MEDITATIONS.

§. I. TH

BOOK VIII.

§. I. THIS also should check your vanity, that you have not yet been able, from your youth at least, to live the life of a philosopher. For it is evident, not only to many others, but to yourself likewise, how far you are from perfection in true wisdom and virtue. Your measures therefore are disconcerted; so that it is not easy for you to obtain even the reputation of being a philosopher, as your very sta tion and plan of life militate against your wishes in that respect. If therefore you have discovered in what the thing itself really consists, never regard the reputation of it; but let it suffice to spend the rest of your life as reason and nature dictate. Examine carefully then what they require, and let nothing divert you from the pursuit. For you are conscious how widely you have hitherto wandered from the right path; and have not yet discovered the road to virtue and happiness. It does by no means consist in fine reasoning and syllogisms; nor in wealth, or fame, or sensual pleasure. Where then is it to be found? In performing the duties essential to man. How then shall he perform them? By adopting proper principles and maxims to regu

late his conduct. What maxims are those, you will say? Such as relate to the nature of good and evil; which teach us that nothing is really good for man, but what promotes the virtues of justice, temperance, fortitude, and independence; and nothing evil, but what leads to the contrary vices. 2. In every action, ask yourself this question, "How will this probably affect me? Shall I not repent of it hereafter? The time is approaching when I shall be gone, and every thing around me disappear. If, therefore, the affair in hand be suitable to a rational creature, and one born for society, and acting under the same law with the Gods themselves, what further need I inquire?" 3. What are Alexander,

Julius Cæsar, and Pompey, compared to Diogenes, Heraclitus, and Socrates? These philosophers saw things as they really were; understood their causes, their natures, and essences; and acted upon those principles.

As for those great heroes, what a variety of affairs were they solicitous about! and what slaves were they to their exalted rank and their ambition!

4. Let not the wickedness of the world discon-cert you! Mankind will act precisely as they have done, though you should burst yourself with indigration and remonstrating against their absurdity. 5. Let it be a principal part of your philosophy to preserve your tranquillity: for all things come to pass by the direction of Providence. And, in a few years, you yourself must leave this world, as Hadrian and Augustus

In the next place,

have done before you. consider the affair in its proper light, and you -will find, that your whole business here is to be a good man. Whatever the nature of man therefore requires of you, perform it strenuously and with assiduity; and whatever justice dictates, on every occasion, speak it boldly, but with goodnature, modesty, and sincerity. 6. Pro

ality.

vidence, or the Universal Nature, seems continually employed in varying the face of things; transferring its favours from one object to another, and metamorphosing the material world into different forms. All things subsist by change; yet these changes are so uniform in their progress, that you need not fear lest any thing unprecedented fhould be your particular lot; for all things are administered with the utmost equity and imparti7. Every being is contented, when employed in the duties, and in possession of the prosperity and perfection which belong to its nature. Now our rational nature is in that prosperous state, when, in the ideas which are presented to us, we never assent to what is false, or what is obscure; when we direct all our exertions to the good of the community; when we confine our desires and our aversions to objects within our own power; and, lastly, when we rest satisfied with all the dispensations of Providence. For, indeed, our rational soul is a part of the soul of the universe, as a leaf is a part of the tree which produces it, with this difference only, that a leaf is a part of nature, void

of sense and of reason, and liable to be obstructed in its operations; whereas the soul of man is a part of an independent, intelligent and just being; a being, who allots to every creature a due proportion of time, of substance, of force, of fortunate circumstances, according to its dignity and rank in the creation. Of this you will be sensible, not by considering any one object separately, in any one respect, but by comparing the whole of one object collectively, with the whole of any other. 8. You wish to be a philosopher, you say, but have not leisure to read. But it is in your power not to behave haughtily or injuriously to any one. It is in your power to be superior to the blandishments of pleasure, or the sense of pain; to look down with contempt on fame and glory. You can forbear to resent ingratitude, and insensibility of the favours you have conferred; nay, you can even extend your tender concern for people of that unhappy description. 9. Let no one hear you venting common-place reflections on a court life, or complaining of your own. 10. Repentance is the reproach of a man's conscience for having neglected something advantageous, Now, whatver is morally good must necessarily be advantageous, and ought to be the concern of a good and virtuous man. But no good or virtuous man ever repented of having neglected or slighted any sensual pleasure. It is evident, therefore, that such pleasure is not really good or advantageous. 11. In con

templating any object, we should enquire what it is in its own nature and œconomy; what is its essence and material substance; by whom and for what it was formed; what is its rank and importance in the system of the world; and how long it is destined to exist in its present situation.3 12. When you are drowsy in a morning, and find a reluctance to rise, recollect that you were born for the duties of society, and that such actions are suitable to human nature; whereas sleeping is common to you with the brute creation. Now those actions which are suitable to the nature of any being, must be peculiarly incumbent on such being, and, by custom, will become most agreeable.

13.

In every idea which presents itself to your mind, make it a constant rule to enquire what is its true nature, physical or moral; and scrutinize it, to the best of your power, by the rules of reason and philosophy.* 14. When you are to meet or converse with any one, on any occasion, let your first reflection be, what are this man's opinions about good and evil? For if he considers pleasure and pain, and the causes of them, in that vulgar light; if he considers fame or ignominy, life or death, as such, and not as indifferent to a wise man, we cannot wonder, or think it any thing extraordinary, that such a man should act as he does; for indeed, it is morally impossible he should act otherwise.

15. Consider how ridiculous it would be to express any surprise that a fig-tree should produce