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ke care for them。 But the third alone is that which is properly thine。 If then thou shalt separate from thyself； that is from thy mind； whatsoever other men either do or say； or whatsoever thou thyself hast heretofore either done or said； and all troublesome thoughts concerning the future； and whatsoever； （as either belonging to thy body or life：） is without the jurisdiction of thine own will； and whatsoever in the ordinary course of human chances and accidents doth happen unto thee； so that thy mind （keeping herself loose and free from all outward coincidental entanglements； always in a readiness to depart：） shall live by herself； and to herself； doing that which is just； accepting whatsoever doth happen； and speaking the truth always； if； I say； thou shalt separate from thy mind； whatsoever by sympathy might adhere unto it； and all time both past and future； and shalt make thyself in all points and respects； like unto Empedocles his allegorical sphere； 'all round and circular；' &c。； and shalt think of no longer life than that which is now present： then shalt thou be truly able to pass the remainder of thy days without troubles and distractions； nobly and generously disposed； and in good favour and correspondency； with that spirit which is within thee。
III。 I have often wondered how it should come to pass； that every man loving himself best； should more regard other men's opinions concerning himself than his own。 For if any God or grave master standing by； should command any of us to think nothing by himself but what he should presently speak out； no man were able to endure it； though but for one day。 Thus do we fear more what our neighbours will think of us； than what we ourselves。
IV。 how come it to pass that the Gods having ordered all other things so well and so lovingly； should be overseen in this one only thing； that whereas then。 hath been some very good men that have made many covenants as it were with God and by many holy actions and outward services contracted a kind of familiarity with Him； that these men when once they are dead； should never be restored to life； but be extinct for ever。 But this thou mayest be sure of； that this （if it be so indeed） would never have been so ordered by the Gods； had it been fit otherwise。 For certainly it was possible； had it been more just so and had it been according to nature； the nature of the universe would easily have borne it。 But now because it is not so； （if so be that it be not so indeed） be therefore confident that it was not fit it should be so。 for thou seest thyself； that now seeking after this matter； how freely thou doest argue and contest with God。 But were not the Gods both just and good in the highest degree； thou durst not thus reason with them。 Now if just and good； it could not be that in the creation of the world； they should either unjustly or unreasonably oversee anything。 V。 Use thyself even unto those things that thou doest at first despair of。 For the left hand we see； which for the most part hieth idle because not used； yet doth it hold the bridle with more strength than the right； because it hath been used unto it。
VI。 Let these be the objects of thy ordinary meditation： to consider； what manner of men both for soul and body we ought to be； whensoever death shall surprise us： the shortness of this our mortal life： the immense vastness of the time that hath been before； and will he after us： the frailty of every worldly material object： all these things to consider； and behold clearly in themselves； all disguisement of external outside being removed and taken away。 Again； to consider the efficient causes of all things： the proper ends and references of all actions： what pain is in itself； what pleasure； what death： what fame or honour； how every man is the true and proper ground of his own rest and tranquillity； and that no man can truly be hindered by any other： that all is but conceit and opinion。 As for the use of thy dogmata； thou must carry thyself in the practice of them； rather like unto a pancratiastes； or one that at the same time both fights and wrestles with hands and feet； than a gladiator。 For this； if he lose his sword that he fights with； he is gone： whereas the other hath still his hand free； which he may easily turn and manage at his will。
VII。 All worldly things thou must behold and consider； dividing them into matter； form； and reference； or their proper end。
VIII。 How happy is man in this his power that hath been granted unto him： that he needs not do anything but what God shall approve； and that he may embrace contentedly； whatsoever God doth send unto him？ IX。 Whatsoever doth happen in the ordinary course and consequence of natural events； neither the Gods； （for it is not possible； that they either wittingly or unwittingly should do anything amiss） nor men； （for it is through ignorance； and therefore against their wills that they do anything amiss） must he accused。 None then must be accused。
X。 How ridiculous and strange is he； that wonders at anything that happens in this life in the ordinary course of nature！
XI。 Either fate； （and that either an absolute necessity； and unavoidable decree； or a placable and flexible Providence） or all is a mere casual confusion； void of all order and government。 If an absolute and unavoidable necessity； why doest thou resist？ If a placable and exorable Providence； make thyself worthy of the divine help and assistance。 If all be a mere confusion without any moderator； or governor； then hast thou reason to congratulate thyself； that in such a general flood of confusion thou thyself hast obtained a reasonable faculty； whereby thou mayest govern thine own life and actions。 But if thou beest carried away with the flood； it must be thy body perchance； or thy life； or some other thing that belongs unto them that is carried away： thy mind and understanding cannot。 Or should it be so； that the light of a candle indeed is still bright and lightsome until it be put out ： and should truth； and righteousness； and temperance cease to shine in thee whiTest thou thyself bast any being？
XII。 At the conceit and apprehension that such and such a one hath sinned； thus reason with thyself； What do I know whether this be a sin indeed； as it seems to be？ But if it be； what do I know but that he himself hath already condemned himself for it？ And that is all one as if a man should scratch and tear his own face； an object of compassion rather than of anger。 Again； that he that would not have a vicious man to sin； is like unto him that would not have moisture in the fig； nor children to welp nor a horse to neigh； nor anything else that in the course of nature is necessary。 For what shall he do that hath such an habit？ If thou therefore beest powerful and eloquent； remedy it if thou canst。 XIII。 If it be not fitting； do it not。 If it be not true； speak it not。 Ever maintain thine own purpose and resolution free from all compulsion and necessity。 XIV。 Of everything that presents itself unto thee； to consider what the true nature of it is； and to unfold it； as it were； by dividing it into that which is formal ： that which is material： the true use or end of it； and the just t