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ess and godliness； which specially consist in an humble submission to God and His providence in all things； as well as unto justice： these also being part of those duties； which as naturally sociable； we are bound unto； and without which we cannot happily converse one with another： yea and the very ground and fountain indeed of all just actions。
XIX。 He that hath not one and the self…same general end always as long as he liveth； cannot possibly be one and the self…same man always。 But this will not suffice except thou add also what ought to be this general end。 For as the general conceit and apprehension of all those things which upon no certain ground are by the greater part of men deemed good； cannot be uniform and agreeable； but that only which is limited and restrained by some certain proprieties and conditions； as of community： that nothing be conceived good； which is not commonly and publicly good： so must the end also that we propose unto ourselves； be common and sociable。 For he that doth direct all his own private motions and purposes to that end； all his actions will be agreeable and uniform； and by that means will be still the same man。
XX。 Remember the fable of the country mouse and the city mouse； and the great fright and terror that this was put into。
XXI。 Socrates was wont to call the common conceits and opinions of men； the common bugbears of the world ： the proper terror of silly children。
XXII。 The Lacedaemonians at their public spectacles were wont to appoint seats and forms for their strangers in the shadow； they themselves were content to sit anywhere。
XXIII。 What Socrates answered unto Perdiccas； why he did not come unto him； Lest of all deaths I should die the worst kind of death； said he： that is； not able to requite the good that hath been done unto me。 XXIV。 In the ancient mystical letters of the Ephesians； there was an item； that a man should always have in his mind some one or other of the ancient worthies。 XXV。 The Pythagoreans were wont betimes in the morning the first thing they did； to look up unto the heavens； to put themselves in mind of them who constantly and invariably did perform their task： as also to put themselves in mind of orderliness； or good order； and of purity； and of naked simplicity。 For no star or planet hath any cover before it。
XXVI。 How Socrates looked； when he was fain to gird himself with a skin； Xanthippe his wife having taken away his clothes； and carried them abroad with her； and what he said to his fellows and friends； who were ashamed； and out of respect to him； did retire themselves when they saw him thus decked。
XXVII。 In matter of writing or reading thou must needs be taught before thou can do either： much more in matter of life。 'For thou art born a mere slave； to thy senses and brutish affections；' destitute without teaching of all true knowledge and sound reason。
XXVIII。 'My heart smiled within me。' 'They will accuse even virtue herself； with heinous and opprobrious words。'
XXIX。 As they that long after figs in winter when they cannot be had； so are they that long after children； before they be granted them。
XXX。 'As often as a father kisseth his child； he should say secretly with himself' （said Epictetus；） 'tomorrow perchance shall he die。' But these words be ominous。 No words ominous （said he） that signify anything that is natural： in very truth and deed not more ominous than this； 'to cut down grapes when they are ripe。' Green grapes； ripe grapes； dried grapes； or raisins： so many changes and mutations of one thing； not into that which was not absolutely； but rather so many several changes and mutations； not into that which hath no being at all； but into that which is not yet in being。
XXXI。 'Of the free will there is no thief or robber：' out of Epictetus； Whose is this also： that we should find a certain art and method of assenting； and that we should always observe with great care and heed the inclinations of our minds； that they may always be with their due restraint and reservation； always charitable； and according to the true worth of every present object。 And as for earnest longing； that we should altogether avoid it： and to use averseness in those things only； that wholly depend of our own wills。 It is not about ordinary petty matters； believe it； that all our strife and contention is； but whether； with the vulgar； we should be mad； or by the help of philosophy wise and sober； said he。 XXXII。 Socrates said； 'What will you have？ the souls of reasonable； or unreasonable creatures？ Of reasonable。 But what？ Of those whose reason is sound and perfect？ or of those whose reason is vitiated and corrupted？ Of those whose reason is sound and perfect。 Why then labour ye not for such？ Because we have them already。 What then do ye so strive and contend between you？'
THE TWELFTH BOOK
I。 Whatsoever thou doest hereafter aspire unto； thou mayest even now enjoy and possess； if thou doest not envy thyself thine own happiness。 And that will be； if thou shalt forget all that is past； and for the future； refer thyself wholly to the Divine Providence； and shalt bend and apply all thy present thoughts and intentions to holiness and righteousness。 To holiness； in accepting willingly whatsoever is sent by the Divine Providence； as being that which the nature of the universe hath appointed unto thee； which also hath appointed thee for that； whatsoever it be。 To righteousness； in speaking the truth freely； and without ambiguity； and in doing all things justly and discreetly。 Now in this good course； let not other men's either wickedness； or opinion； or voice hinder thee： no； nor the sense of this thy pampered mass of flesh： for let that which suffers； look to itself。 If therefore whensoever the time of thy departing shall come； thou shalt readily leave all things； and shalt respect thy mind only； and that divine part of thine； and this shall be thine only fear； not that some time or other thou shalt cease to live； but thou shalt never begin to live according to nature ： then shalt thou be a man indeed； worthy of that world； from which thou hadst thy beginning； then shalt thou cease to be a stranger in thy country； and to wonder at those things that happen daily； as things strange and unexpected； and anxiously to depend of divers things that are not in thy power。
II。 God beholds our minds and understandings； bare and naked from these material vessels； and outsides； and all earthly dross。 For with His simple and pure understanding； He pierceth into our inmost and purest parts； which from His； as it were by a water pipe and channel； first flowed and issued。 This if thou also shalt use to do； thou shalt rid thyself of that manifold luggage； wherewith thou art round about encumbered。 For he that does regard neither his body； nor his clothing； nor his dwelling； nor any such external furniture； must needs gain unto himself great rest and ease。 Three things there be in all； which thou doest consist of； thy body； thy life； and thy mind。 Of these the two former； are so far forth thine； as that thou art bound to take care for them。 But the third alone is that which is properly thine。 If then thou shalt separate