shalt find but the same things。 The very same things whereof ancient stories； middle age stories； and fresh stories are full whereof towns are full； and houses full。 There is nothing that is new。 All things that are； are both usual and of little continuance。
II。 What fear is there that thy dogmata； or philosophical resolutions and conclusions； should become dead in thee； and lose their proper power and efficacy to make thee live happy； as long as those proper and correlative fancies； and representations of things on which they mutually depend （which continually to stir up and revive is in thy power；） are still kept fresh and alive？ It is in my power concerning this thing that is happened； what soever it be； to conceit that which is right and true。 If it be； why then am I troubled？ Those things that are without my understanding； are nothing to it at all： and that is it only； which doth properly concern me。 Be always in this mind； and thou wilt be right。
Ill。 That which most men would think themselves most happy for； and would prefer before all things； if the Gods would grant it unto them after their deaths； thou mayst whilst thou livest grant unto thyself； to live again。 See the things of the world again； as thou hast already seen them。 For what is it else to live again？ Public shows and solemnities with much pomp and vanity； stage plays； flocks and herds； conflicts and con tentions： a bone thrown to a company of hungry curs； a bait for greedy fishes； the painfulness； and continual burden…bearing of wretched ants； the running to and fro of terrified mice： little puppets drawn up and down with wires and nerves： these be the objects of the world。 among all these thou must stand steadfast； meekly affected； and free from all manner of indignation； with this right ratiocination and apprehension； that as the worth is of those things which a man doth affect； so is in very deed every man's worth more or less。
IV。 Word after word； every one by itself； must the things that are spoken be conceived and understood； and so the things that are done； purpose after purpose； every one by itself likewise。 And as in matter of purposes and actions； we must presently see what is the proper use and relation of every one； so of words must we be as ready； to consider of every one what is the true meaning； and signification of it according to truth and nature； however it be taken in common use。
V。 Is my reason； and understanding sufficient for this； or no？ If it be sufficient； without any private applause； or public ostentation as of an instrument； which by nature I am provided of； I will make use of it for the work in hand； as of an instrument； which by nature I am provided of。 if it be not； and that otherwise it belong not unto me particularly as a private duty； I will either give it over； and leave it to some other that can better effect it： or I will endeavour it； but with the help of some other； who with the joint help of my reason； is able to bring somewhat to pass； that will now be seasonable and useful for the common good。 For whatsoever I do either by myself； or with some other； the only thing that I must intend； is； that it be good and expedient for the public。 For as for praise； consider how many who once were much commended； are now already quite forgotten； yea they that commended them； how even they themselves are long since dead and gone。 Be not therefore ashamed； whensoever thou must use the help of others。 For whatsoever it be that lieth upon thee to effect； thou must propose it unto thyself； as the scaling of walls is unto a soldier。 And what if thou through either lameness or some other impediment art not able to reach unto the top of the battlements alone； which with the help of another thou mayst； wilt thou therefore give it over； or go about it with less courage and alacrity。 because thou canst not effect it all alone？
VI。 Let not things future trouble thee。 For if necessity so require that they come to pass； thou shalt （whensoever that is） be provided for them with the same reason； by which whatsoever is now present； is made both tolerable and acceptable unto thee。 All things are linked and knitted together； and the knot is sacred； neither is there anything in the world； that is not kind and natural in regard of any other thing； or； that hath not some kind of reference and natural correspondence with whatsoever is in the world besides。 For all things are ranked together； and by that decency of its due place and order that each particular doth observe； they all concur together to the making of one and the same ＇〃Kosmos〃 ed＇ or world： as if you said； a comely piece； or an orderly composition。 For all things throughout； there is but one and the same order； and through all things； one and the same God； the same substance and the same law。 There is one common reason； and one common truth； that belongs unto all reasonable creatures； for neither is there save one perfection of all creatures that are of the same kind； and partakers of the same reason。
VII。 Whatsoever is material； doth soon vanish away into the common substance of the whole； and whatsoever is formal； or； whatsoever doth animate that which is material； is soon resumed into the common reason of the whole； and the fame and memory of anything； is soon swallowed up by the general age and duration of the whole。
VIII。 To a reasonable creature； the same action is both according to nature； and according to reason。 IX。 Straight of itself； not made straight。
X。 As several members in one body united； so are reasonable creatures in a body divided and dispersed； all made and prepared for one common operation。 And this thou shalt apprehend the better； if thou shalt use thyself often to say to thyself； I am meloz； or a member of the mass and body of reasonable substances。 But if thou shalt say I am meroz； or a part； thou dost not yet love men from thy heart。 The joy that thou takest in the exercise of bounty； is not yet grounded upon a due ratiocination and right apprehension of the nature of things。 Thou dost exercise it as yet upon this ground barely； as a thing convenient and fitting； not； as doing good to thyself； when thou dost good unto others。 XI。 Of things that are external； happen what will to that which can suffer by external accidents。 Those things that suffer let them complain themselves； if they will； as for me； as long as I conceive no such thing； that that which is happened is evil； I have no hurt； and it is in my power not to conceive any such thing。 XII。 Whatsoever any man either doth or saith； thou must be good； not for any man's sake； but for thine own nature's sake； as if either gold； or the emerald； or purple； should ever be saying to themselves； Whatsoever any man either doth or saith； I must still be an emerald； and I must keep my colour。
XIII。 This may ever be my comfort and security： my understanding； that ruleth over all； will not of itself bring trouble and vexation upon itself。 This I say； it will not put itself in any fear； it will not lead itself into any concupiscence。 If it be in the power of any other to compel it to fear； or to grieve； it is free for him to use his power。 But sure if itself do not of itself； through some false opinion or supposition incline itself to any such disposition； there is no fear。 For as for the body； why should I make the grief of my body； to be the grief of my mind？ If that itself can either fear or complain； let it。 But as for the soul； which indeed； can only be truly sensible of either fear or grief； to which only it belongs according to its different imaginations and opinions； to admit of either of these； or of their contraries； thou mayst look to that thyself； that it suffer nothing。 Induce her not to any such opinion or persuasion。 The understanding is of itself sufficient unto itself； and needs not （if itself doth not bring itself to need） any other thing besides itself； and by consequent as it needs nothing； so neither can it be troubled or hindered by anything； if itself doth not trouble and hinder itself。
XIV。 What is rv&nfLovia； or happiness： but a7~o~ &d~wv； or； a good da~rnon； or spirit？ What then dost thou do here； O opinion？ By the Gods I adjure thee； that thou get thee gone； as thou earnest： for I need thee not。 Thou earnest indeed unto me according to thy ancient wonted manner。 It is that； that all men have ever been subject unto。 That thou camest therefore I am not angry with thee； only begone； now that I have found thee what thou art。
XV。 Is any man so foolish as to fear change； to which all things that once were not owe their being？ And what is it； that is more pleasing and more familiar to the nature of the universe？ How couldst thou thyself use thy ordinary hot baths； should not the wood that heateth them first be changed？ How couldst thou receive any nourishment from those things that thou hast eaten； if they should not be changed？ Can anything else almost （that is useful and profitable） be brought to pass without change？ How then dost not thou perceive； that for thee also； by death； to come to change； is a thing of the very same nature； and as necessary for the nature of the universe？
XVI。 Through the substance of the universe； as through a torrent pass all particular bodies； being all of the same nature； and all joint workers with the universe itself as in one of our bodies so many members among themselves。 How many such as Chrysippus； how many such as Socrates； how many such as Epictetus； hath the age of the world long since swallowed up and devoured？ Let this； be it either men or businesses； that thou hast occasion to think of； to the end that thy thoughts be not distracted and thy mind too earnestly set upon anything； upon every such occasion presently come to thy mind。 Of all my thoughts and cares； one only thing shall be the object； that I myself do nothing which to the proper constitution of man； （either in regard of the thing itself； or in regard of the manner； or of the time of doing；） is contrary。 The time when thou shalt have forgotten all things； is at hand。 And that time also is at hand； when thou thyself shalt be forgotten by all。 Whilst thou art； apply thyself to that especially which unto man as he is a mart； is most proper and agre