THE MEDITATIONS OF MARCUS AURELIUS

*The Project Gutenberg Etext of Meditations, by Marcus Aurelius*
#1 in our series Marcus Aurelius

Copyright laws are changing all over the world, be sure to check
the copyright laws for your country before posting these files!!

Please take a look at the important information in this header.
We encourage you to keep this file on your own disk, keeping an
electronic path open for the next readers.  Do not remove this.

*It must legally be the first thing seen when opening the book.*
In fact, our legal advisors said we can't even change margins.

**Welcome To The World of Free Plain Vanilla Electronic Texts**

**Etexts Readable By Both Humans and By Computers, Since 1971**

*These Etexts Prepared By Hundreds of Volunteers and Donations*

Information on contacting Project Gutenberg to get Etexts, and
further information is included below.  We need your donations.

Title:  Meditations 

Author:  Marcus Aurelius

June, 2001  [Etext #2680]

*The Project Gutenberg Etext of Meditations, by Marcus Aurelius*
******This file should be named medma10.htm or medma10.zip******

Corrected EDITIONS of our etexts get a new NUMBER, medma11.xxx
VERSIONS based on separate sources get new LETTER, medma10a.xxx

Project Gutenberg Etexts are usually created from multiple editions,
all of which are in the Public Domain in the United States, unless a
copyright notice is included.  Therefore, we usually do NOT keep any
of these books in compliance with any particular paper edition.

We are now trying to release all our books one month in advance
of the official release dates, leaving time for better editing.

Please note:  neither this list nor its contents are final till
midnight of the last day of the month of any such announcement.
The official release date of all Project Gutenberg Etexts is at
Midnight, Central Time, of the last day of the stated month.  A
preliminary version may often be posted for suggestion, comment
and editing by those who wish to do so.  To be sure you have an
up to date first edition [xxxxx10x.xxx] please check file sizes
in the first week of the next month.  Since our ftp program has
a bug in it that scrambles the date [tried to fix and failed] a
look at the file size will have to do, but we will try to see a
new copy has at least one byte more or less.

Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work.  The
time it takes us, a rather conservative estimate, is fifty hours
to get any etext selected, entered, proofread, edited, copyright
searched and analyzed, the copyright letters written, etc.  This
projected audience is one hundred million readers.  If our value
per text is nominally estimated at one dollar then we produce $2
million dollars per hour this year as we release thirty-six text
files per month, or 432 more Etexts in 1999 for a total of 2000+
If these reach just 10% of the computerized population, then the
total should reach over 200 billion Etexts given away this year.

The Goal of Project Gutenberg is to Give Away One Trillion Etext
Files by December 31, 2001.  [10,000 x 100,000,000 = 1 Trillion]
This is ten thousand titles each to one hundred million readers,
which is only ~5% of the present number of computer users.

At our revised rates of production, we will reach only one-third
of that goal by the end of 2001, or about 3,333 Etexts unless we
manage to get some real funding; currently our funding is mostly
from Michael Hart's salary at Carnegie-Mellon University, and an
assortment of sporadic gifts; this salary is only good for a few
more years, so we are looking for something to replace it, as we
don't want Project Gutenberg to be so dependent on one person.

We need your donations more than ever!

All donations should be made to "Project Gutenberg/CMU": and are
tax deductible to the extent allowable by law.  (CMU = Carnegie-
Mellon University).

For these and other matters, please mail to:

Project Gutenberg
P. O. Box  2782
Champaign, IL 61825

When all other email fails. . .try our Executive Director:
Michael S. Hart <hart@pobox.com>
hart@pobox.com forwards to hart@prairienet.org and archive.org
if your mail bounces from archive.org, I will still see it, if
it bounces from prairienet.org, better resend later on. . . .

We would prefer to send you this information by email.

******

To access Project Gutenberg etexts, use any Web browser
to view http://promo.net/pg.  This site lists Etexts by
author and by title, and includes information about how
to get involved with Project Gutenberg.  You could also
download our past Newsletters, or subscribe here.  This
is one of our major sites, please email hart@pobox.com,
for a more complete list of our various sites.

To go directly to the etext collections, use FTP or any
Web browser to visit a Project Gutenberg mirror (mirror
sites are available on 7 continents; mirrors are listed
at http://promo.net/pg).

Mac users, do NOT point and click, typing works better.

Example FTP session:

ftp metalab.unc.edu
login: anonymous
password: your@login
cd pub/docs/books/gutenberg
cd etext90 through etext99 or etext00 through etext01, etc.
dir [to see files]
get or mget [to get files. . .set bin for zip files]
GET GUTINDEX.??  [to get a year's listing of books, e.g., GUTINDEX.99]
GET GUTINDEX.ALL [to get a listing of ALL books]

***

**Information prepared by the Project Gutenberg legal advisor**

(Three Pages)
***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START***
Why is this "Small Print!" statement here?  You know: lawyers.
They tell us you might sue us if there is something wrong with
your copy of this etext, even if you got it for free from
someone other than us, and even if what's wrong is not our
fault.  So, among other things, this "Small Print!" statement
disclaims most of our liability to you.  It also tells you how
you can distribute copies of this etext if you want to.

*BEFORE!* YOU USE OR READ THIS ETEXT
By using or reading any part of this PROJECT GUTENBERG-tm
etext, you indicate that you understand, agree to and accept
this "Small Print!" statement.  If you do not, you can receive
a refund of the money (if any) you paid for this etext by
sending a request within 30 days of receiving it to the person
you got it from.  If you received this etext on a physical
medium (such as a disk), you must return it with your request.

ABOUT PROJECT GUTENBERG-TM ETEXTS
This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG-
tm etexts, is a "public domain" work distributed by Professor
Michael S. Hart through the Project Gutenberg Association at
Carnegie-Mellon University (the "Project").  Among other
things, this means that no one owns a United States copyright
on or for this work, so the Project (and you!) can copy and
distribute it in the United States without permission and
without paying copyright royalties.  Special rules, set forth
below, apply if you wish to copy and distribute this etext
under the Project's "PROJECT GUTENBERG" trademark.

To create these etexts, the Project expends considerable
efforts to identify, transcribe and proofread public domain
works.  Despite these efforts, the Project's etexts and any
medium they may be on may contain "Defects".  Among other
things, Defects may take the form of incomplete, inaccurate or
corrupt data, transcription errors, a copyright or other
intellectual property infringement, a defective or damaged
disk or other etext medium, a computer virus, or computer
codes that damage or cannot be read by your equipment.

LIMITED WARRANTY; DISCLAIMER OF DAMAGES
But for the "Right of Replacement or Refund" described below,
[1] the Project (and any other party you may receive this
etext from as a PROJECT GUTENBERG-tm etext) disclaims all
liability to you for damages, costs and expenses, including
legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR
UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT,
INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE
OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE
POSSIBILITY OF SUCH DAMAGES.

If you discover a Defect in this etext within 90 days of
receiving it, you can receive a refund of the money (if any)
you paid for it by sending an explanatory note within that
time to the person you received it from.  If you received it
on a physical medium, you must return it with your note, and
such person may choose to alternatively give you a replacement
copy.  If you received it electronically, such person may
choose to alternatively give you a second opportunity to
receive it electronically.

THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS".  NO OTHER
WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS
TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT
LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A
PARTICULAR PURPOSE.

Some states do not allow disclaimers of implied warranties or
the exclusion or limitation of consequential damages, so the
above disclaimers and exclusions may not apply to you, and you
may have other legal rights.
INDEMNITY
You will indemnify and hold the Project, its directors,
officers, members and agents harmless from all liability, cost
and expense, including legal fees, that arise directly or
indirectly from any of the following that you do or cause:
[1] distribution of this etext, [2] alteration, modification,
or addition to the etext, or [3] any Defect.

DISTRIBUTION UNDER "PROJECT GUTENBERG-tm"
You may distribute copies of this etext electronically, or by
disk, book or any other medium if you either delete this
"Small Print!" and all other references to Project Gutenberg,
or:

[1]  Only give exact copies of it.  Among other things, this
     requires that you do not remove, alter or modify the
     etext or this "small print!" statement.  You may however,
     if you wish, distribute this etext in machine readable
     binary, compressed, mark-up, or proprietary form,
     including any form resulting from conversion by word pro-
     cessing or hypertext software, but only so long as
     *EITHER*:

     [*]  The etext, when displayed, is clearly readable, and
          does *not* contain characters other than those
          intended by the author of the work, although tilde
          (~), asterisk (*) and underline (_) characters may
          be used to convey punctuation intended by the
          author, and additional characters may be used to
          indicate hypertext links; OR

     [*]  The etext may be readily converted by the reader at
          no expense into plain ASCII, EBCDIC or equivalent
          form by the program that displays the etext (as is
          the case, for instance, with most word processors);
          OR

     [*]  You provide, or agree to also provide on request at
          no additional cost, fee or expense, a copy of the
          etext in its original plain ASCII form (or in EBCDIC
          or other equivalent proprietary form).

[2]  Honor the etext refund and replacement provisions of this
     "Small Print!" statement.

[3]  Pay a trademark license fee to the Project of 20% of the
     net profits you derive calculated using the method you
     already use to calculate your applicable taxes.  If you
     don't derive profits, no royalty is due.  Royalties are
     payable to "Project Gutenberg Association/Carnegie-Mellon
     University" within the 60 days following each
     date you prepare (or were legally required to prepare)
     your annual (or equivalent periodic) tax return.

WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO?
The Project gratefully accepts contributions in money, time,
scanning machines, OCR software, public domain etexts, royalty
free copyright licenses, and every other sort of contribution
you can think of.  Money should be paid to "Project Gutenberg
Association / Carnegie-Mellon University".

We are planning on making some changes in our donation structure
in 2000, so you might want to email me, hart@pobox.com beforehand.




*END THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END*

Meditations 

Marcus Aurelius

CONTENTS

NOTES

INTRODUCTION

FIRST BOOK

SECOND BOOK

THIRD BOOK

FOURTH BOOK

FIFTH BOOK

SIXTH BOOK

SEVENTH BOOK

EIGHTH BOOK

NINTH BOOK

TENTH BOOK

ELEVENTH BOOK

TWELFTH BOOK

APPENDIX

GLOSSARY




NOTES

This text was scanned by J. Boulton using Textbridge OCR.
The Greek portions of the text have been added by hand
and they will require the standard "Symbol" font "symbol.ttf"
to be installed in the system fonts folder.  This is a
standard Windows font, so should be present on most systems.
To contact the scanner e-mail: magicjon@ic24.net INTRODUCTION
This is the Plain Text version, see medma10h.txt or .zop for
the HTML version with the various symbols mentioned above.]

Meditations 

Marcus Aurelius

INTRODUCTION

MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121.
His real name was M. Annius Verus, and he was sprung of a noble
family which claimed descent from Numa, second King of Rome.
Thus the most religious of emperors came of the blood of the most pious
of early kings.  His father, Annius Verus, had held high office in Rome,
and his grandfather, of the same name, had been thrice Consul.
Both his parents died young, but Marcus held them in loving remembrance.
On his father's death Marcus was adopted by his grandfather,
the consular Annius Verus, and there was deep love between these two.
On the very first page of his book Marcus gratefully declares
how of his grandfather he had learned to be gentle and meek,
and to refrain from all anger and passion.  The Emperor Hadrian
divined the fine character of the lad, whom he used to call
not Verus but Verissimus, more Truthful than his own name.
He advanced Marcus to equestrian rank when six years of age, and at
the age of eight made him a member of the ancient Salian priesthood.
The boy's aunt, Annia Galeria Faustina, was married to Antoninus Pius,
afterwards emperor.  Hence it came about that Antoninus,
having no son, adopted Marcus, changing his name to that which
he is known by, and betrothed him to his daughter Faustina.
His education was conducted with all care.  The ablest teachers
were engaged for him, and he was trained in the strict doctrine
of the Stoic philosophy, which was his great delight.
He was taught to dress plainly and to live simply, to avoid all
softness and luxury.  His body was trained to hardihood by wrestling,
hunting, and outdoor games; and though his constitution was weak,
he showed great personal courage to encounter the fiercest boars.
At the same time he was kept from the extravagancies of his day.
The great excitement in Rome was the strife of the Factions,
as they were called, in the circus.  The racing drivers used to adopt
one of four colors--red, blue, white, or green--and their partisans
showed an eagerness in supporting them which nothing could surpass.
Riot and corruption went in the train of the racing chariots;
and from all these things Marcus held severely aloof.

In 140 Marcus was raised to the consulship, and in 145 his betrothal
was consummated by marriage.  Two years later Faustina brought him
a daughter; and soon after the tribunate and other imperial honors
were conferred upon him.

Antoninus Pius died in 161, and Marcus assumed the imperial state.
He at once associated with himself L. Ceionius Commodus,
whom Antoninus had adopted as a younger son at the same time
with Marcus, giving him the name of Lucius Aurelius Verus.
Henceforth the two are colleagues in the empire, the junior
being trained as it were to succeed.  No sooner was Marcus
settled upon the throne than wars broke out on all sides.
In the east, Vologeses III.  of Parthia began a long-meditated
revolt by destroying a whole Roman Legion and invading Syria
(162). Verus was sent off in hot haste to quell this rising;
and he fulfilled his trust by plunging into drunkenness
and debauchery, while the war was left to his officers.
Soon after Marcus had to face a more serious danger at home in
the coalition of several powerful tribes on the northern frontier.
Chief among those were the Marcomanni or Marchmen, the Quadi
(mentioned in this book), the Sarmatians, the Catti, the Jazyges.
In Rome itself there was pestilence and starvation, the one
brought from the east by Verus's legions, the other caused
by floods which had destroyed vast quantities of grain.
After all had been done possible to allay famine and to supply
pressing needs--Marcus being forced even to sell the imperial
jewels to find money--both emperors set forth to a struggle which
was to continue more or less during the rest of Marcus's reign.
During these wars, in 169, Verus died.  We have no means
of following the campaigns in detail; but thus much is certain,
that in the end the Romans succeeded in crushing the barbarian tribes,
and effecting a settlement which made the empire more secure.
Marcus was himself commander-in-chief, and victory was due
no less to his own ability than to his wisdom in choice
of lieutenants, shown conspicuously in the case of Pertinax.
There were several important battles fought in these campaigns;
and one of them has become celebrated for the legend of
the Thundering Legion.  In a battle against the Quadi in 174,
the day seemed to he going in favor of the foe, when on a
sudden arose a great storm of thunder and rain the lightning
struck the barbarians with terror, and they turned to rout.
In later days this storm was said to have been sent in answer
to the prayers of a legion which contained many Christians,
and the name Thundering Legion should he given to it on this account.
The title of Thundering Legion is known at an earlier date,
so this part of the story at least cannot be true; but the aid
of the storm is acknowledged by one of the scenes carved on
Antonine's Column at Rome, which commemorates these wars.

The settlement made after these troubles might have been
more satisfactory but for an unexpected rising in the east.
Avidius Cassius, an able captain who had won renown in the Parthian
wars, was at this time chief governor of the eastern provinces.
By whatever means induced, he had conceived the project
of proclaiming himself emperor as soon as Marcus, who was then
in feeble health, should die; and a report having been conveyed
to him that Marcus was dead, Cassius did as he had planned.
Marcus, on hearing the news, immediately patched up a peace and
returned home to meet this new peril.  The emperors great grief
was that he must needs engage in the horrors of civil strife.
He praised the qualities of Cassius, and expressed a heartfelt
wish that Cassius might not be driven to do himself a hurt
before he should have the opportunity to grant a free pardon.
But before he could come to the east news had come to Cassius
that the emperor still lived; his followers fell away from him,
and he was assassinated.  Marcus now went to the east,
and while there the murderers brought the head of Cassius to him;
but the emperor indignantly refused their gift, nor would
he admit the men to his presence.

On this journey his wife, Faustina, died.  At his return
the emperor celebrated a triumph (176). Immediately afterwards
he repaired to Germany, and took up once more the burden of war.
His operations were followed by complete success; but the
troubles of late years had been too much for his constitution,
at no time robust, and on March 17, 180, he died in Pannonia.

The good emperor was not spared domestic troubles.  Faustina had
borne him several children, of whom he was passionately fond.
Their innocent faces may still be seen in many a sculpture gallery,
recalling with odd effect the dreamy countenance of their father.
But they died one by one, and when Marcus came to his own end
only one of his sons still lived--the weak and worthless Commodus.
On his father's death Commodus, who succeeded him, undid the work
of many campaigns by a hasty and unwise peace; and his reign of
twelve years proved him to be a ferocious and bloodthirsty tyrant.
Scandal has made free with the name of Faustina herself,
who is accused not only of unfaithfulness, but of intriguing
with Cassius and egging him on to his fatal rebellion,
it must be admitted that these charges rest on no sure evidence;
and the emperor, at all events, loved her dearly, nor ever felt
the slightest qualm of suspicion.

As a soldier we have seen that Marcus was both capable and successful;
as an administrator he was prudent and conscientious.
Although steeped in the teachings of philosophy, he did
not attempt to remodel the world on any preconceived plan.
He trod the path beaten by his predecessors, seeking only to do
his duty as well as he could, and to keep out corruption.
He did some unwise things, it is true.  To create a compeer in empire,
as he did with Verus, was a dangerous innovation which could only
succeed if one of the two effaced himself; and under Diocletian
this very precedent caused the Roman Empire to split into halves.
He erred in his civil administration by too much centralizing.
But the strong point of his reign was the administration of justice.
Marcus sought by-laws to protect the weak, to make the lot of the
slaves less hard, to stand in place of father to the fatherless.
Charitable foundations were endowed for rearing and educating
poor children.  The provinces were protected against oppression,
and public help was given to cities or districts which might
be visited by calamity.  The great blot on his name, and one
hard indeed to explain, is his treatment of the Christians.
In his reign Justin at Rome became a martyr to his faith,
and Polycarp at Smyrna, and we know of many outbreaks of fanaticism
in the provinces which caused the death of the faithful.
It is no excuse to plead that he knew nothing about the atrocities
done in his name:  it was his duty to know, and if he did not he would
have been the first to confess that he had failed in his duty.
But from his own tone in speaking of the Christians it is clear
he knew them only from calumny; and we hear of no measures
taken even to secure that they should have a fair hearing.
In this respect Trajan was better than he.

To a thoughtful mind such a religion as that of Rome would
give small satisfaction.  Its legends were often childish
or impossible; its teaching had little to do with morality.
The Roman religion was in fact of the nature of a bargain:
men paid certain sacrifices and rites, and the gods
granted their favor, irrespective of right or wrong.
In this case all devout souls were thrown back upon philosophy,
as they had been, though to a less extent, in Greece.
There were under the early empire two rival schools which practically
divided the field between them, Stoicism and Epicureanism.
The ideal set before each was nominally much the same.
The Stoics aspired to the repression of all emotion,
and the Epicureans to freedom from all disturbance; yet in
the upshot the one has become a synonym of stubborn endurance,
the other for unbridled license.  With Epicureanism we have nothing
to do now; but it will be worth while to sketch the history
and tenets of the Stoic sect.  Zeno, the founder of Stoicism,
was born in Cyprus at some date unknown, but his life may be said
roughly to be between the years 350 and 250 B.C. Cyprus has
been from time immemorial a meeting-place of the East and West,
and although we cannot grant any importance to a possible
strain of Phoenician blood in him (for the Phoenicians
were no philosophers), yet it is quite likely that through
Asia Minor he may have come in touch with the Far East.
He studied under the cynic Crates, but he did not neglect other
philosophical systems.  After many years' study he opened his
own school in a colonnade in Athens called the Painted Porch,
or Stoa, which gave the Stoics their name.  Next to Zeno,
the School of the Porch owes most to Chrysippus (280--207 b.c.),
who organized Stoicism into a system.  Of him it was said,
'But for Chrysippus, there had been no Porch.'

The Stoics regarded speculation as a means to an end and that
end was, as Zeno put it, to live consistently omologonuenws zhn
or as it was later explained, to live in conformity with nature.
This conforming of the life to nature oralogoumenwz th fusei zhn.
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.  The Stoic
system of physics was materialism with an infusion of pantheism.
In contradiction to Plato's view that the Ideas, or Prototypes,
of phenomena alone really exist, the Stoics held that material objects
alone existed; but immanent in the material universe was a spiritual
force which acted through them, manifesting itself under many forms,
as fire, aether, spirit, soul, reason, the ruling principle.

The universe, then, is God, of whom the popular gods
are manifestations; while legends and myths are allegorical.
The soul of man is thus an emanation from the godhead,
into whom it will eventually be re-absorbed. The divine ruling
principle makes all things work together for good, but for
the good of the whole.  The highest good of man is consciously
to work with God for the common good, and this is the sense
in which the Stoic tried to live in accord with nature.
In the individual it is virtue alone which enables him to do this;
as Providence rules the universe, so virtue in the soul
must rule man.

In Logic, the Stoic system is noteworthy for their theory
as to the test of truth, the Criterion.  They compared
the new-born soul to a sheet of paper ready for writing.
Upon this the senses write their impressions, fantasias and
by experience of a number of these the soul unconsciously
conceives general notions koinai eunoiai or anticipations.
prolhyeis When the impression was such as to be irresistible
it was called (katalnptikh fantasia) one that holds fast,
or as they explained it, one proceeding from truth.
Ideas and inferences artificially produced by deduction
or the like were tested by this 'holding perception.'
Of the Ethical application I have already spoken.
The highest good was the virtuous life.  Virtue alone is happiness,
and vice is unhappiness.  Carrying this theory to its extreme,
the Stoic said that there could be no gradations between virtue
and vice, though of course each has its special manifestations.
Moreover, nothing is good but virtue, and nothing but vice is bad.
Those outside things which are commonly called good or bad,
such as health and sickness, wealth and poverty, pleasure and pain,
are to him indifferent adiofora.  All these things are merely
the sphere in which virtue may act.  The ideal Wise Man is
sufficient unto himself in all things, autarkhs and knowing
these truths, he will be happy even when stretched upon the rack.
It is probable that no Stoic claimed for himself that he was
this Wise Man, but that each strove after it as an ideal
much as the Christian strives after a likeness to Christ.
The exaggeration in this statement was, however, so obvious,
that the later Stoics were driven to make a further subdivision
of things indifferent into what is preferable (prohgmena) and what
is undesirable.  They also held that for him who had not
attained to the perfect wisdom, certain actions were proper.
(kaqhkonta) These were neither virtuous nor vicious,
but, like the indifferent things, held a middle place.
Two points in the Stoic system deserve special mention.
One is a careful distinction between things which are in
our power and things which are not.  Desire and dislike,
opinion and affection, are within the power of the will;
whereas health, wealth, honor, and other such are general1y not so.
The Stoic was called upon to control his desires and affections,
and to guide his opinion; to bring his whole being under the sway
of the will or leading principle, just as the universe is
guided and governed by divine Providence.  This is a special
application of the favorite Greek virtue of moderation,
(swfrosuum) and has also its parallel in Christian ethics.
The second point is a strong insistence on the unity of
the universe, and on man's duty as part of a great whole.
Public spirit was the most splendid political virtue
of the ancient world, and it is here made cosmopolitan.
It is again instructive to note that Christian sages insisted
on the same thing.  Christians are taught that they are
members of a worldwide brotherhood, where is neither Greek
nor Hebrew, bond nor free and that they live their lives
as fellow-workers with God.

Such is the system which underlies the Meditations of Marcus Aurelius.
Some knowledge of it is necessary to the right understanding
of the book, but for us the chief interest lies elsewhere.
We do not come to Marcus Aurelius for a treatise on Stoicism.
He is no head of a school to lay down a body of doctrine for students;
he does not even contemplate that others should read what he writes.
His philosophy is not an eager intellectual inquiry, but more
what we should call religious feeling.  The uncompromising
stiffness of Zeno or Chrysippus is softened and transformed
by passing through a nature reverent and tolerant, gentle and
free from guile; the grim resignation which made life possible
to the Stoic sage becomes in him almost a mood of aspiration.
His book records the innermost thoughts of his heart, set down
to ease it, with such moral maxims and reflections as may help
him to bear the burden of duty and the countless annoyances
of a busy life.

It is instructive to compare the Meditations with another
famous book, the Imitation of Christ.  There is the same
ideal of self-control in both.  It should be a man's task,
says the Imitation, 'to overcome himself, and every day to be
stronger than himself.'  'In withstanding of the passions
stands very peace of heart.'  'Let us set the axe to the root,
that we being purged of our passions may have a peaceable mind.'
To this end there must be continual self-examination. 'If thou
may not continually gather yourself together, namely sometimes
do it, at least once a day, the morning or the evening.
In the morning purpose, in the evening discuss the manner,
what you have been this day, in word, work, and thought.'
But while the Roman's temper is a modest self-reliance,
the Christian aims at a more passive mood, humbleness and meekness,
and reliance on the presence and personal friendship of God.
The Roman scrutinizes his faults with severity, but without
the self-contempt which makes the Christian 'vile in his own sight.'
The Christian, like the Roman, bids 'study to withdraw your
heart from the love of things visible'; but it is not the busy
life of duty he has in mind so much as the contempt of all
worldly things, and the 'cutting away of all lower delectations.'
Both rate men's praise or blame at their real worthlessness;
'Let not your peace,' says the Christian, 'be in the mouths
of men.'  But it is to God's censure the Christian appeals,
the Roman to his own soul.  The petty annoyances of injustice
or unkindness are looked on by each with the same magnanimity.
'Why does a little thing said or done against you make you sorry?
It is no new thing; it is not the first, nor shall it
be the last, if you live long.  At best suffer patiently,
if you can not suffer joyously.'  The Christian should
sorrow more for other men's malice than for our own wrongs;
but the Roman is inclined to wash his hands of the offender.
'Study to be patient in suffering and bearing other men's defaults
and all manner infirmities,' says the Christian; but the Roman would
never have thought to add, 'If all men were perfect, what had we
then to suffer of other men for God?'  The virtue of suffering
in itself is an idea which does not meet us in the Meditations.
Both alike realize that man is one of a great community.
'No man is sufficient to himself,' says the Christian;
'we must bear together, help together, comfort together.'
But while he sees a chief importance in zeal, in exalted
emotion that is, and avoidance of lukewarmness, the Roman
thought mainly of the duty to be done as well as might be,
and less of the feeling which should go with the doing of it.
To the saint as to the emperor, the world is a poor thing at best.
'Verily it is a misery to live upon the earth,' says the Christian;
few and evil are the days of man's life, which passes away
suddenly as a shadow.

But there is one great difference between the two books we
are considering.  The Imitation is addressed to others,
the Meditations by the writer to himself.  We learn nothing
from the Imitation of the author's own life, except in so far
as he may be assumed to have practiced his own preaching;
the Meditations reflect mood by mood the mind of him who wrote them.
In their intimacy and frankness lies their great charm.
These notes are not sermons; they are not even confessions.
There is always an air of self-consciousness in confessions;
in such revelations there is always a danger of
unctuousness or of vulgarity for the best of men.
St. Augustine is not always clear of offence, and John Bunyan
himself exaggerates venial peccadilloes into heinous sins.
But Marcus Aurelius is neither vulgar nor unctuous;
he extenuates nothing, but nothing sets down in malice.
He never poses before an audience; he may not be profound,
he is always sincere.  And it is a lofty and serene soul
which is here disclosed before us.  Vulgar vices seem to have no
temptation for him; this is not one tied and bound with chains
which he strives to break.  The faults he detects in himself
are often such as most men would have no eyes to see.
To serve the divine spirit which is implanted within him,
a man must 'keep himself pure from all violent passion and
evil affection, from all rashness and vanity, and from all
manner of discontent, either in regard of the gods or men':
or, as he says elsewhere, 'unspotted by pleasure, undaunted by pain.'
Unwavering courtesy and consideration are his aims.
'Whatever any man either does or says, you must be good;'
'doth any man offend?  It is against himself that he does offend:
why should it trouble thee?'  The offender needs pity, not wrath;
those who must needs be corrected, should be treated with tact
and gentleness; and one must be always ready to learn better.
'The best kind of revenge is, not to become like unto them.'
There are so many hints of offence forgiven, that we
may believe the notes followed sharp on the facts.
Perhaps he has fallen short of his aim, and thus seeks to call
his principles to mind, and to strengthen himself for the future.
That these sayings are not mere talk is plain from the story
of Avidius Cassius, who would have usurped his imperial throne.
Thus the emperor faithfully carries out his own principle, that evil
must be overcome with good.  For each fault in others, Nature
(says he) has given us a counteracting virtue; 'as, for example,
against the unthankful, it have given goodness and meekness,
as an antidote.'

One so gentle towards a foe was sure to be a good friend; and indeed
his pages are full of generous gratitude to those who had served him.
In his First Book he sets down to account all the debts due to his
kinsfolk and teachers.  To his grandfather he owed his own gentle spirit,
to his father shamefastness and courage; he learnt of his mother to be
religious and bountiful and single-minded. Rusticus did not work in vain,
if he showed his pupil that his life needed amending.  Apollonius taught
him simplicity, reasonableness, gratitude, a love of true liberty.
So the list runs on; every one he had dealings with seems to have
given him something good, a sure proof of the goodness of his nature,
which thought no evil.

If his was that honest and true heart which is the Christian ideal,
this is the more wonderful in that he lacked the faith which makes
Christians strong.  He could say, it is true, 'either there is a God,
and then all is well; or if all things go by chance and fortune,
yet may you use your own providence in those things that concern
you properly; and then art you well.'  Or again, 'We must needs grant
that there is a nature that does govern the universe.'  But his own
part in the scheme of things is so small, that he does not hope for any
personal happiness beyond what a serene soul may win in this mortal life.
'0 my soul, the time I trust will be, when you shall be good, simple,
more open and visible, than that body by which it is enclosed;'
but this is said of the calm contentment with human lot which he hopes
to attain, not of a time when the trammels of the body shall be cast off.
For the rest, the world and its fame and wealth, 'all is vanity.'
The gods may perhaps have a particular care for him, but their especial
care is for the universe at large:  thus much should suffice.  His gods
are better than the Stoic gods, who sit aloof from all human things,
untroubled and uncaring, but his personal hope is hardly stronger.
On this point he says little, though there are many allusions to death
as the natural end; doubtless he expected his soul one day to be
absorbed into the universal soul, since nothing comes out of nothing,
and nothing can be annihilated.  His mood is one of strenuous weariness;
he does his duty as a good soldier, waiting for the sound of the trumpet
which shall sound the retreat; he has not that cheerful confidence
which led Socrates through a life no less noble, to a death which was
to bring him into the company of gods he had worshipped and men whom
he had revered.

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.
'you have taken ship,' he says, 'you have sailed, you are
come to land, go out, if to another life, there also shall
you 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 marvelous 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.

Profound as philosophy these Meditations certainly are not;
but Marcus Aurelius was too sincere not to see the essence
of such things as came within his experience.  Ancient religions
were for the most part concerned with outward things.
Do the necessary rites, and you propitiate the gods; and these rites
were often trivial, sometimes violated right feeling or even morality.
Even when the gods stood on the side of righteousness,
they were concerned with the act more than with the intent.
But Marcus Aurelius knows that what the heart is full of, the man
will do.  'Such as your thoughts and ordinary cogitations are,'
he says, 'such will your mind be in time.'  And every page of
the book shows us that he knew thought was sure to issue in act.
He drills his soul, as it were, in right principles, that when the
time comes, it may be guided by them.  To wait until the emergency
is to be too late.  He sees also the true essence of happiness.
'If happiness did consist in pleasure, how came notorious robbers,
impure abominable livers, parricides, and tyrants,
in so large a measure to have their part of pleasures?'
He who had all the world's pleasures at command can write thus
'A happy lot and portion is, good inclinations of the soul,
good desires, good actions.'

By the irony of fate this man, so gentle and good, so desirous
of quiet joys and a mind free from care, was set at the head of
the Roman Empire when great dangers threatened from east and west.
For several years he himself commanded his armies in chief.
In camp before the Quadi he dates the first book of his Meditations,
and shows how he could retire within himself amid the coarse
clangor of arms.  The pomps and glories which he despised
were all his; what to most men is an ambition or a dream,
to him was a round of weary tasks which nothing but the stern
sense of duty could carry him through.  And he did his work well.
His wars were slow and tedious, but successful.
With a statesman's wisdom he foresaw the danger to Rome of the
barbarian hordes from the north, and took measures to meet it.
As it was, his settlement gave two centuries of respite
to the Roman Empire; had he fulfilled the plan of pushing
the imperial frontiers to the Elbe, which seems to have
been in his mind, much more might have been accomplished.
But death cut short his designs.

Truly a rare opportunity was given to Marcus Aurelius of showing what
the mind can do in despite of circumstances.  Most peaceful of warriors,
a magnificent monarch whose ideal was quiet happiness in home life,
bent to obscurity yet born to greatness, the loving father of children
who died young or turned out hateful, his life was one paradox.
That nothing might lack, it was in camp before the face of the enemy
that he passed away and went to his own place.

Translations THE following is a list of the chief English translations of
Marcus Aurelius:  (1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701;
(3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, 1844;
(6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. Jackson, 1906.
Renan's "Marc-Aurèle"--in his "History of the Origins of Christianity,"
which appeared in 1882--is the most vital and original book to be had
relating to the time of Marcus Aurelius.  Pater's "Marius the Epicurean"
forms another outside commentary, which is of service in the imaginative
attempt to create again the period.

MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR

HIS FIRST BOOK

concerning HIMSELF:

Wherein Antoninus records, What and of whom, whether Parents, Friends,
or Masters; by their good examples, or good advice and counsel,
he had learned:

Divided into Numbers or Sections.

ANTONINUS Book vi.  Num.  xlviii.  Whenever you will rejoice yourself,
think and meditate upon those good parts and especial gifts, which thou
hast observed in any of them that live with thee:

as industry in one, in another modesty, in another bountifulness,
in another some other thing.  For nothing can so much rejoice you,
as the resemblances and parallels of several virtues, eminent in
the dispositions of them that live with you, especially when
all at once, as it were, they represent themselves unto you.
See therefore, that you have them always in a readiness

THE FIRST BOOK

I. Of my grandfather Verus I have learned to be gentle
and meek, and to refrain from all anger and passion.
From the fame and memory of him that begot me I have learned both
shamefastness and manlike behavior.  Of my mother I have learned
to be religious, and bountiful; and to forbear, not only to do,
but to intend any evil; to content myself with a spare diet,
and to fly all such excess as is incidental to great wealth.
Of my great-grandfather, both to frequent public schools
and auditories, and to get me good and able teachers at home;
and that I ought not to think much, if upon such occasions,
I were at excessive charges.

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
favor any of the gladiators, or fencers, as either the Parmularii,
or the Secutores.  Moreover, to endure labor; 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.  III.  Of Diognetus, not to busy myself about vain things,
and not easily to believe those things, which are commonly spoken,
by such as take upon them to work wonders, and by sorcerers,
or prestidigitators, and impostors; concerning the power of charms,
and their driving out of demons, or evil spirits; and the like.
Not to keep quails for the game; nor to be mad after such things.
Not to be offended with other men's liberty of speech, and to apply
myself unto philosophy.  Him also I must thank, that ever I heard
first Bacchius, then Tandasis and Marcianus, and that I did write
dialogues in my youth; and that I took liking to the philosophers'
little couch and skins, and such other things, which by the Grecian
discipline are proper to those who profess philosophy.

IV.  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.

V. From Apollonius, true liberty, and invariable steadfastness,
and not to regard anything at all, though never so little,
but right and reason:  and always, whether in the sharpest pains,
or after the loss of a child, or in long diseases, to be still
the same man; who also was a present and visible example unto me,
that it was possible for the same man to be both vehement and remiss:
a man not subject to be vexed, and offended with the incapacity
of his scholars and auditors in his lectures and expositions;
and a true pattern of a man who of all his good gifts and faculties,
least esteemed in himself, that his excellent skill and ability
to teach and persuade others the common theorems and maxims
of the Stoic philosophy.  Of him also I learned how to receive
favors and kindnesses (as commonly they are accounted:)
from friends, so that I might not become obnoxious unto them,
for them, nor more yielding upon occasion, than in right I ought;
and yet so that I should not pass them neither, as an nonsensible
and unthankful man.

VI.  Of Sextus, mildness and the pattern of a family governed with
paternal affection; and a purpose to live according to nature:
to be grave without affectation:  to observe carefully the several
dispositions of my friends, not to be offended with idiots,
nor unseasonably to set upon those that are carried with the
vulgar opinions, with the theorems, and tenets of philosophers:
his conversation being an example how a man might accommodate
himself to all men and companies; so that though his company were
sweeter and more pleasing than any flatterer's cogging and fawning;
yet was it at the same time most respected and reverenced:
who also had a proper happiness and faculty, rationally and
methodically to find out, and set in order all necessary
determinations and instructions for a man's life.  A man without
ever the least appearance of anger, or any other passion;
able at the same time most exactly to observe the Stoic Apathia,
or unpassionateness, and yet to be most tender-hearted: ever
of good credit; and yet almost without any noise, or rumor:
very learned, and yet making little show.

Vii.  From Alexander the Grammarian, to be un-reprovable myself,
and not reproachfully to reprehend any man for a barbarism,
or a solecism, or any false pronunciation, but dextrously by way
of answer, or testimony, or confirmation of the same matter
(taking no notice of the word) to utter it as it should have
been spoken; or by some other such close and indirect admonition,
handsomely and civilly to tell him of it.  VIII.  Of Fronto,
to how much envy and fraud and hypocrisy the state of a tyrannous
king is subject unto, and how they who are commonly called
[Eupatridas Gk.], i.e. nobly born, are in some sort incapable,
or void of natural affection.

IX.  Of Alexander the Platonic, not often nor without great necessity
to say, or to write to any man in a letter, 'I am not at leisure';
nor in this manner still to put off those duties, which we owe
to our friends and acquaintances (to every one in his kind)
under pretence of urgent affairs.

X. Of Catulus, not to contemn any friend's expostulation,
though unjust, but to strive to reduce him to his former disposition:
freely and heartily to speak well of all my masters upon
any occasion, as it is reported of Domitius, and Athenodotus:
and to love my children with true affection.

XI.  From my brother Severus, to be kind and loving to all them
of my house and family; by whom also I came to the knowledge
of Thrasea and Helvidius, and Cato, and Dio, and Brutus.
He it was also that did put me in the first conceit and desire
of an equal commonwealth, administered by justice and equality;
and of a kingdom wherein should be regarded nothing more
than the good and welfare of the subjects.  Of him also,
to observe a constant tenor, (not interrupted, with any other
cares and distractions,) in the study and esteem of philosophy:
to be bountiful and liberal in the largest measure; always to
hope the best; and to be confident that my friends love me.
In whom I moreover observed open dealing towards those whom
he reproved at any time, and that his friends might without
all doubt or much observation know what he would, or would not,
so open and plain was he.

XII.  From Claudius Maximus, in all things to endeavor 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,
whatever it be, thoroughly, and without quarrelsomeness.
Whatever he said, all men believed him that as he spoke, so he thought,
and whatever 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.

XIII.  In my father, I observed his meekness; his constancy
without wavering in those things, which after a due examination
and deliberation, he had determined.  How free from all
vanity he carried himself in matter of honor and dignity,
(as they are esteemed:)  his laboriousness and assiduity,
his readiness to hear any man, that had anything to say tending
to any common good:  how generally and impartially he would
give every man his due; his skill and knowledge, when rigor
or extremity, or when remissness or moderation was in season;
how he did abstain from all unchaste love of youths;
his moderate condescending to other men's occasions as an
ordinary man, neither absolutely requiring of his friends,
that they should wait upon him at his ordinary meals,
nor that they should of necessity accompany him in his journeys;
and that whenever any business upon some necessary
occasions was to be put off and omitted before it could
be ended, he was ever found when he went about it again,
the same man that he was before.  His accurate examination
of things in consultations, and patient hearing of others.
He would not hastily give over the search of the matter,
as one easy to be satisfied with sudden notions and apprehensions.
His care to preserve his friends; how neither at any time
he would carry himself towards them with disdainful neglect,
and grow weary of them; nor yet at any time be madly fond of them.
His contented mind in all things, his cheerful countenance,
his care to foresee things afar off, and to take
order for the least, without any noise or clamor.
Moreover how all acclamations and flattery were repressed by him:
how carefully he observed all things necessary to the government,
and kept an account of the common expenses, and how patiently
he did abide that he was reprehended by some for this his strict
and rigid kind of dealing.  How he was neither a superstitious
worshipper of the gods, nor an ambitious pleaser of men,
or studious of popular applause; but sober in all things,
and everywhere observant of that which was fitting; no affecter
of novelties:  in those things which conduced to his ease
and convenience, (plenty whereof his fortune did afford him,)
without pride and bragging, yet with all freedom and liberty:
so that as he did freely enjoy them without any anxiety or
affectation when they were present; so when absent, he found no
want of them.  Moreover, that he was never commended by any man,
as either a learned acute man, or an obsequious officious man,
or a fine orator; but as a ripe mature man, a perfect sound man;
one that could not endure to be flattered; able to govern
both himself and others.  Moreover, how much he did honor all
true philosophers, without upbraiding those that were not so;
his social skills, his gracious and delightful conversation,
but never unto satiety; his care of his body within bounds
and measure, not as one that desired to live long, or over-studious
of neatness, and elegancy; and yet not as one that did not
regard it:  so that through his own care and providence,
he seldom needed any inward physic, or outward applications:
but especially how ingeniously he would yield to any that
had obtained any peculiar faculty, as either eloquence,
or the knowledge of the laws, or of ancient customs,
or the like; and how he concurred with them, in his best
care and endeavor that every one of them might in his kind,
for that wherein he excelled, be regarded and esteemed:
and although he did all things carefully after the ancient
customs of his forefathers, yet even of this was he not desirous
that men should take notice, that he did imitate ancient customs.
Again, how he was not easily moved and tossed up and down,
but loved to be constant, both in the same places and businesses;
and how after his great fits of headache he would return fresh
and vigorous to his wonted affairs.  Again, that secrets he neither
had many, nor often, and such only as concerned public matters:
his discretion and moderation, in exhibiting of the public
sights and shows for the pleasure and pastime of the people:
in public buildings.  congiaries, and the like.  In all these things,
having a respect unto men only as men, and to the equity of
the things themselves, and not unto the glory that might follow.
Never wont to use the baths at unseasonable hours; no builder;
never curious, or solicitous, either about his meat,
or about the workmanship, or color of his clothes,
or about anything that belonged to external beauty.
In all his conversation, far from all inhumanity,
all boldness, and incivility, all greediness and impetuosity;
never doing anything with such earnestness, and intention,
that a man could say of him, that he did sweat about it:
but contrariwise, all things distinctly, as at leisure;
without trouble; orderly, soundly, and agreeably.  A man might have
applied that to him, which is recorded of Socrates, that he knew
how to want, and to enjoy those things, in the want whereof,
most men show themselves weak; and in the fruition, intemperate:
but to hold out firm and constant, and to keep within
the compass of true moderation and sobriety in either estate,
is proper to a man, who have a perfect and invincible soul;
such as he showed himself in the sickness of Maximus.

XIV.  From the gods I received that I had good grandfathers,
and parents, a good sister, good masters, good domestics,
loving kinsmen, almost all that I have; and that I never
through haste and rashness transgressed against any of them,
notwithstanding that my disposition was such, as that such a thing
(if occasion had been) might very well have been committed by me,
but that It was the mercy of the gods, to prevent such a concurring
of matters and occasions, as might make me to incur this blame.
That I was not long brought up by the concubine of my father;
that I preserved the flower of my youth.  That I took not upon me
to be a man before my time, but rather put it off longer than I needed.
That I lived under the government of my lord and father,
who would take away from me all pride and vainglory, and reduce me
to that conceit and opinion that it was not impossible for a prince
to live in the court without a troop of guards and followers,
extraordinary apparel, such and such torches and statues, and other
like particulars of state and magnificence; but that a man may reduce
and contract himself almost to the state of a private man, and yet
for all that not to become the more base and remiss in those public
matters and affairs, wherein power and authority is requisite.
That I have had such a brother, who by his own example might stir
me up to think of myself; and by his respect and love, delight and
please me.  That I have got ingenuous children, and that they
were not born distorted, nor with any other natural deformity.
That I was no great proficient in the study of rhetoric and poetry,
and of other faculties, which perchance I might have dwelt upon,
if I had found myself to go on in them with success.
That I did by times prefer those, by whom I was brought up, to such
places and dignities, which they seemed unto me most to desire;
and that I did not put them off with hope and expectation, that
(since that they were yet but young) I would do the same hereafter.
That I ever knew Apollonius and Rusticus, and Maximus.
That I have had occasion often and effectually to consider and meditate
with myself, concerning that life which is according to nature,
what the nature and manner of it is:  so that as for the gods
and such suggestions, helps and inspirations, as might be expected
from them, nothing did hinder, but that I might have begun long
before to live according to nature; or that even now that I
was not yet partaker and in present possession of that life,
that I myself (in that I did not observe those inward motions,
and suggestions, yea and almost plain and apparent instructions
and admonitions of the gods,) was the only cause of it.
That my body in such a life, have been able to hold out so long.
That I never had to do with Benedicta and Theodotus, yea and
afterwards when I fell into some fits of love, I was soon cured.
That having been often displeased with Rusticus, I never did
him anything for which afterwards I had occasion to repent.
That it being so that my mother was to die young, yet she lived
with me all her latter years.  That as often as I had a purpose
to help and succour any that either were poor, or fallen into
some present necessity, I never was answered by my officers
that there was not ready money enough to do it; and that I myself
never had occasion to require the like succour from any other.
That I have such a wife, so obedient, so loving, so ingenuous.
That I had choice of fit and able men, to whom I might commit
the bringing up of my children.  That by dreams I have received help,
as for other things, so in particular, how I might stay my casting
of blood, and cure my dizziness, as that also that happened to thee
in Cajeta, as unto Chryses when he prayed by the seashore.
And when I did first apply myself to philosophy, that I did not fall
into the hands of some sophists, or spent my time either in reading
the manifold volumes of ordinary philosophers, nor in practising
myself in the solution of arguments and fallacies, nor dwelt
upon the studies of the meteors, and other natural curiosities.
All these things without the assistance of the gods, and fortune,
could not have been.

XV.  In the country of the Quadi at Granua, these.  Betimes in
the morning say to yourself, This day I shall have to do
with an idle curious man, with an unthankful man, a railer,
a crafty, false, or an envious man; an unsociable uncharitable man.
All these ill qualities have happened unto them, through ignorance
of that which is truly good and truly bad.  But I that understand
the nature of that which is good, that it only is to be desired,
and of that which is bad, that it only is truly odious and shameful:
who know moreover, that this transgressor, whoever he be,
is my kinsman, not by the same blood and seed, but by participation
of the same reason, and of the same divine particle; How can I
either be hurt by any of those, since it is not in their power
to make me incur anything that is truly reproachful? or angry,
and ill affected towards him, who by nature is so near unto me?
for we are all born to be fellow-workers, as the feet, the hands,
and the eyelids; as the rows of the upper and under teeth:
for such therefore to be in opposition, is against nature;
and what is it to chafe at, and to be averse from, but to be
in opposition?  XVI.  Whatever I am, is either flesh, or life,
or that which we commonly call the mistress and overruling part
of man; reason.  Away with your books, suffer not your mind any more
to be distracted, and carried to and fro; for it will not be;
but as even now ready to die, think little of your flesh:
blood, bones, and a skin; a pretty piece of knit and twisted work,
consisting of nerves, veins and arteries; think no more of it,
than so.  And as for your life, consider what it is; a wind;
not one constant wind neither, but every moment of an hour
let out, and sucked in again.  The third, is your ruling part;
and here consider; you are an old man; suffer not that excellent
part to be brought in subjection, and to become slavish:
suffer it not to be drawn up and down with unreasonable and
unsociable lusts and motions, as it were with wires and nerves;
suffer it not any more, either to repine at anything now present,
or to fear and fly anything to come, which the destiny
hath appointed you.

XVII.  Whatever proceeds from the gods immediately, that any
man will grant totally depends from their divine providence.
As for those things that are commonly said to happen by fortune,
even those must be conceived to have dependence from nature,
or from that first and general connection, and concatenation of all
those things, which more apparently by the divine providence are
administered and brought to pass.  All things flow from thence:
and whatever it is that is, is both necessary, and conducing
to the whole (part of which you are), and whatever it is that
is requisite and necessary for the preservation of the general,
must of necessity for every particular nature, be good and beneficial.
And as for the whole, it is preserved, as by the perpetual mutation
and conversion of the simple elements one into another, so also
by the mutation, and alteration of things mixed and compounded.
Let these things suffice you; let them be always unto you,
as your general rules and precepts.  As for your thirst after books,
away with it with all speed, that you die not murmuring and complaining,
but truly meek and well satisfied, and from your heart thankful
unto the gods.

THE SECOND BOOK

I. Remember how long you have already put off these things,
and how often a certain day and hour as it were, having been
set unto you by the gods, you have neglected it.  It is high
time for you to understand the true nature both of the world,
whereof you are a part; and of that Lord and Governor of the world,
from whom, as a channel from the spring, you yourself did flow:
and that there is but a certain limit of time appointed unto you,
which if you shall not make use of to calm and allay the many
distempers of your soul, it will pass away and you with it,
and never after return.

II.  Let it be your earnest and incessant care as a Roman and a man
to perform whatever it is that you are about, with true
and unfeigned gravity, natural affection, freedom and justice:
and as for all other cares, and imaginations, how you may
ease your mind of them.  Which you shall do; if you shall go
about every action as your last action, free from all vanity,
all passionate and willful aberration from reason, and from
all hypocrisy, and self-love, and dislike of those things,
which by the fates or appointment of God have happened unto you.
you see that those things, which for a man to hold on in a
prosperous course, and to live a divine life, are requisite
and necessary, are not many, for the gods will require no more
of any man, that shall but keep and observe these things.

III.  Do, soul, do; abuse and contemn yourself; yet a while and
the time for you to respect yourself, will be at an end.
Every man's happiness depends from himself, but behold your life is
almost at an end, whiles affording yourself no respect, you do make
thy happiness to consist in the souls, and conceits of other men.
IV Why should any of these things that happen externally,
so much distract thee?  Give yourself leisure to learn some
good thing, and cease roving and wandering to and fro.
you must also take heed of another kind of wandering, for they
are idle in their actions, who toil and labor in this life,
and have no certain scope to which to direct all their motions,
and desires.  

V. For not observing the state of another
man's soul, scarce was ever any man known to be unhappy.
tell whoever they be that intend not, and guide not by reason
and discretion the motions of their own souls, they must
of necessity be unhappy.

VI.  These things you 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 you, but that you may
always both do and speak those things which are agreeable to that nature,
whereof you are a part.  

VII.  Theophrastus, where he compares sin
with sin (as after a vulgar sense such things I grant may be compared:)
says well and like a philosopher, that those sins are greater which are
committed through lust, than those which are committed through anger.
For he that is angry seems with a kind of grief and close contraction
of himself, to turn away from reason; but he that sins through lust,
being overcome by pleasure, does in his very sin bewray a more impotent,
and unmanlike disposition.  Well then and like a philosopher does he say,
that he of the two is the more to be condemned, that sins with pleasure,
than he that sins with grief.  For indeed this latter may seem first
to have been wronged, and so in some manner through grief thereof to have
been forced to be angry, whereas he who through lust does commit anything,
did of himself merely resolve upon that action.

VIII.  Whatever you do affect, whatever you do project,
so do, and so project all, as one who, for anything you know,
may at this very present depart out of this life.
And as for death, if there be any gods, it is no grievous thing
to leave the society of men.  The gods will do you no hurt,
you may be sure.  But if it be so that there be no gods,
or that they take no care of the world, why should I desire
to live in a world void of gods, and of all divine providence?
But gods there be certainly, and they take care for the world;
and as for those things which be truly evil, as vice and.
wickedness, such things they have put in a man s own power,
that he might avoid them if he would:  and had there been
anything besides that had been truly bad and evil, they would
have had a care of that also, that a man might have avoided it.
But why should that be thought to hurt and prejudice a man's life
in this world, which cannot any ways make man himself the better,
or the worse in his own person?  Neither must we think that
the nature of the universe did either through ignorance pass
these things, or if not as ignorant of them, yet as unable
either to prevent, or better to order and dispose them.
It cannot be that she through want either of power or skill,
should have committed such a thing, so as to suffer all things
both good and bad, equally and promiscuously, to happen unto
all both good and bad.  As for life therefore, and death,
honor and dishonor, labor and pleasure, riches and poverty,
all these things happen unto men indeed, both good and bad, equally;
but as things which of themselves are neither good nor bad;
because of themselves, neither shameful nor praiseworthy.

IX.  Consider how quickly all things are dissolved and resolved:
the bodies and substances themselves, into the matter and substance
of the world:  and their memories into the general age and time
of the world.  Consider the nature of all worldly sensible things;
of those especially, which either ensnare by pleasure, or for their
irksomeness are dreadful, or for their outward luster and show are
in great esteem and request, how vile and contemptible, how base
and corruptible, how destitute of all true life and being they are.

X. It is the part of a man endowed with a good understanding faculty,
to consider what they themselves are in very deed, from whose
bare conceits and voices, honor and credit do proceed:
as also what it is to die, and how if a man shall consider this
by itself alone, to die, and separate from it in his mind all
those things which with it usually represent themselves unto us,
he can conceive of it no otherwise, than as of a work of nature,
and he that fears any work of nature, is a very child.  Now death,
it is not only a work of nature, but also conducing to nature.

XI.  Consider with yourself how man, and by what part of his, is joined
unto God, and how that part of man is affected, when it is said
to be diffused.  There is nothing more wretched than that soul,
which in a kind of circuit compasses all things, searching (as he says)
even the very depths of the earth; and by all signs and conjectures
prying into the very thoughts of other men's souls; and yet of this,
is not sensible, that it is sufficient for a man to apply himself wholly,
and to confine all his thoughts and cares to the tending of that
spirit which is within him, and truly and really to serve him.
His service does consist in this, that a man keep himself pure from
all violent passion and evil affection, from all rashness and vanity,
and from all manner of discontent, either in regard of the gods or men.
For indeed whatever proceeds from the gods, deserves respect
for their worth and excellence; and whatever proceeds from men,
as they are our kinsmen, should by us be entertained,
with love, always; sometimes, as proceeding from their ignorance,
of that which is truly good and bad, (a blindness no less, than that
by which we are not able to discern between white and black:)
with a kind of pity and compassion also.

XII.  If you should live three thousand, or as many as ten
thousands of years, yet remember this, that man can part
with no life properly, save with that little part of life,
which he now lives:  and that which he lives, is no other,
than that which at every instant he parts with.  That then
which is longest of duration, and that which is shortest,
come both to one effect.  For although in regard of that which
is already past there may be some inequality, yet that time
which is now present and in being, is equal unto all men.
And that being it which we part with whenever we die,
it does manifestly appear, that it can be but a moment of time,
that we then part with.  For as for that which is either past
or to come, a man cannot be said properly to part with it.
For how should a man part with that which he have not?
These two things therefore you must remember.
First, that all things in the world from all eternity,
by a perpetual revolution of the same times and things
ever continued and renewed, are of one kind and nature;
so that whether for a hundred or two hundred years only,
or for an infinite space of time, a man see those things
which are still the same, it can be no matter of great moment.
And secondly, that that life which any the longest liver,
or the shortest liver parts with, is for length and duration
the very same, for that only which is present, is that,
which either of them can lose, as being that only which they have;
for that which he have not, no man can truly be said to lose.

XIII.  Remember that all is but opinion and conceit, for those things
are plain and apparent, which were spoken unto Monimus the Cynic;
and as plain and apparent is the use that may be made of those things,
if that which is true and serious in them, be received as well as that
which is sweet and pleasing.

XIV.  A man's soul does wrong and disrespect itself first
and especially, when as much as in itself lies it becomes
an apostate, and as it were an excrescency of the world,
for to be grieved and displeased with anything that happens
in the world, is direct apostasy from the nature of the universe;
part of which, all particular natures of the world, are.
Secondly, when she either is averse from any man, or led
by contrary desires or affections, tending to his hurt
and prejudice; such as are the souls of them that are angry.
Thirdly, when she is overcome by any pleasure or pain.
Fourthly, when she does dissemble, and covertly and falsely
either does or says anything.  Fifthly, when she does either
affect or endeavor anything to no certain end, but rashly
and without due ratiocination and consideration, how consequent
or inconsequent it is to the common end.  For even the least
things ought not to be done, without relation unto the end;
and the end of the reasonable creatures is, to follow and obey him,
who is the reason as it were, and the law of this great city,
and ancient commonwealth.  XV.  The time of a man's life is
as a point; the substance of it ever flowing, the sense obscure;
and the whole composition of the body tending to corruption.
His soul is restless, fortune uncertain, and fame doubtful;
to be brief, as a stream so are all things belonging to the body;
as a dream, or as a smoke, so are all that belong unto
the soul.  Our life is a warfare, and a mere pilgrimage.
Fame after life is no better than oblivion.  What is it then
that will adhere and follow?  Only one thing, philosophy.
And philosophy does consist in this, for a man to preserve
that spirit which is within him, from all manner of contumelies
and injuries, and above all pains or pleasures; never to do
anything either rashly, or feignedly, or hypocritically:
wholly to depend from himself and his own proper actions:
all things that happen unto him to embrace contentedly,
as coming from Him from whom he himself also came; and above
all things, with all meekness and a calm cheerfulness,
to expect death, as being nothing else but the resolution
of those elements, of which every creature is composed.
And if the elements themselves suffer nothing by this their
perpetual conversion of one into another, that dissolution,
and alteration, which is so common unto all, why should
it be feared by any?  Is not this according to nature?
But nothing that is according to nature can be evil.
whilst I was at Carnuntzim.

**************************

THE THIRD BOOK

I. A man must not only consider how daily his life wastes
and decreases, 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, does 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 vigor of the mind
is most requisite; his power and ability will be past and gone.
you must hasten therefore; not only because you are every day
nearer unto death than other, but also because that intellective
faculty in you, whereby you are enabled to know the true nature
of things, and to order all your actions by that knowledge,
doth daily waste and decay:  or, may fail you before you die.

II.  This also you must observe, that whatever it is that naturally
doth happen to things natural, have somewhat in itself that is pleasing
and delightful:  as a great loaf when it is baked, some parts of it cleave
as it were, and part asunder, and make the crust of it rugged and unequal,
and yet those parts of it, though in some sort it be against the art
and intention of baking itself, that they are thus cleft and parted,
which should have been and were first made all even and uniform,
they become it well nevertheless, and have a certain peculiar property,
to stir the appetite.  So figs are accounted fairest and ripest then,
when they begin to shrink, and wither as it were.  So ripe olives,
when they are next to putrefaction, then are they in their proper beauty.
The hanging down of grapes--the brow of a lion, the froth of a foaming
wild boar, and many other like things, though by themselves considered,
they are far from any beauty, yet because they happen naturally, they both
are comely, and delightful; so that if a man shall with a profound mind
and apprehension, consider all things in the world, even among all those
things which are but mere accessories and natural appendices as it were,
there will scarce appear anything unto him, wherein he will not find
matter of pleasure and delight.  So will he behold with as much pleasure
the true rictus of wild beasts, as those which by skilful painters
and other artificers are imitated.  So will he be able to perceive
the proper ripeness and beauty of old age, whether in man or woman:
and whatever else it is that is beautiful and alluring in whatever is,
with chaste and continent eyes he will soon find out and discern.
Those and many other things will he discern, not credible unto every one,
but unto them only who are truly and familiarly acquainted, both with
nature itself, and all natural things.

III.  Hippocrates having cured many sicknesses, fell sick himself
and died.  The Chaldeans and Astrologians having foretold the deaths
of divers, were afterwards themselves surprised by the fates.
Alexander and Pompeius, and Caius Caesar, having destroyed so many towns,
and cut off in the field so many thousands both of horse and foot,
yet they themselves at last were fain to part with their own lives.
Heraclitus having written so many natural tracts concerning the last
and general conflagration of the world, died afterwards all filled
with water within, and all bedaubed with dirt and dung without.
Lice killed Democritus; and Socrates, another sort of vermin,
wicked ungodly men.  How then stands the case?  you have taken ship,
you have sailed, you are come to land, go out, if to another life,
there also shall you find gods, who are everywhere.  If all life
and sense shall cease, then shall you cease also to be subject to
either pains or pleasures ; and to serve and tend this vile cottage;
so much the viler, by how much that which ministers unto it does excel ;
the one being a rational substance, and a spirit, the other nothing
but earth and blood.

IV.  Spend not the remnant of your days in thoughts and fancies
concerning other men, when it is not in relation to some common good,
when by it you are hindered from some other better work.
That is, spend not your time in thinking, what such a man does,
and to what end:  what he says, and what he thinks,
and what he is about, and such other things or curiosities,
which make a man to rove and wander from the care and observation
of that part of himself, which is rational, and overruling.
See therefore in the whole series and connection of your thoughts,
that you be careful to prevent whatever is idle and impertinent:
but especially, whatever is curious and malicious:  and you must
use yourself to think only of such things, of which if a man upon
a sudden should ask you, what it is that you are now thinking,
you may answer This, and That, freely and boldly, that so by thy
thoughts it may presently appear that in all you is sincere,
and peaceable; as becomes one that is made for society, and regards
not pleasures, nor gives way to any voluptuous imaginations at all:
free from all contentiousness, envy, and suspicion, and from whatever
else you would blush to confess your thoughts were set upon.
He that is such, is he surely that does not put off to lay hold on
that which is best indeed, a very priest and minister of the gods,
well acquainted and in good correspondence with him especially that
is seated and placed within himself, as in a temple and sanctuary:
to whom also he keeps and preserves himself unspotted by pleasure,
undaunted by pain; free from any manner of wrong, or contumely,
by himself offered unto himself:  not capable of any evil from others:
a wrestler of the best sort, and for the highest prize, that he may
not be cast down by any passion or affection of his own; deeply dyed
and drenched in righteousness, embracing and accepting with his
whole heart whatever either happens or is allotted unto him.
One who not often, nor without some great necessity tending to
some public good, minds what any other, either speaks, or does,
or purposes:  for those things only that are in his own power,
or that are truly his own, are the objects of his employments,
and his thoughts are ever taken up with those things, which of
the whole universe are by the fates or Providence destined
and appropriated unto himself.  Those things that are his own,
and in his own power, he himself takes order, for that they be good:
and as for those that happen unto him, he believes them to be so.
For that lot and portion which is assigned to every one,
as it is unavoidable and necessary, so is it always profitable.
He remembers besides that whatever partakes of reason,
is akin unto him, and that to care for all men generally,
is agreeing to the nature of a man:  but as for honor and praise,
that they ought not generally to be admitted and accepted
of from all, but from such only, who live according to nature.
As for them that do not, what manner of men they be at home,
or abroad; day or night, how conditioned themselves with what manner
of conditions, or with men of what conditions they moil and pass
away the time together, he knows, and remembers right well,
he therefore regards not such praise and approbation, as proceeding
from them, who cannot like and approve themselves.

V. Do nothing against your will, nor contrary to the community,
nor without due examination, nor with reluctance.
Affect not to set out your thoughts with curious neat language.
Be neither a great talker, nor a great undertaker.
Moreover, let your God that is in you to rule over you, find by you,
that he have to do with a man; an aged man; a sociable man;
a Roman; a prince; one that have ordered his life, as one
that expects, as it were, nothing but the sound of the trumpet,
sounding a retreat to depart out of this life with all expedition.
One who for his word or actions neither needs an oath,
nor any man to be a witness.

VI.  To be cheerful, and to stand in no need, either of other
men's help or attending, or of that rest and tranquility,
which you must be beholding to others for.  Rather like one
that is straight of himself, or have ever been straight,
than one that have been rectified.  VII.  If you shall find
anything in this mortal life better than righteousness,
than truth, temperance, fortitude, and in general better
than a mind contented both with those things which according
to right and reason she does, and in those, which without
her will and knowledge happen unto you by the providence;
if I say, you can find out anything better than this,
apply yourself unto it with your whole heart, and that which
is best wherever you do find it, enjoy freely.
But if nothing you shall find worthy to be preferred to that
spirit which is within you; if nothing better than to subject
unto you your own lusts and desires, and not to give
way to any fancies or imaginations before you have duly
considered of them, nothing better than to withdraw yourself
(to use Socrates his words) from all sensuality, and submit
yourself unto the gods, and to have care of all men in general:
if you shall find that all other things in comparison of this,
are but vile, and of little moment; then give not way to any
other thing, which being once though but affected and inclined unto,
it will no more be in your power without all distraction
as you ought to prefer and to pursue after that good,
which is your own and your proper good.  For it is not lawful,
that anything that is of another and inferior kind and nature,
be it what it will, as either popular applause, or honor,
or riches, or pleasures; should be suffered to confront
and contest as it were, with that which is rational,
and operatively good.  For all these things, if once though
but for a while, they begin to please, they presently prevail,
and pervert a man's mind, or turn a man from the right way.
Do you therefore I say absolutely and freely make choice of that
which is best, and stick unto it.  Now, that they say is best,
which is most profitable.  If they mean profitable to man
as he is a rational man, stand you to it, and maintain it;
but if they mean profitable, as he is a creature, only reject it;
and from this your tenet and conclusion keep off carefully all
plausible shows and colors of external appearance, that thou
may be able to discern things rightly.  VIII.  Never esteem
of anything as profitable, which shall ever constrain
you either to break your faith, or to lose your modesty;
to hate any man, to suspect, to curse, to dissemble, to lust
after anything, that requires the secret of walls or veils.
But he that prefers before all things his rational part and spirit,
and the sacred mysteries of virtue which issues from it,
he shall never lament and exclaim, never sigh; he shall never
want either solitude or company:  and which is chief of all,
he shall live without either desire or fear.  And as for life,
whether for a long or short time he shall enjoy his soul thus
compassed about with a body, he is altogether indifferent.
For if even now he were to depart, he is as ready for it, as for any
other action, which may be performed with modesty and decency.
For all his life long, this is his only care, that his mind
may always be occupied in such intentions and objects,
as are proper to a rational sociable creature.

IX.  In the mind that is once truly disciplined and purged, you can
not find anything, either foul or impure, or as it were festered:
nothing that is either servile, or affected:  no partial tie;
no malicious averseness; nothing obnoxious; nothing concealed.
The life of such an one, death can never surprise as imperfect;
as of an actor, that should die before he had ended, or the play
itself were at an end, a man might speak.

X. Use your reasoning faculty with all honor and respect,
for in her indeed is all:  that your opinion do not beget
in your understanding anything contrary to either nature,
or the proper constitution of a rational creature.
The end and object of a rational constitution is,
to do nothing rashly, to be kindly affected towards men,
and in all things willingly to submit unto the gods.
Casting therefore all other things aside, keep yourself to these few,
and remember withal that no man properly can be said to live more
than that which is now present, which is but a moment of time.
Whatever is besides either is already past, or uncertain.
The time therefore that any man does live, is but a little,
and the place where he lives, is but a very little corner
of the earth, and the greatest fame that can remain of a man
after his death, even that is but little, and that too,
such as it is whilst it is, is by the succession of silly mortal
men preserved, who likewise shall shortly die, and even whiles
they live know not what in very deed they themselves are:
and much less can know one, who long before is dead and gone.

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 your mind, that you may
wholly and thoroughly contemplate it, in its own proper nature,
bare and naked; wholly, and severally; divided into its several parts
and quarters:  and then by yourself in your mind, to call both it,
and those things of which it does 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?

XII.  What is this, that now my fancy is set upon ? of what things
doth it consist? how long can it last? which of all the virtues
is the proper virtue for this present use? as whether meekness,
fortitude, truth, faith, sincerity, contentment, or any of the rest?
Of everything therefore you must use yourself to say, This immediately
comes from God, this by that fatal connection, and concatenation
of things, or (which almost comes to one) by some coincidental casualty.
And as for this, it proceeds from my neighbor, my kinsman, my fellow:
through his ignorance indeed, because he knows not what is truly natural
unto him:  but I know it, and therefore carry myself towards him
according to the natural law of fellowship; that is kindly, and justly.
As for those things that of themselves are altogether indifferent,
as in my best judgment I conceive everything to deserve more or less,
so I carry myself towards it.

XIII.  If you shall intend that which is present, following the rule
of right and reason carefully, solidly, meekly, and shall not intermix
any other businesses, but shall study this only to preserve your 
spirit polluted, and pure, and shall cleave unto him without either hope
or fear of anything, in all things that you shall either do or speak,
contenting yourself with heroic truth, you shall live happily;
and from this, there is no man that can hinder you.

XIV.  As physicians and surgeons have always their instruments
ready at hand for all sudden cures; so have you always your beliefs
in a readiness for the knowledge of things, both divine and human:
and whatever you do, even in the smallest things that you do,
you must ever remember that mutual relation, and connection
that is between these two things divine, and things human.
For without relation unto God, you shall never speed in any
worldly actions; nor on the other side in any divine, without some
respect had to things human.

XV.  Be not deceived; for you shall never live to read thy
moral commentaries, nor the acts of the famous Romans and Grecians;
nor those excerpts from several books; all which you had
provided and laid up for yourself against your old age.
Hasten therefore to an end, and giving over all vain hopes,
help yourself in time if you care for yourself, as you
ought to do.  XVI.  To steal, to sow, to buy, to be at rest,
to see what is to be done (which is not seen by the eyes,
but by another kind of sight:)  what these words mean,
and how many ways to be understood, they do not understand.
The body, the soul, the understanding.  As the senses naturally
belong to the body, and the desires and affections to the soul,
so do the beliefs to the understanding.

XVII.  To be capable of fancies and imaginations, is common to man
and beast.  To be violently drawn and moved by the lusts and desires
of the soul, is proper to wild beasts and monsters, such as Phalaris
and Nero were.  To follow reason for ordinary duties and actions is
common to them also, who believe not that there be any gods, and for
their advantage would make no conscience to betray their own country;
and who when once the doors be shut upon them, dare do anything.
If therefore all things else be common to these likewise, it follows,
that for a man to like and embrace all things that happen and are
destined unto him, and not to trouble and molest that spirit which is
seated in the temple of his own breast, with a multitude of vain fancies
and imaginations, but to keep him propitious and to obey him as a god,
never either speaking anything contrary to truth, or doing anything
contrary to justice, is the only true property of a good man.
And such a one, though no man should believe that he lives as he does,
either sincerely and conscionably, or cheerful and contentedly;
yet is he neither with any man at all angry for it, nor diverted
by it from the way that leads to the end of his life, through which
a man must pass pure, ever ready to depart, and willing of himself
without any compulsion to fit and accommodate himself to his proper
lot and portion.

THE FOURTH BOOK

I. That inward mistress part of man if it be in its own true
natural temper, is towards all worldly chances and events ever
so disposed and affected, that it will easily turn and apply
itself to that which may be, and is within its own power
to compass, when that cannot be which at first it intended.
For it never does absolutely addict and apply itself to any one object,
but whatever it is that it does now intend and prosecute,
it does prosecute it with exception and reservation; so that
whatever it is that falls out contrary to its first intentions,
even that afterwards it makes its proper object.  Even as
the fire when it prevails upon those things that are in his way;
by which things indeed a little fire would have been quenched,
but a great fire does soon turn to its own nature, and so consume
whatever comes in his way:  yea by those very things it is made
greater and greater.  II.  Let nothing be done rashly, and at random,
but all things according to the most exact and perfect rules
of art.  III.  They seek for themselves private retiring places,
as country villages, the sea-shore, mountains; yea you yourself
art wont to long much after such places.  But all this thou
must know proceeds from simplicity in the highest degree.
At what time ever you will, it is in your power to retire
into yourself, and to be at rest, and free from all businesses.
A man cannot any whither retire better than to his own soul;
he especially who is beforehand provided of such things within,
which whenever he does withdraw himself to look in,
may presently afford unto him perfect ease and tranquility.
By tranquility I understand a decent orderly disposition
and carriage, free from all confusion and tumultuousness.
Afford then yourself this retiring continually, and thereby refresh
and renew yourself.  Let these precepts be brief and fundamental,
which as soon as you do call them to mind, may suffice thee
to purge your soul thoroughly, and to send you away well pleased
with those things whatever they be, which now again after this
short withdrawing of your soul into herself you do return unto.
For what is it that you are offended at?  Can it be at the
wickedness of men, when you do call to mind this conclusion,
that all reasonable creatures are made one for another?
and that it is part of justice to bear with them? and that it
is against their wills that they offend? and how many already,
who once likewise prosecuted their enmities, suspected, hated,
and fiercely contended, are now long ago stretched out,
and reduced unto ashes?  It is time for you to make an end.
As for those things which among the common chances of the world
happen unto you as your particular lot and portion, can you be
displeased with any of them, when you do call that our ordinary
dilemma to mind, either a providence, or Democritus his atoms;
and with it, whatever we brought to prove that the whole
world is as it were one city?  And as for your body, what can
you fear, if you do consider that your mind and understanding,
when once it have recollected itself, and knows its own power,
hath in this life and breath (whether it run smoothly and gently,
or whether harshly and rudely), no interest at all, but is
altogether indifferent:  and whatever else you have heard
and assented unto concerning either pain or pleasure?  But the care
of your honor and reputation will perchance distract thee?
How can that be, if you do look back, and consider both how
quickly all things that are, are forgotten, and what an immense
chaos of eternity was before, and will follow after all things:
and the vanity of praise, and the inconstancy and variableness
of human judgments and opinions, and the narrowness of the place,
wherein it is limited and circumscribed?  For the whole earth
is but as one point; and of it, this inhabited part of it,
is but a very little part; and of this part, how many in number,
and what manner of men are they, that will commend thee?
What remains then, but that you often put in practice this
kind of retiring of yourself, to this little part of yourself;
and above all things, keep yourself from distraction, and intend
not anything vehemently, but be free and consider all things,
as a man whose proper object is Virtue, as a man whose true nature
is to be kind and sociable, as a citizen, as a mortal creature.
Among other things, which to consider, and look into you must
use to withdraw yourself, let those two be among the most obvious
and at hand.  One, that the things or objects themselves
reach not unto the soul, but stand without still and quiet,
and that it is from the opinion only which is within,
that all the tumult and all the trouble does proceed.
The next, that all these things, which now you see,
shall within a very little while be changed, and be no more:
and ever call to mind, how many changes and alterations in the world
you yourself have already been an eyewitness of in your time.
This world is mere change, and this life, opinion.  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 prescribes 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 have its
proper fountain; and that likewise which is dry and fiery in me:
(for there is nothing which does 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 bath proceeded.

V. As generation is, so also death, a secret of nature's wisdom:
a mixedure of elements, resolved into the same elements again,
a thing surely which no man ought to be ashamed of:
in a series of other fatal events and consequences, which a
rational creature is subject unto, not improper or incongruous,
nor contrary to the natural and proper constitution of man himself.

VI.  Such and such things, from such and such causes, must of
necessity proceed.  He that would not have such things to happen,
is as he that would have the fig-tree grow without any sap or moisture.
In sum, remember this, that within a very little while,
both you and he shall both be dead, and after a little while more,
not so much as your names and memories shall be remaining.

VII.  Let opinion be taken away, and no man will think himself wronged.
If no man shall think himself wronged, then is there no more any
such thing as wrong.  That which makes not man himself the worse,
cannot make his life the worse, neither can it hurt him either inwardly
or outwardly.  It was expedient in nature that it should be so,
and therefore necessary.  VIII.  Whatever does happen in the world, doth
happen justly, and so if you do well take heed, you shall find it.
I say not only in right order by a series of inevitable consequences,
but according to justice and as it were by way of equal distribution,
according to the true worth of everything.  Continue then to take
notice of it, as you have begun, and whatever you do,
do it not without this proviso, that it be a thing of that nature
that a good man (as the word good is properly taken) may do it.
This observe carefully in every action.  IX.  Conceit no such things,
as he that wrongs you conceives, or would have you to conceive,
but look into the matter itself, and see what it is in very truth.
X. These two rules, you must have always in a readiness.
First, do nothing at all, but what reason proceeding from that regal and
supreme part, shall for the good and benefit of men, suggest unto you.
And secondly, if any man that is present shall be able to rectify
you or to turn you from some erroneous persuasion, that thou
be always ready to change your mind, and this change to proceed,
not from any respect of any pleasure or credit thereon depending,
but always from some probable apparent ground of justice, or of some
public good thereby to be furthered; or from some other such inducement.

XI.  have you reason?  I have.  Why then make you not use of it?
For if your reason do her part, what more can you require?

XII.  As a part hitherto you have had a particular subsistence:
and now shall you vanish away into the common substance of Him,
who first begot you, or rather you shall be resumed again into
that original rational substance, out of which all others have issued,
and are propagated.  Many small pieces of frankincense are set upon
the same altar, one drops first and is consumed, another after;
and it comes all to one.  XIII.  Within ten days, if so happen,
you shall be esteemed a god of them, who now if you shall return
to the beliefs and to the honoring of reason, will esteem of thee
no better than of a mere brute, and of an ape.  XIV.  Not as though
you had thousands of years to live.  Death hangs over thee:
whilst yet you live, whilst you may, be good.

XV.  Now much time and leisure does he gain, who is not curious to know
what his neighbor have said, or have done, or have attempted,
but only what he does himself, that it may be just and holy?
or to express it in Agathos' words, Not to look about upon
the evil conditions of others, but to run on straight in the line,
without any loose and extravagant agitation.

XVI.  He who is greedy of credit and reputation after
his death, does not consider, that they themselves by whom
he is remembered, shall soon after every one of them be dead;
and they likewise that succeed those; until at last all memory,
which hitherto by the succession of men admiring and soon
after dying have had its course, be quite extinct.
But suppose that both they that shall remember you, and thy
memory with them should be immortal, what is that to thee?
I will not say to you after you are dead; but even to you living,
what is your praise?  But only for a secret and politic consideration,
which we call oikonomian or dispensation.  For as for that,
that it is the gift of nature, whatever is commended in you,
what might be objected from thence, let that now that we
are upon another consideration be omitted as unseasonable.
That which is fair and goodly, whatever it be, and in what respect
ever it be, that it is fair and goodly, it is so of itself,
and terminates in itself, not admitting praise as a part or member:
that therefore which is praised, is not thereby made either
better or worse.  This I understand even of those things,
that are commonly called fair and good, as those which are commended
either for the matter itself, or for curious workmanship.
As for that which is truly good, what can it stand in need
of more than either justice or truth ; or more than either
kindness and modesty?  Which of all those, either becomes good
or fair, because commended; or dispraised suffers any damage?
Doth the emerald become worse in itself, or more vile
if it be not commended?  does gold, or ivory, or purple?
Is there anything that does though never so common, as a knife,
a flower, or a tree?

XVII.  If so be that the souls remain after death (say they that will not
believe it); how is the air from all eternity able to contain them?
How is the earth (say I) ever from that time able to Contain the bodies
of them that are buried?  For as here the change and resolution
of dead bodies into another kind of subsistence (whatever it be;)
makes place for other dead bodies : so the souls after death transferred
into the air, after they have conversed there a while, are either by way
of transmutation, or transfusion, or conflagration, received again into
that original rational substance, from which all others do proceed:
and so give way to those souls, who before coupled and associated
unto bodies, now begin to subsist single.  This, upon a supposition that
the souls after death do for a while subsist single, may be answered.
And here, (besides the number of bodies, so buried and contained
by the earth), we may further consider the number of several beasts,
eaten by us men, and by other creatures.  For notwithstanding that
such a multitude of them is daily consumed, and as it were buried
in the bodies of the eaters, yet is the same place and body able
to contain them, by reason of their conversion, partly into blood,
partly into air and fire.  What in these things is the speculation
of truth? to divide things into that which is passive and material;
and that which is active and formal.

XVIII.  Not to wander out of the way, but upon every motion and desire,
to perform that which is just:  and ever to be careful to attain
to the true natural apprehension of every fancy, that presents itself.

XIX.  Whatever is expedient unto you, O World, is expedient unto me;
nothing can either be 'unseasonable unto me, or out of date,
which unto you is seasonable.  Whatever your seasons bear,
shall ever by me be esteemed as happy fruit, and increase.
O Nature! from you are all things, in you all things subsist,
and to you all tend.  Could he say of Athens, you lovely city
of Cecrops; and shall not you say of the world, you lovely
city of God?

XX.  They will say commonly, Meddle not with many things,
if you will live cheerfully.  Certainly there is nothing better,
than for a man to confine himself to necessary actions;
to such and so many only, as reason in a creature that knows itself
born for society, will command and enjoin.  This will not only
procure that cheerfulness, which from the goodness, but that also,
which from the paucity of actions does usually proceed.
For since it is so, that most of those things, which we either
speak or do, are unnecessary; if a man shall cut them off,
it must needs follow that he shall thereby gain much leisure,
and save much trouble, and therefore at every action a man must
privately by way of admonition suggest unto himself, What? may not
this that now I go about, be of the number of unnecessary actions?
Neither must he use himself to cut off actions only, but thoughts
and imaginations also, that are unnecessary for so will unnecessary
consequent actions the better be prevented and cut off.

XXI.  Try also how a good man's life; (of one, who is well pleased
with those things whatever, which among the common changes and
chances of this world fall to his own lot and share; and can live
well contented and fully satisfied in the justice of his own proper
present action, and in the goodness of his disposition for the future:)
will agree with you.  you have had experience of that other
kind of life : make now trial of this also.  Trouble not yourself
any more henceforth, reduce yourself unto perfect simplicity.
Doth any man offend?  It is against himself that he does offend:
why should it trouble thee?  have anything happened unto you ?
It is well, whatever it be, it is that which of all the common chances
of the world from the very beginning in the series of all other things
that have, or shall happen, was destined and appointed unto you.
To comprehend all in a few words, our life is short; we must
endeavor to gain the present time with best discretion and justice.
Use recreation with sobriety.  XXII.  Either this world is a kosmos
or comely piece, because all disposed and governed by certain order:
or if it be a mixedure, though confused, yet still it is a comely piece.
For is it possible that in you there should be any beauty at all,
and that in the whole world there should be nothing but disorder
and confusion? and all things in it too, by natural different
properties one from another differenced and distinguished; and yet
all through diffused, and by natural sympathy, one to another united,
as they are?

XXIII.  A black or malign disposition, an effeminate disposition;
an hard inexorable disposition, a wild inhuman disposition,
a sheepish disposition, a childish disposition; a blockish,
a false, a scurril, a fraudulent, a tyrannical:  what then?
If he be a stranger in the world, that knows not the things
that are in it; why not he a stranger as well, that wonders
at the things that are done in it?

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 have not in himself all things needful for this life.
He an apostate of the world, who by being discontented with those
things that happen unto him in the world, does as it were apostatize,
and separate himself from common nature's rational administration.
For the same nature it is that brings this unto you,
whatever it be, that first brought you 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.

XXV.  There is, who without so much as a coat; and there is, who without
so much as a book, does put philosophy in practice.  I am half naked,
neither have I bread to eat, and yet I depart not from reason, says one.
But I say; I want the food of good teaching, and instructions,
and yet I depart not from reason.  XXVI.  What art and profession ever
you have learned, endeavor to affect it, and comfort yourself in it;
and pass the remainder of your life as one who from his whole heart
commits himself and whatever belongs unto him, unto the gods:
and as for men, carry not yourself either tyrannically or servilely
towards any.  XXVII.  Consider in my mind, for example's sake,
the times of Vespasian:  you shall see but the same things:
some marrying, some bringing up children, some sick, some dying,
some fighting, some feasting, some merchandising, some tilling,
some flattering, some boasting, some suspecting, some undermining,
some wishing to die, some fretting and murmuring at their present estate,
some wooing, some hoarding, some seeking after magistracies, and some
after kingdoms.  And is not that their age quite over, and ended?
Again, consider now the times of Trajan.  There likewise you see
the very self-same things, and that age also is now over and ended.
In the like manner consider other periods, both of times and of
whole nations, and see how many men, after they had with all their
might and main intended and prosecuted some one worldly thing or other
did soon after drop away, and were resolved into the elements.
But especially you must call to mind them, whom you yourself
in your lifetime have known much distracted about vain things,
and in the meantime neglecting to do that, and closely and inseparably
(as fully satisfied with it) to adhere unto it, which their own proper
constitution did require.  And here you must remember, that thy
carriage in every business must be according to the worth and due
proportion of it, for so shall you not easily be tired out and vexed,
if you shall not dwell upon small matters longer than is fitting.

XXVIII.  Those words which once were common and ordinary,
are now become obscure and obsolete; and so the names of men once
commonly known and famous, are now become in a manner obscure
and obsolete names.  Camillus, Cieso, Volesius, Leonnatus;
not long after, Scipio, Cato, then Augustus, then Adrianus,
then Antoninus Pius:  all these in a short time will be out of date,
and, as things of another world as it were, become fabulous.
And this I say of them, who once shined as the wonders of
their ages, for as for the rest, no sooner are they expired,
than with them all their fame and memory.  And what is it then
that shall always be remembered? all is vanity.  What is it that we
must bestow our care and diligence upon? even upon this only:
that our minds and wills be just; that our actions be charitable;
that our speech be never deceitful, or that our understanding
be not subject to error; that our inclination be always set
to embrace whatever shall happen unto us, as necessary,
as usual, as ordinary, as flowing from such a beginning, and such
a fountain, from which both you yourself and all things are.
Willingly therefore, and wholly surrender up yourself unto
that fatal concatenation, yielding up yourself unto the fates,
to be disposed of at their pleasure.

XXIX.  Whatever is now present, and from day to day have its existence;
all objects of memories, and the minds and memories themselves,
incessantly consider, all things that are, have their being by change
and alteration.  Use yourself therefore often to meditate upon this,
that the nature of the universe delights in nothing more, than in
altering those things that are, and in making others like unto them.
So that we may say, that whatever is, is but as it were the seed
of that which shall be.  For if you think that that only is seed,
which either the earth or the womb receives, you are very simple.

XXX.  you are now ready to die, and yet have you not
attained to that perfect simplicity:  you are yet subject
to many troubles and perturbations; not yet free from all
fear and suspicion of external accidents; nor yet either
so meekly disposed towards all men, as you should;
or so affected as one, whose only study and only wisdom is,
to be just in all his actions.  XXXI.  Behold and observe,
what is the state of their rational part; and those that the world
doth account wise, see what things they fly and are afraid of;
and what things they hunt after.

XXXII.  In another man's mind and understanding your evil Cannot subsist,
nor in any proper temper or distemper of the natural constitution
of your body, which is but as it were the coat or cottage of your soul.
Wherein then, but in that part of you, wherein the conceit,
and apprehension of any misery can subsist?  Let not that part
therefore admit any such conceit, and then all is well.
Though your body which is so near it should either be cut or burnt,
or suffer any corruption or putrefaction, yet let that part
to which it belongs to judge of these, be still at rest; that is,
let her judge this, that whatever it is, that equally may happen
to a wicked man, and to a good man, is neither good nor evil.
For that which happens equally to him that lives according to nature,
and to him that does not, is neither according to nature, nor against it;
and by consequent, neither good nor bad.

XXXIII.  Ever consider and think upon the world as being but one
living substance, and having but one soul, and how all things
in the world, are terminated into one sensitive power; and are done
by one general motion as it were, and deliberation of that one soul;
and how all things that are, concur in the cause of one another's being,
and by what manner of connection and concatenation all things happen.

XXXIV.  What art you, that better and divine part excepted,
but as Epictetus said well, a wretched soul, appointed to carry
a car