e slave, to thy senses and brutish affections;' destitute without
teaching of all true knowledge and sound reason.

XXVIII. 'My heart smiled within me.' 'They will accuse even virtue
herself; with heinous and opprobrious words.'

XXIX. As they that long after figs in winter when they cannot be had; so
are they that long after children, before they be granted them.

XXX. 'As often as a father kisseth his child, he should say secretly
with himself' (said Epictetus,) 'tomorrow perchance shall he die.' But
these words be ominous. No words ominous (said he) that signify anything
that is natural: in very truth and deed not more ominous than this, 'to
cut down grapes when they are ripe.' Green grapes, ripe grapes, dried
grapes, or raisins: so many changes and mutations of one thing, not into
that which was not absolutely, but rather so many several changes and
mutations, not into that which hath no being at all, but into that which
is not yet in being.

XXXI. 'Of the free will there is no thief or robber:' out of Epictetus;
Whose is this also: that we should find a certain art and method of
assenting; and that we should always observe with great care and heed
the inclinations of our minds, that they may always be with their due
restraint and reservation, always charitable, and according to the
true worth of every present object. And as for earnest longing, that we
should altogether avoid it: and to use averseness in those things only,
that wholly depend of our own wills. It is not about ordinary petty
matters, believe it, that all our strife and contention is, but whether,
with the vulgar, we should be mad, or by the help of philosophy wise and
sober, said he. XXXII. Socrates said, 'What will you have? the souls of
reasonable, or unreasonable creatures? Of reasonable. But what? Of those
whose reason is sound and perfect? or of those whose reason is vitiated
and corrupted? Of those whose reason is sound and perfect. Why then
labour ye not for such? Because we have them already. What then do ye so
strive and contend between you?'

THE TWELFTH BOOK

I. Whatsoever thou doest hereafter aspire unto, thou mayest even now
enjoy and possess, if thou doest not envy thyself thine own happiness.
And that will be, if thou shalt forget all that is past, and for the
future, refer thyself wholly to the Divine Providence, and shalt bend
and apply all thy present thoughts and intentions to holiness and
righteousness. To holiness, in