# The Emperor Marcus Antoninus: His Conversation with Himself/Book 8

BOOK VIII.
TO keep you Modest, and Mortified to vain Glory, remember that it has not been your good Fortune to spend your Life wholly in the pursuit of Virtue, and Wisdom : Your Friends and your self too, are sufficiently acquainted how much you fall short of Philosophy : And tho' Merit, and Character are sometimes parted, yet the bare Report of being a Philosopher, is no easie matter for you to compass: You are unqualified by your Station, and too much Embarrass'd for this Priviledge. However, since you know how to come at the thing, ne're be concerned about missing the Credit on't. Be satisfied therefore, and for the rest of your Life let your own Rational Nature direct you. Mind then what she would be at , and let nothing Foreign disturb you. You ​are very sensible how much you have Rambled after Happiness, and fail'd. Neither Learning , nor Wealth, nor Fame , nor Pleasure, could ever help you to it. Which way is it to be had then ? By Acting up to the height of Humane Nature. And how shall a Man do this ? Why by getting a right Set of Principles for Thoughts, and Practice. And what Principles are those ? Such as State and Distinguish Good and Evil. Such as give us to understand , that there is nothing properly good for a Man, but what promotes the Virtues of Justice, Temperance, Fortitude, and Benevolence; nor any thing bad for him, but that which carries him off to the contrary Vices.
II. At every Action , and Enterprize, ask your self this question; what will the consequence of this be to me ? Am I not likely to repent of it? I shall be dead in a little time, and then all's over with me. If the present undertaking is but suitable to an Intelligent , and Sociable Being , and one that has the honour to live by the same Rule, and Reason with God himself; If the Case stands thus, all's well, and to what purpose should you look any farther ?
III. Alexander, Julius Cæsar, and Pompey, what were they in Comparison of Diogenes, Heraclitus , and Socrates? These Philosophers look'd through Cause, Matter, ​and Consequence, and understood the Nature, and Use of Things. This was Noble Furniture for a Man's Head, and Happiness : But as for those great Princes, what a Load of Cares were they pester'd with, and how much Slaves to their Ambition ?
IV. Ne're disturb your self, for People will be untoward , and play the same Pranks over again, tho' you should fret your heart out.
V. In the first place , keep your self easie, for all things are govern'd by the Laws, and Order of Providence: Besides, you'l quickly go the way of all Flesh, as Augustus, Adrian, and the rest of the Emperours have done before you. Farther, Examine the matter to the bottom , and remember, that the top of your business is to be a Good Man : Therefore whatever the Dignity of Humane Nature requires of you, set about it presently , without Ifs, or Ands : And speak always according to your Conscience , but let it be done in the Terms of Good Nature and Civility.
VI. 'Tis the method of Providence, to change the Face of Things , and remove Fortune and Success from one place to another. All Conditions are subject to Revolution ; so that you need not be afraid ​of Unususal Treatment. For you stand upon no worse ground than the rest of the World ; and will only have your share of the common Fate.
VII. Every Being is at ease, when the Powers of it move regularly , and without interruption. Now a Rational Being is in this prosperous Condition , when her Judgment is gain'd by nothing but Truth, and Evidence; when her Designs are all meant for the Advantage of Society. When her Desires, and Aversions, are confin'd to Objects within her Power; when she rests satisfied with the Distributions of Providence : For which she has great reason; in regard she is a part of it her self; And with as much propriety as a Leaf belongs to the Nature of the Tree which bears it : Only with this difference, that a Leaf is part of a Nature, without Sence, or Reason, and lyable to be check'd in its Operations ; Whereas a Man is a Limb, as it were, of an Intelligent Righteous, and Irresistible Being. A Being that is all Wisdom ; And assigns Matter and Form, Time, Force, and Fortune , to every thing in due Measure, and Proportion. And this you'l easily perceive if you don't stop short in your speculation; and make a lame Enquiry ; But compare the whole of one thing, with the whole of another.
​VIII. You have no leisure to read Books, what then? You have leisure not to be Haughty, or play the Knave. 'Tis in your power to be Superiour to your Sences, and paramount over Pleasure and Pain. To be deaf to the Charms of Ambition, and look down upon Fame and Glory. 'Tis in your power not only to forbear being angry with People for their Folly , and Ingratitude, but over and above, to cherish their Interest, and take care of them.
IX. Never censure a Court Life , nor seem dissatisfied with your own.
X. Repentance is a reproof of a Man's Conscience, for the neglect of some Advantages. Now whatever is Morally good is Profitable, and ought to be the Concern of a Man of Probity : But no Good Man was ever inwardly troubled for the Omission of any pleasure, or the balking of his Senses: From whence it follows, that pleasure strictly speaking , is neither profitable, nor Good.
XI. To go to the Bottom of a Thing, these Questions should be answered, what is it in its proper Nature and Distinction? Of what sort of Matter, and Form does it consist? What share of Force and Action has it in the World? and how long is it likely to stay there?
​XII. When you find your self sleepy in a Morning, remember that business , and doing service to the World, is to Act up to Nature, and live like a Man ; Whereas sleeping does but degrade you for the time, and bring you down to a Beast. Now those Actions which fall in with the Design and Properties of Nature, are more suitable, and serviceable, and upon a Custom, more pleasant than others.
XIII. Upon every new Idea, let it be your constant Custom to make use of your Talent in Physicks, Metaphysicks, and Morality, and examine the Object in the respective Enquiries of those Sciences.
XIV. When you are about to converse with any Person, make this short speech to your self. How does this Man's Definitions stand affected ? What Notions has he about Good, and Evil? Nay if his Understanding is so misled, if he has such unfortunate Opinions concerning Pleasure, and Pain, and the Causes of them ; If his Fancy, or his Fears are misapplyed, or over proportion'd with respect to Reputation, or Ignominy, to Life or Death; If the Case stands thus with him, I don't wonder at his Practice; for indeed 'tis next to impossible he should do otherwise.
XV. Would it not be an odd instance of surprize to stare at a Fig-tree for bearing ​Figs? Why then should it seem strange to us, for the World to Act like it self, and produce things pursuant to Quality, and Kind ? This is just as Foolish as it would be for a Physician to wonder at a Fever , or a Master of a Vessel at a cross Blast of Wind.
XVI. To Retract, or mend a Fault at the Admonition of a Friend, hurts your Credit or Liberty, no more than if you had grown wiser upon your own Thought. For 'tis still your own Judgment and Temper, which makes you see your mistake, and willing to retrieve it.
XVII. If what is done displeases you, why do you do it, if 'tis in your power to let it alone? But if you can't help it, who do you complain of? The Atomes, or the Gods? Either way is distraction, and therefore we must murmur against nothing. If you can mend the Matter, go about it: If you cannot, what are you the better for Grumbling? Now a Man should never do any thing to no purpose.
XVIII. Whatever drops out of Life, is catch't up somewhere, for the World loses nothing. Within this Circumference of Corporeity, all things have their several Formes, and Revolutions ; And here 'tis likewise that they return into Element, and first Principle ; Under which Notion those ​of the World and your own, are the very same; And all these last Changes are made without the least Repining : And why then should the same Matter that lyes quiet in an Element, Grumble in a Man?
XIX. Providence does not grant Force, and Faculties at Random, but every thing is made for some end : The Sun as high as 'tis, has its business assign'd, and so have the Celestial Deities : And where's the wonder of all this ? But pray what were you made for ? For your pleasure ? Common Sence won't bear so scandalous an Answer.
XX. Nature pre-ordains the End of every thing, no less than its Beginning, and Coutinuance : As he that strikes a Ball, designs whither it should go, as well as which way : And what's the Ball the better all this while for mounting, or the worse for flying Lower, and coming to the Ground ? What does a Bubble get in the swelling, or lose in the breaking ? The same may be said of a Candle, which is every jot as happy out, as burning.
XXI. Turn your Carkass the wrong side outwards, and be proud if you can ; And to improve your thought , consider what a Beauty, Age, Diseases, and Death, will make of you , And to keep you low in your Computations upon ​Fame, consider that both the Orator, and the Hero, the Men, and the Merit, will quickly go off, and be out of sight ; that the Earth is but a point, and that we live but in a Corner of this little Dimension neither. That Men differ in their Notions of Honour and Esteem ; and that even the same Person, is not of the same Opinion long together.
XXII. Mind that which lies before you, whether it be Thought, Word, or Action : You are well enough serv'd, for Post-poning your Improvement , and making Virtue wait for you till to Morrow.
XXIII. Am I about anything ? I'le do it with regard to the Interest of Mankind: Does any thing happen to me extraordinary ? I'le receive it as the appointment of Fate , and the Distribution of Heaven.
XXIV. Think a little , and tell me what you meet with in the business of Bathing? There's Oyl, and Sweat, and Dirtiness, and Water, but an Offensive Mixture take it altogether. Why Life and Satisfaction is made up of much such indifferent Stuff ; but Coarse if you examine it to the Bottom.
XXV. Lucilla Buried Verus, and follow'd him soon after. Secunda did the ​same Office for Maximus, and surviv'd but a little while. And thus it fared with Epitynehanus and Diotimus, with Antoninus, and Faustina, with Celer , and the Emperour Adrianus ; they assisted at one Funeral, and quickly made another themselves. Thus poor Mortals moulder away! Where are those Men of Reach, and Prognostication ? And t'other haughty fantastical Sparks? They made a great Noise, and Figure formerly, but what's become of them now? Where are those Celebrated Philosophers, Charax, Eudæmon, Demetrius the Platonist , and others of their Learning , and Character. Alass! They took but a turn in the World , and are gone long since. Some of them have sunk to Rights, and left no Memory behind them ; The History of others is overcast, and dwindled into Fables, and a Third sort have decayed farther , and dropt even out of a Romance. Your business is therefore to remember, that after Death your Body will fall in peices, and fly off into Atomes ; And as for your Spirit, that will either be extinguish'd, or removed into another Station.
XXVI. Pleasure and Satisfaction, consists in following the Bent of Nature, and doing the things we were made for. And which way is this to be compass'd? By ​the Practice of general Kindness, by neglecting the Importunity, and Clamour of our Senses, by distinguishing Appearance from Truth , and by contemplating the Nature and Works of the Almighty. All this is acting according to kind, and keeping the Faculties in the Right Channel.
XXVII. Every Man has three Relations to acquit himself in: His Body helps to make one, the Deity another, and his Neighbours a Third.
XXVIII. If Pain is an Affliction, it must affect either the Body or the Mind ; If the Body is hurt, let it say so; As for the Soul, she can secure the Passes, and keep the Enemy at a distance ; 'Tis in her power to be invulnerable, by supposing the Accident no Evil, which supposition is very practicable; For Judgment and Appetite , Aversion and Desire, and all the Equipage of Thought , are lodged within, and there no mischief can come at them.
XXIX. Discharge common Prejudice, and the Fallacies of Fancy , by saying thus to your self. 'Tis in my power to be as Easie, and as Innocent as 'tis possible. To have nothing of Vice, of Appetite or Disturbance in me. I am likewise in a Condition to State the Value , ​and distinguish the Quality of Things, and make use of them accordingly. These are all priviledges of Nature, and ought to be remembred as such.
XXX. When you speak in the Senate, or elsewhere, mind Decency and Charactar more than Rhetorick; And let your Discourse be always Sincere, and agree with your Meaning.
XXXI. Augustus his Court is buried long since ; His Empress, and Daughter, His Grand Children , and Sons in Law , his Sister and Agrippa, His Relations and Domesticks, Physicians, and Undersacrificers, His Favourites, such as Arius the Philosopher, and Mæcenas, they are all gone.
Go on from single Persons to Families, that of the Pompeyes , for instance , and you'l find the whole Line Extinct. This Man was the last of his House , is not uncommon upon a Monument. How solicitous were the Ancestors of such People about an Heir ; and yet the Family must of necessity sink, and the Blood fail at one time or other.
XXXII. Govern your Life altogether by Measures , and Rules : And if every Action goes its due lengths, and holds up to opportunity, rest contented : Now no Mortal can hinder you from putting your ​Affairs in this condition. But may not some Obstacle without interpose ? No: Not so far as to prevent your Acting like a Man of Probity and Prudence. For all that, my Motions may be check'd, and my Design balk'd : 'Tis no matter for that. As long as you are easie under the Obstruction, and pass on smoothly to what comes next; This Behaviour is as good as going thorough, and serves your Improvement, as well as Success.
XXXIII. As to the Case of good Fortune ; Take it without Pride, and Resign without Reluctance.
XXXIV. If you have observ'd a Hand, or a Foot, cut off, and removed from the Body, just such a thing is that Man to his Power, who is either a Malecontent, or Over-selfish ; who struggles against Fate, or breaks off from the Interest of Mankind. This untoward behaviour amounts to Amputation, and destroys the Union of Nature. But here lies the Good-luck of the Case ; 'Tis in your power to retrieve the Maim, and set the Limb on again: This favour is allow'd to no other part of the Creation. Consider then the particular Bounty of God Almighty to Man in this privilege. He has set him above the Necessity of breaking off from Nature, and Providence at all; But supposing his Mis​carriage; 'Tis in his power to rejoin the Body, and grow together again, and recover the advantage of being the same Member he was at first.
XXXV. Whence comes all the Powers and Prerogatives of Rational Beings? From the Soul of the Universe: Amongst other Faculties, they have this which I am going to mention. For as God overrules all Mutinous Accidents, brings them under the Laws of Fate, and makes them serviceable to his purpose; So 'tis in the power of Man, to make something out of every cross Adventure, and turn all Opposition to Advantage.
XXXVI. Don't take your whole Life into your Head at a time, nor burthen your self with the weight of the Future, nor Form an Image of all probable Misfortunes; This Method will but confound you. On the contrary, your way is upon every Emergency, to put this Question to your self, what intolerable Circumstance is there in all this? For here your Honour will secure you, you'l be asham'd to assign particulars, and confess your self Conquered. Besides, you are to remember, that neither what's past, nor what's to come needs afflict you, for you have only to deal with the present. Now this is strangely lessen'd, if you take it single, and by it ​self; Chide your Fancy therefore if it offers to shrink from a Moment, and grow faint under so slender a Tryal.
XXXVII. Does Panthea and Pergamus still wait at the Tomb of Verus , or Chabrias, and Diotimus, at that of Adrian? That would be stuff indeed! And what if they were there, would those Princes be sensible of the Service? Granting they were, what satisfaction would it be to them? And suppose they were pleased, would these Waitors last always ? and be Immortal? Are they not doom'd to Age and Death, with the rest of Mankind? And when they are dead, what a pickle would the Royal Ghosts be in, for want of their Attendance? Alass! These Fancies have nothing in them; All this Ceremony must end at last in Stench and Dust.
XXXVIII. If you are so discerning, says the Philosopher, make use of your Talent to some purpose; and let your Subject be proportionable to your Parts.
XXXIX. I find no Moral Virtue which Contradicts and Combates Justice, this can't be affirm'd of Pleasure, for here Temperance comes in with a Restraint.
XL. 'Tis Opinion which gives Being to Misfortune, don't fancy your self hurt, and nothing can touch you. But what, is this You? Is it not some Notional, ​Superfine Thing? No. 'Tis your Reason. But I am not so lucky as to be all Reason. Make your self so then, and don't let Reason Degenerate, and grow uneasy. In short, when any thing troubles you, let this Thought be your Remedy.
XLI. To be checked in the Functions of Sense and Motion and Desire, is an Evil to the Animal Life; That which hinders the growth or nourishing of a Vegetable, may be said to be an Evil there. So likewise to be cramp'd in the Faculties of the Mind, is an Evil to an Intelligent Nature: Apply all this to your self. Does Pleasure or Pain Solicite, or Attack you? Turn them over to your Senses, and let them answer for't. Does any thing lye cross your undertaking? Why if you were positive and peremptory about it, and set your Heart upon't then the Disappointment is really an Evil: But if you engag'd only upon Condition, the Nail would drive, and with a reserve for Accidents, then no manner of hindrance or harm has happen'd to you; Indeed no Mortal can lay the Soul by the Heels, or put a Restraint upon her. The Mind if she will but Arm her Thoughts, and Exert her Courage, is Impregnable: And neither Fire nor Sword, Tongue nor Tyrant, can touch her.
​XLII. Why should I Fret, and Vex, that never willingly vexed any body? Certainly I can have no reason to be more unkind to my self, than to other People.
XLIII. Every Man has his particular Gust, and Inclination, but my pleasure lies in Wise Thinking, and Reasonable Desires: Give me a Sound and a Sober Understanding: A Temper that never falls out either with Men, or Accidents: That takes all things with good humour, computes rightly upon their Value, and puts them to the Uses they are fit for.
XLIV. Make the best of your Time while you have it: Those who are so solicitous about Fame, and think of Living here after they are Dead, such Men I say ne're consider that the World won't mend by growing older; That Future Generations, will be as weak, and Disobliging, as the present: What then can the noise or Opinions of such little Mortals signifie?
XLV. Toss me into what Climate or State you please: For all that I'le keep my Genius in good Humour , that is my own Conscience, if 'tis Good, shall make me Happy; Let me but perform the Duties of a Reasonable Nature, and I'le ask no more. What! Is this Misadventure big enough to ruffle my Mind, and throw ​her of the Hinges? To make her Mean, Craving, and Servile, and to fright her from the Privileges of her Nature? What is there that can justifie such Disorders, and make satisfaction for them?
XLVI. No Accident can happen to any Man but what is consequent to his Condition, and common to his kind. And the same thing may be affirm'd of a Beast, a Tree, or a Stone. Now if things fare no otherwise than according to Kind, and Constitution; what makes you complain, and grow uneasy? You may be assur'd Providence will never lay you in the way of an intollerable Evil, nor make your Being your Grievance.
XLVII. If Externals put you into the Spleen, take notice that 'tis not the thing which disturbs you, but your Notion about it: Which Notion you may dismiss if you please. But if the condition of your Mind disgusts you; who should hinder you from rectifying your Mistakes, and setting your Thoughts in order? Farther, if you are disturb'd because you are not Active and Bold in the Discharge of your Duty: If this be your Case, your way is to fall on, and doe something, and not lye growling at your own Omission. But you are under some insuperable Difficulty. If you have done your utmost, ne're vex ​your self about the Matter ? For you have nothing to answer for. It may be you will say, 'tis not worth my while to Live unless this Business can be effected. Why then e'en Dye ; But take your leave handsomly : Go off as smoothly, as if you had succeeded; And ben't angry with those that disappointed you.
XLVIII. The Mind is invincible when she exerts her self, and relys upon her own Courage ; In this Case there's no forcing her Will, tho' she has nothing but Obstinacy for her Defence. What then must her strength be when she is fortified with Reason, and Engages upon Thought and Deliberation? A Soul unembarrass'd with Passion, is the most impregnable Security ; Hither we may retire, and defie our Enemies : He that sees not this Advantage, must be ignorant, and he that forgets to use it, Unhappy.
XLIX. Don't add to your Information from without, nor make more of things than your Senses Report. For Instance: You are told that such a one has spoken ill of you. Right, But that you are really the worse for't, is no part of the News; And if you think so, 'tis your own Addition : Again : I see my Child lye Sick : True ; But that he is in Danger is more than I see ; And therefore if I ​conclude so, I must thank my self for't. Thus always stop at the first Representation, and you are safe: Inferences , and Supplemental Fancies, do but make a Man Unhappy. But if you will Reason upon't, (which may not be unserviceable) do it the right way: Doe it like a Man that has look'd through the World, and is no Stranger to any thing that can happen.
L. Does your Cucumber tast bitter? Let it alone. Are there Brambles in your way? Avoid them then. Thus far you are well: But then don't ask what does the World with such stuff as this is? This is to be too Bold, and Impertinent; And a Natural Philosopher would laugh at you: This Expostulation is just as Wise as it would be to find fault with a Carpenter for having Saw-dust, or a Taylor Shreds in his Shop; They know where to bestow them, tho' you don't. Nay if you examine farther, the Absurdity is too big for the Comparison: For Universal Nature has no place for Refuse out of her self. All things are lodged within her Circumference. Here 'tis that they grow Old, and Moulder, and seem good for nothing. But then under all these Disadvantages the wonder of her Contrivance is such, that she Melts them down, and Recoins them in another Figure, and sends ​them new and shining from the Mint. And thus she neither wants any Foreign Oare, or Bye place to throw the Dross in : But is always abundantly furnish'd with Room, and Matter, and Art, within her self.
LI. Be not heavy in Business , nor disturb'd in Conversation, nor Rambling , and Impertinent in your Thoughts. Keep your Mind from running adrift; from sudden Surprize, and Transports, and don't overset your self with too much Employment. Do they Curse you? Do they threaten to Kill, and Quarter you? Let them go on : They can never murther your Reason, nor your Virtue : Those Privileges run for Life if you please. All this Barbarity signifies little. 'Tis much as if a Man that stands by a Lovely Spring should fall a railing on't : The Water is never the worse for his soul Language: And if he should throw in Dirt , or Dung, 'twould quickly disappear, and disperse, and the Fountain be as wholsome as ever : Which way now are you to go to work, to keep your Springs always running, and never Stagnate into a Pool? I'le tell you : You must be always Drudging at the Vertues of Freedom, and Independance ; Of Sincerity , Sobriety , and Good nature. Make your self but Ma​ster of these Qualities, and your business is done.
LII. He that's unacquainted with the Origine, and first Cause of the World, and with that Providence that Governs it, must be at a loss to know where He is, and what Empire he lives under : And he that can't tell the Ends he was made for , is Ignorant both of himself , and the World too : And he that's uninstructed in either of these two Points, will ne're be able to look into the Design of His Being. And yet there are abundance of People that would be puzzled at these Questions. What do you think then of His Discretion, that's anxious about what is said of Him; and values either the Praise , or the Censure of those little Folks , that know neither where They are, nor who?
LIII. Nothing can be more Vain than the Courting of Popular Applause. What! Are you so Ambitious of a Man's good Word, that it may be in an Hours time shall Curse himself to the Pitt of Hell ? Are you so fond of being in their Favour , that can't keep in their own? Striving to please those People that can't please themselves, is to no manner of purpose ! And how can they be said to please themselves, Who are dissatisfied with their Conduct at every turn, and Repent of almost everything they do ?
​LIV. Let your Soul receive the Deity as your Blood does the Air, for the Influences of the one, are no less Vital than the other. This Correspondence is very Practicable : For there's an Ambient Omnipresent Spirit, which lies as open, and pervious to your Mind, as the Air you breath does to your Lungs : But then you must remember to be dispos'd to draw it.
LV. Wickedness is no Substance,or Separate Being, and therefore one would think it should be no Necessary Nusance. It subsists only in particular Subjects, and here it does no harm to any thing that is Foreign. 'Tis only a Plague to the Breast it lies in ; and does no body any mischief, but him that may be rid of it whenever he pleases.
LVI. My Thoughts and my Will, are as much my own , as my Constitution ; and no more concerned in the Conduct of another Man, than my Blood is in the beating of another Body's Pulse : For tho' we are born for the Service of each other; Yet our Liberty is Independent, and our Souls all left to our selves: Otherwise my Neighbours Miscarriage might be my Misfortune. But God has prevented this Consequence, least it should be in anothers power to make me Unhappy.
​LVII. The Sun is Diffus'd and bestows himself every where , but this seeming Expence never Exhausts him : The reason is, because he is stretched like a Thread, and not powr'd out like a Liquour. And thus his Beams have their name from Extension. As for the Properties and Philosophy of a Ray, you may observe them, if you please to let it into a dark Room through a narrow passage. Here you'l see it move in a right Line, till 'tis broken, and as it were divided in Reflexion ; by having its progress stop'd upon a solid Body : And here the Light makes a stand , without dropping, or Hiding off. Thus you should let your Sense shine out upon Conversation : There's no fear of Emptying your understanding : And when you meet with Opposition ne're Tilt, and Batter against it, nor yet drop your Talent in Despair. No: Let your Beams spread themselves, and play on, and Enlighten where they find a Capacity : And as for that Body that won't transmit the Light, it does but darken it self , by its Resistance.
LVIII. He that dreads Death, is either afraid that his Sences will be extinguish'd, or alter'd : Now if the Powers are lost, the Pain must be so too ; For if he has no Faculties, he'l have no Feeling. But ​if he has new Perceptions , and another Sett of Sences, he will be another Creature; and then he will live still, as I take it.
LIX. Men are born to be serviceable to one another, therefore either Reform the World, or bear with it.
LX. Understanding does not always drive onward like an Arrow. The Mind sometimes by making a Halt, and going round for Advice, hits the Mark much better, than if she had let fly directly upon it.
LXI. Look nicely into the Thoughts of other People , and give them the same Freedom with your own.
* ↑ The Stoicks believ'd the Soul a part of God.
* ↑ That is Chance or Providence, for the World must be govern'd by one of them.
* ↑ That is, nothing is Annihilated.
* ↑ All Bodies are made of the same Matter.
* ↑ The Emperour means the Stars which the Heathen and some Christians too believ'd to be animated; And that a Spirit or Intelligence was seated in the Center and Governed the Motions of the Luminary
* ↑ Or Providence.
* ↑ Here the Emperour refers to some disappointment.
* ↑ Lucilla was our Emperours Daughter, and married to Verus, who was his Partner in the Empire.
* ↑ Antoninus Pius' Empress.
* ↑ An Orator, or Rhetorick Master to our Emperor, and his Colleague Lucius Verus.
* ↑ See Book 7. Sect. 16.
* ↑ The old Paradox.
* ↑ See Book 2. Sect. 16. Book 3. Sect. 8. & alib.
* ↑ God.
* ↑ Princes us'd to have some of their Friends or Domesticks sit constantly at their Tombs for sometime after they were Dead.
* ↑ The Emperour seems here to be under the Sence of some Ingratitude, and ill usage extraordinary.
* ↑ Or Soul.
* ↑ That has nothing of Hope, or Fear, of Aversion, or Desire to weaken it.
* ↑ ἀϰτῖνες from Ἐϰείνειος as the Emperour will have it.