MEDITATIONS. §. 1. THE BOOK VI.' §. 1. HE material world is subject to, and readily obeys, the impulse of that intelligent Being, or sovereign reason, which gives laws to the universe; who has nothing in himself unfriendly to mankind; but being essentially good in his own nature, can have neither motive, nor inclination to injure any one. Nor is any one in fact injured by him; but all things are produced and regulated according to his perfect wisdom and goodness. 2. Whatever your situation may be, with regard to external accommodations, whether suffering from the extremes of cold or heat, from want of rest or the contrary, whether censured or applauded, let these outward circumstances make no difference in your moral conduct, but act as becomes you. Nay, whether you are in health, or at the point of death, (for, among the duties of life, to submit decently to its termination is not the least important,) it is sufficient, even at that awful moment, to manage it with propriety. 3. Look into, and beyond, the mere surface of things. Let not the true nature or intrinsic worth of any thing escape you. Every object will very soon change its present appear ance; and either evaporate into the common mass of matter, (if it be an uniform, homogeneous substance,) or be dissolved and dispersed into its respective elements. 4. That intelligent Being who presides over the universe, acts always with design, is conscious of his own proceedings, and knows the true nature of the materials which are the subject of his opera5. The best method of revenge is, not to imitate the person who has done you -the injury.idon and 6. Let this he your only pleasure, and seek for no ot tions. be constantly employed in the service of man kind, and to proceed from one public-spiring generous action to another,ph a dostane to the approbation of the De is the rational or governing principle of th soul, which excites itself to its operations; and which renders in elf fuc it chooses to be; and makes every event of appear such as itself would have to bo 8 All things come to pass according to th established system of the universe. a has on universal cause is simple, self-existent, and dependent of every thing else every thing else, either externe or internal. confused chaos, fortuitously 19. The word is either without order or connection; or it is one compact system, regularly disposed, the effect of design, and under the direction of Providence. If the former, why should I desire to continue longer here, amidst such a scene of confusion, and of things so capriciously heaped together? And what other concern have I here, but to return as soon as possible To the earth from whence I sprung? as Homer expresses it.* But why should I give myself any trouble about it? Since, act as I will, my dissolution is unavoidable." But if the other part of the alternative be true, and the world be ruled by a good Providence, let me piously adore him, maintain the tranquillity of my mind, and confide in his care and protection. 10. When, from any disagreeable circumstance, you find your temper necessarily discomposed, endeavour immediately to recover yourself; and do not be put out of tune (as it were) by things unavoidable. For by thus returning continually to your first principles, you will preserve that harmony of soul which is so essential to happiness. 11. Suppose you had a mother-in-law and your own mother, at the same time, you would think it necessary to pay a decent respect to the former, but you would probably return more frequently, and with more pleasure, to the latter. 5 Now such is your situation with regard to the court and to philosophy. To the latter you must frequently have recourse, and submit to her discipline; which will make the bustle of a court more tolerable, and likewise make you more agreeable to those with whom you are there to converse. 12. It might check the appetite of a luxurious epicure, to consider the dishes which are set before him, as undisguised by cookery: that this, for instance, is the carcase of a fish or of a bird; this, some part of a dead rig. Again, that this wine, which we call Falernian, or by any other fine name, is only the juice squeezed from a grape; this purple robe, the wool of a sheep, tinged with the blood of a shell-fish. And that even the commerce of the sexes, so highly exalted by fancy, is a mere animal function" of the lowest kind. This sort of reflection penetrates beyond the surface to the very essence of things, and exhibits them in their native simplicity, and in their true colours. We ought, in like manner, to extend our remarks through life, and apply them to those things which appear most plausible; strip them of their splendid embellishments and false colours, with which they have been adorned by eloquence, and expose their worthlessness; for a solemn appearance often conceals an impostor; and when you fancy yourself most seriously engaged, you are most probably imposed upon. Consider what Crates said on the solemn look even of the philosopher Xenocrates himself." 13. Most of those things which the vulgar are so fond of, may be referred to the most general class of inanimate nature, and such as have mere existence: first, mineral or vegetable substances, as stone, timber, vines, fig trees, and the like. Those things which engage the attention of a somewhat higher class, have usually life to recommend |