XXVII. To look back upon things of former ages, as upon the manifold XXVIII. He hath a stronger body, and is a better wrestler than I. What XXIX. Where the matter may be effected agreeably to that reason, which XXX. Look not about upon other men's minds and understandings; but look XXXI. As one who had lived, and were now to die by right, whatsoever is XXXII. Thou must use thyself also to keep thy body fixed and steady; XXXIII. The art of true living in this world is more like a wrestler's,
XXXIV. Thou must continually ponder and consider with thyself, what XXXV. What pain soever thou art in, let this presently come to thy mind, XXXVI. Take heed lest at any time thou stand so affected, though towards XXXVII. How know we whether Socrates were so eminent indeed, and of so XXXVIII. For it is a thing very possible, that a man should be a very
XXXIX. Free from all compulsion in all cheerfulness and alacrity thou
XL. Then hath a man attained to the estate of perfection in his life and
XLI. Can the Gods, who are immortal, for the continuance of so many ages
XLII. What object soever, our reasonable and sociable faculty doth meet
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XLIII. When thou hast done well, and another is benefited by thy action,
XLIV. The nature of the universe did once certainly before it was
THE EIGHTH BOOK
I. This also, among other things, may serve to keep thee from vainglory; II. Upon every action that thou art about, put this question to thyself; III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, IV. What they have done, they will still do, although thou shouldst hang V. That which the nature of the universe doth busy herself about, is;
VI. Every particular nature hath content, when in its own proper course VII. Thou hast no time nor opportunity to read. What then? Hast thou VIII. Forbear henceforth to complain of the trouble of a courtly life, IX. Repentance is an inward and self-reprehension for the neglect or
X. This, what is it in itself, and by itself, according to its proper
XI. When thou art hard to be stirred up and awaked out of thy sleep, XII. As every fancy and imagination presents itself unto thee, consider XIII. At thy first encounter with any one, say presently to thyself:
XIV. Remember, that to change thy mind upon occasion, and to follow him
XV. If it were thine act and in thine own power, wouldest thou do XVI. Whatsoever dieth and falleth, however and wheresoever it die XVII. Whatsoever is, was made for something: as a horse, a vine. Why XVIII. Nature hath its end as well in the end and final consummation of XIX. As one that tosseth up a ball. And what is a ball the better, if
XX. That which must be the subject of thy consideration, is either the XXI. Most justly have these things happened unto thee: why dost not XXII. Shall I do it? I will; so the end of my action be to do good unto XXIII. By one action judge of the rest: this bathing which usually takes XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. XXV. The true joy of a man, is to do that which properly belongs unto a
XXVI. If pain be an evil, either it is in regard of the body; (and that
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XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now XXVIII. Whether thou speak in the Senate or whether thou speak to any XXIX. Augustus his court; his wife, his daughter, his nephews, his
XXX. Contract thy whole life to the measure and proportion of one single XXXI. Receive temporal blessings without ostentation, when they are sent XXXII. If ever thou sawest either a hand, or a foot, or a head lying by XXXIII. As almost all her other faculties and properties the nature of XXXIV. Let not the general representation unto thyself of the
XXXV. What? are either Panthea or Pergamus abiding to this day by their XXXVI. If thou beest quick-sighted, be so in matter of judgment, and XXXVII. In the whole constitution of man, I see not any virtue contrary XXXVIII. If thou canst but withdraw conceit and opinion concerning that XXXIX. That which is a hindrance of the senses, is an evil to the
XL. If once round and solid, there is no fear that ever it will change. XLI. Why should I grieve myself; who never did willingly grieve any XLII. This time that is now present, bestow thou upon thyself. They that
XLIII. Take me and throw me where thou wilt: I am indifferent. For there
XLIV. Is this then a thing of that worth, that for it my soul should
XLV. Nothing can happen unto thee, which is not incidental unto thee, as XLVI. Remember that thy mind is of that nature as that it becometh XLVII. Keep thyself to the first bare and naked apprehensions of things, XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? XLIX. Not to be slack and negligent; or loose, and wanton in thy
L. 'They kill me, they cut my flesh; they persecute my person with
LI. He that knoweth not what the world is, knoweth not where he himself
LII. Not only now henceforth to have a common breath, or to hold
LIII. Wickedness in general doth not hurt the world. Particular
LIV. The sun seemeth to be shed abroad. And indeed it is diffused but
LV. He that feareth death, either feareth that he shall have no sense at
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LVI. All men are made one for another: either then teach them better, or
LVII. The motion of the mind is not as the motion of a dart. For
LVIII. To pierce and penetrate into the estate of every one's
THE NINTH BOOK
I. He that is unjust, is also impious. For the nature of the universe,
II. It were indeed more happy and comfortable, for a man to depart out
III. Thou must not in matter of death carry thyself scornfully, but as
IV. He that sinneth, sinneth unto himself. He that is unjust, hurts
V. If my present apprehension of the object be right, and my present
VI. To wipe away fancy, to use deliberation, to quench concupiscence, to VII. Of all unreasonable creatures, there is but one unreasonable soul; VIII. Man, God, the world, every one in their kind, bear some fruits.
IX. Either teach them better if it be in thy power; or if it be not,
X. Labour not as one to whom it is appointed to be wretched, nor as one
XI. This day I did come out of all my trouble. Nay I have cast out all XII. All those things, for matter of experience are usual and ordinary; XIII. The things themselves that affect us, they stand without doors, XIV. As virtue and wickedness consist not in passion, but in action; so XV. To the stone that is cast up, when it comes down it is no hurt unto XVI. Sift their minds and understandings, and behold what men they be, XVII. All things that are in the world, are always in the estate
XVIII. it is not thine, but another man's sin. Why should it trouble XIX. Of an operation and of a purpose there is an ending, or of an XX. As occasion shall require, either to thine own understanding, or to
XXI. As thou thyself, whoever thou art, were made for the perfection and XXII. Children's anger, mere babels; wretched souls bearing up dead XXIII. Go to the quality of the cause from which the effect doth
XXIV. Infinite are the troubles and miseries, that thou hast already
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XXV. When any shall either impeach thee with false accusations, or XXVI. Up and down, from one age to another, go the ordinary things of XXVII. Within a while the earth shall cover us all, and then she herself XXVIII. And these your professed politicians, the only true practical XXIX. From some high place as it were to look down, and to behold XXX. Many of those things that trouble and straiten thee, it is in thy
XXXI. To comprehend the whole world together in thy mind, and the whole XXXII. What are their minds and understandings; and what the things