Release date: June 1, 2001 [eBook #2680]
                Most recently updated: July 13, 2026


The Stoics regarded speculation as a means to an end and that end was,
as Zeno put it, to live consistently (ὁμολογουμένος ζῆν), or as it was
later explained, to live in conformity with nature (ὁμολογουμένος τῇ
φύσει ζῆν). This conforming of the life to nature was the Stoic idea of
Virtue. This dictum might easily be taken to mean that virtue consists
in yielding to each natural impulse; but that was very far from the
Stoic meaning. In order to live in accord with nature, it is necessary
to know what nature is; and to this end a threefold division of
philosophy is made—into _Physics_, dealing with the universe and its
laws, the problems of divine government and teleology; _Logic_, which
trains the mind to discern true from false; and _Ethics_, which applies
the knowledge thus gained and tested to practical life.


But although Marcus Aurelius may have held intellectually that his soul
was destined to be absorbed, and to lose consciousness of itself, there
were times when he felt, as all who hold it must sometimes feel, how
unsatisfying is such a creed. Then he gropes blindly after something
less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed,
thou art come to land, go out, if to another life, there also shalt
thou find gods, who are everywhere.' There is more in this than the
assumption of a rival theory for argument's sake. If worldly things
'be but as a dream, the thought is not far off that there may be an
awakening to what is real. When he speaks of death as a necessary
change, and points out that nothing useful and profitable can be brought
about without change, did he perhaps think of the change in a corn of
wheat, which is not quickened except it die? Nature's marvellous power
of recreating out of Corruption is surely not confined to bodily things.
Many of his thoughts sound like far-off echoes of St. Paul; and it is
strange indeed that this most Christian of emperors has nothing good
to say of the Christians. To him they are only sectaries 'violently and
passionately set upon opposition.


II. Of him that brought me up, not to be fondly addicted to either of
the two great factions of the coursers in the circus, called Prasini,
and Veneti: nor in the amphitheatre partially to favour any of the
gladiators, or fencers, as either the Parmularii, or the Secutores.
Moreover, to endure labour; nor to need many things; when I have
anything to do, to do it myself rather than by others; not to meddle
with many businesses; and not easily to admit of any slander.


XII. From Claudius Maximus, in all things to endeavour to have power
of myself, and in nothing to be carried about; to be cheerful and
courageous in all sudden chances and accidents, as in sicknesses: to
love mildness, and moderation, and gravity: and to do my business,
whatsoever it be, thoroughly, and without querulousness. Whatsoever
he said, all men believed him that as he spake, so he thought, and
whatsoever he did, that he did it with a good intent. His manner was,
never to wonder at anything; never to be in haste, and yet never
slow: nor to be perplexed, or dejected, or at any time unseemly, or
excessively to laugh: nor to be angry, or suspicious, but ever ready to
do good, and to forgive, and to speak truth; and all this, as one that
seemed rather of himself to have been straight and right, than ever to
have been rectified or redressed; neither was there any man that ever
thought himself undervalued by him, or that could find in his heart, to
think himself a better man than he. He would also be very pleasant and
gracious.


VI. These things thou must always have in mind: What is the nature
of the universe, and what is mine--in particular: This unto that what
relation it hath: what kind of part, of what kind of universe it is: And
that there is nobody that can hinder thee, but that thou mayest always
both do and speak those things which are agreeable to that nature,
whereof thou art a part.


I. A man must not only consider how daily his life wasteth and
decreaseth, but this also, that if he live long, he cannot be certain,
whether his understanding shall continue so able and sufficient,
for either discreet consideration, in matter of businesses; or for
contemplation: it being the thing, whereon true knowledge of things both
divine and human, doth depend. For if once he shall begin to dote,
his respiration, nutrition, his imaginative, and appetitive, and other
natural faculties, may still continue the same: he shall find no want of
them. But how to make that right use of himself that he should, how
to observe exactly in all things that which is right and just, how to
redress and rectify all wrong, or sudden apprehensions and imaginations,
and even of this particular, whether he should live any longer or no, to
consider duly; for all such things, wherein the best strength and vigour
of the mind is most requisite; his power and ability will be past and
gone. Thou must hasten therefore; not only because thou art every day
nearer unto death than other, but also because that intellective faculty
in thee, whereby thou art enabled to know the true nature of things, and
to order all thy actions by that knowledge, doth daily waste and decay:
or, may fail thee before thou die.


XI. To these ever-present helps and mementoes, let one more be added,
ever to make a particular description and delineation as it were of
every object that presents itself to thy mind, that thou mayest wholly
and throughly contemplate it, in its own proper nature, bare and naked;
wholly, and severally; divided into its several parts and quarters: and
then by thyself in thy mind, to call both it, and those things of which
it doth consist, and in which it shall be resolved, by their own proper
true names, and appellations. For there is nothing so effectual to beget
true magnanimity, as to be able truly and methodically to examine and
consider all things that happen in this life, and so to penetrate
into their natures, that at the same time, this also may concur in our
apprehensions: what is the true use of it? and what is the true nature
of this universe, to which it is useful? how much in regard of the
universe may it be esteemed? how much in regard of man, a citizen of the
supreme city, of which all other cities in the world are as it were but
houses and families?


IV. If to understand and to be reasonable be common unto all men, then
is that reason, for which we are termed reasonable, common unto all. If
reason is general, then is that reason also, which prescribeth what is
to be done and what not, common unto all. If that, then law. If law,
then are we fellow-citizens. If so, then are we partners in some one
commonweal. If so, then the world is as it were a city. For which other
commonweal is it, that all men can be said to be members of? From this
common city it is, that understanding, reason, and law is derived unto
us, for from whence else? For as that which in me is earthly I have from
some common earth; and that which is moist from some other element is
imparted; as my breath and life hath its proper fountain; and that
likewise which is dry and fiery in me: (for there is nothing which doth
not proceed from something; as also there is nothing that can be reduced
unto mere nothing:) so also is there some common beginning from whence
my understanding hath proceeded.


XIV. Not as though thou hadst thousands of years to live. Death hangs
over thee: whilst yet thou livest, whilst thou mayest, be good.


XXIV. He is a true fugitive, that flies from reason, by which men are
sociable. He blind, who cannot see with the eyes of his understanding.
He poor, that stands in need of another, and hath not in himself all
things needful for this life. He an aposteme of the world, who by being
discontented with those things that happen unto him in the world,
doth as it were apostatise, and separate himself from common nature's
rational administration. For the same nature it is that brings this
unto thee, whatsoever it be, that first brought thee into the world. He
raises sedition in the city, who by irrational actions withdraws his own
soul from that one and common soul of all rational creatures.


XXXIV. What art thou, that better and divine part excepted, but as
Epictetus said well, a wretched soul, appointed to carry a carcass up
and down?


I. In the morning when thou findest thyself unwilling to rise, consider
with thyself presently, it is to go about a man's work that I am stirred
up. Am I then yet unwilling to go about that, for which I myself was
born and brought forth into this world? Or was I made for this, to
lay me down, and make much of myself in a warm bed? 'O but this is
pleasing.' And was it then for this that thou wert born, that thou
mightest enjoy pleasure? Was it not in very truth for this, that thou
mightest always be busy and in action? Seest thou not how all things
in the world besides, how every tree md plant, how sparrows and ants,
spiders and bees: how all in their kind are intent as it were orderly to
perform whatsoever (towards the preservation of this orderly universe)
naturally doth become and belong unto thin? And wilt not thou do that,
which belongs unto a man to do? Wilt not thou run to do that, which thy
nature doth require? 'But thou must have some rest.' Yes, thou must.
Nature hath of that also, as well as of eating and drinking, allowed
thee a certain stint. But thou guest beyond thy stint, and beyond that
which would suffice, and in matter of action, there thou comest short of
that which thou mayest. It must needs be therefore, that thou dost not
love thyself, for if thou didst, thou wouldst also love thy nature, and
that which thy nature doth propose unto herself as her end. Others,
as many as take pleasure in their trade and profession, can even pine
themselves at their works, and neglect their bodies and their food for
it; and doest thou less honour thy nature, than an ordinary mechanic
his trade; or a good dancer his art? than a covetous man his silver, and
vainglorious man applause? These to whatsoever they take an affection,
can be content to want their meat and sleep, to further that every one
which he affects: and shall actions tending to the common good of
human society, seem more vile unto thee, or worthy of less respect and
intention?


XI. What is the use that now at this present I make of my soul? Thus
from time to time and upon all occasions thou must put this question to
thyself; what is now that part of mine which they call the rational
mistress part, employed about? Whose soul do I now properly possess? a
child's? or a youth's? a woman's? or a tyrant's? some brute, or some
wild beast's soul?


XXI. To live with the Gods. He liveth with the Gods, who at all times
affords unto them the spectacle of a soul, both contented and well
pleased with whatsoever is afforded, or allotted unto her; and
performing whatsoever is pleasing to that Spirit, whom (being part of
himself) Jove hath appointed to every man as his overseer and governor.


For he is a happy man, who in his lifetime dealeth unto himself a happy
lot and portion. A happy lot and portion is, good inclinations of the
soul, good desires, good actions.


XI. How marvellous useful it is for a man to represent unto himself
meats, and all such things that are for the mouth, under a right
apprehension and imagination! as for example: This is the carcass of a
fish; this of a bird; and this of a hog. And again more generally; This
phalernum, this excellent highly commended wine, is but the bare juice
of an ordinary grape. This purple robe, but sheep's hairs, dyed with
the blood of a shellfish. So for coitus, it is but the attrition of an
ordinary base entrail, and the excretion of a little vile snivel, with
a certain kind of convulsion: according to Hippocrates his opinion. How
excellent useful are these lively fancies and representations of things,
thus penetrating and passing through the objects, to make their true
nature known and apparent! This must thou use all thy life long, and
upon all occasions: and then especially, when matters are apprehended
as of great worth and respect, thy art and care must be to uncover
them, and to behold their vileness, and to take away from them all those
serious circumstances and expressions, under which they made so grave
a show. For outward pomp and appearance is a great juggler; and then
especially art thou most in danger to be beguiled by it, when (to
a man's thinking) thou most seemest to be employed about matters of
moment.


XXII. Alexander of Macedon, and he that dressed his mules, when once
dead both came to one. For either they were both resumed into those
original rational essences from whence all things in the world are
propagated; or both after one fashion were scattered into atoms.


XXXII. Dost thou not see, how even those that profess mechanic arts,
though in some respect they be no better than mere idiots, yet they
stick close to the course of their trade, neither can they find in
their heart to decline from it: and is it not a grievous thing that
an architect, or a physician shall respect the course and mysteries of
their profession, more than a man the proper course and condition of his
own nature, reason, which is common to him and to the Gods?


XLIII. When thou wilt comfort and cheer thyself, call to mind the
several gifts and virtues of them, whom thou dost daily converse with;
as for example, the industry of the one; the modesty of another; the
liberality of a third; of another some other thing. For nothing can so
much rejoice thee, as the resemblances and parallels of several virtues,
visible and eminent in the dispositions of those who live with thee;
especially when, all at once, as near as may be, they represent
themselves unto thee. And therefore thou must have them always in a
readiness.


LIV. What manner of men they be whom they seek to please, and what to
get, and by what actions: how soon time will cover and bury all things,
and how many it hath already buried!


XI. Of things that are external, happen what will to that which can
suffer by external accidents. Those things that suffer let them complain
themselves, if they will; as for me, as long as I conceive no such
thing, that that which is happened is evil, I have no hurt; and it is in
my power not to conceive any such thing.


XXI. Wipe off all opinion stay the force and violence of unreasonable
lusts and affections: circumscribe the present time examine whatsoever
it be that is happened, either to thyself or to another: divide all
present objects, either in that which is formal or material think of the
last hour. That which thy neighbour hath committed, where the guilt of
it lieth, there let it rest. Examine in order whatsoever is spoken. Let
thy mind penetrate both into the effects, and into the causes. Rejoice
thyself with true simplicity, and modesty; and that all middle things
between virtue and vice are indifferent unto thee. Finally, love
mankind; obey God.


XXX. Look not about upon other men's minds and understandings; but look
right on forwards whither nature, both that of the universe, in those
things that happen unto thee; and thine in particular, in those things
that are done by thee: doth lead, and direct thee. Now every one is
bound to do that, which is consequent and agreeable to that end which
by his true natural constitution he was ordained unto. As for all other
things, they are ordained for the use of reasonable creatures: as in all
things we see that that which is worse and inferior, is made for
that which is better. Reasonable creatures, they are ordained one for
another. That therefore which is chief in every man's constitution, is,
that he intend the common good. The second is, that he yield not to any
lusts and motions of the flesh. For it is the part and privilege of the
reasonable and intellective faculty, that she can so bound herself,
as that neither the sensitive, nor the appetitive faculties, may not
anyways prevail upon her. For both these are brutish. And therefore over
both she challengeth mastery, and cannot anyways endure, if in her right
temper, to be subject unto either. And this indeed most justly. For
by nature she was ordained to command all in the body. The third
thing proper to man by his constitution, is, to avoid all rashness and
precipitancy; and not to be subject to error. To these things then, let
the mind apply herself and go straight on, without any distraction about
other things, and she hath her end, and by consequent her happiness.


XL. Then hath a man attained to the estate of perfection in his life and
conversation, when he so spends every day, as if it were his last day:
never hot and vehement in his affections, nor yet so cold and stupid as
one that had no sense; and free from all manner of dissimulation.


VI. Every particular nature hath content, when in its own proper course
it speeds. A reasonable nature doth then speed, when first in matter of
fancies and imaginations, it gives no consent to that which is either
false uncertain. Secondly, when in all its motions and resolutions it
takes its level at the common good only, and that it desireth nothing,
and flieth from nothing, bet what is in its own power to compass or
avoid. And lastly, when it willingly and gladly embraceth, whatsoever is
dealt and appointed unto it by the common nature. For it is part of it;
even as the nature of any one leaf, is part of the common nature of all
plants and trees. But that the nature of a leaf, is part of a nature
both unreasonable and unsensible, and which in its proper end may be
hindered; or, which is servile and slavish: whereas the nature of man is
part of a common nature which cannot be hindered, and which is both
reasonable and just. From whence also it is, that according to the
worth of everything, she doth make such equal distribution of all
things, as of duration, substance form, operation, and of events and
accidents. But herein consider not whether thou shalt find this equality
in everything absolutely and by itself; but whether in all the
particulars of some one thing taken together, and compared with all the
particulars of some other thing, and them together likewise.


XVI. Whatsoever dieth and falleth, however and wheresoever it die
and fall, it cannot fall out of the world, here it have its abode
and change, here also shall it have its dissolution into its proper
elements. The same are the world's elements, and the elements of which
thou dost consist. And they when they are changed, they murmur not; why
shouldest thou?


XXVI. If pain be an evil, either it is in regard of the body; (and that
cannot be, because the body of itself is altogether insensible:) or in
regard of the soul But it is in the power of the soul, to preserve her
own peace and tranquillity, and not to suppose that pain is evil. For
all judgment and deliberation; all prosecution, or aversation is from
within, whither the sense of evil (except it be let in by opinion)
cannot penetrate.


XXXVI. If thou beest quick-sighted, be so in matter of judgment, and
best discretion, saith he.


XLVII. Keep thyself to the first bare and naked apprehensions of things,
as they present themselves unto thee, and add not unto them. It is
reported unto thee, that such a one speaketh ill of thee. Well; that he
speaketh ill of thee, so much is reported. But that thou art hurt
thereby, is not reported: that is the addition of opinion, which thou
must exclude. I see that my child is sick. That he is sick, I see, but
that he is in danger of his life also, I see it not. Thus thou must use
to keep thyself to the first motions and apprehensions of things, as
they present themselves outwardly; and add not unto them from within
thyself through mere conceit and opinion. Or rather add unto them: hut
as one that understandeth the true nature of all things that happen in
the world.


LVII. The motion of the mind is not as the motion of a dart. For
the mind when it is wary and cautelous, and by way of diligent
circumspection turneth herself many ways, may then as well be said to
go straight on to the object, as when it useth no such circumspection.


IX. Either teach them better if it be in thy power; or if it be not,
remember that for this use, to bear with them patiently, was mildness
and goodness granted unto thee. The Gods themselves are good unto such;
yea and in some things, (as in matter of health, of wealth, of honour,)
are content often to further their endeavours: so good and gracious are
they. And mightest thou not be so too? or, tell me, what doth hinder
thee?


XIX. Of an operation and of a purpose there is an ending, or of an
action and of a purpose we say commonly, that it is at an end: from
opinion also there is an absolute cessation, which is as it were the
death of it. In all this there is no hurt. Apply this now to a man's
age, as first, a child; then a youth, then a young man, then an old man;
every change from one age to another is a kind of death And all this
while here no matter of grief yet. Pass now unto that life first, that
which thou livedst under thy grandfather, then under thy mother, then
under thy father. And thus when through the whole course of thy life
hitherto thou hast found and observed many alterations, many changes,
many kinds of endings and cessations, put this question to thyself What
matter of grief or sorrow dost thou find in any of these? Or what doest
thou suffer through any of these? If in none of these, then neither
in the ending and consummation of thy whole life, which is also but a
cessation and change.


XXIX. From some high place as it were to look down, and to behold
here flocks, and there sacrifices, without number; and all kind of
navigation; some in a rough and stormy sea, and some in a calm: the
general differences, or different estates of things, some, that are now
first upon being; the several and mutual relations of those things that
are together; and some other things that are at their last. Their lives
also, who were long ago, and theirs who shall be hereafter, and the
present estate and life of those many nations of barbarians that are
now in the world, thou must likewise consider in thy mind. And how many
there be, who never so much as heard of thy name, how many that will
soon forget it; how many who but even now did commend thee, within a
very little while perchance will speak ill of thee. So that neither
fame, nor honour, nor anything else that this world doth afford, is
worth the while. The sum then of all; whatsoever doth happen unto thee,
whereof God is the cause, to accept it contentedly: whatsoever thou
doest, whereof thou thyself art the cause, to do it justly: which will
be, if both in thy resolution and in thy action thou have no further
end, than to do good unto others, as being that, which by thy natural
constitution, as a man, thou art bound unto.


XXXIX. Sayest thou unto that rational part, Thou art dead; corruption
hath taken hold on thee? Doth it then also void excrements? Doth it like
either oxen, or sheep, graze or feed; that it also should be mortal, as
well as the body?


VI. Either with Epicurus, we must fondly imagine the atoms to be the
cause of all things, or we must needs grant a nature. Let this then be
thy first ground, that thou art part of that universe, which is governed
by nature. Then secondly, that to those parts that are of the same kind
and nature as thou art, thou hast relation of kindred. For of these,
if I shall always be mindful, first as I am a part, I shall never be
displeased with anything, that falls to my particular share of the
common chances of the world. For nothing that is behoveful unto the
whole, can be truly hurtful to that which is part of it. For this
being the common privilege of all natures, that they contain nothing in
themselves that is hurtful unto them; it cannot be that the nature of
the universe (whose privilege beyond other particular natures, is,
that she cannot against her will by any higher external cause be
constrained,) should beget anything and cherish it in her bosom that
should tend to her own hurt and prejudice. As then I bear in mind that
I am a part of such an universe, I shall not be displeased with anything
that happens. And as I have relation of kindred to those parts that
are of the same kind and nature that I am, so I shall be careful to
do nothing that is prejudicial to the community, but in all my
deliberations shall they that are of my kind ever be; and the common
good, that, which all my intentions and resolutions shall drive unto,
as that which is contrary unto it, I shall by all means endeavour to
prevent and avoid. These things once so fixed and concluded, as thou
wouldst think him a happy citizen, whose constant study and practice
were for the good and benefit of his fellow citizens, and the carriage
of the city such towards him, that he were well pleased with it; so must
it needs be with thee, that thou shalt live a happy life.


XVI. Give what thou wilt, and take away what thou wilt, saith he that is
well taught and truly modest, to Him that gives, and takes away. And it
is not out of a stout and peremptory resolution, that he saith it, but
in mere love, and humble submission.


XXVI. From man is the seed, that once cast into the womb man hath no
more to do with it. Another cause succeedeth, and undertakes the
work, and in time brings a child (that wonderful effect from such a
beginning!) to perfection. Again, man lets food down through his
throat; and that once down, he hath no more to do with it. Another
cause succeedeth and distributeth this food into the senses, and the
affections: into life, and into strength; and doth with it those other
many and marvellous things, that belong unto man. These things therefore
that are so secretly and invisibly wrought and brought to pass, thou
must use to behold and contemplate; and not the things themselves only,
but the power also by which they are effected; that thou mayst behold
it, though not with the eyes of the body, yet as plainly and visibly as
thou canst see and discern the outward efficient cause of the depression
and elevation of anything.


XXXVI. There is not any man that is so happy in his death, but that some
of those that are by him when he dies, will be ready to rejoice at his
supposed calamity. Is it one that was virtuous and wise indeed? will
there not some one or other be found, who thus will say to himself;
'Well now at last shall I be at rest from this pedagogue. He did not
indeed otherwise trouble us much: but I know well enough that in his
heart, he did much condemn us.' Thus will they speak of the virtuous.
But as for us, alas I how many things be there, for which there be many
that glad would be to be rid of us. This therefore if thou shalt think
of whensoever thou diest, thou shalt die the more willingly, when thou
shalt think with thyself; I am now to depart from that world, wherein
those that have been my nearest friends and acquaintances, they whom I
have so much suffered for, so often prayed for, and for whom I have
taken such care, even they would have me die, hoping that after my death
they shall live happier, than they did before. What then should any man
desire to continue here any longer? Nevertheless, whensoever thou diest,
thou must not be less kind and loving unto them for it; but as before,
see them, continue to be their friend, to wish them well, and meekly,
and gently to carry thyself towards them, but yet so that on the other
side, it make thee not the more unwilling to die. But as it fareth with
them that die an easy quick death, whose soul is soon separated from
their bodies, so must thy separation from them be. To these had nature
joined and annexed me: now she parts us; I am ready to depart, as from
friends and kinsmen, but yet without either reluctancy or compulsion.
For this also is according to Nature.


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.


XVIII. What portion soever, either of air or fire there be in thee,
although by nature it tend upwards, submitting nevertheless to the
ordinance of the universe, it abides here below in this mixed body. So
whatsoever is in thee, either earthy, or humid, although by nature it
tend downwards, yet is it against its nature both raised upwards, and
standing, or consistent. So obedient are even the elements themselves to
the universe, abiding patiently wheresoever (though against their
nature) they are placed, until the sound as it were of their retreat,
and separation. Is it not a grievous thing then, that thy reasonable
part only should be disobedient, and should not endure to keep its
place: yea though it be nothing enjoined that is contrary unto it, but
that only which is according to its nature? For we cannot say of it when
it is disobedient, as we say of the fire, or air, that it tends upwards
towards its proper element, for then goes it the quite contrary way. For
the motion of the mind to any injustice, or incontinency, or to sorrow,
or to fear, is nothing else but a separation from nature. Also when the
mind is grieved for anything that is happened by the divine providence,
then doth it likewise forsake its own place. For it was ordained unto
holiness and godliness, which specially consist in an humble submission
to God and His providence in all things; as well as unto justice: these
also being part of those duties, which as naturally sociable, we are
bound unto; and without which we cannot happily converse one with
another: yea and the very ground and fountain indeed of all just
actions.


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


VII. All worldly things thou must behold and consider, dividing them
into matter, form, and reference, or their proper end.


XVII. No operation whatsoever it he, ceasing for a while, can be truly
said to suffer any evil, because it is at an end. Neither can he that
is the author of that operation; for this very respect, because his
operation is at an end, be said to suffer any evil. Likewise then,
neither can the whole body of all our actions (which is our life) if in
time it cease, be said to suffer any evil for this very reason, because
it is at an end; nor he truly be said to have been ill affected, that
did put a period to this series of actions. Now this time or certain
period, depends of the determination of nature: sometimes of particular
nature, as when a man dieth old; but of nature in general, however; the
parts whereof thus changing one after another, the whole world still
continues fresh and new. Now that is ever best and most seasonable,
which is for the good of the whole. Thus it appears that death of
itself can neither be hurtful to any in particular, because it is not a
shameful thing (for neither is it a thing that depends of our own will,
nor of itself contrary to the common good) and generally, as it is both
expedient and seasonable to the whole, that in that respect it must
needs be good. It is that also, which is brought unto us by the order
and appointment of the Divine Providence; so that he whose will and
mind in these things runs along with the Divine ordinance, and by this
concurrence of his will and mind with the Divine Providence, is led
and driven along, as it were by God Himself; may truly be termed and
esteemed the θεοφόρητος, or divinely led and inspired.


XXVII. To stir up a man to the contempt of death this among other
things, is of good power and efficacy, that even they who esteemed
pleasure to be happiness, and pain misery, did nevertheless many of them
contemn death as much as any. And can death be terrible to him, to
whom that only seems good, which in the ordinary course of nature is
seasonable? to him, to whom, whether his actions be many or few, so they
be all good, is all one; and who whether he behold the things of the
world being always the same either for many years, or for few years
only, is altogether indifferent? O man! as a citizen thou hast lived,
and conversed in this great city the world. Whether just for so many
years, or no, what is it unto thee? Thou hast lived (thou mayest be
sure) as long as the laws and orders of the city required; which may be
the common comfort of all. Why then should it be grievous unto thee, if
(not a tyrant, nor an unjust judge, but) the same nature that brought
thee in, doth now send thee out of the world? As if the praetor should
fairly dismiss him from the stage, whom he had taken in to act a while.
Oh, but the play is not yet at an end, there are but three acts yet
acted of it? Thou hast well said: for in matter of life, three acts is
the whole play. Now to set a certain time to every man's acting, belongs
unto him only, who as first he was of thy composition, so is now the
cause of thy dissolution. As for thyself; thou hast to do with
neither. Go thy ways then well pleased and contented: for so is He that
dismisseth thee.


'This is how I have past the last few days. My sister was suddenly
seized with an internal pain, so violent that I was horrified at her
looks; my mother in her trepidation on that account accidentally
bruised her side on a corner of the wall; she and we were greatly
troubled about that blow. For myself; on going to rest I found a
scorpion in my bed; but I did not lie down upon him, I killed him
first. If you are getting on better, that is a consolation. My mother
is easier now, thanks be to God. Good-bye, best and sweetest master. My
lady sends you greeting.'


'It is very nice of you,' he writes to Fronto,[19] 'to ask for my
hexameters; I would have sent them at once if I had them by me. The fact
is my secretary, Anicetus-you know who I mean-did not pack up any of my
compositions for me to take away with me. He knows my weakness; he was
afraid that if I got hold of them I might, as usual, make smoke of them.
However, there was no fear for the hexameters. I must confess the truth
to my master: I love them. I study at night, since the day is taken up
with the theatre. I am weary of an evening, and sleepy in the daylight,
and so I don't do much. Yet I have made extracts from sixty books, five
volumes of them, in these latter days. But when you read remember
that the "sixty" includes plays of Novius, and farces, and some little
speeches of Scipio; don't be too much startled at the number. You
remember your Polemon; but I pray you do not remember Horace, who has
died with Pollio as far as I am concerned.[20] Farewell, my dearest
and most affectionate friend, most distinguished consul and my beloved
master, whom I have not seen these two years. Those who say two months,
count the days. Shall I ever see you again?'


Sometimes Fronto descends from the heights of eloquence to offer
practical advice; as when he suggests how Marcus should deal with his
suite. It is more difficult, he admits, to keep courtiers in harmony
than to tame lions with a lute; but if it is to be done, it must be by
eradicating jealousy. 'Do not let your friends,' says Fronto,'[30] 'envy
each other, or think that what you give to another is filched from them.


'The army when you took it in hand was sunk in luxury and revelry, and
corrupted with long inactivity. At Antiochia the soldiers had been Wont
to applaud at the stage plays, knew more of the gardens at the nearest
restaurant than of the battlefield. Horses were hairy from lack of
grooming, horsemen smooth because their hairs had been pulled out by
the roots[39] a rare thing it was to see a soldier with hair on arm or
leg. Moreover, they were better drest than armed; so much so, that
Laelianus Pontius, a strict man of the old discipline, broke the
cuirasses of some of them with his finger-tips, and observed cushions
on the horses' backs. At his direction the tufts were cut through, and
out of the horsemen's saddles came what appeared to be feathers pluckt
from geese. Few of the men could vault on horseback, the rest clambered
up with difficulty by aid of heel and knee and leg not many could throw
a lance hurtling, most did it without force or power, as though they
were things of wool-dicing was common in the camp, sleep lasted all
night, or if they kept watch it was over the winecup. By what
regulations to restrain such soldiers as these, and to turn them to
honesty and industry, did you not learn from Hannibal's sternness, the
discipline of Africanus, the acts of Metellus recorded in history.


Numbers in brackets refer to the Teubner text of Stich, but the
divisions of the text are left unaltered. For some of the references
identified I am indebted to Mr. G. H. Rendall's _Marcus Aurelius_.


BOOK V XIV. katorqwseiz (15): Acts of "rightness" or "straightness."
XXIII. "Roarer" (28): Gr. "tragedian." Ed. 1 has whoremonger,' ed.
2 corrects to "harlot," but omits to alter' the word at its second
occurrence.


BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that
the tale of Dead Man's Land is clearer."


Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,'
a great grammarian.


DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and
poet. Born 345 B.C.


Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover
of liberty. He was banished by Nero, and put to death by Vespasian.


New Comedy, the Attic Comedy of Menander and his school, which
criticised not persons but manners, like a modern comic opera. See
Comedy, Ancient.


Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by
the Thirty Tyrants to fetch him before them, and Socrates, at his own
peril, refused.


Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a
philosopher, and president of the Academy.


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13. Of Catulus I learned not to condemn any friend's expostulation
even though it were unjust, but to try to recall him to his former
disposition; to stint no praise in speaking of my masters, as is
recounted of Domitius and Athenodorus; and to love my children with
true affection.


6. Go on, go on, O my soul, to affront and dishonour thyself! The time
that remains to honour thyself will not be long. Short is the life of
every man; and thine is almost spent; spent, not honouring thyself,
but seeking thy happiness in the souls of other men.


16. Man's soul dishonours itself, firstly and chiefly when it does all
it can to become an excrescence, and as it were an abscess on the
Universe. To fret against any particular event is to revolt against
the general law of Nature, which comprehends the order of all events
whatsoever. Again it is dishonour for the soul when it has aversion to
any man, and opposes him with intention to hurt him, as wrathful men
do. Thirdly, it affronts itself when conquered by pleasure or pain;
fourthly, when it does or says anything hypocritically, feignedly or
falsely; fifthly, when it does not direct to some proper end all its
desires and actions, but exerts them inconsiderately and without
understanding. For, even the smallest things should be referred to the
end, and the end of rational beings is to follow the order and law of
the venerable state and polity which comprehends them all.


9. Hold in honour the faculty which forms opinions. It depends on this
faculty alone that no opinion your soul entertains be inconsistent
with the nature and constitution of the rational being. It ensures
that we form no rash judgments, that we are kindly to men, and
obedient to the Gods.


3. Men seek retirement in the country, on the sea-coast, in the
mountains; and you too have frequent longings for such distractions.
Yet surely this is great folly, since you may retire into yourself at
any hour you please. Nowhere can a man find any retreat more quiet and
more full of leisure than in his own soul; especially when there is
that within it on which, if he but look, he is straightway quite at
rest. And rest I hold to be naught else but perfect order in the
soul. Constantly, therefore, allow yourself this retirement, and so
renew yourself. Have also at hand thoughts brief and fundamental,
which readily may occur; sufficing to shut out the discordant clamour
of the world, and to send you back without fretting at the task to
which you return. For at what do you fret? At the wickedness of
mankind. Recollect the maxim that all reasoning beings are created for
one another, that to bear with them is a part of justice, and that
they cannot help their sin. Remember how many of those who lived in
enmity, suspicion, and hatred, at daggers drawn, have been stretched
on their funeral pyres, and turned to ashes. Remember and cease from
your complaints. Is it your allotted part in the world's destiny that
chagrins you? Be calm, and renew your knowledge of the alternative,
that "Either providence directs the world, or there is nothing but
unguided atoms;" and recollect the many proofs that the Universe is as
it were a state. Do the ills of the body still have power to touch
you? Reflect that the mind, once withdrawn within itself, once grown
conscious of its own power, has no concern with the motions, rough or
smooth, of the breathing body. Remember, too, all that you have heard
and assented to concerning pain and pleasure. Are you distracted by
the poor thing called fame? Think how swiftly all things are
forgotten. Behold the chaos of eternity which besets us on either
side. Think how empty is the noisy echo of acclamation; how fickle and
how scant of judgment are they who would seem to praise us, and how
narrow the bounds within which their praise is confined. All the earth
is but a point in the Universe; how small a corner of that little is
inhabited, and even there how few are they and of how little worth who
are to praise us!  Remember then that there ever remains for you
retirement into the little field within. And, above all, be neither
distraught nor overstrained. Hold fast your freedom: consider all
things as a man of courage, as a human being, as a citizen, as a
mortal. Readiest among the principles to which you look let there be
these two: Firstly, things external do not touch the soul, but remain
powerless without; and all trouble comes from what we think of them
within. Secondly, all things visible change in a moment, and are gone
for ever. Recollect all the changes of which you have yourself been a
witness. The world is a succession of changes: life is but thought.


14. You exist as part of a whole. You will disappear again in that
which produced you; or rather you will change and be resumed again
into the productive intelligence.


24. "Do few things," says the philosopher, "if you would have quiet."
This is perhaps a better saying, "Do what is necessary, do what the
reason of the being that is social in its nature directs, and do it in
the spirit of that direction." By this you will attain the calm that
comes from virtuous action, and that calm also which comes from having
few things to do. Most things you say and do are not necessary. Have
done with them, and you will be more at leisure and less perturbed. On
every occasion, then, ask yourself the question, Is this thing not
unnecessary? And put away not only unnecessary deeds but unnecessary
thoughts, for by so doing you will avoid all superfluous actions.


34. Willingly resign yourself to Clotho, permitting her to spin her
thread of what yarn she may.


46. Remember always the sayings of Heraclitus: that the death of earth
is to become water, the death of water to become air, and the death of
air to become fire; and so conversely. Remember in what a case he is
who forgets whither the way leads: that men are frequently at variance
with their close and constant companion, the reason which rules all:
that men count strange that which they meet every day: that we should
neither act nor speak as though in slumber, although even in slumber
we seem to act and speak; nor yet like children learning from their
parents, with a mere acceptance of everything just as we are told it.


5. Men cannot admire you for your shrewdness. Be it so. But there is
many another quality of which you cannot say, "It is not in me."
Display these; they are wholly in your power. Be sincere, be
dignified, be painstaking; scorn pleasure, repine not at fate, need
little; be kind and frank; love not exaggeration and vain talk; strive
after greatness. Do you not see how many virtues you might show, of
which you are yet content to fall short, though you have not the
excuse that they are absent, or that you are unfit for them? Are you
driven by some want in your equipment to be querulous, to be miserly,
to be a flatterer, to reproach your body with your own faults, to
cringe to others, to be vainglorious, to have all this restlessness in
your soul? No, by the Gods, you might have escaped these vices long
ago. All your fault, then, is that you are somewhat slow and dull of
comprehension. This you should strive to correct by exercise; neither
neglecting your dulness nor taking a mean pleasure in it.


15. Nothing should be said to be part of a man which is not part of
his human nature. Things that are not part of his essence cannot be
required of him, and have no part in the promise or the fulfilment of
his nature. Therefore, in such things lies neither the end of man nor
the good which crowns that end. Moreover, if anything were really part
of a man, it would not be proper for him to despise it or revolt
against it, nor would he be praiseworthy who made himself independent
thereof. If non-essential things were indeed good, he could be no good
man who stinted himself in the use of them; but, as we see, the more a
man goes without them, and the more he endures the want of them, the
better a man he is.


25. Does another wrong me? Let him look to that. His character and his
actions are his own. So much is in my present possession as is
dispensed to me by the nature of things, and I act as my own nature
now bids me.


What then should detain you here? Things sensible are ever changing
and unstable. The senses are dull and easily deceived. The poor soul
itself is a mere exhalation from blood. Fame in such a world is a
thing of naught. What then? You await calmly extinction or
transformation, whichever it may be. And till the fulness of the time
be come what is to suffice you? What else than a life spent in fearing
and praising the Gods, and in the practice of benevolence, toleration
and forbearance towards men? And whatsoever lies beyond the bounds of
flesh and breath, remember that it is neither yours nor in your power.


7. Find your sole delight and recreation in proceeding from one
unselfish action to another, with God ever in mind.


17. Upward, downward, round and round run the courses of the
elements. But the course of virtue is like none of these; it follows a
diviner path, well-directed in a way that is hard for us to
understand.


27. Is it not cruel to restrain men from pursuing what appears to be
their own advantage? And yet, in a manner, you deny them this liberty
when you shew anger at their errors. Men are assuredly attracted to
what seems to be their own advantage. "Yes," you say, "but it is not
their advantage." Instruct them, then, and make this evident to them,
but without anger.


37. He who has seen the present has seen all that either has been from
all eternity, or will be to all eternity, for all things are alike in
kind and form.


47. Think continually of all the men that are dead and gone, men of
every sort and condition, of all manner of pursuits, and of every
nation. Return back to Philistion, Phoebus, and Origanion. Pass down
to other generations of the dead. We must all change our habitation
and go to that place whither so many great orators, so many venerable
philosophers, Heraclitus, Pythagoras, Socrates, and so many heroes
have gone before, and so many generals and princes have followed. Add
to these Eudoxus, Hipparchus, Archimedes, and other keen, great,
laborious, cunning and arrogant spirits; yea, such as have wittily
derided this fading mortal life which is but for a day, as did
Menippus and his brethren. Consider that all these are long since in
their graves. And wherein here is the harm for them; or even for men
whose names are not remembered? The one precious thing in life is to
spend it in a steady course of truth and justice, with kindliness even
for the false and the unjust.


59. Consider what men are; whom they seek to please; what they expect
to gain, and how they go about to compass their ends. Think how soon
eternity will shroud all things, and how much is already shrouded.


10. Everything material is soon engulfed in the matter of the whole,
and every active cause is swiftly resumed into the Universal
reason. The memory of all things is quickly buried in eternity.


19. Through the substance of the Universe, as through a torrent, all
bodies are borne. They are all of the same nature, and fellow-workers
with the whole, even as our several members are fellow-workers with
one another. How many a Chrysippus, how many a Socrates, how many an
Epictetus hath the course of ages swallowed up! Let this thought be
with you about every man, and upon all occasions.


29. Blot out imagination. Check the brutal impulses of the
passions. Confine your energies to the present time. Observe clearly
all that happens either to yourself or to another. Divide and analyse
all objects into cause and matter. Take thought for your last
hour. Let another's sin remain where the guilt lies.


44. From Plato:--"I would make him this just answer, 'You are
mistaken, my friend, to think that a man of any worth should count the
chances of living and dying. Should he not rather, in all he does,
consider simply whether he is acting justly or unjustly, whether he is
playing the part of a good man or a bad?'"


53. Wherever we can act conformably to the reason which is common to
Gods and men, there we have nothing to dread. Where we can profit by
prosperous activity which proceeds in agreement with the constitution
of our nature, we need suspect no harm.


63. "Every soul," says Plato, "parts unwillingly with truth." You may
say the same of justice, temperance, good-nature, and every virtue. It
is most necessary to keep this ever in mind; for, if you do, you will
be more kindly towards all men.


73. When you have done a kind action, another has benefited. Why do
you, like the fools, require some third thing in addition--a
reputation for benevolence or a return for it.


9. Let no man any more hear you railing on the life of the court; nay,
revile it not to your own hearing.


19. The horse, the vine--all things are formed for some purpose. Where
is the wonder? Even the sun saith, "I was formed for a certain work;"
and similarly the other Gods. For what end are you formed? For
pleasure?  Look if your soul can endure this thought.


29. Blot out false imaginations, and say often to yourself:--It is
now in my power to preserve my soul free from all wickedness, all
lust, all confusion or disturbance. And then, as I truly discern the
nature of things, I can use them all in due proportion. Be ever
mindful of this power which Nature has given you.


39. In the constitution of the rational being I discern no virtue made
to restrain justice; but I see continence made to restrain sensual
pleasure.


49. Pronounce no more to yourself than what appearances directly
declare. It is told you that so-and-so has spoken ill of you. This
alone is told you, and not that you are hurt by it. I see my child is
sick; this only I see. I do not see that he is in danger. Dwell thus
upon first appearances; add nothing to them from within, and no harm
befalls you: or rather add the recognition that all is part of the
world's lot.


58. He who dreads death dreads either the extinction of all sense or
the experience of a new one. If all sense be extinguished, there can
be no sense of evil. If a different sort of sense be acquired you
become a different creature, and do not cease to live.


6. Be satisfied with your present opinion, if certain; with your
present course of action, if social; with your present mood, if well
pleased with all that comes upon you from without.


16. It is not in passive feeling, but in action, that the good and
evil of the rational animal formed for society consists. Similarly his
virtue or his vice lies not in feeling but in action.


28. The course of things in the world is ever the same; a continual
rotation; up and down, from age to age. Either the Universal Mind
exerts itself in every particular event, in which case you must accept
what comes immediately from it: or it has exerted itself once and for
all, and, as a result, all things go on for ever, in a necessary chain
of consequence: or again atoms and indivisible particles are the
origin of all things. In fine, if there be a God, all is well; and if
there be only chance, you at least need not act by chance.


37. Enough of this wretched life: enough of repining and apish
trifling. Why are you disturbed? Are any of these troubles new? What
excites you so? Is it the cause?


4. If a man is going wrong, instruct him kindly, and shew him his
mistake. If you are unable to do this, blame yourself or none.


14. To Nature, which gives and again resumes all things, the
well-instructed, modest man will say: "Give what thou wilt; take again
what thou wilt." And this he says, not with ostentation, but out of
pure obedience and good will to Nature.


25. Whoever flies from his master is a runaway. Our master is the law,
and the law-breaker is a runaway; and so is he also who through grief,
or anger, or fear will not acquiesce in something that has happened,
is happening, or will happen, in the course of things predestined by
the all-ruling power which is the law, laying down for every man what
is proper for him. He then who is afraid or grieved or angry, is a
runaway.


Some leaves the winds blow down: the fruitful wood
      Breeds more meanwhile, which in springtide appear.
      Of men thus ends one race, while one is born.


5. What is your art? Well doing. And how else can this come than from
sound general principles regarding Nature as a whole, and the
constitution of man in particular?


14. Although they despise, yet they flatter one another. Although they
desire to overtop, yet they cringe to one another.


Seventhly: It is not the acts of others that disturb us. Their actions
reside in their own souls. Our own opinions alone disturb us. Away
with them then; will that you entertain no thought of calamity
befallen you, and the anger is gone. But how remove them?  By
reasoning that there is no dishonour; for, if you hold not that
dishonour alone is evil, verily you must fall into many crimes, you
may become a robber, or any sort of villain.


24. The Spartans at their public shows set seats for strangers in the
shade, but sat themselves where they found room.


37. He tells us also that we must find out the true art of assenting;
and in treating of our impulses he says that we must be vigilant in
restraining them, that they may act with proper reservation, with
public spirit, with due sense of proportion; also that we should
refrain utterly from sensual passion; and not be restive in matters
where we have no control.


7. Consider how death ought to find you, both as to body and as to
soul. Think of the shortness of life, of the eternities before and
after, and of the infirmity of all material things.


He that would wish the wicked not to sin is like one who would have
the fig tree not have juice in its figs, would have infants not cry,
horses not neigh, and other inevitable things not happen. What shall
the wicked man do, having a wicked disposition? If you are so keen,
cure it.


27. Bring to frequent recollection those who have grieved about
anything overmuch, those who have been pre-eminent in the extreme of
glory or misfortune, in feuds or other circumstances of fate. Then
stop and ask, Where are they all now? Smoke and ashes, and an old
tale; or perhaps not even a tale. Pass them all in review: Fabius
Catullinus in the country, Lucius Lupus in his gardens, Stertinius at
Baiae, Tiberius at Capreae, Velius Rufus, and, in fine, all eminence
attended with the high regard of men. How cheap is all that is so
eagerly pursued? And how much better does it become a philosopher to
show himself, in the part of the material world allotted to him, just,
temperate, and obedient to the Gods; and this with simplicity; for
most intolerable of all is the pride of false humility.


*** END OF THE PROJECT GUTENBERG EBOOK THE MEDITATIONS OF THE EMPEROR MARCUS AURELIUS ANTONINUS ***


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