# The Emperor Marcus Antoninus: His Conversation with Himself/Book 7

BOOK VII.
WHAT is Vice, and Wickedness? No Rarity you may depend on't. When you are in danger of being Shocked, consider that the sight is nothing but what you have frequently seen already. To be brief, Men and Manners are generally much what alike. All Ages and Histories, Towns, and Families; are of the same Complexion; and full of the same Stories: There's nothing new to be met with; but all things are common, and quickly over.
​II. Opinions, whether right or wrong, can never be pull'd out of your head, unless the Grounds, and Reasons of them are first remov'd. 'Tis your Interest therefore to awaken your Memory, and refresh those Notions which are Serviceable, and well examin'd. For the purpose: you may say to your self, 'tis in my power to form a right Judgment upon the present Emergency; And why then should I be disturb'd at it? For nothing that does not enter my Mind, and get within me, can hurt me. Hold to this, and you are safe. Come, I'le tell you a way how you may live your Time over again: Do but recollect, and review what you have seen already, and the work is done.
III. Gazing after Triumphs, and Cavalcades; the Diversions of the Stage-Farms well stock'd with Flocks and Herds; contests for Victory in the Field; These are the little Pleasures, and concerns of Mortals. Would you have a farther Illustration, and see an Image of them elsewhere? Fancy then that you saw two or three Whelps quarrelling about a Bone; Fishes scrambling for a Bait, Pismires in a peck of troubles about the Carriage of a Grain of Wheat; Mice frighted out of their Wits, and scouring cross the Room; Poppets danced upon a Wire, &c. And ​after all, tho' Humane Life is but ordinary, and trifling, a Wise Man must be easie and Good-humour'd, and not grow Splenetick, or Haughty upon the Contemplation. Remembring notwithftanding, that the true Bulk and Bigness of a Man, is to be measur'd by the size of his Business, and the Quality of his Inclinations.
IV. Don't let either Discourse, or Action pass unobserved, attend to the Sence and Signification of the one, and to the Tendency and Design of the other.
V. Am I sufficiently qualify'd for this Business or not? If I am, I'le make use of my Talent as given me by Heaven for that purpose. If I am not, i'le either let it alone, and Resign it to a better Capacity, or else i'le do what I can, I'le give my Advice, and put the executing Part into an Abler Hand ; And thus by looking out for help , the Juncture may be nick'd, and the General Interest secur'd. For whatsoever I Act either by my self, or in Conjunction with another, I am always to aim at the advantage of the Community.
VI. How many Famous Men are dropt out of History, and forgotten ? And how many Poets and Panegyrists, that promised to keep up other Peoples Names , have lost their own? ​VII. Never be asham'd of Assistance: Like a Centinel at the Storming of a Town, your business is to mantain your Post, and execute your Orders. Now suppose you happen to be Lame at an Assault, and can't mount the Breach upon your own Feet , won't you suffer your Comrade to help you?
VIII. Be not disturb'd about the Future; for if ever you come to it, you'l have the same Reason for your Guide, and Protection, which preserves you at present.
IX. All parts of the Universe are Interwoven, and Tyed together. And no one thing is Foreign, or Unrelated to another. This general Connexion, gives Unity, and Ornament to the World. For the World, take it altogether, is but One. There's but one sort of Matter to make it of, one God to govern it, and one Law to guide it : For run through the whole System of Rational Beings, and you'l find Reason, and Truth, is but single, and the same. And thus Beings of the same kind, and endued with the same Reason, are made happy by the same Exercises of it.
X. All Compositions of Matter fly off apace to the Common Stock, and Receptacle : Spirits are quickly swallow'd up in ​the Soul of the Universe, and so is Memory, and Fame, in the Gulph of Time.
XI. With Rational Beings Nature, and Reason is the same thing. By consequence to act according to the one, must be to act according to the other.
XII. Either stand upright upon your own Legs, or let another support you.
XIII. Does Continuity and Connexion create Sympathy and Relation , in the Parts of the Body ? Why Resemblance, and as one may say , Consanguinity of Nature, does the same thing among Rational Beings ; For tho' they are not tack'd together by Extension, and Union of Place ; They seem all made to cooperate with each other. This Thought will be more Intelligible and Affecting, if you frequently consider your self as a Member of the Rational System ; But if you reckon your self only a Part, this Relation will prove too weak for a Principle of Action. This Remoter Notion won't Cherish good Nature enough, nor carry it to a Just Improvement. You won't love Mankind so heartily as you should do : Under this Perswasion; a generous Action will ne're Delight and Regale you ; you'l do a good Office meerly for Fashion and Decency , but not as if was really a kindness to your self.
​XIV. Let Accidents happen to such as are liable to the Impression, and those that feel Misfortune, may complain of it if they please. As for me, let what will come, I can receive no Damage by it, unless I think it a Calamity; and 'tis in my power to think it none, if I have a mind to it.
XV. Let Peoples Tongues, and Actions be what they will, my business is to keep my Road, and be Honest. And make the same Speech to my self, that a piece of Gold, or an Emrald should, if they had Sense and Language : Let the World talk and take their Method, I shan't mind it, but sparkle and shine on, and be true to my Species, and my Colour.
XVI. Does not the Mind give the Man the Disturbances? Does she not bring Fears, and Fits of the Spleen upon her self? Let any other Body try to disquiet her if they can; When they have done their worst, 'tis in her power ro prevent the Impreffion. And as for this small Carcase, let it Complain, and Feel, and be Frighted, if it know, how. 'Tis true the Soul is the Seat and Principle of Thought, and by consequence of Passion, and Pain; However this Passive Capacity will do no harm, unless you throw her into Fancies, and Fears about it: For the Mind is in her ​own Nature self-sufficient, and must create her wants before she can feel them. This priviledge makes her Impregnable , and above Restraint; unless the Teazes, and puts Fetters upon her self.
XVII. What is Happiness but wise Thinking , or a Mind rightly dispos'd ? Why then does Fancy break in and disturb the Scene? Be gone! I'le have nothing to do with the Impostures of Imagination! However since they have Custom to plead in their Excuse, let them withdraw, and I'le forgive them.
XVIII. Is any one afraid of Dissolution and Change ? I would gladly know what can be done without it ? If the Course of Nature, and the method of the Universe, won't reconcile us to the Expectation, we are somewhat unreasonable. Pray must not your Wood be turn'd into a Coal, before your Bath can be ready for you? Must not your Meat be changed in your Stomack to make it fit to Nourish you ? Indeed what part of Life or Convenience can go forward without Alteration? Now in all likelyhood a Revolution in your Carcass, and Condition, may be as serviceable to the World in general, as those Alterations abovementiond are to you.
​XIX. All particular Bodies, are quickly Dissolved, and Hurried through the Universal Mass, where at last they incorporate , grow serviceable , and become a sort of Limbs to the World. How many such eminent Sages, as Chrysippus, Socrates, and Epictetus, have sunk in the Gulph of Time ? And the same Reflection will hold good concerning any other Person, or Thing whatsoever.
XX. I am only solicitous about one Thing ; And that is , lest I should not Act up to the Nature, and Dignity of a Man ; Lest I should fail in some of the Circumstances of my Duty ; and mismanage either in the Matter, Manner, or Time of doing it.
XXI. 'Twill not be long before you will have forgotten all the World; and in a little time, to be even, all the World will forget you too.
XXII. 'Tis the priviledge of Humane Nature above Brutes, to love those that disoblige us; To practice with Ease and Inclination, you mnst confider, that the Offending Party is of Kin to you, that Ignorance is the cause of the Misbehaviour; that the Will, and the Fault seldom go together, that you'l both of you quickly be in your Graves ; but especially consider that you have received no harm by ​the Injury : For if your Reason is untouch'd, and your Mind ne're the worse, there can be no Damages done.
XXIII. God, or the Spirit of Nature, works the Mass of Matter like Wax. Now for the purpose, 'tis a Horse ; soon after you'l have it melted down, and Run into the Figure of a Tree ; And from this Form 'tis possible it may remove into the Flesh and Bones of a Man ; or what you please. And 'tis but a little while that 'tis fixt in one Species. Now a Trunk feels no more pain by being knocked in peices, than when it was first put together.
XXIV. A sour gruff look is very unnatural, and to put it on often will make it settle; and destroy the Beauty, and Pleasantness of the Aspect to that degree, that 'tis never to be recovered . From whence you may conclude it a foolish custom.
XXV. 'Tis high time for those People to Dye, that have out-lived the Sence of their own Misdemeanours.
XXVI. That Being which governs Nature, will quickly change the present Face on't. One thing will be made out of another, by frequent Revolutions; And thus the World will be always coming new out of the Mint.
XXVII. When any one misbehaves himself towards you, immediately bethink ​your self what Notions he has concerning Advantage and Disadvantage. When you have found out this, you'l pity him, and neither be angry, nor surprised at the Matter. It may be upon enquiry, you may find your Opinions upon these points much the same, and then you ought to pardon him; for you would have done the same thing your self upon the same Occasion. But if your Notions of Good and Evil, are different, and more just than his, then your Passion will yield to your Good Nature, and you'l easily bear with his Ignorance.
XXVIII. Don't let your Head run upon that which is none of your own. But pick out some of the best of your Circumstances , and consider , how eagerly you would wish for them, were they not in your possession ; but then you must take care to keep your satisfaction within compass , for fear it should carry you too far , make you over-value the Object, and be disturb'd at the loss of it.
XXIX. Fortifie at home, and rely upon your self. For a Rational Mind is born to the priviledge of Independance. Honesty, and the Inward Quiet consequent to it, is enough in all Conscience, to make you Happy.
​XXX. Rub out the Colours of Imagination ; Don't suffer your Passions to make a Machine of you. Confine your Care to the present ; Look through the Quality, and press into the Nature of that which happens either to your self, or another. Distinuish the parts of your Subject , and divide them into Matter and Form, and into Body, and Spirit when they have them : Think upon your Last Hour; and don't trouble your self about other Peoples Faults , but leave them with those that must answer for them.
XXXI. When you hear a Discourse , make your Understanding keep pace with it, and reach as far as you can into those Things which fall under your Observation.
XXXII. Would you set off your Person, and recommend your self? Let it be done by Simplicity and Candour, by Modesty of Behaviour, and by Indifference to External Advantages : Love Mankind , and resign to Providence: For as the Poet observes, All things are under Law, and Superiour Direction. And what if the Elements only had their Course chalk'd out, and their Motions prescribed them ? But we may carry the conclusion farther. For there are at the most but very few things in the World perfectly turn'd over to Chance and Liberty.
​XXXIII. Let Death make Atomes, or Vacuum of me, or what you please, 'twill come to this upshot at last; 'Twill either extinguish my Being, or Translate me to another State.
XXXIV. As for Pain, if 'tis intolerable the extremity will destroy it self , and quickly dispatch you: If it stays long, you'l be big enough to grapple with it. Your Mind in the meantime will save her self by the strength of Thought, keep undisturb'd, and suffer nothing. And for your Limbs that lye under the Execution, if they can complain; and make out any thing, let them do it.
XXXV. To moderate your Ambition about Fame, consider the Generality of the People that are to commend, and take notice of you ; How Insignificant they are ; and how little in their Pursuits, and Aversions? Consider also that as one Heap of Sand thrown upon another covers the First, so it happens in the business of Fame, A new Glory eclipses an old one ; and the later Age is a sort of an Extinguisher to the former.
XXXVI. A saying of Plato. " He that has raised his Mind to a due pitch of Greatness, that has look'd through the World from one end to the other, and carried his View through the whole extent of ​ter and Time, do you imagine such a one will think Humane Life any great business? Not at all, ( says to'ther Man in the Dialogue: ) what then? Will the fear of Death afflict him? Far from it."
XXXVII. There's a great deal of Truth in that sentence of Antisthenes, " That 'tis the Fate of Princes to be ill spoken of for their Good Deeds."
XXXVIII. 'Tis a shame that a Man should not be Master of his Mind , as well as of his Countenance. That his Will should be stronger for his Looks than for his Thoughts ; prescribe what Air he pleases to the first, and let the other lye Mutinous, and Ungovernable.
XXXIX. 'Tis to no purpose to fall out with Accidents, and Things, for they dont care a Farthing for't.
XL. Manage your self with that Advantage , that I, and the God's too, may have pleasure and satisfaction in your Conduct.
XLI. Fate Mows down Life like Corn, this Mortal falls; And t'other stands awhile.
XLII. Is my Family struck out of Providence, and do the God's forget me? If it be so, they have reason for their neglect.
XLIII. Virtue and Happiness, is a Present I can make my self.
​XLIV. Not too much simpathy with other Peoples sorrow; And keep your Passions from all kinds of Transport, and Excess.
XLV. More of Plato's Sentences. " To such a one I should return this very reasonable Answer. Heark ye Friend, you are mightlly out, if you think a Man that's good for any thing, is either afraid of Living, or Dying. No : His concern is only to bring his Actions to the Test, to secure his Practice , and stand clear of Knavery , and Misbebehaviour. "
XLVI. Plato again : " Gentlemen, in my opinion , when a Man is satisfied with his own choice, or put into a Post by his Superiours , his business is to stand Buff against Danger and Death, and fear nothing but Disgrace and Cowardize. "
XLVII. Plato once more.---- " With your favour Sir, 'Tis not always the part of Virtue and Bravery, to preserve either your own Life, or your Neighbours. He that's a Man in good earnest, must not be so mean as to whine for Life , and grasp intemperately at Old Age : Let him leave this point to Providence. The Women in the Nursery can tell him; that we must go, when our time is come. His Duty is ​"to consider, how he may make the most of his Life, and spend what there is to the best advantage."
XLVIII. Let the Transmutation and shuffling of the Elements be frequently the Subject of your Meditation: Consider the Course of the Stars as if you were driving through the Sky, and kept them Company. Such Contemplations as these brighten the Soul, and scour off the Rust contracted by conversing here Below.
XLIX. 'Tis a handsome saying, that of Plato's : " That when we consider the State and Condition of Mankind , we should place our Imagination upon some lofty Pyramid, or Observatoire; and from thence take a Prospect of the World, and look it over as it were at one View. Here we may see how Mortals are drawn up into Towns, and Armies in one place, and dispers'd for Husbandry in another ! Here are abundance of Things to be seen together, Marriage and Confederacy treated by Nations and Families, Births and Burials, Feasting and Jolity at one House, and all in Tears at another. Here they are in a mighty Hurry at the Bar, and there up to the Ears in Trading and Merchandize. Towards the end of the prospect, it may be you may see a great deal of Barren, and Uninhabitable Wil​derness, with variety of Barbarous People beyond it. Take it altogether, 'tis a strange medly of Business, Humour, and Condition ; And yet if you consider it throughly, you will find the Diversity and Disagreement of the parts, contribute to the Beauty of the whole."
L. By looking back into History, and considering the Fate and Revolutions of Government, you will be able to draw a Guess, and almost Prophecy upon the Future. For things Past, Present , and to Come, are strangely Uniform, and of a Colour ; and are commonly cast in the same Mould. So that upon the Matter, Forty years of Humane Life, may serve for a Sample of Ten Thousand.
LI. What's sprung from Earth, dissolves to Earth again. And Heaven born things fly to their Native Seat.
If the Matter does not stand thus, either the Atomes will be untwisted, or the Elements scatter'd into insensibility.
LII. Wee feed our selves up for long Life with a great deal of Care and Expence; But alass! Fate will find us out, and when the Gods give the Sign, we must Embark, tho' never so unwilling.
LIII. Can another Man Ride, or Fence, better than you ? it may be so. But tho' you may fall short in your Exercises, let ​no Body out-do you in Virtue and Behaviour. Let no Body be more Liberal,and Modest, more Resign'd, and Forgiving than your self.
LIV. As long as a Man can make use of his Reason, and Act in concert with the God's, he needs not question the Event. There can be no grounds to suspect Misfortune, provided you stick close to Nature, and manage within the Character of your condition.
LV. 'Tis always, and every where in your power, to resign to the God's, to be just to Mankind ; And to examine every Object with that Nicety, as never to be impos'd on.
LVI. Ne're make any rambling enquiries after other Peoples Thoughts, but look direftly at the Mark which Nature has set you. Nature I say, either that of the Universe or your own: The first leads you to submission to Providence; The latter to act as becomes you. Now that which is suitable to the Frame and Constitution of things, is what becomes them. To be more particular: The rest of the World is design'd for the Service of Rational Beings, in consequence of this general Appointment, by which the lower order of Things, are made for the use of the more Noble. And Rational Creatures, ​standing all upon a Level, are design'd for the advantage of each other. Now a Beneficent and Sociable Temper, is that which Humane Nature was principally intended for : The next Thing design'd in our Being, is to be proof against corporeal Impressions. It being the peculiar priviledge of Reason to move within her self, to fortifie against an Assault, and not suffer Sensation, or Passion, to break in upon her. For these are both of Animal, and inferiour Quality. But the Understanding part, claims a right to Govern, and won't bend to Matter, and Appetite; And good reason for't, since she was born to command and make use of them. The third main Requisite in a Rational Being, is to secure the Assent from Rashness, and Mistake. Let your Mind but compass these points, and stick to them, and then she is Mistriss of every thing which belongs to Her.
LVII. We ought to spend the Remainder of our Life as if 'twas more than we expected, and lent us on purpose for wiser Management.
LVIII. Let your Fate be your Inclination, for there's nothing more reasonable and prudential.
LIX. When any Accident happens, call to mind Those who have formerly been ​under the same Circumstances, how full of Surprize, Complaint, and Trouble they were about the matter : And where are They now? They are gone, their Murmuring could not make them Immortal. To what purpose should you imitate their Behaviour: Can't you leave foreign Humours and Things, to their own Mismanagement and Biass? Your business is only to mind your Conduct, and give a Turn of Advantage to the Emergency. Now you may be the better for the Misfortune, if you will but take care, and do nothing but what is warrantable. Always remembring, that Accidents are indifferent in themselves, and only good, or bad for us, accordingly as we use them.
LX. Look Inwards, and turn over your self; For you have a lasting Mine of Happiness at home, if you will but Dig for't.
LXI. Take care that your Motions and Gestures may be Grave, and Composed : For the same Air of Sense and Decency, which the Mind can put into the Face, ought to be visible through the whole Body ; But then all this must be done without the least Affectation.
LXII. The right Knack of Living, resembles Wrastling more than Dancing: For here a Man does not know his Movement, and his Measures beforehand : No, ​He is oblig'd to stand strong against Chance, and secure himself as occasion shall offer.
LXIII. Well! It seems you desire to be commended : But what sort of People are They that must do you this Kindness, and how are their Understandings Furnish'd? Truly if you do but consider the Size of their Sense, and the disorder of their Passions, you'l pity their ignorant Misbehaviour, and not care a rush for their Approbation.
LXIV. 'Tis a saying of Plato's, that no Body misses Truth by their Good-will. The same may be said with reference to Honesty, Sobriety, Good Nature, and the like: Be particularly careful to remember this Hint, for 'twill help to sweeten your Temper.
LXV. When you lye under any Corporal Affliction, let this Lenitive be at hand to relieve you ; That there is no Scandal in Pain, That the Soveraign Part of your Mind is ne'er the worse for it. For how can she suffer, unless her Essence, or her Benevolence were impaired? Besides, Epicurus's Maxim will help to support you under most Pains; For as he observes, They will either be Tolerable, or quickly over. But then you must keep your Notions Tight, and not run into the common Opinion about them. And here you must ​remember, that there are many more Sensations than we are aware of, which belong to the Nature of Pain. Such as Nodding, when one would be awake. Broiling in the Heat of the Sun, and Nauseating some part of our Diet. Now when you you find your self Fret, and grow disturb'd at these Things; take notice that you are catch'd Napping; and that Pain has gotten the Better of you.
LXVI. Don't return the Temper of Ill-natur'd People upon themselves, nor treat them as they do the rest of Mankind.
LXVII. Which way are we to conclude that Socrates was a better Man in Virtue and Temper, than Telauges. To make out this, 'tis not enough to say, that he disputed better, and died Bolder. The Austerity and Discipline of his Life; his Bravery in slighting the Orders of the Thirty Tyrants, and refusing to apprehend an Innocent Person; The Gravity and Greatness in his Mien and Motion: (Tho the truth of this last particular may be question'd:) All this Glitter won't make the Character shine out. To prove the point, we must examine what sort of Soul Socrates carried about him: Could he be contented with the Conscience of an Honest and a Pious Man? Did he not Fret and Fume to no purpose at the Knavery, ​and Wickedness of the Age? Was he govern'd by no Bodies ignorance ? Did he never question the Equity of Providence, grew surpriz'd at his hard Fortune, and sink under the Weight of it? To conclude, Did he keep Pain and Pleasure at a due distance, and not dip his Soul too deep in his Senses ? These Marks are the only Test of a Great Man; and 'tis to no purpose to pretend to that Character without them.
LXVIII. Nature has not wrought your Composition so close, as to destroy the propertys of Matter, and Spirit : No, the Mind is in a condition to distinguish her Faculties, to set out her Jurisdiction, and do her own business her self. And now I think on't, lodge this always in your Memory ; That a Man may be a first Rate in Vertue, and true Value, and yet be very obscure at the same time. You may likewise observe, that happiness lies in a little Room : Granting your Talent won't reach very far into Logick, and Natural Philosophy. This can't hinder the Freedom and Greatness of your Mind, nor deprive you of the Blessings of Sobriety, Beneficence, and Resignation.
LXIX. You may live with all the freedom and satisfaction imaginable, tho' the whole World should Bawl against you , ​and cry you down; Nay, tho' a brace of Lions should quarter upon your Carcass, and tear you Limb from Limb. For pray how can any thing of this, reach up to your Mind , and ruffle her serenity ? How can it prevent your passing a right Judgment upon your Circumstances, and making the best use of them ? And thus your Reason may repel the Attack, and argue thus against the Object of Terror.
"Look ye ! You are not so Fierce as you are Painted ; Nature has made you one thing, and common mistake another. To be plain, I expected to engage you, and now you are come. I'le turn you to some account or other. For 'tis my way, to make every thing serve for something."
In short, you may work any Accident into an instance of Virtue; into a performance of some Duty, either to God, or Man: By consequence we need not be surpriz'd, or over-set by any Rencounter. For to take things rightly , there's nothing new in them , or difficult to deal with.
LXX. He that's come to the top of Wisdom, and Practice, spends every Day as if it were his last; And is never guilty of over-driving, Sluggishness, or Insincerity.
LXXI. Tho' the God's are immortal, and have their patience tryed through so ​many Ages, yet they not only bear with a wicked World, but provide Liberally for it into the Bargain : And are you that are just going off the Stage sick of the Company ? Are you tired with ill Men already, and yet one of those unhappy Mortals your self?
LXXII. 'Tis great Folly to run from other Peoples Faults, and not part with your own : This is going quite the wrong way to work, grasping at a Project impracticable , and losing an Advantage which lies in your power.
LXXIII. Whatever Business tends neither to the Improvement of your Reason, nor the benefit of Society, conclude it beneath you, and manage accordingly.
LXXIV. When you have done a kindness, and your Neighbour is the better for't, what need you be so Ignorant , as to look any farther , and lye gaping for Reputation and Requital?
LXXV. Nobody is ever tired with Favours, and Advantages : Now to Act in Conformity to the Laws of Nature and Reason, is certainly an Advantage? Don't you therefore grow weary of doing good Offices, for by obliging others, you are really kind to your self.
LXXVI. There was a time when God and Nature was employed in making the ​World: So that Now all Events must either be consequences of Decree, and Result from the first Measures ; or else the Soul of the Universe fail'd in the Execution of her principal Design. Now the absurdity of this latter supposition, will go a great way towards the making a Man Easie.
* ↑ See Book 4. Sect. 14.
* ↑ The old Stoical Paradox.
* ↑ A Stoical piece of vanity.
* ↑ That is Vulgar Opinion concerning Good and Evil: Now all People are the Vulgar with the Stoicks except themselves.
* ↑ See this Paradox farther explained, Sec. 3.
* ↑ This Similitude brought to insinuate the Minds Independance on the Body; which is all Paradox.
* ↑ See Sect. 17.
* ↑ See Book 3 Sect. 12. & alib.
* ↑ See Book 4. Sect 21.
* ↑ The old Paradox.
* ↑ Plat. De Repub. Lib. 6.
* ↑ Eurip Beleroph: Here the Emperour transcrib'd some Sentences of the Poets into his Common place Book
* ↑ This advice seems intended for his Son Commodus.
* ↑ Eurip. Hypsipyl.
* ↑ Aristoph. Acham.
* ↑ Plato Apolog.
* ↑ Apolog.
* ↑ Plato Gorgias
* ↑ Eurip. Chrysip.
* ↑ Eurip.
* ↑ The Nature of the Universe, is God in the Language of the Stoicks.
* ↑ Plato charges Ignorance and Vice upon the Misfortunes of Constitution or Education. Plato. Timæus.
* ↑ See Book. 8. Sec. 49.
* ↑ A Philosopher of a slender Character.
* ↑ One Salaminius a Man of Fortune.
* ↑ The old Paradox.
* ↑ God.