are in the wrong, 'tis becaufe they know no bet- ter. They are under the Neceffity of their own Ignorance. For as all Error is invo- luntary 5 fo no body would leffen them- felves fo much as to mifs either Honefty, or Good Manners, if they were rightly a- Λvare on r. And thus we fee People won't endure the Charge of Avarice, Ingratitude, or Knavery, without being ftang at the Imputation. Fourthly a Don't forget you are like the reft of the World, and Faulty your felf in a great many Inftancesi^ That tho* you may forbear running Riot in fome Cafes, 'ds not for want of an Inclination : And that nothing but Gowardize, Vanity, or fooie fucb fcandalous Principle, hinders you from breaking out. Fifthly, That 't'is fometimes a hard mat- ter to be certain whether you have receiv- ed ill ufage or not : For Men s Aftions of- tentimes look worfe than they are : And one MeditationSj i^'c. 367 one muft be tbronghly informed of a great many things before he can be rightly qua- lified to give Judgment in the Cafe, Sixthly, When you are nioft Angry and Gall'd, remember that Humane Life lafts but a Moment, and that we ihall all of us • very quickly, be laid in our Graves. Seventhly, Confider that 'tis not other Peoples Aftions, ( for they are lodg d at Home, and are neither Good, nor Bad to any but thofe that do them, ) which di- fturbus, but only our own Ο pinions about them. Do but then difmifs thefe Notions, and don't fancy the Thing a Grievance, and your Paffion will ceafe immediately. But how can this Fancy be Difcharg d > By confidering that bare fufFering, has no- thing of Infamy or Scandal in't. Now un- lefs you reftrain the Notion of Evil to what is Scandalous and Difhoneft, your own Vertue will grow precarious, and you'll be under a Neceffity of doing a great many unwarrantable Things "^, •secBooi; Eighthly, Confider that our Anger and ^' '' Impatience often proves much more Mif- chievous, than the Provocation could pof- fibly have done. Ninthly, That Gentlenefs and Good Hu- mour are invincible, provided they are of the right Stamp, without any thing of Hy- pocrify, or Grimace. This is the way to Difarm 3^8 Marcus Antoninus's Difarm the moft Barbarous, and Savage : A conftancy in Obliging Behaviour, will make the moft Outragious Perfon afliam'd of his Malice : The worftBody imaginable can't find in his Heart to do you any Mif- chief, if you continue kind and unmov'd under ill Ufage, if you ftrike in with the right opportunity for Advice ^ If when he is going to do you an ill Turn, you endea- vour to recover hisUnderftanding, and re- trieve his Temper in fuch gentle Language as this. Prithee Child he quiet. Men were vcver made to worry one another 5 In earnefl ifyoH go on, my dear Friend, youU have the worfl ortt ^ As for 7ny part^ Pm proof againfi every Thing, hut my own Volly. Then Pro- ceed to illuftrate the Point and let your Arguments be General and InofFenfive : Shew him that Brutes are upon better Terms than this comes to ^ That 'tis not the cu- ftom of Bees to fpend their Stings upon their own kind, nor of one Herd of Cat- tle to draw up againft another. And let all this be done out of ftark Love and Kind- . nefs, without any thing of Bantering or Biting : You muft likewife ftand clear of Vanity in your addrefs 5 Don t feem to flouriih upon the Subjeft, as if you were declaiming in the Schools, and Courting the Audience for Commendation : If there is any Company, ne er fet your felf off to them ? Meditations, r. 377 make his Carkafs fit loofe about him, will hardly difturb himfelf about the Houfe he dwells in 5 about his Equipage or Re- putation 3 or any part of the Furniture, and Magnificence of a Figure. III. You confifl: of three Parts, your Body, your Breath, "^ and your Mind : The two *^g':^^^°^ firfl: are yours to take care of, but the latter is properly your Perfon. Therefore if you ab- ftraft from the Notion of your/e//, that is of your Mind, whatever other People either fay, orao, or whatever you may have faid or done your felf formerly, together with all that which difturbs you under the confidera- tion of its coming to pais hereafter 5 If you throw the neceffary Motions of your Car- cafs out of the Definition, and thofe of the Vortex that whirls about you ^ And by this means preferve your Rational Faculties in an Independent ftate of Innocence, free from Force and Infeftion 5 Holding clofe, andfteady to the Virtues of juilice ^ Truth, and Acquiefcence ^ If I fay, you keep your Mind feperate, andDiftinguiQi'd, from the Objefts, of Appetite, and the Appendages of time, both Ραβ and Future^ and make your felf like Empedocles's World, Rotwd as a Ball^ and Spinmng on your Axis,'^ * Turning And concern your felf to live no longer ^οΓ"^ than your Life time, that is the prefent Mo- ment ^ "^ If you do all this, you may Move* ^,^^;^^'^ on till Death ftops you, with Credit and Satisfaftiono Β b 3 17• 378 Marcus Antoninus's IV. I have often wonder'd how it comes to pafs, that every Body (honld lovethem- felvcs b^ft, and yet value their Neighbours Opinion about themfelves, more than their own. Therefore if any God, or Eminent Inftrufter inPh:lofophy, fnould ftand at a Man'b' Elbow, and Order hi-ii to turn his infide outwards, and publiih every Thought and Fnncy, as fail as they came into his Head, he'd think it a hard Chapter, and not fubmit fo much as to a Days Difcipline. Thus Vv^e ftand more in awe of Fame, than Conicience, and regard other Peoples Judgments above our own ! V. How comes it about that fince the God's have contrived all things fo well, and fo much to the benefit of Mankind, they iliould overlook this particular : And fufFer Men of great Virtue and Merit, who by th-ir Piety and Devotion were as it were theDomefticksof the Powers Above 3 and kept always a Corref(:)ondence with Hea- ven, that they ihould fufFer fuch Men, I fay, to be finally exiinguifh'd by Death, and not give them their Being again ? Now if the Cafe ftands thus, you may be afTur'd had it been proper, the Gods would have ordered it otherwife : For had it been Reafonable, *God. it would have been poiiible : Nature^ would certainly have brought it forth, if it had been fuitable to her Perfeotions. Therefore from its not being Matter of Fad^ Meditations^ is'r. 575) Faft, if indeed it is not, you may undoubt- edly conclude, it ought not to be fo: For don't you perceive that in Reafoning this point, you difpute the Adminiftration of Providence : Now ifthejuftice andGood- nefs of the Gods were not extraordinary, this Liberty would not be allow'd ^ Nei- ther would you prefume fo f^r if you thought otherwife. But if they have rhefe Pcrfeftions, they 11 never negleft their Af- fairs, nor Blemiih their World with any thing thatsUnreafonable, orUnjuft. VI. Accuftom your felf toMafter things of the greatefl: difficulty, and which you feem to defpairof 5 For if you obferve, the Left-hand, tho' for want of Praftice, 'tis in- fignificant to other Bufinefs, yet it holds the Bridle better than the Right, becaufe it has been ufed to it. VIL Confider what Death will make of you, both as to Body, and Mind: Recolleit the ihortnefsof Life, the Unmeafurable ex- tent of Time both Pajl and Future 5 and how flenderly all things are put together. VIIL Let it be your Method to contem- plate Spirits, apart from their Bodies, for thefe are no better than the Shell they are (hut up in : Mind the Aim, and the End of Peoples Aftions: Examine tLvi< value of Fame, the Force of Pain, the Afcendant of Pleafure, "^ and fee what Death amounts to :* ^Π.^β'4 Confider upon what account a Man grows- ^e, Β b 4 trouble- 380 xVJarcus Antoninus's •^ See Book, troublcfome to himfelf, "^ that no Body can be hindered by Another : And that Opi- nion is the Main Thing, which does good or harm in the World. IX. We mufl: manage thePrecepts of Phi- lofophy like thofe thatWreftle, and Box in the Circus, and not like a Gladiator : For yonrfc;/^er if hedrops his Sword, is Hewn down immediately ; But the other that makes Weapons of his Limbs, has them always about him, and has nothing to do but to keep his Hands and Feet ftirring. X. Be not fatisfied with a fuperficial View, but penetrate the Nature and Quality of Things 5 And to this purpofe you mufl: di- * see Book Vide thcm into Matter and Form "^, and en- ^'I'jf^/^i quire into the End they were made for. B3ck7 2$. XI, What a mighty privilege is a Man born to, fince 'tis in his power not to do any thing but what God Almighty ap- proves, and to be fatisfied with all the Di- ilributions oiProviderice. XII. When things follow from the Courfe, and Conftitution of Nature, we ought not to murmur at it : Not againft the Gods, for they have neither Ill-will nor Impotence, and by confequence can do nothing Amifs 5 nor yet agaipft Meq, for * See Book their M^obehaviour is all involuntary^, 7.^sea.63. therefore we muft complain of no Body. ΧΙΠ. How unacquainted is that Man with the World, and how ridiculous does he Meditations, is'c, :?8r he appear, that makes a wonder of any thing he meets with here > XIV. Either the Order of Things are fixt by irrevocable Fate, or Providence may be worked into Compaifion, or elfe the World Flotes at Random without any Steer- age. Now if Nature lies under an immova- ble Neceffity, to what purpofe (hould you ftruggle againft it ? If the favour of Provi- dence is to be gain'd, qualifie your felf for the Divine Aififtance : But if Chance, and Confufion carry it, and no body fits at the Heln? 5 be you contented and Ride out the Storm patiently, for you have aGovernour within you, "^ tho' the World has none : . y^ur κ«. And if the Waves run too high, let them^°"• roll off your Carkafs, and your Fortune, but there's no Neceffity your Mind fliould be driven with them. XV. A Lamp unlefs you put it out, holds its Light, and ihines without inter- ruption: And can you find in your heart to fee your Honefty fink in the Socket, to out-laft your Sobriety, and let your Virtue be extinguiih'd before you ? XVI. When you fancy any one has Tranfgrefs'd, fay this to your felf. How do I know 'tis a Fault? And granting it is, it may be his Confcience has correfted him. And if fo, he has given himfelf a four Box on the Ear : Befides, you are to remcm- i^er, that to wiih an ill Man (hould not do Amifs. 582 Marcus Antoninus's Amifs, is juft as wife as it would be to de- fire an unripe Fig (hould not tafte of the Tree 5 that Children (hould not fquaul in the Cradle, nor Horfes Neigh, nor a great many other Things Aft according to the neceffity of their Condition. Pray, how would you have a Man of fuch an unfortu- nate Difpofition behave himfelf? If you be- . lieve the Cafe may be remedied, and arc fuch a Doftor at his Difeafe, do fo much as cure him. XVII. If 'tis not Decent never do it, if 'tis not true, never fpeak it 5 let this always be your Rule. XVIIL Look always nicely into what- ever makes an Imprelfion upon your Mind ; Diftinguiih it into Matter and Form^ find out the purpofe and defign for which it was contrived, and the period of Time too, be- yond which 'tis unlikely to continue. XIX. Confider, for 'tis high time, that you have fomething more Divine in you than the Mechanifm of Paffion, than the Wires and Tackling of a Poppet. What then is my Soul made of ? Is it Fear, or Jealoufie? orLuft? Or any thing of this Coarfe Nature ? Certainly no. XX. Take Care never to do any thing without Thought, and Defign, nor for any other End neither but what may be fervice- -That is of able to the Intereft of Society "^, Mankmd m ^^ j^ Confider that in a little time you'll nei- Meditations, /V//>/; governs all, and things are only as you think them; and that 'tis not poffible for any Body to live, or lofe, any more than th^Prefent Mo- ment. All this you feem to have forgotten. XXVIi. ilefka frequently upon thofe that have formerly been mightily difturbM with Accidents of any kind, that have car- ried their Animofities, and Feuds to the moft flaming Excefs 5 that have made the moft Glorious Figure, or met v^'ith the great- • eft Misfortune 5 and then ask your felf, where are they all novo β They are vaniih d like a little Smoak^ they're (hrunk v^ithin the compafs of an Orn^ and are nothing but 8?ea^T^ -^/'e/, and Romance^ "^ and it may be have not fo much as the laft imaginary Advantage neither. Recolleft likewife, all that Humour^ and Odnefs, that fome People affefb, to ap- pear 2lS FabiHsCatnllwus did at his Country Seat, as Lucius Lupifs^ and Stertinius did at Βαΐ£^ to Ad the Fancy of Vertius Rnfus^ or the Liberties, of Tiberius at Capre£ 5 thus People dote upon Figure, and Singularity, *Jmf °^^" ^^^^' '^'^ fometimes in Lewdnefs * : But grant- ί'ϋΓ "^^^ ing'tis fomewhat better, the Prize islnfig- nificant, and the Play not worth the Can- dle : Tis much more becoming a Philofo- pher to ftand qlear of Affeftation 5 to be Honeft, and Regular upon all occafions, and to follow chearfully where-ever the Gods Meditations, (S'c. 387 Gods lead on : As for Pretence, andHy- pocrify, 'tis all Stuffy For nothing is more Scandalous than a Man that is Proud of his Humility. XXVIII. To thofe that ask me the rea- fon of ray being fo earneft in Religious Worihip 5 did I ever fee any of the Gods > Or which way am I convinced of the cer- tainty of their Exiftence? In the firft place, I anfwer, that the Gods are not Invifible : "^^But granting they were, the Objedion 'he^^/,^"• would fignify nothino; ; For I never had af '^ '^- * σ y 1 1 Scars, were fight of my own Soul, and yet I have a great Gods in the value for't^ becaufe 'tis difcoverable by its ihe'SoH^f Operations. And thus by my conilant Ex- perience of the Power of the Gods, I have a Proof of their Being, and a reafon for my Veneration. XXIX. The befl: Provifion for a happy Life, is to difitOc every Thing, view it on all Sides, and Divide it into Matter and Form. To praflifeHonefty in good earneft, and fpeak Truth from the very Soul of you : And when you have done this, live eafy and chearfu] ^ And crowd one Good Afti- on fo clofr, CO another, that there may nbt be the leait Empty, or Infignificant (pace between them. XXX. The Light of the Sun is but one and the fame, tho' 'tis divided by the In- terpofition of Walls, and Mountains, and Abundance of other Opace Bodies• There's but 388 Marcus Antoninus's but one common Matter for Corporiety^ tho* 'tis parceird out among Bodies of different Qualities : There is but one fenfit'we Soul neither, notwithftanding it has peculiar Conveyances, runs in innumerable Chanels, and fupplies a vaft number of Animals di- ftinft from each otlier. And laftly, the Ra- tional Soul tho^ it feems to be fplit intoDi- *J^^J\''i;^ftinftion, is but one and the fame"^. Now ^'iT'^a^ ^^^ excepting this laft, the Parts of the other ofiheDfky' Species of Form f and Matter^ tho' with- Jn^LSout Apprehenfion, or any common Affefti^ Se'Elipc- o" ^o ^i^ ^hem to each other, are yet up- roar icems held by an Intellhent Βήησ^ and by that to mean the ' <^ o' j Mind, in A- Faculty which puflies things of the fame Scnfuive^' Nature, to the fame Place: But Humane gcubii JndUnderftandings have a peculiar Difpofiti- ThTnT'the^" toCorrefpondence^ they ftick together rrin"7pie of by Inclination, and nothing can extinguiih which fup- fuch Sociable Thoughts in them. m tLir m- XXXI• What is it you hanker after. Is it itinaion, bareExiftence? OrSenfation? Or Motion? and tacks ^^^ r\ ti * η ' •• thcr Being Or Strength, that you may lofe itagam in Ihfr.'Xifr.Decay ? What > Is it the Privilege of Speech, or the Power of Thinking in general ? Is any of this Furniture big enough for Defire ? If all thefe Things are Trifles upon the Matter, proceed to fomethin^ that's worth your while ^ and that is to be governed by Reafon and the Deity. And yet vou can't be faid to value thefe laft mentior/d Privi- leges rightly neither, if you are difturb'd be-" Meditations, is'c. 38^ becaufe Death muft take them from "^ you.* ^|^^^^^^^ XXXII. What a fmall part of unmeafu-Bo^k ia Table Time, falls to the (bare of a fingle Mortal, and how foon is every one fwal• low'd up in Eternity ? what a handful of the Oniverfd Matter goes to the making a Humane Body, and what a very little of*TheEtn- theUniverfal Soul too, ^ to raife it into an ζΓ^^Ι ^^^ Animal ? And on what a narrow Clod ^^^"'57^°^ • t f rt « «f-r-tit Vital Soul as With refpecr to the whole Earth, do you the sto^ crawl upon ? Confider all this, and reckon "^^ nothing Great, unlefsit be to AS in Con- formity to your own Reafon, and tofuffcr as the Almighty ihall appoint you. XXXIII. The great Bufinefs of a Man, is to improve his Mind, and govern his Manners 5 this is minding the main Chance. As for all other Projefts, andPurfuits, whe- ther in our Power to compafs or not, they are no better than Trifling, and Amufement. XXXIV. We can't have a more lively and promifing Notion, to fet us above the fear of Death 5 than to confider that it has been defpis'd even by that Sed, ^ who^Jher^zV;^ made Pleafure, and Pain, the Standard of ''^'"' Good, and Evil. XXXV. He that likes no Time fo well as that fixt by Providence^ be that's indiffe- rent whether he has room for a long Pro- grefs in Reafon, and Regularity or'f not,;f's'l'^^ or whether he has a few or a great many Cc Years ^? The Mythological Picture them was larger than the other. The firft Cour^- had a crowd of People at the Gate, and within we faw a great Company of Women. Juft at the entrance of the firft Gate, there ftood an Old Man, who by his Gefture and Countenance feem'd to be . bufy in giving Advice to the Crowd as they came in. And being a long time at a ftand about the Defign of the Fable^ a grave Man fomevvhat in Years, making up, begins to difcourfe us in this Manner. Gentlemen, fays he^ I underftand you are Strangers, and therefore 'tis no wonder the Hiftory of this pifture ihould puzzle you : For there are not many of our own Country- men that can explain it. For you are to obferve, this is none of our Town Manu- fafture. But a long while ago, a certain out-landifli Man of great Senfe and Learn- ing, and who by his Difcourfe and Beha- viour feem'd to be a Difciple of Pythago- ras^ and Parmemdes 5 This Gentleman, J fay^ happening to Travel hither, built this Strufture, and Dedicated both the Tem- ple and this piece of Painting to Saturn. Sir, faia 7, had you any Acquaintance with this Gentleman ? Yos^fays he^ I had the Benefit of his Converfation 5 and was one of his Admirers a long time. For, to ray thinking, tho' he was but young, he talk'd ofCebes the Theban. 393 talk*d at a ftrange fignificant rate ; And as for this PiUure^ I have heard him ex- pound the Emblem^ and read upon the Argument very frequently. Sir, faid /, unlefs you are very bufy, I beg of you to inftruftusa little in this Matter, for we are ftrangely defirous to know the meaning of this Fable in Colours. Gentlemen, fajs he, I'm very ready to ferve you, but then I muft tell you there is fome Danger in hearing the Story. Danger ! As how ? Why, fays he, if you mind what you are about, and underftand what's delivered, youl grow unexpectedly Wife and Happy upon tiie Difcourfe 5 but otherwife to be free with you, you 1 turn Ignorant, and Ill-natur'd, and be the mofi unfortunate Blockheads imaginable. For the Explaining this Mythology is as touchy a Bufinefs to the Audience, as the Sphinx's Riddle V7as formerly : If a Man was an Oedipus at it, he found his Account in the Under- taking, but if the Myftery prov'd too hard for him, he was loft, and murther'd by the Monfter upon the fpot. The Confe- quence of the prefent Cafe is much the fame : For Folly is a fort of Sphinx to Mankind in general ^ and gives an ob- icure Intimation of what's good and bad, or indifferent for us : If a Man can't look through her, and untie her Riddle, tho' Cc 3 Qie 5^4 Τ^^^" -^^-YTHOLOGiCAL PlCTURE ihe does not chop him up at a Mouthful like the Sphi /ίχ 5 yet ihe will be fure to difpatch him by Degrees, fit as dole to him as a Confumption, and ride him as the Spleen does a Malefaftor under Sen- tcKce, But on the other hand, when ¥oU ly is underftood, then ihe goes to pot her felf 5 and the Man is made fafe, and hap- py for his Life-time. Therefore pray take care, and be attentive, and let nothing flip your Obfervation. In earneft if the Matter (lands thus, you make us almoft Wild to hear you upon this extraordina- ry Subjeft. Tis juft as I tell you. Well, fdid /, if we are likely to fmart at this rate for being carelefs, youl be fure to find us upon our Guard, and therefore begin as foon as you pleafe. Upon this, pointing to the Pifture with his Cane, do you fee this Inclofure, or Court, fiys he β Yes. This then you are to underftand is Life, and the Place for Mortals to range in. The Crowd at the Gate, are the People that are jufl: com- ing into the World : And the Old Man that ftands by on rais'd Ground, with a Paper in one Hand, and the other in a Poilure of Direftion j is the common Ge- nius. This fuperin tending Spirit inftrufts thofe that enter, how they are to manage themfelves in Life^ and which Road they OF Cebes the Theban. 3^5 are to take, if they exped to come fafe to the end of their Journey. And pray, faid /, which way does he direil: them, and how are they to govern themfelves > Don t you fee, fays he, there by the Gale where the Crowd goes in, a woman fit- ting in Άη Arm*d-chair handfomly drefs'd, and with a Mien of Quality > I fee her with a Glafs in her Hand 5 pray who is flie ? That's Impoflnre, fays he. that bub- bles the whole World in fome meafure out of their underftandings. Say you fo? Which way does fhe go to Work > She opens a Vein, and gives them a Glafs of her Conftitution. What fort of Drink is that ? Tis Ignorance and Miftake. What is to be done then? Why, when they have taken this Stirrup Cup, they Travel into Life, What? Does every body take their Mornings Draught of this Liquor ? Every body, but not all Brimmers 3 fome drink more, and fome lefs. To inform you farther, don't you fee, a parcel of Welches v^ithmthQ Gate, different enough in their Perfons, bur all of them with the bold Air of their Erofeffion ? I fee them. Very well : If you would know their Names then, they are Opinion^ Pajfion, and Plea- fure. As the Crowd enters, thefe LalTes frisk about them, and falute them with a great deal of welcome, and then lug them C c 4 off 3^^ The Myihological Picture off. And ^vhither do they carry them > Carry them ! Some to good boitune, and fome, by rr.iftaking their way, to Ruin, and the Gallows, In earneft. Sir, faid 7, if the Cafe ftands thus, 'tis dangerous Drinking ! You fay well : And yet all thefe Women promife to direft them right, and to make them as Confiderable and Happy as they would wifh. But the poor Wretches having taken a Glafs too much with Impofitire, are fo muddy-headed, that they over-look their Advantage, and mi- ftake their Ground, and ramble about at that fenfelefs giddy rate as you fee• And look you, continues he, how thofe Gyp- fies manage the People that came in firft, and lead them whither they have a mind to. 1 perceive it, faid J, but pray what blind diftrafted Woman is that which ftands there upon a round Stone like a Globe ? That's Fortime^ replies my Inftru- ftor; who is not only Blind, butMad, and Deaf into the bargain. And what may her Eufincfs be I befeech you ? She ranges every where, fays he^ fnatches away this Man's Circumftances, and gives them to another 3 and in a little while recalling her Liberalities, beftows them upon new Favourites, and all with great Arbitrari- nefs, and Inconftancy. And therefore her Pedeftal, and her Poftpre, is a good Em- 4. bleiq ofCebes theTheban. 5P7 blem of her Nature. How fo ? Becaufe fayshe^ her ftanding upon a Globe (hews her Feet not well fix'd, and that there's no depending upon her Bounty, Indeed thofethat reckon upon her arc generally ruffled with Difappointment, and migh- tily fhock'd in their Expeftation. Here I defirM to know, what was the Bufinefs of all that Crowd about her, and who they were ? I was anfwef d, they were a Clan of unthinking People ^ and all of them making their Application to Fortune for thofe things fhe threw away. Very well: But how comes it to pais that they ap- pear fo differently Affefted in their Coun^ tenances, that fome of them are all in an Extafy, and others as much out of forts, and wringing their Hands in Defpair ? Thofe, fays he, who feem fo merry and well pleas'd, have received a Spill, and fped in their Addreifes to this Lady 5 and therefore they call her Good Fortune : But the others who weep and wring their Hands are DiiTeiz d by her of what (he had granted them before, and here her Title is Bad-fortune. What fort of Fa- vour does ihe beftow then, that makes her command the Temper, and difpofe of the Paffions of her Admirers, in fo Soveraign a manner ? To anfwer you^ fays hey her Bounty confifts of fuch Things as are 3^8 The Mythological Picture are generi^lly eft .^m*d great Advantages What are rho"c> They are Wealth, Fame, Birch , Chili en , Ports of Command , Crowns, dv. Tis verv well ! And are not all thefe good Things with a Wit- nefs? As to that, fays ^e, we'll debate it afterwards, but at prefent let*s go on with our Siorji. With all my heart. Do you fee then, continues the Gentleman, how the PaiTage through this Gate, leads you into another Court upon an Afcent, and that there are feveral Women drefs'd like Wenches, ftanding at the Portal? I fee them. I muft tell you then, their Qua- lity is very Coarfe, two of them are Lewd- nefs and Luxury^ and the other F/^/- tery^ and Covetonfmfs. And what do they ftand ftaring here for> To Spy out thofe to whom Fortune has been any thing kind. And what then? Then they appear mightily tranfported, make up to them with great Endearingnefs, and ply them ftrongly with Compliment and Flat- tery ; They invite them to their Apart- ments, promife to fettle them in Satisfa- ftion, and that without the leaft Inter- niiffion, or Incumbrance whatfovcr. Now thofe who are gain'd to Libertinifm with this Courtihip, think themfelves in a de- licate way, and are Strangely pleafed with their Choice at firft. But after fome time when OF Cebes the Theban. ^Gp when they begin to recolleft, they per- ceive the Entertainment was nothing but a Vifionary Cheat 5 and inftead of a Re- gale, they have been prey'd upon, and ill ufed. Now when Men come to this pais, and have fpent all that fortune had furnifhM them with, they are forced to go to Service to thefe Women 5 and here all manner of Affronts, and fcandalous Praftices muft be digefted : They muft bear with every thing, and boggle at nothing : They muft Cheat, or betray their Truft, pick a Pocket, or rob a Church, as occafion ferves. And when all thefe Tricks fail them, they are fent to the Houfe of Correftion. And how are they handled ? Don't you fee, fays he^ a little Door opening into a narrow, dark place > I do 5 and feveral ugly, flut- ti(h Women in Rags, are the Inhabi- tants. You are right. And to defcribe them to you ^ (he with the Whip in her Hand, is calfd Difcipline, fhe with her Head bending down to her Knees is Griefs file that tears her Hair is Pain: But pray, faid /, what ill-look'd Skeleton of a Fellow is that, with ne'er a Tatter to his Limbs, and that Woman too by him, that's Beauty enough to be his Sifter > You have guefs'd the Relation exaftly, gnd to fatisfy your Queftion, the Man is 40 ο The Mythological Picture is complaining Sorrow^ and that Sifter of his is Defpair. To this Company the Rakes above-mentiond are fent, where they are mauFd and mortified fufficiently, and after they have gone through their Exercife in this Bridemll^ they are com- mitted to Goal, where Onhappinejs is their Keeper : And here they are faft for their Lifetime, unlefs they happen to light upon Repentance : If Fortune fends this Lady to any one of them, (he difen- gages him from his Confinement, and gives him a new fet of Notions^ and De- fres^ which puts him in the Road to True Knowledge 5 However, the Direilion is not fo Infallible, but that 'tis poffible for him to mifs the way, and make a Vi- fit to pretended Learning. And what follows > Why, fays he^ if he Travels right, and comes to the Seat oiTrne Know^ ledge, (he does his Bufinefs effeftually : the purges his Head, and cures his Spleen, and makes him Eafy, and Profperous as long as he lives : But if he miftakes the Road, pretended Learning picks him up, and leads him a new Dance. Ο ftrange ! faid J, here s another great Rifque to be run: But I beg of you what fort of Mortal is this pretended Learning ? Don t you fee, replies my Inftruder, that farther Court? Yes ve- ry plainly. And doat you perceive a Wo^ man OF Cebes the Theban. 40 1 man in the Porch genteelly drefsd, and with an Air of Sobriety > That I do : To inform you then, the Generality are fo ignorant as to miftake this Gentlewo- man for Learning 3 whereas ihe is really but a Counterfeit of that Quality. Now thofe who are upon the Road to Recove- ry and True Knowledge^ commonly bait with her firft. And is there no other way to True Knowledge but this > Yes, there is. Here I put in again, and ask'd him, who are thofe Men that walk with- in the Court there? Thefe, /?;'/ he^ are the Admirers of pretended Learnings only they miftake the Perfon of their Miftrefs, and fancy themfelves in the Converfation of True Knowledge. Pray who are they > Here's a great many forts of them, fays he^ here are Poets, Orators, and Logicians 5 Mufick-Mafters, Accomptants, Mathemati- cians, and Aftrologers 5 Epicureans, Peri- pateticks, Philologer^, &c. But under fa- vour, raethinkslfee fome Women likeDe- bauchery^ and the reft of her Companions which you ihew'd me before, pray who are they ? The very fame. What ? Do they walk in this Inner Court? As fure as you live, fometimes^tho' not fo often as in the firft. And does Fancy, and uncertain Opinion take a Turn here too? Moft un- doubtedly, fays he : And which is more, thefe 40 2 The Mythological Picture 1 thek Sparks being not recovered of the Dofe, which Impoflure gave them, they are troubled with the Company of Igno- ranccy and holly. Neither will they ever be rid of Opinion and the reft of the Gang, till they part with pretended Learnings en- ter into aCourfeof Phyfick, and Purge off all their Conceit, Ignorance, and Ill-Hu- mours. Then their Condition will be fe- cure. But as long as pretended Learning has the Afcendant over them, they'll ne'er be difentangled 5 neither will all their No- tions, and Proficiency, ever cure them of any of the Diftempers above-mention'd. Say you fo^ Which is the way then, that leads to the feat of True Knowledge ? If you nund, fays he^ you'll perceive an Emi- nence at adiftance, which looks as if 'twas perfeftly uninhabited. I have it. And don't you fee a little Gate, and the Ave- nues to it very much unfrequented 5 for indeed the Afcent to it is troublefome, and the way rough, and rocky > I perceive it, faid L Does it not then appear a lofty Hill, with a very narrow way to't, and Precipices on each fide? Yes, theProfpeit is juft as you fay. This is the Road to• True Kjtowledge^ fays he, and on my Word, a very rugged one to look on. But let's proceed. Don't you obferve two hail lufty Women ftand on the Tap of the AP• cent. OF Cebes the Theban. 403 cent, and ftretching out their Hands with a great deal of Inclination > I fee them, who are they ? they are Sifters, fays he^ one of them is Temperance^ and tother Pa- tience. Good Women both, but what makes them fprawl their Hands out with fo much Fancy ? 'Tis to encourage Tra- vellers, fays he^ and keep them from Cow- ardize and Defpair : . Letting them know at the fame time, that if they will but hold out, and ftrive a little, they'll quick- ly be eafy, and come into a good Road• Well ! But when they come to the fteep Afcent, how do they get up, for I can't perceive any way made for them? Thefe Women, fays he^ ftep down a little, ftoop for them, and fo hale them up. Then their Guides order them to reft a little, and foon after furnifh them with Strength, and Spirits, promife to convey them to True Knowledge^ give them a Profpeft of their Journey, and ftiew them how fmootb, and pleafant, and free from all manner of Inconvenience, the Road is. Really, /aid J, it appears fo to me. Don't you fee, continues my Inftruftor, on this iide that Grove there, a Jovely Meadow, which looks fo furprizingly bright, as if it had a whole Sun of its own to make it Beauti- ful. You need not queftion my Eye- fight, /aid /, where fuch an Objeft as that is, lies 404 The Mythological Picture lies before it. And don't you fee another Pile of Building in the middle of this Field ? I do, what do you call it, and who does it belong to? This is the Seat of the Fortunate, faid he^ here all the Mo- ral Virtues keep their Court, and Hap-* pinefs, is always in their Train. Say yoU fo ? This muft needs be a delicate Place then. Right• But to carry you farther t Don't you perceive a handfome, middle aged, Matronly Woman by the Gate in a plain Drefs ? And if you obferve her, (he (lands upon a fquare Stone, and not tot- tering upon a Globe 5 there are likewife two young Women on each fide of her, which look as if they were her Daugh- ters. Yes, faid 7, by their Features and Complexion, one would think fo. To ex- pound them to you then, the Matron in the middle, is Kmnoledge, or Learnings the two others are one of them Truths and the other Verfnapon > But what makes the Elder Lady ftand upon a Stone like a Die ? To fhew the fteadinefs of her Pofture, that People may know where to have her, and that her Favours are fafe and fignificant. Well explain'd, but pray what does (he prefent People with?' Why, fays he^ flie gives them AlTurance, and the faculty of fearing nothing. And! how do thefe Qualities operate? They give OF Cebes the Thepan. 405 five the owners the Satisfaftion to now they are out of Danger as long as they live. In earned, faid I, this Lady has an excellent Hand at making Pre- fents! But what makes her ftand without the Gate ? To cure thofe that come hi- ther, and give them her Cephalick Pre- fcription 5 and when the Potion has cleansed their Conftitution, flie brings them in, and prefents them to the Virtues. How is this > I don't rightly linderftand you, Γ11 clear it to you, fays he, 'tis juft as when a Patient dangeroufly ill, is under- taken by a Phyfician : In the firfl: place the Doftor endeavours to remove the Caufe and difcharge the Morbifick Matter ; and when this is done, ftrength returns of Courfe, and the Man is fet up. But if he won't take his Phyfick, and be governed, 'tis no wonder if he dies of the Diilem- per. I apprehend you, Sir, /aid I. Thus^ fays he^ when any one is brought to Learning and Phiiofophv, ihe faUfi to Doftring of him preiently, gives him a purging Defer out of her own Difpenfato^ ry^ that ail the ill Humours may be car* ry'd oflFin the firft place. And what are thofe ? Thev are Ignorance and Error^^ which Jfnpoflnre drench'd hini with ^ they are Pride, Appetite, and Intemperance, Anger, and Avarice ; and the reft of that D d iJm 406 The Mythological Picture Unfortunate Entertairiment wHi<:'if**1be Avallow'd in the firft Court. And when he's well waihM within^ whither does (he fend him > Then he is permitted to enter this laft Court, and introduced to Science^ and the other Virtues. And what may they be? Don*t you fee within the Gate, fays he^ a Company of handfome, modefl: Women, without any thing of DrclTing, JVafijes^ or Expence about them? I ice them, faid 7, who are they? The firft, fays he, is Knowledge, th.e other, who are her Sifters, are Fortitude, and Juftice, ' and Probity, ^ Sobriety, Modefty, Liberality, and Cood-Natu;e. In eameft, /aid I^ fine Ladies all! Now methinks, my ExpeQations begin to rife confidera- bly. If you mind what you hear, fays he, and digeft it into Pradife, your hopes are not ill founded. Γ1Γ do my beft, take my Word for't. Dq fo, and then, you'll fucceed, and be fafe. But pray, jfaid 7, whither do thefe Ladies lead the Man ? To their Mother, fays he ; And, who is flie ? They call her Felicity. Felicity ! And what is her' Bufinefs and Quality? Do you fee, fays he, /l^e^Pa^h^ thai; le^s u3 to the Mount there, "whsi;^ the Stiiu- ftnre looks like; a Fort for the Security, of all the Courts ? Yes. And is there not in the Porch a handfortie -young Lady - ^^ fitting OF Cebes the Theban. 407 fitting in a Chair of State, drefs'd like Qaality, but not to any decree of Magot, orCuriofity. But, if you mind her, the Crown upon her head, is particvilarly Bnc, both in the Μ irter, and the Making, Truly, it feems to be ρίϊ as you fay. This Lady, ftj/s he, is FeUcify, And when any body comes hither, whnt's her Bifi- nefs? She Crowns him, fuys he^ from her own Cabinet, and fo do all the Vir- tuQs too, infomiKh that by his Recepti- on,- you would take him for fome great Conquerour^ and that he had gone through Hercnles*s twelve Lr.bours at leafV. And has he done any thing like it > Yes indeed, Jie has got the better of feveral Wild Beafts of an extraordinary Bulk ^ Thefe were formerly his Mafrers, made him their Drudge, fnpp'd a Collop fome- times out of his Carkafs, 'ind ufed him at a mifjrable rate/ But now he has fought himfelfjnto Liberty, and Conqueft, has them all at Command, and chains them up for Sight and Service. You awaken myCuFiofity extremely, pray wljat fort of WiM. Beafts are they > Irr the firft ^ place, fays he\ Ignorance an i MiH-ike 5 now whetheryou know 'it or riot, ;■'= Tea »*e great Be^/ls, and.dangerousoncs too, 'ho* thev don*t go it mav be upon ^ITfoiT•. Truly, J did % Ii:hink.they>.are. The o- D d 2 ther 4o8 The Mythological Picture ther parts of his Conqueft, continues he^ are Grief and Pain^ Covetoufnefs, and Intemperance, and all the whole Force of Vice befides. Tbefe are noble Exploits, faid /, the Olympick Games can (how no- thing like it 5 But I fuppofe this Cham- pion's Crown is not altogether for Orna- ment, therefore pray tell me the Advan- tage in wearing it. You are to know then, young Gentlemen, fays he^ that it has a mighty fatisfyrng Quality : He that has this Crown upon his, Head, ispoffeft of Happinefs ^ And which is more, 'tis of his own Growth too, without any De- pendance upon his Neighbours. In ear- ned, 'tis glorious conquering at this rate. But how does the Man fpend his time, and whither does he go, after he is thus Crown'd > The Virtues^ fys he, receive him, and conduft him back to the Place where he was before, and here they fhew him at what a rate of Scandal and Mifery People live, tfow often they run their Heads againft a Poft, ramble from their Intereft, and are led as it were in Tri- umph by their Enemies. Some are rfiade Prize of by Debauchery, fome by Arro- gance and Ambition, and fome by Co- vetoufnefs, &c. Neither is it in their power, to difengage themfel ves and make their Efcape hither. But they continue Rol- ofCebes the Theban 4op Rolling and Reftlefs till they tumble into their Graves ; And all this happens be- caufe they can t pick out the right way, for alafs ! They have forgotten the Ad- vice the Genius gave them. What you fay is not unlikely 5 But ftill I'm at a lofs why the Virtues ftiould lead this happy Man to the Place from whence he came } Tis to inform his Judgment, fays he^ and make him underftand the World bet- ter. For to deal clearly. Error and Ig- norance had abufed him before. And thus his Underftanding, being mifty and mif- led, he was wildred in the Qualities of Things, and miftook the Nature of Good and Evil. So that, in ftiort, he was in a great meafure, as irregular, and unhappy as the reft. But now having gain'd a right Notion of Intereft and Advantage, he fees farther into the Follies and Mife- ry of other Men. Right, and when he has feen all this, how does he difpofe of himfelf? Juft as he pleafes. For let him go where he will, he is as fafe as a Ship in a Harbour : and all People will be as glad of his Company as a Fatient is of the Vi- fit of an able Doftor. What, won't he be afraid of thofe fcurvy Women any more, which you faid were like Bears in a Bear- garden ? Not at all. He'll never be di* fturb'd with Pain nor Poverty^ with In- Ρ d 3 tern- 410 The ythologjcal Picture temperance, or Avarice, nor any of that hoftile Clan which made him uneafy be- fore. For he'll be perfcftly Impregnable againft all manner of Attacks. And as no ctb^r Serpent dares venture upon thofe wh ^re bitten by a Viper, becaiife they areiortificd by a fuperiour Poyf:,n which is now turn'd^o an Antidote: So this Man has always his Prefervative about him. What you fuy, feems very r^afo- rrible. But pray tell me who thofe are that come down the Hill 5 fome of them V. irh Crowns on their Heads, and Satirfk- ftion in their Face : Others arethePifture a Despair, look fomf what maim'd^^nd batter'd, nnd feem under tlpe Gua^'d cfta ps:rcel of Wcmen ? Thpfe crowi^t'd^ Γ4βΐ he, are fafe arrived at the feat of Phjlo- fophy, and appear pleas'd with the Con- verfation of that Lady. But thofe who have no fign of Succefs upon their Heads, are fome of them turn'd back by Ρ/^ίΙοβ- ffjy for being unqualified ; .Others oaif- carry fpr want of Induftry and. Spirit. And when they have ftrain'd up to Pa- iience quit the Advantage of the Progrefs, and Ramble witiiout Path, or Diredion. I undetftand you. But, what Women are thofe at the Heels of them ? They, repre- fent, fays he^ Grief and Pain, Defpair^ ignominy, and Ignorance. Say you fa Then OF CeBES THE ThEBAN. 41 I * Then the Men are in very bad Company. YouVe right. Now v.hen thcfe People come back to the firft Court and return to LiYxnry and LeTvdmfs\ they make an odd Report of the Adventure, arid blinie P/^/- lofophy^ and not themfelves for their Mif- carriage 5 They tell you that all who went upon thefe Difcoveries, ^a re wretch- edly harrafs'd, and difappointed. And never enjoy any of the Sarisfaftions which are to be met with at home. What Ad- vantages are thefe > Why, in a Word, debauching and regaling their Palates : For Gourmandizing, and the Liberties of a Brute are in their Efteem the Supreme Satisfadions. They mufl" take their Fan- cy, but under favour, who are rhofe pleafant fmiling Women that come from yonder place? They call them Oplmons^ fays he^ their Bufincfs is to introduce thofe to Infiru&ion, who are upon the Road to the Virtues, and v/hen they have convey'd them hither, they return to fetch more : And to encourage nev/ Comers, they let them underftand how happy thofe People are that took the Journey before them. Have thefe Women admittance to the Virtues . And in what, then, does their Privilege confift > In earneft, I think they are either more lazy or more untoward then the reft, in Learn- ing the Leffon they (hould do. How fo, faid I ^ Becaufe, fays he, thofe in the Second Court pretend to know more than they really do : Now their being thus conceited in their Ignorance, makes them more fluggiih in their Advances to true Knowledge than otherwife they would be. Befides, don't you obferve that Opinion^ and Vncertainty are perpetually trudging to them out of the Fir β Court .