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 THE 527.0.377

MEDITATIONS

OF THE EMPEROR

Marcus Aurelius Antoninus.

A
A NEW TRANSLATION FROM THE GREEK

ORIGINAL ; WITH A LIFE, NOTES, & c,

BY
R. GRAVES, M.A.
RECTOR OF CLAVERTON , SOMERSET ;
LATE FELLOW OF ALL SOULS COLLEGE, OXON ;
AND CHAPLAIN TO THE COUNTESS
DOWAGER OF CHATHAM .
I

N T N
N
V

A
AV
M

S
d

C
IM

STOURPORT,
Printed and Sold by George Nicholson,
SOLD ALSO BY SHERWOOD , NEELY, & JONES.,
AND CROSBY & CO., LONDON ;
HOULSTONS, WELLINGTON ,
AND ALL BOOKSELLERS.
1811 .
G. Nicholson , Printer, Stourporno
 TO THE

Hon . EDWARD JAMES ELIOT,

One of the Lords Commissioners of the Treasury,

and Member for Liskeard , in Cornwall.

SIR,

As I am convinced the permission

with which you have honoured 'në, of prefixing
your name, will be no small credit to this pub
lication , I should be unhappy if the performance
should do any discredit to so 'respectable a pa
tron . Sonie indulgence, however, must
be claimed from the candour of the public , as the
original of this admired work is confessedly, in
some parts, extremely difficult and abstruse : for
which reason also , it has not, I believe, been
generally read in the present age : so that, per
haps, even you , Sir, and your young associates
in the Administration , may, without knowing it,
have been acting on the noble and public -spi
rited maxims of Marcus Antoninus . He

was a philosopher from his youth ; and coming

to the government of a great empire, at a very
critical period , as the love of his country was
his ruling principle, so he made its prosperity the
chief study and employment of his whole life .
 DEDICATION.

In short, Sir, it is, I think, universally agreed ,

that Marcus Antoninus was one of the best So
vereign Princes, and one of the most virtuous
men of ancient times ; and I know of but one
Sovereign Prince in modern times , who can rival
him in both those respects ; whose efforts also for
the service of his country , from the instruments
employed in that service , will , I trust, be at
tended , as they hitherto have been, with equal
success.

I have the honour to subscribe myself,

SIR ,

Your much obliged and obedient Servant,

RICHARD GRAVÉS.
 PREFACE .

A SLIGHT VIEW OF THE STOIC PHILOSOPHY, & c .

The diffusion of science amongst all ranks of people, in this

age, (by the means of reviews, magazines, and other periodical
publications) is astonishing, and beyond all example. Hence
the mechanic decides on religious controversies, and the haber
dasher arraigns the conduct of statesmen : our young ladies
write novels for the amusement, and school- boys moral essay's
for the improvement, of their grandmothers. Nay, in conver
sation , these retailers of superficial knowledge often eclipse, in
the opinion of the vulgar, men of profound erudition ; and, in
their own opinions, surpass all the sages of antiquity . The
wise maxims therefore of an ancient philosopher, though of
imperial rank , have but a slender chance of gaining attention
in so enlightened an age ; and in a country where every news
paper is fraught with apothegms, and every evening club is a
Lyceum or school of philosophers. Yet, notwithstanding
these disadvantages, these meditations and occasional reflec
tions abound with so much good sense, and such original
thoughts, such virtuous principles, such benevolence and love
of mankind, and such a religious regard to the common rights
of his fellow -creatures ; that a system of morality might be ex
tracted from them , only surpassed by that of the gospel ; and
a system of politics not surpassed even by the refinements of
modern patriotism . These maxims are not the reveries of a
private recluse ; but the reflexions of a statesman,' a soldier,
and a sovereign prince, engaged in the tumultuous scenes of
life ; and most of them suggested by actual situations. I do
not consider such unconnected precepts, however, as forming
a volume that any one will read through at a sitting ; but as a
“ book to lie in a parlour window , " (as Montaigne says) from
which a man may pick up some useful hints while he is waiting
for his dinner. A lady in private life, equally distinguished by
her piety and her ingenuity, assured me, many years since,
that she had received more advantage, in her youth, from the
1
2 PREFACE .
morals of Epictetus, ( whom Marcus Aurelius often imitates,
and sometimes excels) than from any book she ever read - ex- '
cept her bible. These reflexions on his own conduct, indeed ,
inculcate, with great force, our duty to God , our neighbour,
and ourselves; which comprehends the chief duties of a Chris
tian . And it is evident, that the philosophical Earl of Shaftes
bury was greatly indebted to our author, and other writers of
the porch and of the old academy, for bis refined system of
morality and sublime theism . For, though the character of an
humble Christian might be thought beneath the dignity of a
British peer, the pride of a stoic would prevent him from act
ing beneath the dignity of human nature. Yet after all that
cau be said in favour of our author's writings, and those of any
unenlightened pagan moralist, there are such strange defects
and inconsistencies to be found in their opinions and precepts,
as sufficiently shew the necessity of some authoritative repub
ication of the law of nature ; (such as Socrates wished for) and
such as the greatest sceptic (one would think) must acknow
ledge to have been made by the author of our religion. Per
haps then the combating vice with the weapons of philosophy ,
instead of those of theGospel, at this time of day , may be thought
as trifling and childish , as our gentlemen archers reviving the use
of the bow, since the invention of guns ; yet I should hope, it
would be more than mere amusement, for those who deem the
precepts of the Gospel impracticable, to observe how far a
heathen sage, by the mere efforts of reason could proceed in
subduing his passions, and in the practice of the inost rigid
virtue. At all events, they may be attended with an advan
tage to a Christian, similar to that of an Englishman's trarel
ling into some despotic country ; to make him return with
greater satisfaction to his own . But the younger Casaubon ,
who published both an edition and translation of this work
about the middle of the last century , says, “ It is not only the
most excellent, but the most obscurę, of all the remains of auti
quity . " Yet this is to be ascribed, partly, to the studied bre
vity of these memoirs, which were evidently written principally
for the Emperor's own satisfaction and moral improvement, in
the momentary intervals of an hazardous campaign: though
probably not without a view to bis son Commodus's instruc
tion. But another cause of the obscurity of some of these me
 PREFACE. 3

ditations, is, his perpetually alluding to the peculiar doctrines

of the Stoicks ; which the reader must therefore always keep
in view . They considered the universe as one great coin
munity , governed by an irreversible system of laws, which
they called Fate ; and as the good of every individual was de
pendent on and included in the welfare of the whole ; it was
the duty of every one to submit to, and chearfully acquiesce
in , every event, (whether prosperous or adverse to themselves)
as it made a part of that connected series of causes and effects,
which necessarily resulted from the original contrịvance and
arrangement of the whole. From this systein , however, they
by no means excluded an intelligent, super-intending Provi
dence, the Governor of the universe. Marcus Aurelius, at
least always speaks of a Goo , as presiding, not only over the
universe in general, but as extending his care to every indivi
dual ; who were therefore bound to worship and obey him and
to regulate all their actions with a view to his approbation .
Whether Antoninus or the other stoics are always consistent in
this opinion, may perhaps be questioned . But whatever idea
they had of Fate or Necessity, they always speak of Man, as a
free agent ; and of the First Cause, as Pope does ;
Who, binding Nature fast in Fate,mouc
free the human will. "
Left
They sometimes indeed seem to confound the Deity with
Nature : and speak of God , as no more than the " animu min .
di,” or soul of the material world : a kind of plastic principle ,
which pervades and animates it, as the human soul does the
body . But they seen to me, to have made the same distinc
tion between the first inteligent cause, and this ætherial sub
stance , as between the rational soul of man , and the mere ani
mal or vital spirit; which they held to be only a small particle,
discerpt or separated from the soul of the world ; and , after
death, resorbed and reunited to it, without any distinct, per
sonal existence. This, however, must be understood in a qua
lified sense ; as they believed that the perfectly good or heroic
souls were admitted to the society of the Gods. Their idea of
the periodical renovation of the world by repeated conflagra
tions, and the continual changes of one substance into another,
(to which our author so frequently alludes) is very remarkable ;
and somewhat analogous to the modern hypothesis of volcanos
 Į RE E A Ç ER
and perhaps took its rise from some fiery eruptions in the time
of the first propagators of that opinion . As to the moral sen
timents of the Stoics, though they allowed nothing to be really
good, but what was honourable or virtuous; and nothing evil,
but what was base ; yet it is absurd to suppose that they were
absolutely indifferent to pain or pleasure, sickness or health ,
poverty or riches, and the like. They thought it their duty
to support that state of existence in which nature had placed
them , in themost perfect manner. But a wise man was to chuse
or reject every object which presented itself, according to its
moral excellence : and to bestow that precise degree of atten
tion on it which it deserved . He therefore never suffered any
external advantages to come in competition with those of the
mind : or to regard natural evil in comparison with moral.
The gout, for instance, was no evil, when compared to remorses
of conscience; nor poverty , when opposed to a life of infany
or dependence, and the like. Even their errors shewed their
exalted ideas of virtue They said ,' ( or are supposed to say )
that all sins were equal ; because they thought the least devi
ation from the line of rectitude inconsistent with the character
of a good man . They endeavoured to eradicate the passions ;
but it was to assert the supremacy of reason . In reality , na
ture frequently rebelled, and gave the lie to their doctrines.
Antoninus himself says of his friend Sextus, that, in spite of
his apathy, he was “ Pinosopyoraf @, the most affectionate man in
the world .” They called compassion ihe sickness of the soul,
and would not suffer their wise men to pily a person in distress,
but to assist him . Seneca indeed seems strangely puzzled to
distinguish between a wise man and a fool, with respect to the
feelings of nature. ' A wise man might be alarmed at a sudden
noise ; or his knees might tremble, when he was to speak in
public : but a wise man soon recovers himself; whereas a fool
Joses his presence of mind , is embarrassed and coufounded .
Their greatest absurdity, however, was their allowing of suicide
when life was no longer eligible. For if pain or poverty were
no evil ; and their wise men could be happy even in torture ;
how could it be lawful to desert his station, and act contrary
to the established course of nature on that account the con
forming to which is the perpetual theine of our good Enperor's
admonilions. " If you chuse to sup with a man,” says Epicte
 PRE FACE . 5
tus, " and cannot bear his long stories about the Mæsian wars,5
you may retire and leave bim ." Yes ; but you will affront
your host ; as it is to be feared , we should offend the Governor
of the world , by a voluntary death . On the whole, though
the reasoning of the philosophers can never destroy that con
nexion which nature has established between our passions and
affections, and the objects which are adapted to excite them ;
yet it cannot be doubted, that the stoic philosophy had great
influence on the character and conduct of its professors ; and
excited many of them , particularly the good Antoninus, to ac
tions of the most heroic magnanimity and the most extensive
benevolence,
POSTSCRIPT .
It will probably be asked , what necessity there was for a
new translation of this work , when there has been already one
or two published within these fifty years ? I answer, that when
I first engaged in it, in my retired situation , I could get no in
telligence from the neighbouring booksellers, of any other than
that of JeremyCollier, at the beginning of this century ; which
abounds with so many vulgarisins, anilities, and even ludicrous
expressions, and is, in many places , so unlike the original ,
that one cannot now read it with any patience. When I had .
got into the ninth book, however, I accidentally met with one,
printed at Glasgow in 1747 , which is very faithful to the origi
nal in general ; but often so unnecessarily literal, and with
such a total neglect of elegance and harmony of style, that
there is certainly room for improvement ;-- this I may suppose
to have attempted , or why thus intrude upon the public ?
But, alas ! I must rely on the candour of the reader, not in this
instance alone : and ( in a work , where so inuch room is left
for conjecture, some indulgence seems but reasonable ; especi
ally in those mutilated passages, or imperfect hints which the
best commentators have viewed with lespair. In short, as I
have endeavoured to steer between the loose translation of J.
Collier, who often loses sight of bis author; and the dry man
ner of the Glasgow translator, who generally sticks too close
to him ; I do not entirely despair of gaining more attention 10
one of themost curious, and in the opinion of M. Casaubon,
one of the most excellent works of antiquity.
6

A SHORT SKETCH
OF THE LIFE OF
MARCUS AURELIUS.

The City of Rome, from its first foundation by Romulus,

was governed by kings , for about two hundred and fifty years.
After their expulsion , the commonwealth was administered by
two Consuls, annually chosen , for about four hundred and fif
ty year3 ; when Julius Cæsar, about fifty years before the birth
of Christ, having subdued Pompey and what was called the re
publican Party, made himself perpetual Dictator ; and was the
first Emperor of Rome. After a succession of eleven more
Emperors, a majority of whom where execrable tyrants, Nerva,
Trajan, and Hadrian, came to the throne ; under whom the
Empire rose to its utmost splendor; although the remote pro
vinces were with difficulty kept in subjection, even by their
wise and firin adminstration. The latter of these , the Emper
or Hadrian, adopted Antoninus Pius, on condition that he
should immediately adopt our Marcus Aurelius and Lucius Ve.
rus, the son of C. Commodus his late favourite ; whom before
he had intended for his successor. Marcus Aurelius was born
about the year 121 of the Christian æra ; soon after the Emper
or Hadrian's accession to the throne. He was of an illustrious
family, both by the father's and mother's side ; being the son
of Annius Verus and Domitia Calvilla Lucilla ; both whose fa .
thers were of consular dignity . M. Aurelius was first called
Annius Verus, the name of his father and of his grandfather ;
but on being adopted into the Aurelian family by Antoninus Pi
us, he took the name of Aurelius ; to which , when he came to
the empire, he added that of Antoninus. As he was early about
the court, the Emperor Hadrian had called him " verissimus ;"
but that seems to have been only a name of fondness and faini
liarity ; ashe was always a favourite with that emperor from his
infancy . His father dying while he was very young, he had
been bred up chiefly in the family ofhis grandfather Annius Ve
rus who gave him every advantage in his education , which even
that polished age could supply. He bad masters in every science
and genteel accomplishinent ; even in music and painting
among the rest. He was also, in his youth, very fond of all
the inanly and athletic exercises; hunting, wrestling, tennis,
 LIFE OF M. AURELIUS . 7
and the like : but his passion for the stoic philosophy soon got
the ascendant of all other ainusements, till he came to the im
perial throne ; when his time was wholly employed on more
important affairs. M. Aurelius indeed seenis to have had a na
tural propensity to stoicism ; being from his earliest youth of
so serious and steady a disposition , that he was hardly ever
seen , on any occurrence, to change his countenance. He is
mentioned , however, to have shed tears on the death of his
first tutor ; on which occasion , being rallied by some one about
the court , Antoninus Pius said , “ You must give him leave to
be a man ; neither philosophy nor the imperial dignity can ex
tinguish the feelings of nature. ” On the death of Antonnius Pi
us, then , who had adopted him , our author Marcus Aurelius
Antoninus was, with difficulty, prevailed on to take the reins of
government, in the year 161. That he was sincere in the re
luctance which he expressed on this occasion , his invariable at
tachinent to the severity of the stoic discipline, and his uniform
contempt of the pomp and pageantry of life, leave us no room
to doubt. M. Aurelius, in conformity to the intention of Ha
drian , immediately assumed Lucius Verus, as his partner in the
empire : to whom also he contracted his daughter Lucilla. But
Verus enjoyed these unmerited honours only a few years. M.
Aurelius himself had married the younger Faustina, his first
cousin , being the daughter of Antoninus Pius, by the elder Fau
stina ; sister to M. Aurelius's own father. Notwithstanding bis
aversion to the cares and toils attendant on royalty ; yet when
he had once engaged in them , he never suffered his fondness
for study and philosophical retirement to interfere with his du
ty to the public, and his more than parental care of the em
pire. Indeed , the many.calamities and tumulls which imme
diately on his accession , threatened and disturbed the tranquil
lity which he wished to establish , called for all his care and
attention . The inundations, earthquakes, the famine and pes
tilence, which infested Rome and every part of Italy , were but
the prelude to insurrections in the provinces, and to hostile in
vasions of the empire op every side. The former calamity,
however, occasioned by inundations, &c. he by his extraordi
nary efforts consideraby allevated . And the latter, I mean the
incursions of the barbarians in the provinces, by his own activ
ity and fortitude, and by a prudent choice of his lieutenants,
be for the present suppressed; though the high spirit of liberty
 LIFE OF M. AURELIUS..
and independance, which actuated the Northern nations, was
not entirely subdued during the good Emperor's reign. It is
not necessáry (for our purpose) to relate the particulars of these
wars in the North ; nor of the revolt of Cassius, his lieutenant,
in the East ; the conducting the former of which redounds e
qually to the courage and to the conduct of M. Aurelius ; and
the suppression of the latter, to his justice, clemency, and hu
manity . Yet it inay be expected, perhaps, that something
should be said of one remarkable event in this reign ; which has
been the subject of much controversy ; I mean , the apparently
miraculous deliverance of the Emperor and the Roman army
from their most desperate situation, in the mountains of Ger
many ; into which they had been led by too eager and incau
tious a pursuit of the enemy. They were inclosed, on every
side, by sandy cliffs and barren rocks ; and the passes seized
by the Germans ; the heat of the sun was intolerable, and
their thirst so intense, that they entirely lost all their strength
and spirits ; and notwithstanding the encouragement of their
Emperor, they sunk under their distress, and refused to make
any further efforts for their escape, and must inevitably have
perished in a very short time. The enemy were well acquaines
ted with their situation, and were preparing to attack them ,
and to seize on their resistless prey . But at this critical juncture,
such an unexpected and such a plentiful shower of rain came
to the assistance of the Romans, ( which they caught in their
shields and helmets) attended with such a tremendous storm of
lightning, thunder, and hail, which directed its whole force a
gainst their adversaries ; that the latter, being attacked by the
Romans, were put to fight and completely routed . All the his
torians of that time, speak of this transaction as something mi
raculous : the Heathen writers of course ascribe it to the piety
and prayers of the good Emperor. The Christian fathers, on
the contrary, iin pute it entirely to the devout and solemo pray
ers of the Twelfth Legion, which was composed chiefly of
Christians; and add , " That it was thence called the Thunder
ing Legion .” This, indeed, has been incontestably proved by
Mr. Moyle to be a mistake; as that legion had the same name
in the time of Augustus, though hardly from the thunder-bolt :
on their shields, but probably from some event wbich alluded
to by a medal of Augustus ; the legend of which is “ JOVE
TONANTI." What inay be said, however, in favour of the
 LIFE OF M. AURELIUS.
Jatter opinion is, that the preserving three or four thousand
Christians, in consequence of their solemn prayers, offered up
in the presence of the whole army , was an event, which in the
infancy of our religion appears to be of some importance, to
wards the further propagation of the Gospel . The primitive
fathers speak with confidence of some indulgence shewn to the
Christians, by the Emperor, on this account:8 If it be object
ed , “ that, according to our modern ideas, Providence would
hardly work a miracle in favour of a commander, who was en
gaged in supporting an unwarrantable system of conquest, in
imical to the natural rights and happiness of mankind ;" - it
may be answered , that most of these nations had been conquer
ed and reduced to Roman provinces by former Emperors, and
were become the subjects of the Empite. It seems therefore to
have been the duty of M. Aurelius, as a sovereign wbo was ap
pointed to govern and command the armies of the State, to re
duce those provinces to their obedience. The humanity of the
Emperor, however, in conducting the war, was conspicuous ; as
he did every thing in his power to moderate the ſerocity of his
troops after victory ; and often went in person to the field of
battle, to assist the wounded ; and to the woods and marshes,
to encourage those that fled (and concealed themselves) to trust
to his clemency, and surrender . And how little value he set
upon inilitary glory , may appear from many passages in these
Meditations. “ The spider," says he, " triumphs in having en
spared a poor fly ; the sportsman a poor hare ; the fisherman a
gudgeon, and the like ; and a soldier delights in having seized
a party of the poor Sarmatians. Now are not all these equal
ly robbers ? ” says the good Emperor, b. x. 10. It is equally
unnecessary to delineate the character of M. Aurelius, which
will be sufficiently displayed in the following wise Maxims ; as
he is universally allowed to have exemplified them in his own
conduct. I shall only observe, in general, that, in his publick
character, he was indefatigable in his care of the empire, and
in the administration of justice ; sitting frequently till night to
investigate any intricate cause : and though he treated witblen
ity the convicted criminals, where any circumstance appeared
in their favour ; yet he was inflexible in putting the laws into
execution, where the common good, or the supporting the au
thority of the magistrate, seemed to require it. As for his per
mitting the Christians to be persecuted in the beginning of bis
10 LIFE OF M. AURELIUS.
reign, though nothing can be urged in defence of persecution
for religiousopinions, yet as those persecutions were carried on
with the greatest rigour under some of the wisest Emperors,
we may suppose there was some specious political motive for so
inhuman a proceeding. It is the duty of a good magistrate to
preserve the peace of the community ; and as Christians were
9
obliged by their principles to oppose the popular superstitions,
they were accused of raising tumults, and, under the name of
Jews, were expelled Rome in the reign of Claudius : 10 and as
their numbers daily increased in every part of the empire , their
assemblies were represented , by the governors of the provinces,
as dangerous to the state ; and therefore might well excite the
jealousy of the civil magistrate . In his private character, not
withstanding the stoical gravity of his appearance, M. Aurelius
was extremely affable and condescending in his address, and had
all that candour and humanity in making allowance for the foi
bles of others, which he so strongly (and so repeatedly ) recom
mends in these “ Meditations ;" and was truly, what is said of
our good Mr. Nelson,
“ To others mild, as to himself severe. ”
He frequently visited upon a fooling of equality , and con
versed with the utmost freedom (where it was proper ) with the
senators and patricians; and was always pleased to hear what
was said of him or his administration, for the sake of regulating
or reforming it, if it appeared to be necessary or expedient . In
short, I cannot but consider Marcus Aurelius as one of the first
characters of pagan antiquity ; not inferior to Socrates himself;
as the serving our country , in active liſe, is a more unequivocal
test of merit , than merely attempting to improve or correct
their morals. M. Aurelius died , after a short illness, in his fif
ty-ninth year, at Vindobonum on the Danube (now Vienna) jn
his last expedition against the Northern nations. His death,
we may be sure, was lamented by all ranks of people, with the
inost poignant and undissembled grief." The Senate decreed
him divine honours, and erected hiin a statute of gold ; and e
ven declared such persons infamous, who had not some picture
or bust of M. Aurelius in their houses. N. B, I have called his
Emperor MARCUS AURELIUS, as he is better known by that
name in njodern times ; though after his accession he is general-,
ly styled MARCUS ANTONINUS on his medals.
 NOTES
TO THE PREFACE AND LIFE
1. By original thoughts, however, in a highly polished state of so.
ciety, little more can be meant than the setting in a new light
“ What oft was thought, but ne'er so well express’d .” Pope .
2. His frequent use of compounds, particularly the neuter adjec
tives, to express a whole proposition, as amoluapayuov, “ the not im.
pertinent interference in other people's affairs” & c . As we say,
“ the beautiful, the sublime" & c. 3. It is very difficult to give
a clear and consistent account of the stoical doctrines, as the latter
disciples of Zeno, their founder, differ wicely from the earlier, and
most ofthem from their master. I have only endeavoured to give a
slight view of those principles to which our author most frequently
alludes. Those who would see more on the subject, may consult
Gataker's Preface ; to whose labours every Commentator and Trans
lator must acknowledge themselves greatly obligéd. See also Cud.
worth, or a concise account in the excellent Dr, Beattie's Evidence of
Christianity ; or a more diffuse account in Dr. Adam Smith's “ The
ory " & c . 4. Dr. Adam Smith suspects, that he voluminous
writer Chrysippus, the scholar of Zeno , propagated many of these
stoical paradoxes ; this in particular, which Horace so facetiously ri
dicules in his third satire. 5. This hospitable veteran seems
to have been as circumstantial in his narratives, as Sterne's “ Uncle
Toby ;" “ Now , Sir, (says he) having told you how I took possession
ot such -aplace; I'll tell you how I was besieged in such a place "
&c. As Epictetus had been the slave of Epaphroditus, a captain of
the guards to Nero, he probably revenged himself thus on this mas
ter, for his brutal treatment of him - which shouid be a lesson to mas
ters in every age: 6. It is invidious to point them out in so
respectable a writer, but they occur in almost every page. “ Thieves,
whores, and catamites, run away with the world ; who then would
care three -peuce for it ? " People will act as they have done, though
you fret your heart out, soine love their wenches, some their mo
ney ” &c. &c. 7. Meyric Casaubon , one of the most learn .
ed men of the last century : he was prebendary of Canterbury ; but
deprived of his preferment, when Cromwell sent his private secretary
(Mr. Greaves, of Gray's Inn) with an offer of 3001. a - year, if he would
write an impartial history of the civil war : which, though he had a
large family, he declined. Cromwell, however, (much to his credit )
remitted him privately, without any conditions, a present of 400).
8. There is an allusion to this victory on a medal of M Antoninus ;
where Jupiter is represented in a quadriga, with a “ thunder -bolt ” in
his hand, and trampling on a Barbarian ; as the Romans called the
Northern nations . 9. See Bishop Warburton's Div. Leg. b .
ii. c. 6. 10. Judæos, impulsore Chrestô, assiduè tumultuan
tes, Româ expulit. SUET. The Jews, at the instigation of one Chres
tus, raising continual tumults, he banished them from Rome .
11. It is really affecting to observe the gratitude of the Romans to
their good Emperors ; and on the further decline of the Empire, their
complimenting the least spark of virtue (on their medals) with "Fee.
lix temporùm reparatio. ”
12 B. I.

MEDITATION S.

BOOK I.

1 . Fromrom the example of my grandfather Ver

us , I'acquired a virtuous disposition ofmind, and
an ' habitual command over my temper.'
2. From the character which I have heard and
from what I myself remember of my own father,*
I have learned to behave with modesty, yet with
a manly firmness, on all occasions . 3. My
mother; I have imitated in her piety and in her
generous temper, and have been taught not only
to abstain from doing any wicked action, but from
indulging a thought of that kind . By her also I
was habituated to a simple and abstemious way of
life ; very far from the luxury of a sumptuous ta
ble. 4. To my great-grandfather I am 0.
bliged , both for permitting me to attend the pub .
lic recitals and declamations in the Rhetorick
schools , and also for procuring me the best mas
ters at home ; and for making me sensible , that
one ought not to spare any expense on these oc
casions. 5. From my governor (who had
the car e of the earlier part of my education ) I
learned not to engage in the disputes of the Cir
cus or of the Amphitheatre; the chariot races, or
the combats of the gladiators :5 He also taught
me to endure hardships and fatigues ; and to re
B

I. M. ANTONINUS . 13
duce the conveniences of life into a narrow com
pass ; and to wait on myself on most occasions :
not impertinently to interfere in other people's
affairs, nor hastily to listen to calumnies and slan
der. + 6. DIOGNĘTUS cautioned me against
too eager a pursuit of trifles ; particularly, not to
busy myself in feeding quails, ( for the pit or for
divination .) As also not to give credit to vulgar
tales of prodigies and incantations, and evil spirits
cast out? by magicians or pretenders to sorcery,
and such kind of impostures. He taught me to
bear patiently the free expostulations of my friends;
to apply myself with assiduity to the study of phi
losophy ; and introduced me, first, to hear Bacc
hius, and after that, Tandasides and Marcianus.
And , while I was yet a boy , he put me upon writ
ing dialogues as an exercise; and also taught me
to relish the hard couch covered with skins ; and
other severities of the stoical discipline .
7. From Rusticus: I received the first intima
țion, that the general disposition of my mind needed
some correction and cure. He prevented me from
entering with warmth into the disputes, or indul
ging in the vanity of the Sophists ; writing upon
their speculative points,or perpetually haranguing
on moral subjects; or making any ostentatious
display of my philosophical austerities, or courting
applause by my activity and patience under toil
and fatigue. To this philosopher I am obliged
for my not pursuing too far the study of rhetorick
and poetry , or laying too great a stress, on elegance
of style. From him also I took the hint, not to
 1
14 MEDITATIONS OF B. I.

assume any state, or appear in my imperial robe!

at home and in my own fumily, and the like.
He also taught me to write letters in a plain, un
ornamented style ; like that of his to my mother,
from Sinuessa . From his admonitions, I learned
to be easily reconciled "o to those who had injured
or offended me, the moment they seemed inclined
to return to their duty : and also to read an au
thor with care and attention, and not to content
myself with a general superficial view of his sub
ject, nor immediately to resign my opinion to
every plausible declaimer. It was Rusticus also
who made me acquainted with Epictetus's works,
which he sent me from his own library.
8. APOLLONIUS taught me to maintain the free,
dom of my mind , a constancy independent of for,
tune ; and to keep a steady eye, in the most mi
nute instance, to the dictates of reason ; to preserve
an even temper, and to be like myself on the most
trying occasions, under acute pains, tedious sick
ness, or the loss of children . And by his own
living example he convinced me, that a man may
be rigid in his principles, yet easy and affable in
his manners ,and free from any moroseness in de .
livering the precepts of his philosophy . In short,
it was evident, he was so far from valuing himself
on his experience and skill in explaining the the
ories of the philosophers, that he thought it the
least of his accomplishments. From Apollonius
also I learned the proper manner of receiving (what
are esteemed) favoursfrom our friends, without too
humiliating an expression of our obligations, and
B.I. M. ANTONINUS . 15

yet without the appearance of our being insensi:

ble of their kindness . 9. In Sextus" I
had an example of a truly benevolent disposition
and of a family governed with a paternal care and
affection . From his example I formed a resolu
tion of living according to nature, of preserving an
unaffected gravity in my deportment, and a care
ful attention to the expectations of my friends ;
to bear with the ignorance of the vulgar, and those
that take up their opinions at random , without ex
amination ; in short , to accommodate myself to
the opinions of those I conversed with , like that
philosopher ; whose conversation , by that means
was more engaging than the most delicate flattery
could have made it ;' yet he lost nothing , by that
condescension, of that reverence which was always
paid to his character. Sextus also suggested to
me a compendious and regular system of maxims
necessary for the conduct of life ; while , in his
own person, he never discovered the least symp
tom of anger or perturbation of mind from any
violent passion ; yet with all this apathy, he was
susceptible of the warmest affection and attachment
to his friends and relations. ' Finally ; this good
man had acquired an uncommon share of reputa
tion without noise, and of deep learning without
ostentation . 10. From ALEXANDER the
grammarian , I learned not rudely to criticise any
solecism or impropriety of expression or pronun
ciation , but dexterously to pronounce the word
again in a proper manner, either by way of answer
or enquiry ; or as if to confirm what was said, and
16 MEDITATIONS OT $ . I.

not as anxious about the expression ; or , in short,

by some other skilful address, to set the person
right. 11. FRON to the orator informed me
how much envy , intrigue and dissimulation, usual.
ly' prevailed under tyrannical governments, and
observed , that those whom we call nobility are too
often void of natural affection and the common
feelings of humanity . 12. I am obliged to
ALEXANDER the Platonist, for the hint, - not of
ten , nor ever, without a necessity, to complain,
either in my letters or in the common intercourse
with my friends, of my want of leisure ; nor un
der a pretence of extraordinary embarrassment to
decline or evade the common offices of friend .
ship .” 13. CATULLUS admonished me not
to slight the complaints of a friend, even tho' they
should prove to be without foundation , but en,
deavour to sooth and restore hiin to a right sense
of my regard for him . He also taught me to tese
tify, on all occasions, the utmost reverence for the
characters of my preceptors (as it is related of Do
mitius and Athenodorus); and likewise that I
should always retain a sincere affection for my
children . 14. I imitate my kinsman Seve
RUS, " in my love of my relations, my love of truth
and of justice. He also first brought me acquaint
ed with the characters of those great men , Thra .
seas, Helvidius, Cato, Dion , and Brutus.15 He
also gave me a true idea of a commonwealth, where
all things were administered by equal laws and with
an equal regard to the general interest; and also
of a monarchy, where the liberty of the subject,
B.1. M. ANTONINUS . "
was particularly consulted. From him I learned
to pursu e, t
withou interr uption and with constant
attention , the study of philosophy ; to exercise be
neficence and liberality ; to hope the best on all
occasions ; and never to suspect the affection or
fidelity of my friends ; yet without reserve to re
prove those whose conduct required it . He was
equally open and ingenuous with his friends, and
never left them to the disagreeable necessity of
guessing at what he wished them to do or for
bear. 15. By CLAUDIUS MAXIMUS I was
encouraged to be always master ofmyself,and never
to be hurried away by any impetuous passion or
desire; to keep up my spirits, whether in sickness
or under any misfortune ; to observe in my beha
vour a proper mixture of dignity and condescen
sion ; to perform readily , and with a good grace ,
whatever Iwas convinced was necessary to be done.
This man had established such a character, and so
far gained the good opinion of mankind , that what
ever he said, they were convinced it was true, and
whatever he did , that it was done with a good in
tention . He had such steadiness of mind, as ne
ver to be greatly struck either with admiration or
with fear. He never acted either with precipita
tion , or in a dilatory manner. He never was per
plexed or dejected on a disappointment, or elated
with success ; neither passionate nor suspicious ;
always ready to do a good office, and to forget an
illnatured one ; with an inviolable regard to truth in
all his actions . · And these good qualities seemed
rather the gift of nature, than the effect of study .
2
 18 MEDITATIONS OF B. I.
and cultivation . In short , there never was any
one , who either thought himself slighted by him ,
or that presumed to think himself his superior.
He was no enemy to a delicate kind of raillery.16
* 16. In my father' Antoninus Pius I obsery , .
ed a mild condescension ; yet when , on due de
liberation, he had adopted any measuse, he pur
sued it with inflexible resolution . He was free
from the least spark of vain glory, and had a proper
contempt for those honours which are so highly
esteemed by the vulgar. , He loved business, and
was assiduous in transacting it. He listened with
attention to those who had any thing to propose
flexibly just in
punishing or rewarding every one according to
their respective deserts ; for he had had suffi
cient experience to know the proper season either
for severity or indulgence. He had no favourites,
or any licentious amours, being always intent on
the good of the commonwealth . He waved all
ceremony with his friends, and left them entirely
at their liberty to attend him at his palace or on
his journeys; and if any affairs of theirown made
it inconvenient to follow the court, they found
him precisely the same, nor ever lost his favour
on that account . In council , he scrutinized mat .
ters accurately, and with great patience and delibe
ration ; nor ever was satisfied with the first ap
pearances, or obvious remarks, merely to put an
end to the debate . He was constant in his friend ,
ships, neither soon weary of the attachment, nor
betraying any foolish fondness in the absence of

S.
B. I. M. ANTONINUS . 19
his friends; being always happy in himself, chear
ful, and satisfied with the present, yet looking for
wards, and providing against future events, even
the most minute, but without anxiety or embarrass
ment. He checked , as much as possible, all pub
lic acclamations , and every degree of adulation.
His treasury was always well supplied , by his wise
economy , for the expences of government ; for
he was rather sparing of his private favours and of
his public largesses, despising the ridicule which
be sometimes incurred for an appearance of par
simony. In his worship of the Gods he was void
of superstition ; not courting the favour or ap
plause of the people, but sober and reserved in
these respects ; neither too tenacious of trifling
ceremonies, nor studious of innovation . As for
those things which conduce to the comfort and
convenience of life, which fortune amply supplied ,
he made use of them , when at hand, without pride
or ostentation ; but, like a wise man , when at a
distance, never regretted the want of them . No
one ever spoke of Antoninus as a mere sophist, or
as a mere wit, ' 8 or as a pedant ; but asa man ofma
ture judgment, consummate wisdom , and as supe
rior to flattery ; a man , who had the command over
himself, and was qualified to govern others. Add
to this, that he paid great regard to those who were
real philosophers; and never reproached those who
only affected that character. In his address and in
tercourse with others he was easy, affable, and com
plaisant, but not fulsomely so . He was careful of
his person , but neither foppish " nor negligent; he
20 MEDITATIONS OF B, I.

had a proper regard to his health, but not too an

xious in that particular, like a man that was too
fond of life; yet by his own care he so managed
himself, as rarely to want any medical assistance.
But it was particularly meritorious in his exalted
situation ,20 that, void of envy , he paid a due res
pect to those who were eminent for their abilities,
either in oratory, the knowledge of the laws and
customs, or any other accomplishments; and that
he used his influence in recommending them to
the favour of the publick , that they might receive
the applause due to their respective deserts.
Though he made it a point , in general, to act on
all occasions agreeably to the customs of his ances
tors ; yet he did not appear to be biassed by any
such regards, or to lay much stress upon them .
He was by no means of a fickle or restless dispo
sition, but loved to go on in a regular course of
affairs, without changing his place of residence on
every occasion . After the most acute fits of the
head-ach , he would come fresh and active to his
He had very few secrets,
usual train of business . He
and those only secrets of state and relative to the
common good. He was very prudent and mo
derate in his exhibition of shows, and his publick
edifices, largesses, and the like ; having more re
gard to the reason and propriety, than the popu
larity of his actions. He did not indulge himself
in bathing at irregular hours, nor in a rage for
building; nor was he solicitous about the elegance
of his table, or the beauty or good person of his
slaves," or the fineness or colour of his cloaths .
B. I. M. ANTONINUS . 21

His gown indeed was home-spun, and generally

brought from his own farm at Lanuvium . At
his Tusculan villa he usually appeared in his tu
nick , and seldom put on a cloak without making
an apology for it . Such was his custom in this
respect. In short, in his whole behaviour, there
was nothing morose, nor contrary to decorum ;
nothing precipitate or impetuous, or that had the
appearance of extraordinary exertion , but every
thing seemed to be dispatched at leisure and with
out confusion ; and the administration was carried
on with great order, force, and uniformity. Up
on the whole, what was said of Socrates is appli
cable to Antoninus, " that he could abstain from
or enjoy those things, which the generality of peo
ple find it so difficult either to abstain from , or to
enjoy with moderation .” But to be able to bear
affliction with fortitude, (as he did the sickness of
his friend Maximus) and the reverse with sobriely
and without being too much elated, is an argu
ment of consummate virtue and invincible reso
lution . 17. To the Gods my thanks are
due, that I had an excellent grandfather, both by
my father's and mother's side ;25 excellent parents ,
a good sister, good preceptors, kind relations , faith
ful friends, and trusty domestics; and , in short,
for almost all the blessings which life can afford ;
and that I have never done any thing inadvertent
ly to offend them , though, from my natural dispo
sition, that might probably have happened ; but, by
the favour of the Gods, things have been so dis
posed that nothing has occurred to betray my in
22 MEDITATIONS OF B. I.

firmity. To their goodness I must likewise a

scribe it, that I was not continued long under the
care of my grandfather's concubine ; and that I
preserved my chastity pure and unsullied even
beyond the maturity ofmanhood . That I was
bred under and subject to a father and prince,
who was the most proper person in the world to
extinguish every spark of pride in me, and to con
vince me by his example , that one may live with
sufficient dignity in a court, without the parade of
guards, embroidered robes, the sacred fire,e7 images,
and other ensigns of royalty ; and that a man may
subdue the splendour of his figure to a level with
that of a private man , and yet act with equal dig .
nity and force, when the publick administration
requires the majesty of the Sovereign. To the
favour of the Gods I am also indebted for a bro
ther, 38 whose manners excited me to be circum
spect in my own conduct, and whose affection and
li
regard might contribute to the pleasure of my fe .
It is also a blessing, that my children were not
born with any natural incapacity ,"9 or with distor .
ted limbs ; that I made no great progress in rhe
torick or poetry , and those other superfluous stu
dies, which might have engaged my attention too
long, if I had been conscious of my being likely
to prosecute them with success . I am happy al.
so that I prevented the wishes of my preceptors,
in establishing them in that respectable line which
they seemed most to desire ; and that I did not
tantalize them with hopes, that because they were
young enough to wait, I would provide for them .
B. I. M. ANTONINUS. 23
hereafter : That I enjoyed the friendship of those
celebrated philosophers, Apollonius, Rusticus, and
Maximus. It is by the particular favour of the
Gods, that I have formed a true idea of a life a
greeable to nature , and that I have had it clearly
and frequently impressed on my imagination ; so
that, considering the many divine impulses and in
spirations, nothing could have prevented my living
conformably to nature, but my own obstinacy , in
entirely disregarding these divine admonitions and
almost sensible instructions of heaven . It is also
a blessing, that in a life of so much toil and fatigue
my slender constitution has held out so well. I
am also very thankful, that I never had any con
nections, with the celebrated Benedicta, or the in
famous Theodotu's ; and that after some slight gal
lantries, I soon recovered my reason , and reform
ed .
I think myself happy likewise, that altho' I
was sometimes unreasonably provoked at Rusticus,
I never proceeded to any rudeness of which i
might afterwards have repented. That, although
my mother was destined to an early death , I was
blessed with her company all the latter years of
her life. That, whenever I wished to assist any
one in necessity or in any other distress, I never
was told that my financess' were exhausted ; and
that I myself never happened to be in a situation
to want the assistance of any other person . I es .
teem it also a peculiar blessing, that I have a wife
so obsequious, so affectionate to me and my chil
dren , and so little fonds of the pomp and parade
of life : that I have met with proper preceptors for
24 MEDITATIONS OF B. 4 .
my children : that remedies were pointed out to
me in my dreams,33 for spitting of blood and for
a giddiness in my head ; as I remember was the
case at Cajeta and ạt Crysa : and as I had a strong

.
inclination to the study of philosophy, I think my :
self fortunate, not to have fallen into the hands of
some Sophist, or to have wasted too much time in
reading voluminous authors, or in the solution of
syllogysms, 34 or in meteorological disquisitions,
Now all these blessings could never have been ob
tained without the particular fayour and over-ru
ling providence of the Gods .

[ Written in my expedition against the Quadi, on the Danube near

Bohemia . ]

BOOK II .

1. Consider with yourself, before you go out in

the morning, that in the course of the day you
will probably meet with some impertinent, disa
greeable, or abusive fellow , with some deceitful,
envigus, or selfish wretch; now all this perverse ,
ness in them proceeds from their ignorance of what
is really good or evil . But I , who have a more just
idea of things, that nothing is good , but what is
honourable , and nothing evil, but what is base; and
am also sensible that the persons who offend me
are in some sense allied to me, ( I do not mean of
the same flesh and blood , but that our souls are
derived from , and particles of, the same divine na
ture ) I can neither suffer any real injury from
them , because they cannot compel me to do a base
B. 2 . M. ANTONINUS . 25
action ; nor can I be angry with or hate those
whom I consider as of the same nature and the
same family with myself. For we are all born for
our mutual assistance ; as the hands and feet and
every part of the human body, are for the service
of the whole ; to thwart and injure each other,
therefore, is contrary to nature. Now injuries and
hostilities are generally the consequence of hatred
and resentment. 2. This whole person of

mine, whatever I may think of it, consists only of

a body, the vital spirit, and the rational soul or go
verning principle. Lay aside your books then , nor
perplex yourself with fruitless disquisitions ; but,
as if you were on the verge of mortality, give your
self no concern about this body or material sub
stance, which is a mass of putrefaction , consisting
of a few bones, and a net-work or complication of
nerves, veins, and arteries. Consider your vital
;

spirit also ; it is only a small portion of air, (and

that not always the same) but every hour drawn in
fresh , and again expelled by the action of the lungs. .
But the third part is the rational soul or governing
principle - here makea pause ! Consider you are an
old man ;' suffer not this nobler part of your
frame to be any longer enslaved to, or hurried
away by, selfish passions ; neither to murmur at
your present fate , nor to shrink with apprehension
from the future . 3. Those events, which
depend on the Gods, confessedly display a provi.
dential plan ,3 Even those which we ascribe to for
tune or chance are subject to the laws of nature,
and to that complicated series of things established
26 MEDITATIONS OF B. 2.

by fate , and administered by Providence . From this

source all things are derived. Indeed every thing
is thus fixed and ordered , as necessary for the good
of the whole, of which you are a part . Now that
which conduces to the good of the whole system of
nature, and to its preservation , must also be good
to every part of the universe . Yet this world it
self subsists by continual changes, not only of the
elements, but of those things which are composed
of those elements, in a perpetual circle of successive
generation and corruption . Let this then con
tent you, and regulate your conduct by this prin
ciple , " that all human affairs are connected with
the divine." 5 Do not indulge yourself in a thirst
after books;' that youmay die without murmuring,
with resignation, anda cordial gratitude for the boun .
ties of heaven . 4. Recollect how long you
have deferred your most important concern , and
how often you have neglected to make use of the
opportunites afforded you by the Gods . It is time
for you at length to consider your situation in this
world, of which you are a part; and what the wise
Governor of the world, from whom you are deri
ved , requires of you . That you have a fixed period
assigned you , which if you do not improve to calm
your passage and procure the tranquillity of your
mind , it will be past, never to return , and you your
self will be no more 5. Take care always to
perform strenuously the business in hand, as be .
comes a man and a Roman, with attention and un
affected gravity ,with humanity, liberality, and jus
tice ; and call off your thoughts, for the time, from
B. 2 . M. ANTONINUS .

every other object. This you will do , if you per

form every action as if it were the last ofyour life;
if you act without levity or dissimulation , free from
selfishness and from every passion inimical to right
reason ; and lastly from peevishness and dissatisfac
tion at those events, which are necessarily connect
ed with our lot. You see how few things are neces
sary to an happy and almost godlike state of life.
For the Gods will require nothing further from a
man that is possessed of these essential qualifica
tions. 6. Indeed, indeed , O my soul ! you
treat yourself ignominiously , and have lost the op
portunity of retrievingyour honour ; for life flies on
with a fatal speed , and yours is already almost e
lapsed ; yet you pay no regard to your own senti
ments, but suffer your happiness to be dependent
on the opinion of other people. 7 : Why do
you suffer yourself thus to be the sport of accidents,
and your mind distracted by external objects, and
not give yourself leisure to acquire any useful
knowledge, and why do you live thus in a perpetual
whirl of dissipation ? Similar to this is another
mistake, which you must guard against . You see
people busy in trifles, and fatiguing themselves
with a variety of affairs, yet, like those who shoot
at random , without any certain end or mark to
which their thoughts or actions are directed.
8. You will hardly find any man unhappy from
being ignorant of what passes in the thoughts of
other people ; but he that does not attend to the
regulation ofhis own thoughts, must necessarily be
miserable. 9. We ought frequently,to re
28 MEDITATIONS OF B. 2.
flect on the nature of the universe , and on our own
nature ; and what that whole is of which we are a
part, and how the latter is regulated with regard to
the former. We ought further to reflect, that no
thing can prevent us from acting and speaking
agreeably to that universal nature, of which we are
a part. 10. Theophrastus speaks like a phi
losopher, when in comparing one offence with a .
nother ( forin a popular sense that may be done) he
says, that those sins which are committed through
sensual desire, are more heinous than those which
proceed from the passion of anger. For a man in a
passion appears to deviate from right reason with
a degree of pain , from a secret and sudden impulse
of the mind, before he is aware . But he that of
fends from sensual desire, being subdued by plea :
sure, betrays a more licentious turn and effeminacy
in his vices. Very justly therefore, and as be .
comes a philosopher, does Theophrastus pro
nounce thus on the two offenders ; for the former
seems to be an injured person, and is provoked to
anger ; the latter offends voluntarily, and is guilty
of
a crime to gratify an impetuous and brutish ap
petite. 11. Regulate all your thoughts and
actions, as if you were instantly departing from the
land of the living. Not that there is any thing
terrible in death , if there are any Gods presiding
over this world ; for they will not suffer you to be
exposed to any injury ; and if there are no Gods,
or if they are regardless of human affairs, who
would wish to live in a world destitute of a God
and of a superintending providence ? but there in,
B. 2 . M, ANTONINUS . 29
disputably are Gods , who have a constant regard
to the affairs ofmen ; and they have put it entire
ly in the power of every man , not to fall into any
real calamity." And if there were any real evil
in the common events of life , they would have
guarded against that also, and have given us the
power to avoid it . But indeed how can those
things, which do not make a man the worse, make
his life worse or less happy ? for the Universal
Nature or First Cause would, neither through ig
norance or want of power,' or want of skill to pre
vent or correct what was wrong, be guilty of such
an error, as to suffer good and evil to fall promis
cuously and in equal proportion to the good and
to the bad . Now life and death , glory and obscu
rity, pain and pleasure, riches and poverty, all these
things are equally the lot of the virtuous and of
the wicked ; and being intrinsically neither hon
ourable nor base, are consequently neither good
nor evil . 12. How ' rapidly do all mortal
things vanish and disappear ! the things themselves
absorded into the immensity of the universe, and
the memory of them , by the lapse of time, sunk
in oblivion. Thus it is with every object of our
senses, especially those which teinpt us with an ap
pearance of pleasure, or terrify us with an appre
hension of pain, or dazzle us with their pomp and
celebrity . How worthless and contemptible ! how
how sordid , how transient, and subject to decay,
are these things, and even how little better than a
lifeless carcass ! an intelligent man will easily form
a judgment of those people, whose opinions and
30 MEDITATIONS OF B. 2 .

bold decisions stamp a value on these things, and

give them a curreney with the vulgar. What is
it to die ? If we view it in itself , ' and stripped of
those imaginary terrors in which our fears have
dressed it, we shall find it to be nothing more than
the mere work of nature ; but it is a childish folly
to be afraid of what is natural. Nay, it is not on
ly the work of nature , but is conducive to the good
of the universe, which subsists by change.'4 Fi
nally , a wise man should consider, how man is con
nected with the Deity, and which part of him is
thus connected ; and how that rational part of his
being will be disposed of when separated from the
body.'s 13. Nothing can be more miserable
than a man who from an idle curiosity strolls a
bout, 6 pryinginto the very bowels ofthe earth," as
the poet's says ; and endeavouring by conjecture
to penetrate into the secret thoughts of other peo
ple, insensible that his own mental facullies ? afford
ample room for cultivation and improvement :
Now this improvement he will effect, by preservé
ing his mind free from every passion and pertura
bation, and from vainly tormenting himself about
the events which come to pass, either by the will
of the Gods , or by the agency of men . For what
ever is ordained by the Gods must demand our
reverence for its excellence ; and of the actions of
men we should judge favourably on account of
the relation which they bear to us. And they are
frequently entitled to our compassion from their
ignorance of the true nature of good and evil.:8
Which moral blindness is not a less misfortune,
B. 2 . M. ANTONINUS , 31
than that of a man really blind, which prevents
him from distinguishing black from white .
14. Although you should live three thousand or
three myriads of years, yet observe, that no man
when he dies loses any more than that instant por
tion of time which he then lived ; and that he on
ly lives that moment of life which he is constantly
losing ; so that the longest and the shortest life, in
this view, come to the same thing.19 For the pre
sent time is equal to every one , though that which
is past may have been unequal. But, that the
portion of life which we lose at our death is a mere
point or instant, appears from hence, that no one
can lose either what is past or what is future. For
how can he lose what he is not now possessed of?
These two things then it may be worth while to
attend to ; first, that as the course of nature has
been the same from all eternity , and everything
comes round in a circle ; whether we behold this
same scene for one hundred or one hundred thou
sand years, it comes to much the same thing. The
other observation I have already made, that he
who lives the longest , and he who dies the earliest
when they do die , their loss is equal . For they
are only deprived of the present moment, which is
all they have to lose.20 15. Every thing de
pends on opinion ”, (as Monimus the Cynic ob
served.) This maxim may be useful in some re
spects, if we only apply what he spoke somewhat
plausibly , where truth will warrant the applica
tion . 16. There are various ways by which
the mind of man debases itself ; particularly , when ,
 MEDITATIONS OF B. 2 .
82
by repining at those events which happen in the
course of nature, he becomes a mere abscess or an
useles excrescence in that universal system of
which he is a part, and in which every individual
is comprehended. Again ; when we take an aver
sion to any one, and thwart him on every occasion,
with an intention to do him some injury; which
is generally the case with people that indulge their
resentment. Thirdly ; a man evidently debases
himself, when he becomes a slave to pleasure, or
is subdued by pain . Fourthly ; when he acts with
dissimulation or fraud, or does or says any thing
contrary to truth. Lastly ; when a man acts
without thought or design , and exerts himself at
random , without any regard to the consequence ;
whereas every the most minute action ought to be
directed to some end or useful purpose. Now the
chief end of every rational being, is to be govern
ed by the laws of the universe, the oldest and most
venerable of all communities . 17. The
whole period of human life is a mere point; our
being frail and transient, our perception obscure,
the whole frame of our body tending to putrefac
tion . The soul itself is the sport of passions.
The freaks of fortune not subject to calculation
or conjecture, fame is undistinguishing and capri
cious : in a word , every thing relating to our bo
dy is fleeting, and glides away like a stream , and
the reveries of the soul are a vapour and a dream .
Indeed, life itself is a continual warfare, and a
pilgrimage in a strange country : and posthumous
fame is near akin to oblivion . What then can
B. 3 M. ANTONINUS . 33
conduct us safely on this journey of life ? nothing
but true wisdom or philosophy : Now this con
sists in cultivating and preserving from injury and
disgrace that good genius ” within us, our soul, un
disturbed and superior to pleasure and pain , not
acting at random ” or doing any thing in vain, or
with falsehood and dissimulation ; to do or leave un
done whatever we please, without being influenced
by the will or the opinion of other men . More
over, to acquiesce in whatever comes to pass, either
by accident or the decrees of fate, as proceeding
from the same cause whence we ourselves are de
rived. On the whole, philosophy will teach us to
wait for death with calmness and equanimity, as
being no more than the dissolution of these ele
ments of which every animal is composed. Now
if no damage accrues to those several elements, in
their continual changes or migrations from one
body to another, why should any one be apprehen
sive of any injury from the change of the whole ?
It is agreeable to the course of nature ; and what
is such cannot be evil.

[Written at Carnuntum, a city in Pannonia , now part of Hungary .)

BOOK III .

1. It is of importance to reflect, not only that

our life is continually wearing away , and that eve
ry day a still smaller portion of it remains; but
likewise that, although it should be prolonged to a
more distant period, it is yet uncertain, whether
the same vigour of understanding will be afforded
3
34 MEDITATIONS OF B. 3
us , to comprehend and transact the common affairs
of life , or to contemplate accurately the nature of
things human and divine . For suppose a man
should be reduced to a state of dotage and men
tal imbecility , he may still discharge the animal
functions; he may breathe, be nourished, have the
power of perception , retain his appetite and other
faculties of that kind ; but to make a proper use
of his higher powers, to adjust the measures of
duty , to reduce his ideas to any regular order, and
to determine when it is time for him to leave the
world,' and whatever of this kind requires the use
of a cultivated mind ; all these things must then
be extinguished for ever. Weought therefore to
be expeditious in our affairs, not only because we
approach daily nearer to our end, but also because
our intellects and our comprehension of things
may cease before the termination of our lives.
2. This also is worthy of observation, that there
are many accidental circumstances attending the
productions of nature, which are not without their
beauty and attraction . Even in the works of art ,
(to instance in a familiar operation ) there are of
ten , contrary to the intention of the baker, little
cracks or irregularities in the surface of a loaf of
bread ; which have something agreeable in them ,
and which, in a peculiar manner, excite the appe
tite. Thus figs when they are thoroughly ripe, o
pen and discover their richness . Olives also ,
when they are ready to fall of themselves and are
almost decayed, have a particularly beautiful ap
pearance. In like manner the bending down of full
 B. 3 M. ANTONIN . : 35
US
ears of corn , the fierce brows of the lion , the foam
dropping from the jaws of a wild boar, andmany oth
erthings ofthis kind, which are far from having any
beauty in themselves; yet, if we consider them as
concomitants of the productions ofnature,are inter
esting and ornamental. He then , who has a taste
for these speculations, and a capacity to penetrate
more deeply into the works of nature, will disco
ver that there is hardly any thing, which consider
.ed in that light, does not form a beautiful harmo
ny and connection with the whole. Such a one
will behold, for instance, the extended jaws of sa .
vage beasts with no less pleasure in real life, than
when represented by the most skilful statuary or
painter. Even the marks of mature old age in
man or woman , and the tempting bloomi of youth
will afford equal pleasure to a discerning spectator
of this turn . There are other things of the like
kind which have no charms to vulgar eyes, and
are only discernible by those who are familiar with
the works of nature, and view them with taste and
intelligence. 3. Hippocrates, after having cured
innumerable diseases, was himself at length cut off
by a disease. The Chaldeans undertook to fore
tell the death of others, but were themselves o
bliged to submit to fate. Alexander, Pom
pey, and Caius Cæsar, who laid waste so ma
ny cities, and destroyed so many myriads of horse
and foot in the field of battle, were themselves
forced to quit the field of life at last. Heraclitus;
who has discoursed so philosophically on the
world's being destroyed by fire, was himself de
 S
ION
ITAT
36 MED OF B. 3
stroyed by a contrary element and died of a drop,
sy. Democritus was devoured by vermin ; So
crates fell a victim to a worse kind of vermin , his
false accusers . But to what are all these instances
applied ? why , you have gone a -board, you have
set sail , performed your voyage; disembark then
and go on shore. And if you are destined to a.
nother state of existence, you will find no place
destitute of the care of Providence. But if all sen
sation is to cease , you will no longer have to strug
gle either against pain or pleasure ; nor be a slave
to this vile body. For at present the soul, which
is all intelligence and a portion of the divinity, is
in subjection to what is mere dust and putrefac
tion . 4. Do not squander what remains of
your life in busy enquires after the conduct of oth ;
er people ; unless it has some reference to the good
of the community. you
For this will only detain
from more useful pursuits. Do not, for instance
be solicitious to know what such a man is about,
or for what reason he acts thus ; what he says,
or what are his sentiments or what project he has
in hand ; nor, in short, any thing that may divert
your attention from your own rational conduct.
In the series of your meditations, therefore, let
every thing useless or superfluous be avoided ; es
peciálly whatever has the least appearance of a
malignant or impertinent curiosity. Indeed you
should regulate your thoughts in such a manner,
that if any one should ask you ,on a sudden, what
is the subject of them , you may answer him with
out 'embarrassment; so that they may evidently
B. 3 . M. ANTONINUS . 37
appear to be all simplicity and benevolence, and
such as become a being born for society ; free
from every idea of sensuality or lasciviousness :
from rancour, envy, or suspicion ; or from any
other sentiment, which, if you were to confess, it
would occasion a blush . A man thus disposed
may claim the first rank amongst mortals ; being
in some measure a kind of priest or substitute of
the Gods themselves, and under the particular pro
tection of the genius within him ; who preserves
him untainted by pleasure , invulnerable by pain,
void of every licentious and every malicious pro
pensity . Thus he contends for the noblest prize,
and stands firm and invincible by any weak pas
sion; and being deeply fraught with just sentiments,
he lives entirely satisfied with every event that
comes to pass, and is allotted him by fate. He
rarely, and (as I observed before) never without
reference to the good of the community, interferes
in other people's concerns;- confining his whole
attention to his own moral improvement, yet con
sidering the duties which arise from his connection
with the universal system of nature, as the first and
most sacred obligations. For that which is allot
ed to every one by fate, is intended to conduce to
the happiness of the whole and of every individual .
He likewise reflects that all rational beings are in
some sense allied to each other ; and that kindness
and humanity to our fellow creatures are essential
to the nature of mạn . However, that the good
opinion of every one, indiscriminately ,is not worth
our attention, but only of those who live in a man .
38 MEDITATIONS OF B. 3.

her that becomes the dignity of their nature. As

for the herd of mankind, he is too well acquainted
with their conduct both in private and in publick ;
their infamous connections, the dissipation of their
days and the revels of their nights . He cannot
therefore be very ambitious of the praise or ap
probation of such capricious people, who are of
ten at a loss to please themselves. 5. Never
go with reluctance to discharge your duty ; nor
ever act without a regard to the common good ;
nor till you have carefully investigated the matter
in hand ; nor ever in opposition to better judg
ments. Never aim at setting off your sentiments
with affected elegance, nor use too many words
on any occasion ; nor indeed be ambitious of en
gaging in a multiplicity of affairs. Take care that
the good genius? which presides in your bosom
may be pleased with his charge ; when you act
with a manly fortitude, as becomes a man advan
ced in years, as a citizen and a Roman, and as a
sovereign prince,' who conducts himself as one al
ways prepared to quit the field on the first 66 sound
ing of the retreat ;" who maintains such a charac
ter for probity as to render oaths or vouchers un
necessary to the truth of his assertions. But this
circumstance is particularly honourable to a wise
man , that he wants not the assistance of others ;
nor depends for his happiness and tranquillity on
the opinion of mankind. We should endeavour
therefore to be habitually upright ; and have. if
possible no errors to be corrected. : , ' 6. If
you have discovered any thing in human life pre
B. 3 M. ANTONINUS . 39
ferable to truth , justice, temperance, or fortitude;
in short, any thing more excellent than a mind satis
fied with itself, and sufficient to its own happiness;
and whilst it acts conformably to right reason, ac
quiesces in whatever, without its own choice, is
allotted it by fate ;-- if , I say , you have discover
ed any thing superior to these virtues, pursue it
with your utmost effort, and enjoy your discovery.
But if nothing can be conceived more excellent
than , by the assistance of the good genius that pre
sides within you , to have subdued' your appetites,
to have exainined every appearance by the rules
of reason, and (as Socrates used to say) “ to
have withdrawn and abstracted your mind from
the impressions of sense ; " to have submitted
yourself to the care of the Gods, and to have
studied the welfare of mankind ; if you think eve .
ry thing of less importance, and contemptible in
comparison with these things,never bestowathought
upon any other object, which, by diverting your
attention , may prevent you from pursuing your
chief good without distraction . For it is a kind
of rebellion against the sovereignty of reason , to
suffer any thing foreign to encroach on her pro
vince. Such , for instance, as popular applause,
the love of power or wealth , or sensual pleasure:
if any of these be admitted , for a moment, they
will soon gain the ascendant, and lead you captive.
But do you, I say, freely and unequivocally make
your choice, and give the preference to what is
most excellent, and firmly adhere to it. Now that
is most excellent which is most advantageous ; I
 MEDITATIONS OF B. 3
mean advantageous to you as a rational creature ;
and this you must readily embrace. But if it be
only so to the animal or sensual part of you, by
all means reject it. And that you may investigate
the truth in this case with the more safety , suffer
not your judgment to be biassed by any external
and plausible appearance with which it is surround
ed . 7. Never adopt any measure as condue
ing to your interest, which lays you under a ne
cessity of violating your honour or your modesty ;
or may excite your hatred or your suspicion , or
provoke you to execrate any one, or to practise
dissimulation ; or, in short, to entertain a wish
which will not bear the light, but must be conceal
ed from the world by walls and curtains. For he
who pays the principal regard to his own conscience
and the good genius within him , and to the sacred
rights of virtue ; you will never hear such a one
utter tragical complaints,!º or pathetically lament
ing his hard fate, or wishing to fly to solitude to
Indulge, or to company to soothe, his melancholy ;
and, what is of most consequence, he will live in
such a manner as neither to court death nor to flee
from it with terror, being absolutely indifferent
how long or how short a space of time his vital
spirits is to be confined to its body ; and if he were
to depart this instant, he is prepared for his disso
lution, and ready to execute with decency and sub
mission whatever other functions may be allotted
him ; having through life made it his study religi
ously to observe and practise the duties of a ration
al creature and one born for society...) 8. In
B. 3 M. ANTO .
N INUS
a mind properly cultivated , and purified by the
precepts of philosophy, you will discover no symp
tom of vice or impurity, nothing unsound under a
specious appearance. Death can never surprise
such a one in an imperfect state , before he has
completed his moral character ; nor can we say of
him, as of an actor, that he has quitted the stage
before the tragedy is finished . For in such a one
there is nothing remains of servility or of ostenta
tion, nothing embarrassed , nothing selfish ; noth
ing but what shews an independent spirit, and a
freedom from every thing artful and disingenu
OUS. ' 9. Pay a reverential regard to that
faculty by which you form your opinions ; for
every thing depends upon this, that no opinion be
fostered in your breast chat is not consonant to na
ture and to the condition of a rational being ; but
reason and nature require that we never act pre
cipitately or at random , that we act with benevo4
lence to mankind, and with submission to the
Gods. omist 10. Without perplexing yourself
with a multiplicity of precepts, therefore, let those
few above -mentioned be retained in your mind.
Recollect, moreover , what I have formerly remark
ed,' “ that every one lives that moment only
which is now present." For the rest of his life is
either already past, or is wrapt in uncertainty.
The life of every one, therefore, is evidently a :
mere point of time. This world indeed in which
we live is but a mere corner of the universe, and
the most extensive posthumous fame a very tri
fling affair ; and is to pass through a succession of
43 MEDITATIONS OF B. 3
insignificant mortals, who know little of them
-selves, and much less therefore of those who long
submitted to their destiny. 11. To the pre
cepts already given , 'let the following be added :
to define or form a clear description of every ob
ject which presents itself to the imagination that
you rnay see distinctly, what is its real nature, when
viewed in itself, stripped of every adventitious cir
cumstance ; to discover by what name it ought to
be distinguished, and the true names to be fixed to
those ideas of which it is composed, and into which
it is to be resolved . For nothing can contribute
more to exalt the mind to its proper pitch of great
ness than to be able to examine, and see in its pro
per light , every incident that befals us in the course
of our lives , and to have them always in our view ,
so as to distinguish to what part or description of
mankind such incidents may be deemed useful,
and in what manner ; what importance it may be
of to the universe in general, and to man in par
ticular , as a citizen of that great metropolis, of
which other cities are no more than private fami
lies . I must examine then of what nature every
object is, which is presented to my contemplation,
ofwhat parts it is composed, and how long it is
calcula ted to endure ; what particular virtues eve
ry incic lent is intended to call forth , whether cle
mency or fortitude, truth, fidelity , integrity, or
content ment, and the like . On every incident,
good alr bad, a man should be able to pronounce
on the probable cause ; 5 this proceeds from the
will of the Gods ; " this was the effect of that con
 B. 3 . M. ANTONINU . " 43
S
nected series of events established by fate ;'- this of
a fortuitous concurrence of various circumstances.
Some disagreeable incident was brought upon me ,
perhaps, by one of the same tribe, the same city,
or even of the same family, ignorant probably of
that relation which subsists between all animated
beings. But I , who am not ignorant of it , will
treat him , according to the laws of that communi
ty , with justice and benevolence. As to things in
different,'s or of a middle nature, as far as I can
form a conjecture of the estimation in which they
ought to be held, I will act accordingly.
12. If, in conformity to right reason , you tran
sact whatever affairs you have in hand with atten
tion, steadiness, and benevolence, and without suf
fering any thing foreign to your present purpose
to interfere, you pay the same deference to the di
vine monitor within you , as ifyou were the next
moment to part for ever ; if you can thus perse
vere, inattentive to any thing further, and without
shrinking from any difficulty, and act with simpli
city and energy , according to the nature of the
present business, with an heroic regard to truth in
all
your words; you will thus secure a happy
life. Now it is not in the power of any one to
prevent your acting thus. 13. As medical
operators16 have their several instruments always
ready at hand for sudden and unexpected accidents
and operations, so should you be furnished with
certain maxims and principles, by which you may
distinguish the nature and connection between
things human and divine ; and act, upon the most
44 MEDITATIONS OF B, 3 .
trifling'occasion, as one convinced of such a con
nection . For you will never act properly with
regard to men , without considering the relation
they bear to the Gods : and the reverse of this
is true . 14. Do not suffer yourself any
longer to deviate from the right path of life.
You were born to live as well as to read . You
will hardly have time to peruse your own little
Commentaries'? in your journal or memorandum
book, much less to read all the exploits of the an
cient Greeks and Romans ; and your extracts
which you have made from other authors for your
conduct and amusement in your old age. Make
all possible speed then to the chief end of all in
struction , and without hopes of any further ex
ternal aid , rely on your own resolution, if you
have any regard to your own happiness ;18 which
those may
do who are no critics in language, and
who do not know all the grammatical or logical
signification of words , and in how many senses,
for instance, “ to steal, to sow , to buy , to rest,
may be taken, and the like . The knowledge of
our duty indeed is not the object of sight or any
external sense , but of the eye of the mind or our
mental faculties. 15. Man consists of a bo .
dy; a soul or vital spirit, and the mind or intellec
tual faculty. - To the body belong sensations; to
the soul or vital spirit, appetites and passions; and
rational principles to the intellectualfaculty or
mind. Now , to receive the impression of objects
on the senses, is common to us with other animals
of every kind ; to be forcibly hurried away by the
B. 3 . M. ANTONINUS . 45
mechanical impulse of our appetites and passions,
is the property of brute creatures and beasts of
;

prey ; of debauchees and tyrants, of a Phalaris' or

a Nero . And even atheists and traitors to their
country , and those who in private will commit
every thing base and detestable, may yet bę guid
ed, by the mind or rational faculty, to perform
such plausible duties as may gain them popularity
amongst the vulgar. If all other human actions,
therefore, like those which I have mentioned , are
common to all mankind, what peculiar distinction
remains for a wise and good man, but to be easy
and contented under every event of human life,
and the decrees of fate ? Not to offend the divine
principle that resides in his soul, nor disturb the
tranquillity of his mind by a variety of fantastical
pursuits; but to keep himself calm , and follow
with decency the dictates of his heavenly monitor.
To observe a strict regard to truth in his words,
and justice in his actions; and though all mankind
should conspire to question his integrity and his
modesty , and even dispute with him his own feel
ings and his pretensions to happiness ; he is not
offended at their incredulity, nor yet deviates from
the path which leads him properly to the true end
of life; at which every one should endeavour to
arrive with a clear conscience, undaunted and pre
pared for his dissolution , resigned to his fate with
1

out murmuring or reluctance.

46 B. 4.

BOOK IV.

1. When the mind or ruling principle is pro

perly regulated, it can with ease and at any time
adapt itself to the various events of life, which are
presented to it for thesubject of its operations.
For it is not particularly attached to any one sub
ject or mode of action . It exerts itself with a pre .
ference indeed on things more agreeable , but with
a reserve of acquiescence ; and if chance throw
any thing of a contrary quality in its way, it takes
that for the subject of its philosophy to work up
on ;" which , like a strong fire, converts and assimi
lates that to its own substance, which would extin .
guish a slight flame, triumphs over all resistance,
and becomes more brilliant by this addition of
combustible matter . 2. Never act at ran
dom on the most trifling occasion , nor contrary to
the speculative principles of that art, which tends
to the perfecting of human life. 3 , Men are
--

continually in search of some sequestered retreat,

some villaon the sea - shore , or on some airy moun
tain.3 And you, my friend , were formerly very
much attached to retirement. But this is evident
ly a mére vulgar conception of things . ' You have .
it in your power, at any time and in any place, to
retire into yourself ; and where can a man find a
more peaceful or more undisturbed repose than in
his own soul ? especially one, who, when he looks
into his own breast, finds nothing there but a per :
fect calm ; such a calm I mean as arises from or :
B. 4. M. ANTONINUS . ... 47
der and well - regulated passions and affections.
To this kind of retirement then you should conti
nually have recourse, and renew and invigorate
your virtuous resolutions. But you should also
furnish yourself with some short elementary prin
ciples, which you may always have ready at hand
to banish every uneasy reflection , and send you
back to the world prepared against and superior to
every vexatious occurrence. For : what is it that
provokes you ? the malignity ofmankind perhaps ;
because you forget your maxim , “ That all ra .
tional beings were made for their mutual comfort,
and that to bear with the infirmities of each other
is an important part of justice ;" and moreover,
that they who offend you , do it through ignorance,
and therefore would not do it, if they were better
informed . And how many wretched mortals have
we seen carried to their graves, and now moulder
ed into dust, amidst their furious animosities, sus
picions, and even hostile attacks on each other's
persons, which terminated but with their lives. A
truce then with your resentment ! nor torment
yourself thus to no purpose. But you are out of
humour, perhaps, and dissatisfied with the gener
al administration of the world and your own desti
ny: -what ! when you recollect this disjunctive
proposition, " That the world is governed either
by a wise Providence, or by a fortuitous concourse
of atoms !” and in either case it is to be consider .
ed as one great city , and no individual citizen can
complain of what is for the good ofiche whole ; as
it has often been proved. But perhaps you are
 ONS
TATI
48 MEDI OF Bi 4.

afflicted with some bodily pain, or ill health ; yet

consider that the mind , when she retires into her
self, and surveys her own privilege, is no way con
cerned in those commotions, whether pleasing or
disagreeable, which are raised in the animal sys
tem . Add to this, those maxims which have of
ten been inculcated to you , concerning pleasure
and pain , and to which you have unequivocally
assented, and be content. But lastly , can you be
solicitous about your slender share of fame, when
you reflect with what a fatal speed all things are
tending to oblivion , to that immense chaos of in
finite duration , past and to come ? Consider also
the emptiness and vanity of applause, and how
undistinguishing is the judgment of those who are
to bestow it, and to what narrow limits it is confin :
ed . For this whole globe is, comparatively , but
a mére point, and how small a portion of it is in
habited ! and of these inhabitants, how small a
number of them , and how contemptible a set of
creatures they are, upon whom you must be de
pendant for your applause ! remember therefore
to retire into this little recess in your own bosom ;
and above all things, do not distract your thoughts,
nor be too intent on any worldly pursuit, but pre
serve your freedom , and consider things as a man
of spirit, as a member of society, as a creature des
tined to mortality . But amongst those maxims,
which ought always to be present to your view ,
these two are not the least important : first, that
the external objects themselves cannot reach the
mind, but remain inoffensive and at a distance,
B. 4 . M. ANTONINUS . 49
It is our opinion of things that raises all the storms
and tumults in our breasts. The other infallible
truth is, that this whole scene of things which we
now behold will very shortly be shifted and exist
no more . And indeed you should bear in mind ,
how many changes you yourself have already been
witness to . The 'universe subsists by perpetual
changes, and the happiness of life itself depends
on opinion . 4. If the intellectual faculty be
common to all mankind , then reason , from which
we are denominated rational creatures, must be
common likewise : and, if so , we must all have
the same principle of action and the same law. If
this be granted, we are all fellow -citizens of the
same common-wealth, and of course the whole
universe is one body politick . For what other
community is there of which the whole race of
mankind can be supposed to partake ? does it then
proceed from our being members of this commu.
nity, that we are partakers of intellect, of reason ,
of law ? or from what other cause ? for, as the
earthly particles of my body are imparted to me
from the earth , and the watery, the aerial, and the
fiery particles are derived from their respective
elements, ( for nothing which now exists can pro
ceed from nothing , nor be resolved into non -ex
istence) so likewise the intellectual faculty must
proceed from some other cause of it's own kind .
5. Our death and our birth are equally the mys
terious work of nature . Death is the dissolution
of those elements which at our birth composed our
frame. There is nothing in this affair which we
4
50 MEDITATIONS OF .B . , 4 .
need be ashamed of ; as there is nothing in it re
pugnant to the nature of an intellectual being, nor
any thing but what is the result of his structure and
constitution . 6. Such behaviour from such
particular characters is in some measure necessary ;
and he that is dissatisfied with this may as well ex
pect the fig -tree to be free from acrid juice. But
by all means reflect, that both you and the per
son , whoever he is, that offends you , will in a ve
ry short time be no more , nor will your very names
long survive you.? 7. Rectify your opinion
of the matter, and do not suppose yourself injured,
and your complaint will cease :- Andif you can
find nothing to complain of, there is no barm
done. 8. That which does not make a man
morally worse, cannot make his life less happy ,
nor injure him in any respect. It is necessary
for the good of the world that it should be so.
9 . That whatever comes to pass is for the best ;
if you accurately examine it , you will be convin
ced that it is so : and this, not only from the ne ,
cessary series of events established by fate, but
from the just administration of an intelligent cause ,
who dispenses his allotments in proportion to men's
deserts. Go on then as you have begun , and pro
ceed upon this principle as becomes a good man,
( a good man I mean, in the proper philosophical
sense) and have regard to this in all your actions .,
10. Do not regulate your opinion by the caprice
of a man that treats you contemptuously and would
force you to adopt his own ideas ; but examinę
things carefully , and decide according to trụth.
 M. ANTONINUS . 51
11. You should have these two maxims always
ready at hand . First, to do only what the sove
reign legislative faculty within you suggests for
the benefit of mankind ; and secondly , to after your
measures, whenever any friend is at hand capable
of advising you and correcting any wrong opinion.
I mean always, if this appears to be done on a
probability of its being just and likely to contri
bute to the good of the public : for it ought to be
from some motive of this kind , and not merely be
cause it is more agreeable or more soothing to
your vanity. 12. Are you endowed with
reason ? you willundoubtedly answer in the affir
mative. Why then do you notmake use of it ?
for if your reason does its part, what further can
you require ? 13. You have subsisted as a
distinct part of the universe ; but you will in a
short time disappear, and return to that general
mass from whence you were produced, or rather
be again returned into that prolifick soul of the
world from which you were derived . - In your
oblations at the altar, one grain of frankincense
may fall in and be.consumed before another , but
the distance of time is inconsiderable.ro
14. Persevere in acting agreeably to the princi
ples and sacred truths of reason , and in ten days
you will be reverenced as a God , " by those who
now think you a fool and a madman for any sini
gularities which your philosophy may exact from
you . 15. Do not form your plan of life as
if you had a thousand years to live. Death is at
hand ; but live a good life while you do live and
 MEDITATIONS OF B. 4 .
it is in your power. 16. How much time
and leisure does that man gain, who is not curious
to enquire what hisneighbours say, or do, or think ,
but confines his whole attention to his own con
duct, and is only solicitous to preserve that justness
and irreproachability, according to Agathon; with
out looking about to find blotsin the best charac
ters of other people, he pursues the direct line of
duty, and gains his end without wandering or dis
traction . 17. The man who is so anxious
about a posthumous fame, does not consider, that
every one of those, who are to preserve his me
mory, will themselves in a few years be no more ;
and in like manner their successors, till after pass ;
ing through a series of his admirers, they and his
very memory will be extinct [ and lost in oblivion . ]
But suppose these repositories of your fame, and
your fame itself, were to be immortal ; what is that
to a philosopher ? I do not mean if you were dead
but supposing you were still alive ; unless in a pru.
dential view, and by way of accommodation ' to
the prejudices of the vulgar. In short, you give
up the privilege and dignity of your nature, by be:
ing solicitious about the good opinion of other
people . 18. Whatever is really good and
beautiful is such from itself, and terminates in it
self, and owes no part of its excellence to the ap
plause of the world ; being neither better nor worse
on that account. And this is applicable to those
things which in a popular sense are called beauti
ful, as all material objects and works ofart. Much
less do those things which are intrinsically beauti
B. 4 . M. ANTONINUS . 53
ful want any foreign addition, such as justice, truth ,
benevolence, and modesty. What virtue of this
kind is more amiable for being applauded, or less
so for being censured ? Is an emerald less beauti
for being praised ? The same may be
ful in itself
said of gold, of ivory, of purple ; and in short, of
the flowers and shrubs, and of all the other pro
ductions of nature or of art, 19. If our souls
exist'after death , how can the heavens contain such
a number as have had existence from all eternity ? 13
A similar question may be asked in relation to
our bodies ; how can the earth contain the infinite
number , which have been buried in it, from so
immense a space of duration ? But as in the latter
case , those bodies which have remained some time
in the earth , are changed and dissolved and make
room for other bodies ; so our souls , when con
veyed into the regions of the air, after some time
undergo a change; and are either dispersed or
rekindled ", and resorbed into the seminal spirit
or soul of the universe , whence they were origin
ally derived ; and thus make room for others to
succeed them . This , I trust , is a sufficient an
swer, upon a supposition that our souls survive
our bodies. But we should likewise consider not
only the multitude of human bodies thus buried
in the earth , but those also of other animals daily
eaten by us, or devoured by wild beasts . For
what a number is thus consumed , and as it were
buried in our stomachs ; yet there is sufficient room
for them , as they are converted into blood or
changed's into fire or air, those elements of which
54 MEDITATIONS OF B. 4 .
y r e s t m p o s ed
l r s e arch
ihe we at fir co . In al ou re
o
es int me
ient cause , is the first consider
and its form or effic
16 r elf o
ation. 20. Do not suffe yours t be
r r i e d a y e p e t u osity o u r a s s ions ;
hu aw by th im f
o y p
i t s gar to justice,
d
but in all your pursu havne s a re
l a t i o
and in all your specu let truth be your
aim . 1 21. Whatever is agreeable and conso
nant to thy system , O Universe !!
? is so to me,
Nothing is either premature or too late, in my ap
prehension of things, which is seasonable to nature,
and conducive to the good of the whole. I esteem
every thing as advantageous to me which the sea
şons ofnature produce. Every thing is from her,
subsists by her power, and returns into her again . -
• O city beloved of Cecrops!" says the poet,
speaking of Athens. And why may not we say,
O , thou favourite city of Jupiter ! when we speak
of the universe . 22. “ If you would live a
life of ease and tranquillity,” says Democritus, “ do
not engage in too many affairs
affairs ."
.” Would it not
have been better to have said , “ Engage only in
necessary , affairs, and such as reason requires of a
man born for society , and transact those as reason
prescribes.” For this will not only procure to us
that tranquillity which is the result of a right con
duct, but that also which proceeds from engaging
in þut a few affairs. For if we should substract
all that is unnecessary from what we usually say or
do, how much embarrassment should we avoid ,
and how peacefully and undisturbed would our
lives pass away ! In every transaction , therefore,
B 4: M. ANTONINUS: 55
we should ask ourselves this question , “ Is what
I am about absolutely necessary ? " Neither is it
sufficient to avoid all unnecessary actions; but all
superfluous thoughts should be checked, that no
superfluous actions may succeed . 23. Ex
amine yourself, how far your life corresponds with
that of a really good man ; of one who acquiesces
in the lot assigned him by fate, and is completely
happy in the just sentiments and benevolence of
his own inind. 24. Have you attended to
these precepts ? give me leave to addthe follow
ing. Do not perplex yourself with things foreign
to your purpose , but simplify18 your own conduct.
Has any one been guilty of an offence ? it is his
own affair, let him answer for it . Has any good
fortune fallen to your share ? it was allotted you
from the beginning , in the general plan established
by fate. Upon the whole , life is short ; make the
best of the present opportunity with prudence and
justice ; and even in your amusements , be upon
your guard , and act with vigilance and sobri
ety ."19 25. This world is either the effect of
design , or it is a confused fortuitous mass ; yet
it is a beautiful system . Can you discern a sym
metry and order in your own person , and yet be
lieve , that the universe is a mere chaos, where eve
ry thing is thus harmonized and conducive to the
good of the whole ? 26. In our intercourse
with the world , what a variety of disgusting cha
acters do wemeet with ! malicious, debauched ,
obstinate , and brutish ! some mere domestic ani
mals, stupid or childish , others deceitful, parasites ,
56 MEDITATIONS OF B. 4 .

mercenary or tyrannical.co If he be a stranger in

the world who knows not what is in the world, he
is no less so who is ignorant of what is usually go
ing on in the world. He is a deserter, who de
serts his station in life, and the duties which he
owes to society . He is blind, the eyes of whose
understanding are shut against the truth . He is
a beggar, who is dependant on other people , and
has not in himself every thing really necessary to
his happiness. He is a mere excrescence of the
world , and separates himself from the general sys.
tem of nature, who complains of the common ac
cidents of life . For the same universal nature or
First Cause which produced him , produced also
the event which he complains of. In short, he is
a kind of voluntary exile from the community,
who sets up a separate interest from the society of
rational beings . 27. I see one man, a phi
losopher, without a coat, another without ” books,
nay another half naked. 66 I have not bread to
eat, ” says one, “ yet I will remain firm to the dic
tates of reason ." " I do not get a livelihood by
my lectures on philosophy," says another, “ yet
I persist in my profession . Let me then perse
vere in the noble art in which I have been instruc
ted, acquiesce in it , and be happy. And let me
spend the remainder of my life as one who has
committed , with entire resignation , the whole man
agement of his affairs to the will of the Gods; nor
let me be either a tyrant or a slave to any man
living . 28. That the world was always the
same, let us consider, for instance, the times of the
B. 4. M. ANTONINU . 57
S
Emperor Vespasian. You will find that men went
on precisely as they do now ; they married and
educated their children ; they were sick,they died ;
they made war , and they made feasts ; they enga
ged in commerce ; they practised agriculture; they
were as much addicted to flattery ; obstinate and
arrogant ; they were equally suspicious and giy .
en to plotting; some weary of life and wishing for
death ; some spending their money in licentious
amours ; others heaping it up ; one aiming at the
consulship, and another at the imperial power.
Now that whole generation has long since been
extinct. Let us proceed then to the reign of Tra
jan . Here you will find men going on in the
same course , and again vanish from the land of
the living. In like manner contemplate the cha .
racter of other times and other nations; and ob
serve their intense application to their various pro
jects ; and immediately dropping off, and reduced
to their constituent elements. But more particu
larly, recollect those whom you yourself have
known , harrassing themselves with frivolous pur
suits, neglecting the cultivation and improvement
of their own minds; 10 which they ought to have
incessantly applied, and to have been contented .
You ought to remember, likewise, that your own
application to every object should be proportion
ed to its worth and importance. Thus, by not
dwelling too long on trifling matters, you will a
void that disgust which is usually the effect of a
contrary proceeding. 29. Those words which
were formerly in general use are now , we find ,
58 MEDITATIONS OF B : 40
become obsolete and need explanation . Such is
the fate of those great names , so much celebrated
amongst our ancestors, Camillus, Cæso, Volesus ,
Leonatus . Scipio and Cato will soon share the
same destiny . Then Augustus , Hadrian , and An
toninus Pius . For all things are hastening to an
end , and will soon be thought fabulous, and en
tirely buried in oblivion . I speak thus of those
who were the wonder of their age, and shone with
astonishing lustre. For as to the common herd
of mankind, they die, are forgotten , and heard of
no more. But, in truth, what is this “ immortal
fame” at best ? mere vanity and an empty sound .
What is there then on which we may reasonably .
employ our diligence ? why, this one thing alone :
that our thoughts and intentions be just ; our ac
tions directed to the public good; our words al
ways guided by truth ; and in short, that our whole
disposition be such as to acquiesce in whatever
happens, as what is necessary, as what is usual,
and as flowing from such a fountain, the original
of all things. In short, resign yourself without
reluctance to the will of fate, suffer that to dispose
of the affairs of this world as it pleases . Nothing
here is of long duration . The memorable actions
which are performed, and those that record them ,
are but of a day. 30. Accustom yourself to:
reflect, that all things subsist by change' ; and that
nature delights in nothing more than to renew the
face of the world by such transmutations. The
things which now exist are, as it were , the seeds
and prolifick causes of future existences. ( I will
B. 4. M. ANTONINUS . 59
not suppose you so ignorant, as to imagine there
are no seeds but those which are sown in the womb
of theearth .) 31. You are just going oụt ofthe
world, and have not yet learned a true simplicity
of conduct, nor to live undisturbed by passions or
desires ; nor are you yet convinced that you are
not obnoxious to any injuries from without; you
have not yet learned universal benevolence, nor
that true wisdom consists in acting on all occasions
with justice and integrity. 32. To judge of
the characters, even of the most prudent, observe
their ruling propensities, what are their pursuits
and their aversions. Nothing really injurious to
you, however, can depend on the conduct or the
will of another , nor an any alteration or malady
incident to your frail body ; where then are you
exposed to injury ? Why in that part of you which
forms your opinion of things. Do not imagine
23
yourself injured, and all is well . Let your body,
which is so intimately connected with your mind,
be scarified, burned , or in a state of putrefaction ;
yet that part of you, which is to judge of these
things, may be calm and undisturbed ; being con
vinced that nothing can be either good or evil
which may equally befall a good or a wicked man.24
For that which may be the lot of one that lives
conformable to nature , and one that lives contrary
to nature, must be in itself necessarily indifferent.
33. You should always remember, that the world
or universe is one animated system, including one
material substance and one spirit , and that alli
*

things have a reference to this one spirit, which

60 MEDITATIONS OF B. 4 :

pervades and actuates the whole. You should re !

flect also , that all nature acts with an united force ,
and all things concur reciprocally in producing all
things ; and lastly, what connection and depend
ence subsists between them . As to your own be
ing, " It is a living soul , that bears about with
it a lifeless carcass," as Epictetus expresses it.
34. In things that are in a continual state of
fluctuation, there can be nothing considerably
either good or evil . 34. Time is a kind
of rapid stream or winter's torrent, formed of
things coming into existence ; each of which
no sooner appears than it is swept away , and suc
ceeded by another, which again gives place to the
former, perhaps under a different appearance. All
the events of life are as customary and as well
known as a rose in the spring, or as fruit in the
autumn ; such as, sickness, death , calumnies, plots,
and all those things which occasion grief or joy to
foolish people. 36. Things usually succeed
each other in a regular series. They do not go
on, however, as so many units, individually and
independently of each other, but with a connection
conformable to reason ; harmoniously blended,
and displaying not a mere meagre succession, but
a wonderful and well-compacted arrangement .
37. Remember the doctrine of Heraclitus, " That
the earth, by a kind of dissolution, becomes water,
water evaporates into air and air into fire, and the
reverse. Remember also the proverbial allusion
to the man that forgot' whither he was going ;
and that people are continually deviating from that
 M. ANTONINUS, 61
reason which governs the universe, and with which
they are daily conversant; and think those things
strange which occur every day; and that we ought
not to act and speak like people in a dream (as we
seem to do ), nor like children, merely because
„We have been taught thus by tradition from our
3

parents. 38. If any God should inform you

that you were infallibly to die, either to-morrow
or the following day at farthest; you would not
be very solicitous, nor deem it any great favour,
unless you were the most abject wretch breathing,
to bave a reprieve till the third day, instead of
having your death take place to -morrow . For how
inconsiderable is the difference ! In like manner,
you ought not to esteem it a matter of any great
importance, whether your life be prolonged to the
most distant period, or be terminated to -morrow ,
39. Consider how many physicians have died, af
ter having with contracted eye-browse and great
solemnity pronounced the death of so many pa
tients :-how many astrologers, who thought it a
great matter to foretell the fate of others : how
many philosophers, after all their disputes about
death and immortality :-how many heroes, re .
nowned for slaughter ;--how many tyrants, after
exercising their power of life and death with the
most ferocious insolence, as if they themselves
were immortal! Nay, how many cities ( if I may
be allowed the expression) are dead and buried in
their own ruins ! Helice, Pompeii, and Hercu
laneum , 28 and others without number. Recollect
also how many amongst your own acquaintance,
62 MEDITATIONS OF • B. 4 .

whom, after attending the funerals of their friends,

you have seen carried to their graves ; and this
within a short space of time . On the whole, then,
a wise man will consider all human affairs as of a
day's continuance, contemptible, and of little im
portance. Man himself is to -day in embryo, to
morrow a mummy29 or a handful of ashes. Let
sus then employ properly this momentof time al
Jotted us by fate, and leave the world contentedly ;
like a ripe olive dropping from its stalk, speaking
well of the soil that produced it, and of the tree that
bore it.si 40. A wise man should stand as
firm as the promontory , against which the waves
are continually dashing, yet it remains unmoved,
composes the rage of
and resists and composes the ocean
that swells around it. « Unhappy as I am , " cries
one, co to be exposed to such an accident.” By
no means ; you should rather say , " How happy
am I, who , in spite of such an accident, remain
unconcerned, neither dejected by the present, nor
apprehensive of the future .” Every one is liable
to such accidents, but every one could not bear
such an accident without repining or complaint ;
why: then should the former be reckoned a mis
fortune any more than the latter a felicity ? On
the whole, can you call that a misfortune to a man
which is not inimical to the nature of man ? and
do you think that can be so which does not thwart
the intention of nature ? but you are not now to
learn what is the intention of nature . Does the
misfortune which you complain of prevent you
from being.just; generous, temperate, prudent, and
.3.4. M. ANTONINUS. 63

circumspect, exempt from error, modest or free,

or from possessing any of those good qualities,
which perfect human nature ? as often therefore
as any thing befalls you , which may occasion you
any concern or sorrow , recollect this maxim :
1656. That what has happened is no misfortune , but
the opportunity of bearing it with fortitude is a
real felicity .” 41. Though a vulgar and rath
cer trite, it may be a useful, speculation, and con
tribute to fortify us against the fear of death , to re
flect on those who have enjoyed a very long life,
and quitted it with reluctance. What advantage
had they more than those who died at a more ear
ly age . ? : Cecilius, Fabius, Julianus, Lepidus, and
many other long- lived wörthies. They that at
tended the funerals of so many friends, are them
selves carried to their tombs.3 On the whole ;
the difference between a very long and a very short
life is very inconsiderable ; especially , if you con
,

sider through what toils and troubles, in what

company , and in what a frail vessel, we are to pass
through this world . Do not therefore consider
this life as an object ofany moment. Look back
on the immense gulph - of time already past ; and
forwards, to that infinite duration yet to come, and
you will find how trifling the difference is between
a life of three days and of three ages ( like that of
Nestor ) . 42. Always go the shortest way
to the end proposed. Now the most compendi
ous road to our chief end is that prescribed by
nature . In all your words and actions therefore
pursue the plain direct path , and that will secure
64 MEDITATIONS OF .B . 5 .

you from the trouble and the necessity of using

stratagems, temporizing, craft, and dissimulation.

BOOK V,

1. When you are drowsy in a morning, and

find a reluctance to getting out of your bed , make
this reflection with yourself, “ I must rise to dis;
charge the duties incumbent on me as a man.”
66 And shall I do with reluctance what I was born
to do, and what I came into the world to do ?"
What! was I formed for no other purpose than to
lie sunk in down, and indulge myself in a warm
bed ? - But a warm bed is comfortable and plea
sant,” you will say .- Were you born then only
to please yourself; and not for action, and the ex
ertion of your faculties ? Do not you see the very
shrubs, the sparrows, the ants, the spiders, and the
bees, all busied, and in their several stations co
operating to adorn the system of the universe ?
and do you alone refuse to discharge the duties of
man , instead of performing with alacrity the part
allotted you by nature ? " but some rest and relax
ation ," you will urge, “ is necessary ." — Very
true ; yet nature has prescribed bounds to this in
dulgence, as she also has to our eating and drink
ing . But you exceed the bounds ofmoderation ,
and what is sufficient, in this instance. Though
I must confess, where business is concerned, you
[ consult your ease , and] keep within moderate li
mits. But you certainly do not really love your
self ; if you did, you would comply with and im
 M. ANTONINUS . 65
prove your moral nature to the utmost, and con
form to the dictates ofyourreason . " In other arts,
those who love their profession spend their whole
time and strength in cultivating it ; unmindful even
of their food , their bathing, and every other re .
freshment.' . Do you then give less attention to
your personal improvement than a sculptor or an
actor does to his art ; a miser to his money ; or a
vain man to his popularity ? now, when these men
are intent on the respective objects of their purs
suit, they will postpone their very food and their
sleep ( as I observed ) for the accomplishment of
them . And are the duties which you owe to so
ciety of less importance , or less worthy of your
utmost efforts and assiduity to discharge them ? I
2. How easy is it, with a proper resolution , to rea
ject and banish from your mind every turbulent
and improper imagination ;and to become instant
ly calm , and in a state of the most profound tran
quillity ?" . 3. Know your own consequence ,
and bé not ashamed to say or do any thing which
;

you think agreeable to nature and reason ; and be

not deterred from acting properly, on every occa
sion, by the censure or remarks of other people,
But whatever appears to you fit and honourable
to be said or done, do not demean yourself by
shrinking from the performance. For these cri .
ticks have their own peculiar way of thinking, and
their selfish views, to which you ought not to pay
the least regard ; but pursue the direct path point
ed out to you by your own nature, and the com
mon good for they both lead the same way , and
5
66 MEDITATIONS OF B 5
will generally coincide. For my own part, I will
proceed, in every instance, conformably to nature,
till my frail body sinks down to rest and when I
thus expire, I will return my breath to that air,
from whence I daily draw it in ; and my body to
that earth, which has supplied my parents w » ith
their animal substance, and my nurse with her
milk , and me, for so many years, with my daily
food ; and still supports me , though I trample up,
on it, and in so many ways irreverently treat it.
4. You have no great pretensions to wit, or spright,
liness of genius : grant it. But there are ma ,
ny other good qualities, in which you cannot say
that nature has not been sufficiently liberal to you ,
Exhibit these, which are entirely in your own pow .
er : be sincere, be serious ; pacient of hardships ;
moderate in your love of pleasurę : be contented
with your condition ; have but few wants , behave
with mildness and with freedom , without levity or
trifling, and with a proper sense of your own dig,
nity. Are not you sensible, then , how many re
spectable talents you might display, for which
you cannot plead any natural inaptitude or inca,
pacity and yet you choose to continue at a very
Jow degree of improvement, What ! does any
unavoidable defect of genius oblige you to mur,
mur, to behave meanly , to flatter ? Is it necessary
that you should be always either finding fault with
your person , or, on the contrary , pampering and
adorning it ? or, in short, that you should be per :
petually wavering in your mind, and shifting from
one folly to another ? Nosche Gods are witness?
B. 5 . M, ANTONIŅUS . 67
es to the contrary . But, after all , if you were
conscious that you are slow of apprehension , and
of an untractable disposition, this should neither
have made you too anxious and uneasy on that
account, nor have suffered you to be too indolent
to acquiesce in this intellectual imbecility.
6 : Some people, when they have done you a fav
our, are too forward in reminding you of it, even
before company. There are others, of somewhat
more delicacy in that respect ; but who have the
favour they have done you always uppermost in
their thoughts, and consider you as their debtor.
A third sort bestow their favours, without claim
ing the least merit to themselves on that account
or hardly knowing what they have done : like a
fruitful vine, which, having produced its rich clus
ters, seems only to have done its duty, and expects no
acknowledgement. The sameis applicable to the
horse that has finished his course , to the hound
that has ended his chace, and to the bee that has
produced its honey. Let the man , then , who has
done a beneficient action, not look for applause ;
but repeat it the first opportunity ; as the vine a.
gain yields its fruit at the proper season , We
ought therefore to imitate those worthies, who be
stow their benefactions unobserved , and almost
unconscious to themselves of their good deeds.
“ Well; but a man ought to understand the na
ture of his own actionsand,
; as he is born for so
ciety, he ought to be sensible that he acts confor
mably to the laws of society ; and, indeed, to have
it known that he does so , What
hat you allege is
68 MEDITATIONS OF B. 5.
very true; Yet, if you interpret what I have said
in your own sense , you will be one of that sort of
benefactors whom I first mentioned ; for they al
so are misled by the same plausible kind of false
reasoning. But , if you would act according to
the spirit of what I have said , you need not fear
that you will omit on that account any act of
generosity which you owe to society. 6. It
was the usual form of supplication , among the A
thenians, “ O ! Jupiter, send us , we beseech thee,
send us rain upon all the land , whether tillage or
pasture, of the Athenians in general." We ought
to pray in this simple and public - spirited manner ,
or not to pray at all.3 7. As a physician
prescribes to different patients different methods
of cure, according to their different complaints :
riding on horseback to one ; cold- bathing to anoth
er ; walking to a third .$ Thus, by the universal
Nature or Providence it is ordained, - that one
man should be afflicted with some chronical dis
ease ; another with the loss of a limb or of a fa
" vourite child , or the like. For, as in the former
case, the word prescribe means something ordered
conducive to the health of the patient ; so , in the
latter, it signifies something ordained , consonant
to the sound and regular constitution of things e
stablished by fate. And thus those accidents which
befal us may be said to be as much adapted or fit
ted to our situation in the world , as such a block
of marble or stone is said by an architect to be fit
ted to the place allotted it in a wall or pyramid ,
or any other structure. For, indeed, the whole
B. 5. M. ANTONINUS . 69

universe is one harmonious system : and as, from

the various material bodies united into one, this
world is framed ; so, from the concurrence of the
various second causes, is formed that supreme, u .
niversal cause, which we call Fate. The most
ignorant vulgar understand this way of speaking,
when they say, “ Such a thing was a man's destiny.
It was so ; but then it was thus ordained and 'al
lotted him by a providential relation to his good,
and to that of the whole. Let us therefore sub
mit to our lot , as we do to the prescriptions of a
good physician. For many of their medicines are
nauseous and unpleasant; yet we swallow them ,
in hopes of recovering ourhealth. Whatever then
contributes to the perfection and completion of
the.common system of nature, ought to be as much
regarded as your own health . Rest satisfied then
with whatever befals you (though it may be some
thing distressful); as it certainly tends to the wel
fare of the universe, and is agreeable to the will
and pleasure of Jupiter himself ; who, you may
be assured, would not have permitted it, if it had
not contributed to the good of the whole. For
neither does any inferior nature usually admit of
any thing, which is not correspondent with the lit.
tle contracted system over which it presides . You
ought, therefore, for two reasons, to acquiesce in
every event which befals you : first, because it was
appointed ; and, as it were, interwoven with your
particular destiny by the most ancient and vener
able of all causes ; and, in the second place, be
cause it is connected with the prosperity, the per
10 MEDITÁTIONS OF B. 5
fection, and , in some sense , with the very subsis.
tence of the universal ceconomy :: for as, in any
connected system , by the amputation of any part
you mutilaté the whole ; the sáttle effect must en
sue , if you destroy the coherence and connexion
between the several causes which form and con
stitute the universe. This you are guilty of , as
much as is in
reluctance your
under p ower
the , by your
common murmuring
events of life . and

8. Be not disgusted , nor discouraged, not fret, if

you do not always succeed in acting conformably
to your good principles. But, though repulsed ,
renew the charge, and perform with complacency
all the duties of humanity; and do not'return with
reluctance to your philosophy, like a Boy to school .
But as those who labour under any disorder in
their eyes apply with alacrity to any medicine
which promises them relief; so should you submit
to, and cheerfully acquiesce in the precepts of right
reason. Remember, however, that philosophy ex
acts nothing of you but what nature requires ;
though you yourself are always inclined to thwart
and act contrary td nature. But which of these is
most friendly to our real interests ? does not plea
sure itself often impose upon us, under the very
pretence of being agreeable to nature ? But con
sider with yourself, whether any thing can be more
delightful than magnanimity, freedom of soul, sim
plicity, candour, and sanctity of manners. Indeed
what can be more friendly to our interest than the
cardinal virtue of prudence ? which, by furnish
ing us with knowledge, founded on just principles,
8.5. W. ANTONINUS.. 72
securesus from error, " and renders the course of
our ļiyes prosperous, and free from disappointi
ment. ". All things here are so mysterious
and involved in such obscurity, that not a few phi
dosophers, and those of no common sagacity, have
thougho them absolutely inexplicable. Nay even
the Stoics have been bf opinion, that they cannot,
without difficulty, be comprehended. And, in
deed , the kind of assent which we give is liable to
error, and , of course, must be unsteady. For
where is the man that will pronounce himself in
fallible ; and who has never found it necessary to
alter his opinion ? If we turn our thoughts to
those objects which mortals are so fond of, how
-transitory and how contemptible 'must those things
be , which fall to the lot of the most worthless
wretches !-10 pimps, prostitutes, and highway.
men ! Ijy after this, you consider the characters
and conductofthe generality of those with whom
you must converse, you will find itdifficult to bear
with the most agreeablez not to mention , that few
of us can bear to reflequeven on our own conduct.
In short, amidst this darkness and degeneracy in
which we are involved, this rapid flux of time, and
revolution of the world and its affairs, I see but
few things worth our serious regard or attention .
**

On the contrary, we should console ourselves

with the prospect of our speedy dissolution, yet
wait with complacency till it arrives ;t and in the
mean time, rest satisfied with these two reflections :
First, that nothing can happen to us, that is not
the necessary consequence of the established sys
72 MEDITATIONS.OT B. 5 .

tem of the universe ; and , in the next place, that

it is in our own power not to do any thing displeas
ing to that deity or good igenius within us. For
this no one can compel14 us to do it; 10. You
sh ou ld fre que ntl y ask you rse lf on
this questi , In
what state -of-moral improvement is my soul, that
sovereign part of men whích presides over all my
faculties ? Is my mind furnished as that of a phi
losopher ought to be ; or is it degraded to the lev
a
ox, what is yet worse, to that of a tyrant,'s a brute ,
or & savage beast ? 149 Ofwhat real value
those things are, which the generality of mankind
esteem , good, you may learn from hencea that if
any one should hear those things which are intrin
sically good , such as prudence, temperance, justice,
and fortitude, mentioned on the stage , he would
not bear to baveany reflection made on them , which
did not entirely coincide with his own ideas of
goodness. But as for those things, which are esteem
ved as good only in the opinion of the vulgar, he
would bear very patiently, and without the least
offence, the ridicule of the comic poet, and think
his wit very properly applied . And, indeed, this
distinction is very well understood by the vulgar
themselves : otherwise, they would not be offend
ed , and reject with indignation, such a liberty in
the former case ; and , in the latter, be well pleased
with the wit and raillery of the poet on riches, and
those things which only administer to luxury and
the pomp of life, and the invidious display of our
good fortune Stand forth, therefore, and ask
B. 5 . M. ANTONINUS . 73
yourself seriously , whether those things can have
any intrinsic goodness or value in them, which
are so proper a mark for satire ; and the ridicule
of which is always received with applause ?.6
12. My whole being consists of an active principle,
and a material substance ; that is, of a soul and
body : neither of which can be annihilated, or re
duced to nothing , as they were not produced from
nothing ." Every part of me, therefore, will again
take its place, after a certain change, as some part
of the universe ; and that again will be transferred
to another part of the system : and thus in an in
finite succession . , From the like change, I my
self came into existence , and my parents before
me ; and so on backwards to all eternity. For
thus, I think , we may speak ;though the world be
really limited to certain fixed periods and stated
revolutions." | 13 Reason is a faculty which
is sufficient for its own purposes." Its operations
originate from itself, and proceed directly to the
end proposed ; whence,those actions, which are
directed by this faculty of reason , are called right
actions, as expressive of that rectilude and simpli
city with which they are performed . 14 .
None of those things can be said to belong to a
man , which do not belong to him as such . Ex ,
ternal advantages, for instance, are not necessarily
required by man : nor does human nature pro •
-mise them ; they not being any ways perfective of
our nature . They can never, therefore, be the
chief end of man , or complete his happiness. Be
sides, if they belonged to man as such , it would not
74 MEDITATIONS OF

be our duty to despise them ; and even , on some

occasions, absolutely to rejeét " them . Neither
would it be so laudable an act for a man to be con
tented without them ; nor would he be reckoned
a good man , who abstained from them , when he
had them at his command, if they were really and
intrinsically good . But now , the greater self-de
nial a man shews in the enjoyfnent of these things
and the greater patience under the loss of them , 80
much a better and greaterman he is esteemed..
15. Such as are the objects on which your thoughts
are most frequently employed, such will be the
štate of your mind . Forthe soul takes a tinciure
from the usual current of itsideas in Take care ,
therefore, that it be constantly impressed with such
reflections as these. For instance, that in what
ever place we live, it is in our power to live a good
life. Butwe may happen to live in a court, there.
fore we may live a good life even in a court . "
Againya For whatever purpose any thing was pro ..
duced , tó thatit haturally tends, and is carried to
the pursuit of it : but to whatever any thing natu
rally tends, that must be the chief end for which it
was made. Now , whatever is the chief end ofany
being, that must constitute its chief interest and its
happiness. The chief happiness, therefore, of a ra
tional creature, must be placed in society : for,
that we were made for society, has already been
shewn : "90 But is it not evident, that things of in
ferior worth in the scale of being were made for
the more excellent; and those again for their mu
tual benefit ? Now animated beings certainly ex
 M. ANTONÍN US : 75
cel the inanimate ; and, of animated creatures,
those that are endued with reason are most excel
lent. 16. It is madness in any one to expect
impossibilities. Now it is impossible for bad men
to act otherwise than as such : why then should we
expéct it ? 117. Nothing ever befals any one;
but what it is in his power to bear . The same
misfortunes happen to others , who either through
ignorance and sensibility , or from an ostentatious
magnanimity, have stood firm , and apparently fréé
from grief or perturbation . Now is it not shame.
ful that ignorance or vanity should display more
fortitude ihan all our prudence and philosophy ?
18. Things themselves cannot in any wise touch
the soul, or penetrate to its recesses ; nor effect
any change, or excite any emotion there ; she her
self does this : and whatever judgment or opinion
she forms on the occurrences of life, such she real
ly makes them . 19. We are to consider the
connexion , by which we are united to the rest of
mankind , in a different lights when we are bound
to do them good, and when we are to bear with
their infirmities. In the former case, it is the most
intimate that can be : in the latter, if people en
deavour to disturb or interrupt us in the discharge
of the duties of life, they then come under the no .
tion of those indifferent things, which have really
no more relation to us than the sun, the wind, or
a wild beast. These things may hinder mein the
execution of my purpose , but I have still the re
serve of a good intention , which nothing can pre
vent, and of a mind well disposed, which can con
76 MEDITATIONS OF B. 5
vert this very disappointment to its advantage ; and
what seemed to interrupt its progress towards per
fection really promotes it. 20. Of all things
that are in the universe, direct your adoration to
the most excellent : and this is that Being, who,
directs and governs all the rest. In like manner,
pay the greatest reverence to that which in your
self is most excellent ; which is that faculty the
most nearly allied to the Deity . For it is this
which employs all your other faculties, and regu
lates the conduct of your life. Bong To 21. That
which no ways injures the community , cannot in ,
jure any individual .* 3 Under any appearance then
of injury to yourself apply this rule ; “ If the com
munity is not the worse for it , neither am 1.". But
suppose the community to have been really inju ,
red , it is not your business to be angry ; but, if
you can , to show how it might have been prevent
ed . 22. Frequently reflect with what cele
rity the scenes of life are, shifted and disappear,
Things glide on continually, like a rapid stream ;
the energies of nature are producing perpetual
changes; the causes themselves are subject to infi,
nite variations; and nothing is in a fixed and per
manent state . Consider also that immense gulph
of the past and present time, in which all things are
swallowed up and disappear. What folly is it
then for any man to be either elated or dejected,
or to make himself miserable , on account of things
that can trouble him but for so short a term of du
ration 724 Remember what a mere atom you are
compared to the universe ; and what a moment of
B. 5 M. ANTONINUS . 77
time is allotted you , in respect to eternity ; and
how insignificant you are in the system of fate!
23. Does any one treat me injuriously ? Let him
look to it ! Such is his peculiar disposition, and
he acts accordingly. For my part, I shall endea
vour to be such as the nature of things requires
ine to be ; and act suitably to my own nature and
present situation . 24. Let not that sovereign
and ruling part of your soul, your reason , be any
ways affected either by the painful or pleasurable
sensations of your carnal part ; but confine her
self to her own department, and not mix with the
crowd of passions and affections, which ought al .
so to be kept within their proper bounds. But if
at any time those impressions should extend them
selves to the mind , by a sympathy which is the re
sult of its union with the budy, it is then in vain
to resist our naturalfeelings.as Yet the ruling part
of us should not be suffered to form any opinion
of them , as either really good or evil , they being
neither. 25. We should converse with, and
nd

imitate the life of the Gods.26 This he will do,

who shews a disposition always contented, and ac
quiescing in the dispensations of providence; and
who acts conformably to that good genius, which
Jupiter has appointed as his deputy , a particle of
his own essence, to preside over and regulate the
}

conductof every man. This is, in short, the mind,

or rational faculty, of each individual.97 26.
Would you quarrel with a man who had the misfor.
tune to have a bad breath , or any other natural in
firmity ? If his lungs or his constitution necessari
78 MEDITATIONS OF B. 5
ly produce those effects, how can he avoid it ? But
you will say , " It is not a parallel case between
a bad breath and an ill action . The man, in the
latter case, being endued with reason, might know
and avoid acțing ill. ” Well , sir, you are a happy
man ; and as you always actrationally, endeavour
to excite the same laudable disposition in your
friend ; Shew him his error, and admonish him ;
if he listens to your advice, you will cure him of
his fault, and there will be no room for your anger ,
Do not make too serious an affair of it ; nor yet en.
courage him in his faults by a meretricious com ,
pliance. 27 . As you intend to live, if you
could retire from public life, it is equally in your
power to live, in your present situation . But if
any unavoidable impediments prevent this, it is at
least in your power entirely to quit this life ; yet
without considering what you suffer in this world
or your departing out of it , as any real evil. 29 The
room smokes, and I leave it : why should you
deem this a matter of any moment ? In the mean
time, as nothing can compel me to act thus, I still
maintain my freedom ; and no one can prevent me
from doing what I please. But nothing can please
me , that isnot consonant to the nature of a ration
al creature , and one born for society,
88. That great Being, who is the soul of the uni
verse, has always a regard to society , and the good
of the whole ; and has made things of an inferior
kind subservient to those of a superior order.
Those of the latter kind he has likewise united by
mutual spmyathy to each other. You see , then
 M. ANTONINUS. 79

by what'ą regular subordination all things are dis

tributed and arranged , according to their respec
tiye dignity and worth ; and those that are most
excellent, connected by similar sentiments and re
ciprocal duties. 29. Recollect how you have
conducted yourself towardsthe Gods, yourparents,
your brothers, your wife, your children ; how you
haye treated your preceptors, and all who were
concerned in your education ; your friends ; your
slaves and domestics, Whether, to this day, you
have not done or said any thing injurious to any
of those I have mentioned . Recollect also, what
a variety of affairs you have been engaged in, and
what fatigues you have been enabled to undergo;
that the history of your life is now nearly com .
pleted ; and that you have performed the part al.
lotted you : 30 how many scenes of grandeur, and
what are vulgarly thought glorious sights, you have
beholden with indifference , and how many plea.
sures and pains you have despised. And finally,
to how many perverse people you have behaved
with condescension and indulgence.
39. Why should the ignorant and illiterate have
it in their power to disturb the repose of the wise
and intelligent part of mankind ? But, you will
say, who are these wise and intelligent people ?
why, those who have investigated the original and
the final causes of thingss who have discovered
3

that rational Being which peryades allnature and

through all ages, at certain stated periods, reno
vates this world , and regulates the universe.
31. In what a short space of time will you be re ,
80 MEDITATIONS OF B. 56
duced to ashes, or to a mere skeleton ; and a name
only ( perhaps not that) survive you ! And what is
á náme? a mére sound, and an echo ! Indeed,
all those things which are so highly valued in the
world are empty, tránsient, and unimportant; and
the contests about them like the snarling of puppy .
dogs, or the quarrels of children at play ; onemo.
ment laughing, the next moment crying, on the
most trifling occasions.3" As for fidelity ,modesty ,
justice, and truth , they, as the Poet Hesiod fore ,
told,
From this extensive globe to heav'n are flown .'
What then remains to detain you here ? If the ob
jects of sense are uncertain, and liable to continu ,
al changes ; if the senses themselves are obscure,
and often imposed upon by false ideas; if the vi
tal soul itself is no more than a mere vapour, sub.
lined from the blood and animal spirits ; if the
applause of such insignificant mortals be vanity in
the extreme ; what is it, I say, that yo
youu wait for
here ? Why, I am resolved to wait with compla
cency , till I am either extinguished , or translated
to another state of existence ; and, till that time
comes, what is required of me but to praise and
worship the Gods, and to do good to men ? to bear3!
with their failings, and to forbear injuring them ?
And, lastly, to remember, that what is without the
sphere of your own person neither belongs to you ,
nor is in your power. 32. It is in your own
power to be successful in allyour undertakings,
if you pursue the right course ; if you form right
opinions, and act with due deliberation . These
B. 5. M. ANTONINUS . 81

two privileges are common to Gods and to men

and to all rational beings : first, not to be control
led in their actions by any thing foreign or ex
ternal ; and, secondly, to place their happiness in
right affectionsand virtuous actions ; and to con
fine their desires within these limits. 33. If
a misfortune is, in no respect , my fault, or the
consequence of any fault of mine; nor injurious
to the community ; why am I.uneasy , or concern
ed about it ?34 34. Do not suffer yourself
to be hurried away by any sudden impulse of fan
cy or compassion.35 If any one wants your assist
ance, indeed, give it to the best of your power,
and according to the merits of the case, even though
it concerns the indifferent things of life ; yet you
must not consider them as suffering any real mis
fortune, for that is a vulgar opinion . But, as the
old man in the Farce ,so when taking leave of his
pupil , talked to him about his top, &c. though he
knew it to be a childish amusement ; so you may
act with regard to the vulgar, and condescend to
their weakness on those occasions . In like man
ner, when you are pronouncing a panegyric in
the Rostrum ,37my good man, are you not sensible
what trifling this is ? Very true ; nevertheless peo
ple are highly delighted with these things. Must
you then be a fool, because other people are ? -
Let it suffice that you formerly have been so . А
man may be happy in any situation , ifhe is not
wanting to his own improvement in virtue ; for
happiness depends entirely on virtuous affections
and good actions .
5
C. Nicholson, Printer , Stourport.
 ‫نک‬
MEDITATIONS .

BOOK VI.

8. THE material world is subject to , and

$ readily obeys, the impulse of that in
telligent Being, or sovereign reason, which gives
laws to the universe ; who has nothing in him
self unfriendly to mankind ; but being essenti
ally good in his own nature, can have neither
motive nor inclination to injure any one. Nor
is any one in fact injured by him ; but all things
are produced and regulated according to his per .
feçt wisdom and goodness. 2. Whac
ever your situation may be, with regard to
external accommodations, whether suffering from
the extremes of cold or heat, from want of rest
or the contrary, whether censured or applauded ,,
let these outward circumstances make no diffe
rence in your moral conduct, but act as becomes
you . Nay, whether you are in health, or at the
point of death, ( for, among the duties of life,
to submit decently to its termination is not the
least important,) it is sufficient, even at that
awful moment, to manage it with propriety ."
3. Look into, and beyond, the mere surface of
things . Let not the true nature or intrinsic
worth of any thing escape you .. Every
object will very soon change its present appear
7
98 MEDITATIONS OF B. 6.

ance ; and either, evaporat into the commo

e un n
mass of matter, ( if ie be-an iform homoge
neous substance,) or be dissolve and disperse
d d
into its respective elements. 4. That
intelligent Being who presides over the universe ,
acts always with design; is conscious of his own
proceedings, and knows the true nature of the
Imaterials which are the subject of his opera
-tions. i 5. The best method of revenge
eisy i not to imitate the person who has done you
-the injury. 3o 6. Let this be your only
-pleasure, and seek for no other amusement : to
be constantly employed in the service of man
ikind, and to proceed from one public - spirited,
genétous faction to another, with a constant eye
to therapprobation of the Deity. :: 1:17. It
-is the rational or governing principle of the
soul, 'which excites itself to action , and directs
ijts operarions ; and which renders itself such as
jid chooses to be ; and makes every event of life
appear such as itself would have it to be.
8. All things come to pass according to the
established system of the universe. This one
universal causel is simple, self- existent, and in
dependent of every ching else, either external
or internal.i ... 9. The world is either a
confused chaos, fortuitously jumbled together,
without order or connection ; or it is one com
pact system , regularly disposed, the effect of de
sign, and under the direction of Providence.
If the former, why should I desire to continue
longer, here, amidst such a scene of confusion ,
B. 6 . M. ANTONINUS . !! 99

and of things so capriciously heaped together ?

And what other concern have I here, but to.
return as soon as possible
To the earth from whence I sprung ?
as Homer expresses it . " But why should I
give myself any trouble about it ? Since, act
as I will , my dissolution is unavoidable.
But if the other part of the alternative be true ,
and the world be ruled by a good Providence,
let me piously adore him, maintain the tranquil
lity of my mind, and confide in his care and
protection. 10. When , from any dis
agreeable circumstance, you find your temper
necessarily discomposed , endeavour
immediately
to recover yourself ; and do not be put out of
tune ( as it were) by things unavoidable. For
by thus returning continually to your firſt prin
ciples, you will preserve that harmony of sou ]
5
which is so essential to happiness.
11. Suppose you had a mother- in -law and your
own mother, at the same time, you would think it
necessary to pay a decent respect to the former,
but you would probably return more frequently ,
and with more pleasure, to the latter.
Now such is your situation with regard to the
court and to philosophy. To the latter you
must frequently have recourse , and submit to
her discipline , which will make the bustle of a
court more tolerable, and likewise make you
more agreeable to those with whom you , are
there to converse .
12. It might check
the appetite of a luxurious epicure, ce consider
7
100 MEDITATIONS OF B. 6 .

the dishes which are set - before him , as undis- '

guised by cookery : that this, for instance, is the
carcase of a fish or of a bird ; this; some part of a

‫ܕܡ‬
dead 11g: Again , that this wine, which
we call Falernian, or by any other fine name , is
only the juice squeezed from a grape ; this pur
ple robe, the wool of a sheep, tinged with the
blood of a shell - fish . And that even the com
merce of the sexes, so highly exalted by fancy,
is a mere animal function of the lowest kind .
This sort of reflection penetrates beyond the
surface to the very essence of things, and ex
hibits them in their native simplicity, and in
their true colours. ; . We ought, in like
manner , to extend our remarks through life,
and apply them to those things which appear
most plausible ; strip them of their splendid
embellishments and false colours, with which
they have been adorned by eloquence, and ex
pose their worthlessness ; for a solemn appear
ance often conceals an impostor ;' and when you
fancy yourself most seriously engaged, you are
most probably imposed upon. Consider what
Crates said on the solemnlook even of the phi
losopher Xenocrates himself, 13. Most
of those things which the vulgar are so fond of,
may be referred to the most general class of
inanimate nature, and such as have mere exist
ence : first, mineral or vegetable substances, as
scone, timber ,vines, fig trees, and the like . Those
things which engage the attention of a somewhat
higher class, havę usually life to recommend
 B. 6 . · M. ANTONINUS. 101

them, as flocks and herds. Others, of a more

cultivated taste, are more taken with the rational
part of the creation, and human nature ; yet not
in general , but as distinguished by their skill in
arts , or some particular accomplishment ; or,
sometimes, merely as human creatures ; such as
the possession of a number of slaves. But he
who respects rational nature, as such , and in its
social capacity, will pay little attention to any
thing else, but to preserve his own mind in its
racional and social state, and to co- operate with
that being who presides over the universe, and
to whom he himself is by nature allied.
14. Some things are rushing into existence, others
hastening to dissolution ; and of those which now
exist, some parts are already flown off and vanish
ed . The world is renewed by continual charge and
fluctuation, as time is by perpetual succession .
Who then would set any great value on things
thus Moating down the stream , and of which we
cannot for a moment secure the possession ? One
might as well fall in love with a sparrow, which
Alies by us, and is instantly gone out of sight. Such
is the life of every man : a mere vapour exhaled
from the blood, a momentary breath of air
drawn in by the lungs. And as our life consists
in thus drawing in and breathing out the air by
respiration, which we incessantly perform ; so
death is no more than restoring that power of
breathing, which we received at our birth, to the
source from whence we derived it. 15.
There is no merit, nor any great privilege in
102 MEDITATIONS OF B. 6 .

mere animal functions : Neither in perspiring, as

the plants do, nor in respiring like the brute cre
ation , nor in receiving the impression of objects
by sensation , nor to be mechanically put in mo
tion, by the passions ; that we berd together,
and unite in society , or that we are nourished by
our food ; which is an act of no more dignity
than the excretion of its superfluities, What
then ought we to judge really worthy our es
teem ? To be received in public with applause
and acclamation ? By no means . Nor yet are

panegyrical orations any thing more , than a dif

ferent kind of acclamation ; no more to be va
lued than the huzzas of the multitude. If then

we exclude every degree of fame and glory , what

remains 'worth our regard ? Why nothing , in my
opinion , is truly so , but to act conformably to the
end for which nature designed us,and to persevere
in that course . Thus it is in all other
arts and occupations ofmen : for this is the chief
aim of every artist , that his work may answer
the end for which it was intended. This is the
object of the gardener who plants a vine ; of the
horseman who breaks a colt ; and of the sports
man who trains a spaniel. What else is pro
posed in the education and discipline of youth ?
This then ought to be the object of your 'esteem .
And if you can accomplish this point, you need
not be solicitous about any thing more.
But will you never cease to admire and set a va
lue on a variety of other objects ? If so, you will
never enjoy your freedom , norbe sufficient to your
B. 6 . M. ANTONINUS . 103

own happiness, nor be exempted from many

troublesome passions. You will necessarily be
exposed to envy, jealousy, and suspicion ; and
endeavour to undermine those , who, you think,
may get the start of you, and deprive you : of ":
what you so highly esteem . : In short, you will
unavoidably be tormented by the want of those
things, and be tempted even to murmur against
the Gods. On the contrary , if you
pay a proper regard to your own rational na
ture, you will always be pleased with yourself
will act agreeably to the good of society, and
consonantly to the will of the Gods ; that is, you
will humbly acquiesce in, and be entirely pleased
with , their administration . 16. The ele
ments of the material world are in continual mo
tion , and carried about in every direction. Yet
virtue is subject to none of these deviations ;
but it is something of a more divine nature , and
in a way above our comprehension , proceeds
directly to the point, and never fails of suc
9
cess.
17. How preposterouş is the
conduct of mankind ! They refuse the just tri
bute of praise to their contemporaries , amongst
whom they live, yet are themselves extremely
ambitious of the esteem of posterity, whom they
never have seen nor will ever see ; which is as
absurd as it would be to lament that they have
not been celebrated by those that lived before
them .
18. Do not conclude, because
you find a thing difficult, that therefore it is be
yond the power of man to perform . But what
104 MEDITATIONS OF B. 6 .

ever you see practicable by other men , if it be

proper to be done, be assured it is in your pow
10
er to perform . ! , 19. Should an anta
gonist in any gymnastic combat scratch our face
with his nails, or dash his head in our stomachs ;
we should hardly show any sign of resentment,
or be offended , or suspect himn of any treache
rous design upon us ; we should guard ourselves
against him indeed, as well as we could , yet not
as an enemy ; we may avoid his blows with calm
caution , but without jealousy or suspicion.
Thus you should act in the other transactions of
life . Let us pass by without notice, many of
the little conflicts which we must expect to meet
with in the world : we may parry them as I have
observed, and manage the contest with caution,
but without malignity or ill -will. 20. If
any one can convince me of an error, and make
it evident that I have either acted or judged
wrongly on any occasion , I will gladly retract
my opinion ; for truth is my only object, which
can never prove detrimental to any one. He
alone can suffer detriment, who voluntarily per
sists in ignorance and error. 21. I en
deavour , on all occasions, to do my duty, and
act as becomes me. As for other things, I
give myself no concern about them ; being such
as are either void of life, or void of reason , or
involved in error , and ignorant of the true road
of life. As for brute creatures, and, in general,
things void of reason , you may use them free
ly, and with that superiority which your privilege
B. 6. M. ANTONINUS . 105

of reason gives you over beings of an inferior

order. But men, as partaking of reason as well
as you, should be treated with that regard and
equality which the lawsof society require..
Now in all your transactions remember to invoke
the Gods to your assistance ? nor be solicitous
how long, or how short a time may be allowed
for these devout exercises ; for a life of three
bours, if it be well spent, will secure the favour
of the Gods and your own felicity, (as well as
three ages.) 22 , Alexander of Macedon ,
and his groom , after their deaths, were reduced
to the same level ; for they were either resorbed
into the prolific soul of the universe, or were dis
persed amongst the elementary atoms without
distinction. " 23. Consider what a va
riety of operations are going on at the same
moment, both in our bodies and in our souls ;
and then you will cease to wonder that such an
infinite number, or rather, that all things which
come to pass in this one universal system which
we call the world, subsist and are upheld, by one
intelligent Being. 24. Ifany one should
ask you civilly, how the name of Antoninus is
written, you would hardly pronounce each letter
as loud as you could bawl ; or even suppose
they spoke in a rude passionate tone, you would
not think yourself at liberty to imitate them ;
but would rather calmly pronounce the number
of letters which the name required . In
like manner, the several duties of life depend on
certain numbers and ineasures to complete
106 MEDITATIONS OF B. 6 .

them. These you must observe, and regularly

perform without noise or tumult ; and if others
are angry, you must not be so too , but pursue
your point by the direct road , unmoved by their
unreasonable perverseness. 25. It is a

species of cruelty not to suffer men to pursue.

those means which they think conducive to their
pleasure or advantage. This you are in some
measure guilty of, when you are angry with
a man for acting foolishly, for he acts thus under
a notion , that what he does will conduce in some
sense to his interest. « But,” you will say, “ it
is not really so.” Do you therefore inform
him belter, and ſhow him his error, but with
out anger or ill -humour, 26. Death
pụts an end to the impressions on our senses,
to the impetuosity of our passions, and to
the exercise of our understandings ; and sets
the mind free from her servile duty, which she
is forced to pay to the body. It is a
shame, however, while life continues, that the
soul should grow languid in her functions, while
the body, retains its health and vigour.
27. Beware, when you take the title of Cæsar ,
that you do not insensibly assume too much of
the Emperor ; ' nor be infected with the haugh
ty manners of some of your predecessors : for
Take
there is a possibility of such an event.
care, therefore, to preserve the simplicity, the
native goodness and integrity of your character.
Be serious, free from ostentation , and a lover
of justice ; pious, humane ; affectionate to your
 US
B. 6 . M. ANTONIN . 107

relations , and constant in the discharge of every

social duty. In short, endeavour through life
to be such as philosophy would willingly make
you to be . Reverence the Gods , and consult
the good of mankind . Life is short ; and the
chief concern of man in this world , is to pre
serve a good conscience, and to make himself
useful to mankind . Act always as be
comes a pupil of Antoninus Pius.3 Imitate
him in the constant tenour of his conduct, in
the evenness of his temper, in the sanctity of
his manners , the serenity of his countenance,
his affability, his contempt of vain glory , in his
steadiness and patience in investigating the truth ,
and his never passing over any affair till he had
thoroughly examined and clearly understood it.
Remember how patiently he bore unmerited
reproach without any retaliation ; how careful
he was not to engage precipitately in any affair,
nor to listen to informers : what an accurate in.
spector he was into the characters and actions
of men ; yet by no means of a satirical turn ;
neither suspicious, nor timorous ; nor affecting,
like the sophists, more wisdom than he really
possessed. How little stress he laid on
the pomp and splendour of life, appeared in his
palace, lis furniture, his dress, his table, and in
his attendants. He bore fatigue and confine
ment so well, that he frequently continued on
business in the same room till late at evening
without any inconvenience.14 He was
constant and uniform in his attachment to his
108 MEDITATIONS OF B. 6 .

friends, and bore with complacency their free .

--
dom in opposing his opinion, and was always
pleased when they proposed some better expe
dient than his own. He was religious without
superstition. Imitate him then in these things ;
and when your last hour approaches, may it find
you possessed of as good a conscience as he
was. 28. Rouse from your slumbers,
and recollect yourself ; and when you are per
fectly awake, and perceive that what troubled
you was only a dream , extend your reflections
to the transactions of real life, and you will find
them but little different from the visions of the

night. 29. I consist of a soul and a

body. To the body all things, in a moral view ,
are indifferent ; for the body can make no dis
tinction . And even to the soul nothing can be
really good or evil but her own operations, and
Yet even of
these are all in her own power .
these actions she is only concerned with the
present ; for what are past, or to come, are now
indifferent to her. 16 30. While the
hands and the feet perform their respective of.
fices, they move naturally and with ease. Thus,
while a man performs the duties peculiar to
man , he acts agreeably to nature ; and what is
agreeable to the intentions of nature , cannot be
evil If men were made for nothing
but sensual pleasures, even highwaymen, de
bauchees, parricides, and tyrants, may have a
full share of those gratifications, such as they
are. 31. Have you not observed how
B. 6. M. ANTONINUS . 109

mere mechanics will comply, co a certain de

gree, with the impertinence of the ignorant and
$
unskilful ; yet they will strenuously defend the
truth of their art against them, and will not on
any consideration be prevailed on to depart from
its rules. " Now is it not shameful that an ar
chitect or tooth -drawers should pay a greater
regard to his profession than man to his, which
is common to him with the Gods themselves ?
32. The great continents of Asia and Europe
are no more than little corners of the globe ;
the great ocean , comparatively, is a mere drop
of water, and Mount Athos a grain of sand , in
respect to the universe ; as the present in
stant of time is only a point compared to eter
nity. All things here are diminutive ,
subject to change and to decay ; yet all things
proceed, either directly , or by consequence, from
the one intelligent Cause. Even things appab
rently the most deleterious, and offensive, the
rage of wild ' beasts, poisons, thorns and this
cles, and the like, are connected with , and the
necessary appendages of, things more noble and
more beautiful. Do not therefore imagine that
these things are exempted from the superinten
dance of that good Being whom you worship ,
and who is the universal fountain of existence.
33. He that has viewed the present age, has
seen every thing that has been , or that will be
to all eternity. For things always have and
always will go on in the same uniform manner .
Often reflect on the mutual connection and re
110 MEDITATIONS OF B. 6.

Jation which things have to each other. For

all parts of the universe are in some sense link
ed together, and therefore conspire in an ami
cable manner to the good of the whole, being
all united into one connected , compact system ,
without any thing superfluous or defective.
34. Accommodate yourself, and conform to
those circumstances in which your lothas placed
you, and love with sincerity those with whom

**
you are by nature connected..... 35. E
very instrument and utensil is said to be pro
perly constructed ; when it performs that office
for which it was intended , and this, when the
artist who formed it is not present to direct its:
operation, But in the works of nature , the
efficient cause is always present with, and inti
mately united to , the effect produced.
We ought therefore particularly to reverence
that sovereign Power, and believe that while we
act, conformably to his will, every thing will suca
ceed according to our wishes, and will likewise
coincide with the plan of the great Parent of the
universe. 36. If you ſhould consider
any of those things which are not in your power,
as really good or evil with regard to you, when
ever you are exposed to the one or disap
pointed of the other, you would inevitably mur
mür against the Gods, or reproach and hate
those men , whom you either know or suspect
to have been the authors of your misfortune or
of your disappointment. And indeed we are of
ten guilty of great injustice, when we do not at
 U S
B. 6. M. ANTONIN ." 111

tend to this distinction . But if we would limit

our ideas of good and evil to things within our
own power , we should have no motive, either of
complaint against the Gods, or of malice and ill
will against our fellow - creatures. 37 .

All mankind concur, ( in some measure ,) either

intentionally or without design, to promote the
ends of Providence . Nay, " even in their sleep ,'
as Heraclitus.I think observes, they carry on
the same designs,and co -operate with other causes
to produce the events which come to pass in the
world. In short, the same plan is continually
advancing, though by different means ; and leven
he who complains and struggles against his fate,
and seems to counteractthe intentionsof nature , 19
is made an involuntary instrument in the hands
of Providence for the same purpose.
Consider then in what class you yourself would
be ranked , for the great Disposer of all events
will infallibly make some proper use of you , and
compel you to co -operate with the rest of man
kind. Take heed , therefore, not to stand in
need of the apology which is made for a ridicu.
lous stanza in some comedy mentioned by Chry
sippus, “ That it was bad in itself, but contri
buted to the effect of the whole drama."
The sun cannot supply the place of the rain, nor
does any one Deity interfere in the province of
another .20 The stars likewise differ from
each other in magnitude and splendour, yet all
concur to one and the same salutary end .
38. If the Gods haye decrced any thing.con
112 MEDITATIONS OF B. 6.

cerning me and the incidents of my life, they

have certainly done it for my good . For as one
can hardly form an idea of a God that acts with
out design, so they could have no motive to do
me any injury, For whati benefit could accrue
either to the Gods or to the universe , ( which is
under their peculiar care , ) by my infelicity ?
But although they should not have consulted any
thing in my favour as an individual , yet they
haye, undoubtedly consulted the good of the
whole, in which my particular welfare is of con
sequence included . But if the Gods pay no re
gard to any thing here below, (which , however,
it is impious to suppose,) why then do we sacri
fice or pray to them , or swear by them, or per
form any other act which implies that they are
present and have a constant intercourse with
mankind ? But even suppose that they never
consult for or take the least care of us or our
affairs, I am certainly at liberty to take care of
myself, and consult my own interest. Now it
must be the interest of every being to act.con
formably to its own nature and constitution.
But I am by nature endued with reason , and
formed for society and the service of the coun
try where I am placed. Now , as the Emperor
Antoninus, Rome is my city, and my country,
but, as a man, I am the citizen of the world .
Whatever therefore is advantageous to these se
veral communities must be so to me.
39. Whatever befalls individuals, it will in the
end conduce to the good of the whole. This is
B. 6 . M. ANTONINUS . 113

sufficient for us to know : yet as a farther motive

for our acquiescence, we may generally observe,
that what is advantageous to one man is also in
some respects to many others. I take the word
advantageous here in a popular sense, as applied
to things indifferent, and not in the language of
the stoics. 21 40. In theatrical represen
tations and other exhibitions of that kind, if the
same things are too frequently repeated , they soon
become insipid, and cease to please. Thus it is in
common life: the same incidents perpetually recur,
and from the same or similar causes . And how

long will you continue to be amused by these re

peated scenes of vanity ? 2? 41. Consider
frequently with yourself, that men of all ranks,
of all professions, and of all nations, have sub
mitted to fate. Extend your views to the earliest
ages, and to the most distant tribes of mankind;
they have all trodden the same path , in which we
also must follow them, and go whither so many
great orators, so many venerable sages , (Heracli
tus, Pythagoras, Socrates , ) so many heroes of an
cient times, so many generals, and kings of latter
ages, have gone before us. Add to these, Eu
doxus, Hipparchus, Archimedes, and other ma
thematicians, of acute and sublime genius, of un
wearied application, of various knowledge, and
proud of their discoveries. Nay, those facetious
gentlemen, who, like Menippus, made a jest of
the frail and transitory state of human life : con
sider, I say, that all these different characters are
long since consigned to the gloomy mansions of
8
114 MEDITATIONS OF B. 6 .

the dead . And , indeed , what evil are they sen

sible of in their tombs ? or what evil do they suf
fer, whose very names are buried in oblivion ?
In short, there is nothing here much worth our
attention bụt to act on all occasions with a regard
to truth and justice, and to live peaceably even
with those who act with fraud and injustice.
42. When you would revive your spirits, recollect
the virtues and good qualities of your friends and
acquaintance , the diligence and attention of one;
the modesty of another; the generosity of a third,
&c . For nothing is more soothing to the imagina
tion than that we are surrounded by friends in whom
an assemblage of those good qualities displays it
self. These then you ſhould always retain in your
memory , for your consolation and refreshment.
43 , As you do not complain that you weigh only
ten stone, suppose, instead of twenty ; you have
no more neason to be dissatisfied that your life is
limiged to a certain number of years, and not fur
ther extended . As you are content with the di
mensions of your person, you ought to be so with
with the space of life which is allotted you .
44. Let us, if we can , persuade others to be just
and reasonable. But however ibey act, let us do
what reason and justice require. If, indeed, any
one should by force prevent your acting as you
wish to do, you may at least have recourse to
patience and equanimity ; and thus let one virtue
supply, the place of another. And remember, that
you , undertake the business with this reserve or
provisn. That you do not pretend to impossibili.
 US
B. 6 . M. ÁNÍONIN . 115

ties.es' What then are your pretensions ? Why;

to do your best, and to act agreeably to réa
son. And this you may do in defiance of all op
position . 45. The vain man places his
chief good in the opinion of other people; the
voluptuous in his own sensual gratifications; but

1
the wise man depends on his virtue alone for
his happiness . 46. It is in our own
power not to form a wrong opinion of any inci
dent, and consequently , not to suffer any pertur
bation of mind ." For the things themselves have
no power to regulate our judgment concerning
them . 47. Accustom yourself to attend
without distraction to what is spoken upon any
subject; and enter as far as is possible, into the
very soul of him that is speaking.
48.' That which is not for the interest of the
whole hive cannot be so for any single bee.
49. If the crew refuse to obey the commander of
the vessel, or the patient his physician, will they,
do you think , attend to any other person ? or can
the one promise a safe voyage to the passengers,
or the other health to the sick ? 50. To
those who are afflicted with the jaundice, honey
tastes bitter ; and to those who are bitten by a
mad dog, water is an object of horror ; on the
contrary, to children, a little ball is a fine thing ?
Why then am I angry with any one for his taste
of life ? Has error, do you think, less power
over the ignorant than a little bile over a person
in the jaundice, or the venomous saliva over
one that is bitten by a mad dog ? 51. No
8%
116 MEDITATIONS , B. 6 .

one can prevent you from living conformably to

your own nature and reason : nor can any thing
befal you contrary to the wise plan formed for
the good of the universe . 52. Observe

to what sort of people those who aim at popula

larity are forced to pay their court , and to what
mean condescensions they must submit , and what
poor returns they often meet with ; and, after all,
how soon will time overwhelm them, as it has
so many others, and bury them in eternal obli
vion !

END OF THE SIXTH BOOK . :

Sot so you
 MEDITATIONS.

BOOK VII .

$. 1 . HAT ,is this wickedness, which you

WH thus complain of? " Nothing more
than what you have already often seen . And in
deed , to whatever comes to pass, you may apply
the same remark- " It is what I have before
often seen ." : And , in general, if you reflect on
what passes around you, you will find that all the
events of the present age are but what the his
· tories of every age, of every city, and of every fa
mily are full of. There is nothing new ; the same
things are commonly repeated , and are of short
duration , 2. Those wise maxims [ so
essential to happiness] can never be entirely erased
from your mind, unless the ideas which gave
birth to them are extinguished ; which , however,
it is in your power ( and it is very much your in
terest ) frequently to rekindle in your mind . It
is in my power to form a proper opinion of every
incident ; why then do I suffer any perturbation
of mind ? Nothing external has any coercive
power over my sentiments. Be firm in this per
suasion , and you will be happy. You will also
have this further advantage , by thus recollecting
past events , that you will, in some measure , live
3. A
over again the time that is past.
118 MEDITATIONS OF B. 7 .

fondness for pompous professions, grand exhibi

tions on the stage, or skirmishes in the amphi
theatre ; the care of Rocks and herds ; these are
some of the solemn amusements of mankind ;
and are of much the same importance as the
quarrelling of dogs for a bone, of fishes catching
at a bait, an hillock of ants in an uproar about
carrying a grain of corn, of mice scampering
across a room in a fright, or puppets danced on
wires. Such is the bustle ofhuman life !
Let us, however, amidſt thiş ludicrous scene of
things ; not be out of humour, but contemplate it
withcomplacency and benevolence; remember
ing always to estimate the value of men by the
utility of those employinents on which they be
stow their attention . 4. In every diss
course, attend to what is said ; and in every action,
observe what is done. In the one, consider the
end to which it is directed : in the other, the sense
of the words and the views of the speaker.
5. Have I abilities for the business in hand, or not ?
If I have, I will make use of the talents, as given
me by Providence for this purpose ;; if I have not ,
Į will either resign the affaiſ to one better quali
fied to execute it ;or if it be an indispensible parc
of my own duty, in that case, I will perform it to
the best of my power i taking to my assistance
one, who, under my directions, can accomplish it,
that the public may not suffer by the opportunity
being lost. For, whatever I do, either alone, or
in conjunction with another, ought to have no
thing in view but what is conducive to the good
B : 7. M. ANTONINUS . 119

of the community .' 6. How many much

celebrated men are now consigned to oblivion !
how many also of those , who concurred in cele
brating them , are themselves now entirely for
gotten ! 7. Be not ashamed to receive
assistance, when necessary . Your business is to
perform your duty, like a soldier on ſtorming a
town . Suppose you were lamed, and unable to
mount the walls alone, would you refuse the as
sistance of your comrade ? 8. Be not
solicitous about future possibilities . You will en
counter them when they approach , under the con
duct of the same reason which you make use of
on every present emergency . 9. All
parts of the universe are interwoven with each
other, and so linked together by nature, in a sa
cred bond of union, that no one thing is distinct
from , or unconnected with , some other, the whole
being regularly disposed, and forming this beau
tiful system which we call the world . For this
world , though comprehending all things, is but
one ; as there is one God that pervades all
thinys ; one mass of matter out of which all
things are formed ; one law , the common reason
of all intelligent creatures ; one truth and per
fection of all beings of the same kind and partak
ing of the same rational nature . 10. All
material substances are continually returning to
the general mass ; all spiritual beings are soon re
sorbed into the soul of the universe ; and the
very memory of all things is, with the same
speed, buried in the gulph of time.
120 MEDITATIONS OF B. 7 .

ll . With a rational creature, to act according to

nature and according to reason , is the same
thing ; and act, therefore, in such a manner, that
you may appear to have been naturally upright,
rather than made so by instruction and disci
pline. 12. Such relation as the members
of the same body have to each other, such have
all rational beings , though not literally united ,
to each other. For they all concur to produce
the same salutary effects. This reflection will
be more intelligible, if you consider yourself as
a necessary and essential member of the rational
system, and not merely as an unconnected part :
for, in the latter case you will not love mankind
so cordially as you ought, nor do a generous
action with the same disinterested satisfaction, but
merely from a regard to decency, and not from
the pleasure of doing good , and adding to your
own happiness. 13. It matters not much
what external calamities befal those who are
so weak as to be affected by them . If they feel
their sufferings, they are at liberty to complain ,
if they choose to do it . For my part, unless
I think those incidents that befal me to be really
evil , I am not hurt ; but it is in my own power to
think of them as I please. ' 14. However
other people act or talk , my business is to be
good. We should be as true to our nature as
inanimate beings ; an emerald, suppose, or gold,
or purple. Let envy or malice do or say what
they please, I shall still be an emerald , keep iny
colour, and shine on in defiance of thein .
B. 7 . M. ANTONINUS . 121

15. Is not the mind the cause of its own inqui

etude and perturbation ? Does it not create its
own fears and restless desires ? If you imagine
any one else is able to alarm or disturb the soul,
let him make the experiment. But it is in her
own power to regulate her opinions, and not to
yield to any external impressions. The body,
perhaps, may feel and suffer, and is at liberty (if
she can ) to express her feelings ; but the mind,
though she may be assaulted by fear or grief, yet
by forming proper opinions of those things will
suffer no injury. The mind is self -sufficient to
its own felicity, and wants no foreign aid, unless
she creates those wants to herself: she is therefore
free from perturbation and controul, unless, as
was oberved , she disturbs or controuls herself.
16. Happiness depends entirely on the good ge
nius within us ; that is, a mind rightly disposed.
Begone then, Fancy, as you came, I beseech
you ; I want not your assistance . Yet, as you
can plead custom for your intrusion , I will not
be angry ; but please to retire and leave me .
17. Why should any one be alarmed at the per
petual changes which take place in the world ?
For how can the world subsist without them : or

what is more agreeable or more friendly to the

nature of the universe, or even to the conveni
ence of mankind ? How could your baths be
heated , if the fuel were not changed into fire ?
Or how could you be nourished, unless your food
were transformed by digestion ? In short, nothing
useful could be brought to perfection without
122 MEDITATIONS OF B. 7 .

those changes and transformations. Do not you

therefore perceive, that the great change and dis
solution which awaits your own person, is similar
to those others, and equally necessary to the good
of the whole, 18. All bodies are carried
down as by a torrent, and reunited to the sub
stance of the universe, being congenial, and co
operating with the whole, as our limbs do with
each other. How many great philosophers, like
Chrysippus, Socrates, or Epictetus, are already
swallowed up in the gulph of time. The same
fate, you may be assured , awaits every man and
every thing around us. I am only solicitous
that I myself may do nothing contrary to the na
ture ofman ; nor act in any manner, or on any oc
casion , unbecoming my duty or my station .
19. The time is speedily approaching when you
will have forgotten every one, and every one
will have forgotten you. 20. It is the
peculiar excellence of man , to love even those
who have offended him . This you will be dis
posed to do , if you reflect that the offender is
allied to you ; that he did it through ignorance;
and , perhaps, involuntarily , and moreover, that
you will both soon go peaceably to your graves.
But above all consider, that he has not really
injured you, as he could not render your mind,
or governing part, the worse by his offence.
21. That plastick nature, which pervades and
governs the universe, models a part, for instance,
into the shape of an horse, which being dissolved
is transformed into a tree ; then , perhaps, into an
B. 7 M. ANTONINUS . 123

human creature or any other form ; each of which ,

however, şubsists but for a short space of time.
Now there is nothing more formidable in the dis
solution of this frame of ours than in its first
construction . 22. A stern and angry
look is extremely unnatural; and if often assum
ed , will by degrees settle into an habit, and en
tirely destroy the beauty of the countenance, to
such a degree as never to be recovered . This
alone is sufficient to shew how unreasonable it
is to indulge the passion of anger. For if any one
is so far habituated to this indulgence as to have
lost all sense of its deformity, he is not fit to
live. 23. How soon will the great Go
vernor of the universe change the present face of
all things which you now behold, and from the
same materials form other objects! and others,
again from those, materials : so that the world
may be perpetually renewed . 24. If any
one has used you ill upon any occasion , consider
immediately with what ideas of right and wrong
he has probably acted thus. For when you have
discovered that, you will pity him , and neither
wonder at his conduct nor resent it, IC
may happen , indeed, that you yourself have the
same opinion , or something similar, of what is
right; and therefore you ought to pardon the de
linquent . But suppose you differ in your senti
ments, you ought at least to bear with patience
and equanimity a man that offends you through
ignorance and error . 25. Do not suffer
your imagination to dwell upon the things which
12+ MEDITATIONS OF B. 9 .

you want, but upon the advantages which you

possess. And of these advantages, select those
which afford you the greatest pleasure; and con
sider how earnestly you would wish for them , if
they were not in your possession . But

beware, at the same time, when you contemplate

them with satisfaction, that you do not so far ha
bituate yourself to their enjoyınent, that the want
of them may disturb your tranquillity .
26. Wrap up yourself in your own virtue, and
be independent. For a rational mind , that acts
always with justice and integrity, is sufficient to
its own happiness, and will enjoy a perpetual
calm . 27. Correct your imagination,
check the impetuosity of your passions, and con
fine your attention to the present tiine. Consi
der carefully the nature of every incident that
happens either to yourself or to others. Divide
the subject of your contemplation into its matter
10
and form , or the efficient cause ; reflect upon
your last hour, and leave the faults of other peo
ple to their own consciences . 28. When

others are speaking, let your attention keep pace

with their words : -- as to their actions , penetrate ,
if you can, into their tendency, and the motives of
the agents : 29. Adorn your character
with simplicity and modesty, and with indiffe
rence to external advantages, and things of no
intrinsic value. Love mankind, and be resigned
to Providence : for, as the poet says,
“ All things obey his laws."
But suppose the elements move by their own
 B. 7. M. ANTONINUS . 125

power," it is sufficient for us to know that every

thing moves according to some fixed laws, with
few exceptions. 30. By death , we shall
either be dispersed in air , or reduced to atoms
and empty space ; or, in short, we shall either be
annihilated, or, what is more probable, translated
to some other state of existence. As for pain, if
it be in the extreme and intolerable, it will de
stroy its subject; if it be durable and lingering,
you may learn to bear it . Your mind , in the
mean time , or ruling principle, by forming a just
opinion of the matter, will preserve its tranquil
lity, and suffer no degradation. As for those
parts which are sensible of the pain, let them, if
they can, remonstrate and complain.
With regard to fame, survey the intellects of those
whose applause you are so ambitious of obtaining.
How capricious are they in their aversions and
their pursuits! Besides , how transient is the
splendour of fame! : For as, on the sea-shore, one
hill of sand rolls over and buries the former ; so ,
in human life, the illustrious actions of the pre
ceding age are eclipsed, and the memory of them
obliterated , by those that succeed .
31. From a dialogue of Plato's “ He that is
possessed of a true greatness of soul, who in the
ory has surveyed the whole extent of time, and
has a thorough knowledge of nature ; will such
a one, do you think , consider human life as a
matter of any great moment ?-It is impossible
that he should , replies his friend. Such a one ,
then , would not esteem death as any thing very
126 MEDITATIONS OF B. 7.

formidable ? Not in the least, answers the

other ." 12 32. A saying of Antisthenes
" It is truly royal to do good, though you are
abused for it. " 33. It is shameful that
the countenance should be obsequious to the
will , conform to its dictates, and regulate itself
as the mind directs ; and yet, that the mind itself
should not be under the controul, and be regu
lared by its own powers.
34:13 " To fret at life's events becomes not man ;
“ for they regard not our complaints .'
95.14 «Give joy to me, and to thi' immortal Gods."
36.15 « Death mow's down mortals like a field of corn :
“ Some fall each stroke, and others stand awhile."
37. “ Tho ' me and mine the Gods have overlook'd ,
* fn all things they are wise.
“ To do what's right and just, at least, is mine ;
“ Nor meanly to bewail , nor fret, nor fume.”
38. Extracts from Platos " . To such a one I
should make this just reply : You are mistaken,
Sir, if you think a man of any worth would not
be indifferent in his choice, either to continue in
life, or to die. His only concern would be ,
whether in all he does, he acts justly or unjustly ,
and as becomes a good man ; or the reverse .
39. From the same . The truth of the caſe,
ye Athenians, is this : in whatever situation a
man is placed , whether by his own choice, as
thinking it most for his interest, or by the ap
pointment of a superior; in that station it is his
duty to remain , in spite of danger or death ,
and fear nothing in comparison with doing a base
 US
B. 7 . M. ANTONIN , 127

action .' 40. From the same . But

consider, good Sir, whether every thing noble
and virtuous consists in preserving your own life
and that of your friends. For a truly wise and
good man ought not to be too fond of hfe, nor
too anxious to prolong it : but leaving that to
Providence, and trusting to the trite maxim of
the good women , that it is in vain to re
sist when our time is come,' let him consider in
what manner he may manage, to the best advan
tage, that portion of life which is allotted him ."
41. Contemplate frequently the transmutation
of the elements, and the course of the stars, and
let your thoughts range with them through the
boundless regions of space . These sublime
speculatious will purify the soul, and raise it
above the groveling pursuits of this lower world .
42. This is a fine passage in Plato_ " When we
are discoursing of the nature of man , we should
take a view of these terrestrial affairs, as from a
lofty eminence, and observe the various combi
nations of society ; their armies, their agriculture,
trade, and commerce; their marriages,and other
civil contracts ; their births and burials ; their
feasting and their mourning; the hurry and tu
mult of their courts of judicature ; countries laid
waste ; and the vast desarts of barbarous nations :
what a confused mixture of various and discord
ant objects ! Yet all concur to form this one re
glar system of the world . ” 43. Sur
vey the history of former ages , and the revolu
tions of so many empires, and you will be able,
128 MEDITATIONS OF B. 7 .

with some probability, to foretel all future events .

For all things are of a similar kind, and cannot
possibly exceed the measure and standard of those
that are past. Forty years, therefore, are as fair
a specimen of human life as ren thousand . For
what can you see more than you have already
seen ?

44.16 « Whate'er has sprung from earth , to earth re

66 turns ;
“ And heav'nly things resume their native seat . ”
And this is effected , either by dissolving the
union by which the atoms are connected; or by
dispersing the lifeless elements into the mass of
the universe.
45. “ With caution tho’ we drink and eat ,
“ To guard against approaching Fate ;
“ When heav'n sends forth the destin'd gale,
" To Lethe's shore we're forc'd to sail ." 17

46. A man may be more expert than you in the

gymnastick exercises ; be it so : yet he is not su
perior to you in the social virtues ; in generosity,
in modesty, in patience under the accidents of life,
or lenity towards the foibles of mankind .
47. Whenever you act conformably to that reason
which is common to Gods and men, nothing dis
astrous can ensue. Where an action has the
publick good to recommend it, and is properly
conducted, there can be no ſeason to suspect
any latent misfortune. 43. It is every
where and always in your power piously to ac
quiesce under every dispensation, and to act
justly towards every man , and to examine care
 B. 1. M. ANTONINUS . 129

fully every imagination ; that you may not be

imposed upon by plausible appearances.
49. Be not impertinently inquisitive after other
people's sentiments ; but direct your views whi
ther nature would conduct yoyou The nature , I
u .. Th
mean, of the universe, by resignation to the ac
cidents which befal you ; and your own nature,
by pointing out the duties of your station. But
the duty of every one is to act suitably to his
condition appointed by nature. Now, by na
ture, all other beings are appointed for the ser
viçe of rational creatures, and rational creatures
for the service of each other ; as, in every in
stance, things of an inferior order are made for
those which are more excellent, and more no
ble. Now, the first and principal duty
of man is to cultivate society , and promote the
common interest. The second is, not brutishly
to yield to the corporeal appetites. For it is the
peculiar prerogative of the rational and intellec
tual principle to confine her motions within her
self, and not to be subdued by the impressions
of sense or appetite ; for these are the mere ani
mal parts of our constitution . But the intellec
tual principle justly claims the sovereignty, and
ought not to submit to the appetites and pas
sions; which were intended by nature for her
service . The third privilege of a rational crea
18
ture is, to be free from error and deception ."
Let your ruling principle secure these points,
and proceed directly in her course ; she is now
in possession of all the perfection she is capable
9
 MEDITATI B. 7.
130 ONS OF
of . 50 : We should consider ourselves
each day as having finished our course, and lived
our time: if any little unexpected addition be
granted us , that also should be spent in living
according to nature. Be satisfied with
whatever befals you and is appointed by your
destiny; for what can be more reasonable , or
more conducive to your happiness, than what
the Gods have decreed ? 51. If any mis
fortune befal you, call to mind some former in
stances of those who have been in the same situ
ation . With what clamour they uttered their
complaints; with what surprise and what lamenta
tions they bewailed their hard fate! But where are
they now ? They are gone, and we hear of them
no more ! Why then should you imitate their
impatience ; and not rather leave such transports
of grief to those who are themselves affected,
and endeavour to affect others with such sensa
tions ? But you should apply yourself wholly to
make a proper use of these incidents: which you
will do, and they will be a subject for your im
provement in virtue, if you give a proper atten
tion to your conduct, and are true to yourself;
and remember, that these accidents are indif
ferent in themselves, and prove good or bad , as
you choose to make them . 52. Look
into your own bosom ; for you have there a foun
tain of happiness , if you will search for it, and
suffer it to How without interruption .
53. Be steady and composed in your gestures and
the attitudes of your body: nor suffer yourself to
B.7. M. ANTONINUS . 131

appear in perpetual agitation.20 For, as the mind

discovers an air of good sense and decency in the
countenance, you should let the body contribute
to produce the same effect. Yet this must be
done without any appearance of study or affecta
tion . 57. The art of life resembles the
art of wrestling rather than that of dancing ; as it
consists in guarding against contingencies and
unforeseen attacks, ( instead of regular, premedi
tated movements, ) and in standing firm to pre
vent a fall. 55. Consider frequently with
yourself, what sort of men they are whose appro
bation you wish to obtain, and the depth of their
understandings. For, by these means, you will
not much blame them if they should involuntarily
offend you ; and, when you contemplate the shal
low sources of their opinions and of their affec
tions, you will not be so solicitous about their
good word . 56. It is observed by Plato,
“ that every one is unwilling to be debarred the
truth .” The same may be applied to justice,
temperance, benevolence, and to most of the
moral virtues . This you should particularly bear
in mind , which would make you more indulgent
towards all men. 57. Under any bodily
pain , let this be some consolation to you ; that
there is nothing base or immoral in it, and that
it cannot in any respect injure or debase your
governing principle — the mind : for it can nei
ther affect it in its essence, or in its social ca
pacity. And, indeed , in most kinds of
pain , the maxim of Epicurus may assist you ,
9
132 MEDITATIONS OF B.7.

" that it cannot be both intolerable and durable,

if you confine it to its natural limits, and do not
add to your pain by fancy or opinion .”
Recollect also, that there are many sensations
nearly allied to pain , and are really troublesome,

:
though we do not attend to them : such as drow
siness , when we wish to keep awake ; any violent
heat ; and want of appetite, or aversion to food.
Now if, on these occasions, you are out of hu
mour , you must confess, like the vulgar, that you
are conquered , and must yield to pain .
58. Take care not to behave towards the most
inhuman as they too frequently behave towards
their fellow - creatures. 59. How does it
appear that Socrates was so illustrious a charac
ter, or superior to many others ? For it is not
enough to say, that Socrates died a more glo
rious death ; or that he disputed with more skill
against the sophists ; or that he patiently did
duty,ºr in the coldest nights, in the Areopagus;
or that he nobly flighted the orders of the thirty
tyrants , when commanded to apprehend an inno
cent person ; " or what was objected to him by
his enemies," ( though no one can believe it) that
he appeared in the streets with great solemnity
and loftine'ss of countenance. These particulars,
I say , are not sufficient to prove him so great a
man . The most material enquiry is , how the
mind of Socrates was disposed : “ was he con
tented with the consciousness of acting justly to
wards mankind , and piously towards the Gods ?”
Did he ever express too much indignation
B. 7 . M. ANTONINUS . 138

against the wickedness of some, or meanly flat

ter the ignorance of others ? Did he ever mur
mur against the dispensations of Providence ; or
think his own sufferings uncommonly severe and
intolerable ? Or, lastly , did he ever suffer his
mind to be too deeply affected by the impressions
either of pleasure or pain ? 60. Nature
has not made you a being of such a complicated
system as not to be able to discern the limits of
your duty , and , independently of others , perform
what peculiarly belongs to you . For it
is possible for a man to be eminently virtuous;
and yet a stranger to almost all mankind.
Observe, likewise, that a very few things are ab
solutely necessary to an happy life. And though
you should despair of becoming a great logician ,
or a natural philosopher, yet it is certainly in your
power to be free, modest, publick -spirited, and
obedient to the will of the Gods. 61 .
You may live independently and with great sa
tisfaction, though all mankind should conspire to
molest you ; nay , though wild beasts should seize
upon your corporeal frame and tear you limb
from limb. For what can prevent the mind , in
the midst of these circumstances, from preserv
ing her tranquillity, by forming a proper judg
ment, and making a proper use of the objects
around her ? In judging of any object that at
tacks her, she can say, " I know what you really
are, though you appear in a questionable shape.
And , with regard to the use he is to make of any
occurrence , he will say , « This is the very thing
134 MEDITATIONS OF B. 7 .

I expected. ” For every incident is to me an oc

casion of practising some virtue , moral or social;
or of performing somé duty, either to God or to
man . For whatever comes to pass , relates either
to the one or to the other ; and is neither un
common nor difficult, but familiar and easy to be
managed to some good purpose. 62. It is
the perfection of virtue to spend every day as if
it were your last ; and neither act with precipita
tion, nor with indolence, nor with insincerity .
63. Though the Gods are immortal, and must
necessarily bear with the wickedness of mankind
through endless ages, they do not lose their pati
ence ; but even extend their providential care
over them on all occasions . And do you, who are
just going off the stage of life, and are yourself
one of these wicked mortals, despair of a reform
ation ? It is highly ridiculous not to get
rid of our own frailties, which is in our power ;
and shew such an abhorrence, and endeavour to
reform those of other people, which is not in
our power. 67. Whatever is neither
agreeable to your reason, or conducive to the
benefit of society, you may justlyconsider as be
neath your attention . 65. When you
have done a favour to any one, and he has pro
fited by your kindness,why should you ( as some*
silly people do ) look any further ; either for the
reputation of having done, a generous action, or
for a return from the person whom you have
obliged ? No one is ever weary of re
ceiving favours from their friends, Now it is
 B. 7. M. ANTONINUS . 135

doing yourself a favour , to act conformably to

the dictates of nature . Be not weary , therefore,
of doing good to others , when, by that means,
you are really serving yourself. 66. The
Universal Nature, at a certain period of time ,
exerted its power in producing this world . But
whatever now comes to pass, is either the neces
sary consequence of the original plan ; or the
· Governor of the world acted at random in his
principal design. Now to reflect on the absur
dity of this supposition, ought to make you
easy under all the events of life.

END OF THE SEVENTH BOOK .

 MEDITATIONS .

BOOK VIII .

,
$ . 1. T that you have not yet been able, from
your youth at least, to live the life of a philoso
pher. For it is evident, not only to many others,
but to yourself likewise, how far you are from
perfection in true wisdom and virtue. Your
measures therefore are disconcerted ; so that it
is not easy for you to obtain even the repu
tation of being a philosopher, as your very sta
tion and plan of life militate against your wiſhes
in that respect. If therefore you have
discovered in what the thing itself really con
sists , never regard the reputation of it; but let
it suffice to spend the rest of your life as reason
and nature dictate . Examine carefully then what
they require, and let nothing divert you from the
pursuit. For you are conscious how widely you
have hitherto wandered from the right path ; and
have not yet discovered the road to virtue and
happiness . It does by no means consist in fine
reasoning and syllogisms ; ' nor in wealth , or
fame, or sensual pleasure . Where then is it to
be found ? In performing the duties essential to
man . How then shall he perform them ? By

adopting proper principles and maxims to regu.

B. 8. M. ANTONINUS . 137

late his conduct . What maxims are those, you

will say ? Such as relate to the nature of good
and evil ; which teach us that nothing is really
good for man , but what promotes the virtues of
justice, temperance, fortitude, and independence ;
and nothing evil, but what leads to the contra
ry vices. 2. In every action, ask your
self this question , “ How will this probably affect
me ? Shall I not repent of it hereafter ? The time
is approaching when I shall be gone, and every
thing around me disappear. If, therefore, the
affair in band be suitable to a rational creature,
and one born for society , and acting under the
same law with the Gods themselves, what further
need I inquire ?" 3. What are Alexander,
Julius Cæsar, and Pompey, compared to Dio
genes , Heraclitus, and Socrates ? These philo
sophers saw things as they really were ; under
stood their causes, their natures , and essences ;
and acted upon those principles. As for
those great heroes , what a variety of affairs were
they solicitous about ! and what slaves were they
to their exalted rank and their ambition !
4. Let not the wickedness of the world discon
cert you ! Mankind will act precisely as they have
done, though you should burst yourself with in
digration and remonstrating against their absur
dity. 5. Let it be a principal part of
your philosophy to preserve your tranquillity :
for all things come to pass by the direction of
Providence . And , in a few years , you you
must leave this world, as Hadrian and Augustus
138 MEDITATIONS OF B. 8 .

have done before you . In the next place,

consider the affair in its proper light, and you
will find , that your whole business here is to be
a good man. Whatever the nature of man there
fure requires of you , perform it strenuously and
with assiduity ; and whatever justice dictates, on
every occasion , speak it boldly, but with good
nature, modesty, and sincerity. 6. Pro
vidence, or the Universal Nature, seems conti
nually employed in varying the face of things ;
transferring its favours from one object to ano
ther, and metamorphosing the material world in
to different forms. All things subsist by change;
yet these changes are so uniform in their progress,
that you need not fear lest any thing unprecedent
ed ſhould be your particular lor'; for all things are
administered with the utmost equity and imparti
ality. 7. Every being is contented , when
employed in the duties, and in possession of the
prosperity and perfection which belong to its na
ture. Now our rational nature is in that pros
perous state , when , in the ideas which are pre
sented to us , we never assent to what is false, or
what is obscure ; when we direct all our exertions
to the good of the community ; when we confine
our desires and our aversions to objects within
our own power ; and, lastly , when we rest sa
tisfied with all the dispensations of Provi
dence. For, indeed, our rational soul is
a part of the soul of the universe, as a leaf is a
part of the tree which produces it , with this dif
ference only , that a leaf is a part of nature, void
 B. 8 . M. ANTONINUS . 139

of sense and of reason , and liable to be obstructed

in its operations; whereas the soul of man is a
part of an independent, intelligent and just be
ing ; a being, who allots to every creature a due
proportion of time, of substance, of force, of
fortunate circumstances, according to its dignity
and rank in the crearion . · Of this you will be
sensible, not by considering any one object sepa
rately, in any one respect, but by comparing the
whole of one object collectively, with the whole
..8. You wish to be a přilo.o
of any other
pher, you say , but have not leisure to read . But
it is in your power not to behave haughtily or in
juriously to any one. It is in your power to be
superior to the blandishments of pleasure, or the
sense of pain ; to look down with contempt on
fame and glory. You can forbear to resent in
gratitude, and insensibility of the favours you
have conferred ; nay , you can even extend your
tender concern for people of that unhappy descrip
tion . 9 : Let no one hear you vent
ing common - place reflections on a court life, or
complaining of your own . 10. Repen
tance is the reproach of a man's conscience
for having neglected something advantageous.
Now , whatver is morally good must necessarily
be advantageous, and ought to be the concern
of a good and virtuous man . But no good
or virtuous man ever repented of having ne
glected or slighted any sensual pleasure. It is
evident , therefore , that such pleasure is not real
ly good or advantageous. 11. In con
140 MEDITATIONS OF B. 8.

templating any object, we should enquire what

it is in its own nature and economy ; what is its
essence and material substance ; by whom and for
what it was formed ; what is its rank and im
portance in the system of the world , and how
long it is destined to exist in its present situa .
tion : 12. When you are drowsy in
a morning, and find a reluctance to rise, recollect
that you were born for the duties of society, and
that such actions are suitable to human nature ;
whereas sleeping is common to you with the
brute creation . Now those actions which
are suitable to the nature of any being, must be
peculiarly incumbent on such being, and, by cus
tom , will become most agreeable. 13 .
In every idea which presents itself to your mind,
make it a constant rule to enquire what is its true
nature, physical or moral ; and scrutinize it, to
the best of your power, by the rules of reason
and philosophy . 14. When you are to
meet or converse with any one, on any occasion ,
let your first reflection be, what are this man's
opinions about good and evil ? For if he consi
ders pleasure and pain, and the causes of them ,
in that vulgar light ; if he considers fame or ig
nominy, life or death, as such, and not as indif
ferent to a wise man , we cannot wonder , or think
it any thing extraordinary , that such a man
should act as he does ; for indeed , it is morally
impossible he should act otherwise .
15. Consider how ridiculous it would be to ex
press any surprise that a fig -tree should produce
B. 8 . M. ANTONINUS . 141

figs. It would be no less so to wonder that the

world should produce vice and folly, in which it
is so fruitful ; or, for a physician to wonder that
his patient was in a fever ; or, for the master of
a vessel, that he met with a contrary wind .
16. Never think it any disgrace to change your
opinion, and correct an error ; it being equally
liberal , and the part of an ingenuous mind , as
to follow any one that would direct you the right
road. It is still your own act, and you only
pursue your first intention ; to discover the
truth , and to arrive at the point proposed.
17. If it is in your power, either to do or to
omnit what you complain of, why do you act
thus ? If it is not in your own power, whom
do you blame, the Gods or chance ? To blame
either is the part of a madman . Let us then
complain of no one. If it is in your power to
rectify what is amiss, do so ; if it is not, to what
purpose should you complain ? For, to do any
thing in vain, is the height of folly .
18. Nothing that dies is lost to the universe,
or annihilated. But, if it remains here , it un
dergoes some change, and is resolved into its
proper elements . Now the same elements which
compose the rest of the world, make a part of
your person ; yet those undergo many changes,
and do not murmur or repine. 19. Every
e
thing in natur was produ ced for some wise end:
every plant and animal; a vine, an horse, for
instance. Nay , there is nothing wonderful in
this : the sun, and all the celestial bodies, pro
142 MEDITATIONS OF B. 8 .

claim the end for which they were created .

We may venture therefore to ask , for what you
were made ? To take your pleasure and amusę
yourself ?-Common sense revolts at the idea !
20. Nature has predetermined the end , as well
as the beginning and continuance, of every crea
ture ; as he who throws a bail , directs it to some
definite point : now what is the ball the better
for mounting in the air, or the worse for de
scending, or even falling to the earth ? The
same reasoning may be applied to the swelling
or breaking of a bubble of water ; or to the
burning or extinguishing a lamp ; or any other
emblem of human life . 21. Look be
neath the surface, and examine the internal parts
of this body which you are so proud of. Con
sider what it is at present ; what it will be in old
age , or in a morbid state, and when it becomes
a lifeless corpse. In general, to shew
the vanity of all human distinctions, the time is
speedily approaching, when the panegyrist, and
the subject of his encomiums- he that records,
and he that performs great exploits will be
buried in oblivion . Consider likewise,
that these celebrated transactions are confined to
this little corner of the world . Neither here are
all of the same opinion concerning these things,
nor any one man consistently so. Indeed, this
whole globe is but a mere point. 22. Give
your whole attention to the affair now in hand ;
whether it be any opinion , or any action, or any
speech that is delivered. By a neglect of this
 B. 8. M. ANTONINUS , 143

kind you deservedly suffer ; because, instead of

correcting your error to - day, you chose to defer
it till to morrow .' 23. Shall I do this ?
Yes , I certainly will do it, if it be conducive to
the welfare of mankind . Does any uncommon
accident befal me ? I acquiesce in it, as being
the appointment of the Gods, the original of all
things , and as connected with the chain of events
established by Fate. 24. In what ligh ¢
does bathing appear to you ? If you ana ,
lyse it, though a necessary , it is rather a dirty
and indelicate business : such, indeed, if traced
to the bottom , are most of the functions of
· human life, and every object around us.
25. Lucilla ' has buried her husband Verus , and
may perbaps soon follow him .'' Secunda buried
Maximus,'' and survived him but a short time,
Thus it fared with Antoninus and Faustina;
with Celer" and the Emperor Hadrian ,
This is the lot of mortality ! Where are now
those sagacious prognosticators, who with such
solemnity foretold the fate of others ? Where
are those acute philosophers, Charax, Deme
trius the Platonist, and Eudemon ? They, and
many others such , were but of a day's continu
ance , and are long since defunct. Some of them
left no trace of their memory behind them . The
histories of some of them are. dwindled into fa ,
bles, and some have now not even that distinca
tion. Remember, therefore, the fate of
these men , and be assured that your corporeal
frame will be dissolved by death, and reduced
14+ MEDITATIONS OF B. 8 .

to its original elements ? and your spiritual part

either extinguished, or translated to some other
state of existence. 26. The chief happi
ness of man consists in performing the duties pe
culiar to man .
Now, some of the principal of
these are, benevolence towards our fellow - crea
tures ; a command over our sensual appetites ;
the distinguishing plausible appearances from
truth ; and the contemplation of nature and her
operations. We all stand in three prins
cipal relations : the first regards our personal
conduct ; 1 the second, the Divine Nature , ( the
original cause of all events ) ; the third,our inter
course with our fellow - creatures. 27.
If pain is an evil , it must affect either the body
or the soul . If the body suffers, why is it not
capable of expressing its feelings ? As to the
soul, she can preserve a serenity and a calm,
and not think it an evil . For all our opinions
and inclinations, our desires and aversions, are
seated within the soul , where no evil can approach
without our permission . 28. Banish
from your imagination all erroneous ideas, and
resolve thus with yourself: “ It is now in my own
power, that my mind shall harbour no wicked
ness, no vicious appetite, nor suffer any kind of
perturbation ; to view every object in its true
light, and treat every thing according to its real
importance.” Remember that nature has given
you this peculiar privilege. 29. Whe
ther you are to speak in the senate , or on any
private occasion, do it with modesty and dignity,
B. 8. M. ANTONINUS . 145

rather than eloquently ; but, at all events, let

your discourse be perspicuous, rational, and sin
cere. 30. The whole court of Augus
tus ; his wife , his daughter, his grand - children,
his sister, his son - in - law Agrippa ; in short, all
his relations, friends, and acquaintance ; his fa
vourites, Arius the philosopher, and Mæcenas ;
his physicians, his priests ; have all yielded to
fate ! From individuals you may pro
ceed to whole families; that of Pompey the
Great,14 for instance : so that the monumen
tal inscription , “ He was the last of his family, "
may frequently be applied with great propri
ety . Consider now, with what anxiety
the ancestors of these men strove to have some
successor to survive them ; though, it is evident,
there must at length be a period to their hopes,
and the family be extinct. 31. You
should endeavour to regulate your whole life by
one scale of duty ; and, if every action comes
as near to the standard as the circumstances ad
mit, you may rest contented : nor can any one
prevent your acting thus.. " Yet some external
cause ,” you will say, “ may intervene , and thwart
your intention ." But nothing can prevent your
acting with justice, moderation , and honour .
Still you will say, “ Some unforeseen powerful

cause may operate, and absolutely disappoint

>> 15
my good designs. In that case , do
not be disconcerted ; but proceed calmly to some
other object, which may answer your purpose ,
and tend equally to your improvement in virtue,
10
146 MEDITATIONS OP B. 8.

and the regulating your conduct in the manner

I have been inculcating. 32. Receive
any good fortune which falls to your lot, without
being too much elated ; and resign it, if neces
sary, without being dejected. 33. If (in
an engagement, suppose ) you have seen a limb
chopped off, and lying separately from the body;
sach , in some measure, do you make yourself,
when , at any time, you are dissatisfied with those
events which happen to all mankind , and cut
off yourself, and set up a separate interest from
the rest of the community . You dismember
and dissolve that union , which was the intention
of nature ; and suffer an amputation from the
body, of which you were a part. This,
however, man has to boast of ; that he may a
gain unite himself to the whole body : and this
is a privilege granted to no other part of the
creation . Consider then the goodness of Pro
vidence in this respect, who has originally united
him, and given him all the privileges of society's
and if, by his own folly, he breaks off from that
union , he has it in his power, by his good be
haviour, to reunite himself, and again recover
the advantages of his relation to the whole.
34. Amongst other faculties bestowed upon - e
very rational creature by the Sovereign of the
universe, they have this also's that, as Provi
dence can overrule and convert 'every event
which seems to counteract its designs, and ren
der them conducive to its general plan ; so every
rational creature haş it in its power to manage
B. 8 . M. ANTONINUS . 147
every impediment that seems to obstruct its
progress, and make it promote the end pro
posed. 35. Do not perplex yourself
with contemplating the whole prospect, and
providing against the possible cross events, of
your life , but limit your concern to the present
time ; and, on every unlucky incident, ask your
self, « what there is in the affair, which, with
a proper resolution, cannot easily be borne and
submitted to ?" and then you will blush at your
own weakness. Then make this further
reflection, that it is not any thing future, or past,
that troubles you, but the whole is confined to
the present object. Now this will wonderful
ly diminish your concern , when circumscribed
within its real bounds . " And you may justly

charge yourself with cowardice, if you cannot

submit with patience to so trifling an evil.
36. Does Panthea's or Pergamus still watch at
the tomb of Verus ? or Chabrias and Diotimus
at that of Hadrian ? That would be ridiculous
indeed ! But, suppose they did, would those
princes be sensible of their respect ? or , if they
were sensible of it, what pleasure would it give
them ? or, if they were pleased with it, would
these attendants be immortal ? On the contra ,
ry , are not they doomed to old age and to death ,
as well as those whom they attend ? And what
will those princes do, when their attendants are
dead ? This ceremony must end at last in dust
and ashes.19 37. If you value yourself
on your sagacity, make use of it in forming right
102
148 MEDITATIONS OF B. 8 .

judgments of things .” 38. In the economy

of rational beings, I see no virtue that is op
posed to, or that places any restriction upon , the
practice of justice ; but I see temperance op
posed as a restraint upon pleasure . 39. If
you can separate your opinion of the matter
from what seems to torment you, you yourself
will be safe from injury. But “ who is myself ?”
you will say . Why, your reason. < But I do
not consist entirely of reason .” Well, grant
it : let your reason , however, make herself easy ;
and, if there be any other part of you that can
be sensible of any chagrin , leave it to its own
opinion and sense of the matter. 40. Any
check upon our senses, or our appetites; affects
our animal nature ; whatever interrupts our
growth , or our corporeal functions, belongs to
our vegetative nature. In like manner , what
ever obstructs our mind in its exertions , is pe
culiar to our rational or intellectual nature.
Now apply this to your own person .- Does pain
or pleasure attack or solicit you ? Let your
senses look to that. Are you interrupted in any
pursuit ? If you engaged in it, without any
exception or reserve for possible contingencies,
you must take the consequences , and suffer even
in your rational part : but, if you undertook it
conditionally, and with a proper sense of the
common accidents of life, you cannot be really
injured or disappointed . Nothing external can
interrupt the soul in her peculiar operations ;
neither fire, nor sword, nor tyrant, nor calym
 B. 8 . M. ANTONINUS . 149

ny, can touch her. She is a sphere, " perfectly

round and complete in herself , and not easily
obstructed in her motions. 41. I am
determined not to injure or grieve myself, who
never grieved or injured any other person.
42. Every one has something which gives him
peculiar pleasure and satisfaction . For my part,
my happiness consists in a sound mind , free from
any unreasonable aversion to any man, or to any
event which is common to mankind ; that views
with candour, and receives with complacency ,
every thing which occurs , and treats it in pro
portion to its dignity and importance.
13. Employ the present time to your own satis
faction . Those who are so solicitous about a
posthumous fame, do not consider, that poste
rity will be equally as unreasonable and unjust,
as those with whom they are now so much dis
satisfied ; and that they also will be mortal, as
you are : and what does it concern you, in what
manner they shall speak of you , or what opi
44. Take
nion they shall form of you ?
me, and transport me whithersoever you please ;
I shall still preserve a quiet conscience and a
contented mind, while I discharge the duties
appendant to my situation . 45. Is this
misfortune, then, of consequence sufficient to
disturb my mind , or degrade her from her rank ?
To make me behave in a mean , abject, servile
manner ; and shrink from my duty , through
fear ? What can you discover in this affair to
justify such meanness ? Nothing can
150 MEDITATIONS OF B. 8 .

happen to any man , but such accidents as are

common to human nature ; as nothing can af
fect an ox, a vine, or even a stone, but what
is consonant to their respective natures .
If, therefore, nothing befal you but what is
usual and natural , why are you thus disconcert
ed ? For, you may be certain, no evil can be
intolerable which is the common lot of our
being 46. If you are uneasy on ac
count of any thing external, be assured, it is
not the thing itself that disturbs you , but your .
opinion concerning it. Now this opinion it is in
your own power to get rid of, if you please .
But if any thing in your own conduct or dispo
sition displeases or grieves you; who can prevent
you from rectifying your opinions, [which are
the source of your misconduct ? ] But
further ; if you are vexed with yourself, that you
cannot perform effectually what, you are sen
sible, sound morality 'enjoins, why do you nor
exert yourself more strenuously, rather than be
uneasy on that account? But some more
powerful cause perhaps overrules and prevents
you? Never vex yourself on that account ;
since the cause of your not succeeding is not in
your own power. « But life is not worth pre
serving, in such circumstances ,” you say. Then
quit it ; but as calmly as you would do, if you
had been more successful; and in charity with
those who have frustrated your endeavours.
47. Remember that the mind, or ruling faculty,
is invincible ; when retiring within herself, she
B. 8. M. ANTONINUS . 151
is satisfied with the consciousness, that she can
not be forced to act against her will , though
she has only an obstinate resolution to support
her. How irresistible must she be then , when,
fortified by reason , she forms a judgment of
things as they essentially are ? A soul,
free from the tumults of passion , is an impregna
ble fortress, in which a man may take refuge ,
and defy all the powers on earth to enslave him ,
He that does not see this must be very ignorant ;
and he who sees it, and does not avail himself of
this privilege, must be very unhappy .
48. Do not aggravate any disagreeable incident,
by adding imaginary circumstances to what ap
pearance at first suggested. You are told , for
instance, that some one has spoken ill of you in
your absence. This is the whole of the intelli
gence. But you were not told that you were in
jured by this scandal. I see that my child is
sick ; thus far my senses inform me : but I do not
see that he is in any danger . In this man
ner, confine your thoughts to the first impressions,
and do not make any addition of possible evils,and
you will find much less detriment, on any occa
sion, than you apprehended : or, if you will com
ment on any incident, let it be like one that is
acquainted with all that can befal a wise man
in this world . 49. Is the cucumber
which you are eating, bitter ? ļet it alone. Are
there thorns in the path where you are walking ?
avoid them. This is sufficient for your particu
Jar purpose. But do not peevishly ask , “why are
152 MEDITATIONS OF Fi 8 .

such things permitted in the world ? For a natu

ralist would laugh at you ; and with as much rea
son as a carpenter or a tailor would do, if you
should blame them for having shavings or shreds
in their respective shops ; yet they have room
enough to dispose of these useless remnants. But
the universal nature has no space separate from
herself. And what is more admirable in her
ceconomy, whereas she has circumscribed her
self within certain limits , whatever she observes
liable to corruption, or to become old and use
less, in one shape, she converts it into her own
substance, and from thence produces new forms
of things ; so that she has no need of any extra
neous materials, nor wants any vacant space for
her refuse ; but remains contented within her own
sphere , and performs her operations with her own
materials, and by her own skill.24 50. Be
not dilatory or wavering in your proceedings;
nor confused and perplexed in your conversation ;
nor rambling and incoherent in your thoughts ;
nor let your mind be hurried into sudden trans
ports, either of grief or joy ; neither embarrass
yourself with a multiplicity of unnecessary em
ployments. Suppose they put you to death ,
cut you limb from limb, or load you with exe
crations. This cannot affect your mind , nor
prevent it from remaining pure, prudent, tempe
perate, and just : as, if any one standing near a
sweet, limpid fountain , should load it with fo
language, the fountain never ceases to pour out
the sameclear water for the thirsty to drink . Nay ,
 N US
B. 8. M. ANTONI . 153

should he throw dirt or filth into the stream , it

soon washes it away and refines itself, and retains
not the least tincture of impurity or contamina
tion . How then must you contrive to
preserve your mind like the perennial stream ,
and prevent its becoming a stagnant puddle ? why,
by maintaining its native freedom and independ
ence, joined with benevolence, modesty, and sim
25
plicity. 5 ) . He who does not know that
this world is a regular system , does not know
in what situation he himself is . And he who
is ignorant for what end he was made, does
not know what he really is, or what the world
is . Now, he that is deficient in either of these
particulars, cannot know for what end he was
created. What then do you think of any man
who courts the applause, or fears the censures
of such mortals,who neither know where they are,
nor what they are ? 52. Are you ambi.
tious of being praised by a man , who perhaps
curses himself three or four times every hour in
?

the day ? or, of pleasing him , who is never pleased

with himself ? For, how can he be pleased with
himself, who is continually repenting of all the
actions of his life ? 53. Be not contented
merely to breathe the surrounding air ; but en
deavour to assimilate yourself and be united to
that omnipresent, intelligent Being, who sur
rounds and comprehends the whole universe.
For that intelligent Power is no less universally
diffused , and pervades every soul ficted to receive
him , than the vital air does those bodies which are
154 MEDITATIONS OF B. 8.

capable of breathing. 54. My will or

choice is no more dependant on the will or choice
of another, than my soul or body is on that of
any other. For, though we are born for the mu
tual benefit and assistance of each other ; yet our
mind , or ruling principle, is possessed of an ex
clusive sovereignty within its own sphere: for,
otherwise, the misconduet of my neighbour
might be a misfortune to me. But Providence
has so ordered it , that it should not be in the
power of another to make me unhappy .
55. The sun is apparently every where diffused ,
yet its beams are never exhausted . For that dif
fusion is only the extension of its rays, ( which,
indeed , derive their Greek name from exten
sion.26) Now the nature of these rays may
be discovered , by admitting a stream of them
from the sun , through a slender passage , into
a dark room . For here the rays proceed in a
right line, till they meet with some solid body,
which reflects them , and stops their progress.
There the light remains, without sliding off from
the illumined object. In this manner
should your understanding diffuse itself to all
around ;97 not exhausting , but extending its in
fluence , though it may meet with opposition ;
yet proceeding without noise or violence, and en
lightening all that will admit its beams : as for
those who will not, they only deprive themselves
of its light by their resistance . 56. He
who fears death , either fears that he shall be de
prived of all sense, or that he shall have differ
B. S. M. ANTONINUS . 155

ent sensation.28 Now if you lose all sensation ,

you will not be sensible of any pain or sufferings:
ifyou are endowed with other senses, you will
become another creature , and will not cease to
live as such . 57. Men were born for the
service and benefit of each other. Either teach
them this obvious truth , or bear with their igno
rance . 58. The mind , though like the
arrow , directed at some mark , is different in this
respect. For, though suspended through cau
tion, or turned aside for deliberation , it still pro
ceeds directly towards the object in view.
59. Endeavour to penetrate into the mind of
every one with whom you converse ; and give
every one the same liberty with you ."

END OF THE EIGHTH BOOK ,

 MEDITATIONS.

BOOK IX .

E that acts unjustly , acts impiously :

$.1
H . EFor God , or the Universal Nature,
having produced all rational creatures to be mu
tually serviceable to each other, according to
their respective merits, and by no means to in
jure each other ; he who violates this first princi
ple of nature, profanely insults the most antient
of all Deities. For this Universal Nature is the
cause of all things that exist ; which are connect
ed with each other by mutual friendship and al
liance. This nature is likewise some
times styled truth, being the cause and original
of all truths. He, therefore, that tells a wilful
lie, acts also impiously, as he acts unjustly in de
ceiving his neighbour; and even he who violates
the truth through ignorance, is, in some measure,
liable to the same charge ; as he departs from
nature's intention , and , as far as is in his power ,
breaks in upon the order and harmony of the
universe, and promotes the interest of error , in
opposition to truth ; and by neglecting those ta
lents which he had received from nature, he can
hardly distinguish truth from falshood .
Moreover, he who pursues pleasure, as if it were
really good , or fies from pain, as if it were evil ,
B. 9. M. ANTONINUS . 157

he also is guilty of impiety. For he that is thus

disposed , must necessarily complain often of the
dispensations of Providence, as distributing its
favours to the wicked and to the virtuous, with
out regard to their respective deserts; the wicked
frequently abounding in pleasures, and in the
means of procuring them , and the virtuous, on
the contrary, being harrassed with pain, and other
afflictive circumstances. Nay, he that
is uneasy under affliction , is uneasy at what must
necessarily exist in the world . This uneasiness,
then , is a degree of impiety : and he who is too
eager in his pursuit of pleasures, will not abstain
from injustice to procure them . This is mani
festly impious . In short, as nature herself
seems to view with indifference prosperity and
adversity , (as she certainly does, or she would not
produce them ) so he who would follow nature as
his guide, ought to do the same . He, therefore,
that does not thus imitate nature , in her indif
ference with regard to pleasure or pain, honour
or disgrace, life or death ; he also is evidently
But when
guilty of a degree of impiety .
I say, in a popular sense, that nature makes use
of these things indifferently ; I mean, that they
come to pass indifferently, in consequence of
that connected series of events, which succeed
one another according to the original plan of
Providence, when nature applied herself to range
in order the system of the universe ; having
formed to herself certain ideas of future things,
and established those prolific powers, which , in
158 MEDITATIONS OF E. 9 .

due succession , were to bring forth and produce

the various beings, changes, and revolutions,
which were to take place in the several ages of
the world. 2. It were certainly more
desirable for a man to go out of the world with
out the least stain of falshood, dissimulation,
luxury, or pride ; but when any one is tho.
roughly tainted with these vices, his next wish
should be, to expire, rather than live a brut
ish life, and wallow in his vices, Has not ex
perience yet taught you to fly from the plague?
For the infection of the soul is a plague much
more malignant than that of the ambient air.
For the latter is only fatal to our animal nature,
as such ; the former is fatal to our rational na
ture, as we are men. 3. Do not think
too lightly of death ; yet, when it arrives, meet
it with complacency, as one of the things ap
pointed by nature . For our dissolution is e
qually consonant to the common course of na
ture, as our youth or our old age ; our growing
up and arriving at manhood ; as our breeding
our teeth, our beards, or our grey hairs ; to be
pregnant, or to bring forth children ; and, in
short, as any of the other natural functions, which
the different seasons of life bring with them ,
A man , therefore, that acts rationally, will nei
ther rush precipitately upon death, nor affect to
despise it ; but wait for it, as one of the opera
tions of nature : and, in the same manner as you
wait with patience till the child in embryo comės
regularly to its birth , so ought you to wait for the
B. 9 . M. ANTONINUS . 159

season , when the soul in maturity drops from its

integumentof flesh into another state of existence.
But ( if you would have a popular remedy, yet
what may prove a cordial, against the fear of
death ) it will greatly contribute to this end , if
you consider what sort of a world you are to
leave, and with what sort of characters you will
be no longer conversant. Not that you are to
quarrel with mankind ; but to treat them kindly ,
and consult their welfare. Yet still remember,
that you are to be separated from men of very
different sentiments from your own . For the
only motive which could call you back , and
detain you in this life, would be, if you were
so happy as to live with those of the same opi
nions and the same pursuits with yourself. But,
instead of that, you now see what disturbance
arises from the discordant sentiments of those
with whom we are forced to converse : so that
we may exclaim , “ O death, make baste to
my relief; lest, amidst this confusion of opinions,
I forget myself, and depart from my own prin
ciples ? ” ? 4. He that commits a crime,

is guilty of an offence against his own interest ;

and he that acts unjustly, injures himself : for
to make himself a bad man is an essential in
jury. A man is as often guilty of injustice by
ömitting to do what he ought, as by doing what
he ought not to do. d 5. If you form a
proper judgment on every occurrence that pre
sents itself ; if your present actions are condu
cive to the publick good , if, in your present
160 MEDITATIONS OF B. 9.

disposition, you cheerfully acquiesce in every dis

pensation of the Great Cause of all things ; it is
sufficient ; do not perplex yourself with what is
future. 6. Correct your imagination ;
restrain the impetuosity of your passions ; sub
due your appetites; and keep your mind free,
and mistress of her own operations. 7.

All brute animals partake of the same vital soul,

as all rational creatures do of the same intelli
gent soul . And all terrestrial bodies have one
common earth ; and all that are capable of sight
and vital existence, enjoy the same light, and
breathe the same air ; so that all are equally in
possession of the great privileges of nature.
8. Things which partake of the same common
nature, have a mutual tendency to unite. All
earthly bodies gravitate towards the earth ; the
globules of water and air, if not prevented by
some external force, Aow together by a recipro
cal attraction ; fire ascends to its cleinentary fire,
and has , at the same time, such a tendency to
unite with other fire here below, that whatever
combustible matter falls in its way, it easily con
verts to its own substance, and enlarges its
sphere. In like manner, all beings which
partake of the saine intellectual nature are even
more strongly attracted towards their own spe .
cies; for, the more excellent and the higher
things are in the scale of existence, the greater
tendency they have to mix with and be united to
things of their own kind. Thus, even amongst
irracional animals, we find swarms, herds, care
 B. 9 . M. ANTONINUS . 161

of their offspring, and something analogous to

the passion of love :: for they have souls of the
animal kind ; and therefore, being of a class su
perior to inanimate things , such as plants, stones,
and trees, they are of course possessed of this
principle of union to a greater degree .
But, if we proceed to creatures endued with rea
son , we find amongst them , political institutions ;
families, friendships, and publick assemblies ;
and ( even amidst wars ) treaties and truces.
But, in beings of a yet superior rank , as amongst
the heavenly constellations, though placed at a
distance from each other, there subsists a kind
of union and concert ; their superior excellence
producing a sympathy between these bodies , the
most remote from each other . Such, then , is
the intention of nature ; but observe the success !
For, amongst us rational creatures alone, this
mutual affection and tendency to unite are for
gotten , and this herding disposition is hardly to
be seen . Though , in reality, however we may
affect to Ay from society , nature still retains her
influence over us . Of this you will be convin
ced , if you observe, that it is more easy to find
a mass of terrene matter entirely unconnected
with any other matter, than to find a man
so absolutely unsociable, as to have no man
ner of communication with any part of man
kind . 9. Man , the Deity himself, and
the whole universe, may be said, in their proper
season , to bear fruit : for, though the word in
common speech is restrained to the productions
11
 162 MEDITATIONS OP B. 9.

of the vine, suppose, and other trees , that is of

no consequence . Reason produces fruit, salu
tary to individuals, and to the community ; and
all its productions resemble the stock' from
whence they are derived ." 10. Instruct
mankind better, if you can : if not, remember,
that patience and kindness were given you for
this purpose ; [ that you might bear with their
imperfections. ] For the Gods themselves not
only bear with patience the perverseness of men ;
but - frequently co - operate with them in the pre
servation of their health, and in their pursuits
of riches and glory . Such is the divine benevo
lence ; which it is in your power to imitate , or
say who prevents you ? 11. Endure pain
or toil, not as if you were miserable under it,
or with a view to be pitied or admired for your
philosophy ; let your only aim be, to act or to
forbear as the laws of society require.
12. Well ! to -day I have escaped from every
danger thatsurrounded me; or rather I have cast
off every surrounding danger. For the dangers
were not without, but only in my own improper
opinions, 13. All the occurrences of the
present time are familiar to experience , mo
mentary in their duration, and coarse in their
materials ; in short, all things precisely such as
they were in the days of our forefathers, who are
now in their graves, 14. The things
1
themselves remain without doors, and neither
know nor declare any thing concerning them
selves . What isit, then, that discovers their true
 B. 9 . M. ANTONINUS. 163

quality, and gives them either an harmless, of

á formidable appearance ? ? Why , the opinion
which our ruling principle pronounces concern
ing them . 15. The happiness or misery
of a rational and social being does not consist in
his own private sensations, but in the exertion
of his active powers } 'as virtue or vice does not
consist in mere "feelings or affections, but in
actionand V.16 . - A stone, thrown upinto the
air, is merely pássive; and neither the better for
having ascended, hor the worse for falling to the
earth again.ls . > 17. Look into the mind ,
and examine the conduct of these people ; and
you will see what sort of judges they are, of
whom you stand in awe, and how well they judge
in their own affairs. svals 18. All things sub
sist by change; and you yourself are in a con
rinual state of alteration , and, in some respect,
of corruption , and so indeed is the whole uni
verse . 19. Leave the sins of others ' to
their own consciences . 20. The cessa
tion of any action , the suppression of any violent
appetite, or the change of any opinion, which
is ( as it were) the death of them , is not really
evil. Proceed next to the different ages
of man , his childhood , his youth, his manhood ,
and his old age. Now every change of these
periods 'may be called their death : is there any
thing formidable in this ? Pass on then

to the life of your grandfather , of your mother,

of your father ; and when you consider these, and
many other vicissitudes, changes, and cessations ;
2
11
164 MEDITATIONS OF B. 9.1

ask yourself, whether there is any thing formida ,

ble in all this ? If there is not, neither is there
in the entire termination, extinction , or change,
which will take place in your own life.”
21. When any one offends you, recur immedi
ately to the state of your own mind ; to that of
the universe , and to that of the person who has
offended you: to your own, that you may dispose,
it to act justly ; to that of the universe, that you
may recollect of what a system you are a com
ponent part ; to the offending party , that you
may discover whether he has affronted you
through ignorance or design; and consider at the
same time, that he is , in somesense , allied to
you . 22. As you yourself are a compo
nent part of some social system , so every action
of yours should tend to promote the happiness
of society. Every action, therefore, which has
not that end, either immediately or remotely af,
least, in view , disturbs the order, and breaks in
upon that union , which ought to subsist in civil
life, and may with as much propriety be termed
seditious as that of a man who joins a faction, and
destroys the peace and harmony of the com
monwealth. 23. The quarrels and the
sports of children ; miserable souls?bearing about ,
lífeless carcases: such are the trifling and tran
sient scenes of human life, and give us a lively
idea of the shades called up by necromancy . 1 .
24. Whatever object comes under your contem
plation, consider the efficient cause or form ,
abstractedly from the matter; then consider,
B. 9 . M. ANTONINUS . 165

how long a thing thus formed was probably in

tended to subsist. ' 25. You have sufe
fered a thousand inconveniences from not being
contented with performing what your capacity
was given you to perform ; but enough of this
folly ! 26. When any one reproaches
or treats you with malignant and abusive lan
guage, approach , inspect, and take the dimen
sions of his understanding, and observe what
sort of people they are: you will soon perceive
that you ought not to give yourself any concern ,
what opinion they entertain concerning you .
Yet you should retain a friendly disposition
towards them ; for they are by nature friends to
you . And the Gods set you an example ; who
admonish even these men by dreams and oracles,
and graciously assist them in all their pursuits .
27. All the occurrences in this world are much
the same, from age to age, and come round in
a circle. And either an intelligent Ruler of the
universe exerts himself in each particular event,
( in which case you ought cheerfully to acquiesce
in his dispensations , ) or he has exerted himself
at first, once for all ; and the other events fol
low of course in a connected series ; or else
atoms, or indivisible particles, are the original
cause of all things . On the whole, if
there is a God , every thing is right, and for the
best ; or, if all things happen by chance, yet
you should take care not to act at random .
28. The earth will shortly cover us all ; and the
earth itself will soon undergo a change, and all
166 MEDITATIONS OF B. 9,

things be transformed from one mode of ex

istence to another, in an infinite succession ,
Now he that contemplates these perpetual
changes and vicissitudes, thus rapidly rolling
on , like one wave upon another, will have but
a contemptible opinion of all mortal affairs. In
short, the Universal Cause, like a winter's tor
rent, sweeps every thing before it into the ocean
of eternity !! 29. What contemptible
beings are these little sophists, who ( puffed up
with vanity ) fancy they unite, in their own per
sons, the politician and the philosopher ! My
good Sir, perform , to the best of your power,
what nature requires of you ; and do not look
round for applause, or to see whether any one
observes you . Neither expect nor hope to find
Plato's imaginary commonwealth ; but be con
tented, if the world goes on tolerably well, and
esteem the smallest improvement no small point
gained. For, who can change the opinions of
these men ? But, without a change of their
opinions, what is all their boasted wisdom but
a slavery under which they groan , while they
pretend to freedom and independence ?
But, perhaps, you will here tell me of Alex
ander, and Philip, and Demetrius Phalereus."
It is their business, then , to inform us, whether
they really understood what our common na
ture required of them , and submitted to her
discipline. If they only personated the philo
sopher, no one shall compel me to imitate them .
Philosophy is a simple and modest profession :
 M. ANTONINUS . 167
B. 9 .
let me not be seduced to affect a vain , osten
tatious solemnity. 30. Survey , as from
an eminence , the innumerable herds of man
kind ; their various religious rites ; and the storms
and calms , of every kind, incident to human
life ; and the different conditions of those who
are just come into life , those who are united in
society, and of those who are departing out of
life. Consider also , how people lived
formerly before your time, how they will live
after you, and in what manner many barbarous
nations live at present ; how many have never
heard of your name; and how many that have,
will soon forget it. How many also , who now
perhaps applaud you, will very soon revile you .
In short, that neither a posthumous fame, nor
present glory, nor any thing of that kind , is
31. Preserve
worth your consideration .
a perfect tranquillity of mind in those events
which come to pass from any external cause ;
and have a regard to justice in those actions
which proceed from the ruling principle within
you : that is, let your whole aim and course of ac
tions have the good of society for their object,
which alone is acting suitably to your nature.
of
32. It is in your own power to cut off many
s
those superfluitie which now disturb and mo
lest you , as your own opinion alone gives them
will
their importance ; and, by this means, you
gain to yourself great freedom of mind, and
33. Take
live much more at your ease .
a comprehensive view of the whole universe , and
168 MEDITATIONS OF B. 9 .

survey, in irnagination, the age you live in ;

then consider the sudden changes which ail
things undergo, and the short space of time
between their
production and their dissolution ;
lastly, reflect on the immense space of time be
fore their production, and the boundless dura
tion after their dissolution ! All things
which you now behold will soon perish and
disappear ; and those who behold them in a
state of decay, will themselves also very soon
perish and disappear : and he who dies in an
extremely old age, will be in the same condition
with him who was taken off by an early or un
timely death . 34. Consider the intellects
of these people ; observe their serious pursuits,
and what superficial qualities attract their love
and esteem . Imagine that you see their little
souls naked , and stripped of their disguise ; and
you will be astonished at their vanity and self
importance, when they flatter themselves that
their censure or their applause can either
injure or be of service to any one.
35. The loss of life is nothing more than a change.
And, in this , the Universal Cause delights, as it.
contributes to the good of the whole. Thus
things have been ordered from the beginning of
time, and thus they will go on to all eternity.
« s What ! then , you will say, “ were all things
ill- contrived at first ? and will they always con
tinue so ? And, amongst such a number of
Gods , has no Power been found capable of rectify
ing these things ? And is the universe condemn
B: 9. M : ANTONINUS . 169

ed to labour under never -ceasing evils ? ! ? !?

86. In ' what an evanescent state, if we consider
them attentively , ate the materials of all terres
trial bodies ; water, dust, cartilages, excretions;
and the like : Again , as- to inanimate bodies;
marble is only petrified earth ; gold and silver,
a kind of dross or sediment ; our robes of state ,
only hair, tinctured with the blood of the murex,
or purple fish ; even our vital spirit might be
analysed in like manner, which is continually
passing from one state to another.
37. Enough of this “ miserable life ; " enough
of murmuring and ridiculous complaints. 3
What is it that disturbs you ? What is there
new or extraordinary in this ? What is it that
surprises you in this affair ? Is it the matter or
the form ? Consider these two principles tho
roughly, since there is no third in nature.14
For heaven's sake , then , learn at length to act
with more simplicity, and more reasonably ;
and three years, thus virtuously spent, are as
well as three hundred. 38. If any one
has been guilty' of a fault, leave him to himself,
and let him answer for it ; but perhaps he is not
guilty 39. Either all things proceed
from one Intelligent Cause, ( as their source ) and
for the good of all , as members of the same
body ; and then one inconsiderable part ought
not to complain of what is for the benefit of the
whole : or else all things come to pass by a for
tuitous concourse of atoms; and consequently ,
every thing is jumbled together, and dispersed
170 MEDITATIONS OF B , 9.

again at random . And why are you disturbed

at this ? If you make no better use of your rea
son, you put it on a level with the brute creation ,
and may consider it either as dead, and utterly
perished, or as subject to all the infirmities of
the body . 40. Either the Gods have
power to assist mankind, or they have not. If
they have not, why do you pray to them ? If
they have that power, why do you · not rather
pray , “ that they would enable you neither to
fear nor to desire any thing ; nor to be more
grieved for the want, than for the possession
of it ?" For, certainly , if they have the power
to co - operate with the endeavours of men , they
can do it in this respect. But perhaps
you will say , « The Gods have placed these
things in my own power .” Is it not better, then ,
to enjoy what are in your own power , with
liberty and independence, than anxiously to pur
sue those things with servility and mean submis
sion , which are not in your ownpower ?
But who told you that the Gods do not assist us
even in those things which are in our own
.
?

power ? Begin then to pray for these things , and

you will see whether they have this power or
not. One man prays that he may pos
sess' such a woman ; but you should pray to be
freed from any such inclination. Another prays
that he may be relieved from some disagreeable
connection ; but you should pray, that you may
not want to be relieved. Another prays, that he
may not lose his child : do you , that you may
B , 9, M. ANTONINUS . 171

not be afraid to lose him.16 On the

whole, conduct your devotions in this manner,
and see the event. 41. Epicurus tells us,
that when he was confined by any disease, his
conversations with those who came to see him ,
never turned upon his own complaints, or any
thing of that kind; “ but I continued ,” says he,
“ to discourse on any subject of philosophy , on
which I had been previously meditating And
I was particularly attentive to this one point;
namely, that my mind , which could not but be
affected by the pains of the body, might yet re
main in possession of her own privilege, and pre
serve her tranquillity . Nor did I put it in the
power of the physicians, by any anxious concern
for my health , to plume themselves?? on their skill ,
as if they had acchieved some great exploit ; but
my life went on as cheerfully to the last, as the
circumstances would admit. " In like
manner do you conduct yourself, whether under
any disease , or any other adverse event. For this
is peculiar to every seçt of philosophers - never
to depart from the principles of their philosophy ,
like the vulgar, who are ignorant of the nature
of things ; but to be always intenton the business
in hand, and the best means of accomplishing
it. 42. When you are provoked at the
impudence of any one, immediately ask yourself
this question ," Is it possible that there should be
no impudent people in the world ?” It certain
ly is not possible. Why then should you ex
pect impossibilities ? For this very man is one of
172 MEDITATIONS OF B. 9 .

those impudent fellows, who, you acknowledge,

must necessarily be in the world . Have
the same question ready at hand, and apply it to
the insidious, faithless , and every kind of vicious
persons. For, when you recollect , that it is im
possible but such wicked wretches should exist,
this will make you more indulgent to the faults
of individuals . It will also be very use
ful to consider , what particular virtue nature has
implanted in men against any particular vice.
For, against ingratitude, she has given us lenity
and patience ; and, against other vices, other an
tidotes. At all events, you have it in your
power to inform better , one that has wandered
from his road : for every one that acts wrong
has missed his aim, and has gone out of his way.
But, in reality , what injury have you suffered ?
For, you will find, upon enquiry , that no one
of those , against whom you are exasperated, has
done any thing by which your mind is rendered
less perfect. Now , in your mind alone , any thing
really evil or detrimental can have its exist
ence. And what great harm is there, or
what is there unusual , that an ignorant fellow
should act as such ? Consider, if you yourself are
not rather to blame, for not having foreseen, that
such a character would act in such a manner :
for you had sufficient aids from reason and know
ledge, to suppose, that it was probable, such a
man would thus offend you ; yet , forgetting this,
you are surprised that such a man ſhould be
ihus guilty . But, more especially turn
B. 9. M. ANTONINUS . 173

to yourself, when you accuse any one of breach

of promise, or of ingratitude for the fault
is evidently your own , when you trusted that
a man of such a disposition would be true
to his word ; or that, when you bestowed
a favour, you did not do it disinterestedly :
and did not think that you received a suf
ficient reward , from the generous action it
self. b . For what more would you desire,
when you have done a kind office to anyone ?
Is it not sufficient, that you have acted, in
this instance, agreeably to your nature ? And
do you expect a reward for it ? As well might
the eyes or the feet expect to be rewarded for
performing their respective offices. For, as each
of these was formed for a particular purpose, and
when they have acțed according to their destina
tion, they have gained their end ; so man , being
born for benevolent actions, when he does a kind
office to any one, or acts in any way for the
good of the community, does what he was formed
for, and has obtained his utmost perfection.

END OF THE NINTH BOOK.

 .***
20:30 ,
ME DI TA TI ON S :
u v rve
?
1

i BOOK X : 1 Livell,
u Du si in 3.31 bit bis

8. 1. WILT thouever , O my soul become

y perfectly good ; simple, and uni
form ; free from all disguise, and more pure and
refined than the gross body that surrounds thee
Wilt thou ever taste thie happiness of a truly bed
ševolent and affectionate disposition ? In a word;
wilt thou ever be fully satisfied without wants or
wishes of'ary thing, either animate or inanimate,
to complete thy enjoyment ; without desiring
any more leisure for ease and amusement; any
change of place, or climate, or warmer air ; 'or
more friendly intercourse with mankind ? : 194
Are you then contented in your present situation ,
and determined to be pleased with your present
circumstances, whatever they are ; and con
vinced , that you possess every thing necessary,
and that things are well with you ? And , more
over, that every thing proceeds from the Gods;
and that every thing is right, which they already
have, or shall hereafter vouchsafe to bestow , as
conducing to the welfare of the universe ; that
perfect, good, just, and fair system of animated
nature ; the parent of all things ; which sup
ports, cornprehends, and embraces all things,
which are in a state of dissolution , for the pro
 NUS
B. 10 . M. ANTONI . 175

duction of other beings like themselves ?

Wilt thou then, ar length, arrive at such a state
of perfection, as to live and converse with the
Gods and men, in such a manner , as neither to
complain of them, nor give them 'reason to
complain of you ? 2. Observe what
your nature requires of you in her vegetative ca
pacity, as if you were subject to no higher a
law ; and comply with her instincts so far as not
to injure your animal nature. . In the next place,
observe what your animal nature requires ; and
so far indulge her appetites, as not to be detri
mental to your rational nature. Now , as a ra .
tional creature, you are evidently formed for the
duties of society. If then , you attend to these
rules, you need not be very solicitous about any
thing further. 13. Whatever happens, it
is of such a kind, that either you are formed by
nature to bear it , or you are not so. If it is of
such a kind as you are able to bear, do not be
chagrined , but bear it as nature has enabled you
to do . But suppose it is such as you are not
naturally qualified to bear ; yet do not fret, or
lose your temper: for, if it destroy your life, and
consequently your power of feeling it, there is an
end of the matter . Remember, however,
that you are formed by nature to bear whatever
your own opinion of things chuses to make cole
rable or supportable, by representing it to your
imagination, either as your duty, or as conducive
to your advantage. 4. If any one is in
an error, you ought kindly to instruct him, and
176
( MEDITATIONS OF Bi 18.

point out his error. But, if this is not sin your

power, do not blame him , but yourself; nay , pro
bably, you yourself are not to be blamed .
5. Whatever befals you , was your lot, predes
tined from all eternity; and the series of causes
so interwoven, that this event and your existence
were necessarily connected crits , 6. Whether
the world subsists by a fortuitous concourse of
atoms, or an Intelligent Nature presides over
it, let this be laid down as a maxim , that I am a
part of a whole, governed by its iawn-nature;
whatever that is ; and, in the next place, that I
have a social connection with those parts of this
whole, which are of the -samekind with my self.
Keeping this then in mind, that I am a part of a .
whole, I shall never be displeased with whate
ver is allotted me by that whole. For, nothing
can be injurious to any part, which is for the
good of the whole. - Now, the whole can have
nothing within itself, which is not conducive to
its advantage: it being common to all natures,
it must be so to the Universal Nature, that it
cannot be forced , by any external cause, to pro
duce any thing detrimental to its own interest.
By recollecting, then, that I am a part of such a
whole, I shall be satisfied with whatever proceeds
from it. Ard again, as I have a social
connection with those parts which are of the same
kind with myself, I will do nothing contrary to
the good of society. Nay, I will rather make
the good of my species my constant aim, and di
rect the whole force of my will to the good of
 B. 10. M. ANTONINUS :. 177

the community, and abstain from every thing

that is contrary to it. With these reso
lutions, my life, I trust, must necessarily glide
sinoothly on : as you would esteem the life of a
citizen in a prosperous state, who was going on
in a course of actions advantageous to his coun
trymen, and cheerfully discharging every office to
which he was appointed by the community.
7. All the parts of the universe, those, I mean ,
which are included within this mundane system ,
must necessarily be in a periſhing state ; that is,
1

in a state of change. Now , if this perishing

state be both evil and yet unavoidable , is not
the universe hardly dealt with, to be thus exposed,
in her several parts, to continual alterations, and
so peculiarly formed for dissolution and corrup
tion ? Did nature then , intentionally
deal thus unkindly with her own members, and
voluntarily subject them to unavoidable evil ?
or , did this come to pass without her knowledge
or consent ? Either of these suppositions is in
credible. But, if any one, leaving an In
telligent Nature out of the systems, should chuse
only to say that things are so formed or constis
tuted ,” how ridiculous is it , at one and the same
time to say , " that the parts of the universe were
originally formed with a tendency to change,
and yet to wonder, and be out of humour, as if
these changes happened contrary to nature ? Es
pecially, as the dissolution of every thing is into :
those principles , of which it was formed : for,
it is either a dispersion of those elements, of
12
178 NEDITATIONS OF B , 10

which it was composed, or it is a change of the

solid parts into earth ; or, of the spirituous parts
into air . So that these also are taken into the
plan of the universe :; whether after certain pe
riods of time, co suffer a confiagration, or to be
renewed by perpetual changes. As for
those earthy and those aèrial parts.which I men
tioned, do not imagine that you possessed them
from your birth ; they were occasional accessions,
not of long standing, taken in with the food which
you eat, and the air which you breathe. It is this:
occasional afflux, then , and not what your mo
ther bore, that undergoes this change.
Buts suppose that original substance with which
you were born to be indissolubly connected with:
your present stamina ; that , in reality, makes no.
thing againsć my assertion . I 8. When
you have once assumed the respectable names of
a good and a modest man , and one on whose ve
racity we may depend ; if you have acquired a
distinguished character for prudence, resignation ,
and magnanimity , take care not to be guilty of
any thing which may forfeit those glorious titles ;
or, if you should be so unfortunate; endeavour
immediately to recover them . But re
member, that by prudence is to be understood , a.
minute and careful investigation of every object
that comes before you ; by resignation , a volun .
tary compliance and acquiescence in whatever is
allotted you by that common Nature which pre
sides over the universe , and by magnanimity, an
elevation of soul, superior to all the pleasurable
8. 10 .: M. ANTONINUS . 179

or painful sensations of the fesh ; a contempt of

glory, of death , and every thing of that kind.
If, then , you can confine yourself to the consci
ousness of deserving these titles, and are indiffe
rent whether other people bestow them on you
or not, you will soon find yourself become quite
another sort of man, and will enter , as it were ,
into another state of existence. For, to
persist in such a way of life as you have hitherto
led , harrassed by contending passions, and pol
luted by sensual indulgencies, is the part of a
man extremely insensible, and too fond of life :
and who , in a moral sense, may be compared to ,
those half slain combatants with wild beasts in
the , amphitheatre, who , though covered with
wounds and smeared with gore , yet supplicate to
be reserved till the morrow , to be exposed again
to the same teeth and claws of their savage anta
gonists. Exert yourself therefore, and
secure these few respectable titles ; and , if possia,
ble, persevere in them , and fancy yourself cona
veyed into those fortunate islands, the elysium
of the poets. " But, if you find yourself
unequal to the attempt, and the ascent to virtue
too arduous, resolutely, withdraw yourself from
society, and retire to some sequestered corner,
where you will be less exposed to temptation ; or
even depart entirely out of the world , ( rather
than violate your duty) yet not in a passion, but
with modesty, liberty, and simplicity ; having ac
leást perforined one action well in this life , by
thus departing out of it, Now it will
12
180 MEDITATIONS OF B.10 .

greatly assist you in preserving the characters

above -mentioned, if you recollect, that the Gods
are better pleased that every rational creature
should imitate them , than Aatter them .
Remember likewise, that as a fig -tree is known
by its fruit, and a bee or any other animal is dis
tinguished by the functions peculiar to its spe
cies ; so man is recognized as such by performing
the duties of a man . 9. The pestilence

and the wars which now infest the empire, and

our daily alarms on that account, your own indo
lence, and the servile flatteries of those about you,
will obliterate the sacred maxims of wisdom , the
result of your knowledge of nature , and which
you have laid up for the conduct of your life.
You ought, therefore, to act with such circum
spection , as , at the same time, to discharge the
duties of active life, and yet exercise your con
templative faculties, and with that confidence in
your own abilities, which proceeds from a perfect
knowledge of things ; which you may preserve
without ostentation , yetwithout a blind submission
to the opinion of others. Thus you will enjoy
a simplicity of mind, and appear with a dignity
of character, and arrive at a true discernment of
every object which occurs ; what it is in its own
nature, what importance it is of in the system of
the universe, and how long it is calculated to
last ; to whose lot it may be destined , and in
whose power it is to give, or to take it away .
10. A poor spider triumphs when she has ensnar
cda Ay ; a sportsman when he has caught an hare ;
 B. 10 . M. ANTONINUS . 181

a fisherman, when he has got a gudgeon in his

net ; one man exults in taking a wild boar or a
bear ; and another, in having surprised a party of
the poor barbarous Sarmatians. Now ,
if you examine the motives on which they pro
ceed , are not all these equally to be styled robu
bers ? 11. Make it the constant sub .
ject of your contemplation, in what manner
things are perpetually changing from one mode
of existence into another ; and exercise yourself
frequently in speculations of this kind . For
nothing contributes more to greatness of mind,
and to elevate and abstract it, as it were, from
the gross appetites of the body, than to reflect
how soon you are to leave this world, and man
kind its inhabitants. Such a one will
conform , in every action, to the dictates of jus
cice, and resign himself, in all events, to the
dispensations of Providence .? And as for
what other people may say of him, or practise
against him , he does not bestow a thought on
that head ; being attentive, I say , to these two
objects alone ; to act justly on every occasion
that presents itself ; and to acquiesce in what
ever is allotted him . In short, dismis
sing all anxiety, and every other concern , he
proceeds in the direct path of virtue, which
lies before him , conducted by Providence as his
guide and protector . 12. Why should
you entertain any apprehensions of the event of
any affair, when it is in your power to consider
what is proper to be done ? And if you can
182 MEDITATIONS OF B. 10.

discover that, proceed calmly , yet resolutely, 10

your point: if not, suspend your progress, and
consult those whom you judge most capable of
advising you . If you meet with still further
obstructions, act according to the present ap
pearances, but with caution, always adhering to
what you think just ; for that is the best object
you can aim at ; and to be disappointed in that
aim , is the only real misfortune, to which, in
this respect, you are exposed. He that, in every
instance, takes reason for his guide, is always
unembarrassed and fit for action , cheerful , yet
sedate and composed. 13. Ask your
self, as soon as you awake in the morning , whe
ther it concerns you that other people [ whose
virtues, perhaps, you envy,!") are praised for act
ing justly and honourably ?. It certainly does
not concern you, [nor need you trouble yourself
about it. ] Have you forgot what sort
of people those generally are, who take upon
them, with airs of consequence, to bestow.ap
plause or censure on their neighbours ? How
debauched and luxurious they frequently are in
their own conduct ? What are their own ac
tions , their capricious disgusts , or idle.pursuits ?
What thefts and robberies ( one may say) they
aree guilty of ; not by
their “ bands or feet," i!
( as the vulgar expression is ) but with their no
bler part, by neglecting to adorn their minds
( as they might have done ) with the virtues of
fidelity, modesty, and truth ; and by not acting
conformably to the law of the Universal Na
B. 10 . M , ANTONINUS . 183

ture, and the dictates of the good genius within

them ? 14. A well- informed mind of

moderate desires, will say to that great Being

who gives us all things, and resumes what he
has bestowed, “ Give me, and take away from
ine, whatsoever seems good to thee . ”'\
And this he will do, not with an hayghty air of
defiance, but with an humble resignation and a
benevolent disposition . 15. But a small
part of your life now remains ; live, as on some
sequestered mountain , abstracted from the world .
For it is of no consequence in what place be
resides, who considers the whole universe as one
city or commonwealth ; and gives mankind an
example of one who is a man indeed, and lives
according to nature . But, if they will' not en
dure a man whose life is a reproach to their own,
let them dispatch him at once, and put him to
death ; for that is better than to live as they
do . 16. Lose no more time in disput
ing about the definition of a good man, but en
deavour yourself to be one. 17. Re
present to your imagination the whole extent
of time, and the whole mass of the material
world ; and you will perceive , that all individual
bodies are but as the grain of a fig, as to its
substance , and as the turning of an auger , in
respect to its duration 4 You may con
sider every thing before your eyes as now in a
state of dissolution and change ; or, one may
say, in a state of putrefaction and dissipation ,
Con
and that they were only born to die.
18+ MEDITATIONS OF B. 10 .

sider men in their different situations, and , as

differently employed ; when eating, or sleeping ,
or performing the other necessary functions of
life . Observe them at one time acting
as magistrates, or in some exalted station , and
rebuking their inferiors with pride, anger, and
insolence ; when a little before, perhaps, they
had been servilely cringing to masters more base
than themselves. Finally, consider to what a
wretched state they may shortly be again re
duced ! 18. That is most for the ad.
vantage of every one, which Providence appoints
to every one, and precisely at the time when it
is appointed . 19. 6 The earth lovesi5 a
refreshing shower, and the lofty æther loves the
earth ,” as the poet says. The universe,
likewise, loves to execute what is destined to
come to pass : I therefore say to the universe,
“ I love what thou lovest :" such is the vulgar
phrase ; “ It loves to have it so ; ” 16 that is, it
usually happens thus. 20. Either you
intend to live as you now do , and are reconciled
to it by habit ; or you intend to change for a
more publick station ; or perhaps you have suf
ficiently discharged the duties of this life, and
wish to leave it. Besides these, there is no o
ther choice ; therefore make yourself easy , and
be not discouraged . " 21. You may
depend on this as an evident truth , that with
respect to happiness, the town and country are
much alike ; and that you may live as retired,
and in every respect the same here, as on the
B. 10. M. ANTONINUS . 185

side of a mountain, or on the sea - coast, or

wherever you please. For that proverbial say
ing of Plato is an obvious truth , “ That a wise
man may be as secure from interruption or tempta
tion witbin the walls of a city, as in a but on the
top of a mountain ." 22. What is the
present state of my mind, and the condition of
my ruling faculty, and to what purposes do I
now employ it ? Is it incapable of intellectual ex
ertions ? Is it become selfish and looseried from
the interests of society ? Is it so far attached and
incorporated with my carnal part, as to be sub
ject to its motions, and sensual appetites, and af
fections ? 23. He that runs away from his
master, is ignominiously styled a fugitive. Now
the law18 is our master ; and he who transgresses
the law is a fugitive. Moreover, he who
is a slave to any passion , to grief, anger, or
fear ; he who is dissatisfied with what is past , or
now doing, or to be done hereafter, by the com
mand of Him who rules the universe, and who
is the Law that distributes to every one what is
allotted him by Fate ; he, I say , who is afraid ,
or grieved, or angry , at these dispensations , is
a fugitive slave. 21. How wonderful
and mysterious are the operations of nature,
even in her most ordinary productions ! In form
ing the infant, for example, in its embryo
state, and bringing it to its utmost perfection
what a surprising effect from such a cause ! 19
Again, on its birth , the mother transmits its alia
ment through [ its proper channel] which another
186 MEDITATIONS OF B. 10.

cause then receives, and, by degrees, produces

sensation , appetite, life , and strength ; and, in short,
the many other astonishing faculties, requisite to
complete the animal. These things are in
volved in great obscurity ; but we may contem
plate, and even behold them , though not with our
eyes, yet not less manifestly ; as we survey with
our mental faculties that amazing power, " by
which bodies descend or ascend , without any
cause visible to our organs of sight.
25. You should frequently reflect, that the world
was always the same, and that things went on
formerly precisely as they now do, and that they
will do the same in all future times .
Recollect, therefore, the various scenes and trans
actions, which either your own experience, or
the page of history , can supply , and you will find
them surprizingly uniform . Take a view
of the whole court of Hadrian , of Antonine, of
Philip of Macedon, or Cresus ; for you will find
them exactly resemble your own, though the per
formers in the drama were different.
26. One may compare ( in imagination ) a man
bewailing any event, and struggling against it,
to the victin in a sacrifice, bellowing and strug
gling under the axe. Nor much wiser is
he, who, though silent and alone on his couch , la
ments his lot, though inevitably decreed by fate !
Consider also, that to rational creatures alone
it is given to follow voluntarily , where all others
must som mere necessity submit . 27 .
Examine separately, every thing in which you are
2. 10. M. ANTONINUS . 187

engaged , [ and in which , perhaps, you take some

slight pleasure] and ask yourself seriously, whe
ther death be so very terrible, merely for depriv
ing you of such trifling gratifications ?
28. When you are offended with any one for
some misbehaviour, turn your thoughts on your
own conduct, and consider, whether you your
self are not sometimes guilty of some similar
misconduct ? Whether, for instance, you do not
esteem money , pleasure, fame, and the like , as real
blessings ? For reflections of this kind will soon
make you forget your disgust. Especially, if
you consider, also, that the man was under a
kind of moral necessity , from some passion ,
to act thus ; for no one would voluntarily have
done it . If you can , however, you ſhould
rescue him from this violence. 29. When
you reflect on the character of Satyrion, the
old Socratic philosopher , compare him , in idea,
22
with our contemporaries, Eutyches or Hymen .
If Euphrades occurs to your memory, contrast
him with Eutychion or with Sylvanus ; Alci
phron with Tropæophorus; Xenophon with Cri
to or Severus ; in short, when you contemplate
your own character, bring some of the Cæsars,
your predecessors, before your eyes ; and when
you have thus formed a comparison between the
great characters of ancient and modern times,
it will occur to you to enquire, where are now
these men who figured thus in the world ? No
where ; or at least no where that we know of.
And thus all human affairs will appear to you in
 188 MEDITATIONS OF B. 10.

their true light, as mere sinoķe and nullities;

especially , if you reflect, that what has once un
dergone a change, will never exist again in the
same individual form ) to all eternity . But how
small a point do you possess of that infinite space
of time ! Why are you not satisfied, then, to em
ploy this small space, as becomes you ? What a fine
subject and opportunity of moral improvement
are youneglecting ! For what areall these changes
and vicissitudes of human life, but the exercises
of reason, to a man who has , accurately and with
a true knowledge of nature, contemplated and
looked through them ? Persevere, therefore, in
your speculations, till you have made these things
familiar to yourself ; as an healthy stomach assi
milates every thing to its use, or as a clear fire
converts whatever you cast into it, into fame and
splendour. 30. Put it not in the power
of any man to say , with truth , that you are not
an honest and good man , but, by your conduct,
give the lie to any one that entertains a suspicion
of that kind concerning you . Now this is entirely
in your own power; for who can prevent you
from acting a good and honest part on all occa
sions ? At least, you must determine to live no
longer than you can act thus; neither does rea
24
son require that you should do so. 31 .
Consider, on every occasion, what is most pro
per to be done or said : for, whatever that is, it
is in your own power to do or to say ; and do not
pretend that it is in the power of any one to hin
der you . You will never cease repining
B 10 . M. ANTONINUS . 189

at the restraint which philosophy layas you under,

till you come to such a pass, as to act agreeably
to the nature of man, on every occurrence which
falls in your way , with as much pleasure, or ra
ther, with the same luxury, with which a volup
tuous man enjoys the object of his pleasures.
And, indeed , you ought to esteem every thing
a pleasure, which it is in your power to perform
suitably to your own nature. But this it is
always in your power to perform . Now

inanimate beings, such as a cylinder, for instance,

has it not always in its power to follow its natu
ral motion ; nor water, nor fire, nor any other
things which are under an irrational impulse ; for :
there are many causes which may interrupt and
restrain them . But an intelligent and rational
being can pursue its natural course, and act as it
wills, in spite of all obstruction. Keep
before your eyes, therefore, this facility with
which reason proceeds through every obstacle,
as the fire ascends, the water descends, and the
cylinder moves on an inclined plane, and trouble .
yourself no further. For all other impediments
are either those of the lifeless carcase, or such as .
( unless from our own opinion'of them , or the
consent of our will ) no ways injure or debase us ?
otherwise, he who suffers by them would imme
diately become a bad man . In all
other works of nature or of art, indeed, whatever
mischief happens to them , the fabrick itself be
comes the worse for it ; but, in this case, the man
becomes the better, if one may say so , and more
190 MEDITATIONS OF B. 10 .

worthy of praise, by making a right use of

whatever befals him . On the whole re
member, that nothing can really injure a man .
who is a member of a community , which does
not injure that community . Now nothing can in
jure the community , which does not violate the
law, [ by which it is governed . ] But these misfor
tunes, as we call them ,do not violate or injure the
laws of the universe, nor , of consequence, the:
community to which we allude, nor its mem-.
bers. 32. To one that is well instructed
in the maxims of philosophy, the shortest and
most obvious hint may suffice to set him free
from grief or fear . Such is that of the poet :
Like leaves on trees the race of man is found,
"Now gien in, youth , now with ring on the ground :
“ . Another race the following spring suppliis,
ai Theyfall successive, andsuccessiverise; " Pope:

Your children are but leaves; and those gentle

men who declaim so plausibly, and either cele
brate or censure others, in their publick harangues,
or slander or ridicule them in private , are no
more than the leaves of the spring ; such also are
those who are to be witnesses of your posthumous
fame. ` For all these come forth in the spring, as
it were ; then the wind disperses thein , and the
grove produces a succession of leaves in their
room ; but a short period of existence is com
mon to them all . Yet you Ay from or
pursue them as if they were immortal . A short
time also will close your eyes for ever ; and he
who now carries you to your long home, will soon
be lamented by some surviving friend : 33. A
B. 10. M. ANTONINUS . 191

sound eye ought to view without pain all visible

objects, and not to say, " that it can look on no
thing but what is green ;" for that is like one who
has weak eyes. The sound ear also, and the
sense of sinelling, ought to be ready to listen to
any sounds, and to receive any smells, which are
the objects of those senses . And an healthy sto
mach should be equally prepared for all kinds of
food , as a mill is to grind every sort of grain .
In like manner, a sound mind ought to be pre
pared for every event that comes to páss. But
he who is always importunately wishing, “ that
Heaven would preserve his children ," or solicitous
" that every one should applaud his actions,” is
like the eye that can look on nothing but green,
or the teeth that can eat nothing but what is
soft and tender . 31. There is no man
so fortunate in his intercourse with the world, but
that, when he dies, some of his neighbours will
congratulate themselves on the event . Though
he was ever so good and wise, will not there be
some one at last ready to say to himself , “ Well,
I shall now be relieved from this troublesome
pedagogue ! He was not very severe in his beha
haviour towards any of us ; but I could perceive
that he secretly condemned us . ” This will be
said even of a good man . But , in my
case , how many other things are there , for which
many of my friends would not be sorry to be
freed from my presence! If you reflect
on this at your death , you will depart with the less
reluctance ; when you consider that you are leav
192 MEDITATIONS OF B. 10.

ing a world , where the very partners of your

fortune, for whom you have undergone so many
toils, whom you have been so anxious to serve,
the constant subjects of your good wishes, these
very people wish to have you gone ; hoping,
perhaps, to be more easy and happy without
25
you. Why then should any one wish
for a longer abode in such a world as this ? Yet
do not, on that account, depart with less good
will towards them ; but still preserve your own
consistent character, and be friendly, benevolent,
and at peace with all mankind , On the
other hand, do not depart as if dragged out of
life by force ; but as when a man dies an easy
death , the soul quits the body almost insensibly,
such ought your departure from your friends ta
be. For nature has indeed connected and united
you with them , but now dissolves the union . I
separate myself from them, therefore, as from re
lations ; yet not by force, but voluntarily; for
this separation is one of those things which are
according to nature. 35. In the actions
of other people, which come under your observa
tion, accustom yourself, as far as it is practica
ble, to discover what they propose by them ; yet
your first attention ought to be directed to your
own conduct. 36. Remember that it is
some latent passion or opinion, that actuates and
impels you different ways , as the wires do a pup .
pet. This has the force of eloquence ; this gives
a colour to your life ; this, in short, if I may so
speak, is really the man . Never confound
B. 10. M. ANTONINUS , 193

in your ideas with this ruling part, that vessel of

clay which surrounds it ; nor its material instru
ments or members which adhere to it ; for they are
no more than the cools of a mechanick, with this
only difference, that these members are united to
the body. Though they are of no more use,
without the cause that actuates them or checks
their motion, than the shuttle to the weaver,
the pen to the writer, or the whip to the cha
rioteer.

where

END OF THE TENTH BOOK .

13
 211.6TILA ,

MEDITATIONS ,
2...11.06
Adem

BOOK XI.

THE privileges of the rational soul arę

5.1. T these : it contemplates itself, it regu .
lates itself, and renders itself such as it wishes to
be. The fruits' which it produces, itself enjoys :
whereas others enjoy the product of trees, or of
domestick animals , and the like . The ra
tional soul likewise obtains its end , at whatever
period the termination of life approaches : con
trary to what happens in a dance, ( suppose ) or
a dramatick performance on the stage, where, if
any thing interrupts it, the whole action is ren
dered incomplete. But the soul , in whatever part
of the drama it is surprised by death , has per
formed what is past to perfection, and without
any defect, and can truly say, “ I have obtained
all that is really my own .” Moreover,
it ranges over this universal system , and the void
spaces which surround it, and extends its views
into the boundless gulph of duration, and com
prehends and surveys in imagination , the perio
dical renovation of all things; and discovers,
that our successors will see nothing new , as our
predecessors saw nothing more than what we
have seen .
But he who has lived forty
years, if he is a man of any observation , ( such is
 bum
B. 11 . M , ANTONINUS . 195

the uniformity of events ) may be said to have

seen every thing past or to come. It is
likewise the property of the rational soul to love
those who stand in any near relation to it, to have
a regard to truth and modesty , and to reverence
her own authority beyond all things; which is
also the property of the law , or the rule of jus
tice . So that right reason and the rule of JUS
tice really coincide , and are the same thing.
2. If you find yourself too much captivated with
an agreeable song, a dance, or the diversions of
the amplitheatre, you will learn to be indifferent
toward them , by dividing the melodious voice
into its distinct notes , and asking yourself, in re
gard to every one separately, « Is it this or thas
single note that thus transports or subdues me? "
For you will then be ashamed of your folly .
If you act in the like manner with respect to each
particular movement or attitude in the dance ,
and the same with respect to the exercises in the
amphitheatre, and , in short, to every thing else
except virtue and its duties, by running over their
several distinct parts, you will bring yourself
not to estimate things beyond their real import
ance. Apply this method of proceeding to all
the other parts and to the whole of life,
3. How happy is that soul, which is always pre
pared, if necessary, to depart inımediately from
the body ; and either to be extinguished or dis
persed in air, or to continue longer in existence ...
But then this readiness to depart should proceed
from its proper judgment of things, (and not
139
 196 MEDITATIONS OF B. 11 .

from mere obstinacy, like that of the Christians;)"

so that it may meet death with a rational forti
tude and composure, without a theatrical ostenta
tion: that your example may inspire others with
the same resolution. 4. Have I done
any thing for the benefit of society ? And is not
the action itself my reward ? Let this opinion of
the matter always occur to your mind, and never
cease to act in the same manner. 5. Pray
what art do you profess ? why, the art of living
a good life. And how is this to be accomplish
ed , but by attention to the maxims which teach
us the nature of the universe and the condition of
man, and the relation which the one bears to the
other. 6. Tragedies were at firſt intro
duced to remind us of the calamities necessarily
attendant on human nature, and to teach us
that such disastrous events as entertain us on the
stage, we should bear with patience on the more
enlarged stage of human life . For we see that
such incidents must unavoidably befal us ; and
that even those illustrious persons who are the
subjects of these tragical representations, are
forced to submit to them.* These dra .
matick writers indeed have many useful moral
sentences in their works ; such as the following
for instance :
“ Me and my offspring if the Gods neglect ;
" Yet what they do is right.”
And again ,
" In vain we fret at life's eyents , " & c.
And again ,
" Death mows down mortals like a field of corn . "
E. 11 . M. ANTONINUS . 197

And others of the same kind.5 To Tra

;
gedy succeeded the ancient Comedy; which , with
an instructive liberty of speech , and by a direct
attack , subdued the pride of the great. For
which purpose Diogenes also adopted something
of the same kind . Consider next, with
what design the middle and then the new comedy
was introduced ; which, after a short time, dege
nerated from its moral purpose into a mere
ambitious display of skilful iinitation ' ( for every
one knows that they also contain some useful in .
structions . ) But, finally, consider to what mark
this whole system of poetry and dramatick per
formances was originally directed . 7. How
evidently does it appear that no other situation
in life is better adapted for the study and practice
of philosophy, than that in which you are already
placed . 8. A branch cut off from ano .
ther branch to which it adhered , cannot but be
separated from the whole tree; thus a man , dis
united from any man with whom he was con
nected, has fallen off from the whole commu
nity . Moreover, a branch must be cut
off by some other person ; but a inan separates
himself from his neighbour through hatred or
aversion , and is not aware that at the same time
he curs himself off froin the whole political bo
dy . Nevertheless , this is the peculiar indulgence
of Jupiter, who instituted this political commu
nicy,' that we may , again be reunited to those
with whom we were before connected , and reco
ver our situation, so as to complete the whole.
198 MEDITATIONS OF B. II .

If these separations indeed should frequently

happen, they make the reunion and reinstating us
more difficule, and the process more slow.
On the whole, a branch which has grown up , and
always flourished with the parent tree; is very un
like one which has been cut off and again in
grafted : for the latter, as the nurserymen observe,
may grow and even bear fruit with the tree, but
never kindly unite with it in figure and beau
10
ty . 9. Those who would interrupt your
progress in virtue, and when you are acting ac
cording to right reason , as they cannot force you
to quit a right course of action, so let them not
deprive you of your benevolent affection towards
them . Resolutely persevere in these two points ,
not only in a consistent judgment and practice,
but in a mild behaviour towards those who at
tempt to obstruct or any ways give you trouble .
For it is equally an instance of weakness,either to
be provoked by such people, or to desist from
your purpose, and be deterred from your duty .
Both are equally deserters from their station , he
who leaves his post through fear, and he who is
alienated from one who is by nature allied , and
who ought to be dear to him . 10. Nature
can never be inferior to art, for the arts are only
imitations of nature : If this be granted , it fol
lows, that the Universal Nature , which is of all
others the most perfect and comprehensive , can
not be exceeded by the most skilful work of art.
No in all arts the inferior are made subservient
to the more excellent : and thus it is with the
 B. LL. * MEANTONINUS . 099

Universal Nature, or First Cause. " And this is

the original of justice (which esciinates things ac
cording to their real worth J and hence are deriv ,
ed the other virtuesa's. For justice cannot be
maintained, if we are too anxious about indiffer
ent things , and suffer ourselves to be thus easily
imposed upon , and are rash and capricious in our
attachmencs
... , dilt If those things che
eager pursuit of, or aversion to which , gives you
so much trouble, do not intrude themselves upon
you, but on the contrary, you in some measure
throw yourself in their way ; Jer your opinion
concerning them stand neuter, and they will re .
main harmless ; and you will neither anxiously
pursue nor avoid them . - ] 2. The soul
may be compared to a regular polished spherë,
when it neither extends itself beyond its surface
( after any thing external] nor shrinks into itself
through fear, nor is depressed by grief, bud re
flects a lighe which discovers the truth in other
objects and that within itself. t 3 ... 13. Does
any one tread me contemptuously. Let him
took to that; but I will take care not to do or say
any thing worthy of contempo . Does any one
hate me ? that is his concern . But I will perse ,
.

vere in my kindness and guod -will to all men ,

and even to this very man , and be ready to shew
him his error ; not by way of insult, or to make
an ostentatious display of my parience, bur witbe
sincerity and candour : as Phocion did to the
-Athenians, who had unjustly condemned him ]
if perhaps he did not intend it as sarcasm .!?
200 MEDITATIONS OF B. ll .

For indeed your very inmost soul should be so

disposed as to bear the inspection of the Gods
themselves, that they may see you are neither
angry nor dissatisfied with any thing : for what
evil can befal you , if you act conformably to
your nature. Will you not submit to what is
now seasonable to the nature of the universe,
when you were formed for this very purpose , to
contribute, in some measure , to what is con
ducive to the good of the whole.
14. People often Matter those whom they despise,
and affect to submit to those whom they are en
deavouring to surpass. 15, How ful
some and how suspicious is the sincerity of those
people who are so full of their professions !
« Sir, I am determined to act openly and inge
nuously with you ." — Well, Sir, what necessity
is there for declaring this ? It will appear by
your actions. This declaration should be seen
immediately, “ written in your forehead ," as we
say . The state of your mind should sparkle in
your eyes , as the person beloved discovers his
sentiments in the eyes of the lover. A truly
good and sincere man should be so palpably
such , that no one could be a moment in his
company, or approach him, without being sen
sibly and necessarily convinced of it .!3 In

short, the affectation of simplicity is often a

concealed dagger. Nothing is more base than
the insidious friendship of the wolves [in the
fable ;] avoid this above all things. True good
ness, and simplicity, and benevolence, appear
B. 11. M. ANTONINUS . 201

in the countenance, and cannot be concealed .

16. The power of living most happily is situ
ated in your mind ; if you regard as indifferent
things that are indifferent, and neither really good
nor evil. You will arrive at this indifference, by
considering every object in its several parts, as
well as in the whole ; remembering that none of
them can obtrude any opinions concerning them
on our minds , or even approach us, but remain
harmless. It is we ourselves who form these
judgments, and paint them, as it were , on our
imaginations; yet it is in our power not to do
this ; and if any wrong idea of them lurks wi
thin us, immediately to discharge it. Be
sides, it is but a short time that this attention
will be necessary , as this life will soon be at an
end . And what is there difficult in thus
regulating our opinions ? If they are according
to nature, rejoice in them ; they will be pleasant
to you . If they are contrary to nature, find out
what is more suitable to your own particular na
ture, pursue it with alacrity, though not attend
ed with honour or the applause of the vulgar :
for every one is at liberty to pursue his own
happiness. 17. Consider in every ob
ject, whence it proceeds, of what it consists,
what change it will undergo, and what it will be
in its next state ; and , lastly, reflect that these
natural changes are attended with no evil ef
fects . 18. In regard to those who have
offended me, let me consider, first, in what re
lation I stand with respect to them , and that we
: 202 MEDITATIONS OF B.11 .

were born for the mutual benefit of each other ;

and, in my political character,!" that I was placed
over them for their protection, as the ram over
the flock , and the bull over the herd . If we go
higher in our researches, either chance or some
Intelligent Nature governs the universe. If the
latter , then the inferior beings were formed for
the more excellent, and these for each other .
Secondly, Consider what sort of people these
are that are your enemies, their licentious and
luxurious character, and their other vices. But
especially reflect, how strongly they are influ
enced by their own maxiins, and with what pride
and self- satisfaction they act thus. Third
ly , If they had just cause for what they have
done, you ought not to resent it ; if they had
not, they certainly acted unwillingly and through
ignorance : for as every soul is unwilling to be
deprived of truth, so no one would be thought
guilty of treating others with impropriety : as
men are grieved to be accounted unjust, un
grateful, coveçous, or injurious to their neigh
bours. In the fourth place, reflect that
you yourself are guilty of many faults , and are
in many respects like those that offend you .
And though you abstain from some vicious acts,
you have an habitual inclination to commit them ,
but are restrained by fears a regard to character,
or some other less virtuous motive, from further
indulgence in them . Fifthly, That you
cannot be certain whether they have been guilty
of any faulc or not. For many things are done
 S
B. 11 . M. ANTONINU . 203

on particular occasions, by way of accommoda

tionló to vulgar prejudice. One must be ac
quainted with many circumstances, before we
can form a proper judgment of other people's
actions. Sixthly, When you are ex
cessively provoked, and suffer some real injury,
reflect that human life is but of a moment's du- '
ration, and that in a short time we shall all be
laid in our tombs together. In the se
venth place , consider that they are not the ac
tions of other people that disturb us, ( for the
mischief is confined to their own breasts , ) but
it is our own opinion concerning them . Dis
miss that opinion then , and the idea of your
having suffered any great injury , and your anger
is vanished . But “ how shall I disiniss
this opinion ?” Why, by reflecting, that what
you suffer has nothing dishonourable in it. For
unless you can persuade yourself that nothing is
evil but what is base and dishonourable , you
will necessarily be exposed to many crimes, and
may even become a robber, and every thing that
is bad . 16 Eighthly, Consider, how much
more we suffer from our anger and grief on those
occasions, than from the things themselves which
excite our anger or our grief. In the
ninth place, Consider, that benevolence is in
vincible, if it be genuine, without affectation or
hypocrisy. For what can the most brutishly
injurious person do to you, if you persevere in
your kindness to him ; and when an opportụnity
offers, tenderly admonish him, and, at the very
201 MEDITATIONS OF B. 11 :

time when he is going to do you an injury, thus

calnily instruct him :' “ Forbear, my son ; we
were formed by nature for a quite different pur
pose ; you cannot injure me, but you hurt your
self, my son !” Thus endeavour to shew him
tenderly, and in general, that things are so ;
that bees , or any other animals that herd toge
ther, never injure each other. But this
must be done, not in a contemptuous or re
proachful manner , but with an affectionate air,
and without any appearance of being hurt by
the injury ; nor as displaying your eloquence to
attract the admiration of the by -standers, but
as addressed to him only , though , perhaps, others
may be present . These nine topicks of
in
patience , treasure up your memory, as if you
had received them as a present from the Nine
Muses ; and begin at length to be a man for the
rest of your life . But you ought equally
to guard against flattering them , as well as a
gainst resenting their conduct : for each of them
is contrary to the good of society , and detri
mental to the individual . As an obvious re
straint to anger, observe , that it is unbecoming
a man ; and that as a mild and gentle disposition
is more suitable to human nature, it is also more
manly. For strength of mind , and true forti .
tude, are attendants on a calm disposition , and
by no means on passionate and peevish tempers .
The nearer this mild disposition approaches to
apathy , or a freedom from passion , the nearer
it is to force and power. As grief betrays im
B. 11 . M. ANTONINUS . 205

potence of mind , anger does the same ; for each

has received a wound, and sinks under it.
If you would receive a tenth gift from the pre
sident's of the Muses , take it ; it is this ; that
to expect bad men should not act ill , is the part
of a madman ; for it is expecting what is im
possible. And to see them , with complacency ,
injuring others, and to expect that they should
spare you, is an unreasonable and tyrannical
principle .'' 19. There are four propen
sities of the mind , against which you ought
constantly to guard it ; and whenever you dis
cover them, endeavour to check and suppress
them in this manner : “ This idea which pre
sents itself, is unseasonable, and must not be
complied with ." Secondly, “ This is selfish ,
and prejudicial to society." Thirdly , “ In this
case, you could not speak as you think , which
is the greatest of all absurdities. " Lastly , “ To
yield to these gross and brutish pleasures, is to
subject the more divine and noble part of you
to the more base and mortal part, your body
and its sensual appetites ." 20. The aë
rial and fiery particles of your composition , tho’
naturally formed to ascend, yet, in obedience
to the laws of the universe, remain confined to
the body in which they are mixed. In
like manner, the earthy and watery particles,
though they naturally descend, yet are raised
and continue suspended ; though not in the sta
tion which is natural to them . Thus the ele
ments, wherever they are forcibly placed, obey
 MEDITATIONS OF B. 11 .

the whole, and keep their post, till the signal

be given for their dissolution. Is it not
monstrous, then , that the intellectual part alone
should prove disobedient, and be dissatisfied with
its situation ; though no violence be offered it,
nor any thing enjoined it , but what is agreeable.
to its nature , Yet the mind will not
submit to this dispensation , but runs counter to
it : for all its tendency towards injustice and sen
suality, its yielding to the passions of grief and
feár, is nothing more than a departure from its
naturę. And whenever the mind complains of
the cominon events of life, it then may be said
to desert its station : for it is formed for resig .
nation and piety, no less than for justice . For
these are a species of social duties towards the
Gods, rather more venerable even than justice
towards men , 21. He who has not one
uniform end in view in all his actions, can never
be consistent and uniform through life. But
what I have said is not sufficient; unless you
add what that end or design should be.
Now as all men are not agreed in their opinion
concerning those things which are esteemed
good by the vulgar, and only concerning those
which tend to the benefit of society ; so the end
proposed by every one should be of the social
kind , and for the benefit of the body politick .
For he alone, who directs all his private pursuits
to that end , can render all his actions uni
form , and by that means preserve an uniform
and consispent character. ' 22. Remein
 S
B. 11 . M , ANTONINU . 207

ber the fable of the country - mouse and the city -

mouse, and the alarms and terrors of the latter.
23. Socrates used to call many received opinions
of the mulcitude, bugbears to affright chil
dren . 24. The Spartans, at their pub
lic spectacles, appointed seats for strangers in
the shade;" but took their own places as
chance directed . 25. Socrates ex
cused himself for not accepting an invita
tion from Perdiccas , “Lest, says he, I should
suffer the greatest possible misfortune,** by
receiving a favour, for which I cannot make
any return . " 26. There is a precept in
the writings of Epicurus , “ That we should
constantly keep in mind the example of some
ancient, who was eminent for his virtue . " .
27. The Pythagoreans advise uś to look up to
the heavens every morning , to remind us of those
coelestial beings which regularly pursue the same
course , and perform the work allotted them ;
and to observe their order, their purity, and
their naked splendour: for the stars have no
veil. 28. With what unconcern did
Socrates appear , dressed in a skin , when Xan
rippe had gone out in his clothes ! And with
what humour he entertained his friends, who
were out of countenance and retiring, on seeing
that great man so ludicrously equipped ! 3
29. Even in writing and reading, you will never
teach others till you have been taught yourself.
Much more should this be attended to in the
more important affairs of life .
208 MEDITATIONS OF B. 11 .
“ You are a slave, and have no right to speak :
“ But I laughed in my own inind . ” Hom . ODYSS .
“ They will treat their parents with harsh words . ” HESIOD.24
31. It is madness to expect figs in the winter ;
and no less so to endeavour to preserve your
child , when doomed to die . 32. Epic
tetus, seeing a father fondly caressing his child ,
bade him say to himself, “ That to - morrow , per
haps, he will be snatched from me by death .”
But those, you will say, are words of ill omen .
Nothing can be of ill omen , which is only ex
pressive of the common operations of nature ;
otherwise it would be ominous to say, that
« Corn will be cut down in the harvest ."
33. The unripe grape , the ripe cluster , and the
dried grape, these are all changes of the same
thing ; not into nothing, but into what does not
yet exist in that form . 34. « No one
can rob you of your free will,” says Epictetus .
35. He also bids us find out the true art of yield
ing our assent to any thing. 5 And in

regard to our pursuits, that we should carefully

watch and keep them within bounds ; and always
with a reserve [ for disappointment ;] that they
should have a respect to the rights of society,
and be proportioned to the importance of the ob
ject. As to any violent appetites or desires, we
should restrain them altogether , nor indulge our
aversion to any thing that is not in our own pows
er. 36. “ It is no small prize which
philosophers contend for, ( says he, ) but whether
they shall be deemed madmen: or not.”..
B. 11 . M. ANTONINUS . 209

37. Which of the two would you have, ( said

Socrates ) the soul of a rational or of an irrational
creature of a rational, without all doubt. But
of what kind of rational creatures, of the virtu
ous or of the vicious ? Of the virtuous surely .
Why do you not endeavour then to procure this
privilege ? Because we are already in possession
of it. Why then do you thus worry and tor
ment each other ?

END OF THE ELEVENTH BOOK ,

14
 MEDITATIONS .

BOOK XII .

LL those advantages ( that state of per

$. 1. a
long circuit ' of time and trouble you wish to ar
rive, if you are not your own enemy, you may
now obtain . This you will accomplish, if, think
ing no more of the time past, and leaving the
future to Providence, you employ the present
time according to the dictates of piety and jus
tice ; of piety , by submitting cheerfully to what
is allotted you ; for that will conduce to your
good in the end ; and you were destined to this
allotment ; of justice , that with freedom and
without prevarication, you may speak the truth,
and act on all occasions according to the law of
reason, and according to the imporance of the
object. And be not prevented from do
ing your duty by the malicious or absurd opini
ons or the censure of other people, nor even by
any punishment, which may be inflicted on that
mass of flesh which surrounds you. In what that
suffers you are not really concerned.
If then , as you are now on the verge of life, you
lay aside all other cares, and dedicate your whole
attention to the improvement of your mind, and
pay a due respect to the Deity within you, and
 S
B : 12. M. ANTONINU . 211

fear less to die than not to live according to na

ture ; you will , by this means, become worthy of
that Universal ' Nature which produced you, and
will no longer be a stranger in your own country ;
and will cease to be surprised at what happens
every day, as if it were something extraordina
ry ; nor be anxious and in suspense about the
common events of life . 2. The Deity
views the souls of all men , naked and stripped of
those sordid , material vessels in which they are
contained , or the bark in which they are in
closed ; ( for his intellectual nature never ap
proaches or comes into contact with any part of
us, but that spiritual part which flows and is de
rived from his essence ) , which , if you also would
accustom yourself to do, you would free yourself
from much trouble and distraction . For would
he, who pays no regard to the very corporeal
part that surrounds him ; would such a one be
very solicitous about dress , houses, splendid e
quipage'or furniture , or any thing else of that
kind ? 3. In your person , you consist
of three parts : your body, your vital spirit, and
your rational soul . The two former, as they are
cornmitted to your care, 'may in some sense be
called yours ; but the third only is properly your
own person. If therefore you separate from
yourself , that is, from your intellectual part,
whatever other people do or say ; and also what
you ; yourself have formerly done or said ; and
your
pose ; and
2 those accidents which happen to the
212 MEDITATIONS OF B. 12

body which surrounds you , or to the vital spirit

which is united to you , but which are not in your
own power ; and moreover , those external events
which the current of human affairs may bring
with it ; so that your intellectual part, being ex
empted from those incidents which are allotted
you by fate, may live within herself, free and in
dependene ; doing nothing but what is just ;
( pleased with whatever comes to pass, and speak
ing nothing but what is true :) If, I say, you
can separate from your ruling principle those
things which adhere to it from the contagion of
sensual desires , and the memory of past, and the
fear of future evils ; and bring yourself to resem
5
ble the perfect sphere of Empedocles,
Rejoicing in its circling course ,"
and attentive only to spend the present time well ;
you may then proceed to live the remaining part
of your life with tranquillity and honour, and at
peace with yourself and your own conscience.
4. I have often wondered, whence it comes to
pass, that although every one loves himself more
than he does any other man, he should yet pay
a greater regard to the opinion of other people
-

concerning him than to his own. For, should

some God, or some wise instructor, approach and
command him not to indulge a thought, or form
any design in his own breast, which he should be
unwilling immediately to publish to the world,
he certainly would by no means submit to it,
even for a single day. Thus, we stand
more in awe of our neighbour's judgment con
cerning us, than of our own. : 5.
B. 12 . M. ANTONINUS . 213

“ Whence is it, that the Gods, who have adjust

“ ed all things in such beautiful order, and with
“ such love to mankind, should have neglected
" this one particular, namely, that some of the
“ best of men , who have, as it were, carried on
“ a continual intercourse, and by many pious and
religious office, been admitted to a familiarity
“ with the Divine Being, should yet when they
“ die have no longer any existence, but be en
“ tirely annihilated and extinguished ?"
Now , if this be really the case, you may be as
sured , that if it ought to have been otherwise,
the gods would have made it so. For if it had
been just, it would have been practicable ; and
had it been according to nature, nature would
have brought it to pass. Now, that it is not so ,
( if really it is notº) you may be assured of this,
that it was not adviseable that it should be so..
You see that, in this disquisition , you are de
bating a matter of justice with the gods. But
we should not dare to dispute about the good
ness and justice of the gods, if we were not con
vinced that they are possessed: of those perfec
tions : . and if they are, they undoubtedly would
not be guilty of this neglect, nor admit.of any
thing unjust :or unreasonable in their administra
tion of the world .. 6. Accustom your
self to attempo those things which perhaps you
despair to perforin .. For you may observe, that
the left hand , which for want of exercise is use
lessin regard to other things, yet by being ac
customed to it, holds the bridle niore steadily
214 MEDITATIONS OF B. 12.

than the right hand can do . 7. Consi

der in what ſtate, both of body and soul, death
ought to find you - reflect on the shortness of life ,
and the immensity of duration already past and
which is to come, and the imbecility of the ma
terials of which all things are composed .
8. Contemplate the souls of men ſtripped of the
veil of flesh which surrounds them . Consider the
tendency of men's accions ; what pleasure and
pain, what death and what glory are ! How many
are the authors of their own trouble and vexation !
Consider that no one is necessarily subject to the
controul of another ; and finally, that all things
depend on opinion .' 9. In the practising
our moralmaxims, we should imitace the pugilist,
rather than the gladiator.. The latter, if he parts
with his sword with which he defends himself, is
immediately slain ; but the pugilist has always
his fist ready for use, and has nothing to do but
to manage it with skill and dexterity .
10. To understand the nature of things, we
should consider separately their matter, their
cause, and the end for which they were pro
duced. 11. How great is the privilege
of man ! who is at liberty never to do any thing
but what God himself will approve ; and to be
happy in whatever Providence allots him !
12. Whatever happens conformably to the
course of nature , we cannot complain of the
gods; who, neither voluntarily nor against their
will, can do any thing wrong ; nor of men , who
10
never voluntarily act wrong . We ought not
 NUS
P. 12 M. ANTONI , 215

therefore to complain at all . 13. How

ridiculous and like a stranger to the world is , he,
who is surprized at any thing which happens in
this life ! 14. Either all things are fixed
by a fatal necessity and an inviolable order ; or ,
they are governed by a benevolent Providence ; ;
or they proceed at random , without any one to ,
direct them . Now, if there be an iminu
table necessity, why do we struggle against ic ? If
a kind and merciful Providence presides, make
yourself worthy of the Divine assistance; if the
world is all confusion , without any one to conduce
it, comfort yourself however, that amidst theșe .
tempestuous waves, you have an intelligent
guide within your own breast. But even if you
should be hurried down the tide, it is your cor- ;
poreal and vital parts alone that are snatched ,
avay ; your intellectual part is beyond the,
reach of the storm . "11 15. As the lamp
continues to shine, and never loses its splendor
till it is extinguished ; will you suffer your truth ,
your justice, or your temperance, to be extin
guished , or cheir lustre to be diminished , before
you yourself are extinct ? 16. If any
one gives you cause to suspect that he has been
guilty of a fault, ask yourself, " How do I know
whether this be a fault ? " or if it be, consider ,
that probably he has condemned himself, and
sincerely repents of it, and then he claims your
compassion , as much as if he had torn his flesh
in an agony of despair. Besides, to ex
pect that á vicious man should not act wrong ,
216 MEDITATIONS OF B. 12.

is as unreasonable as to expect a fig -tree should

not have the acrid juice peculiar to it ; that a
child should not cry, or a horse neigh , or any
other absurdities of the same kind . For what
can a man do who is a slave to such habits ? If
you then are such an acute physician, endeavour
to cure him. 17. If a thing be not pro
per, do not do it ; if it be not true, do not speak
it. Let this be your invariable maxim.
18. Whatever objectdraws your attention, unra
vel and distinguish its cause, its matter, its end
for which it was produced , and the time within
which it must probably cease. Is 19. Do
you not yet perceive, that you have within you
something inore excellent and more divine than
those things which excite your passions and sen
sual appetites ; and which turn you about as the
wires do a puppet ? What then does my ruling
principle consist of ? Is it fear ? is it suspicion,
or lust, or any thing of that kind ? By no
means , 20. Take care in the first place,
to do nothing at random, or without some good
end in view , and, in the second place, let your
actions have nothing in view but the good of
mankind . 21. Reflect, that after a short
time you yourself will be no more; neither will
any of those things which you now behold , nor
those persons who are now alive, long survive
you : for all things were intended by nature to
change, to be converted into other forms and to
perish ; that other things may be produced in
perpetual succession . 22. Every thing
 S
B , 12. M. ANTONINU . 217

depends on opinion ; and that is in your own

power. Rectify your opinions of things, there .
fore, when you please: And then , as when one
has doubled some stormy cape, there is usually
a calm ; so you will find all things steady, enjoy
a tranquillity and a safe harbour. 23. No
natural operation, that ceases at its proper time,
suffers any detriment by its terminacion ; nor
does the agent suffer any disappointment on
that account . In like manner the whole
series of actions, which constitutes life, if it ter
minates in its proper season, receives no detri
ment by ceasing: nor does the person who thus
terminates this series of actions, suffer any de
triment. But the time and the period is fixed
by nature ; sometimes by your own nature or
constitution , as when you die in old age ; but
always by the nature of the whole, whose parts
being continually changing, the whole universe is
preserved in perpetual bloom and vigour. Now
that is always good and seasonable, which is con
ducive to the advantage of the whole.
The termination of life, therefore, cannot be an
evil to any one , as there is no moral turpitude
in it ; for it is neither subject to our choice, nor
adverse to society. Nay, it must be good, as
it is seasonable, and advantageous, and conforme
able to the order of the universe . Thus also be
may be truly said to be conducted by God , who
concurs with God in every thing ; and that by
his own approbation. 22. Amidst your
moral reflections, these three seem to claim a
218 MEDITATIONS OF B. 12.

particular attention : : First, in whate

ver you do, never to act at random ; nor other
wise than justice herself would have actèd : with
regard to external events , they either happen by
chance , or are ordered by Providence , Now it
is absurd to complain of chance , and wicked to
accuse Providence . Secondly , Consider
what man is from his conception to his anima
tion , and from his birth to his death ; of what
elements he is composed, and into what he is to
be resolved . Reflect, in the third place,
That if raised aloft, you could look down upon
human affairs, and discover their immense varie
ty; conscious at the saine time what numbers of
exalted ætherial beings surround us: wereyou , I
say , thus raised aloft ever so often, you would see
only the same things, of the same species, and
of the same short duration : yet these are the
things which weare so proud of! 25. Get
rid of this opinion of the matter, and all is welt .
And who can prevent you from getting rid of
it ? 26. When you are dissatisfied with
any event, you forget, that all things are regu
lated with a view to the good of the whole ; and
that, if there be any fault, it does not concern
you ; and that what you now complain of, has
often happened before, and will happen again ;
and is now going on in every part of the world .
You forget too, what a close alliance subsists be
tween every individual and the whole human
race; an alliance, not indeed of blood, but of
mind or intellect . You forget also , that
 INUS
B. 12 . M. ANTON .' 919

the soul of every man is a kind of divinity, and

an emanation from God ; and that no man has
a property in any thing but that his favourite
child, his own body and spirit, are derived from
the same celestial source . In short , that ' opinion
is every thing ; and that the present moment
only is what we really live or can lose ." ???
27. Frequently recollect, those who in times
past have either been violently transported with
rage and indignation; or who have been distin
guished by the kustre of their exploits, or the ex
cess of their misery, or their ánimosities, or any
other instances of good or bad fortune. Then
make a pause, and ask , “ where are they all
now ?” They are vanished like smoke, or re
duced to ashes , or a mere name ; or perhaps not
even their names survive. Recollect like
wise such instances of affectation and singularity,
as Fabius Catullinus at his country - seat ; Lucius
Lupus , and Stertinius , åt Baiæ ; Tiberius, in his
retreat at Capreæ ; and Velius Rufus; and in
general that fondness for distinction in things of
no importance , and their eager pursuits of the
most worthless objects. How much more wor
thy of a philosopher is it to act with moderation
and justice, in obedience to the gods, simply and
without affectation ! For nothing is inore odious
and intolerable, than a proud man, who affects
a contempt of pride, and makes an ostentatious
display of his humility and condescension .
28. Should any one ask yoự, where you have
ever seen these gods, or what assurance you have
220 MEDITATIONS OF B. 12.

of their existence, that you pay them this reve

rence ? In the first place, you may answer ,
“ They really are visible. " Or , suppose they
were not, neither have I ever see , my own soul;
yet I pay it a degree of reverence : for the same
reason, as I continually experience the power of
the gods, I am convinced of their existence, and
reverence thein accordingly .” 29. The
safety of life depends greatly upon acting with
caution, and examining carefully every object
that occurs ; its matter, and its form , or manner
of existence ; to do justice and to speak truth from
our hearts. And then , what remains, but to
enjoy life, and add one good action to another ;
so as to leave not a moment's interval unemploy
ed in virtue ? 30. There is but.one and
the same light of the sun ;, though divided by the
interposition of buildings, mountains, and innu
merable other Copaque] objects. There is but.
one common material substance, though distri
buted amongst myriads of different individual
bodies. There is but one vital spirit, though it:
pervades ten thousand different beings circum
scribed by their specific limitations ; . but one in
tellectual soul, though it. may seem infinitely
divided . As for the other inanimate parts
of this universe , which we have spoken of, con
sisting merely of matter and form, though void
15
of sensation, or any common social affection ;!
yet they are held together by the same intellec
tual Being, and by an attractive force or gravie
tation converge towards each other. But all in
 U S
B. 12. M. ANTONIN . 221 .

tellectual or thinking beings have a peculiar ten

dency to unite with their own species ; nor can
this social affection be by any means suppres
sed. 31. What is it you are so desirous
of ? Is it mere existence ? Is it to enjoy sensa
tion , or to indulge your appetite ? to grow, and
to decay again ? or even inerely to exercise your
conversable or your thinking faculty ? Which
of these is an object worthy of your ambition ?
If all these then are contemptible, proceed to
that which only remains ; to be guided by reason ,
and to obey God . But it is repugnant to the
reverence which we owe to them , to grieve and
be dissatisfied, that death must deprive us of
those trifling enjoyments. 32. How
small a portion of the boundless and immense
duration of time is allotted to each individual !
( For it will almost immediately be absorbed in
eternity.) And how small a part of the
whole material substance, or the universal vital
spirit, is allotted you : and on how small a clod
of this whole earth are you crawling ! When
you reflect on these things, you will think no
thing great, but to perform those duties which
your own nature demands ; and to acquiesce in
those events which the common nature brings
forth , 33. Consider , in what state
your mind or governing principle now is : for on
this all depends. As for other things, whether
subject to your own will or not, they are in a
mere lifeless state, and vanish like smoke. 31,
This consideration must powerfully excite you
 MEDITATIONS.. B. 19 .

to despise death ; that even the Epicureans, who

esteemed pleasure the chief good, and pain the
greatest evil , yet these men despised death . '
35. To the man who esteems nothing good
beyond its due season ; and who thinks it a mat
ter of indifference, whether he lives to perform
a greater or a smaller number of actions, con
formably to right reason ; or whether he surveys
the universe for a longer or a shorter space of
time ;; to such a one death cannot be very for
midable. Oh ! my friend , you have
lived a citizen of this great commonwealth , the
world ; of what consequence is it to you , whether,
you have lived precisely fiveyears or not ? What
is according to the laws of the community, is
equal and just to all . Is it any hardship that you
are sent out of the world , not by a tyrant, or an
unjust judge, but by that Being which first intro
duced you ? As the magistrate" who engages an
actor for the stage, dismisses him again athis plea
sure . “ But I have performed only three
acts of the play, and not the whole five.”
Very true; but in life, even three acts may com
plete the whole drarna. He derermines the du
ration of the piece, who first caused it to be com
posed, and now orders its conclusion . You are
not accountable for either. Depart, therefore,
with a good grace ; for he who aisarisses
38 you is
ja gracious and benevolent Being .

FINIS .
1.
 228
NOTES TO BOOK I.
1. The good Emperor begins, with great modesty and simplicity, by
gratefully recollecting those on whose model and instructions he had
formed his moral character. As Kiaromes is not found in anyother
author, it is difficult to ascertain theprecise meaning here, and to re
concile it with ydes in the 7th'section. This sense was suggested by
two gentlemen well known in the literary world . 2. Annius
Verus, to distinguish him from Antoninus Pius, who adopted him .
He died when our author was very young. 3. Domitia Cala
villaLucilla . 4. Those who talk of his " not running the risk
of a public school" contradict the truth of history. “ Frequentavit et
declamatorům scholas públicas." 5. The parties (which the
classical reader knows ran high at this time) were distinguished by
their cotours in the races ; and by their instruments amongst the gladia
tors . 6. They foretold the success of their own projects by
the fighting of these quails.' 11 ) 7. Some commentators have fan
cied , that he here alludes to the Christian miracles, but it is nmore
probable, from the context,that he meant no more than those vulgär
superstition's which have prevailed in all ages. 8. A stoit
philosopher, a statesman , and a soldier ; the particular favourite and
confidant of M. Aurelius . 9. The original is stola, which M.
Casaubon translates - toga” ; but the Emperor hardly went about the
house in his waistcoat or tunic. It certainly means the imperial'ot
senatorial robe. 10. The original word is one of those com
prehensive compounds, which the author so frequently uses, and
implies, “ the not pursuing our resentment too far.2 For which use
of it, Gataker quotes Xenophon, who advises sportsmen to give
their dogs short names, that they may call them of with more ease."
CYNEGET . 11. Sextus Chaeronensis, the grandson of the most
excellent Plutarch. 12. ' See Tully's elegant characterof Bru
tus : '“ Cum gratiæ causâ nihil facias; omnia tamen sunt grata, quæ
facis.” Orat. 9.35 . 13. Naturam expellas furcả, licet usque
recurret. Hor. '
The Stoic against Nature fights
Yet she returns and claimsherrights. Anonym .
14. It is uncertain who this was,whom he calls:“ brother.” It would
not suit with the character of his brother by adoption. LUCIUS VE
RUS - but see g. 17. 15. Well-known characters.
16. I should prefer the usual reading to that adopted by Gataker ;
though he offers any wager on his reading : “ Quovis pignore conten
dam .” 17. His father who adopted him. 18. The ori.
ginal says an home-born slave;" with whose saucy petulance their
masters sometimes diverted themselves ; like the fools in our old En
glish families. 19. y agos, nadawniojoy. 20. The
greatest men have been subject to this strange foible. The Emperor
Hadrian is suspected to have contrived the death of some learned men
who unhappily eclipsed him in some art or science in whichhe was
ambitious ofexcelling. Which gave occasion to that well-known sar
casm of the grammarian Favorinus, “ That he would not dispute the
15
224 NOTES TO BOOK 2 .
propriety of a phrase, with a man that had thirty legions at his com
mand." Cardinal Richelieu's pique against Racine, on the success
of the Cid . is equally potorious. 21. Seneca, whose works
are a good comment on M. Antoninus, has an excellent epistle on this
subject, “ Bonam spem de te concipio . Non discurris, nec locorům
mutationibûs inquietaris. Ægri animi ista jactatio est.” I begin
to conceive some hopes of you. Now you do not harrass yourself
with contimually running about from place to place. That perpetual
tossing about is the symptom of a sickly mind." Epist. 2.
22 .: No dainty -mouthed eater. J. THOMSON. 23. Σωματων in
this place certaivly means slaves. Seneca says, “ Transeo puerorům
greges,”' & c. and describes the care they took to have them all.of the
same age, and that a boy with strait hair might not be mixed with
those that had curled locks & c ." Ep . 95. 24. This passage is
probably corrupted ; but, as M. Casaubon observes, it contains noth
ing of philosophy or doctrine; it istherefore of no consequence.
25 , Annius Verus and Calvisius Tullus., 26 Mnogo wpas avd golne
youto " did not, become a man before any time.” 27. Which
was sometimes carried before the imperial family. Herodian.
28. Though Lucius Verus, his brother by adoption, turned out luxu
rious and dissolute, he probably preserved a decent character during
the life of Antoninus Pius, who adopted them . He was a man of
parts, but voluptuous to the last degree. 29. Heavy in their
heads." COLLIER, 30. Mr. James Thomson translates it,
carnal dealings with her.” The Scotch translator has a more vulgar
expression. J. Collier calls one “ a famous wench ," and Theodocus
a court catamite ." 31. J. Collier is so fond of modernizing ,
that he calls it his “ exchequer and privy purse ;" and often talks of
the council-board, & c. I suspect indeed that Swiſt alludes in the
Bathos,” to this translation , in his instances of the pert style : “ M.
Aurelius is excellent at snip - snap,” & c. 32. By apean the
Emperor probably meant “ chaste," integram ; whether she was really
so, ipse videret," says Gataker, “ it was his own affair ." He gene
rally uses a ndoa for “ simpie.” 33. Galen , who was physi.
cian to M.Aurelius,laid (or pretended to lay ) great stress upon dreams,
(as Hippocrates did before bim ) and was not only determined to his pro
lession by a dream of his father's, but ,cured himself of a dangerous
disease by a remedy prescribed to him by Æsculapius in a dream .
34. Lucian ridicules the Stoics on this subject. Dialog. 8.
NOTES TO BOOK II. -
1. Seneca observes , that a wise man is not the enemy but the instruc
tor of the wicked ; and should treat them with the same tenderness
as a physician does his patient. De Ira, lib. ii. 2. Si potes sub
duc te istis occupationibûs, sin minùs, eripe ; satis multum temporis
sparsimus, incipiamus in senectute vasa colligere. In fretô viximus,
moriamur in portů . Sın. Ep . 19. “ If you can, retire by degrees; if
not, break off at once your engagements with the world; we have
 NOTES TO BOOK 2 . 225
squandered away time enough in dissipation, let us in our old age
strike our tents and be prepared to march. We have lived in a stormy
sca, let us die in the harbour." There is a confusion of metaphors,
but the advice is important. 3. The Stoics talk of the Gods
and a Providence ; how consistently with their notions of a necessary
series of events , see the preface. Though the good Emperor was cer
tainly sincere in his belief of an intelligent and superintending First
Cause. 4. According to their philosophy, the elements in a
continual rotation were changed, by condensation or rarefaction, into
each other -air condensed becomes water ; water, earth ; & c.
5. See b. iii . 13 . 6. Distrahitanimum librorûm multitudo . Pro
batos itaque semper lege ; et si quando ad alios divertere libueret, ad
priores redi . “ A multitude of books distract the mind. Read there
fore only approved authors; or if you have an inclination now and
then to amuse yourself with variety , yet return still to the former,"
Sen. Ep. 2. 7. This is a favourite precept of the Stoics, “ Quid
sumus ? quidnam victuri gignimur, & c, " Pers. Sat. 3. , 8. The
true reading is certainly vepicers, as M. Antoninus never deals in irony.
The reader will remember, that these meditations are , in general, all
addressed to himself, “ Eis Eaulox ;" but are useful hints to every
man . 9. Circumcidenda est hæc concursatio-domos , thc
atra, et fora percursantiûm sine propositô vagantur ; sicut formica ,
per arbusta repentes, & c. " We should check this ranıbling hu
mour - running from house to house, to the theatres, the public walks,
&c . like ants on a mole-bill, & c . SEN , de Tranquill . c. 12.
10. This alludes to the stoical paradox, “ that all sins, are equal."!
See the Preface. .11 . Because the Stoics account nothing a
calamity , but doing a wicked action, which no one can be compelled
to do ; thereader must always keep in mind the distinction between
natural and moral evil - sickness, for instance, and vice. 12. M.
Aurelius takes the liberty to dissent from his stoical master in this in
stance ; who thought the Deity would never suffer this, iſ he had the
power to prevent it. 13, Seneca personifies death , and treats
him very cavalierly : “ Tulle istam pompam , sub quâ lates et stulto
;

territas ; Mors es ; quam nuper servus meus , quam ancilla contemp

sit.” “ Away with that pomp under which ihou concealest thyself
to frighteo fools - I know thee. thou art only Death ! which my slave.
nay,
66 my poor servant- girl, despised.” But, as Dr. Johnson observes,
Courage is ridiculous, when courage can be of no use . None but
a Christian can rationally say , Togo Tavate, to xaylpov ; O death , where
is thy sting ? 14. See above, g . 3. 15. The original
here is very ambiguous . 16. Pindar quoted by Plato. GATA
KER. 17. He calls it the demon within us, according to the
Platonic doctrine, as well as the Stoic. Seneca says, “ Sacer intra
nos spiritus sedet ; hic prout a nobis tractatur, ita nos ipse tractat,"
Ep . 21 . 18. Above , $ . 1 . 19. This conceit was a com .
mon topic of consolation, such as it is, among the Słoics of that age.
See SENECA Nat. Quæst. 1. 6. 20. Ridiculous as this quibble
226 NOTES TO BOOK 3 .
is, opinions not less absurd, in almost every science, have passed un
examined from generation to generation. 21. “ Ilala utoan
yos. ” This is Lord Shaftsbury's motto , which he descants upon vol.
il. p. 437. " All good is as we faucy it, and opinion is all in all.”
22. Thus they often speak of the rational soul, 23. The repe
Lition of this and many other sentiments in this work , tho ' Casaubon
excuses it as inculcating what cannot be too often repeated , yet it
certainly proves , that it was not intended for the public in this incor
rect stale .
NOTES TO BOOK III.
-1 . The better sort of Stoics allowed of a voluntary death only on ve
ry urgent and important occasions. “ For our country , our friends in
tolerable pain , incurable diseases, & c." They often, however, mistook
the case , and misapplied their doctrine. See the Preface. 2.
This is a very extraordinary section , M. Aurelius seems to have
viewed things in a peculiar light, and with the eyes of a painter,
(which art he had learned of Dioguietus) and sees beauties in objects
chat escape the notice of common observers. 3. Mr. Burke's
remarks on “ Terror" may be here consulted. " Sublime & c." p.
2. § . 2. 4. Julius Cæsar, generally called by his prænomen
Caius in old authors. 5. In opposition to this sentiment, Ga.
taker quotes St. Chrysostom ; and Tully says, many people, either
from attention to their own interest or from misanthropy, under a
pretence of minding their own business , are really guilty of injustice.
Off. b.i. .9. 6. I have endeavoured to guess at the sense of
this passage ; though the text scems corrupted, and Gataker and M.
Casaubon seem much puzzled to explain it. 7. The Platonists ,
as well as the Stoics, speak of the dæmon or divinity that presides in
the soul. 8. From this and various oiherexpressions, it is evi.
dent that the Emperor intended these Maxims and Resolves for regula
ting his own conduct. 9. So M. Casaubon understands it.
10. The original is, “ will not furnish a subject for tragedy ;" as
Epictetus says, “ What is tragedy, but à representation of the unre.
strained passions of men , expressed in verse ? & c .” . B. i.c.4.
11. Gataker quotes Tertullian on this passage : Nihil veritas eru.
bescit, nisi abscondi.' Truth blushes at nothing but being conceal
ed. 12. See this conceit , b. ii . §. 14 . 13. The Stoics
are very fond of subtle disquisitions of this kind . 14. See the
Preface. 15. Though the Stoics thought every thing “ indiff
erent” except the to xadov rý ayados , virtue and honour, they allowed
the goods of fortune, &c. to be useful tho' not necessary. 16 .
Every one knows that physick and chirurgery were for many ages
practised by the same persons amongst the ancients, and the art was
held in great estimation .
In7ρος γαρ ανες πολλών αναξιος ανδρων. Ηom. ΙΙ. 11.
fr One medical man is worth one bundred common men .” Sce Pope's
note on Machaon , II. II. 17. As most of these precepts are
addressed to himself, it appears probable, that the Emperor alludes to
 NOTES TO BOOK 3 . 227
soine “ Commentaries, ” which he is supposed to have written of his
own life ;' and the modest title which he gives them , umojarnudlia ,
“ little Commentaries,” makes this the more plausible. 18. 1
have followed Gataker's opinion , in not separating this from the form
er section ; chiefly as it seems consonant to Seneca's sentiments.
Grammaticus circa curam sermonis versatur ; et si latiùs evagari vult
circa historias ; jam , ut longissimè fines suos proferat, circa carmina.
Quid horûm ad virtutem viam sternit ? Sen. Ep. 45 . “ The gram
marian's chief attention is confined to style and expression ; or, ifhe
takes a little wider compass, it extends to history ; but suppose he
proceeds to his utmost limits, the structure of a poem and modulation
of verse ; what tendency has any thing of this kind to smooth the road
to virtue 19. The tyrant of Sicily ,
NOTES TO BOOK IV.
1. “ With a reserve." This was a salvo, which the Stoics sometimes
found it necessary to make use of. Thus Seneca says, “ Nothing can
happen contrary to the expectation of a wise man - because he fore
saw that something might intervene to prevent his designs,” What
they mea scems no more, than that, in spite of fortune, their resig
nation and patience would make them happy. See B. v, § . 18 .
2. Seneca and Marcus Antoninus frequently illustrate cach other ;--
" Non sapientem casibus hominum excipimus , sed erroribus." De
Tranquil. c , 13, & c. “ Our wise man is not exempted from the com
mon accidents of men, but from their errors,” (in their behaviour un ,
der them ) &c. 3. Seneca is perpetually inveighing against
the luxury of the Romans in this respect ; “ Nullus est lacus , cuinon
villarûm vestrarûm fastigia immineant, nulluin flumen , liitus, mons.
Ubicunque scatebunt aquurum calentium venæ , ibi nova diversoria lux
uriæ , excitabuntur." Ep . 89. “ There is no lake, river, shore, or
mountain , where your villas do not erect their lofty tops. Wherever
veins of warm water abound , new lodging-houses will be immediately
built to gratify your luxury, ” & c. 4. Literally, “ The universe
is change ; and life , opinion.” An unauthorised sentiment of some
sceptick, and adopted by Lord Shaftsbury. See b . 2. § . 15. 5.
The reader, who finds no pleasure or improvement in this and the
like subtle reasoning, has an easy remedy in omitting it. 6.
Nemo naturæ sanus irascitur. Quis enim mirari velit non in sylves
stribus dumis poma pendere ? Sen. de Irá, l. 2 . “ No one in his
senses is angry with the constitution ofnature. Who would be sus
prised that he found no grapes on a hawthorn-bush ? 7. Seneca
says many fine things on the subject , which , though somewhat trite,
cannot be too freely inculcated . “ Jam istas inimicitias quasimplacabili
gerimus odiô, febris aut aliud malum corporis, vetabit geri , Jam par
acerrimum media mors dirimet.” De Irå. 1. iii . 42. A fever, or some
other malady, will soon put an end to those quarrels which we carry
on with such implacable animosity. Death, at least, will soon
part the most furious combatants, 8. See the Preface,
228 NOTES TO BOOK 4 .
9. Of the stoical doctrine on this head, see Preface. 10.
The application of this to the unequal length of human life is ob
vious . 11. He seems to allude to the divine honours so fre
quently paid to their emperors, as well as to the caprice of the multi
tude. See EpicTET . C. 23. If you would be a philosopher , prepare
yourself to be ridiculed , & c. 12. By Oixoyoura in this placc,
the Stoics meant, “ That however rigid they were in theory , in com
mon life (with regard to riches and honours for instance) they might
act with some little latitude , in compliance with vulgar prejudices.
Our English word “ management" is sometimes so used . See Dr.
Chapman's answer to Tyndale, (printed at Cainbridge ) p. 71 .
13. This may appear a childish question, but a philosopher may be
puzzled to answer it. 14. He alludes to their opinion of the
soul being a fiery spirit. GATAKER. 15. There is a great con
fusion and obscurity in the stuical doctrine relative to the soul, as there
must be in all our disquisitions on ihis abstracted subject. 16.
Our author often repcats this distinction , though the utility of it is not
very obvious at this time. 17. Here is a beautiful apostrophe
to the “ Universe” and to “ Nature '' _ “ O lovely Universe ! O Na
ture ! " ' which Lord Shaftsbury copies ; but it appears rather harsh in
our language . 18. Aw.wooy Esqulov , an excellent precept, as
the Bishop of Worcester observes. Dial . Moral. 19. Nince
a'yajuQ . Be vigilant without anxiety . 20. It is not easy to
discover the connection between these two paragraphs, which M.
Casaubon has joined together, and Gataker separated ; though the
former is a mere vocabulary of hard names without application , to
which Casaubon says, Quid tum. 21. The Emperor's exam
ple filled the whole country with pretenders, to philosophy ; yet the
good man judged candidly of them. Some of them had not money to
buy books, like Clearthes , who wrote his master's precepts, upon The
oyster -shells and blade. bones (which richer ſolks had picked ) . “
works of nature are my books, (said one of them ) which I can peruse
whenever I please,” & c. 22. This was the refined doctrine
of Epictetus “ If you would make any progress in philosophy, forbear
such reasonings as these , ' If I neglect my affairs, I shall out have
bread to eat ; for it is better to die with hunger, than to live in affilu
ence, the sport of passions and inquietude ;" & c. 23. Seneca,
in his elegant treatise, “ That a wise man is not affected by injuries,"
speaks of a drubbing, or of having an eye beat out, as trifles. Nay,
the insult of being placed at the bottom of the table of a great man, or
even sent into the servants ' ball, is beneath the care of their imagina
ту " wise man ." 24. Quod contemptissimo cuique ac turpissi
mo contingere potest bonum non est, & c .' Sen. Epist. 87. " That
which is frequently the lot of the vilest of mankind cannot be really
good.” He instances in riches and personal accomplishments ; a
handsome leg , good teeth , good health , & c . 25. Some tale
unknown 26. Tas oQpus ouOTk0 xyles, literally contracting
their eye-brows,” & c. 27. In Greece ; destroyed by an inun
 NOTES TO BOOK 4 . 229
dation. 28. In Italy ; by an eruption of Mount Vesuvius, as
every one knows . 29. Tapixa, alluding to their different fu
neral rites. 30. These reflections are frequently repeated, with
little variety of expression ; which probably proceeded from the con
stant embarrassment in which the Emperor was involved, and which
afforded him little leisure to revise his works,
NOTES TO BOOK V.
1. Plutarch says of Nicias the painter, that he was so intent on the ex
ercise of his art, as frequently to ask his servants whether he had
bathed or dmed . But instances of this kind, both ancient and modern,
are innumerable ; some, perhaps, affected . 2. See this enforc
ed, b. viii. J. 47 . 3. From the whole structure of the sen
tence , this appears to me to be the meaning. 4. Some com
mentators , think, that M. Aurelius herealso alludes to remedies sug
gested by Æsculapius in dreams. The difference is not considerable.
5. The original says, “ walking bare-footed.” t. Which was
partly the case with Epictetus . 7. Nihil aliud est Fatum, quàm
series implexa causarûm . Sen. de Benefic . b. 4. 18. They go
merrily down. COLLIER. 9, We must always keep in mind
the doctrine of the Stoics,- " That every single event, and even the
follies and vices of men, made a necessary part of the universal plan ;
as Providence produced good from ill, and made every thing tend to
the perfection of the whole.” No speculation of this kind, however,
could diminish our abhorrence of vice, so destructive to individuals,
and to society. - Lord Bolingbroke dressed up Pope's System from this
warehouse . 10. The white of an egg applied with a sponge is
here mentioned as an eye-salve ; which the Scorch translator calls a
common medicine for weak eyes. Qu. 11. The Stoics flatter
ed themselves with arriving at this degree of perfection ; though M.
Aurelius is more modest than his brethren .-- Sec the next Section.
12. Pyrrho, and all those of the new academy : neither indeed does
the stoical Emperor differ much from them in what follows. 13.
See the Preface. 14. M. Aurelius (with most of the Stoics)
supposes the will of man to be free ; though not very consistently ,
perhaps, with their doctrine of fate. The mind, indeed , is properly
incapable of being forced . But our actions may be over-ruled, almost
irresistibly, by that series ofevents which they suppose , or by the soli
citation of the appetites , &c. See Dr. CHAPMAN, as above, p.59 .
15. One would imagine that his son Commodus could never have
seen these Moral Reflections, 10. The indelicate wit of the
Comic Poct, to which the Emperor alludes, is not worth translating :)
it is like that of the Cynic, who (as Lacrtius says) spit in a gentleman's
face , because his house was so elegantly fitted up, that he could find
no other place so fit for his purpose. 17. Many of the Philo ..
sophersdenied the possibility of creation : “Ex nihilo nihilfit ” was
their axiom . 18. These periodical renovations of the world by
conflagrations were believed by Heraclitus, and other Philosophers,
230 NOTES TO BOOK 6 .
besides the Stoics, 19. See Mrs. Carter's discourses ofEpictes
fus, b . 1.c. 1. The originaladds, " The art ofLogic,” of which the
Stoics where ridiculously fond. 20.-B.Ü. 9. 1 . 21.
That is, “ morally impossible,” according to their present ideas of
things ; and under the tyranny of,vicious habits, 22. See B. iv .
$. 1.and the Note. 23. He either goes upon the principles thaç
“ Self love and social are the same;"
or, if healludes to the system of the universe, ( as he is supposed to do
the whole certainly includes every part. 24. St. Chrysostom
compares a man of this character to onethat should value himself on
the length of his shadow . " In the morning ( says he) the man would
fancy himself as tall as a cypress,and strut about in every public place ;
but at noon, when he saw his shadow fall about his heels, he would
be ashamed to be seen, and seclude himself from society ; till, on
the approach of evening, he would resume his consequence, in pro
portion to the dimensions of his shadow : butthe shadesofnight would
soon extinguish his glory ;" & c. Orat: 67. from GATAK.
25. It is pleasant enough to hear these Philosophers disputing against
nature , who continually Aies in their face. “ Omnes enim motus qui
non voluptate nostrâ fiunt invicti sunt: sensum hominis nulla exuit vir
tus." Sen. de Irå, b. ii. “ No virtue can divest us of the feelings of
human nature.” . 26. Toʻthis degree of perfection the Stoics
thought their imaginary wise man mightarrive ; though they general
ly found life too short to complete their plan : like Harlequin's horse,
( if wemay use so trite an allusion ) which had just learned to live with
out meat, and died. '- 27. See Virg . Georg. b. iv. 1. 220.-- Hur .
Divinæ particulam auræ . 28. M. Casaubon thinks M. Aure
lius often wished, and was almost tempted to retire from his exalted
station . This is addressed " To himself." 29. Why then quit
the world to get rid ofwhat are no real evils --See this absurdity not
ed above, and in the Preſace.' 30. 2E1Topyle, your publick ad
ministration , 31. These sentiments are <<repeated ; but some
times in more striking language. 32 . Ανεχυ γι 'Ασεχε.' '
The summary of the stoicmorality : " To bear with the afflictions,
and to abstain from the pleasures of life ;" or, as here, " to bear with
the failings of men , and to forbear from iujuring them .” 33.
Quw, for Medobw, from Xenophon.-M. Aurelius uses the word in this
sense more than once. 34. They consider vice, in some sense,
as injuring only the vicious person . 35. The reader need not
be reminded of the stoical doctine in regard to the passions. 36 .
The Farce or Fable alluded to is unknowá . 37. The original
" Rostra '' in the Forum , composed of the beaks of ships taken at An.
tium , as every school-boy knows.
NOTES TO BOOK VI.
1. This seem to me one of the most correct books. 2. To WO
ρόν ευ θεσθαι.. " To manage well the presentmoment," was a maxim
ofthe wise Pittacus, andbecame proverbial. 3. This sentiment ,
 NOTES TO BOOK 6. 231
is derived from the Christian School, being contrary to the maxims
of the earlier sages of Greece and Rome. 4. Iliad. vii. 99 ,
5. The metaphor is well supported in the original .
Μη εξισασο το ρυθμα..
6. The good Emperor seems here to have imitated, unawares, the in
delicacy ofthe Cynics ; and to have carried his severity to a cynical
extreme. For werewe entirely to divest every object of the lustre
which fancy throwsround it, we should destroy half the happiness of
life ; and, as the 'Roman poet'expressesit, may consider, “ a sacred
grove as a heap of faggot-sticks;” and virtue itself, “ as mere words
and an empty name.” 7. Δειν G. ο τυφ © παραλογισπς . Ρomp
is a 'terrible Sophister, (literally .). 8. Xenocrates was so re
markable for his stern countenance and solemn air, that it became al
most proverbial_ " He looks as solemn as the Bust of Xenocrates. ”
The saying our Author alludes to it not recorded . 9. See the
Preface. 10. “ Vos Stoici nimis dura præcipitis ; nos homun
ciones sumus, omnia nobis ' negare non possumus. — Satis natura
homini dedit roboris ; nolle in causâ est, non posse prætenditur." Sen.
Ep . 116 . “ You Stoics are too rigid in your precepts ; we frail mor
tals cannot deny ourselves every gratification .--Nay, Sir, nature has
given you'snfficient strength ; but you pretend want of power, when
want of inclination is the real cause.” 11. Our author frequent.
ly speaks sceptically upon the subject of a future state, and the separate
personal existence ofthe soul; though, in general,he seems to have
believed it. 12. Awn -xouoapwons. Take care that you do not
becomc Cæsarized . 13. That good Emperor who adopted our
Author. 14. The original says, “ His slender diet left no su
perfluities which required any excretion before the usual times.” Tem
perance has not only health to recommend it, but delicacy, Hence
the ancient Persians, as every one knows, thought it indecent to spit
or blow the nose before company.. - 15. Probably the Emperor
had had a disagreeable dream. 16. Seneca endeavours to ex
plain this paradox, by saying, " That whatever is good must be of
some advantage to us ; but if it is of advantage to us, it must then ex.
ist,” & c . Ep. 117. 17. Lord Shaftsbury more than once uses
this sensible illustration. 18. M. Casaubon is much offended
that M. Aurelius should rank the profession of physick amongst the
mechanical arts. But the Emperor certainly means here the lowest
manual operators, (the Xtip -epyos) though even that branch of the pro
fession has long been distinguished in this country for their specula
tive as well as their practical knowledge. 19. Objurgat natu,
am , et Deos mavult emendare, quàm seipsum . Sen. Ep. 107. 6. He
finds fault with nature, and would rather reform the Gods than him .
self." 20 " Esculapius does not perform the work ofCeres,” the
original says. 21. Who allowed nothing to be really advantageous
but virtue;though they acknowledged external things to be useful.
See the Preface . 22. Remember, this is addressed to himself.
23. Sce B. iv. g . 1 . 24. “ That our opinions are in our own
232 NOTES TO BOOK 7 .
power" is a first principle of the Stoics ; though I think they should
have said , the regulation of them only is in our power.
NOTES TO BOOK VII.
1. On ancestors complained, we complain , and posterity will com
plain : That our manners are degenerate, that vice prevails, and that
human affairs are rapidly tending to the very abyss of profligacy and
wickedness . Sed hominûm sunt ista, non temporûm . Sen. Ep. 97,
“ These are the faults of men, not of the times."
2. The Emperor's known conduct gives dignity to these sentiments,
3. I have followed M. Casaubon in uniting these two sentences.
4. He alludes to the distribution of bodies by some of the philosophers,
Such as were united by nature ; as an animal, a plant &c. or by art,
as an house, a ship , & c . or such as were only nominally united, the
members being separațe , as an army, a senate , & c. A member is a
necessary part ofsome organized body or whole. Sen. 5. E.
ven the tyrant Phalaris (if he is the author of the Epistles) was not in.
sensible to this pleasure, “ I do not consider myself as having con .
ferred but received a favour, in what I have bestowed on a good man,
EPIST. 17 . 6. This sentiment not borrowed from the Gospel,
7. We should always bear in mind the peculiar doctrines of the Stoics.
8. The text seems here a little perplexed . 9. Vessel, xrEwtiny.
10. This was a favourite distribution of the Stoics . See B. iv. § . 21 .
11. The text is again corrupted, and the sense uncertain . 12 .
“ Death in itself is nothing ; but we fear
“ To be, we know not what, we know not u here." Drvdeu .
13. He seems to have transcribed these several sentences into his me
morandum -book .. The first is from the Bellerophon of Euripides .
14. It is not known from what author this is ; but it seems applied to
his son Commodus.-- GATAKER quotes Solomon ; " A wise son makes
a glad father. ” 15. From the Hypsipile of Euripides,
16. Eurip. Chrysip. 17. From Euripides, * 18 . This
was the standard of perſection for their imaginary wise man ; at which
though few perhaps ever arrived, yet, like the abstract idea of beauty
in the mind of an artist, so excellent a model oſten raised ihem to an
exalted pitch of virtue, 19. The Emperor Julian relates a
trick of Democritus, to laugh Darius out of his excessive grief for the
death of his wiſe : “ only write upon her tomb the names of three
persons who have passed through life withoutany affliction, and your
wife will immediately revive. " 20. Laertius mentions a pre
cept of Chilo : “ walk not in a hurry through the street ; nor move
your hand when you are speaking ; for it has the air of a madman . "
Dr.Johnson is said to have disapproved of action in a speaker, per
haps from somepeculiar prejudice. 21. The Athenians all
served occassionally in the army. 22. Lco of Salamis .
23. Aristophanes. 24. O , uwpoo, the fools.
 233
NOTES TO BOOK VIII .
1. Which the Stoics were ridiculously fond of, as has been observed :
2. “ Eus Eavlov, addressed to himself. Observe this, once for all ; in
every page the good Emperor inculcates the Christian duties, to God ,
our neighbour, and ourselves. 3. This seems a favourite pre
cept with the Stoics ; as he often repeats it. 4. Seneca says,
“ That most authors in his time divided philosophy into three parts;
moral, natural, and rational, or logical. The first regulated the affec
tions of the mind ; the second investigated the nature of things ; the
third prevented our being imposed upon by mere words and false
reasoning " ? & c. Epist. 89. 5. I cannot but take notice of a
silly expression nf our modern news-writers . When man hangs or
drowns himself, they call it “ putting an end to his existence .” It
would be happy for him if he did so : but an heathen philosopher
might teach these good Christians better. 6. These are senti
ments which cannot be too frequently inculcated. Too many of our
own countrymen of fortune, both young and old , wander up and
down, to the astonishment of all Europe ; (dying with ennui, or sick
of life) merely for amusement, and want of some useful pursuit. See
Dr. MOORE's excellent “ Views of Society .” 7. The text
here is somewhat dubious , 8. The Emperor probably made
this reflection , while his servant was scraping him with the strigil.
When people get an habit of moralizing, they are aptto carry it to a
ridiculous extreme; as the good Dr. Watts has, I think , a hymn for
a child “ On putting on a new coat, " ' & c . & c . 9. Daughter
of M. Aurelius, and married to Verus, his Colleague in the Empire.
10. M. Casaubon , Gataker, and Collier, have all been inattentive
here to the truth of history . Lucilla survived her father M. Aurelius,
and was put to death by her brother Commodus, for a conspiracy, and
not yielding the precedence to his Empress Crispina . 11. A
“ stoic philosopher. See b . i, §. 15. 12. A rhetorician , master
us
to M. Aureli and L. Ver . us 13. See b . xii. ſ . 2.
14. Some commentators have thought he alluded to the destruction
of the city of Pompeii ; though the context will not admit of that
supposition . 15. The original is expressed passively, but the
sense is the same . 16. Licet in viam reverti, licet in integram
restitui . Sen. Ep, 98 . 17. The translator has experienced the
utility of this precept on many irksome occasions . 18. As some
MSS. read Cyrus, instead of Verus, this was supposed to be the Panthea
mentioned by Xenophon ; but Salmatius has properly restored Verus to
the text. Something of this cereinony has prevailed in all ages of the
world . 19. The ideas, in the original, are more disgusting.
20. Locus conclamatu's ! says GATAKER. 21. See B. iv. 9.1.
22. Fortis, et in seipsô totus teres atq ; rotundus. Hor .
23. He bere probably alludes to that obstinacy which was imputed to
the Christians.. B. xi. 5. 3. 24. He speaks according to the
* conlused notions of a plastie nature ; though the good Emperot seems
really to have believed the world to have been producedby an intel
 234 NOTES TO BOOKS , 9 AND 10.
ligent First Cause. 25. GATAKER quotes a beautiful passage
here from Seneca de Benef. 1. vii. 31 . 26. The Stoics were
fond of etymology , as well as of logic. Axrives ab exTHVERTar, very im
probable . Cicero sometimes imitates this taste ridiculously enough .
27. From an habit of moralizing, (as I have observed ) the good Em
peror labours to extract a moral from a lecture on optics.
28. Bishop WARBURTON quotes this section, to prove that the Stoics
did not believe the immortality of the soul. Div . Leg . b. iii . . 3.
See the whole third Book, on the opinion of the philosophers.
29. GATAKER applies this to a free description of each other's opin
ions. See EPICTET. Dissert. I. iji. c. 9. Mrs. CARTER's Translation.
NOTES TO BOOK IX.
1. The goodness of this amiable Prince's heart continually gets the
better of his stoical severity. 2. GATAKER calls this a prover
bialexpression ; though itseems to be originally some tragick excla
mation . 3. The Stoics would not allow brutes to have passe
ions or affections, but only instinct, or a blind impulse : “ Affectibûs
carent; habent autem similes illis quosdam impulsus." Sen. de
Ira. 4. The Scotch translators very properly quote St. Paul's
Epistle to the Galatians here, c . v. 22. “ The fruits of the spirit are
love, joy, peace, ” & c. 5. This seems to be a mere hint in this
place ;'having no connection with thepreceding or the following sec
tion , See B. viii. g . 20. 6. This would be a sufficient con
solation against the fear of death to a perfectly innocent being.
7. B. iv . 9 , 41 , 8. M. Causaubon gives up the allusion here
as desperate. Gataker thinks it relates to some spectacles amongst
the Greeks, The eleventh book of the Odyssey was called the Nexua,
as containing the evocation of the shades, for the satisfaction of Ulys
ses. 9. It is not easy to guess the moral tendency of this sec .
tion. Seneca says, “ Dicunt Stoici nostri duo esse in rerüm naturâ ,
ex quibûs omnia fiunt, causam etmateriam ." & c. Ep. 64.
10. The division of these sections is dubious. 11. The first the
pupil, the second the friend of Aristotle, and the third a pretended
philosopher himself. 12. This question is answered by the
first part of the section. 13. II.Onxiou @ , apish tricks ; an ex
pressive word, “ Pishekism . ” 14. See g . 24 of this book.
15. The text is here corrupted, and almost inexplicable .
·16. According to the stoic apathy. 17. Gataker's reading
καθαφηατίεςαι ,, « insolescere ," is certainly the true onç.

NOTES TO BOOK X.
1. He certainly alludes to his situation amongst the Quadi and Pan
nonians, on the banks of the Danube ; where his repose was disturbed
byperpetual incursions and wars with the Barbarians. 2. See
B.iv. $ . 23. 3. populoy ay ayexlvy. 4. M. Casaubon
seems to have giventhebestaccount of this difficultpassage.
 NOTES TO BOOK 11 . 235
5. GATAKER is surprised thatXylander should read 101f @u, pestilence,
instead of wine , a comedian ; but, as the empire was long infested with
the plague, as well as with wars, during the reign of M. Aurelius, 1
should think that a much more probable reading. 6. M. Aure .
lius seems to allude to an horrid slaughter made of 3000 Sarmatians,
who were surprised by a small party of Romans, without orders from
the commanding officer ; who, however, instead of rewarding them
punished the centurions very severely. 7. “ The nature of the
universe ;" though I have often used the modern expression , as more
generally intelligible . 8. “ Amorlwors." Casaubon thinks
this a forensick term , and signifies to be “ nonsuited .” . 9. “Res
severa est verum gaudium ; ne judica illum gaudere , qui ridet. Sex.
Ep. xxiii. True joy is of a severe nature ; a man that laughs, though
he is merry , is not always joyful." 10. COLLYER supposes the
following sentence to have no connection with this ; and, drolly e
nough , makes the Emperor say , “ Now I think on't,” by way of in
troduction . 11. Some proverbial expression. 12. The
good of the whole. 13 Like tbe pious Job. This whole seco
tion expresses the humility of a Christian, rather than the pride ofa
Stoic. 14. A proverbial expression . 15. Euripides
speaks of the rain descending into the bosom of the earth, and fertiliz .
ing it, as an amorous intercourse, which produces the fruits and flow .
ers which adorn it. 16. The Stoics were fond of these gram
matical niceties ; but it cannot be supposed that M. Aurelius ever in.
tended the hints of this kind should be made publick.
17. There are several passages which seem to confirm the opinion,
that the Emperor wished to resign the sovereign power, and retire to
a private station . 18. He means the law of nature , or the uni.
verse. 19. The learned reader will see the the reason why
the translator has not here given him a very close translation : some
of the stoical ideas approached too near to those of the Cynics.
20, Now called “ Gravitation ." 21. The original is youpidow ;
být the idea of a pig would be ludicrous in our language. 22.
Some of these names are now dubious. 23. The reader will
recollet that Antoninus addresses this to himself. 24. It apa
pears from many of these " Reflections ” that M. Aurelius did not ap
prove of suicide, but to preventthe violation of ourduty. 25.
He seems to allude to some profligate retainers to his son Commodus,
who hoped to get into power, when he came to the throne ; which was
really the case .
NOTES TO BOOK XI.
1. See B. ix. g. 9. 2. This principle , pursued too far, would
annihilate almost every species of beauty and source of pleasure.
“ T is not a lip or eye we beauty call,
But the joint forceand full result ofall. ” Pope.
3. Pliny makes this undesigned encomiumon the fortitude of the Chris
tians, and tells the Emperor Trajan, that after putting them to torture,
236 NOTES TO BOOK 12 .
he could discover no crime they were guilty of, but “ inflexible obsti
nacy ' in not sacrificing to their deities. B. X. Ep. 97. See Warb . Div .
Leg . ii. 6. 4. The exclamation of Edipus in Sophocles,
Iw ! xronpwr ! is quoted from the original; but would only puzzle the

1
English reader. He wished he had died in his inſancy, when he was
exposed on that mountain . 5. See Book vii. ſ. 34 . 6. As
dramatic performances took their rise from the licentiousness of the
vintage, when a goat was sacrificed to Bacchus. Tragedy was a name
common to the comick as well as the tragick pieces; yet as the latter

.
were first brought to some regularity by Thespis, the old Comedy is
said to succeed it. 7. He alludes to the Mimi; a sort of a farce
or pantomime. “ Imitantes turpia Mimos ” . Ov. Trist. b. ii.
8. “ Simul et jucunda et idonea dicere vitæ .” Hor. di Arte
9. B. vii . 5.34 10. The text is here again uncertain .
11. B.v.§ . 25. This admirable sentiment is repeated, but expanded,
and the expressiou varied. 12. “ That the poisoned cup which
they gave him, was only such as they gave their friends.” . See Plus
TARCH. 7:13. The expression in the original is rather coarse ;
which the translators have rather heightened than softened as they
might have done. 14. As their Emperor .. 15. Or to
auswer some good end ; of which GATAKER gives various instances, as
of Solomon's ordering the child to be divided to discover the mother ;
and the Emperor Claudius commanding a woman , who disowned her
son, to marry him .. Sueton . I. 5. c . 15. Dr. CHAPMAN, in answer to
Tindal, quotes this passage in defence of the Fathers . 16. That
is, if we esteem pain , poverty , or even death itself, an evil, we may
be tempted to any crime to avoid them. 17. The good Empe
ror, I am alraid, had too good an opinion of human nature in general.
18. Either Hercules or Apollo . Each had the title of Musagetes.
19. To expect to be exempted from the common lot of mankind, is
affecting a superiority which we have no right to. 20. 1. The
acting at random, and without any certain end in view . 2. Selfish
ness , and acting contrary to the good of society. 3. Dissimulation ,
4. Sensuality and intemperance. This obscure section must be ex
plained by $ . 16. b . ii. 21. It is not a modern witticism then.
22. In being guilty of ingratitude. 23. Might he not more de
cently have retired himselt ? 24. It is not easy to guess for
what purpose these scraps were quoted . 25. This art is ex .
plained by the Emperor himself, Book viii .g . 7. which is no more than
not assenting to any thing false or uncertain . 26. See B. iv.§.
5. It is a known maxim of the Portico. “ Omnes stultos insanire,”
that all fools are madmen .

NOTES TO BOOK XII.

1. IIedioambut the English word has a different sense. 2.
See B. iii . 9.4. 3. So the Stoics persuaded themselves, os en
deavoured to do it . 4. GOD. See B. iv . g. 23. 5. The
 NOTES TO BOOK 12 . 237
Commentators seem at a loss to account for this allusion ; Horace pro
bably means the same thing,
“ In se totus, teres atque rotundos . " L. 2. Sat. 7.
6. This is supposed to be the objection of some sceptick ; and by no
means the Emperor's own opinion. Many of the philosophers imitat.
ed Socrates in this way of debate , though he undoubtedly believed a
wise Providence and a future state. 7. This reasoning must
not be extended to the improvements of human industry , as it was by
a wise Portuguese , who, in a debate on making a river navigable, said,
" IfGod had intended it should be navigable , he would have made it
so.” VOLTAIRE. 8. This shews it was not the Emperor's own
fixt opinion . 9. Ilavla utoankas. Lord Shaftesbury's favourite
motto, as before observed. 10. Because all error is involunia .
ry, and no man acts wrong, but from mistaking his true interest. See
B. ii. §. 1 . 11. Onecannot but pity the uncertainty under which
the wisest heathens laboured . 12. Sce B. ii. ſ. 24.
13. Book ii . ſ . 14. 14. Either in their works ; or perhaps he
alludes to the stoical doctrine of the heavenly bodies being deities .
15. Casaubon says this is one of the most obscure passages in the book.
I have endeavoured to give his a sense, which the contrast seems to
equire. Every one is at liberty to give his own sense, when authors
are obscure. 16. They called death however operadesaloy TWY
xaxwv; the most horrble of all evils ; but endeavoured to silence their
fears by a ridiculous quibble : “ While we exist, death never comes ;
and when death comes, we are no more : therefore death is nothing
to us." 17. The Curule Ædiles, or other magistrates, employ
ed the actors in the Roman theatres , and often at their own expense.
18. Though the critical reader may have been disgusted with the fre .
quent repetition of the saine sentiments, and with the unfinished ap
pearance of some parts of this work ; yet no one, I would hope, can
have perused it with attention, that has not become wiser and better
by the perusal . Every good heart must be in unison with that of Mar.
cus Antoninus .

G. Nicholson , Printer, Stourport.

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