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Arjuna. Yes! Thou art Parabrahm! The High Abode! The Great Purification! Thou art God Eternal, All-creating, Holy, First, Without beginning! Lord of Lords and Gods! Declared by all the Saints--by Narada, Vyasa Asita, and Devalas; And here Thyself declaring unto me! What Thou hast said now know I to be truth, O Kesava! that neither gods nor men Nor demons comprehend Thy mystery Made manifest, Divinest! Thou Thyself Thyself alone dost know, Maker Supreme! Master of all the living! Lord of Gods! King of the Universe! To Thee alone Belongs to tell the heavenly excellence Of those perfections wherewith Thou dost fill These worlds of Thine; Pervading, Immanent! How shall I learn, Supremest Mystery! To know Thee, though I muse continually? Under what form of Thine unnumbered forms Mayst Thou be grasped? Ah! yet again recount, Clear and complete, Thy great appearances, The secrets of Thy Majesty and Might, Thou High Delight of Men! Never enough Can mine ears drink the Amrit[FN#18] of such words!

And, doubtless, war has naturally many privileges that appear reasonable even to the prejudice of reason. And therefore here the rule fails, “Neminem id agere ut ex alte rius praedetur inscitia.”--[“No one should preys upon another’s folly.”--Cicero, De Offic., iii. 17.]--But I am astonished at the great liberty allowed by Xenophon in such cases, and that both by precept and by the example of several exploits of his complete emperor; an author of very great authority, I confess, in those affairs, as being in his own person both a great captain and a philosopher of the first form of Socrates’ disciples; and yet I cannot consent to such a measure of licence as he dispenses in all things and places.

To Rusticus I am beholding, that I first entered into the conceit that my life wanted some redress and cure. And then, that I did not fall into the ambition of ordinary sophists, either to write tracts concerning the common theorems, or to exhort men unto virtue and the study of philosophy by public orations; as also that I never by way of ostentation did affect to show myself an active able man, for any kind of bodily exercises. And that I gave over the study of rhetoric and poetry, and of elegant neat language. That I did not use to walk about the house in my long robe, nor to do any such things. Moreover I learned of him to write letters without any affectation, or curiosity; such as that was, which by him was written to my mother from Sinuessa: and to be easy and ready to be reconciled, and well pleased again with them that had offended me, as soon as any of them would be content to seek unto me again. To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his Hypomnemata, or moral commentaries and common-factions: which also he gave me of his own.

To desire things impossible is the part of a mad man. But it is a thing impossible, that wicked man should not commit some such things. Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happen. Again, the same things happen unto others also. And truly, if either he that is ignorant that such a thing hath happened unto him, or he that is ambitious to be commended for his magnanimity, can be patient, and is not grieved: is it not a grievous thing, that either ignorance, or a vain desire to please and to be commended, should be more powerful and effectual than true prudence? As for the things themselves, they touch not the soul, neither can they have any access unto it: neither can they of themselves any ways either affect it, or move it. For she herself alone can affect and move herself, and according as the dogmata and opinions are, which she doth vouchsafe herself; so are those things which, as accessories, have any co-existence with her.

A gentleman of my country, marvellously tormented with the gout, being importuned by his physicians totally to abstain from all manner of salt meats, was wont pleasantly to reply, that in the extremity of his fits he must needs have something to quarrel with, and that railing at and cursing, one while the Bologna sausages, and another the dried tongues and the hams, was some mitigation to his pain. But, in good earnest, as the arm when it is advanced to strike, if it miss the blow, and goes by the wind, it pains us; and as also, that, to make a pleasant prospect, the sight should not be lost and dilated in vague air, but have some bound and object to limit and circumscribe it at a reasonable distance.