XI. When thou art hard to be stirred up and awaked out of thy sleep,

admonish thyself and call to mind, that, to perform actions tending to the common good is that which thine own proper constitution, and that which the nature of man do require. But to sleep, is common to unreasonable creatures also. And what more proper and natural, yea what more kind and pleasing, than that which is according to nature?

XII. As every fancy and imagination presents itself unto thee, consider

(if it be possible) the true nature, and the proper qualities of it, and reason with thyself about it.

XIII. At thy first encounter with any one, say presently to thyself:

This man, what are his opinions concerning that which is good or evil? as concerning pain, pleasure, and the causes of both; concerning honour, and dishonour, concerning life and death? thus and thus. Now if it be no wonder that a man should have such and such opinions, how can it be a wonder that he should do such and such things? I will remember then, that he cannot but do as he doth, holding those opinions that he doth. Remember, that as it is a shame for any man to wonder that a fig tree should bear figs, so also to wonder that the world should bear anything, whatsoever it is which in the ordinary course of nature it may bear. To a physician also and to a pilot it is a shame either for the one to wonder, that such and such a one should have an ague; or for the other, that the winds should prove Contrary.

XIV. Remember, that to change thy mind upon occasion, and to follow him

that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help. For of thee nothing is required, ti, is beyond the extent of thine own deliberation and jun. merit, and of thine own understanding.

XV. If it were thine act and in thine own power, wouldest thou do

it? If it were not, whom dost tin accuse? the atoms, or the Gods? For to do either, the part of a mad man. Thou must therefore blame nobody, but if it be in thy power, redress what is amiss; if it be not, to what end is it to complain? For nothing should be done but to some certain end.

XVI. Whatsoever dieth and falleth, however and wheresoever it die

and fall, it cannot fall out of the world, here it have its abode and change, here also shall it have its dissolution into its proper elements. The same are the world's elements, and the elements of which thou dost consist. And they when they are changed, they murmur not; why shouldest thou?

XVII. Whatsoever is, was made for something: as a horse, a vine. Why

wonderest thou? The sun itself will say of itself, I was made for something; and so hath every god its proper function. What then were then made for? to disport and delight thyself? See how even common sense and reason cannot brook it.

XVIII. Nature hath its end as well in the end and final consummation of

anything that is, as in the begin-nine and continuation of it.

XIX. As one that tosseth up a ball. And what is a ball the better, if

the motion of it be upwards; or the worse if it be downwards; or if it chance to fall upon the ground? So for the bubble; if it continue, what it the better? and if it dissolve, what is it the worse And so is it of a candle too. And so must thou reason with thyself, both in matter of fame, and in matter of death. For as for the body itself, (the subject of death) wouldest thou know the vileness of it? Turn it about that thou mayest behold it the worst sides upwards as well, as in its more ordinary pleasant shape; how doth it look, when it is old and withered? when sick and pained? when in the act of lust, and fornication? And as for fame. This life is short. Both he that praiseth, and he that is praised; he that remembers, and he that is remembered, will soon be dust and ashes. Besides, it is but in one corner of this part of the world that thou art praised; and yet in this corner, thou hast not the joint praises of all men; no nor scarce of any one constantly. And yet the whole earth itself, what is it but as one point, in regard of the whole world?

XX. That which must be the subject of thy consideration, is either the

matter itself, or the dogma, or the operation, or the true sense and signification.

XXI. Most justly have these things happened unto thee: why dost not

thou amend? O but thou hadst rather become good to-morrow, than to be so to-day.

XXII. Shall I do it? I will; so the end of my action be to do good unto

men. Doth anything by way of cross or adversity happen unto me? I accept it, with reference unto the Gods, and their providence; the fountain of all things, from which whatsoever comes to pass, doth hang and depend.