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ent bodies； in number infinite。 There is but one common soul； though divided into innumerable particular essences and natures。 So is there but one common intellectual soul； though it seem to be divided。 And as for all other parts of those generals which we have mentioned； as either sensitive souls or subjects； these of themselves （as naturally irrational） have no common mutual reference one unto another； though many of them contain a mind； or reasonable faculty in them； whereby they are ruled and governed。 But of every reasonable mind； this the particular nature； that it hath reference to whatsoever is of her own kind； and desireth to be united： neither can this common affection； or mutual unity and correspondency； be here intercepted or divided； or confined to particulars as those other common things are。
XXIV。 What doest thou desire？ To live long。 What？ To enjoy the operations of a sensitive soul； or of the appetitive faculty？ or wouldst thou grow； and then decrease again？ Wouldst thou long be able to talk； to think and reason with thyself？ Which of all these seems unto thee a worthy object of thy desire？ Now if of all these thou doest find that they be but little worth in themselves； proceed on unto the last； which is； in all things to follow God and reason。 But for a man to grieve that by death he shall be deprived of any of these things； is both against God and reason。
XXV。 What a small portion of vast and infinite eternity it is； that is allowed unto every one of us； and how soon it vanisheth into the general age of the world： of the common substance； and of the common soul also what a small portion is allotted unto us： and in what a little clod of the whole earth （as it were） it is that thou doest crawl。 After thou shalt rightly have considered these things with thyself； fancy not anything else in the world any more to be of any weight and moment but this； to do that only which thine own nature doth require； and to conform thyself to that which the common nature doth afford。
XXVI。 What is the present estate of my understanding？ For herein lieth all indeed。 As for all other things； they are without the compass of mine own will： and if without the compass of my will； then are they as dead things unto me； and as it were mere smoke。
XXVII。 To stir up a man to the contempt of death this among other things； is of good power and efficacy； that even they who esteemed pleasure to be happiness； and pain misery； did nevertheless many of them contemn death as much as any。 And can death be terrible to him； to whom that only seems good； which in the ordinary course of nature is seasonable？ to him； to whom； whether his actions be many or few； so they be all good； is all one； and who whether he behold the things of the world being always the same either for many years； or for few years only； is altogether indifferent？ O man！ as a citizen thou hast lived； and conversed in this great city the world。 Whether just for so many years； or no； what is it unto thee？ Thou hast lived （thou mayest be sure） as long as the laws and orders of the city required； which may be the common comfort of all。 Why then should it be grievous unto thee； if （not a tyrant； nor an unjust judge； but） the same nature that brought thee in； doth now send thee out of the world？ As if the praetor should fairly dismiss him from the stage； whom he had taken in to act a while。 Oh； but the play is not yet at an end； there are but three acts yet acted of it？ Thou hast well said： for in matter of life； three acts is the whole play。 Now to set a certain time to every man's acting； belongs unto him only； who as first he was of thy composition； so is now the cause of thy dissolution。 As for thyself； thou hast to do with neither。 Go thy ways then well pleased and contented： for so is He that dismisseth thee。
APPENDIX
CORRESPONDENCE OF M。 AURELIUS ANTONINUS AND M。 CORNELIUS FRONTO'
M。 CORNELIUS FRONTO（1） was a Roman by descent； but of provincial birth； being native to Cirta； in Numidia。 Thence he migrated to Rome in the reign of Hadrian； and became the most famous rhetorician of his day。 As a pleader and orator he was counted by his contemporaries hardly inferior to Tully himself； and as a teacher his aid was sought for the noblest youths of Rome。 To him was entrusted the education of M。
Aurelius and of his colleague L。 Verus in their boyhood； and he was rewarded for his efforts by a seat in the Senate and the consular rank （A。D。 143）。 By the exercise of his profession he became wealthy； and if he speaks of his means as not great；（2） he must be comparing his wealth with the grandees of Rome； not with the ordinary citizen。
Before the present century nothing was known of the works of Fronto； except a grammatical treatise； but in 1815 Cardinal Mai published a number of letters and
some short essays of Fronto； which he had discovered in a palimpsest at Milan。 Other parts of the same MS。 he found later in the Vatican； the whole being collected （1） References are made to the edition of Naber； Leipzig （Trübner）； 1867。
（2） Ad Verum imp。 Aur。 Caes。； ii； 7。
and edited in the year 1823。 We now possess parts of his correspondence with Antoninus Pius； with M。 Aurelius； with L。 Verus； and with certain of his friends； and also several rhetorical and historical fragments。 Though none of the more ambitious works of Fronto have survived； there are enough to give proof of his powers。 Never was a great literary reputation less deserved。 It would be bard to conceive of anything more vapid than the style and conception of these letters； clearly the man was a pedant without imagination or taste。 Such indeed was the age he lived in； and it is no marvel that he was like to his age。 But there must have been more in him than mere pedantry； there was indeed a heart in the man； which Marcus found； arid he found also a tongue which could speak the truth。 Fronto's letters are by no means free from exaggeration and laudation； but they do not show that loathsome flattery which filled the Roman court。 He really admires what he praises； and his way of saying so is not unlike what often passes for criticism at the present day。 He is not afraid to reprove what he thinks amiss； and the astonishment of Marcus at this will prove； if proof were needed； that he was not used to plain dealing。 〃How happy I am；〃 he writes； 〃that my friend Marcus Cornelius； so distinguished as an orator and so noble as a man； thinks me worth praising and blaming。〃（1） In another place he deems himself blest because Pronto had taught him to speak the truth（2） although the context shows him to be speaking of expression； it is still a point in favour of Pronto。 A sincere heart is better than literary taste； and if Fronto had not done his duty by the young prince； it is not easy to understand the friendship which remained between them up to the last。
An example of the frankness which was between them is given by a difference they had over the case of Herodes Atticus。 Herodes was a Greek rhetorician who had a school at Rome； and Marcus Aurelius was among his pupils。 Both Marcus and the Emperor （1） Ad M。 Caes iii。 17 （2） Ad M。 Caes iii。 12 Antoninus had a high opinion of Herodes； a