ed according to its will and prescript。
II。 Be it all one unto thee； whether half frozen or well warm； whether only slumbering； or after a full sleep； whether discommended or commended thou do thy duty： or whether dying or doing somewhat else； for that also 'to die；' must among the rest be reckoned as one of the duties and actions of our lives。
III。 Look in； let not either the proper quality； or the true worth of anything pass thee； before thou hast fully apprehended it。
IV。 All substances come soon to their change； and either they shall be resolved by way of exhalation （if so be that all things shall be reunited into one substance）； or as others maintain； they shall be scattered and dispersed。 As for that Rational Essence by which all things are governed； as it best understandeth itself； both its own disposition； and what it doth； and what matter it hath to do with and accordingly doth all things； so we that do not； no wonder； if we wonder at many things； the reasons whereof we cannot comprehend。
V。 The best kind of revenge is； not to become like unto them。
VI。 Let this be thy only joy； and thy only comfort； from one sociable kind action without intermission to pass unto another； God being ever in thy mind。
VII。 The rational commanding part； as it alone can stir up and turn itself； so it maketh both itself to be； and everything that happeneth； to appear unto itself； as it will itself。
VIII。 According to the nature of the universe all things particular are determined； not according to any other nature； either about compassing and containing； or within； dispersed and contained； or without； depending。 Either this universe is a mere confused mass； and an intricate context of things； which shall in time be scattered and dispersed again： or it is an union consisting of order； and administered by Providence。 If the first； why should I desire to continue any longer in this fortuit confusion and commixtion？ or why should I take care for anything else； but that as soon as may be I may be earth again？ And why should I trouble myself any more whilst I seek to please the Gods？ Whatsoever I do； dispersion is my end； and will come upon me whether I will or no。 But if the latter be； then am not I religious in vain； then will I be quiet and patient； and put my trust in Him； who is the Governor of all。 IX。 Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed； return unto thyself as soon as may be； and be not out of tune longer than thou must needs。 For so shalt thou be the better able to keep thy part another time； and to maintain the harmony； if thou dost use thyself to this continually； once out； presently to have recourse unto it； and to begin again。
X。 If it were that thou hadst at one time both a stepmother； and a natural mother living； thou wouldst honour and respect her also； nevertheless to thine own natural mother would thy refuge； and recourse be continually。 So let the court and thy philosophy be unto thee。 Have recourse unto it often； and comfort thyself in her； by whom it is that those other things are made tolerable unto thee； and thou also in those things not intolerable unto others。
XI。 How marvellous useful it is for a man to represent unto himself meats； and all such things that are for the mouth； under a right apprehension and imagination！ as for example： This is the carcass of a fish； this of a bird； and this of a hog。 And again more generally； This phalernum； this excellent highly commended wine； is but the bare juice of an ordinary grape。 This purple robe； but sheep's hairs； dyed with the blood of a shellfish。 So for coitus； it is but the attrition of an ordinary base entrail； and the excretion of a little vile snivel； with a certain kind of convulsion： according to Hippocrates his opinion。 How excellent useful are these lively fancies and representations of things； thus penetrating and passing through the objects； to make their true nature known and apparent！ This must thou use all thy life long； and upon all occasions： and then especially； when matters are apprehended as of great worth and respect； thy art and care must be to uncover them； and to behold their vileness； and to take away from them all those serious circumstances and expressions； under which they made so grave a show。 For outward pomp and appearance is a great juggler； and then especially art thou most in danger to be beguiled by it； when （to a man's thinking） thou most seemest to be employed about matters of moment。
XII。 See what Crates pronounceth concerning Xenocrates himself。
XIII。 Those things which the common sort of people do admire； are most of them such things as are very general； and may be comprehended under things merely natural； or naturally affected and qualified： as stones； wood； figs； vines； olives。 Those that be admired by them that are more moderate and restrained； are comprehended under things animated： as flocks and herds。 Those that are yet more gentle and curious； their admiration is commonly confined to reasonable creatures only； not in general as they are reasonable； but as they are capable of art； or of some craft and subtile invention： or perchance barely to reasonable creatures； as they that delight in the possession of many slaves。 But he that honours a reasonable soul in general； as it is reasonable and naturally sociable； doth little regard anything else： and above all things is careful to preserve his own； in the continual habit and exercise both of reason and sociableness： and thereby doth co…operate with him； of whose nature he doth also participate； God。
XIV。 Some things hasten to be； and others to he no more。 And even whatsoever now is； some part thereof bath already perished。 Perpetual fluxes and alterations renew the world； as the perpetual course of time doth make the age of the world （of itself infinite） to appear always fresh and new。 In such a flux and course of all things； what of these things that hasten so fast away should any man regard； since among all there is not any that a man may fasten and fix upon？ as if a man would settle his affection upon some ordinary sparrow living by him； who is no sooner seen； than out of sight。 For we must not think otherwise of our lives； than as a mere exhalation of blood； or of an ordinary respiration of air。 For what in our common apprehension is； to breathe in the air and to breathe it out again； which we do daily： so much is it and no more； at once to breathe out all thy respirative faculty into that common air from whence but lately （as being but from yesterday； and to…day）； thou didst first breathe it in； and with it； life。
XV。 Not vegetative spiration； it is not surely （which plants have） that in this life should be so dear unto us； nor sensitive respiration； the proper life of beasts； both tame and wild； nor this our imaginative faculty； nor that we are subject to be led and carried up and down by the strength of our sensual appetites； or that we can gather； and live together； or that we can feed： for that in effect is no better； than that we can void the excrements of our food。 What is it then that should be dear unto us？ to hear a clattering noise？ if not that； then neither to be applauded by the tongues of men。 For the praises of many tongues； is in effect no better than the clattering of so many tongues。 If then neither applause； what is there remaining that should be dear unto thee？ This I think： that in all thy motions and actions thou be moved； and restrained according to thine own true natural constitution and Construction only。 And to this even ordinary arts and professions do lead us。 For it is that which every art doth aim at； that whatsoever it is； that is by art effected and prepared； may be fit for that work that it is prepared for。 This is the end that he that dresseth the vine； and he that takes upon him either to tame colts； or to train up dogs； doth aim at。 What else doth the education of children； and all learned professions tend unto？ Certainly then it is that； which should be dear unto us also。 If in this particular it go well with thee； care not for the obtaining of other things。 But is it so； that thou canst not but respect other things also？ Then canst not thou truly be free？ then canst thou not have self…content： then wilt thou ever be subject to passions。 For it is not possible； but that thou must be envious； and jealous； and suspicious of them whom thou knowest can bereave thee of such things； and again； a secret underminer of them； whom thou seest in present possession of that which is dear unto thee。 To be short； he must of necessity be full of confusion within himself； and often accuse the Gods； whosoever stands in need of these things。 But if thou shalt honour and respect thy mind only； that will make thee acceptable towards thyself； towards thy friends very tractable； and conformable and concordant with the Gods； that is； accepting with praises whatsoever they shall think good to appoint and allot unto thee。
XVI。 Under； above； and about； are the motions of the elements； but the motion of virtue； is none of those motions； but is somewhat more excellent and divine。 Whose way （to speed and prosper in it） must be through a way； that is not easily comprehended。
XVII。 Who can choose but wonder at them？ They will not speak well of them that are at the same time with them； and live with them； yet they themselves are very ambitious； that they that shall follow； whom they have never seen； nor shall ever see； should speak well of them。 As if a man should grieve that he hath not been commended by them； that lived before him。
XVIII。 Do not ever conceive anything impossible to man； which by thee cannot； or not without much difficulty be effected； but whatsoever in general thou canst Conceive possible and proper unto any man； think that very possible unto thee also。
XIX。 Suppose that at the palestra somebody hath all to…torn thee with his nails； and hath broken thy head。 Well； thou art wounded。 Yet thou dost not exclaim； thou art not offended with him。 Thou dost not suspect him for it afterwards； as one that watcheth to do thee a mischief。 Yea even then； though thou dost thy best to save thyself from him； yet not from him as an enemy。