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and knows its own power； hath in this life and breath （whether it run smoothly and gently； or whether harshly and rudely）； no interest at all； but is altogether indifferent： and whatsoever else thou hast heard and assented unto concerning either pain or pleasure？ But the care of thine honour and reputation will perchance distract thee？ How can that be； if thou dost look back； and consider both how quickly all things that are； are forgotten； and what an immense chaos of eternity was before； and will follow after all things： and the vanity of praise； and the inconstancy and variableness of human judgments and opinions； and the narrowness of the place； wherein it is limited and circumscribed？ For the whole earth is but as one point； and of it； this inhabited part of it； is but a very little part； and of this part； how many in number； and what manner of men are they； that will commend thee？ What remains then； but that thou often put in practice this kind of retiring of thyself； to this little part of thyself； and above all things； keep thyself from distraction； and intend not anything vehemently； but be free and consider all things； as a man whose proper object is Virtue； as a man whose true nature is to be kind and sociable； as a citizen； as a mortal creature。 Among other things； which to consider； and look into thou must use to withdraw thyself； let those two be among the most obvious and at hand。 One； that the things or objects themselves reach not unto the soul； but stand without still and quiet； and that it is from the opinion only which is within； that all the tumult and all the trouble doth proceed。 The next； that all these things； which now thou seest； shall within a very little while be changed； and be no more： and ever call to mind； how many changes and alterations in the world thou thyself hast already been an eyewitness of in thy time。 This world is mere change； and this life； opinion。 IV。 If to understand and to be reasonable be common unto all men； then is that reason； for which we are termed reasonable； common unto all。 If reason is general； then is that reason also； which prescribeth what is to be done and what not； common unto all。 If that； then law。 If law； then are we fellow…citizens。 If so； then are we partners in some one commonweal。 If so； then the world is as it were a city。 For which other commonweal is it； that all men can be said to be members of？ From this common city it is； that understanding； reason； and law is derived unto us； for from whence else？ For as that which in me is earthly I have from some common earth； and that which is moist from some other element is imparted； as my breath and life hath its proper fountain； and that likewise which is dry and fiery in me： （for there is nothing which doth not proceed from something； as also there is nothing that can be reduced unto mere nothing：） so also is there some common beginning from whence my understanding bath proceeded。
V。 As generation is； so also death； a secret of nature's wisdom： a mixture of elements； resolved into the same elements again； a thing surely which no man ought to be ashamed of： in a series of other fatal events and consequences； which a rational creature is subject unto； not improper or incongruous； nor contrary to the natural and proper constitution of man himself。
VI。 Such and such things； from such and such causes； must of necessity proceed。 He that would not have such things to happen； is as he that would have the fig…tree grow without any sap or moisture。 In sum； remember this； that within a very little while； both thou and he shall both be dead； and after a little while more； not so much as your names and memories shall be remaining。
VII。 Let opinion be taken away； and no man will think himself wronged。 If no man shall think himself wronged； then is there no more any such thing as wrong。 That which makes not man himself the worse； cannot make his life the worse； neither can it hurt him either inwardly or outwardly。 It was expedient in nature that it should be so； and therefore necessary。 VIII。 Whatsoever doth happen in the world； doth happen justly； and so if thou dost well take heed； thou shalt find it。 I say not only in right order by a series of inevitable consequences； but according to justice and as it were by way of equal distribution； according to the true worth of everything。 Continue then to take notice of it； as thou hast begun； and whatsoever thou dost； do it not without this proviso； that it be a thing of that nature that a good man （as the word good is properly taken） may do it。 This observe carefully in every action。 IX。 Conceit no such things； as he that wrongeth thee conceiveth； or would have thee to conceive； but look into the matter itself； and see what it is in very truth。 X。 These two rules； thou must have always in a readiness。 First； do nothing at all； but what reason proceeding from that regal and supreme part； shall for the good and benefit of men； suggest unto thee。 And secondly； if any man that is present shall be able to rectify thee or to turn thee from some erroneous persuasion； that thou be always ready to change thy mind； and this change to proceed； not from any respect of any pleasure or credit thereon depending； but always from some probable apparent ground of justice； or of some public good thereby to be furthered； or from some other such inducement。
XI。 Hast thou reason？ I have。 Why then makest thou not use of it？ For if thy reason do her part； what more canst thou require？
XII。 As a part hitherto thou hast had a particular subsistence： and now shalt thou vanish away into the common substance of Him； who first begot thee； or rather thou shalt be resumed again into that original rational substance； out of which all others have issued； and are propagated。 Many small pieces of frankincense are set upon the same altar； one drops first and is consumed； another after； and it comes all to one。 XIII。 Within ten days； if so happen； thou shalt be esteemed a god of them； who now if thou shalt return to the dogmata and to the honouring of reason； will esteem of thee no better than of a mere brute； and of an ape。 XIV。 Not as though thou hadst thousands of years to live。 Death hangs over thee： whilst yet thou livest； whilst thou mayest； be good。
XV。 Now much time and leisure doth he gain； who is not curious to know what his neighbour hath said； or hath done； or hath attempted； but only what he doth himself； that it may be just and holy？ or to express it in Agathos' words； Not to look about upon the evil conditions of others； but to run on straight in the line； without any loose and extravagant agitation。
XVI。 He who is greedy of credit and reputation after his death； doth not consider； that they themselves by whom he is remembered； shall soon after every one of them be dead； and they likewise that succeed those； until at last all memory； which hitherto by the succession of men admiring and soon after dying hath had its course； be quite extinct。 But suppose that both they that shall remember thee； and thy memory with them should be immortal； what is that to thee？ I will not say to thee after thou art dead； but even to thee living； what is thy praise？ But