The Emperor Marcus Antoninus: His Conversation with Himself/Book 10
BOOK X.
O My Soul are you ever to be rightly Good, Uncompounded, and Uniform, Unmask'd, and made more Visible to your self than the Body that hangs about you? Are you ever likely to Relish Good Nature, and General Kindness, as you ought? Will you ever be fully satisfied, get above Want, and Wishing, and never desire to fetch your pleasure out of any Thing Foreign, either Living, or Inanimate ? Not desiring I say, either Time for longer Enjoyment, nor Place for Elbow-room, nor Climate for good Air, nor the Musick of good Company? Can you abstract your self thus from the World, and take your leave of all Mortals, and be contented with your present Condition, let it be what it will? And be persuaded that you are fully furnish'd, that all things will do well with you ; for the Gods are at the Head of the Administration; And they will approve of nothing but what is for the best, and tends to the Security and Advantage of that Good, Righteous, Beautiful, and Perfect Animal , [1] which Generates, and supports all Things, and keeps those Things which Decay from running out of Compass, that other resembling Beings may be made out of them? In a word, Are you ever likely to be so happily qualified , as to Converse with the Gods, and Men in such a manner, as neither to complain of them, nor be condemned by them?
II. Examine what your Nature requires as if you had no other Law to Govern you. And when you have loo'd into her inclinations never baulk them, unless your Animal Nature, or the Interest of your Body are likely to be worse for't. Then you are to examine what your Animal Nature or the Interrest of your Senses demands ; And here you may indulge your Appetite as far as you please, provided your Rational Nature does not suffer by the Liberty. Now your Rational Nature admits of nothing but what is serviceable to the rest of Mankind; Keep to these Rules and you'l have no need of Rambling for farther Instruction.
III. What ever happens, you have no reason to take it ill ; For either you have strength to bear it or you have not : If you have, exert your Nature, and ne're murmur at the matter. But if the weight is to heavy for you, 'twill crush your Sences, and then you wont feel it. And here you are to remember that to think a Thing tolerable, is the way to make it so : Now to, think it necessary, is the way to think it tolerable. Press it but strongly from the Topicks of Interest, or Duty, and you will go Thorough.
IV. Is any one Mistaken ? Undeceive him Civily, and show him his Oversight. But if you can't convince him, blame your own Management, tho' its possible you may not always deserve it.
V. What ever happens to you, was preordained your Lot, and that Chain of Causes which Constitutes Fate, tyed your Person, and the Event together, from all Eternity
VI. Either Atomes and Chance, or Nature[2] are Uppermost : Now I am for the latter part of the Disjunction ; and lay it down for a ground in the first place, that I am part of that Whole which is all under Natures Government. Secondly , I am in some measure Related to those Beings which are of my own Order and Species. These Points being agreed, I shall apply them : Insomuch then as I am apart of the Universe, I shall never be displeas'd with the General Appointment : For that can never be prejudicial to the parts , which is serviceable to the whole. Neither is the Universe clog'd with any Incumbrance. For the Nature of no Being is an Enemy to it self. But the World [3] has this Advantage above other particular Beings, that there is nothing to Limit, or Over-rule it : No Foreign power to force it upon Unfriendly Productions. Since therefore I am a Member of so Magnificent a Body , and belong to such an Uncontrolable Soveraignty, I shall freely Acquiess in what ever happens to me. Farther, in as much as I have a particular Relation to my own Species, I will never do any thing against Common Right , or the Interest of Society, On the other hand, I shall make it my Business to Oblige Mankind , lay out my whole Life for the advantage of the Publick, and bear all sort of Liberty which has a Tendency to the contrary. And by holding to this Conduct, I shall be Happy of Course; As that Burgher must needs be who is always plodding for the Benefit of his Corporation, and perfectly satisfied with that Interest and Station the Government shall assign him.
VII. Whatever lies within the Compass of the Universe, must of necessity Corrupt and Decay ; By Corruption I mean only Alteration. Now if this be an Evil, 'tis a necessary one; by consequence the Whole of Nature must be in a bad Condition, by having the parts so slenderly put together, and so very much dispos'd to Moulder , and drop in peices. And if the Case stands thus, Nature must either design unkindness to her self, by making the Parts of her own Body subject to an unavoidable Misfortune, or else she hudled up Things in the Dark, without foreseeing what would become of them. But both these suppositions are highly improbable. Now if any Man has a mind to leave Nature, or the First Cause, out of the Scheme, and affirm that Things follow the Make, and Tendency of their Constitution; He that affirms this, does but expose himself , by granting in the first place, that the Parts of the Universe are made for Alteration. And then falls a Wondring, and Growling at Decay, and Revolution ; as if such Accidents were Unnatural, and Extraordinary : Especially since Things do but return whence they came , and fall back no farther then their first Principles. For upon the Dissolution of particular Bodies, either the Elements are scatter'd at large, or else they march straight to their Head Quarters; And that which is solid turns to Earth, and the particles of Air joyn their own Element ; And thus they are received into the main Body of the Universe ; The Universe I say, which will either be destroy'd by Fire, after a certain Period ; Or else be renewed by perpetual Vicissitudes. To return : I would not have you think that those particles of Earth, or Air , which you have now in your Constitution, are the same with those you brought into the World with you. Don't mistake : Your Body has been made over and over since that time. The Matter which now belongs to you is as it were but of yesterday's growth; tho' you have lived so long in the World, your Carcase is but a young one ; For you have taken it all in at your Mouth but somewhat lately : And therefore when you perceive it wear off you need not be so much troubled at the Loss ; For the Alterations in your body, don't rob you of the Flesh and Blood you had from your Mother ; but only of some fresher Recruits of no long standing. But suppose you had still the same Body you was Born with ; what would you do with it without the benefit of Change ? without a new supply of Matter which must alter the Case, Nourishment , and Growth, are perfectly impracticable : Besides, Death can't be far off, and then both New Matter and Old, must take their leave, and be swept to their respective Elements.[4]
VIII. When you have given your self the Titles of a Man of Modesty, and Good Nature, of Truth, and Prudence, of Resignation, and Magnanimity , take care that your Practise answers up to your Character ; And if your Distinctions and your Life Do not agree, if any of these glorious Names are lost in your Mismanagement, recover them as soon as you can. Remembring withal, that Prudence implies Consideration, Care and Comprehensive Enquiry : that to be Unanimous [5] or Resign'd, signifies a Chearful complyance with the Allotments of Providence. That Magnanimity imports an Elevation of Soul, a Noble contempt of Pleasure and Pain ; of Glory and Death ; and all those things which People are either fond or afraid of. Now if you can earn the Honour of this Stile and neither fly out of the compass of the Character, nor yet desire it from other Folks, you'l be quite another Man, and steer a quite different Course from what you do at present. And indeed 'tis high time to begin : For to desire to go on at this rate, to be polluted with Appetite, and Harrassed with Passion any longer, is a senceless and a scandalous wish. It resembles the meanest of those poor Wretches in the Amphitheater, who when they are half devoured, [6] and have nothing but Wounds left them, beg notwithstanding to be respited till the Morrow ; tho' they know themselves only reserved for the same Teeth that tore them before. Act up then to these few Names of Credit , and work them into the Soul of you. And if you find your Virtue big enough for the Practice stand your Ground, and think your self Transported to the Fortunate Islands, [7] But if you are overmatch'd, and begin to give way, and perceive your Station an Impediment, e'en knock off, and retire where you may manage better. And if this won't do, you may give Life the slip ; but then let there be nothing of Passion, or Hurry in the Manner : Walk gravely and handsomly into the other World ; And thus the last Action of your Life will be the only one worth the owning. And to remember those good Qualities above mention'd the more effectually, you should consider that Imitation is the most acceptable part of Worship, and that the Gods had much rather Mankind should Resemble, than Flatter them : That Operation is the right Proof of Nature ; That Trees are distinguished by their Fruit, Dogs by the Qualities proper to their Kind; And thus it holds with Men too, who ought to quit that Name, unless they can answer the Idea, and make out their Claim by their Actions.
IX. Unless you are very careful, this Campaining, Tempestuous Life you are engaged in, the Liberties of your Court, your own Lazyness, and the Flattery of your Subjects, will constantly be doing you Disservice, wear out the noble Impressions of Philosophy, and make your Study of Nature Insignificant. How then are you to manage upon all Occasions ? In such a manner, as to omit neither Business nor Thinking. To be modest in the Consciousness of your Improvement, but not so far as to undervalue your Knowledge, and keep it out of Sight. When you are thus well-skill'd both in Theory, and Practice, then your Virtues will Regale you, and you'l relish the Advantage of Philosophy. Then you'l be able to understand the Bottom of every Thing; To pronounce upon its Nature, the Ingredients, 'twas made of, and the Weight it has in the World; To calculate its Continuance, who are likely to be affected with it, and what Powers they are which can both give, and take it away.
X. A Spider when she has catched a Fly thinks she has done some great Matter, and so does a Sports-man when he has run down a Hare, and a Fisherman too, when he has overeach'd a Sprat, or a Gudgeon : some others, must kill a Boar, or a Bear, before they can grow conceited; And a fourth sort value themselves extremely upon their Hunting the Sarmatian Moss Troopers : Tho' it may be in this last Case, if you go to the Definition of Robbing, the one, are as much Theives as the other.
XI. Sit closely to the Study of Physicks, that you may observe the steps, and learn the History of Nature, and trace the Progress of Bodies from one Form and Species to another : Contemplate often upon this Subject, for there's nothing contributes so much to Greatness of Mind, as a thorough Insight into these Matters. [8] He that's rightly affected with this Speculation, has in a manner laid his Body aside and all that belongs to it. He considers that this World will quickly be over with him, that he must take his leave of Mankind, and remove into an other Condition. In Consequence of these Thoughts, he is all Justice and Resignation. [9] And as for what People think, or talk of him, or practise against him, he never minds it. He has but two Points to secure, that is, to be Honest in what he does, and contented with what he Receives, [10] As for other Projects and Fancies, He has done with them. His Business is only to live by Reason, and to follow that Path which Nature has chalk'd out for him, for in so doing he has the Deity for his Guide.
XII. What need you be Anxious about the Event, when you may examine the Enterprize, and debate the Reasonableness of it ? If you find it practicable and proper, go on, and let nothing divert you. But if you can't see through it, make a halt, and take the best Advice upon the Case. And if your Measures happen to be broken by some new Emergency, make the most of what is in your Power, and always stick to the point of Honesty : For after all, that is the best Stake in the Hedge: For, tho' the grand Design may not succeed, yet when 'tis fairly undertaken, and well managed, it makes one easy under the Miscarriage : Reason and Justice are pleasant Companions; and those that keep to them, are always satisfied, and in good Humour.
XIII. When you are first awake you may put this Question ; whether another Man's Virtue will signify any thing to the doing your Business ? No, unless you help your self, another Man's Mind will no more improve you, than another Man's Mouth will nourish you : This thought may do you Service in a Morning, and help to make the Day more significant. And now I think on't, don t forget what sort of Men those are which value themselves so much upon the Good or Ill Character, they give their Neighbours; one would imagine by their bragging they could govern the World with their Tongues, and talk People into what Condition they had a mind to. But then these mighty Men of Satyr, and Panegyrick, how scandalously do they live? How are they overgrown , with Luxury and Lewdness? How foolish are their Fancies, and how unreasonable their Fears ? How much Truth do they murther with their prating; and how often do they steal from an honest Man, to make a Knave look the better? But after all, they have the worst on't, by abusing that Reason which might have serv'd them to so many Excellent Purpofes.
XIV. He that considers that Nature [11] has the Disposal of all Things, will address her in this Language of Respect. Give me what yon please, and take what you please away. I'm contented. This is the strain of a Man bred to Sobriety, and Good Principles. And tho' the Expression may be extraordinary, there's not the least tincture of Vanity in it, but it proceeds wholly from Obedience, and Satisfaction.
XV. Your time is almost over, therefore live as if you were retired in the Country. Place signifies nothing ; Virtue and Philosophy, will thrive every where, provided you mind your Business. Never run into a Hole, and shun Company : No. Let the World have the Benefit of a Good Example, and look upon an honest Man; and if they don't like him; let them knock him on the Head; for 'tis much better he were serv'd so, then to live at their rate of Disorder.
XVI. Notion without Practice is Impertinence; spend no more time then in stating the Qualifications of a Man of Virtue, but endeavour to get them.
XVII. Take the whole Bulk of Matter, and all the Extent of Time frequently into your Thoughts : And then consider that all particular Bodies are but a Grain in the Proportion of Substance, and but the turning of a Wimble in respect of Time.
XVIII. Don't suffer the Appearances of Things to dazle your Sight, and deceive you : Examine them closely, and you'l find them ready to decay, and tumble. And that all Things are made as it were to be unmade again.
XIX. Consider what an humble Figure the biggest People make when they are eating, sleeping, and doing the other coarse Work of Nature, to which they are all condemn'd ! But then, when they are in their Altitudes, in their Pomp, or in their Passion ; strutting, or mauling their Inferiours ; you would take them for an other sort of Creatures, and that they fancy themselves more than Mortal Men! And yet how many little Masters did they lately cringe to, how mean was their Service and their Salary ; and what a sorry Condition will they come to in a short time? [12]
XX. That's best for every Man which God sends him; and the time of his sending too, is always a Circumstance of Advantage.
XXI. The Earth, as the Poet has it, [13] loves the Refreshment of a Shower, and the Clouds, when they are loaden, love to send it. And the World loves to execute the Decrees of Fate; and therefore say I to the World, [14] your Inclinations and mine shall always be the same.
XXII. Either you will take the Benefit of Custom, and keep to your old Course of Life, or you'l step farther into the World, as your Fancy shall lead you, or else Death will give you your Quietus est, one of these Cases must happen, therefore be not discouraged.
XXIII. Take it for a Rule, that Philosophy is every where Practicable; And that there's no such great Matter in Retirement. A Man may be Wise and Sedate in a crowd, as well as in a Desart, and keep the Noise of the World from getting within him: In this Case as Plato observes, [15] the Walls of a Town, and the Inclosure of a Sheep-fold, may be made the same thing.
XXIV. How does my Mind stand affected? What Condition is my Understanding in, and to what Uses do I put it? Does not Thought and Reason run low with me? Am I not grown selfish, and broken loose from the General Interest? Is not my Soul as it were melted into my Senses, and perfectly governed by them?
XXV. He that runs away from his Master is a Fugitive; now the Law [16] is every Man's Master, and therefore he that Transgresses it is a Desertor. And under this Character we may range all those that are dissatisfied with the Administration of the World; Angry at what is past, and Uneasy about the Future : For these People were it in their Power would set aside that Justice which gives every one his Due, and break through the Orders of Providence.
XXVI. The Formation of the Fætus, is a great Subject for Contemplation: The first Principles of Life are extremely slender, and Mysterious; And yet Nature works them up into a strange increase of Bulk, Diversity, and Proportion. And after the Birth is over, the Infant is supported by throwing a little Nourishment down the Throat on't. And here the Force and Conduct of the Operation is extraordinary. For what can be more surprizing than to see such wonderful Effects from so Unpromising a Cause? To see Growth and Motion, and Strength and Beauty; all the Functions and Force, and Ornament of the Creature, sprout out of a little Pap, or Gruel? These things tho' they are wrought in the Dark , and we can't trace them with our Senses, no more than we can the Causes of Gravitation; For all this, our Understandings may reach a great way; and discover the Miracles of Providence tho' not the Manner of their performance.
XXVII. You'l do well to remember that the World is just as it was formerly, and will go on at the same rate, when you are Dead and gone. If you either Dip into History , or recollect your own Memory, you'l perceive the Scenes of Life strangly Uniform , and nothing but the Old Plays reviv'd. Take a view of the Courts of Adrian, Antoninus Pius, of Philip of Macedon or Crœsus ; And you'l find the Grimace, and Entertainment the same, only the Actors are different.
XXVIII. He that struggles with his Fortune, and makes an Affliction on't, is much like a Hog that Kicks, and Cries out when his Throat is cutting : And he that Mourns privately over himself when he is Sick, is not much better. We should consider that we are tyed to the Chains of Fate , that all Accidents are inevitable , that none but Rational Creatures have the privilege of Moving Freely , and making Necessity a Choice: All other Things are forc'd onward , and Drag'd along to their Doom.
XXIX. Consider the satisfactions of Life singly, and examine them as they come up ; And then ask your self , if Death is such a terrible Bugbear in taking them from you ? [17]
XXX. When any Bodies Misbehaviour disturbs you, dismiss the Image of the Injury, and bethink your self whether you have not been guilty of the same Fault: For Instance, whether you have not over-valued Money, or Pleasure, or Fame, or the like. Such Reflexions will quickly make you cool, and come to Temper ; especially if you consider the Offender was not altogether his own Man , but under the force of some untoward Passion or other : You would do well therefore, if you can, to step in to the Rescue, and free him from the Cause of his Disorder.
XXXI When you consider Satyrion the Socratist, think upon Eutyches, or Hymen; [18] And when you remember Euphrates , think upon Eutychion, or Sylvanus ; And when Alciphron comes into your Head , carry your Thoughts to Tropæophorus; and when you are musing upon Xenophon , or Crito, let Severus come into the Contemplation ; And when you make your self the Subject of your Meditations , bring some of the Emperours your Predecessors into your Company ; And thus set the Dead and the Living of the same Character, and Profession, always one against another, then ask the Question; where are those Men that made such a Figure formerly? The Answer will be, they are no where, or at least no where that I know of. Thus you'l be strongly convinc'd that Men are but Smoak, and Bubbles; They Vanish as they Rise, and break soon after the Swelling : And this Impression will go the deeper, if you consider that what is once perish'd and Sunk, will never come up again exactly. [19] As for your share of Time : 'tis but a Moment in Comparison; Why then can't you manage that little Handsomly, and be satisfied? What a Noble opportunity of Improvement do you run away from ? For what are all the Revolutions of Nature , and the Accidents of Life, but Tryals of Skill, and Exercises of Reason ? A wise Man that has looked through the Causes of Things, makes but a Diversion of them. Go on then, with the Theory and Practice of Philosophy , till you have digested the Subject , and conquered the Difficulty ; For I would have you be like a strong Stomach , that masters all sort of Diet, and makes Nourishment of it; Or if you please , like a Fire well kindled, which catches upon every thing you throw in, and turns it into Flame and Brightness.
XXXII. Put it out of the Power of Truth to give you an ill Character ; And if any Body reports you not to be an Honest, or a Good Man , let your Practice give him the Lye: This is all very feasible: For pray who can hinder you from being Just, Sincere , and Good Natur'd if you have a mind to it? To make all sure, you should resolve to live no longer then you can live Honestly; For, in earnest, you had much better be Nothing, than a Knave.
XXXIII. What is it which is most proper to be said, or done, upon the present Occasion? That Question I confess is pertinent, but let it be what it will, I'm sure 'tis in your power to come up to't; and therefore never pretend it impracticable. You'l never leave Grumbling , and Growling till you have brought your Fancy to your Philosophy, till you can practise Virtue with a Gust, and make your Duty your Pleasure: And why you should not do this I can't imagine; For the Practise of Virtue is nothing but Humane Powers naturally set on work; 'Tis only putting the Wheels in the Motion they were contriv'd for, and going just as you were Made. Now Nature's postures are always easie, and which is more, nothing but your own Will, can put you out of them. The Motion of a Cylinder may be stopt. Fire and Water may be check'd in their Tendency, and so may any part of the Elementary, Vegetative, and Animal World; In this Case a great many Obstructions may interpose. But there's nothing can block up a Soul, stop the Course of Reason, or hinder a Thought from running in the right Channel. He that considers the irresistible Liberty of the Mind, that she moves as easily as Fire does upwards, as a Stone downwards, as a Cylinder on a smooth Descent; will trouble his head about nothing farther. For all other Impediments proceed either from the Body, which he looks upon rather as a Carkass, than a Companion , or else they are founded in Opinion, and unless we betray our selves, and desert our Reason, can do us no manner of Mischief: Otherwise, Ill Fortune, as 'tis commonly call'd, would make a Body an ill Man: For all other Productions of Nature, or Art, when any harm happens to them they are certainly the worse for't: But here a Man is the better for what he suffers; He improves his Value, and raises his Character, by making a right use of a Rugged Accident. In short I would have you remember, that no Burgher can receive any Damage by that which does not Affect his Corporation; Neither can the Community suffer, unless the Laws, by which 'tis Govern'd, are broken, and suffer too: But these Misfortunes as they are call'd, don't violate the Constitution; nor break in upon the Laws, therefore they don't Damage the Corporation ; nor by consequence any Member in it. [20]
XXXIV. He that's well Tinctur'd with Philosophy needs but a short Receipt : A common Cordial will keep up such a Man's Spirits, and expel the Cold from his Heart, A Verse or two out of Homer will serve for a Hint, and doe his business. Let the Poet speak.
Men are like Leaves in Verdure and Decay, As Spring supplyes what Autumn blows away, so Mortals fade , and flourish in their Turns. [21]
You see how slenderly Humane Felicity is put together, your Children are but Leaves upon the Matter, a little blast may take them from you. The freshest Lawrels wither apace , and the Ecchoes of Fame are soon silenced; And which has some Comfort, so is Censure and Reproach too. All these Matters like Leaves have their Spring for Growing , then a puff of Wind sends them packing, and quickly after the Wood is new furnish'd again. Things are strangly short-liv'd; And yet your Appetites, and Fears Grasp, and Scamper at that rate, as if all was Everlasting. But for all your hast, your Head will be laid in a short time , and then he that is your chief Mourner, will quickly want another for himself.
XXXV. An Eye that's strong and rightly dispos'd, is indifferent to all Colours, therefore if it calls for Greens, 'tis a sign 'tis weak and out of order : Thus when the Hearing and Smelling are in a good condition, they don't pick and chuse their Objects, but take in all manner of Scents and Sounds, thus a Strong Stomach dispatches all that comes into it , like a Mill that Grinds all sort of Grain. And thus a Mind that's Sound , and Healthy is prepared to Digest all sorts of Accidents ; And therefore when 'tis clamorous in such wishes as these, O that my Children may Live and Flourish, that I may be every Bodies Favourite, and he commended for every thing I doe : When the Mind I say is thus sickly and untoward, 'tis just like an Eye that's all for Green Colours , and like a set of Teeth that would touch nothing by their Good will, but Flummery, and Pudding.
XXXVI. There's no Body so Happy in his Family and Friends, but that some of them when they see him going, will wish for a good Riddance, and almost keep a Holy Day for his Death : Let him be a Person of never so much Probity and Prudence, do you think some Body or other won't drop some of these Sentences over his Grave. Well! Our Man of Order and Gravity is gone, we shall now be no more troubled with his Discipline ! I can't say he was Ill-natur'd to any of us: But for all that, I'm sensible he disliked our Management in his Heart. This is the best Treatment a Good Man must expect. But alass ! as for our Conduct, how many Reasons will People muster up to be rid of us ? If you consider this when you are dying, you'l quit with the less Reluctance. Say then to your self, " I am leaving an odd sort of World, where the sharers in my Fortune, and the Objects of my Care and Kindness, those People for whom I have drudg'd, and contriv'd, and wish'd so heartily, count my Life no better than a Grievance, and would fain be shut of me; Now who would be fond of staying in such Company any longer? " However, this Thought must not go so deep as to sour your Humour. You must keep your Temper, and part friendly with every Body ; but then your Good Nature must not make you hang back : For as when a Man has an easy Death, the Soul slides gently out of the Body, and takes her leave without Tugging ; so you must walk off handsomely, and bid the World adieu without Regret. 'Tis true. Nature has twisted your Interests, and tied you together, but now she loosens the Knot, and makes the sign to Disingage. I'll part then with the World as with my Friends and Relations, but for all my Kindness I won't be dragg'd from them : No, Providence would have me move freely, and therefore I'll do it.
XXXVII. Let it be your constant Method to look into the Design of Peoples Actions, and see what they would be at, as often as 'tis Practicable; And to make this Custom the more significant, practise it first upon your self.
XXXVIII. Remember that which pulls and hales you from one Passion to another, is no External Force, but your Fancy within you. There lies the Rhetorick that perswades you; That's the live Thing, and to speak plainly, that's the Man, after all. But when you talk of a Man, I would not have you tack Flesh and Blood to the Notion ; nor those Limbs neither which are made out on't : These are but Tools for the Soul to work with, and no more a part of a Man, than an Ax or a Plain, is a piece of a Carpenter : 'Tis true, Nature has glewed them together, and they grow as it were to the Soul, and there's all the Difference. But the use of them depends solely upon the Mind: 'Tis the Will that either checks, or sets them a going. They have but the Force of Instruments, and signify no more without foreign Direction, than a Shuttle, a Pen, or a Whip, which will neither Weave, nor Write, nor Lash the Horses, without some Body to manage them.
- ↑ The World or God. See Book 4. Sect. 40. Book 5. Sect. 8.
- ↑ God.
- ↑ or God.
- ↑ D'Acier.
- ↑ Τὸ σύμφρων.
- ↑ By Lions and other Beasts of Prey.
- ↑ The Paradice of the Heathens.
- ↑ See Book 3. Sect. 11.
- ↑ That is to Providence.
- ↑ From Fate.
- ↑ God.
- ↑ Either by Misfortune or Death.
- ↑ Eurp.
- ↑ Or Providence.
- ↑ Plato Theætet.
- ↑ The Law of Nature or God.
- ↑ See Book 12. Sect. 31
- ↑ The first proper Name throughout this Enumeration, denotes a Philosopher that lived before the Emperours time the others those who were his Contemporaries.
- ↑ Vid. Annot. D'Acier.
- ↑ By the City or Corporation, the Emperour means the World, & by the Laws, the Order and Decrees of Providence. See Book 5. Sect. 22.
- ↑ Hom. Il. E.