e　any　wit　at　all）　can　in　a　manner　（for　that　they　are　all　of　one　kind）　see　all　things；　both　past　and　future。　As　proper　is　it；　and　natural　to　the　soul　of　man　to　love　her　neighbour；　to　be　true　and　modest；　and　to　regard　nothing　so　much　as　herself：　which　is　also　the　property　of　the　law：　　whereby　by　the　way　it　appears；　that　sound　reason　and　justice　comes　all　to　one；　and　therefore　that　justice　is　the　chief　thing；　that　reasonable　creatures　ought　to　propose　unto　themselves　as　their　end。
  II。　　A　pleasant　song　or　dance；　the　Pancratiast's　exercise；　sports　that　thou　art　wont　to　be　much　taken　with；　thou　shalt　easily　contemn；　if　the　harmonious　voice　thou　shalt　divide　into　so　many　particular　sounds　whereof　it　doth　consist；　and　of　every　one　in　particular　shall　ask　thyself；　whether　this　or　that　sound　is　it；　that　doth　so　conquer　thee。　　For　thou　wilt　be　ashamed　of　it。　　And　so　for　shame；　if　accordingly　thou　shalt　consider　it；　every　particular　motion　and　posture　by　itself：　and　so　for　the　wrestler's　exercise　too。　　Generally　then；　whatsoever　it　be；　besides　virtue；　and　those　things　that　proceed　from　virtue　that　thou　art　subject　to　be　much　affected　with；　remember　presently　thus　to　divide　it；　and　by　this　kind　of　division；　in　each　particular　to　attain　unto　the　contempt　of　the　whole。　This　thou　must　transfer　and　apply　to　thy　whole　life　also。
  III。　　That　soul　which　is　ever　ready；　even　now　presently　（if　need　be）　from　the　body；　whether　by　way　of　extinction；　or　dispersion；　or　continuation　in　another　place　and　estate　to　be　separated；　how　blessed　and　happy　is　it！　　But　this　readiness　of　it；　it　must　proceed；　not　from　an　obstinate　and　peremptory　resolution　of　the　mind；　violently　and　passionately　set　upon　Opposition；　as　Christians　are　wont；　but　from　a　peculiar　judgment；　with　discretion　and　gravity；　so　that　others　may　be　persuaded　also　and　drawn　to　the　like　example；　but　without　any　noise　and　passionate　exclamations。
  IV。　　Have　I　done　anything　charitably？　then　am　I　benefited　by　it。　See　that　this　upon　all　occasions　may　present　itself　unto　thy　mind；　and　never　cease　to　think　of　it。　　What　is　thy　profession？　to　be　good。　And　how　should　this　be　well　brought　to　pass；　but　by　certain　theorems　and　doctrines；　some　Concerning　the　nature　of　the　universe；　and　some　Concerning　the　proper　and　particular　constitution　of　man？
  V。　Tragedies　were　at　first　brought　in　and　instituted；　to　put　men　in　mind　of　worldly　chances　and　casualties：　that　these　things　in　the　ordinary　course　of　nature　did　so　happen：　that　men　that　were　much　pleased　and　delighted　by　such　accidents　upon　this　stage；　would　not　by　the　same　things　in　a　greater　stage　be　grieved　and　afflicted：　　for　here　you　see　what　is　the　end　of　all　such　things；　and　that　even　they　that　cry　out　so　mournfully　to　Cithaeron；　must　bear　them　for　all　their　cries　and　exclamations；　as　well　as　others。　　And　in　very　truth　many　good　things　are　spoken　by　these　poets；　as　that　（for　example）　is　an　excellent　passage：　'But　if　so　be　that　I　and　my　two　children　be　neglected　by　the　Gods；　they　have　some　reason　even　for　that；'　&c。　And　again；　'It　will　but　little　avail　thee　to　storm　and　rage　against　the　things　themselves；'　&c。　Again；　'To　reap　one's　life；　as　a　ripe　ear　of　corn；'　and　whatsoever　else　is　to　be　found　in　them；　that　is　of　the　same　kind。　After　the　tragedy；　the　ancient　tomedy　was　brought　in；　which　had　the　liberty　to　inveigh　against　personal　vices；　being　therefore　through　this　her　freedom　and　liberty　of　speech　of　very　good　use　and　effect；　to　restrain　men　from　pride　and　arrogancy。　To　which　end　it　was；　that　Diogenes　took　also　the　same　liberty。　After　these；　what　were　either　the　Middle；　or　New　Comedy　admitted　for；　but　merely；　（Or　for　the　most　part　at　least）　for　the　delight　and　pleasure　of　curious　and　excellent　imitation？　'It　will　steal　away；　look　to　it；'　&c。　Why；　no　man　denies；　but　that　these　also　have　some　good　things　whereof　that　may　be　one：　but　the　whole　drift　and　foundation　of　that　kind　of　dramatical　poetry；　what　is　it　else；　but　as　we　have　said？
  VI。　　How　clearly　doth　it　appear　unto　thee；　that　no　other　course　of　thy　life　could　fit　a　true　philosopher's　practice　better；　than　this　very　course；　that　thou　art　now　already　in？
  VII。　　A　branch　cut　off　from　the　continuity　of　that　which　was　next　unto　it；　must　needs　be　cut　off　from　the　whole　tree：　　so　a　man　that　is　divided　from　another　man；　is　divided　from　the　whole　society。　A　branch　is　cut　off　by　another；　but　he　that　hates　and　is　averse；　cuts　himself　off　from　his　neighbour；　and　knows　not　that　at　the　same　time　he　divides　himself　from　the　whole　body；　or　corporation。　　But　herein　is　the　gift　and　mercy　of　God；　the　Author　of　this　society；　in　that；　once　cut　off　we　may　grow　together　and　become　part　of　the　whole　again。　But　if　this　happen　often　the　misery　is　that　the　further　a　man　is　run　in　this　division；　the　harder　he　is　to　be　reunited　and　restored　again：　and　however　the　branch　which；　once　cut　of　afterwards　was　graffed　in；　gardeners　can　tell　you　is　not　like　that　which　sprouted　together　at　first；　and　still　continued　in　the　unity　of　the　body。
  VIII。　　To　grow　together　like　fellow　branches　in　matter　of　good　correspondence　and　affection；　but　not　in　matter　of　opinions。　They　that　shall　oppose　thee　in　thy　right　courses；　as　it　is　not　in　their　power　to　divert　thee　from　thy　good　action；　so　neither　let　it　be　to　divert　thee　from　thy　good　affection　towards　them。　But　be　it　thy　care　to　keep　thyself　constant　in　both；　both　in　a　right　judgment　and　action；　and　in　true　meekness　towards　them；　that　either　shall　do　their　endeavour　to　hinder　thee；　or　at　least　will　be　displeased　with　thee　for　what　thou　hast　done。　For　to　fail　in　either　（either　in　the　one　to　give　over　for　fear；　or　in　the　other　to　forsake　thy　natural　affection　towards　him；　who　by　nature　is　both　thy　friend　and　thy　kinsman）　is　equally　base；　and　much　savouring　of　the　disposition　of　a　cowardly　fugitive　soldier。
  IX。　　It　is　not　possible　that　any　nature　should　be　inferior　unto　art；　since　that　all　arts　imitate　nature。　　If　this　be　so；　that　the　most　perfect　and　general　nature　of　all　natures　should　in　her　operation　come　short　of　the　skill　of　arts；　is　most　improbable。　Now　common　is　it　to　all　arts；　to　make　that　which　is　worse　for　the　better's　sake。　　Much　more　then　doth　the　common　nature　do　the　same。　　Hence　is　the　first　ground　of　justice。　From　justice　all　other　virtues　have　their　existence。　For　justice　cannot　be　preserved；　if　either　we　settle　our　minds　and　affections　upon　worldly　things；　or　be　apt　to　be　deceived；　or　rash；　and　inconstant。
  X。　The　things　themselves　（which　either　to　get　or　to　avoid　thou　art　put　to　so　much　trouble）　come　not　unto　thee　themselves；　but　thou　in　a　manner　goest　unto　them。　　Let　then　thine　own　judgment　and　opinion　concerning　those　things　be　at　rest；　and　as　for　the　things　themselves；　they　stand　still　and　quiet；　without　any　noise　or　stir　at　all；　and　so　shall　all　pursuing　and　flying　cease。　　XI。　　Then　is　the　soul　as　Empedocles　doth　liken　it；　like　unto　a　sphere　or　globe；　when　she　is　all　of　one　form　and　figure：　when　she　neither　greedily　stretcheth　out　herself　unto　anything；　nor　basely　contracts　herself；　or　lies　flat　and　dejected；　but　shineth　all　with　light；　whereby　she　does　see　and　behold　the　true　nature；　both　that　of　the　universe；　and　her　own　in　particular。
  XII。　　Will　any　contemn　me？　let　him　look　to　that；　upon　what　grounds　he　does　it：　　my　care　shall　be　that　I　may　never　be　found　either　doing　or　speaking　anything　that　doth　truly　deserve　contempt。　Will　any　hate　me？　let　him　look　to　that。　　I　for　my　part　will　be　kind　and　loving　unto　all；　and　even　unto　him　that　hates　me；　whom…soever　he　be；　will　I　be　ready　to　show　his　error；　not　by　way　of　exprobation　or　ostentation　of　my　patience；　but　ingenuously　and　meekly：　such　as　was　that　famous　Phocion；　if　so　be　that　he　did　not　dissemble。　For　it　is　inwardly　that　these　things　must　be：　　that　the　Gods　who　look　inwardly；　and　not　upon　the　outward　appearance；　may　behold　a　man　truly　free　from　all　indignation　and　grief。　For　what　hurt　can　it　be　unto　thee　whatsoever　any　man　else　doth；　as　long　as　thou　mayest　do　that　which　is　proper　and　suitable　to　thine　own　nature？　　Wilt　not　thou　（a　man　wholly　appointed　to　be　both　what；　and　as　the　common　good　shall　require）　accept　of　that　which　is　now　seasonable　to　the　nature　of　the　universe？　　XIII。　　They　contemn　one　another；　and　yet　they　seek　to　please　one　another：　　and　whilest　they　seek　to　surpass　one　another　in　worldly　pomp　and　greatness；　they　most　debase　and　prostitute　themselves　in　their　better　part　one　to　another。
  XIV。　　How　rotten　and　insincere　is　he；　that　saith；　I　am　resolved　to　carry　myself　hereafter　towards　you　with　all　ingenuity　and　simplicity。　O　man；　what　doest　thou　mean！　what　needs　this　profession　of　thine？　the　thing　itself　will　show　it。　　It　ought　to　be　written　upon　thy　forehead。　No　sooner　thy　voice　is　heard；　than　thy　countenance　must　be　able　to　show　what　is　in　thy　mind：　　even　as　he　that　is　loved　knows　presently　by　the　looks　of　his　sweetheart　what　is　in　her　mind。　Such　must　he　be　for　all　the　world；　that　is　truly　simple　and　good；　as　he　whose　arm…holes　are　offensive；　that　whosoever　stands　by；　as　soon　as　ever　he　comes　near　him；　may　as　it　were　smell　him　whether　he　will　or　no。　　But　the　affectation　of　simplicity　is　nowise　laudable。　There　is　nothing　more　shameful　than　perfidious　friendship。　Above　all　things；　that　must　be　avoi