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ma in virtve and temper than elauges Θ malle ut this it is no enough to a that he dispute belle an die bolder Theausterit an discipline of his life his braver in stighting the orders of the hirt tyranis, an refusing to apprehen an innoCent person,' the gravit an greatness in his te an motiora though the truthos this ast particular a be questioned); ali his glitter Wil not
examine hat sor of Soul Socrates carrie about im Could hebe contente With the Conscience of an honest an a pious man ΘDidie no stet an sum tomo purpos a theanavery and WiChed-nes of the ages Was he overne by nobody' ignorance Didhe neve question the equit os ProvidenCe, gro surprise at his hard fortune and sin unde the weight of ij To conclude, didheaeep ain and pleasure at a diae distance, an no dis his oulto dee in his senses 3 These marks are the ni testis a great man, and tris tomo purpOSe to preten to that Character Without
LXVIII. Nature has not rought your Composition O lOS asto deStro the properties of matter an spirit. No the in is in condition to distinguish her faculties, o et ut her jurisdiction, and do her own businessierself An no Pthin of it, lodge his
likewis observe that appines lies in a litile oom granting our talent Willio rea Ch very far into logic and natural philosophy This
Se Book viii. seci. 49. philosopher of Stende character. One Salominius, a manis fortune.
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212 Conversalion V Emperor arcus An onimus:
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us to underStand that there is nothin properly good sor a mari ut What promote the viriues of uStiCe, temperance, fortitude, and
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2 14 conversation V Emperor arcus Ansoninus
benevolence nor anythinibad sorii but that whicli carries imos to the Contrar ViCOS. II. At ver actio an enterpris ask ourself this question, What wil the consequence of this berio me Am I no lihelyriorepent of ij I shali e dea in a litile time, and then ali is verwith me. f the present undertakiniis but sultabieno an intelligentand sociableaeing, and one that has the honou toclive by the samerule, an reason illi God imself i the case stand thus, at is well, and o ha purpose hould o loo an farther ΘIII. Alexander, Julius Caesar, and ompey, What ere the in Comparison o Diogenes, Heraclitus, an Socrates These philosopher looked through ause, alter, an ConSe UenCe, and understood the nature andis of things. his a nobi furniture for a man's ea an happiness; ut a for hos great prinCes, what a Joad of cares ere the pestere With, and o much flaves to thei ambition IV. Neve disturboourself, or eopte ill e unloward, and play the Same prankS Ver again though ou hould stet our
o the emperor have done e re ou. Farther, Xamine thematte to the bottom, and remember that the op of our usinessis to e a good an Therefore, haleve the dignit os humannature require Of ou, et bout it presenti Without is oronds; an spea alWay aCCordin to our conscience, ut et it e done in the term of good-nature an Civiliis VI. It is the method of rovidencerio Change the faCe of things, and remove fortune an suCCes froni ne placerio nother. AllCondition are Subjectrio revolution, so that ou nee notae afraido unu Sual reaiment for o standispon o orse round thanthe res of the orid, and willini have our hare of the Common
VII. very bein is at eas When the poWers oscit move regularly and without interruption. Noma rationalieiniis in his prosperous condition he her judgmen is gaine by nothinibu truth and
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eviden e when e designs are ali meant for the duantage of society When her destres an aversion are confine to objecis Within heroower When he est satisfied illi the distributions of ProvidenCe for hicli sit has great reason, in regar Shecis par ofit herself, and with a much propriet as a lea belong to thenatur of the tree hicli ear it only illi his differen e that alea is par o nature, Without ense or reason, and liable to echecked in iis operations whereas a mancis a limb, Scit ere, fan intelligent, righteous, and irresistibi being,- bein that is allWisdom, and SSign matter an form time, force, an fortune toeverythin in due measure an proportion. An this ou illeasit perceive is o domo Sto Shor in our Speculation and mahe a lam inquiry, ut Compare the whole of ne hin Withthe whole of another. VIII. o have no eisure to rea books; hat then Youhave eisure noto be aught or lay the nave It is in Our
stricti Speahing, is neither prositable nor good. XI. To go to the otio os a thing these hings hould eanSWered, What is it in iis prope nature an distinctioi O What sortis matter an formioes it consist What hare o force an d
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216 Conversation V Emperor Marcus Antoninus:
XVIII. Whateve drops ut o lis is augiit 'Some here, Orthe worid oses nothing. With in his CirCum ference of Corporeityali hings have their severa form an revolutions an here it is,
That is, hanc o Providence so the wori must e governe by one os
That is, nothiniis annihilaled.
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the hero, the me and the merit, ill quichly go offlandie ut offight that the earllicis but a potnt, and that, livelut in a corneros his litile dimension that me differ in thei notions os honour an esteem; and that even the Same person is no of the fame opinion long together. XXII. in that hicli es e fore ou, hether it e thought,
interes of mankind. Doe anythin happen to me extraordinar Θ
Al hodie are made of the fame matteri The emperor means the tars hicli the eathen an some Christians too belleve to e animaled and that a spiri or intelligence a Seate in thecentre, and governe the motions of the luminary. o ProvidenCe. Here the empero reser to Some diSaPPotniment.
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218 conversa se of Emperor arcus Ansoninus:
Pwill receive it a the appotnimentis late and the distribution of
XXIV. Thin a litile, an teli me hat ou meet illi in thebusines of athing. There is oti, and weat , and dirtiness, and water, ut an offenSive miXture, ah it altogether. Why, lis and satisfactio is made uino much such indifferent stus , ut Coarse, fyo examine it to the bottona. XXV. Lucilla urie Verus, an followed hi soon aster; Secunda id the fame office formaximus, an survived ut alitile hile. An thus it fare With Epitynchanus and Diotimus, with Antoninus an Faustina, with Celer and the Emperor Adrianus the assiste at ne unerat, an quiChly made another themselveS. Thus poor mortal mouider Way l here are those me of reach and prognostication and the other haught fantastical sparkζ The made a great nois an figure formerly but What isbecome of them no Θ here are thos Celebrate philosophers, Charax Eudaemon, Demetrius the Platonist, and ther of theirlearnin and characteri Alai the took ut a turn in the worid, and are gone long Since Some of the have sun to-righis, andies no memor bellin them the histor of ther is overcastandiwindle into labies an a thir sor have deCayed farther, and droppe even ut os a romanCe. ou busines is theresore toremember, that aster death ou body ill ali in ieces an il ossint atom S anulas for our spirit, that Will ither e extinguishedo removeo int another Station.
XXVI. leasure an satisfactio Consist in folloWing the benio nature, an dioin the things e were ad for And which wayis this to e compassei By the practice of generat indness, byneglecting the importunit an Clamour of ur senses by distinguishin appearance sto truth, and by Contemplatin the natureand work of the Almighty. At this is actin accordin to ind, and keeping the faculties in the right Channet. XXVII. very man has three relation to a qui himself in hisbodylelps to mahemiae, the Deit another, and his neighbour a third.
Lucilla as ou emperor' daughter, an marrie to Verus, ho as his Darine in the empire. Antoninus Pius' emPreSS. An orator, o rhetori master o our emperor an his colleague Lucius
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XXVIII. Isiain is an amiction, it must affect ither theiod orthe mind. I theiod is huri let it a so. As for the oui, heCan Secure the paSSes, an heemthe enem at a distance it is inher powe to e invulnerable by Supposing the CCidentis evit; whicli supposition is ver practicabie so judgmen an appetite, aversio an destre, an ali the equipage of thought, are lodged Within, and theremo miSChie in Comerat them.*XXIX. Discharge Common rejudice and the fallacies of lan Cy, by saying thus to ourself It is in myῬOWe to eras eas an asinnocent ascit is possibie to have nothingi viCe, os appetite o disturbano in me. I a likeWis in a Condition to state the valuean distinguisti the qualit of things, and mahe se of them aCCOrd- ingly. These are ali privileges o nature, an ought to e remem
the famil musti necessit sink, and the blood sat at ne time or