meditations 
by marcus aurelius 


MARCUS AURELIUS.
NTIL philosophers are kings, and the princes
of this world have the spirit and powerof philosophy, and political greatness andwisdom meet in one, cities will never cease from ill—no, nor the human race, as Ibelieve—and then only will our state have a possibility
of life, and see the light of day." "The truth is, that the
state in which the rulers are most reluctant to govern is best and most quietly governed, and the state in whichthey are most willing is the worst."
Thus writes Plato in his Republic, laying down the
conditions, which even to him appear impossible, underwhich a state may be wisely governed. The ruler must bea philosopher as well as a king ; and he must governunwillingly, because he loves philosophy better thandominion. Once in the history of the world these conditions were fulfilled : in Marcus Aurelius we find the
philosopher king, the ruler who preferred the solitude of
the student to th^ splendour of the palace, the soldier wholoved the arts of peace better than the glory of war. It is with no small interest that we turn to the records of
history to see what was the outward life led by this king
;
but even more willingly do we open the precious record of
viii MARCUS AURELIUS.
his own thoughts, which reveal to us the inner life of thephilosopher.
Marcus Aurelius Antoninus was the adopted, son of theEmperor Antoninus Pius, who died in 161 a.d. He hadbeen brought up with the utmost care by his adoptivefather, and received the best instruction in poetry andrhetoric, at that time the staples of a liberal education.But his favourite study was philosophy, and when onlyeleven years old he assumed the philosophers' simple dress,adopted their mode of life ; and finding that his inclinationwas chiefly towards Stoicism, he attached himself to this
the strictest of the philosophic schools. A discipline ofjOQua^tic severity, that bade its followers disregard allbodily comfort, all that is commonly called pleasure, andcare for nought but virtue, was indeed a strange trainingEor one destined for the imperial purple, and it hardlyappeared to be a fitting preparation for the cares of whatwas then the one great Empire of the world. True, the Stoicsloved to call themselves citizens of the world, and toinculcate that cosmopolitanism that is broader and noblerthan mere patriotism ; but while they maintained in theorythat the wise man should take part in politics, in practicethere was always something in the existing state of thingswhich made his doing so unadvisable. But MarcusAurelius could not choose his own lot. Destined for thethrone already by the Emperor Hadrian, associated in theempire even in his adoptive father's lifetime, he could butaccept his lot, and in striving to practise the nobleprinciples he had learnt, pay to his Stoic teachers the truesttribute.
^is was a troubled reign. The Homan Empire, whichin the vigorous days of the Republic had been graduallybut surely extending its boundaries, had been consolidated,
MARCUS AURELIUS. ix
and newly administered by Julius Cjesar and Augustus.On the death of the latter it extended from the Atlantic onthe west to the Armenian mountains and Arabian desertson the east. On the south the African deserts had alonestopped the conquering arms, while on the north a line ofnatural boundaries was traced by the English Channel,Rhine, Danube, Black Sea, and Mount Caucasus. Warnedby the ill-success that attended the later campaigns of hisgenerals on the Lower Rhine, Augustus had cautioned hissuccessors to aim at preserving rather than increasing theirdominions. Thus it came about, that between the years14 and 161 a.d., when Marcus Aurelius succeeded to thethrone, only two fresh conquests had been made ; Britain,a source of more trouble than profit to the empire, andDacia, conquered by Trajan in 106 A.D. Natural boundaries and Roman legions kept peace andsecurity for many years within the circle of Romandominion. But there were two weak points on theseborders. On the north the hardy German tribes on theDanube and Upper Rhine, themselves hard pressed bySlavonian intruders from Russia, threatened to invade theRoman dominion ; on the east the " insolent Parthian,"long the terror of the Roman arms^ was a constant sourceof trouble and danger. ..Xlxft pRane-lnvi^g^jIarcus Aureliuswas obliged to cope with both these enemies. The arms,or rather the army, of the insolent and profligate LuciusYerus for a time subdued the Parthians, but no lastingpeace was destined Marcus Aurelius. He himself con-ducted the campaigns on the Danube, and again and againbeat back the northern enemy in wars, of which the chiefinterest to us now consists in the scant notes in theMeditations—" This among the Quadi," " this at Carmuntum," showing how these precious records of a pure and
X MARCUS A URELIUS.
serene soul were composed amid the storms of battle andthe elation of victory. Nor were his troubles confined toforeign wars. The plague, imported from the East, ravagedItaly, though it did the state good service in carrying offLucius Yerus, Marcus's adoptive brother, whom, in obedi-ence to the wishes of Antoninus, he had associated withhimself in the empire. There were famines too in theland, with which the Emperor tried to cope by schemes ofcarefully-organised charity. And, lastly, Avidius Cassius,one of his most trusted and ablest generals, revolted inSyria, and tried to obtain for himself the empire, deemingit an easy matter to overcome a master who was so full ofgenerosity and compassion that he could only inspire con-tempt in the mind of the unphilosophic soldier. Therevolt was soon put down, but the leader was killed by oneof his own officers. The Emperor expressed only hisregret that he should have been thus deprived of theluxury of forgiveness, and he carefully destroyed all documents that could implicate any others in the revolt.Thus in all the trials of his life his philosophy inspirednoble action, and he might worthily be added to the shortlist of those whom the Stoics acknowledged as really goodand great.
Amid these records of gentleness and forbearance itseems strange to read that Marcus Aurelius permitted acruel persecution of the Christians. Among the victimsof this reign were Justin Martyr and Polycarp, andnumbers suffered in a general persecution of the churchesat Lyons and Vienne. It must not, however, be for-gotten that the persecution was political rather thanreligious. Of the true teaching of Christianity MarcusAurelius knew little and cared less; but its followers, inrefusing to acknowledge a religion which included the
MARCUS A URELIUS. xiEmperors among its deities, became rebels against the existingorder of things, and therein culpable. Of the old sincerebelief in the gods of Rome but little could survive in astate where the vote of the Senate had the power to addanew divinity to the already bewildering list. So much themore important were the outward forms, now that the actualbelief was gone, and the bond between Church and Stategrew even closer, now that the Church could no longerstand alone. Of the various systems of philosophy at thattime fashionable at Rome, all but the Epicurean couldreadily embody the creed of the old religion, and bytreating the names of gods and heroes as mere symbols,they contrived to combine outward conformity with innerenlightenment. Not so the Christians. In their eyes thewhole system of idolatry was accursed. A silent protestwas insufficient. It was not enough to refrain from sacrificethemselves ; in public and in private, in season and out ofseason, they exhorted others to do the like ; not contentwith leaving the statues of the gods unhonoured, they wouldthrow them from their pedestals, or insult them in thepresence of the faithful. What wonder that the Romanslooked on them with suspicion and hatred, and added totheir real ofiences the pretended ones of eating human fleshand indulging in all manner of immorality. In our ownmore enlightened day we know what strange reports gatherround any sect or school that happens to be unfashionableor unpopular. What wonder, then, that the secret meetings of the Christians should have given rise to strangerumours, and that the persecutions " were the expressionof a feeling with which a modern state might regard aset of men who were at once Mormons and Nihilists. ""'^ Add to this that the Christians often actually provoked* F. Myer's Classical Essays.
xii MARCUS A URELIUS.
persecution, and we cease to wonder, though we cannotbut regret, that Marcus Aurelius, in simply allowingthe law to take its course, should have failed to give anexample of that perfect toleration to which Christianityitself has never yet attained. Let us be content to call hira,with Earrar, "the noblest of Pagan Emperors," and sorrowfully acknowledge that we must seek in vain for a Christianmonarch to place beside him. Wars and troubles attendedMarcus Aurelius to the very end of his days. In 177 a.d.fresh wars called him to the north. A presentiment seemedto tell his friends at Kome that they should not see himagain, and they begged him to address them his farewelladmonitions. There is nothing more striking in the wholeof Aurelius' career than this picture of the great generaldiscoursing for three days before his departure for the warson the deep questions of philosophy. This was indeed thelast time he was seen at Kome. Worn out by anxiety andfatigue, after once more winning victory for the Romanarms, he died, in Pannonia, on March 17th, 180 A.D.,mourned with a note of such true sorrow as never before oragain was raised at the death of an Emperor.
It is time to inquire into the nature of that philosophywhich was capable of exercising an influence so distinctlypractical ; yet, when we consider its teaching as laid downby its founders, its distinct materialism and impracticableethics afford little sugsrestion of such fruits as it was destinedto bear in the Roman world.
The Stoic school was founded by Zeno at Athens about290 B.C. At this time Greek philosophy, which, underSocrates, Plato, and Aristotle, had lived through a shortperiod of idealism, was returning to its naturally materialistic groove, and the founders of new systems looked backto the pre-Socratic physicists for some theory of the
MARCUS A URELIUS. xiii
universe on which they might base their own. Metaphysicalspeculation had ceased to charm ; it was practical ethics, a
rule of life and conduct, that philosophy now desired to
supply ; and though these later schools based ethics onnatural science, they were content to go back to the
investigators of old for a system, instead of devoting
themselves on their own account to scientific research.
The two most important schools at this epoch were the
Stoic and Epicurean ; and while the latter sought in the
atomic theory of Democritus an explanation of the
universe, the former reverted to the " perpetual flux," the
eternal, ever-changing fire of Heraclitus.
Before there was a heaven or earth there was a primitive fiery ether. This changes into all the other elements,
and yet in its nature ever retains the fiery substratum.
First this fiery ether transforms itself into a mass of vapour,
then into a watery fluid. Out of this are developed the
four elements as we know them : water, and solid earth,
and atmospheric air, and lastly consuming, destructive fire,
which is distinct from the everlasting ether. Fire and air are active elements ; water and earth, passive. The creation
begins to assume its present form with earth ; dry earth, byreason of its weight, takes up a position at the centre of the
universe, around it gather the waters, above both is the
expanse of air, while fire and ether complete the whole, ever circling round the other elements which are at rest. The stars are fiery masses firmly embedded in ether, and
nourished by the exhalations of terrestrial vapours. Butthey are also living beings, since they are formed out of
living, animating fire, and they may thus be regarded as
inferior or visible gods. " The sun and the celestial
•deities, too, have their business assigned," says MarcusAurelius.
xiv MARCUS AURELIUS,
The world is faultless, say the Stoics, and must thereforehave been produced by an intelligent artificer. Hence thehighest reason is immanent in the world, and must beregarded as self-conscious and personal. For has it notcreated man, who is self-conscious and personal, and can thecreated be greater than the creator ? And yet, paradoxicalas it may seem, the Stoic god is not a person, but is thefiery ether that pervades all things. This fiery substratumof all matter is its soul; the soul of the universe, whichholds together all things in one fixed law, is God himself.In one aspect the Deity is but a fiery air-current ; inanother he is Zeus, the intelligent, almost personal lord ofthe universe. Both these aspects may be found in MarcusAurelius ; but in him the simpler ethical teaching, the gentleexhortation to a virtuous life, predominate over subtlespeculation on the origin of things, and be speaks of Godinlanguage that suggests vividly to us the omnipotent,omniscient. Deity of Monotheism.
The Stoics traced back all things to formless matter andthe informing, animating ether. Matter was in its natureeternal, since the underlying fire was imperishable ; but allthings were being gradually consumed, and at the end of afixed period there would be a general conflagration, whenall things should be reabsorbed into the Deity. Then oncemore they would be developed afresh, and another cyclebegin.
*• The world's great age begins anew, The golden days return,
The earth doth like a snake renew Her winter weeds outworn,"
sings Shelley, but the Stoics expected no " brighter Hellas,"or " fairer Tempes." The new things should be but as theold ; in the new cycle there should be another Socrates,
MARCUS AURELIUS. xvde^i/iufcu; to marry another Xanthippe, and meet with thesame rough treatmeLt at her hands, and finally to beaccused by Anytus and Meletus, and once more utter hisglorious defence, and drain the cup of hemlock among hissorrowing disciples.
Some such scheme of the universe was certainly acceptedby all the Stoics, but the later teachers, at any rate, attachedlittle importance to it, except in as far as it demonstratedman's intimate connection with the Deity and his fellow-men. They believed that the soul was material, andextended in space. It is the fiery current that is difiusedthrough the body, and holds it together. They regarded it as the guiding or dominant principle, the indestructibledivine spark It is this, the reasoning element, whichestablishes the relationship between God, the universalreason, and man, to whose lot has fallen a minute shareof it \ while the brotherhood of Man is maintained invirtue of a kinship, not of flesh and blood, but of mindand reason. ^Though we are not just of the same fleshand blood, yet our minds are nearly related." (MarcusAurelius, Med. ii. 1.)
JUd—the Stoies believe in a life after deatK? It is noteasy to decide. They did not, like the Epicureans, fiercelydeny it, maintaining that annihilation alone could removethe terrors of death. Undoubtedly the individual soulmust at last be absorbed into the universal soul ; butwhether this happened at once, or not until the next conflagration, was a point on which authorities were notagreed. In any case, the soul must return to the Deitywhence it sprang. This relation to the Deity was thefundamental point of Stoic ethics. It follows from thekinship that man's true good must lie in conformity withthe Deity. But God and reason are identical. Therefore^
xvi MARCUS A URELIUS.
life in accordance with reason must be best suiLeJ tw che
constitution of the soul. And such a life must be in
accordance with virtue. Hence this is the highest eood,
and happiness consists in virtue.
Thus the Stoics arrive at their main thesis. Virtue alone
is admirable, virtue is absolutely self-sufficient ; the good
man needs no help from circumstances , neither sickness nor adversity can harm him ; he is a king, a god amongmen. All so-called good, if it be not moral good, is included
in the class of " things intermediate," neither good nor
bad. Such absolute claims for virtue had never before
been made by any school. Aristotle had stipulated for
sufficient external advantages to enable a man to devote
himself without further care to the life of thought and
virtue. The Stoics would permit of no such compromise.
Virtue, and virtue only, was what they demanded. Thevirtuous man might be a slave, a victim to disease, to
poverty, might be deprived of all he loved, yet he would
remain solely and absolutely happy. Virtue was one and
indivisible. Whoever was not virtuous was vicious ; there
was no middle course. Here was a point in their doctrine
which could hardly be made to square with fact. Weknow too well that men are not divided into virtuous and
vicious, but all possess some share of good and evil,
and that most men desire what is right, and fail, whenthey do, from weakness rather than viciousness. TheStoics, who demanded absolute virtue and disregard of
externals, had to confess that the wise men were few and
the foolish legion ; nay, when hard pressed to name their
wise men, they would give a remarkable list—Hercules,
Odysseus, Socrates, the Cynics Antisthenes and Diogenes;
and in the later days of the school, Cato the younger, the
only Stoic among the number.
1
MARCUS AURELIUS. xvii Such a list alone appears to us sufficient condemnation
of Stoicism in its earlier forms. Had no further advance
been made, Stoicism would be of small interest to us now,
but happily it was destined, as Capes remarks in his little handbook on Stoicism, to be "tempered by concessions to
common sense." The paradoxes about the wise man had
been borrowed from Cynicism, which was regarded by the
Stoics as " a counsel of perfection." Diogenes in his tub,
bidding Alexander stand out of his sunshine, might excite
surprise and wonder ; but a movement that should lead a whole community to abandon civilisation and resort to life in tubs would be distinctly retrogressive. In later times
Christian hermits have at best saved their own souls, and
the exhortations delivered by St. Simeon Stylites from the
top of his pillar cannot have influenced the gaping multitude as much as a noble life led in their midst. Without
the practical element there would have been no life in
Christianity, and Stoicism similarly had to descend from its pedestal, and walk among men.
First of all, the theory of absolute good and evil had to be modified. Virtue was still the only real good, and vice
the only real evil ; but besides these they now admitted a
class of " things to be preferred," and another of " things to be avoided." Among the former might be included health,
good repute, and other advantages which had formerly been
summarily disposed of as "indifferent." Again, while the
impossible wise man still remained the ideal of Stoicism, it was admitted that there might be good meD with lofty aims
and blameless lives who should yet dwell among men as their fellows. In short, the wide gap between the sage
and the fool was now filled up, and as a result the Stoic
system was able to find a place for real, existing human
beings.
258
xviii MARCUS AURELIUS.
These more practical developments were coincident withits introduction into the Roman world. The Romans werenothing if not practical. A nation of soldiers and lawyers,they had borrowed from Greece her culture, and adaptedit to their own needs. So too they borrowed theirphilosophy. When " conquered Greece led her barbarousconqueror captive," a few of the nobler minds at Romediscovered that there was something at Athens worthcarrying off besides the statues. Some would spend a yearor two at Athens studying philosophy ; others induced thegreatest teachers themselves to bring their doctrines toRome ; and in the first century B.C. all the Greek systemswere represented in the capital of the world. Amongthem all Stoicism found most adherents. Its teachings ofsimplicity, resignation, and calm in the midst of disturbance,found willing listeners among the earnest Republicans, whosaw their hopes of liberty gradually fading before theapproaching monarchy. Its doctrine that suicide wasadmissible, even admirable, when circumstances made it nolonger possible " to take ar as against a sea of troubles,"pointed to a mode of escape from the tyranny they couldnot avert. Thus Cato sought death at his own hands whenthe Republic perished, and it was Stoic teaching that forbadeBrutus and Cassius, though not Stoics themselves, to survivethe battle of Philippi.
In the early days of the empire, when corruption andlicense were at their height, the court evinced deep hatredagainst the philosophers, more especially the Stoics. Theoutspoken manner in which they chastised the wickednessof the time may have led to their unpopularity ; in anycase, there were several decrees of banishment against them,and among the victims at one time was

MARCUS A URELIUS, xix
** That halting slave, who in Nicopolis
Taught Arrian, when Vespasian's brutal son
Cleared Rome of what most shamed him."
"Well might the name of Epictetus be counted among
those who cheer the soul in evil days, for where can sweeter
resignation or truer piety be found than in such words as these—" Dare to look up to God and say, Deal with me for
the future as thou wilt, I am of the same mind as thou art

I am thine : I refuse nothing that pleases thee : lead me
where thou wilt : clothe me in any dress thou choosest : is
it thy will that I should hold the office of a magistrate,
that I should be in the condition of a private man, stay
here or be an exile, be poor, be rich % I will make thy
defence to men in behalf of all these conditions." These were not empty words, for they found their illustration in
the life of the speaker.
In the lame slave Stoic ethics rose to its noblest heights • but it was left to the imperial philosopher, by broadening
and humanising its teaching, to give to the world in his
Meditations " the gospel of those who do not believe in
the supernatural."
These Meditations were not written as a whole—probably
they were never intended for publication ; they are simply
the Emperor's commonplace book, where he entered his
reflections, often quite unconnected, on the things of time
and eternity. By this means he seems to have adopted his
own counsel of withdrawing into his own mind, there to
seek calm and quiet. It is noteworthy that in Marcus
Aurelius the claims of natural affection are never disregarded. Book I. is entirely devoted to recording his
obligation to his parents, friends, and teachers for the
benefit of good training or example. For all those helps
and advantages which can be traced to none of these, he
XX MARCUS AURELIUS.
simply thanks " the gods," without further discussion orinquiry into their nature. The same loving dispositiongives life to the Stoic doctrine of the citizenship of theworld. ^Marcus Aurelius truly finds himself akin to all mankind. ^ "Ma^iad-ara^under one common law ; and if so, they must be fellow-citizens, and belong to the samebody politic. From whence it will follow that the wholeworld is but one commonwealth " {Med. iv. 4). " Nowasocial temper is that which man was principally designedfor " (vii. 55). This brotherhood of man will lead us tostrive for the common good, and reckon nothing else ourown advantage. " That which is not for the interest of the•whole swarm is not for the interest of a single bee " (vi. 54).It will lead us also to pity and forgive our enemies. " Andsince it has fallen to my share to understand the naturalbeauty of a good action and the deformity of an ill one
since I am satisfied the person disobliging is of kin to me,and though we are not just of the same flesh and blood, yetour minds are nearly related, being both extracted from theDeity, I am convinced that no man can do a real injury,because no man can force me to misbehave myself ; nor canI find it in my heart to hate or be angry with one of myown nature and family. For we are all made for mutualassistance, as the feet, the hands, and the eyelids ; asthe rows of the upper and under teeth " (ii. 1). MarcusAurelius loves to dwell on the instability and insignificanceof all things. " The vast continents of Europe and Asiaare but corners of the creation ; the ocean is but a drop,and Mount Athos but a grain in respect of the universe,and the present instant of time but a point to the extent ofeternity. These things have all of them little, changeable,and transitory beings " (vi. 36). We shouhL-Accustomourselves to watch the eternal course of destruction, and
MARCUS AURELIUS. xxi
realise that the universe itself sustains no harm. The
death of one thing is the birth of another. " The universal
nature works the universal matter like wax. Now, for the
purpose, it is a horse; soon after you will have it melted down
and run it into the figure of a tree; then a man, then something else. And it is but a little while that it is fixed in one
species. Now a tr'ink feels no more pain by being knocked
in pieces than when it was first put together " (vii. 23).
"Death a^id generation are both mysteries of nature, and
somewhrxt resemble each other ; for the first does but
dissolvfj those elements the latter had combined" (iv. 5). Amid all this change the only true good is philosophy,
which teaches us to keep our guiding principles pure and
untainted by bodily impressions. "Toss me into what
cliniate or state you please. For all that, I will keep my
divine part content if it but exi^t and act in accordance
with its nature " (viii. 45). Nothing external can influence
u?i, unless we pronounce it good or evil. This is in accordStnce with the Stoic doctrine, that all sensations make a
material impression on the soul ; but it is left to the reason- ing or guiding principle to decide whether they are true or
false, good or evil. "Hold in honour your opinionative
faculty, for this alone is able to prevent any opinion from
originating in your guiding principle that is contrary to
nature or the proper constitution of a rational creature "
(iii. 9.) " Do not suppose you are hurt, and your complaint
ceases ; cease your complaint, and you are not hurt" (iv. 7),
writes the Emperor, using, as he so often does, an obscure
dogma to point a practical moral.
Such practical teaching abounds in Marcus Aurelius ; but
he rises to higher flights. How gladly he quotes Antisthenes's comment on the kingly prerogative. " It is a royal
thing to be iL spoken of for good deeds" (vii. 36). How
xxii MARCUS AURELIUS.
well he satirises the craving for gratitude, so aptly definedby a French writer as the ' usury ' we exact for our gooddeeds. "Some men, when they do you a kindness, at oncedemand the payment of gratitude from you ; others aremore modest than this. However, they remember thefavour, and look upon you as their d.'^btor in a manner. Athird sort shall scarce know what they have done. Theseare much like a vine, which is satisfied by being fruitful inits kind, and bears a bunch of grapes without expecting anythanks for it. A fleet horse or greyhound do noi makeanoise when they have done well, nor a bee neither whenshe has made a little honey. And thus a man th>at hasdone a kindness never proclaims it, but does another assoon as he can, just like a vine that bears again the nextseason. Now we should imitate those who are so obliging.as hardly to reflect on their beneficence " (v. 6). And howscathing is this criticism of the aflfectation of virtue ! " Howfulsome and hollow does that man look that cries—'I amresolved to deal straightforwardly with you.' Hark you,friend, what need of all this flourish'? Let your actionsspeak ; your face ought to vouch for your speech. I wouldhave virtue look out of the eye, no less apparently thanlove does in the sight of the beloved. I would havehonesty and sincerity so incorporated with the constitutionthat it should be discoverable by the senses" (xi. 15).
Here is another gem that sparkles with especial bright-ness—"The best way of revenge is not to imitate theinjury" (vi. 6).
Very noble is this conception of the true function ofprayer—" This man . . . invokes the gods to set him freefrom some trouble ; let it be your petition that youi' mindmay never put you upon such a wish. A third is verydevout to prevent the loss of his son. But I would have
MARCUS A URELIUS. xxiii
you pray rather against the fear of losing him. Let this
be the rule for your devotions " (ix. 40). To quote from
the Meditations is a tempting task, but they lie before the
reader, and he can make his own choice. We must however briefly inquire how Marcus Aurelius treats those great
questions to which each system must find some answer, or
else abandon its claims to be a guide through life. The
origin of evil is a difficulty that every system has had to meet. It is the first and most obvious ars^ument asrainst
the existence of an All-wise Providence. The Stoics boldly
faced the difficulty, and denied the facts. The world is perfect, they said ; all that seems evil is required for the
general good. Oni)ii,s,,point'^farcus Aurelius is perfectly
orthodox, but he condemns too curious inquiry. i.__" Does
your cucumber taste bitter?—let it alone. Are there
brambles in your way?—avoid them then. /'Thus far you
are well. But, then, do not ask, ' What does the world with
such things as this %
' for a natural philosopher would laugh
at you. This expostulation is just as wise as it would be
to find fault with a carpenter for having sawdust, or a
tailor shreds, in his shop." Epictetus had said : " As a mark is not set up for the purpose of missing it, so neither
does the nature of evil exist in the universe ; " that is, there is no absolute evil, it is all subordinated to good.
So too Marcus Aurelius : " Wickedness generally does no harm to the universe ; so too in particular subjects it does
fio~jiarffi to anyone " (viii. 55). At times he points not to
tlie universal law, which he regards as the providence of
the universe, but to the existence of gods, who must direct
all things for the best. But he never asserts this with any
certainty. The alternative is between gods and atoms,
between providence and chance ; and though Marcus
Aurelius pronounces for the former, he desires to show
r'
u
xxiv MARCUS AURELIUS.
that even under the latter a man may be content. As tothe future life, he never speaks with any certainty. Theguiding principle of the soul can never perish, since it is apart of the Deity ; but whether there is a future self-conscious existence is a question he scarcely touches on.Jliis-lifeis all that concerns us. " Though you were des-,tined _tQ liv^ three thousand, or, if you please, thirtythousand years, yet remember that no man can. lose any(Jther life than that which he lives now, neither is hepossessed of any other than that which he loses" (ii. 14).
The Stoic Emperor cannot say with our modern poet
*' "What is our failure here but a triumph's evidence
For the fulness of the days ? Have we withered or agonised ? Why else was the pause prolonged but that singing might issuethence ? Why rushed the discords in, but that harmony might be prized \ "
but he draws a noble moral from the transitoriness of ourbeing. Not " Let us eat and drink,^ for to-morrow we die,"is the teachings of the Meditations^ but rather, *' Let us usethis life well, since we have no other." The consolation fordeath must be sought in the consciousness of duty done.Jf we have lived_wellj we should be content to die, nomatter whether our years be many or few. ' Epicurus badehis followers depart from life as a guest from a banquetsatisfied with his entertainment; the Stoics, in sternerlanguage, bid us leave the stage as an actor who hasperformed his part. " Hark ye, friend ; you have been aburgher of this great city. What matter whether you havelived in it but five years or three ? If you have observedthe laws of the corporation, the length or shortness of thetime makes no difference. Where is the hardship, then, ifNature, that planted you here, orders yo;ir removal ? You
MARCUS AURELIUS. xxv
cannot say you are sent off by a tyrant or an unjust judge.
No ; you quit the stage as fairly as a player does that has
his discharge from the master of the revels. But I have
only gone through three acts, and not held out till the end of
the fifth, you say. Well, but in life three acts make the
play entire. He that ordered the first scene now gives the
sign for shutting up the last. You are neither accountable
for one nor the other. Therefore, retire well-satisfied, for he
by whom you are dismissed is satisfied also " (xii. 36).
The lovers of Marcus Aurelius have been many, and of
every shade of opinion. Long quotes from the preface to
Pierron's translation—" A man illustrious in the church,
the Cardinal Francis Barberini the elder, nephew of Pope
Urban YITL, occupied the last years of his life in translating into his native language the thoughts of the Roman
Emperor, in order to difi'use among the faithful the
fertilising and vivifying seeds. He dedicated this transJation to his soul, in order to make it, as he says, redder
than his purple at the sight of the virtues of this Gentile."
Montesquieu says of Marcus Aurelius : "On sent en soi- meme un plaisir secret lorsqu' on parle de cet empereur; on ne pent lire sa vie sans une espece d' attendrissement.
. . . Tel est r efiet qu'il produit qu' on a meilleure opinion
de soi-meme parce qu' on a meilleure opinion des hommes."
Matthew Arnold, in his Essays in Criticism^ points out
with his usual clearness the reason of this popularity—" It
is remarkable how little of a merely local or temporary
character, how little of those scorice which a reader has to
clear away before he gets to the precious ore, how little that even admits of doubt and question, the morality of Marcus
Aurelius exhibits." " In general the action Marcus Aurelius
prescribes is action which every sound nature must recognise
as right, and the motives he assigns are motives which every
xxvi MARCUS A URELTUS.
clear reason must recognise as valid. And so he remains
the special friend and comforter of all clear-headed and
scrupulous, yet pure and upward-striving souls, in those ages
most especially which walk by sight and not by faith, and
yet have no open vision. He cannot give such souls, perhaps, all they yearn for, but he gives them much, and what
he gives them they can receive."
Perhaps there never was an age that more needed such
teaching than our own. On one hand, sectarian hatred and
dogmatism almost obscure the great truths common to all mankind ; on the other, merciless and destructive criticism,
in undermining much that used to be generally accepted, seems at times to threaten even the foundations of truth.
Here we may turn, as Renan bids us, to the * absolute
religion ' of the Meditations—" La religion de Marc Aurele
est la religion absolue, celle qui resulte du simple fait
d'une haute conscience morale plac^e en face de I'univers.
Elle n' est d' aucune race ni d' aucun pays. Aucunerevolution, aucune changement, aucune d^couverte, ne
pourront la changer."
The Meditations are chiefly known to English readers in
Long's translation, a most scholarly work, and remarkable
for its perfect fidelity to the original. Its one defect is a
certain lack of vigour, though it must be confessed that
the original too is defective in point of style and finish. Before this appeared, the best-known translation was Jeremy Collier's, a book with a charm all its own, in fact, a
version far more spirited than the original. Greek scholars
must always delight in Long's perfect accuracy, but
Collier's work has a value of its own. " Jeremy Collier,
too," observes Matthew Arnold, " like Mr. Long, regarded
in Marcus Aurelius the living moralist, and not the dead
classic ; and his warmth of feeling gave to his style an
MARCUS AURELIUS. xxvii
impetuosity and rhythm, which, from Mr. Long's style (I
do not blame him on that account) are absent." Long had
found fault with Collier's translation as "coarse and
vulgar." Mr. Arnold objects;—"Jeremy Collier's real
defect as a translator is not his coarseness and vulgarity,
but his imperfect acquaintance with Greek."
An attempt is here made to offer to the reader a
corrected, though I dare not say a correct, version of
Collier's translation. The general scheme of his work has
been left unaltered, but gross errors have been corrected,
and modern expressions substituted for others that have
grown obsolete. In a few cases, where the translator
seemed to have entirely misapprehended the meaning,
short passages have been re-written. In this work Long's
translation and a German version by Cless have afforded
me invaluable help, and in some cases I have made use of a very charming, though antiquated, seventeenth century
translation by Meric Casaubon. In revising Book lY., I
have used Crossley's most helpful Notes. My warm thanks
are due to Mr. R. D. Hicks and Mr. E. Y. Arnold of
Trinity College, Cambridge, and to Mr. R. Garnett of the
British Museum, for valuable help in this work and in the
correction of proofs.
ALICE ZIx\IMERN.
I
BOOK I.

THE EMPEROR MARCUS AUREUUS ANTONINUS:
HIS MEDITATIONS
OR, DISCOURSES WITH HIMSELF.
BOOK I.
I. ii^^^»^HE example of my grandfather Verus
gave me a good disposition, not prone
to anger.
"
2. By the recollection of my father's
character, I learned to be both modest
and manly.
3, As for my mother, she taught me to have re- gard for religion, to be generous and open-handed, and
not only to forbear from doing anybody an ill turn,
but not so much as to endure the thought of it. By her
.
likewise I was bred to a plain, inexpensive way of
living, very different from l;he common luxury of the
rich.
4. I have to thank my great-grandfather that I did
not go to a public school, but had good masters at
home, and learnt to know that one ought to spend
liberally on such things.
lo MEDITATIONS.
5. From my governor I learned not to join eitherthe green or the blue faction on the race-ground, nor tosupport the Parmularius or Scutarius at the gladiators' shows. He taught me also to put my ownhand to business upon occasion, to endure hardship andfatigues, and to throw the necessities of nature intoa little compass ; that I ought not to meddle withother people's business, nor be easy in giving credit toinformers.
6. From Diognetus, to shun vain pursuits, not to beled away with the impostures of wizards and soothsayers, who pretend they can discharge evil spirits,
and do strange feats by the strength of a charm ; notto keep quails for the pit, nor to be eager after anysuch thinor. This Dioo:netus taup^ht me to bearfreedom and plain-dealing in others, and apply myselfto philosophy. He also procured me the instructionof Bacchius, Tandasis, and Marcianus. He likewiseput me upon improving myself by writing dialogueswhen I was a boy; prevailed with me to prefer acouch covered with hides to a bed of state ; andreconciled me to other like rio;ours of the Greciandiscipline.
7. It was Rusticus that first made me desire to liverightly, and come to a better state ; who preventedme from running into the vanity of the sophists, eitherby writing speculative treatises, haranguing uponmoral subjects, or making a fantastical appearance ordisplay of generosity or discipline. This philosopherkept me from yielding to the charms of rhetoric andpoetry, from affecting the character of a man of
MEDITATIONS. ii
pleasantry, from wearing my senator's robe in the
house, or anything of this kind which looks like conceit and affectation. He taus^ht me to write letters in a plain, unornamental style, like that dated by him
from Siniiessa to my mother. By his instructions I
was persuaded to be easily reconciled to those who had
misbehaved themselves and disobliged me, as soon as they desired reconciliation. And of the same master I
learned to read an author carefully. Not to take up
with a superficial view, or assent quickly to idle
talkers. And, to conclude with him, he gave me his
own copy of Epictetus's memoirs.
8. Apollonius taught me to give my mind its due
freedom, and disengage it from dependence upon
chance, and not to regard, though ever so little,
anything uncountenanced by reason. To maintain an
equality of temper, even in acute pains, and loss of
children, or tedious sickness. His practice was an
excellent instance, that a man may be forcible and yet
unbend his humour as occasion requires. The heaviness and impertinence of his scholars could seldom
rouse his ill-temper. As for his learning, and the
peculiar happiness of his manner in teaching, he was
so far from being proud of himself upon this score,
that one might easily perceive, he thought it one of
the least things which belonged to him. This great
man let me into the true secret of receiving an
obligation, without either lessening myself, or seeming
ungrateful to my friend.
9. The philosopher Sextus recommended good^
humour to me, and showed me the pattern of a house259
12 MEDITATIONS.
hold governed in a fatherly manner. He also bademe make nature and reason my rule to live by. Byhis precedent I was instructed to appear with anunaffected gravity, to study the temper and circumstances of my friends in order to oblige them. I sawhim bearing with the ignorant and undiscerning,complaisant and obliging to all people, so that his con-versation was more charming than flattery ; and yetat the same time he was held in the highest reverenceby others. Conversing with this philosopher helpedme to draw up a true, intelligible, and methodicalscheme for life and manners, and never so muchasto show the least sign of anger, or any other disturbing thought, but to be perfectly calm and indifferent^yet tender-hearted. However, he let me see in himself that a man might show his good-will significantlyenough, without noise and display, and likewise possessgreat knowledge without vanity and ostentation.
10. Alexander the Grammarian taught me not to beruggedly critical about words, nor find fault withpeople for improprieties of phrase or pronunciation,but to set them right by speaking the thing properlymyself, and that either by way of answer, assent, orinquiry, or by some such other indirect and suitablecorrection.
11. Fronto taught me that envy, tricking, anddissimulation are the character and consequences oftyranny ; and that those we call patricians havecommonly not much fatherly feeling in them.
12. Alexander the Platonist advised me, that without necessity I should never say to anyone, nor write
MEDITATIONS. 13
in a letter, that I am not at leisure, nor make business
an excuse to decline frequently the offices of humanity
to those we dwell with.
13. I learned of Catulus not to slight a friend for
making a remonstrance, though it should happen to
be unreasonable, but rather to endeavour to restore
him to his natural humour. That, like Domitius and
Athenodotus, I should always speak well of those
who had the care of my education, and that I
should always preserve an hearty affection for my
children.
14. I am indebted to Severus for the love I bear to
my relations, and towards justice and trath. He likewise made me acquainted with the character and sentiments of Cato, Brutus, Thrasea, Helvidius, and Dio

and gave me the idea of an equal commonwealth, with
equal rights and equal speech, and also of a monarchy,
where the liberty of the subject was principally re- garded. To mention some more of my obligations to
him : —It was of him I learned not to grow wise by
starts and sudden fancies, but to be a constant admirer
of philosophy and improvement ; that a man ought to
be generous and obliging, hope the best of matters,
and never question the affection of his friends ; to be
free in showing a reasonable dislike of another, and
no less clear in his own expectations and desires ; and
not to put his friends to the trouble of divining what
he would be at. 15. I learned from Maximus to command myself,
and not to be too much drawn towards anything; to
be full of spirits under sickness and misfortune ; to
14 MEDITATIONS.
appear with modesty, obligingness, and dignity ofbehaviour ; to turn off business smoothly as it arises,without drudging and complaint. Whatever he did,all men believed him, that as he spoke, so he thought,and whatever he did, that he did with a good intent.He attained that greatness of mind, not to wonderorstart at anything ; neither to hurry an enterprise,nor sleep over it; never to be puzzled or dejected, norto put on an appearance of friendliness ; not to beangry or suspicious, but ever ready to do good, and toforgive and speak truth ; and all this as one whoseemed rather of himself to be straight and right, thanever to have been rectified. Nobody ever couldfancy they were slighted hy him, or dared to thinkthemselves his betters. Besides all this, he had anagreeable wit.
16. In my adoptive father I observed a smoothand inoffensive temper, with great steadiness in keeping close to measures judiciously taken ; a greatnessproof against vanity and the impressions of pompand power. From him a prince might learn to lovebusiness and action, and be constantly at it; to bewilling to hear out any proposal relating to publicadvantage, and undeviatingly give every man his due
to understand the critical seasons and circumstancesfor rigour or remissness. To have no boy-favourites.Not to stand upon points of state and prerogative,but to leave his nobility at perfect liberty in theirvisits and attendance; and when he was upon hisprogress, no man lost his favour for not being atleisure to follow the court. To debate matters nicely
MEDITATIONS. 15
and thoroughly at the council-board, and then to
stand by what was resolved on, yet not hastily to give
up the inquiry, as one easily satisfied with sudden
notions and apprehensions. To be constant to a
friend, without tiring or fondness. To be always
satisfied and cheerful. To reach forward into the
future, and manage accordingly. Not to neglect the
least concerns, but all without hurry, or being embarrassed. Farther, by observing his methods and administration, I had the opportunity of learning how
much it was the part of a prince to check the excesses
of panegyric and flattery. To have his magazines
and exchequer well furnished. To be frugal in his
expenses, without minding being lampooned for his
pains. Not to worship the gods to superstition ; not
to court the populace, either by prodigality or compliment; but rather to be sober and firm upon all
occasions, keeping things in a steady decorum, without chopping and changing of measures. To enjoy
the plenty and magnificence of a sovereign fortune
without bragging, and yet without making excuse ; so
as freely to enjoy them when present, but when
wanting, not to be mortified at the loss of them. And
to behave himself so that no man could charge him
with sophistry, or buff'ooning, or being a pedant. No ; he was a person mature and perfect, scorning flattery,
and thoroughly qualified to govern himself and others.
As for those that were philosophers in earnest, he had
a great regard for them, but without reproaching those
who were otherwise, nor yet being led away by these.
He was condescending and familiar in conversation^
i6 MEDITATIONS.
and pleasant too, but not to tiresomeness and excess.As for his health, he was not anxious about it, likeone fond of living, or over-studious of bodily appearance, and yet managed his constitution withthat care as seldom to stand in need of the assist-ance of phj^sic or outward applications. Farther, henever envied and browbeat those that were eminentin any faculty or science, as eloquence, or knowledgeof the laws or morals ; but, on the contrary, encouragedthem in their ways, and promoted their reputation.He observed fitness and custom in all his actions, andyet did not seem to regard them. He was not fickleand fluttering in his humour, but constant both toplace and undertaking; and I have seen him, afterviolent fits of the headache, return fresh and vigorousto his usual business. He kept but few things tohimself, and those were secrets of government. Hewas very moderate and frugal in shows, publicbuildings, liberalities, and such like, being one thatdid not so much regard the popularity as the right-ness of an action. It was none of his custom to batheat unusual hours, or to be overcome with the fancy ofbuilding, to study eating and luxury, to value thecuriosity of his clothes, or the shape and person of hisservants. His cloak came from Lorium, his villa onthe coast; at Lanuvium, he wore for the most partonly a tunic; and at Tusculum he would scarcelyso much as put on a cloak without making an excusefor it. To take him altogether, there was nothing ofruggedness, immodesty, or eagerness in his temper.Neither did he ever seem to drudge and sweat at the
MEDITA TIONS. 1

helm. Things were dispatched at leisure, and without
being felt ; and j^et the administration was carried on
without confusion, with great order, force, and uniformity. Upon the whole, what was told of Socrates
is applicable to him ; for he was so much master of
himself, that he could either take or leave those con- veniences of life with respect to which most people
are either uneasy without them, or intemperate with
them. Now, to hold on with fortitude in one condition and sobriety in the other is a proof of a great
soul and an impregnable virtue, such as he showed in
the sickness of Maximus.
17. I have to thank the gods that my grandfathers,
parents, sister, preceptors, relations, friends, and
domestics were almost all of them persons of probity,
and that I never happened to disoblige or misbehave
myself towards any of them, notwithstanding that mydisposition was such, that, had occasion offered, I
might have acted thus ; but by the goodness of the
gods, I met with no provocations to reveal my infirmities. It is likewise by their providence that my childhood was no longer managed by my grandfather's
mistress ; that I preserved the flower of my youth

that I was subject to the emperor my father, and bred
under him, who was the most proper person living to
put me out of conceit with pride, and to convince methat it is possible to live in a palace without the cere- mony of guards, without richness and distinction of
habit,' without torches, statues, or such other marks of
royalty and state ; and that a prince may shrink himself almost into the figure of a private gentleman, and
1

MEDITA TIONS.
yet act, nevertheless, with all the force and majestyof his character when the common weal requires it. It is the favour of the gods that I happened to meetwith a brother, whose behaviour and affection is suchas to contribute both to my pleasure and improvement. It is also their blessing that my children wereneither stupid nor misshapen ; that I made no farther advances in rhetoric, poetry, and such otheramusements, which possibly might have engaged myfancy too far, had I found myself a considerable proficient; that, without asking, I gave my governorsthat share of honour which they seemed to desire,
and did not put them off from time to time with promises and excuses, because they were yet but young
that I had the happiness of being acquainted withApollonius, Rusticus, and Maximus ; that I have aclear idea of the life in accordance with nature, andthe impression frequently refreshed : so that, considering the extraordinary assistance and directionsof the gods, it is impossible for me to miss the road ofnature unless by refusing to be guided by the dictatesand almost sensible inspirations of heaven. It is bytheir favour that my constitution has held out so well,under a life of fatigue and business ; that I never hadto do with Benedicta or Theodotus ; and, when I fell
into some fits of love, I was soon cured ; that when Ifell out with Rusticus, as it frequently happened, Iwas not transported into any act of violence ; that Ihad the satisfaction of my mother's life and companya considerable while, though she was destined to dieyoung ; that when I was willing to relieve the
MEDITATIONS. 19
necessities of others, I was never told that the
exchequer was empty ; and, again, it is they that kept
me from standing in need of any man's fortune.
Farther, it is from them that my wife is so very
obedient and affectionate, and so remote from luxury

that I had choice of good governors for my children

that remedies were prescribed me in a dream against
giddiness and spitting of blood, as at Cajeta, by
an ointment ; that when I had a mind to look
into philosophy, I did not meet with a sophist to
instruct me ; that I did not spend too much time in
reading history, chopping logic, or considering the
heavens. Now all these points could never have been
compassed without a protection from above and the
gods presiding over fate.
This %vaB luritten in the country of the Quadi, at
the Granua.

BOOK II.

BOOK IT,
EMEMBER to put yourself in mindevery morning, that before night it will be your luck to meet with some
busy-body, with some ungrateful,
abusive fellow, with some knavish,
envious, or unsociable churl or other. Now all this
perverseness in them proceeds from their ignorance of
good and evil ; and since it has fallen to my share to
understand the natural beauty of a good action, and
the deformity of an ill one—since I am satisfied the
person disobliging is of kin to me, and though we are not just of the same flesh and blood, yet our minds
are nearly related, being both extracted from the
Deity—I am likewise convinced that no man can do
me a real injury, because no man can force me to
misbehave myself, nor can I find it in my heart to hate
or to be angry with one of my own nature and family.
For we are all made for mutual assistance, as the feet,
the hands, and the eyelids, as the rows of the upper
and under teeth, from whence it follows that clashing
and opposition is perfectly unnatural. Now such an
unfriendly disposition is implied in resentment and
aversion.
24 MEDITATIONS.
2. This being of mine, all there is of it, consists of
flesh, breath, and the ruling part. Away with yourbooks then. Suffer not your mind any more to
be distracted. It is not permitted. As for yourbody, value it no more than if you were just
expiring. For what is it ? Nothing but a little
blood and bones ; a piece of network, wroughtout of nerves, veins, and arteries twisted together.
In the next place, consider what sort of thing
your br 3ath is ; why, only a little air, and that
not constant, but every moment let out of your lungs,
and sucked in again. The third part of your composition is the ruling part. Now consider thus : you are an old man : do not suffer this noble part of you underservitude any longer. Let it not be moved by the
springs of selfish passions ; let it not quarrel with fate,
be uneasy at the present, or afraid of the future.
8. Providence shines clearly through the works of
the gods; even the works of chance are^not withoutdependence on Nature, being only an effect of that
chain of causes which are under a providential regulation. Indeed, all things flow from this fountain;
besides, there is necessity, and the interest of the
whole universe, of which you are a part. Now, that
which is both the product and support of universal
Nature, must by consequence be serviceable to everypart of it ; but the world subsists upon change, and is preserved by the mutation of the simple elements, andalso of things mixed and compounded, and what it loses one way it gets another. Let these reflections
satisfy you, and make them your rule to live by. As
MEDITATIONS. 25
for books, cast away your thirst after them, that you
may not die complaining, but go off in good-humour,
and heartily thank the gods for what you have had.
4. Remember how often you have postponed minding your interest, and let slip those opportunities
the gods have given you. It is now high time to
consider what sort of world you are part of, and
from what kind of governor of it you are descended ; that you have a set period assigned you to act in,
and unless you improve it to brighten and compose
your thoughts, it will quickly run off with you, and be
lost beyond recovery.
5. Take care always to remember that you are a man and a E-oman ; and let every action be done with
perfect and unaffected gravity, humanity, freedom,
and justice. And be sure you entertain no fancies,
which may give check to these qualities. This is possible, if you will but perform every action as though it were your last ; if your appetites and
passions do not cross upon your reason ; if you keep
clear of rashness, and have nothing of insincerity
and self-love to infect you, and do not complain of your
destiny. You see what a few points a man has to
gain in order to attain to a godlike way of living

for he that comes thus far, performs all which the
immortal powers will require of him.
6. Continue to dishonour yourself, my soul ! Neither
will you have much time left to do yourself honour.
For the life of each man is almost up already ; and
yet, instead of paying a due regard to yourself, you
place your happiness in the souls of other men.
26 MEDITATIONS.
7. Do not let accidents disturb, or outward objectsengross your thoughts, but keep your mind quiet anddisengaged, that you may be at leisure to learn something good, and cease rambling from one thing toanother. There is likewise another sort of roving tobe avoided ; for some people are busy and yet donothing ; they fatigue and wear themselves out, andyet aim at no goal, nor propose any general end ofaction or design.
8. A man can rarely be unhappy by being ignorantof another's thoughts ; but he that does not attend tothe motions of his own is certainly unhappy.
9. These reflections ought always to be at hand :
To consider well the nature of the universe and myown nature, together with the relation betwixt them,and what kind of part it is, of what kind of whole; and that no mortal can hinder me from acting andspeaking conformably to the being of which I am a pari;.10. Theophrastus, in comparing the degrees of faults(as men would commonly distinguish them), talks likea philosopher when he affirms that those instances ofmisbehaviour which proceed from desire are greaterthan those of which anger is the occasion. Por aman that is angry seems to quit his hold of reasonunwillingly and with pain, and start out of rule beforehe is aware. But he that runs riot out of desire,being overcome by pleasure, loses all hold on himself,and all manly restraint. Well, then, and like a philosopher, he said that he of the two is the more tobe condemned that sins with pleasure than he thatsins with grief. For the first looks like an injured
MEDITA TIONS. 2 7
person, and is vexed, and, as it were, forced into a
passion ; whereas the other begins with inclination,
and commits the fault through desire.
11. Manage all your actions, words, and thoughts
accordingly, since you may at any moment quit life. And what great matter is the business of dying ? If
the gods are in being, you can suffer nothing, for
they will do you no harm. And if they are not, or take
no care of us mortals—why, then, a world without
either gods or Providence is not worth a man's while
to live in. But, in truth, the being of the gods, and
their concern in human affairs, is beyond dispute.
And they have put it entirely in a man's power not to
fall into any calamity properly so-called. And if other misfortunes had been really evils, they would
have provided against them too, and furnished man
with capacity to avoid them. But how can that
which cannot make the man worse make his life so ? I can never be persuaded that the universal Nature
neglected these matters through want of knowledge,
or, having that, yet lacked the power to prevent or
correct the error ; or that Nature should commit such
a fault, through want of power or skill, as to suffer
things, really good and evil, to happen promiscuously
to good and bad men. Now, living and dying, honour
and infamy, pleasure and^ pain, riches and poverty
all these things are the common allotment of the
virtuous and vicious, because they have nothing
intrinsically noble or base in their nature ; and,
therefore, to speak properly, are neither good nor
bad.
260
28 MEDITATIONS.
12. Consider how quickly all things are dissolvedand resolved ; the bodies and substances themselvesinto the matter and substance of the world, and theirmemories into its general age and time. Consider, too,the objects of sense, particularly those which charmus with pleasure, frighten us with pain, or are most admired for empty reputation. The power of thought willshow a man how insignificant, despicable, and paltrythese things are, and how soon they wither and die. Itwill show him what those people are upon whosefancy and good word the being of fame depends
also the nature of death, which, if once abstractedfrom the pomp and terror of the idea, will be foundnothing more than a pure natural action. Nowhethat dreads the course of nature is a very child; X but this is not only a work of nature, but is also profitable to her. Lastly, we should consider how we arerelated to the Deity, and in what part of our being,and in what condition of that part.
13. Nothing can be more unhappy than thecuriosity of that man that ranges everywhere, anddigs into the earth, as the poet says, for discovery; that is wonderfully busy to force by conjecture apassage into other people's thoughts, but does notconsider that it is sufficient to reverence and serve thedivinity within himself. And this service consists inthis, that a man keep himself pure from all violentpassion, and evil affection, from all rashness andvanity, and from all manner of discontent towardsgods or men. For as for the gods, their administrationought to be revered upon the score of excellency;
MEDITATIONS. 29
and as for men, their actions should be well taken for
the sake of common kindred. Besides, they are often
to be pitied for their ignorance of good and evil;
which incapacity of discerning between moral qualities
is no less a defect than that of a blind man, who
cannot distinguish between white and black.
14. Though you were to live three thousand, or, if you please, thirty thousand of years, yet remember
that no man can lose any other life than that w^hich
he now lives, neither is he possessed of any other than
that which he loses. Whence it follows that the
longest life, as we commonly speak, and the shortest,
come all to the same reckoning. For the present is of the same duration everywhere. Everybody's loss,
therefore, is of the same bigness, and reaches no
further than to a point of time, for no man is capable
of losing either the past or the future ; for how can
one be deprived of what he has not ? So that under
this consideration there are two notions worth re- memJbering. One is, that Nature treads in a circle, and
has much the same face through the whole course
of eternity. And therefore it signifies not at all
whether a man stands gazing here an hundred, or two
hundred, or an infinity of years ; for all that he gets
by it is only to see the same sights so much the
cftener. The other hint is, that when the longest
and shortest-lived persons come to die, their loss is equal ; they can but lose the present as being the only
thing they have ; for that which he has not, no man
can be truly said to lose.
15. Monimus, the Cynic philosopher, used to say
3o MEDITATIONS.
that all things were but opinion. Now this sayingmay undoubtedly prove serviceable, provided oneaccepts it only as far as it is true.
16. There are several different ways by whichaman's soul may do violence to itself ; first of all, whenit becomes an abscess, and, as it were, an excrescenceon the universe, as far as in it lies. For to be vexedat anything that happens is a separation of ourselvesfrom nature, in some part of which the natures of allother things are contained. Secondly, it falls underthe same misfortune when it hates any person, or goesagainst him, with an intention of mischief, which isthe case of the angry and revengeful. Thirdly, itwrongs itself when it is overcome by pleasure or pain.Fourthly, when it makes use of art, tricking, andfalsehood, in word or action. Fifthly, when it doesnot know what it would be at in a business, but runson without thought or design, whereas even the leastundertaking ought to be aimed at some end.Now the end of rational beings is to be governedby the law and reason of the most venerable city andconstitution.
17. The extent of human life is but a point ; itssubstance is in perpetual flux, its perceptions dim,and the whole composition of the body tending tocorruption. The soul is but a whirl, fortune not to beguessed at, and fame undiscerning—in a word, thatwhich belongs to the body is a flowing river, and whatthe soul has is but dream and bubble. Life is butacampaign, or course of travels, and after-fame isoblivion. What is it, then, that will stick by a man?
MEDITATIONS. 31
Why, nothing but philosophy. Now, this consists
in keeping the divinity within us from injury and
disgrace, superior to pleasure and pain, doing nothing
at random, without any dissembling and pretence, and
independent of the motions of another. Farther,
philosophy brings the mind to take things as they
fall, and acquiesce in their distribution, inasmuch as all
events proceed from the same cause with itself ; and,
above all, to have an easy prospect of death, as being
nothing more than a dissolving of the elements of which
each thing is composed. Now, if the elements themselves are never the worse for runnino' off one into
another, what if they should all change and be dissolved ? Why should any man be concerned at the
consequence ? All this is but Nature's method ; now,
Nature never does any mischief.
Wriiian at Carnuntum.

BOOK JII.

BOOK IIL
!• B'^"')^'J^-^ ou^ht not only to remember that life
is wearing off, and a smaller part of it is left daily, but also to consider that if a man's life should happen to be longer
than ordinary, yet it is uncertain
whether his mind will keep pace with his years, and
afford him sense enough for business, and power to
contemplate things human and divine. For if the manbegins to dote, it is true the mere animal life goes on

he may breathe, and be nourished, and be furnished
with imagination and appetite; but to make any proper
use of himself, to fill up the measure of his duty, to
distinguish appearances, and to know whether it is time for him to walk out of the world or not—as to
all such noble functions of reason and judgment, the
man is perfectly dead already. It concerns us, therefore, to push forward, and make the most of our
matters, for death is continually advancing ; and
besides that, our understanding sometimes dies before
us.
2. It is worth while to observe that the least
thing that happens naturally to things natural has
something in itself that is pleasing and delightful
36 MEDITATIONS,
Thus, for example, there are cracks and little breaks
on the surface of a loaf, which, though never intended
by the baker, have a sort of agreeableness in them,
which invites the appetite. Thus figs, when they are most ripe, open and gape ; and olives, when they fall
of themselves and are near decaying, are particularly
pretty to look at. The bending of an ear of corn, the
brow of a lion, the foam of a boar, and many other things,
if you take them singly, are far enough from being
beautiful ; but when they are looked on as effects of
the products of Nature, help to adorn and attract.
Thus, if a man has but inclination and thought enoughto examine the product of the universe, he will find
the most unpromising appearances in the results of
Nature not without charm, and that the more remote
appendages have somewhat to recommend them. Onethus prepared will be no less pleased to see the gapingjaws of living beasts than the imitations of painters
and sculptors, and with chastened eyes he will find
beauty in the ripeness of age as well as in the blossom
of youth. I grant many of these things will not
charm everyone, but only those who are truly in
harmony with Nature and her works.
3. Hippocrates, who cured so many diseases, himself
fell ill and died. The Chaldeans, who foretold other
people's death, at last met with their own fate.
Alexander, Pompey, and Julius Csesar, who haddestroyed so many towns, and cut off so manythousands of horse and foot in the field, were forced
at last to march off themselves. Heraclitus, whoargued so much about the universal conflagration, died
MEDITATIONS. 37
through water by a dropsy. Democritus was eaten
up with vermin ; another sort of vermin destroyedSocrates. What are these instances for ? Look you : you have embarked, you have made your voyage andyour port; debark then without more ado. If youhappen to land upon another world, there will be
gods enough to take care of you ; but if it be yourfortune to drop into nothing, why, then you will be nomore solicited with pleasure and pain. Then you will
have done drudging for your outer covering, which is the more unworthy in proportion as that which serves
it is worthy ; for the one is all soul, intelligence, anddivinity, whereas the other is but dirt and corruption.
4. For the future, do not spend your thoughts
upon other people, unless you are led to it by commoninterest. For the prying into foreign business—that
is, musing upon the talk, fancies, and contrivances of
another, and guessing at the what and why of his
actions—does but make a man forget himself, andramble from his own guiding principle. He ought,
therefore, not to work his mind to no purpose, nor throw a superfluous link into the chain of thought;
and more especially, to avoid curiosit}^ and malice in
his inquiry. Accustom yourself, therefore, to think
upon nothing but what you could freely reveal, if the
question were put to you ; so that if your soul werethus laid open, there would nothing appear but whatwas sincere, good-natured, and public-spirited—not
so much as one voluptuous or luxurious fancy, nothing
of hatred, envy, or unreasonable suspicion, nor aughtelse which you could not bring to the light without
38 MEDITATIONS.
blushing. A man thus qualified, who does not delayto assume the first rank among mortals, is a sort of
priest and minister of the gods, and makes a right use
of the Deity within him. By the assistance thereof,
he is preserved, uninfected with pleasure, invulnerable
against pain—out of the reach of injury, and above
the malice of evil people. Thus he wrestles in the
noblest fight, to hold his own against all his passions

and penetrated with the spirit of justice, welcomes with
his whole heart all that happens and is allotted to
him. He never minds other people's speech, thoughts,
or actions, unless public necessity and general good
require it. No; he keeps himself to his own business, and contemplates that portion of the whole
allotted him by the fates, and endeavours to do the
first as it should be, and believes that his lot is good.
For every man's fate is suitable, since it is suited to
him. He considers that the rational principle is akin
in all men, and that general kindness and concern for
the whole world is no more than a piece of humannature—that not every one's good opinion is not worth
the gaining, but only that of those who seek to live
in accordance with Nature. As for others, he knows
their way of living, both at home and abroad, by day
and by night, and their companions in their evil wayof life, and he bears it in mind. And, why, indeed,
should he value the commendation of such people,
who are not able even to please themselves ? 5. Be not unwilling, selfish, unadvised, or passionate in anything you do. Do not affect quaintness and points of wit : neither talk nor meddle more
MEDITATIONS. 39
than is necessary. Take care that the divinity within
you has a creditable charge to preside over; that youappear in the character of your sex and age. Act like a Roman Emperor that loves his country, and be
always in a readiness to quit the field at the first
summons ; and ere you claim your discharge, manageyour credit so, that you need neither swear yourself nor want a voucher. Let your air be cheerful ; depend
not upon external supports, nor beg your tranquillity
of another. And, in a word, never throw away your
legs, to stand upon crutches.
6. If, in the whole compass of human life, you find
anything preferable to justice and truth ; to temperance
and fortitude ; to a mind self-satisfied with its ow^n
rational conduct, and entirely resigned to fate—if, I
say, you know anything better than this, turn to it with your whole soul, and enjoy it, accounting it the
best. But if there is nothing more valuable than the
divinity implanted within you, and this is master of
its appetites, examines all impressions, and has
detached itself from the senses, as Socrates used to
say, and shows itself submissive to the government of
the gods, and helpful and benevolent to mankind—if all things are trifles compared with this, give way to
nothing else. For if you are once inclined to anysuch thing, it will no longer be in your power to give
your undivided preference to what is your ownpeculiar good, for it is not lawful that anything of
another kind or nature, as either popular applause, or power, or riches, or pleasures, should be sufifered to
contest with what is rationally and politically good.
4d MEDITATIONS.
All these things, if but for a while they begin to
please, presently prevail, and pervert a man's mind.
Let your choice therefore run all one way, and be bold
and resolute for that which is best. Now what is profitable is best. If that means profitable to man as he is a rational being, stand to it ; but if it means
profitable to him as a mere animal, reject it, and keep
your judgment without arrogance. Only take care to
make inquiry secure.
7. Think nothing for your interest which makes
you break your word, quit your modesty, hate, suspect, or curse any person, or inclines you to any practice
which will not bear the light and look the world in
the face. For he that values his mind and the worship
of his divinity before all other things, need act no
tragic part, laments under no misfortune, and wants
neither solitude nor company ; and, which is still more,
he will neither fly from life nor pursue it, but is perfectly indifferent about the length or shortness of
the time in which his soul shall be encompassed byhis body. And if he were to expire this moment, he
is as ready for it as for any other action that maybe performed with modesty and decency. For all his
life long, this is his only care—that his mind mayalways be occupied as befits a rational and social
creature.
8. If you examine a man that has been welldisciplined and purified by philosophy, you will find
nothing that is unsound, foul, or false in him. Death
can never surprise his life as imperfect, so that
nobody can say he goes oflT the stage before his part is
MEDITATIONS. 41
quite played. Besides, there is in him nothing servile or affected ; he neither attaches himself too closely
to others, nor keeps aloof from them ; he is neither
responsible to them, nor does he avoid them.
9. Hold in honour your opinionative faculty, for this
alone is able to prevent any opinion from originating
in your guiding principle that is contrary to Nature
or the proper constitution of a rational creature. Now,a rational constitution eojoins us to do nothing rashly,
and to be kindly disposed towards men, and to submit
willingly to the gods.
10. As for other speculations, throw them all out
of your head, excepting those few precepts above
mentioned—remembering withal, that every man's
life lies all within the present, which is but a point of
time ; for the past is spent, and the future is
uncertain. Life moves in a very narrow compass;
yes, and men live in a small corner of the world
too. And the most lasting fame will stretch but
to a sorry extent ; for, alas ! poor transitory mortals
who hand it down know little even of themselves,
much less of those who died long before their time.
11. To the foregoing hints you may add this which
follows : —make for yourself a particular description
and definition of every object that presents itself
to your mind, that you may thoroughly contemplate it in its own nature, bare and naked, wholly
and separately. And in your own mind call itself
and the parts of which it is composed, and into
which it will be resolved, by its own and proper
name ; for nothing is so likely to raise the mind
42 MEDITATIONS.
to a pitch of greatness as the power truly andmethodically to examine and consider all things that
happen in this life, and so to penetrate into their
natures as to apprehend at once what sort of purpose
each thing serves, and what sort of universe makes use
of it—what value it bears to the whole, and what to
man, who is a citizen of that great capital, in respect
of which all other towns are no more than single
families—what is this object which makes an impression on me ; how long can it last ; what virtue
does it require of me; is it good-nature, fortitude,
truth, simplicity, self-sufficiency, or any of the rest ? On each occasion a man should be ready to pronounce,
" This was sent me by heaven, this by destiny, or the
combinations of fate, or by one of the same clan, or family, or company as myself, who knows not
what is natural for him. But I do know; therefore I am just and friendly to him, and treat him according
to the natural laws of our communion. However, in
things indifferent I take care to rate them according
to their respective value."
12. If you will be governed by reason, and managewhat lies before you with industry, vigour, andtemper ; if you will not run out after new distraction,
but keep your divinity pure, even as though you mustat once render it up again, your mind staunch andwell disciplined, as if this trial of behaviour were yourlast ; and, if you will but cleave to this, and be
true to the best of yourself, fearing and desiring
nothing, but living up to your nature, standing boldly
by the truth of your word, and satisfied therewith.
MEDITA TIONS. 43
then you will be a happy man. But the whole world
cannot hinder j^ou from so doing.
13. As surgeons always have their instruments and
knives ready for sudden occasions, so be you always
furnished with rules and principles to let you into
the knowledge of things human and divine, remembering even in your slightest action the connection
these two have with each other. For without a
regard for things divine, you will fail in your
behaviour towards men ; and again, the reasoning
holds for the other side of the argument.
14. Wander at random no longer. Alas ! you have
no time left to peruse your diary, to read over the
Greek and Roman history, or so much as your own
commonplace book, which you collected to serve you
when vou were old. Hasten then towards the ojoal. Do
not flatter and deceive yourself. Come to your own
aid while yet you may, if you have a kindness for
yourself.
15. Men do not know in how many senses they
can take the words to steal, to buy, to soiu, to be quiet,
to see what should be done ; for this is not effected by
eyes, but by another kind of vision.
16. There are three things which belong to a man
body, soul, and mind. Sensation belongs to the body,
impulse to the soul, and reason to the mind. To have
the senses stamped with the impression of an object
is common to brutes and cattle ; to be hurried and
convulsed with passion is the quality of beasts of
prey and men of pleasure—such as Phalaris and Nero —of atheists and traitors, too, and of those who do
261
44 MEDITATIONS.
not care what they do when no man sees them. Now,since these qualities are common, let us find out themark of a man of probity. His distinction, then, lies
in letting reason guide his practice, in contentmentwith all that is allotted him, keeping pure the divinitywithin him, untroubled by a crowd of appearances,preserving it tranquil, and obeying it as a god. He is all truth in his words and justice in his actions ; andif the whole world should disbelieve his integrity,
dispute his character, and question his happiness, hewould neither take it ill in the least, nor turn aside
from that path that leads to the aim of life, towardswhich he must move pure, calm, well -prepared, andwith perfect resignation in his fate,
BOOK IV.

BOOK IV,
''HEN the mind acts up to Nature, she is rightly disposed, and takes things as they come, and tacks about with her
circumstances; as for fixing the condition of her activity, she is not at all solicitous about
that. It is true, she is not perfectly indifferent ; she
moves forward with a preference in her choice ; but if anything comes cross, she falls to work upon it, and
like fire converts it into fuel ; for like this element,
when it is weak, it is easily put out, but when once
well kindled it seizes upon what is heaped upon it,
subdues it into its own nature, and increases by
resistance
.
2. Let every action tend to some point, and be
perfect in its kind.
3. It is the custom of people to go to unfrequented
places and country places and the sea-shore and the
mountains for retirement; and this you often earnestly
desired. But, after all, this is but a vulgar fancy,
for it is in your power to withdraw into yourself
whenever you desire. Now one's own mind is a place
the most free from crowd and noise in the world, if a man's thoughts are such as to ensure him perfect
4^ ' Meditations.
tranquillity within, and this tranquillity consists in thegood ordering of the mind. Your way is, therefore,
to make frequent use of this retirement, and refreshyour virtue in it. And to this end, be always provided with a few short, uncontested notions, to keepyour understanding true, and send you back contentwith the business to which you return. For instance : What is it that troubles you ? It is the wickedness ofthe world. If this be your case, out with your antidote, and consider that rational beino-s were made for
mutual aivantage, that^forbearance is one part ofjustice, and that people misbehave themselves againsttheir will. Consider, likewise, how many men haveembroiled themselves, and spent their days in disputes, suspicion, and animosities ; and now they aredead, and burnt to ashes. Be quiet, then, and disturbyourself no more. But, it may be, the distribution ofthe world does not please you. Recall the alternative,and argue thus : either Providence or atoms rule theuniverse. Besides, you may recall the proofs that theworld is, as it were, one great city and corporation.But possibly the ill state of your health afflicts you.Pray reflect, your intellect is not affected by theroughness or smoothness of the currents of sensation,if she will retire and take a view of her own privilege and power. And when she has done this,
recollect the philosophy about pleasure and pain, towhich you have even now listened and assented.Well ! it may be the concern of fame sits hard uponyou. If you are pinched here, consider how quicklyall things vanish, and are forgotten—what an immense
MEDITATIONS. 49
chaos there stands on either side of eteruity. Applause ! consider the emptiness of the sound, the
precarious tenure, the little judgment of those that
give it us, and the narrow compass it is confined to ; for the whole globe is but a point; and of this little,
how small is your habitation, and how insignificant
the number and quality of your admirers. Upon the
whole, do not forget to retire into the little realm of
your own. And, above all things, let there be no
straining nor struggling in the case, but move freely,
and contemplate matters like a human being, a citizen,
and a mortal. And among the rest of your stock, let
these two maxims be always ready : first, that things
cannot disturb the soul, but remain motionless without, while disturbance springs from the opinion within
the soul. The second is, to consider that the scene is just shifting and sliding off into nothing ; and that
you yourself have seen abundance of great alterations.
In a word, the world is all transformation, and life is opinion.
4. If the faculty of understanding lies in common
amongst us all, then reason, the cause of it, must be
common too ; and that other reason too which governs
practice by commands and prohibitions. From
whence we may conclude, that mankind are under one common law ; and if so, they must be fellow-citizens,
and belong to some body politic. From whence it
Avill follow, that the whole world is but one commonwealth ; for certainly there is no other society in
which mankind can be incorporated. Now this
common fund of understanding, reason, and law is a
50 • MEDITATIONS.
commodity of this same country, or wliicli way domortals light on it ? For as the four distinctions in
my body belong to some general head and species ofmatter; for instance, the earthy part in me comesfrom the division of earth ; the watery belongs to
another element ; the airy particles flow from a third
spring, and those of fire from one distinct from all the former (for nothing can no more produce something, than something can sink into nothing) ; thusit is evident that our understanding must proceedfrom some source or other.
5. Death and generation are both mysteries ofnature, and somewhat resemble each other ; for thefirst does but dissolve those elements the latter hadcombined. Now there is nothing that a man need beashamed of in all this ; nothing that is opposed tohis nature as a rational being, and to the design ofhis constitution.
6. Practices and dispositions are generally of apiece ; such usage from such sort of men is in amanner necessary. To be surprised at it, is ineffect to wonder that the fig-tree yields juice. Prayconsider that both you and your enemy are droppingoff, and that ere long your very memories will beextinguished.
7. Do not suppose you are hurt, and your complaintceases. Cease your complaint, and you are nothurt.
8. That which does not make a man worse, doesnot make his life worse ; and by consequence he hasno harm either within or without.
MEDITATIONS. S

9. The nature of the geaeral good was obliged to act in this manner.
1 U. Take notice that all events turn out justly, and
that if you observe nicely, you will not only perceive a
connection between causes and effects, but a sovereign
distribution of justice, which presides in the administration, and gives everything its due. Observe, then,
as you have begun, and let all your actions answer
the character of a good man—I mean a good man in
the strictness and notion of philosophy.
11. If a man affronts you, do not accept his opinion
or think just as he w^ould have you do. No, look
upon things as reality presents them.
12. Be always provided with principles for these
two purposes :

First, To engage in nothing but what
reason dictates, what the sovereign and legislative
part of you shall suggest, for the interest of mankind.
Secondly, To be disposed to quit your opinion, and
alter your measures, when a friend shall give you
good grounds for so doing. But then the reasons of
changing your mind ought to be drawn from some
consideration regarding justice and public good, or some such generous motive, and not because it pleases
your fancy, or promotes your reputation.
13. Have you any sense in your head? Yes.
Why do you not make use of it then ? For if this
faculty does bat do its part, I cannot see what more
you need wish for. 14. At present your nature is distinct ; but ere long you will vanish into the whole. Or, rather, you
will be returned into that universal reason which gave
you your being.
S2 MEDITAT/ONS.
15. When frankincense is thrown upon the altar, one grain usually falls before another ; but it makesno difference.
16. Do but return to the principles of wisdom, andthose who take you now for a monkey or a wild beast,will make a god of you in a week's time.
17. Do not act as if you had ten thousand years to
throw away. Death stands at 3^our elbow. Be goodfor something, while you live and it is in your power.18. What a great deal of time and ease that mangains who lets his neighbour's words, thoughts, andbehaviour alone, confines his inspections to himself,and takes care that his own actions are -honest andrighteous. " Truly," as Agathon observes, " we shouldnot wander thus, but run straight to the goal without rambling and impertinence."
19. He that is so very solicitous about beingtalked of when he is dead, and makes his memory hisinclination, does not consider that all who knew^ himwill quickly be gone. That his fame will growless in the next generation, and flag upon thecourse ; and handed from one to another by menwho eagerly desire it themselves, and are quenchedthemselves, it will be quenched at last ; but grantingyour memory and your men immortal, what is theirpanegyric to you ? I do not sa}^, when you are dead,but if you were living, what would commendationsignify, unless for some reason of utility ? To con-clude ; if 3^ou depend thus servilely upon the goodword of other people, you will be unworthy of yournature.
MEDITATION'S. %%
20. Whatever is good has that quality from itself;
it is finished by its own nature, and commendation is no part of it. Why, then, a thing is neither better nor worse for being praised. This holds concerning
things which are called good in the common way of
speaking, as the products of nature and art ; what do
you think, then, of that which deserves this character
in the strictest propriety ? It wants nothing foreign
to complete the idea any more than law, truth, good
nature, and sobriety. Do any of these virtues stand
in need of a good word, or are they the worse for a bad one? I hope an emerald will shine nevertheless
for a man's being silent about the worth of it. Neither is there any necessity of praising gold, ivory,
purple, a lyre, a dagger, a little flower, or a shrub.
21. If human souls have a being after death, which
way has the air made room for them from all eternity ? Pray, how has the earth been capacious enough to re- ceive all the bodies buried in it ? The resolution of
this latter question will satisfy the former. For as a
corpse after some continuance by change and dissolution makes way for another, so when a man dies,
and the spirit is let loose into the air, it holds out for
some time, after which it is changed, diifused, and
kindled in flame, or else absorbed into the generative
principle of the universe. And thus they make room
for succession. And this may serve for an answer
upon the supposition of the soul's surviving the body.
Besides, we are not only to consider the vast number
of bodies disposed of in the manner above mentioned

but what an infinite number are every day devoured
54 Meditations.
by mankind, and other living creatures, and as it wereburied in their bodies. And yet by the transmutationof the food into blood, or into fire and air, there is space enough. And now which way can a man investigate the truth ? Why, in order to this, he mustdivide the thing in question into the causal andmaterial elements.
22. Do not run riot ; keep your intentions honest,and your convictions sure. 23. Whatever is agreeable to you, Universe, is soto me too. Nothing is early or late for me that is seasonable for you. Everything is fruit for me whichyour seasons bring, oh Nature. From you all thingsproceed, subsist in you, and return to you. And if the poet said, '' Dear City of Cecrops," may we notalso say, " Dear City of God "
? 24. *' If you would live at your ease," says Democritus, "manage but a few things." I think it hadbeen better if he had said, *' Do nothing but what is necessary ; and what becomes the reason of a socialbeing, and in the order too it prescribes it." For bythis rule a man has the double pleasure of making hisactions good and few into the bargain. For thegreater part of what we say and do, being unnecessary,if this were but once retrenched, we should have bothmore leisure and less disturbance. And thereforebefore a man sets forward he should ask himself thisquestion, *' Am I not upon the verge of somethingunnecessary ?" Farther, we should apply this hint towhat we think, as well as to what we do. For impertinence of thought draws unnecessary action after it.
MEDITATIONS. 55
25. Make an experiment upon yourself, and
examine your proficiency in a life of virtue. Try how
you can acquiesce in your fate, and whether your own
honesty and good nature will content you.
26. Have you seen this side? Pray view the
other too. Never be disturbed, but let your purpose
be single. Is any man guilty of a fault ? It is to
himself then. Has any advantage happened to you ? It is the bounty of fate. It was all of it preordained
you by the universal cause, and woven in your destiny
from the beginning. On the whole, life is but short,
therefore be just and prudent, and make the most of
it. And when you divert yourself, be always upon
3'our guard.
27. The world is either the effect of contrivance or chance ; if the latter, it is a world for all that, that is to say, it is a regular and beautiful structure. Nowcan any man discover symmetry in his own shape, and
yet take the universe for a heap of disorder ? I say
the universe, in which the very discord and confusion
of the elements settles into harmony and order.
28. A black character, an effeminate character, an
obstinate character, brutish, savage, childish, silly,
false, scurrilous, mercenary, tyrannical.
29. Not to know what is in the world, and not to
know what is done in the world, comes much to the
same thing, and a man is one way no less a stranger
than the other. He is no better than a deserter that
flies from public law. He. is a blind man that shuts
the eyes of his understanding ; and he is a beggar
that is not furnished at home, but wants the assistance
56 MEDITATIONS.
of another. He that frets himself because thingsdo not happen just as he would have them, and secedesand separates himself from the law of universalnature, is but a sort of an ulcer of the world, neverconsidering that the same cause which produced thedispleasing accident made him too. And lastly, hethat is selfish, and cuts off his own soul from theuniversal soul of all rational beings, is a kind ofvoluntary outlaw.
30. This philosopher has never a tunic to his coat,the other never a book to read, and a third is halfnaked, and yet they are none of them discouraged.One learned man says, '' I have no bread, yet I abideby reason." Another, '' I have no profit of my learning, yet I too abide by reason."
31. Be satisfied with your business, and learn tolove what you were bred to ; and as to the remainderof your life, be entirely resigned, and let the gods dotheir pleasure with your body and your soul. Andwhen this is done, be neither slave nor tyrant toanybody.
32. To begin somewhere, consider how the worldwent in Vespasian's time ; consider this, I say, andyou will find mankind just at the same pass they arenow : some marrying and some concerned in education, some sick and some dying, some fighting andsome feasting, some drudging at the plough and someupon the exchange ; some too affable and someovergrown with conceit ; one full of jealousy andthe other of knavery. Here you might find a groupwishing for the leath of their friends, and there a
AfEDITATIO^rS. 57
seditious club complaining of the times. Some were
lovers and some misers, some grasped at the consulship and some at the sceptre. Well ! all is over with that generation long since. Come forward then
to the reign of Trajan. Now here you will find
the same thing, but they are all gone too. Go on
with the contemplation, and carry it to other times
and countries, and here you will see abundance of
people very busy with their projects, who are quickly
resolved into their elements. More particularly re- collect those within your own memory, who have been
hurried on in these vain pursuits ; how they have
overlooked the dignity of their nature, and neglected
to hold fast to that, and be satisfied with it. And
here you must remember to proportion your concern
to the weight and importance of each action. Thus,
if you refrain from trifling, you may part with amusements without regret.
33. Those words which were formerly current are now become obsolete. Alas ! this is not all ; fame
tarnishes in time too, and men grow out of fashion
as well as language. Those celebrated names of
Camillus, Cseso, Yolesus, and Leonnatus are antiquated.
Those of Scipio, Cato, and Augustas will soon have the
same fortune, and those of Hadrian and Antoninus must
follow. All these things are transitory, and quickly
become as a tale that is told, and are swallowed uj)
in oblivion. I speak this of those who have been the
wonder of their age and who shone with unusual lustre.
But as for the r^st, they are no sooner dead than forgotten. Aud after all, what does fame everlasting
SS MEDITATIONS.
mean ? Mere vanity. What then is it that is worthone's while to be concerned for ? Why nothing butthis : to bear an honest mind, to act for the good ofsociety, to deceive nobody, to welcome everythingthat happens as necessary and familiar, and flowingfrom a like source. 34. Put yourself frankly into the hands of fate,
and let her spin you out what fortune she pleases.
35. He that does a memorable action, and thosethat report it, are all but short-lived things.
36. Accustom yourself to consider that whateveris produced, is produced by alteration ; that natureloves nothing so much as changing existing things,and producing new ones like them. For that whichexists at present is, as it were, the seed of what shallspring from it. But if you take seed in the commonnotion, and confine it to the field or the womb, youhave a dull fancy.
37. You are just taking leave of the world, andyet you have not done with unnecessary desires. Areyou not yet above disturbance and suspicion, and fullyconvinced that nothing without can hurt you ? Youhave not yet learned to be friends with everybody,and that to be an honest man is the only way to be awise one. 38. To understand th« true quality of people, youmust look into their minds, and examine their pursuitsand aversions.
39. Your pain cannot originate in another man'smind, nor in any change or transformation of yourcorporeal covering. Where then does it lie ? Why,
Me£>ITATIONS. 59
ID that part of you that forms j adgments about things
evil. Do not imagine you are hurt, and you are impregnable. Suppose then your flesh was hacked,
burnt, putrified, or mortified, yet let that part that
judges keep quiet ; that is, do not conclude that what
is common to good or ill men can be good or evil in
itself. For that which may be everybody's lot, must
in its own nature be indifferent.
40. You ought frequently to consider that the
world is an animal, consisting of one soul and body,
that an universal sense runs through the whole mass
of matter. You should likewise reflect how nature
acts by a joint effort, and how everything contributes
to the being of everything : and lastly, what connection and subordination there is between causes and
effects.
41. Epictetus will tell you that you are a living
soul, that drags a corpse about with her.
42. Things that subsist upon change, and owe their
being to instability, can neither be considerably good
nor bad.
43. Time is like a rapid river, and a rushing torrent of all that comes and passes. A thing is no
sooner well come, but it is past; and then another is borne after it, and this too will be carried away.
44. Whatever happens is as common and well
known as a rose in the spring, or an apple in autumn.
Of this kind are diseases and death, calumny andtrickery, and every other thing which raises and depresses the spirits of unthinking people.
45. Antecedents and consequents are dexterously
. 262
6o MEDITATIONS.
tied together in the world. Things are not carelesslythrown on a heap, and joined more by number thannature, but, as it were, rationally connected with eachother. And as the things that exist are harmoniouslyconnected, so those that become exhibit no mere succession, but an harmonious relationship.
40. Do not forget the saying of Heraclitus, "Thatthe earth dies into water, water into air, air into fire,
and so backward." Eemeraber likewise the story ofthe man that travelled on without knowing to whatplace the way would bring him ; and that manypeople quarrel with that reason that governs the world,and with which they are daily conversant, and seemperfectly unacquainted with those things which occurdaily. Farther, we must not nod over business—for
even in sleep we seem to act, —neither are we to bewholly governed by tradition ; for that is likechildren, who believe anything their parents tell them.47. Put the case, some god should acquaint youyou were to die to-morrow, or next day at farthest.
Under this warning, you would be a very poor wretchif you should strongly solicit for the longest time.For, alas ! how inconsiderable is the difference ? Inlike manner, if you would reason right, you wouldnot be much concerned whether your life was to endto-morrow or a thousand years hence.
48. Consider how many physicians are dead thatused to knit their brows over their patients ; howmany astrologers who thought themselves great menby foretelling the death of others ; how many philosophers have gone the way of all flesh, after all their
MEDITATIONS. 61
learned disputes about dying and immortality ; how
many warriors, who had knocked so many men's
brains out ; how many tyrants, who managed the
power of life and death with as much insolence, as
if themselves had been immortal ; how many cities,
i I may say so, have given up the ghost : for instance, Helice in Greece, Pompeii and Herculaneum
m Italy ; not to mention many besides. Do but recollect your acquaintance, and here you will find one man closing another's eyes, then he himself is laid out,
and this one by another. And all within a small
compass of time. In short, mankind are poor transitory things ! They are one day in the rudiments
of life, and almost the next turned to mummy or
ashes. Your way is therefore to manage this minute
in harmony with nature, and part with it cheerfully ; and like a ripe olive when you drop, be sure to speak
well of the mother that bare you, and make your
acknowledgments to the tree that produced you.
49. Stand firm like a rock, against which though
the waves batter, yet it stands unmoved, and they fall to rest at last. How unfortunate has this accident
made me, cries such an one ! Not at all ! He should
rather say. What a happy mortal am I for being un- concerned upon this occasion ! for being neither
crushed by the present, nor afraid of what is to come. The thing might have happened to any other man as well as myself; but for all that, everybody Avould
not have been so easy under it. Why then is not
the good fortune of the bearing more considerable
than the ill fortune of the happening ? Or, to speak
62 MEDITATIONS.
properly, how can that be a misfortune to a mailwhich does not frustrate his nature ? And how canthat cross upon a man's nature which is not opposedto the intention and design of it ? Now what thatintention is, you know. To apply this reasoning : does the present accident hinder your being just,
magnanimous, temperate and modest, judicious, truthful, reverent, and unservile ? Now, when a man is furnished with these good qualities, his nature haswhat she would have. Farther, when anything growstroublesome, recollect this maxim : This accident is not a misfortune, but bearing it well turns it to anadvantage.
50. To consider those old people that resigned life so unwillingly, is a common yet not unserviceableaid in facing death. For Avhat are these longlived mortals more than those that went off in theirinfancy ? What has become of Cadicianus, Fabius,Julianus. and Lepidus, and others like them ? Theyburied a great many, but came at last to it themselves.Upon the whole, the difference between long and shortlife is insignificant, especially if you consider the accidents, the company, and the body you must go throughwith. Therefore do not let a thought of this kindaffect you. Do but look upon the astonishing notionof time and eternity ; what an immense deal has runout already, and how infinite it is still in the future.Do but consider this, and you will find three daysand three ages of life come much to the samething.
5 ] . Always go the shortest way to work. Now,
MEDITATIONS. d^
tlie nearest road to your business is the road of nature.
Let it be your constant method, then, to be sound in
word and in deed, and by this means you need not
grow fatigued, you need not quarrel, flourish, and dissemble like other people.

BOOK V.
w%^%\"wwwwww^ww^i^^'/fwwwwww^w

BOOK V.
1.
IIB'jjx !B^"j§l HEN you find an unwillingness to rise
early in the morning, make this short
speech to yourself: I am getting up
now to do the business of a man; and
am I out of humour for sfoinor about
that I was made for, and for the sake of which I was
sent into the world ? Was T then designed for nothing
but to doze and keep warm beneath the counterpane ? Well ! but this is a comfortable way of living. Granting that ; were you born only for pleasure ? were you
never to do anything ? Is not action the end of your
being ? Pray look upon the plants and birds, the
ants, spiders, and bees, and you will see them all ex- erting their nature, and busy in their station. Pray,
shall not a man act like a man ? Why do you not
rouse your faculties, and hasten to act according to vour nature ? For all that, there is no living without
rest. True ; but nature has fixed a limit to eating
and drinking, and here, too, you generally exceed
bounds, and go beyond what is sufficient. Whereas
in business you are apt to do less than lies in your
power. In earnest, you have no true love for yourself. If you had, you would love your nature a»4
68 MEDITATIONS.
honour her wishes. Now, when a man loves his trade,how he will sweat and drudge to perform to perfection.But you honour your nature less than a turner doesthe art of turning, a dancing-master the art of dancing. And as for wealth and popularity, how eagerlyare they pursued by the vain and the covetous ? Allthese people when they greatly desire anything, seekto attain it, might and main, and will scarcely allowthemselves necessary refreshment. And now, can youthink the exercise of social duties less valuable thanthese petty amusements, and worth less exertion ? 2. What an easy matter it is to stem the currentof your imagination, to discharge a troublesome orimproper thought, and at once return to a state ofcalm.
3. Do not think any word or action beneath youwhich is in accordance with nature ; and never bemisled by the apprehension of censure or reproach.Where honesty prompts you to say or do anything,never hold it beneath you. Other people have theirown guiding principles and impulses ; mind them not.Go on in the straight road, pursue your own and thecommon interest. For to speak strictly, these two areapproached by one and the same road.
4. I will march on in the path of nature till mylegs sink under me, and then I shall be at rest, andexpire into that air which has given me my dailybreath ; fall upon that earth which has maintainedmy parents, helped my nurse to her milk, and suppliedme with meat and drink for so many years ; andthough its favours have been often abused, still suffersfpe to tread upon it.
MEDITATIONS. 69
5. Wit and smartness are not your talent.
What then ? There are a great many other good
qualities in which you cannot pretend nature has
failed you ; improve them as far as you can, and let us have that which is perfectly in your power. You
may if you please bthave yourself like a man of
gravity and good faith, endure hardship, and despise
pleasure ; want but a few things, and complain of
nothing ; you may be gentle and magnanimous if you
please, and have nothing of luxury or trifling in your
disposition. Do not you sec how much you may do
if you have a mind to it, where the plea of incapacity
is out of place ? And yet you do not push forward
as you should do. What then ! Does any natural
defect force you to grumble, to lay your faults upon
your constitution, to be stingy or a flatterer, to seek
after popularity, boast, and be disturbed ia mind ? Can you say you are so weakly made as to be driven
to these practices ? The immortal gods know the
contrary. No, you might have stood clear of all this
long since ; and after all, if your parts were some- what slow, and your understanding heavy, your way
had been to have taken the more pains with yourself,
and not to have lain fallow and remained content
with your own dulness.
6. Some men, when they do you a kindness, at once demand the payment of gratitude from you

others are more modest than this. However, they
remember the favour, and look upon you in a manner
as their debtor. A third sort shall scarce know what
they have dooe. These are much like a vifte,
70 MEDITATIONS.
which is satisfied by being fruitful in its kind, andbears a bunch of grapes without expecting any thanksfor it. A fleet horse or greyhound does not makeanoise when they have done well, nor a bee neitherwhen she has made a little honey. And thus a manthat has done a kindness never proclaims it, but doesanother as soon as he can, just like a vine that bearsagain the next season. Now we should imitate thosewho are so obliging, as hardly to reflect on theirbeneficence. But you will say, a man ought not toact without reflection. It is surely natural for onethat is generous to be conscious of his generosity; yes,truly, and to desire the person obliged should besensible of it too. What you say is in a great measuretrue. But if you mistake my meaning, you willbecome one of those untoward benefactors I firstmentioned; indeed, they too are misled by the plausibility of their reasoning. But if you will view thematter in its true colours, never fear that you willneglect any social act.
7. A prayer of the Athenians, " Send down, oh! send down rain, dear Zeus, on the ploughed fields andplains of the Athenians." Of a truth, we should notpray at all, or else in this simple and noble fashion.
8. ^sculapius, as we commonly say, has prescribed such an one riding out, walking in his slippers, or a cold bath. Now, with much the samemeaning we may aflirm that the nature of the universe has ordered this or that person a disease, loss oflimbs or estate, or some such other calamity. For asin the first case, the word ''prescribed" signifies a direc-
tioii for the health of the patient, so in the hitter it means an application fit for his constitution and fate.
And thus these harsher events may be counted fit for us, as stone properly joined together in a wall or pyramid
is said by the workmen to fit in. Indeed, the whole of
nature consists of harmony. For as the world has its form and entireness from that universal matter of
which it consists, so the character of fate results from
the quality and concurrence of all other causes contained in it. The common people understand this
notion very well. Their way of speaking is : '' This
happened to this man, therefore it was sent him and
appointed for him." Let us then comply with our doom, as w^e do with the prescriptions of ^sculapius.
These doses are often unpalatable and rugged, and
yet the desire of health makes them go merrily down.
Now that which nature esteems profit and convenience,
should seem to you like your own health. And,
therefore, when anything adverse happens, take it quietly to you ; it is for the health of the universe, and
the prosperity of Zeus himself Depend upon it, this had never been sent you, if the universe had not
found its advantage in it. Neither does nature act
at random, or order anything which is not suitable to
those beings under her government. You have two
reasons, therefore, to be contented with your condition.
FiTHt, because it has befallen you, and was appointed
you from the beginning by the highest and most
ancient causes. Secondly, The lot even of individuals
is in a manner destined for the interest of him that
governs the -world. It perfects his nature in some
72 MED/TATWm.
measure, an(] causes and continues bis happiness; forit holds in causes, no less than in parts of a wholethat if you lop off any part of the continuity and connection, you maim the whole. Now, if you are displeased with your circumstances, you dismembernature, and pull the world in pieces, as much as liesin your power.
9. Be not uneasy, discouraged, or out of humour,because practice falls short of precept in some particulars. If you happen to be beaten, come on again,and be glad if most of your acts are worthy of humannature. Love that to which you return, and do not golike a schoolboy to his master, with an ill will. No,you must apply to philosophy with inclination, asthose who have sore eyes make use of a good receipt.And when yo\x are thus disposed, you will easilyacquiesce in reason, and make your abode with her.And here you are to remember that philosophy willput you upon nothing but what your nature wishesand calls for. But you are crossing the inclinations ofyour nature. Is not this the most agreeable ? Anddoes not pleasure often deceive us under this pretence? Now think a little, and tell me what is there moredelightful than greatness of mind, and generosity,simplicity, equanimity, and piety ? And once more,what can be more delightful than prudence ? than tobe furnished with that faculty of knowledge and understanding which keeps a man from making a falsestep, and helps him to good fortune in all hisbusiness ? 10. Things are so much perplexed and in the dark
MEDITA TiONS. 73
that several great philosophers looked upon them
as altogether unintelligible, and that there was no
certain test for the discovery of truth. Even the
Stoics agree that certainty is very hard to come at

that our assent is worth little, for where is infallibility
to be found ? However, our ignorance is not so great
bat that we may discover how transitory and insignificant all things are, and that they may fall into the
worst hands. Farther, consider the temper of those
you converse Avith, and you will find the best will
hardly do ; not to mention that a man has work
enough to make himself tolerable to himself And
since we have nothing but darkness and dirt to grasp
at, since time and matter, motion and mortals are in
perpetual flux ; for these reasons, I say, I cannot
imaoine w-hat there is here worth the mindinoj or bein^f
eager about. On the other hand, a man ousfht to
keep up his spirits, for it will not be long before his
discharge comes. In the meantime, he must not fret
at the delay, but satisfy himself with these two considerations : the one is, that nothing will befall me
but what is in accordance with the nature of the
universe ; the other, that I need do nothiug contrary
to my mind and divinity, since no one can force me to. act thus, or force me to act against my own judgment.
11. What use do I put my soul to? It is a
serviceable question this, and should frequently be put
to oneself. How does my ruling part stand affected?
And whose soul have I now ? That of a child, or a young man, or a feeble woman, or of a tyrant, of
cattle or wild beasts.
74 MEDITATIONS,
12. What sort of good things those are, which arecommoDly so reckoned, you may learn from hence.For the purpose, if you reflect upon those qualitieswhich are intrinsically valuable, such as prudence,temperance, justice, and fortitude, you will not findit possible afterwards to give ear to those, for this isnot suitable to a good man. But if you have onceconceived as good what appears so to the many, youwill hear and gladly accept as suitable the saying ofthe comic writer. Thus we see the generality arestruck with the distinction, otherwise they would notdislike the liberty in one case, and allow it in theother, holding it a suitable and witty jest when it isdirected against wealth, and the means that furtherluxury and ambition. Now, what significancy andexcellence can there be in these things, to which maybe applied the poet's jest, that excess of luxury leavesno room for comfort ? 13. My being consists of matter and form, that is, of soul and body ; annihilation v/ill reach neither ofthem, for they w^ere never produced out of nothing.The consequence is, that every part of me will serveto make something in the world ; and this again willchange into another part through an infinite successionof change. This constant method of alteration gaveme my being, and my father before me, and so on toeternity backward : for I think I may speak thus,even thous^h the world be confined within certaindeterminate periods.
1 4. Reason and the reasoning faculty need noforeign assistance, but are sufficient for their own par-
MEDITATIONS, 75
poses. They move within themselves, and make
directly for the point in view. Wherefore, acts in
accordance with them are called right acts, for they
lead along the right road.
15. Those things do not belong to a man which
do not belong to him as a man. For they are not
included in the idea ; they are not required of us as men ; human nature does not promise them, neither
is it perfected by them. From whence it follows
that they can neither constitute the chief end of man,
nor strictly contribute towards it. Farther, if these
things Avere any real additions, how comes the con- tempt of them, and the being easy without them, to
be so great a commendation ? To balk an advantage
would be folly if these things were truly good. But
the case stands otherwise ; for we know that self- denial and indifference about these things, and patience
when they are taken away, is the character of a good
man.
16. Your manners will depend very much upon
the quality of what you frequently think on ; for the
soul is as it were tinged with the colour and complexion of thought. Be sure therefore to work in such
maxims as these. Wherever a man lives, he may live
well ; by consequence, a life of virtue and that of a
courtier are not inconsistent. Again, that which a
thing' is made for, is that towards which it is carried,
and in that which it is naturally carried to, lies the end
of the act. Now where the end of a thing is, there the
advantage and improvement of it is certainly lodged.
Now the happiness of mankind lies in society, since
263
76 MEDITATIONS.
that we were made for this purpose, I have provedalready. For is it not plain that the lower order ofbeings are made for the higher, and the higher for theservice of each other ? Now as those with souls aresuperior to the soulless, so amongst all creatures withsouls the rational are the best.
17. To expect an impossibility is madness. Nowit is impossible for ill men not to do ill. 18. There is nothing happens to any person butwhat was in his power to go through with. Somepeople have had very severe trials, and yet either byhaving less understanding, or more pride than ordinary,have charged bravely through the misfortune, andcome off without a scratch. Now it is a disgrace tolet ignorance and vanity do more with us thanprudence and principle.
19. Outward objects cannot take hold of the soul,nor force their passage into her, nor set any of herwheels going. No, the impression comes from herself, and it is her own motions which affect her. Asfor the contingencies of fortune, they are either greator little, according to the opinion she has of her ownstrength.
20. When we consider we are bound to be serviceable to mankind, and bear with their faults, we shallperceive there is a common tie of nature and relationbetween us. But when we see people grow troublesome and disturb us in our business, here we are tolook upon men as indifferent sort of things, no lessthan sun or wind, or a wild beast. It is true theymay hinder me in the executing part, but all this is of
MEDITATIONS. 77
no moment while my inclinations and good intent
stand firm, for these can act according to the condition and chano^e. For the mind converts and chano-es
every hindrance into help. And thus it is probable I may gain by the opposition, and let the obstacle help
me on my road.
21. Among all things in the universe, direct your
worship to the greatest. And which is that ? It is that being which manages and governs all the rest. And as you worship the best thing in nature, so you
are to pay a proportionate regard to the best thing
in yourself, and this is akin to the Deity. The quality
of its functions will discover it. It is the reigning
power within you, which disposes of your actions and
your fortune.
22. That which does not hurt the city or body
politic cannot hurt the citizen. Therefore when you
think you are ill-used, let this reflection be your
remedy : If the community is not the worse for it, neither am I. But if the community is injured, your
business is to show the person concerned his fault,
but not to grow passionate about it. 23. Reflect frequently upon the instability of
things, and how very fast the scenes of nature are
shifted. Matter is in a perpetual flux. Change is always and everywhere at work ; it strikes through
causes and effects, and leaves nothing fixed and
permanent. And then how very near us stand the
two vast gulfs of time, the past and the future, in
which all things disappear. Now is not that man a blockhead that lets these momentary thiugs make him
78 MEDITATIONS.
proud, or uneasy, or sorrowful, as though they couldtrouble him for long ? 24. Remember what an atom your person is inrespect of the universe, what a minute of immeasurabletime falls to your share, and what a small concern youare in the empire of fate ! 25. A man misbehaves himself towards me ; whatisthat to me ? The action is his, and the dispositionthat led him to it is his, and therefore let him lookto it. As for me, I am in the condition the universalnature assigns me, and am doing what my own natureassigns me.
26. Whether the motions of your body are ruggedor agreeable, do not let your ruling and governingprinciple be concerned with them ; confine the impressions to their respective quarters, and let yourmind keep her distance, and not mingle with them.It is true, that which results from the laws of theunion through the force of sympathy or constitution,must be felt, for nature will have its course. Butthough the sensation cannot be stopped, it must notbe overrated, nor strained to the quality of good orevil.
27. We ought to live with the gods. This is doneby him who always exhibits a soul contented with theappointments of Providence, and obeys the orders ofthat divinity which is his deputy and ruler, and theoffspring of God. Now this divine authority is neithermore nor less than that soul and reason which everyman possesses.
28. Are you angry at a rank smell or an ill-scented
MEDITATIONS, 79
breath ? What good will this anger do you ? But
you will say, the man has reason, and can, if he takes
pains, discover wherein he offends. I wish you joy of
your discovery. Well, if you think mankind so full
of reason, pray make use of your own. Argue the
case with the faulty person, and show him his error. If your advice prevails, he is what you w^ould have
him ; and then there is no need of being angry.
29. You may live now if you please, as you would
choose to do if you were near dying. But suppose
people will not let you, why then, give life the slip,
but by no means make a misfortune of it. If the
room smokes I leave it, and there is an end, for why
should one be concerned at the matter ? However,
as long as nothing of this kind drives me out, I stay,
behave as a free man, and do what I have a mind to ; but then I have a mind to nothing but what I am led
to by reason and public interest.
3 0. The soul of the universe is of a social disposition. For this reason it has made the lower part of the
creation for the sake of the higher. And as for those
beings of the higher rank, it has bound them to each
other. You see how admirably things are ranged and
subordinated according to the dignity of their kind,
and cemented together in mutual harmony.
31. Recollect how you have behaved yourself all along towards the gods, your parents, brothers, wife,
and children ; towards your instructors, governors,
friends, acquaintance, and servants. Whether men can
say of you, *' He never wronged a man in word or deed." Recollect how much business you have been
8o MEDITATIONS.
engaged in, and what you have had strength toendure; that now your task is done, and the history of your life finished. Remember likewise,how many fair sights you have seen, how muchofpleasure and pain you have despised, how muchglory disregarded, and how often you have done goodagainst evil. 32. Why should skill and knowledge be disturbed atthe censures of ignorance ? But who are these knowingand skilful people ? Why, those who are acquaintedwith the original cause and end of all things, withthat reason that pervades the mass of matter, renewsthe world at certain periods, and governs it through allthe lengths of time.
33. You will quickly be reduced to ashes andskeleton. And it may be you will have a name leftyou, and it may be not. And what is a name? Nothing but sound and echo. And then for thosethings which are so much valued in the world, theyare miserably empty and rotten, and insignificant.It is like puppies snarling for a bone ; and the contests of little children sometimes transported, and thenagain all in tears about a plaything. And as formodesty and good faith, truth and justice, they havefled " up to Olympus from the wide-spread earth."And now, what is it that can keep you here ? Forifthe objects of sense are floating and changeable, andthe organs misty, and apt to be imposed on ; if thesoul is but a vapour drawn off the blood, and theapplause of little mortals insignificant ; if the casestands thus, why not have patience till you are either
MEDITA T20NS. 8

extinguislied or removed ? And till that time comes,
what is to be done ? The answer is easy : to worship
the gods, and speak honourably of them ; to be beneficial to mankind ; to bear with them or avoid them ; and lastly, to remember that whatever lies without
the compass of your own flesh and breath is nothing
of yours, nor in your power.
34. You may be always successful if you do but
set out well, and let your thoughts and practice proceed upon right method. There are two properties
and privileges common to the soul of God and man
and all rational beings. The one is, not to be hindered
by anything external ; the other, to make virtuous intention and action their supreme satisfaction, and not
so much as to desire anything farther.
35. If this accident is no fault of mine, nor a con- sequence of it ; and besides, if the community is never the worse for it, why am I concerned ? Now,
how is the community injured ? 36. Do not suffer a sudden impression to overbear
your judgment. Let those that want your assistance
have it, as far as the case requires. But if they are injured in matters indifferent, do not consider it any real
damage, for that is a bad habit. But as the old man,
when he went away, asked back his foster-child's top,
remembering that it was a top, so do in this case also.
When you are haranguing in the rostra, a little of this
to yourself would not be amiss : —Ha.rk you, friend,
have you forgotten what this glitter of honour really is ? I grant it is but tinsel, but for all that it is extremely
valued. And because other people are fools, must
82 MEDITATIONS.
you be so too ? I can at once become bappy anywbere, for he is bappy who has found for bimselfa bappy lot. In a word, happiness lies all in thefunctions of reason, in warrantable desires and vii'tuouspractice.
BOOK VI.
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BOOK VI,
S the substance of the universe is pliable
and obedient, so that sovereign reason which gives laws to it has neither
motive nor inclination to bring an evil
upon anything. It has no evil in its nature, nor does evil, but forms and governs all things,
and hurts nothing.
2. Do but your duty, and do not trouble yourself,
whether it is in the cold, or by a good fire, whether
you are overwatched, or satisfied with sleep, whether
you have a good word or a bad one, whether you are dying, or doing anything else, for this last must be
done at one time or other. It is part of the business
of life to leave it, and here too it suffices to managethe present well.
3. Look thoroughly into matters, and let not the
peculiar quality or intrinsic value of anything escape
you.
4. The present appearance of things will quickly
undergo a change, and be either exhaled into commonmatter or dispersed.
5. That intelligent Being that governs the universe
has perfect views of His o^vn nature and acts, and of
the matter on which He acts.
86 MEDITATIONS.
6. The best way of revenge is not to imitate the
injury.
7. Be always doing something serviceable to mankind, and let this constant generosity be your only
pleasure, not forgetting in the meantime a due regard
to the Deity.
8. The governing part of the mind arouses andalters itself ; gives what air it pleases to its own likeness, and to all the accidents and circumstances
without.
9. The particular effects in the world are all wrought by one intelligent nature. This universal cause has no foreign assistant, no interloping principle,
either without or within it. 10. The w^orld is either a medley of atoms that
now intermingle and now are scattered apart, or else
it is a unity under the laws of order and providence.
If the first, what should T stay for, where nature is in
such a chaos, and things are so blindly jumbled together? Why do I care for anything else than to
return to the element of earth as soon as may be ? Why should I give myself any trouble? Let me dow^hat I will, my elements will be scattered. But if there is a Providence, then I adore the great Governorof the world, and am easy and of good cheer in theprospect of protection.
11. When you happen to be ruffled a little by anyuntoward accident, retire immediately into your reason, and do not move out of tune any further thanneeds must ; for the sooner you return to harmony,the more you will get it in your own power.
MEDITATIONS. 87
12. Put the case, 3^ou had a step-mother and a mother at the same time ; though you would pay a
regard to the first, your converse, I conceive, would be
mostly with the latter. Let the court and philosophy
represent these two relations to you ; apply frequently
to this last, and seek your refreshment with her.
For it is a life of virtue and philosophy which makes
life at court tolerable to you, and you yourself tolerable.
13. When we have meat before us, or other dishes,
we receive the impression that this is but the carcass
of a fish, this of a fowl, and the other of a pig. Andthen for this bottle of Falernian, what is it but a little moisture squeezed out of the berry of a grape ? Andyour purple is nothing but sheep's hair twisted together, and stained in the gore of a little shell-fish.
And if we were to proceed to some other satisfactions
of sense, we should find them but coarse in their causes and constitution ; and as these notions strike
through the surface, press into the heart of things, and
shew them in their natural colours, so we should carry
them on, and apply them to all the pageantry of life. And where things appear most plausible, be sure to
bring them to the test, and look at their worth] ess- ness, and strip them of all the words by which they
were exalted. Without this care, figure and appear- ance are great cheats ; and when you think your
fancy is best employed, you will be most fooled.
Remember what Crates said even of Xenocrates.
14. The inclination of the generality may be re duced to these heads : Some people are little enough
88 MEDITATIONS.
to be attracted by things in the state of bare exist-ence or vegetation, as with stones, wood, figs, grapes,olives, and such like. Others, Avho are somewhatmore reasonable in their fancy, must have life to charmthem ; and these, it may be, are in love with theirflocks and herds. A third sort, better furnished thanthe former, admire nothing beneath a rational soul,
and this not as a whole, but as it were they pridethemselves in slaves, possessed of some skill, parts, or industry. But he that values a rational creaturethat is social and universal runs into none of the follies
above mentioned, but makes it his chief business tolook to his own soul, and keep it in rational andsocial movements, and to assist all mankind in thepublic interest.
15. Some things are pressing into being, and othersare hastening out of it, and that which was entire justnow, is part of it spent already. The world is renewedby this change and flux, no less than the infiniteseries of ages by the perpetual succession of time.Now, who would set a value upon things hurried thusfast down the stream, on which it is impossible tostop ? Such a passion is much like falling in love witha sparrow flying over your head. You have, as it were,but one glimpse of her, and she is out of sight. Life is but a sort of exhalation of the blood, and a little breathing in of air. Now, to inhale and exhale your breathfor the support of life, which you do every moment, andexpire your last, when you lose the whole power ofbreathing which you received at your birth yesterdayor the day before, is much the same action.
MEDITATIONS, 89
16. Neither the perspiration of plants, nor the
breath of animals, nor the impressions of sensation, nor the puppet- motions of passions are privileges of
any great value. To which we may add the instinct
of crowdinsT into herds, too^ether with the functions of
nutrition, this latter being not unlike a separating
of our food. What then is it that you count worth
your esteem ? Applause % Not at all. Why, then,
you must not value the applause of tongues, for
the commendation of the multitude is nothing else. Well, I find fame and glory will not tempt you ; what,
then, is there behind worth the having % To govern
your motions, and make use of your being according
to the intentions of nature. This is the design of
arts and improvement in other cases, every artificer
and profession endeavouring to make the thing tit to
answer the end for which it was intended. This, for
instance, is the design of vine-dressers and those that
manage horses and dogs. And learning and education
have all one object in view. It is agreed then, the
main point lies here. Compass but this, and let all things else alone. Must your inclinations always run
riot, and will you never become free, self-contained,
and passionless ? This temper will let loose abundance of uneasy passions upon you. It will make you
grow envious, full of jealousy and suspicion, and apt
to overreach those who are possessed of somethiug you
have a mind to. And when strong desires are unsatisfied, you will find yourself mightily disturbed.
And this will make you murmur and gi'ow mutinous
against the gods. But if you come once to pay a due
90 MEDITATIONS.
regard and reverence to your own reason, you will bepleased with yourself, serviceable to society, and compliant with the gods. That is, you will be entirelysatisfied with their rule and administration.
17. The elements either press upwards, or fall downwards, or else run round in a circle. But virtuehas none of these motions ; she is of a nobler kind.Her progress in regular thoughts is somewhat unintelligible, but always prosperous.
18. What a strange humour there is amongst somepeople. They do not care to afford a good word totheir contemporaries, and yet are very desirous ofbeing praised by posterity, that is, by those theynever saw, nor ever will have the least acquaintancewith. Now this is almost as absurd as it would beto be disturbed because you were not commended bythe generations that lived before you.
19. Because you find a thing very difficult, do notat once conclude that no man can master it. Butwhatever you observe proper and practicable by another, believe likewise within your own power.
20. If an antagonist in the circus tears our fleshwith his nails, or tilts against us with his head, andwounds us, we do not cry out foul play, nor are weoffended at the rough usage, nor suspect him afterwards as a dangerous person in conversation. It is true, when we are at the exercise we guard and parry,but all this is done without raising ill blood, or looking upon the man as an enemy. Let us act in thisway in the other instances of life. When we receivea blow, let us disregard it, thinking we are bub at a
MEDITATIONS. 91
trial of skill, for, as I said before, it is in our power
to retire without feeling malice and ill-will. 21. If any one can convince me of an error, I shall
be very glad to change my opinion, for truth is mybusiness, and nobody was ever yet hurt by it. No ; he that continues in ignorance and mistake, it is he
that receives the mischief.
22. I do my duty, that is enough. As for other
things, I shall never be disturbed about tliem. For
they are either without life or without reason, or they
have lost their way and cannot find it. 23. As for brute animals, and things undignified
with reason, use them generously and nobly, as beings
that have reason should treat those that have none. But treat men, since they have reason, as members of
the same society. And in all your affairs invoke the
gods for their assistance. As for the time you are to
continue this, never trouble yourself whether it is long
or short. For three hours of life thus well spent are
sufficient.
24. Alexander the Great and his groom, when
dead, were both upon the same level, and ran the
same chance of being scattered into atoms or absorbed
in the soul of the universe.
25. What abundance of motions there are in the
body, what abundance of thoughts in the mind at the
same time ! He that considers this will not wonder
so much that infinitely more productions, nay rather,
all that are, should exist together in that gi-eat whole
we call the universe.
26. Suppose you were asked to spell Antoninus's
264
92 MEDITATIONS.
name, would you sound every letter with emphasis in
the company's ears ? Or would you return their
passion if they were angry ? I conceive you wouldrather go mildly to work, and give them the letters
and syllables as they stand, without noise. Applythis to greater instances, and remember that all dutiesin morality have a determinate number of parts
to render them complete. These must be observed,and performed in order; but it must be done smoothly,without gTowing provoked upon meeting with provocation.
27. You hold it cruel to balk people's fancies,
and not give them leave to pursue what they reckontheir interest. Yet with this you are chargeable in
some measure yourself when you are angry with thosethat do amiss ; for they are carried towards what theyesteem their own interest and convenience. But thatyou will say is their mistake. Then it is your partto lead them out of it, and to show them their errorwithout resentment.
28. What is death ? It is a resting from thevibrations of sensation, and the swayings of desire, astop upon the rambling of thought, and a release fromthe drudgery about your body.
29. It would be a shame if your mind shouldfalter and give in before your body.
30. Have a care you have not too much of a Caesarin you, and that you are not dyed with that dye.This is easily learned, therefore guard against theinfection. Be candid, virtuous, sincere, and modestlygrave. Let justice and piety have their share in your
MEDITATIONS. 93
character; let your temper be remarkable for mildness and affection, and be always enterprising and
vigorous in your business. And, in short, strive to be
just such a man as virtue and philosophy meant j^ou
to be. Worship the gods and protect mankind. This
life is short, and all the advantage you can get by it is a pious disposition and unselfish acts. Do everything as a disciple of Antoninus ; imitate him m the
vigour and constancy of his good conduct, in the
equality, sweetness, and piety of his temper, the
serenity of his aspect, his contempt of fame, and the
generous ambition he had to be perfectly master of
his business. Further, it was his way to dismiss
nothing till he had looked through it, and viewed it on all sides ; to bear unreasonable remonstrances
without making a return ; never to be in a hurry

to be backward in giving encouragement to informers.
He was a great judge of men and manners, but
of no reprimanding humour ; not at all apt to be
frighted ; not too suspicious, nor like a sophist.
Satisfied with a little, as one might easily perceive by
his palace, his furniture, his habit, his eating, and his
attendance. His disposition was patient, and fatigueing
his delight. He was temperate in his diet. He was
firm in his friendship, and steady and agreeable in the
manner of showing it. He gave his courtiers all the
freedom imaginable to contradict him, and was pleased
with the proposal of a better expedient than his own. To conclude, he was a religious prince, but without
superstition. Pray imitate these good qualities of his,
that you may have the satisfaction of them at your
last hour as he had.
94 MEDITATIONS.
81. Rouse and recollect yourself, and you willperceive your trouble lay only in a scene of imagination. And when you are well awake, look uponthese realities as you did upon those visions.
82. My person consists of soul and a little body.To this latter all things are morally indifferent, thebody being in no condition to make a distinction ofthis kind. And as to my mind, there is nothing canaffect her, her OAvn actions excepted ; now these areall within her power, and of all her actions she is onlyconcerned with the present, for what is past or tocome, signifies as much as nothing, and is at presentindifferent.
83. As long as the hands and feet do the workthey were made for, they move naturally, and withease. Thus while a man performs the functions of aman, and keeps true to his condition, he feels no moreweight than what nature lays upon him. Now thatwhich is not beside the intentions of nature can neverbe a real misfortune.
84. What abundance of sensual satisfaction havethieves, parricides, and usurpers been possessed of?
35. Do not you observe among your artificers,though they bear the contradiction and impertinenceof the unskilful, yet they will not comjDly so far as tobe talked out of their knowledge, or work againstthe rules of their trade ? And is it not a scandalousbusiness, that an architect or a physician should havemore regard for his profession than a man has forhis ? For his, I say, in which he has the honour ofthe gods for his partners.
MEDITATIONS. 95
n6. The vast continents of Europe and Asia are but corners of the creation. The ocean is but a drop,
and Mount Athos but a grain in respect of the
universe, and the present time but a point to the
extent of eternity. These things have all of them
petty, changeable, and transitory beings. Remember
likewise that all things proceed from the soul of the
universe, either by direct or indirect causality.
Thus the growling deformity of a lion, the poison of
serpents, and whatever seems offensive in nature, as thorns or dirt, are the outcome of something noble and
beautiful. Do not therefore suppose them insignificant and unworthy the being you worship, but
consider the fountain whence all things spring.
37. He that has taken a view of the present age,
lias seen as much as if he had begun with the world,
and gone to the end of it ; for all things are of one kind and of one form.
38. The mutual dependence all things have, and
the relation they stand in to each other, is worth your
frequent observation. For all the parts of matter are
in some measure linked together and interwoven, and
for this reason have a natural sympathy for each
other. For one thing comes in order after another,
and this comes about through their active movement
and harmony, and the unity of their substance.
39. Bring your will to your fate, and suit your
mind to your circumstances, and love those people
heartily that it is your fortune to be engaged with.
40. Those tools, vessels, and utensils are said to be
right, which serve for the uses they were made, though
96 MEDITATIONS,
in this case the artificer that made them is commonlyabsent. But in the works of nature, the formingpower is always present with the effect, and abidesthere, wherefore this deserves a particular regard.
From hence you are to conclude that as long as youbehave yourself as this sovereign power directs you,you will live in accordance with intelligence. Inthis way too all things in the universe are directed byintelligence.
41. If you suppose anything which lies out of yourcommand to be good or evil, your missing the oneor falling into the other will unavoidably make you amalcontent against the gods, and cause you to hatethose people whom you either know or suspect to beinstrumental in your misfortune. To be plain, ourbeing concerned for these objects often makes us veryunreasonable and unjust. But if we confine thenotion of good and evil to things in our power, thenall the motives to complaint will drop off; then weshall neither remonstrate against Heaven, nor quarrelwith any mortal living.
42. All people work in some measure towards theends of Providence, some with knowledge and design,though others are not sensible of it. And thus, as Iremember, Heraclitus observes, that those who areasleep may be said to help the world forvv^ard. Inshort, the grand design is carried on by different handsand different means. For even he that complainingmakes head against his fate, and strives to pull theadministration in pieces, even such a testy mortal asthis contributes his share abundantly, for the universe
MEDITA riONS. 97
had need even of such an one. Consider, then, how
you are ranging yourself, and what workers you are
joining. For He that governs the world will certainly
make you good for something, and prove serviceable
to his scheme, one way or other. Have a care you do
not make such a ridiculous figure in nature, as that
mean and ridiculous verse did in the play Chrysippus
mentions.
43. Tlie sun never covets the properties of a
shower, nor does ^sculapius interfere with the fruitbearing god. Are not the stars different from each
other ? And yet their influences work towards the
same end.
44. If the gods have decreed anything concerning
me or my business, they have decreed my advantage.
For it is absurd to suppose that they are mistaken in
their measures, or not benevolent in their design. For
to what purpose should they intend me any harm ? What would themselves, or the universe, the special
object of their providence, gain by it ? But granting
they have made no particular provision for me, yet since
their government of the w^orld is not disputed, the
consequence will be much the same. And why, then,
should I not be contented with whatever hapj)ens as a consequence of the universal whole ? To put the case
further. Suppose the gods take care of nothing (which,
by the way, we must reckon a scandalous opinion),
then it will be high time to leave off the common
solemnities of sacrificing, prayers and religious swearing, and all those observances which we keep as though
the gods were present and dwelling with us. If the
98 MEDITATIONS,
o-ods, therefore, will take care of none of us, it is cer- tainly lawful for me to take care of myself. Now, it
is my right to consider my own convenience, and whatis that ? Why, that is convenient for every one, whichsuits his nature and his constitution. Now reason andsocial principles are suited to my nature. Take me,then, under the particular distinction of Antoninus,and Rome is my town and country ; but consider meas a man in general, and I belong to the corporationof the world. That, therefore, and only that whichis serviceable to both these societies, is an advantageto me.
45. Whatever happens to particulars, is serviceableto the universe, that thought might satisfy. But wecan carry the reasons for acquiescence farther, forupon observation you will perceive that what is profitable to one man, is in some measure for the interest ofthe rest. And here I take the word profit in thecommon meaning of things neither good nor bad.
46. You may remember that at a play, or suchlike diversion, the same thing coming over and overao-ain tires the sense, and extinguishes the pleasure.Remove this contemplation into life ; for here all thingscome round, and bring the same causes and appearances along with them. How long, then, will thislast ? 47. Consider with yourself that people of all conditions, professions, and countries are dead, if youcast your eyes back as far as Philistion, Phoebus, orOriaanion. Now turn towards the other classes ofmen. And we must take our curn, too, with the rest.
MEDITATIONS. 99
and remove to the same place whither so many famous
orators and great philosophers, such as Heraclitus,
Pythagoras, and Socrates have si 1 own us the way. So
many heroes and generals and princes, and besides
Eudoxus, Hipparchus, and Archimedes, not to mention a great many other extraordinary geniuses, per- sons of industry, wit, spirit, and versatility and confidence ; they are all gone ; even those buffoons,
who, like Menippus, mocked at this perishable and
transitory existence. Remember they are all in their
graves. And where is the harm of all this ? nay,
what are those the worse for it, that have not so much
as left their own names behind them ? In a word,
there is only one thing here worth the minding, and
that is, to be true and just, and to show benevolence,
even to the untrue and unjust.
48. When you have a mind to divert your fancy,
consider the good qualities of your acquaintance ; as the enterprising vigour of this man, the modesty of another, the liberality of a third, and so on. For there
is nothing so entertaining as a lively image of the
virtues exhibited in the character of those we converse
with, occurring as numerously as possible. Let this,
therefore, be always at hand.
49. You are not angry because you weigh so light
in the scale, and do not ride forty stone. Why, then,
should you be dissatisfied because your life is not
drawn out to an unusual and extraordinary period ? You ought to be no more covetous of time than you are
of bulk, but be contented with your own allowance.
50. It is good to try to bring people to a riglit
1 oo MEDITA TIONS.
understanding of the case ; but if they are unwilling,be governed by the law of justice. If there comes aforce upon you and stops your progress, abandon it and be easy, and make a virtue of necessity. Remember that you undertook the business upon thecondition of its being feasible, and never pretended tograsp at impossibilities. What was it, then, youaimed at ? Why, to do your best in your effort. Right ! And this may be effectually done, thoughthe enterprise should happen to miscarry.
51. The ambitious person lodges his happiness inthe activity of another, the voluptuary in his ownaffections, but a man of understanding places his goodin his own action.
52. We are at liberty not to misinterpret anyaccident, and by consequence may be free from disturbance. Things have no natural power overthoughts to influence our judgment.
53. Accustom yourself to attend to what is discoursed, and as far as you can get into the soul of himthat speaks.
54. That which is not for the interest of the wholeswarm is not for the interest of a single bee.
55. If the patient rails at the doctor, or the crewat the master of the vessel, w4iom will they mind, orhow can the doctor secure their health, or the masterof the vessel a good voyage ? h^. How many people that came into the worldwith me are gone out of it already ? 57. Honey tastes bitter to the jaundiced, andpeople bitten by a mad dog are frightened at the sight
MEDITATIONS. loi
of water. And on the other hand, a little ball is a
beautiful thing to a child. This considered, why
should you be angry with any one ? Can you imagine
that error has less force upon the mind than a little
bile or poison upon the body ? 58. As nobody can rob you of the privileges of
your nature, or force you to live counter to your reason, so nothing can happen to you but what is consistent with the interest of the universe.
59. Consider with yourself what sort of people
men must court, and for what base objects and by
wliat scandalous actions. And then how time will cover all things, and how many it has covered already.

V*
BOOK VII.

BOOK VIL
1. llg''5g!^aflCS^HAT is wickedness ? What you "have
often seen. When you are in clanger
of being shocked, consider that the
sight is nothing but what you have
frequently seen already. Everywhere
up and down, ages and histories, towns and families, are full of the same stories. There is nothing new
to be met with ; but all things are common, and
quickly over.
2. Opinions, whether right or wrong, can never be
pulled out of your head, unless the impressions on which they rest are first removed. It is in your power
to kindle tliem afresh, or to form a right judgment
upon the present emergency. And why, then, should
I be disturbed at it ? For nothing that does not
enter my mind, and get within me, can hurt me. Hold to this, and you are safe. Come, I will tell you
a way how you may live your time over again. Do
but recollect, and review what you have seen already,
and the work is done.
3. Gazing after shows, the diversions of the stage,
farms well stocked with flocks and herds, contests for
victory in the field are all much the same. So, too, a
io6 MEDnATIONS.
bone thrown to puppies, fishes scrambling for a bait,ants laboriously carrying a grain of wheat, micefrighted out of their wits and running away, puppetsdanced upon a wire. And in the midst of them awise man must be good-humoured, and not growhaughty in the contemplation. Remembering, notwithstanding, that the true w^orth of a man is to bemeasured by the objects he pursues.
4. Do not let either discourse or action pass unobserved; attend to the sense and signification of the one,and to the tendency and design of the other.
5. Is my intellect sufficient for this business ornot ? If it is, I will make use of my talent as givenme by heaven for that purpose. If not, I will eitherlet it alone, and resign it to a better capacity, unlessthat be contrary to my duty, or else I will do what Ican. I will give my advice, and put the executingpart into an abler hand, and thus the right momentand the general interest may be secured. For whatsoever I act, either by myself, or in conjunction wathanother, I am always to aim at the advantage of thecommunity.
6. How many famous men are dropped out ofhistory and forgotten ? And how many, that promised to keep up other people's names, have lost theirown ? 7. Never be ashamed of assistance. Like a soldierat the storming of a town, your business is to maintainyour post, and execute your orders. Now supposeyou happen to be lame at an assault, and cannot mountthe breach upon your own feet, will you not suffer yourcomrade to help you ?
MEDITATIONS. 107
8. Be not disturbed about the future, for if ever
jT^ou come to it, you will have the same reason for
your guide, which preserves j^ou at present.
9. All parts of the universe are interwoven and
tied together with a sacred bond. And no one thing
is foreign or unrelated to another. This general con- nection gives unity and ornament to the world. For
the world, take it altogether, is but one. There is but one sort of matter to make it of; one God that
pervades it ; and one law to guide it, the common
reason of all rational beings ; and one truth ; if, indeed,
beings of the same kind, and endued with the same
reason, have one and the same perfection.
10. Everything material quickly disappears into
the universal matter. And everything causal is quickly absorbed into the universal reason. Aud
the memory of everything is quickly overwhelmed
by time.
11. With rational beings action in accordance with
nature and reason is the same thing.
12. Either stand upright upon your own legs, or upon your crutches.
1 3. Just as connection creates sympathy in the members of the body, so relation of nature does the same
thing among rational beings. For though separate in
space, they seem all made to co-operate with each other.
This thought will be more intelligible and affecting, if you frequently consider yourself as a member of the
rational system. But if you reckon yourself only a
part, you do not yet love mankind with all your heart.
A generous action does not yet delight you from con265
To8 MEDITATIONS.
viction ; you do a good office merely for fashion anddecency, but not as if it were really a kindness toyourself
14. Let accidents happen to such as are liable tothe impression, and those that feel misfortune maycomplain of it, if they please. As for me, let whatwill come, I can receive no damage by it, unless Ithink it a calamity ; and it is in my power to thinkitnone, if I have a mind to it. 15. Let people's tongues and actions be what theywill, my business is to be good. And make the samespeech to myself, that a piece of gold, or an emerald,or purple should. Let people talk and act as theyplease ; I must be an emerald, and I must keep mycolour.
1 6. Does the mind ever cause herself disturbance?Does she bring fears and passions upon herself?Let any other body try to frighten or trouble herifthey can, for of her own conviction she will not turn tosuch impressions. And as for this small carcass, let ittake care not to feel, and if it does, say so. But thesoul, the seat of passion and pain, which forms an opinionon these things, need suffer nothing, unless she throwsherself into these fancies and fears. For the mindisin her own nature self-sufficient, and must create herwants before she can feel them. This privilege makesher undisturbed and above restraint, unless she teazesand puts fetters upon herself
17. Happiness is the possession of a good geniusor goodness. Why then does fancy break in anddisturb the scene % Begone ! by the gods, as you
MEDITATIONS. 109
came ; I do not want you ! However, since you have
custom to plead in your excuse, withdraw, and I will
forgive you.
18. Is anyone afraid of change ? I would gladly
know what can be done without it ? and what is dearer
and more suitable to the universal nature ? Pray,
must not your wood be transformed before your bath
can be ready for you ? Must not your meat be
changed to make it fit to nourish you ? Indeed, what
part of life or convenience can go forward without
alteration ? Now, in all likelihood a change in your
condition may be as serviceable to the world in general, as those alterations above mentioned are to you.
19. All particular bodies are hurried as through a
swift torrent through the universal mass of which
they are incorporate, like a sort of serviceable limbs
to the world. How many a Chrysippus, Socrates, and
Epictetus have sunk in the gulf of time ? And the
same reflection will hold good concerning any other
person or thing whatsoever.
20. I am only solicitous about one thing, and that
is, lest I should do something that the constitution of
man does not permit, or in the way or time it does
not permit.
21. It will not be long before you will have forgotten all the world, and in a little time all the world
will forget you too. 22. It is the privilege of human nature to love
those that disoblige us. To practise this, you must
consider that the offending party is of kin to you, that
iornorance is the cause of the misbehaviour, and the
no MEDITATIONS.
fault is involuntary, that you will both of you quicklybe in your graves ; but especially consider that youhave received no harm by the injury, for your mindisnever the worse for it. 23. The universal nature works the universalmatter like wax. Now for the purpose, it is a horse; soon after you will have it melted down, and run intothe figure of a tree, then a man, then somethingelse. And it is but a little while that it is fixed inone species. Now a trunk feels no more pain by beingknocked in pieces than when it was first put together.24. A sour gruff look is very unnatural, and to putit on often will make it settle, and destroy the beautyand pleasantness of the aspect to that degree that itis never to be recovered : from whence you may concludeit is a foolish custom. It is high time for those peopleto die that have outlived the sense of their own misdemeanours.
25. That being which governs nature will quicklychange the present face of it. One thing will bemade out of another by frequent revolutions. Andthus the world will be always new.
26. When anyone misbehaves himself towards 3^ou,immediately bethink yourself what notions he has con-cerning advantage and disadvantage. When you havefound out this, you will pity him, and neither beangry nor surprised at the matter. It may be uponenquiry you may find your opinions upon these pointsmuch the same, and then you ought to pardon him.But if your notions of good and evil are different, thenyou will more easily bear with his ignorance.
MEDITATIONS. Ill
27. Do not let your head run upon that which is none of your own, but pick out some of the best of
your circumstances, and consider how eagerly you
would wish for them, were they not in your possession ; but then you must take care to keep your satisfaction
within compass, for fear it should carry yoa too far,
make you over-value the object, and be disturbed at
the loss of it. 28. Rely upon yourself, for it is the nature of the
principle that rules within us, to be satisfied with
honesty, and the inward quiet consequent to it. 29. Rub out the colours of imagination. Do not
suffer your passions to make a puppet of you. Confine
your care to the present. Look through that which
happens either to yourself or another. Distinguish
the parts of your subject, and divide them into the
causal and material element. Think upon your last hour,
and do not trouble yourself about other people's faults,
but leave them with those that must answer for them.
30. When you hear a discourse, make your understanding keep pace with it, and reach as far as you
can into events and their causes. 31. Would you set off your person, and recommend
yourself? Let it be done by simplicity, by modesty
of behaviour, and by indifference to things neither
good nor bad. Love mankind and resign to providence. For as the poet observes, "All things are under law," not the elements only, but it suffices to
remember that there are at the most but very few
things in the world that are not under law.
82. Concerning death : It is a dispersion if there
112 MEDITATIONS,
are atoms ; but if the universe is a unity, it is eitherextinction or change.
33. As for pain, if it is intolerable it will quicklydispatch you. If it stays long it is bearable. Yourmind in the meantime preserves herself calm by thestrength of the opining faculty, and suffers nothing.And for your limbs that are hurt by the pain, if theycan complain, let them do it. 34. As for fame, consider the intellect of thepeople that are to commend, how insignificant theyare, and how little in their pursuits and aversions.Consider also that as'^ one heap of sand thrown uponanother covers the first, so it happens in life, a newglory soon eclipses an old one. 35. A saying of Plato, '' He that has raised hismind to a due pitch of greatness, that has carried hisview through the whole extent of matter and time,do you imagine such an one will think much of humanlife ? Not at all (says the other man in the dialogue).What then ? Will the fear of death afflict him ? Farfrom it." 36. Antisthenes said, "It is a royal thing to beill spoken of for good deeds."
37. It is a shame that a man should be master ofhis countenance, and compose or control it as the minddirects, while that mind is not controlled by itself
38. "Ne'er fret at accidents, for things are sullen.And don't regard your anger."
39. "To the immortal gods and us give joy."
40. " Fate mows down life like corn, this mortal falls;The other stands awhile."
MEDITATIONS. 1
1

41. " If I and mine are by the gods neglected,
There's reason for their rigour."
42. '' For the good is with me and the just."
43. "No joining others in their wailing, no violent
emotion."
44. More of Plato's sentences:—"To such a one I
should return this very reasonable answer, Hark ye,
friend, you are mightily out if you think a man that
is good for anything is either afraid of living or dying.
No; his concern is only whether in doing anything he
is doing right or wrong—acting the part of a good
man or a bad."
45. Plato again:—"In my opinion, when a man
holds a post with his own choice, or has been put into
it by his superior, his business is to remain there in
the hour of danger, and fear nothing but disgrace and
cowardice."
46. Plato once more : —" With your favour, sir, it is not always the part of virtue and bravery to pre- serve either your own life or your neighbour's. He
that is a man in good earnest must not be so mean as to whine for life, and grasp intemperately at old age : let him leave this point to Providence. The women
can tell him that we must go when our time is come. His duty is to consider how he may make the most of
his life, and spend what there is to the best advantage."
47. Consider the course of the stars as if you were
driving through the sky with them. Let the transmutation of the elements be frequently the subject of
your meditation. Such contemplations as these scour
off the rust contracted by dwelling here below.
1 1

MEDITATIOJSjS.
48. It is a fiae sa3dr]g that of Plato's : —" Thatwhen we consider the state and condition of mankind, we should place our imagination upon some loftypyramid, and from thence take a prospect of the world,and look it over as it were at one view. Here wemay see flocks, armies, husbandry, marriages andseparations, births and deaths, clamours of the lawcourts, desert places, variety of barbarous people, feasts,lamentations, and markets. Take it altogether, it is astrange medley. And yet you will find the diversityof the parts contributes to the harmony of the whole."49. By looking back into history, and consideringthe fate and revolutions of government, you will beable to draw a guess, and almost prophesy upon thefuture ; for they will certainly be of the same nature,and cannot but be cast in the same mould. So thatforty years of human life may serve for a sample often thousand. For what more will you see ? 50. " What's sprung from earth dissolves to earthagain.
And heaven-born things fly to their nativeseat."
That is, there is a loosing of the entanglements of theatoms, and a scattering abroad of the insensible elements.51. '^ With food, and drinks, and cunning magic arts,Turning the channel's course to 'scape fromdeath." " The breeze which heaven has sent
We must endure, and toil without complaint.'*52. Can another man ride or fence better thanyou ? It may be so. Let nobody outdo you in social
MEDITATIONS. 1 1

and modest behaviour. Let nobody be more resigned
to fate and forgiving to his neighbours.
53. As long as a man can make use of that reason which he shares with the gods and man, he need
not question the event. There can be no grounds
to suspect misfortune, provided you stick closG to
nature and act in accordance with your condition.
54. It is always and everywhere in your power to
resign to the gods, to be just to mankind, and to
examine every impression with such care that nothing
may enter that is not well examined.
55. Never make any rambling enquiries affcer other
people's thoughts, but look directly at the mark which
nature has set you. Nature, I say, either that of the
universe or your own ; the first leads you to submission to Providence, the latter to act as becomes you.
Now that which is suitable to the frame and constitution of things is what becomes them. To be more
particular, the rest of the world is designed for the
service of rational beings in consequence of this general
appointment, by which the lower order of things are made for the use of the more noble. And rational
creatures are designed for the advantasfe of each other.
Now a social temper is that which human nature was
principally intended for ; the next thing designed in our being is to be proof against corporeal impressions,
it being the peculiar privilege of reason to move within
herself, and not suffer sensation or passion to break in
upon her ; for these are both of animal and inferior
quality. But the understanding part claims a right
to govern, and will not bend to matter and appetite ;
ii6 MEDITATIONS.
and good reason for it, since she was born to commandand make use of them. The third main requisite ina rational being is to secure the assent from rashnessand mistake. Let your mind but compass thesepoints, and stick to them, and then she is mistress ofeverything which belongs to her.
56. We ought to spend the remainder of our lifeaccording to nature, as if we were already dead, andhad come to the end of our term.
57. Let your fate be your only inclination, forthere is nothing more reasonable.
58. When any accident happens, call to mind thosewho have formerly been under the same circumstances, how full of surprise, complaint, and troublethey were about the matter. And where are theynow ? They are gone, their murmuring could notmake them immortal. To what purpose should youimitate their behaviour ? Cannot you leave theseforeign emotions to those who cause them, and thosewho are moved by them ? Your business is only toconsider how you may give a turn of advantage to theemergency. Now you can make good use of them,and they will supply excellent material, if you willbut take care, and do nothing but what is warrantable.Always remembering, that whether you use it ill orwell, the thing wherewith action is concerned, is inboth cases indifferent.
59. Look inwards, for you have a lasting fountainof happiness at home that will always bubble up ifyou will but dig for it. 60. Take care that your motions and gestures may
MEDITATIONS. 1 1

be grave and composed, for the same air of sense and
decency which the mind can put into the face ought
to be visible through the whole body, but then all this must be done without the least affectation.
61. The art of living resembles wrestling more than
dancing, for here a man does not know his movement
and his measures beforehand. No, he is obliged to
stand strong against chance, and secure himself as occasion shall offer. 62. Consider what sort of people are they that
must commend you, and how are their understandings
furnished. Truly, if you do but consider the source
of their opinions and passions, you will pity their
ignorant misbehaviour, and not care a rush for their
approbation.
63. It is a saying of Plato's, that no soul misses
truth of her own good-will. The same may be said
with reference to justice, sobriety, good-nature, and
the like. Be particularly careful to remember this, for
it will help to sweeten your temper towards all men.
64. When you lie under any corporeal affliction, let
this thought be at hand to relieve you : that there is no disgrace in pain, that the sovereign part of your
mind is never the worse for it. For how can she
suffer unless her material or her social nature be
impaired ? Besides, Epicurus's maxim will help to
support you under most pains ; for as he observes,
they will neither be intolerable nor everlasting. But
then you must keep in mind the limits set to them, and
not run into the common opinion about them. And
here you must remember that there are many more
ii8 MEDITATIONS.
sensations than we are aware of, whicli belong to thenature of pain, such as drowsiness, excessive heat,want of appetite. Now, when you find yourself fretand grow disturbed at these things, take notice thatpain has got the better of you.
^o. Do not return the temper of ill-natured peopleupon themselves, nor treat them as they do the rest ofmankind.
^^. Which way are we to conclude that Socrateswas a better man in virtue and temper than Telauges? To make out this, it is not enough to say that he disputed better with the sophists, and died more bravely; that he passed the night in the cold with more endurance, and that when he was bidden to arrest Leon ofSalamis, he held it nobler to refuse ; that he walkedwith a swaggering air in the streets, though the truthof this last particular may be questioned. To provethe point, we must examine what sort of soul Socratescarried about with him. Could he be contented withthe conscience of an honest and a pious man ? Didhe abstain from fretting and fuming to no purpose atthe knavery and wickedness of the age ? Was hegoverned by nobody's ignorance ? Did he neverquestion the equity of Providence, grow surprised athis hard fortune, and sink under the weight of it, andnot dip his soul too deep in his senses ? 67. Nature has not wrought your composition soclose that you cannot withdraw within your ownlimits, and do your own business yourself ; for a manmay be first-rate in virtue and true value, and yet bevery obscure at the same time. You may likewise
MEDITATIONS. 1 1

observe that happiness has very few wants. Granting
your talent will not reach very far into logic, this cannot
hinder the freedom of your mind, nor deprive you of
the blessings of sobriety, beneficence, and resignation.
68. You may live with all the freedom and satisfaction imaginable, though the whole world should
cry you down ; nay, though wild beasts should tear this
flesh with which you are enveloped. For pray, how
can anything of this reach up to your mind and ruflfle her sereuit}^ ? How can it prevent your passing a
right judgment upon your circumstances, and making
the best use of them ? And thus your reason may
address the object of terror : " Look you ! nature has
made you one tiling, and common mistake another."
And use may address what befalls, "'It is you I was
seeking." For it is my way to make everything serve
as an opportunity for rational or social virtue in a performance of some duty either to God or man. For
since all that happens is related to God or man, there is nothing new in it or difficult to deal with, but all is familiar and easy.
69. He that is come to the top of wisdom and
practice, spends every day as if it were his last, and
is never guilty of over-excitement, sluggishness, or
insincerity.
70. Though the gods are immortal, and have their
patience tried through so many ages, yet they are not
angry, because for so long a time they will have to
put up with such base and wretched mortals, but even
provide liberally for them. And are you, that are just going off the stage, sick of the company ? are
120 MEDITATIONS.
you tired with evil men already, and yet one of thoseunhappy mortals yourself?
71. It is great folly not to part with your ownfaults which is possible, but to try instead to escapefrom other people's faults, which is impossible.
72. Whatever business tends neither to the improvement of your reason, nor the benefit of society,the rational and social faculty thinks beneath it. 73. When you have done a kindness, and yourneighbour is the better for it, why need you be sofoolish as to look any farther, and gape for reputationand requital ? 74. Nobody is ever tired of advantages. Nowtoact in conformity to the laws of nature is certainly anadvantage. Do not you therefore grow weary of doinggood ofiices, whereby you receive the advantage.
75. There was a time when the universal naturemoved towards making the world. So that now allevents must either be consequences of the first creation, or else even the chief things at which theuniversal ruling principle aims are without design.Now this thought will go a great way towards makinga man easy.
BOOK VIII.

1
124 MEDITATIONS.
give us to understand that there is nothing properlygood for a man but what promotes the virtues ofjustice, temperance, fortitude, and independence, noranything bad for him, but that which carries him offto the contrary vices.
2. At every action ask yourself this question. Whatwill the consequence of this be to me ? Am I notlikely to repent of it ? I shall be dead in a littletime, and then all is over with me. If the presentundertaking is but suitable to an intelligent andsociable being, and one that has the honour to live bythe same rule and reason with God himself ; if thecase stands thus, all is well, and to what purposeshould you look any farther ? 3. Alexander, Julius Caesar, and Pompey, whatwere they in comparison of Diogenes, Heraclitus, andSocrates ? These philosophers looked through thingsand their causes, and their ruling principles were inaccordance. But as for those great princes, whataload of cares were they pestered with, and to howmany things were they slaves ! 4. People will play the same pranks over and overagain, though you should burst.
5. In the first place, keep yourself easy, for allthings are governed by the universal nature. Besides,you will quickly go the way of all flesh, as Augustusand Hadrian have done before you. Farther, examinethe matter to the bottom, and remember that yourbusiness is to be a good man. Therefore, whateverthe dignity of human nature requires of you, set about
MEDITATIONS. 125
it at once, without "ifs" or ''ands" ; and speak always
according to your conscience, but let it be done in the
terms of good nature and modesty and sincerity.
6. It is the work of Providence to change the face
of things, and remove them from one place to another.
All conditions are subject to revolution, so that you
need not be afraid of anything new, for all things are
usual, and equally distributed.
7. Every being is at ease when its powers move
regularly and without interruption. Now a rational
being is in this prosperous condition when its judgment
is gained by nothing but truth and evidence, when its designs are all meant for the advantage of society,
when its desires and aversions are confined to objects
within its power, when it rests satisfied with the
distributions of the universal nature of which it is a
part, just as much as a leaf belongs to the nature of
the tree that bears it. Only with this difference, that a leaf is part of a nature without sense or reason, and
liable to be checked in its operations, whereas a man is a limb as it were of an intelligent, righteous,
and irresistible being, that is all wisdom, and assigns
matter and form, time, force, and fortune, to everything
in one measure and proportion. And this you will
easily perceive if you do not compare one thing with
another in every detail, but compare the whole of one
thing with the whole of another.
8. You have no leisure to read books, what then ? You have leisure to check your insolence. It is in
your power to be superior to pleasure and pain, to be
deaf to the charms of ambition. It is in your power
126 MEDITATIONS,
not odI}^ to forbear being angry with people for theirfolly and ingratitude, but over and above, to cherishtheir interest, and take care of them.
9. Never again let any man hear you censure acourt life, nor seem dissatisfied with your own.
10. Repentance is a reproof of a man's consciencefor the neglect of some advantages. Now, whatever is morally good is profitable, and ought to be theconcern of a man of probity. But no good manwould ever be inwardly troubled for the omission ofany pleasure, whence it follows that pleasure isneither profitable nor good.
11. What is this thing considered in itself? Ofwhat sort of substance, of what material and causalparts does it consist ? What share of action has it inthe world ? and how long is it likely to stay there ? 12. When you find yourself sleepy in a morning,remember that business and doing service to theworld is to act up to nature and live like a man.Whereas sleep you have in common with thebeasts. Now those actions which fall in with a man'snature are more suitable and serviceable, yes, andmore pleasant than others.
13. Upon every new impression let it be yourconstant custom to examine the object in the light ofphysics, ethics, and dialectics.
14. When you are about to converse with anyperson, make this short speech to yourself: Whatnotions has this man about good and evil ? Then ifhe has such opinions concerning pleasure and pain,and the causes of them, reputation or ignominy, life
MEDITATIONS. 127
or death ; if the case stands thus with him, I shall
not wonder at his practice, and I shall remember
that it is next to impossible he should do otherwise.
15. Would it not be an odd instance of surprise to
stare at a fig-tree for bearing figs ? Why then should
it seem strange to us for the world to act like itself,
and produce things pursuant to quality and kind ? This is just as foolish as it would be for a physician
to wonder at a fever, or a master of a vessel at a cross blast of wind.
16. To retract or mend a fault at the admonition
of a friend in no way hurts your liberty, for it is still your own activity which by means of your own
impulse and judgment, and by your own mind, makes
you see your mistake.
17. Why do you do this, if it is in your power to
let it alone ? But if you cannot help it, whom do you
blame ? The atoms or the gods ? Either is folly, and
therefore we must murmur against nothing. If you
can mend the cause, set about it. Tf not, mend the
thing itself. If you cannot do even that, what are you the better for grumbling? Now a man should never do anything to no purpose.
18. Whatever drops out of life is somewhere, for
the world loses nothing. If it stays here, it also
changes here, and is dissolved into its proper parts,
which are elements of the universe and of yourself.
And these two change and do not complain.
19. Everything is made for some end. The sun
even will say, I have my business assigned, and so
128 MEDITATIONS.
too the celestial deities. But pray, what were youmade for ? For your pleasure ? Common sense willnot bear such an answer.
20. Nature pre-ordains the end of everything, noless than its beginning and continuance, as does he thatstrikes a ball, and what is the ball the better all thiswhile for mounting, or the worse for flying lower, andcoming to the ground ? What does a bubble get inthe swelling or lose in the breaking ? The same maybe said of a candle.
21. Turn your body the wrong side outwards, andsee it as it is, and consider what age and disease willmake of you, and consider that both the orator and thehero, the praiser and the praised, will quickly be outof sight, and that we live but in a corner of this littledimension, that men differ in their notions of honourand esteem, and that even the same person is not ofthe same opinion long together, and, moreover, thatthe earth is but a point.
22. Mind that which lies before you, whether itbe thought, word, or action. You are well enoughserved for choosing rather to become good to-morrowthan be good to-day.
23. Am I about anything ? I will do it with regardto the interest of mankind. Does anything happento me? I receive it, referring it to the gods, and thefountain of all things whence springs all that happens.24. Think a little, and tell me what you meetwith in the business of bathing? There is oil andsweat, and dirtiness and water, but an offensive mix-
MEDITATIONS. 129
tare, take it altogether. Why, life and everything in
it is made up of such indifferent stuff. 25. Lucilla buried Verus, and followed him soon
after. Secanda did the same office for Maximus, and
survived but a little while. And thus it fared with
Epitynchanus and Diotimus, with Antoninus and
Faustina, with Celer and the Emperor Hadrianus

they assisted at one funeral, and quickly made another themselves. Where are those men of wit, force,
and knowledge, and the others puffed up with pride ? They made a great noise and figure formerly, but
what is become of them now ? Where are those
sharp-witted philosophers, Charax, Eudsemon, Demetrius the Platonist, and others of their learning ? Alas ! they took but a turn in the world, and are gone long since. Some of them have sunk at once,
and left no memory behind them. The history of
others is overcast, and dwindled into fables, and a
third sort have dropped even out of fables. Your
business is therefore to remember, that after death
this compound of yours will fall to pieces ; or else
your soul will either be extinguished or removed
into another station.
26. Satisfaction consists in doing the things we
were made for. And how is this to be compassed ? By the practice of general kindness, by neglecting the
movements of our senses, by distinguishing appear- ance from truth, and by contemplating the nature of
the universe and its works.
27. Every man has three relations to acquit himself in : his body that encompasses him makes one,
,3o MEDITATIONS.
the Divine cause that gives to all men all things another, and his neighbours a third.
28. If pain is an affliction, it must affect either thebody or the mind ; if the body is hurt, let it say so

as for the soul, it is in her power to preserve herserenity and calm by supposing the accident no evil;for judgment and impulse, aversion and desire, arelodged within, and there no mischief can come atthem.
29. Kub out the impressions of fancy on the mindby continually saying to yourself. It is in my powerto make my soul free from desire or disturbance. Iam likewise able to distinguish the quality of things,and make use of them accordingly. These are allprivileges of nature, and ought to be remembered assuch.
30. When you speak in the senate or elsewhere,speak suitably and without affectation, and let yourdiscourse be always clear.
31. Augustus' court is buried long since; hisempress and daughter, his grand-children and ancestors, his sister and Agrippa, his relations and domestics, physicians and sacrificers, his favourites, such asArius the philosopher, and M^cenas, they are all gone.Gfo on from single persons to families, that of thePompeyg, for instance, and you will find the whole lineextinct. " This man was the last of his house," is notuncommon upon a monume.^t. How solicitous werethe ancestors of such people about an heir; and yetsome one must of necessity be the last. Here, too,consider the death of a whole race.
MEDITATIONS. 131
S2. Guide your life towards a single course of actiou
and if every action goes its due length, as far as may
be, rest contented. Now, no mortal can hinder you
from putting your affairs in this condition. But may
not some obstacle from without interpose ? No ; not
so far as to prevent your acting like a man of probity,
moderation, and prudence. But perhaps my activity
may be checked in some other way. It is no matter
for that. As long as you are easy under the obstrucItion, and pass on smoothly to whatever offers, you
have at once another opportunity for action, in accord- ance with this aforesaid government.
33. As to the case of good fortune, take it without
pride, and resign it without reluctance.
34. If you have observed a hand or a foot cut
off, and removed from the body, just such a thing is that man, as far as lies in his power, who is discontented with fate, and breaks off from the interest of
mankind, or who by a selfish act has cut himself off
from the union of nature, for by nature he is a part of
the whole. But here lies the good luck of the case. It is in your power to set the limb on again. This
favour is allowed by God to no other part of the
creation that what is separated and cut off should
be joined on again. Consider, then, the particular
bounty of God to man in this privilege. He has set
him above the necessity of breaking off from nature
and Providence at all ; but supposing he has broken
away, it is in his power to rejoin the body, and grow
together again, and recover the advantage of being the
same member he was at first.
132 MEDITATIONS,
35. Whence come all the powers and prerogativesof rational beings ? From the soul of the universe.Amongst other faculties, they have this which I amgoing to mention. For as the universal nature overrules all mutinous accidents, brings them under thelaws of fate, and makes them part of itself, so it is the power of man to make something out of everyhindrance, and turn it to his own advantage.
36. Do not take your whole life into your head ata time, nor burden yourself with the weight of thefuture, nor form an image of all probable misfortunes.This method will but confound you. On the contrary,your way is upon every emergency to put this question to yourself, "' What intolerable circumstance is there in all this ? " For you will be ashamed toassign particulars, and confess yourself conquered.Besides, you are to remember, that neither what is past nor what is to come need afflict you, for you haveonly to deal with the present. Now, this is strangelylessened, if you take it singly and by itself Chideyour fancy, therefore, if it offers to shrink for amoment and grow faint under so slender a trial. 37. Do Panthea and Pergamus still wait at thetomb of Verus, or Chabrias and Diotimus at that ofHadrian ? That would be absurd indeed ! And whatif they were there, would those princes be sensible ofthe service ? Granting they were, what satisfactionwould it be to them ? And suppose they were pleased,would these w^aiters be immortal ? Are they notdoomed to age and death with the rest of mankind? And when they are dead, what would the royal ghosts
MEDITATIONS, 133
lo for want of their attendance ? Alas ! all this cere- nony must end at last in stench and dust.
38. If you are so quick at discerning, says one,
iiscern and judge wisely.
39. I find no mortal virtue^ which contradicts and
3ombats justice ; this cannot be affirmed of pleasure,
ibr here temperance comes in with a restraint.
40. It is opinion which gives being to misfortune,
io not fancy yourself hurt, and nothing can touch j^ou.
But ^vhat is this ''you V It is your reason. But I
am not all reason. Very well, but do not let reason grow uneasy. And if any other part of you is in
trouble, let it keep its concerns to itself. 41. To be checked in the functions of sense, and
motion, and desire is an evil to the animal life ; that
which hinders the growth or flourishing of a vegetable
may be said to be an evil there, so likewise to be
cramped in the faculties of the mind is an evil to an
intelligent nature. Apply all this to yourself Does
pleasure or pain attack you ? Turn them over to
your senses, and let them answer for it. Does anything cross your undertaking ? Why, if you are
positive and peremptory about it, the disappointment
is really an evil to your rational nature. But if you
consider the usual course of things, then no manner of
hindrance or harm has happened to you ; indeed, no
mortal can put a restraint upon the soul ; and neither
fire nor sword, slander, tongue, nor tyrant can touch
her ; just as a sphere when it has once come into
being remains a sphere.
134 MEDITATIONS.
42. Why sliould I vex myself that never willinglyvexed anybody ? 43. Every man has his particular inclination, butmy pleasure lies in a sound understanding, a temperthat never falls out either with men or accidents,that sees and takes all things with good humour, andputs them to the uses they are fit for. 44. Make the best of your time while you have it.Those who are so solicitous about fame never considerthat future generations will be much the same as thepresent whom they are vexed with, and they, too,are mortal, what then can the noise or opinions of suchlittle mortals ;:^ignify to you ? 45. Toss me into what climate or state you please,for all that, I will keep my divine part content, if itcan but exist, and act in accordance with its nature.What ! is this misadventure big enough to ruffle mymind and make it deteriorate ? To make it mean,craving, and servile, and frightened ; what is therethat can justify such disorders ? 46. No accident can happen to any man but whatis consequent to his nature. And the same thing maybe affirmed of a beast, a vine, or a stone. Nowifthings fare no otherwise than according to kind andconstitution, why should you complain ? --You maybeassured the universal nature has never laid upon youan intolerable evil.
47. If anything external vexes you, take noticethat it is not the thing which disturbs you, but yournotion about it, which notion you may dismiss atonce if you please. But if the condition of your mindyourycii:diffi'[orwilljoitbsel
MEDITATIONS. i35
displease yon, who should hinder you from rectifying
pur opinion ? Farther, if you are disturbed because
\ y^ou are not active in the discharge of your duty, your
fWay is rather to do something than to grieve at your
own omission. But you are under some insuperable
difficulty ; then never vex yourself about the matter,
for you have nothing to answer for. It may be you
will say : It is not worth my while to live unless this
business can be effected. Why then, even die ; but
take your leave contentedly, go off as smoothly as if you were in full activity, and be not angry with those
that disappointed you.
48. The mind is invincible when she turns to herself, and relies upon her own courage ; in this case there is no forcing her will, though she has nothing
but obstinacy for her defence. What then must her
strength be when she is fortified with reason, and
engages upon thought and deliberation ? A soul
unembarrassed with passion is a very citadel, the most
impregnable security for man in future ; hither we
may retire and defy our enemies. He that has not
seen this advantage must be ignorant, and he that
neglects to use it unhappy.
49. Do not make more of things than your senses
report. For instance, you are told that such an one
has spoken ill of you. Right ; but that you are really
the worse for it is no part of the news. Again, I see my child lie sick. True ; but that he is in danger is more than I see. Thus always stop at the first representation, and add nothing yourself from within,
and you are safe. Or rather, reason upon it like a
136 MEDITATIONS.
man that has looked through the world, and is nostranger to anything that can happen.
60. Does your cucumber taste bitter ? Let italone. Are there brambles in your way ? Avoidthem then. Thus far you are well. But, then, donot ask what does the world with such things as this,for a natural philosopher would laugh at you. Thisexpostulation is just as wise as it would be to findfault with a carpenter for having saw-dust, or a tailorshreds in his shop. Yet they have places where tobestow these. But universal nature has no place forrefuse out of herself, but the wondrous part of her artis that though she is circumscribed, yet everythingwithin her that seems to grow old and moulder andbe good for nothing, she melts down into herselfand recoins in another figure, and thus she neitherwants any foreign substance or by-place to throwthe dross in, but is always abundantly furnishedwith room, and matter, and art within herself
51. Be not heavy in business, nor disturbed inconversation, nor rambling in your thoughts. Keepyour mind from running adrift, from sudden surpriseand transports, and do not overset yourself with toomuch employment. Do men curse you ? Do theythreaten to kill and quarter you ? How can thisprevent you from keeping your mind pure, wise,temperate, and just ? It is much as if a man thatstands by a pure and lovely spring should fall a-railingat it, the water never ceases bubbling up for all that

and if you should throw in dirt or clay, it wouldquickly disappear and disperse, and the fountain will
MEDITATIONS. 137
Dot be polluted. Which way now are you to go to
work, to keep your springs always running, that they
may never stagnate into a pool ? I will tell you : you must always preserve in yourself the virtues of
freedom, of sincerity, sobriety, and good nature.
52. He that is unacquainted with the nature of the
world, must be at a loss to know where he is. And
he that cannot tell the ends he was made for, is ignorant both of himself and the world too. And he
that is uninstructed in either of these two points, will never be able to know the design of his being.
What do you think then of his discretion, that is anxious about what is said of him, and values either
the praise or the censure of those folks that know
neither where they are, nor who ? 53. What ! Are you so ambitious of a man's good
word, that curses himself thrice every hour ? Are
you so fond of being in their favour, that cannot keep
in their own 1 And how can they be said to please
themselves, who repent of almost everything they do ? 54. Let your soul work in harmony with the
universal intelligence, as your breath does with the
air. This correspondence is very practicable, for
the intelligent power lies as open and pervious to
your mind, as the air you breathe does to your lungs,
if you can but draw it in. 55. Wickedness generally does no harm to the
universe, so too in particular subjects, it does no harm
to any one. It is only a plague to him in whose
power it lies to be rid of it whenever he pleases.
h^. My will is as much my own as my constitu-
138 MEDITATIONS.
tioD ; and no more concerned in the will of anotherman, than my breath and body is in another man's.For though we are born for the service of each other,yet our liberty is independent. Otherwise my neighbour's fault might be my misfortune. But God hasprevented this consequence, lest it should be inanother's power to make me unhappy.
57. The sun is diffused, and bestows itself everywhere, but this seeming expense never exhausts it. The reason is, because it is stretched like a thread,and thus its beams have their name from extension.As for the properties and philosophy of a ray, youmay observe them, if you like to let it into a darkroom through a narrow passage. Here you will seeit move in a straight line, till it is broken, and, as it were, divided, by having its progress stopped by asolid body ; and here the light makes a stand, without dropping or sliding off. Thus you should letyour sense shine out and diffuse, extended but notexhausted ; and when you meet with opposition, neverstrike violently against it, nor yet drop your talent indespair. But let your beams be fixed, and enlightenwhere they find a capacity. And as for that bodythat will not transmit the light, it will but darkenitself by its resistance.
58. He that dreads death is either afraid that hissenses will be extinguished or altered. Now, if youhave no faculties, you will have no feeling. But if youhave new perceptions, you will be another creature,and will not cease to live.
MEDITATIONS. 139
59. Men are born to be serviceable to one another,
therefore either reform the world or bear with it. 60. Understanding does not always drive onward
like an arrow. The mind sometimes by making a
halt, and going round for advice, moves straight on
none the less, and hits the mark.
71. Look nicely into the thoughts of every one,
and give them the same freedom as your own.
267

Mf'^4^^^^ji/..a,4£.4».AM2»^^^Jl^^J^^^
BOOK IX.

1. 1
BOOK IX.
NJUSTICE is no less than higli treason
against heaven. For since the nature
of the universe has made rational crea- tures for mutual service and support,
but never to do anybody any harm,
since the case stands thus : he that crosses upon this
design is profane, and outrages the most ancient Deity ; so, too, does the liar outrage the same Deity. For the
nature of the universe is the cause of all that exists.
Thus all things are one family united, and, as it were,
of kin to each other. This nature is also styled truth, as being the basis of first principles and certainty.
He, therefore, that tells a lie knowingly, is an irreligious wretch, for by deceiving his neighbour he is unjust to him. And he that is guilty of an untruth
out of ignorance is liable to the same charge, because
he dissents from the nature of the whole, brings disorder into the world, and opposes the nature of the
universe. Yes, and he 023poses himself too, who is borne to what is at variance with truth. By neglecting
the impulses he was born to, he has lost the test of truth,
and the distinction of right and wrong. Further,
he that reckons prosperity and pleasure among things
144 MEDITATIONS,
really good, pain and hardsliip amongst things reallyevil, can be no pious person ; for such a man will besure to complain of the administrations of Providence,and charge it with mismatching fortune and merit.He will often see evil people furnished with materialsfor pleasure, and regaled with the relish of it, and goodmen harassed and depressed, and meeting with nothingbut misfortune. Now, he that is afraid of painwill be afraid of something that will always be in theworld ; but this is a failure in reverence and respect.On the other hand, he that is violent in the pursuit ofpleasure, will not hesitate to turn villain for the purchase. And is not this plainly an ungodly act % Toset the matter right, where the allowance of God isequally clear, as it is with regard to prosperity andadversity (for had He not approved both these conditions. He would never have made them both), Isay, where the good liking of heaven is equally clear,ours ought to be so too, because we ought to follow theguidance of nature and the sense of the Deity. Thatman, therefore, that does not comply with Providencein the same indifference with respect to pleasure andpain, life and death, honour and infamy, he that doesnot this without struggling of passions, without un-manageable preference or aversion, is no friend to theDivine government.
By saying that universal nature or God standsequally affected to these different dispensations, themeaning is that they are both comprehended in thegeneral scheme, and equally consequent to the firstestablishment. They were decreed by Providence
MEDITATIONS. 145
from the begiDning, and struck out with the lines of
the creation. Then it was that the plan of providence
was drawn, and the fate of futurity determined. Then
nature was made prolific, and enabled to bring forth
in due time. Then the whole stock of beings, the
revolutions of fortune, and the successions of time, were
all stated and set going.
2. He is better bred and more a gentleman, that
takes leave of the world without a blot on his
scutcheon, and has nothing of falsehood and dissimulation, of luxury or pride, to tarnish his character.
But when a man is once dipt in these vices, the next
best thing is for him to quit life. Have you determined to abide with vice, and has not even experience
yet taught you to fly from the plague ? For the destruction of the understanding is a far worse plague than the
corruption and change of the air that surrounds us

for the brute only suffers in the first case, but the man
in the other.
3. Do not despise death, but accept it willingly

look upon it as part of the product of nature, and one
of those things which providence has been pleased to
order. For such as are youth and age, growth and
manhood, down and gray hairs, pregnancy and
birth, and all natural actions, and incidents of life, so also is dying. A wise man, therefore, must
neither run giddily nor impatiently and contemptuously into his grave. He must look upon death as nature's business, and wait her leisure as he does for
the progress and maturity of other things ; for as you
wait for a child to come into the world when it is
146 MEDITATIONS.
ready, so you should stay in the other case till thingsare ripe, and your soul drops out of the husk of herown accord. But if you stand in need of a vulgarremedy to soothe the mind, consider, then, what sortof world and what sort of customs you will be rid of
It is true you are not to fall foul upon mankind, but totreat them with kindness and gentleness. But still you may remember that you will not be leaving menjust of your own mind and fanpy. Such a unanimityamongst mortals might reasonably recommend life,
and make us loth to part with it. But you perceivethat vast disturbances are bred by different opinions; insomuch that now we ought rather to petition deathto make haste, for fear we too should forget our trueselves.
4. He that commits a fault abroad is a trespasserat home ; and he that injures his neighbour, hurtshimself, for to make himself an evil man is a greatmischief.
5. Omissions no less than commissions are oftentimes part of injustice.
6. If your judgment pronounces rightly, if youractions are friendly and well meant, if your mind isresigned to all that proceeds from the external causeat this moment ; if you are in possession of theseblessings, you are happy enough.
7. Do not be imposed on by appearances ; checkyour impulses, and moderate your desire, and keepyour reason always in her own power.
8. The souls of brutes are all of one kind, and soare those of rational beings, though of a rational kind
MEDITATIONS. 147
And thus all living creatures that have occasion for
air, and earth, and light, are furnished with the same
kind, all that have the faculty of vision and life. 9. Things of the same common quality have a tendency to their kind. Earthy bodies fall to the
ground. One drop of moisture runs after another ; and thus air, where it is predominant, presses after
air, and nothing but force and violence can keep these
things asunder. Fire, likewise, mounts upwards on
account of its own element, fire, but it has such a
disposition to propagate its species and join every
other fire here below, that it catches easily upon all fuel a little more dry than ordinary, because in
such the qualities opposite to ignition are weak and
disabled. Thus all beings which partake of the same
common intelligent nature have a natural instinct for
correspondence with their own kind ; only with this
difference, that the higher anything stands in the
scale of being, the more it is inclined to communication with its own order. To illustrate the argument,
we find the force of nature very active amongst brute
animals, as appears by their running together in
herds and swarms according to kind ; by their providing for their young ones, and by that resemblance of love which is carried on among them.
These animals have a soul in them, by consequence
their principle of union is more vigorous than in
plants, stones, and wood. To go on to reasonable
creatures, we may observe them united by public
counsels and commonwealths, by particular friendships
and families, and in times of war they have truces
14^ MEDITATIONS.
and treaties. Farther, to instance a higher order,the stars, though not neighbours in situation, move byconcert. Thus where things are more noble andnature rises, sympathy rises too, and operates evenamong distant objects. But now see what happens.The rational creatures are the only beings which havenow forgotten this mutual desire and inclination, andhere alone this flowing together is not seen. Butthough they run from their kind, they are broughtback again in some measure. For great is the powerof nature, and you shall sooner see a piece of earth re-fuse to lie by its own element, than find any man soperfectly unsociable as not to correspond with somebody or other.
10. God and men and the world all of them bearfruit in their proper seasons. It is true, use has re-strained this signification to vines and trees ; but thiscustom apart, reason may properly enough be said tobear fruit for itself and for the common good, especially if we consider that the fruit of the understandingkeeps close to its kind and resembles the stock.
11. Give an injurious person good advice, and re-form him if you can. If not, remember that your goodtemper was given you for this trial ; that the gods tooare so patient as even to pass by the perverseness ofsuch persons, and sometimes to assist them over andabove in their health, fame, and fortune ; so benignare they. Just thus may you do if you please ; ifnot, where is the impediment ? 12. Do not drudge like a galley slave, nor do busi-ness in such a laborious manner as if you had a mind
MEDITATIONS. 149
to be pitied or wondered at ; but desire one thing
only, to move or halt as social reason shall direct you.
13. To-day I rushed clear out of all misfortune, or rather I threw misfortune from me ; for to speak truth,
it was not outside, nor ever any farther off than myown fancy.
14. All things are the same over again, and nothing
but what has been known to experience. They are momentary in their lasting, and coarse in their
matter, and all things are now as they were in the
times of those we have buried.
15. Things stand without doors and keep their distance, and neither know nor report any things about
themselves. What is it, then, that pronounces upon
them ? Nothing but your own ruling principle.
16. As the good and evil of a rational, social
animal consist in action and not in feeling, so it is not
what they feel but what they do, which makes mankind either happy or miserable.
IT. It is all one to a stone whether it is thrown
upwards or downwards ; it is no harm for it to descend,
or good for it to mount.
18. Examine into men's understandings, and you
will see what sort of judges even of themselves are those whom you fear.
19. All things are in a perpetual flux and a sort
of consumption ; you yourself are continually changing, and in a manner destroyed, and the whole world
keeps you company.
20. Let everybody's fault lie at his own door.
21. The intermission of action, and a stop in appe-
150 MEDITATIONS,
tite and opinion, and even a kind of death upon thefaculties, is no harm. Go on now to the differentperiods of life, and here you will find infancy, youth,manhood, and old age, and one, as it were, the deathof another. And where lies the terror of all this ? Proceed to your life in your grandfather's time, and tothat in your father's and mother's, and run over asmuch ground in differences, changes, and decay as youplease, and ask yourself what grievance there is inthis, and you may conclude that ending and cessationand alteration of your whole life will be no worse. 22. Hasten to examine your own ruling principle,and that of the universe, and that of 3^our neighbour.Your own, that you may keep it honest ; that of theuniverse, that you may know what you are part of; yourneighbour's, that you may discover whether he actsthrough ignorance or with knowledge ; and here youshould likewise remember that you are of kin tohim.
23. As you are a member of society yourself, soevery action of yours should tend to the benefit andimprovement of it. So that when you do anythingwhich has neither immediate nor remote reference togeneral advantage, you make a breach in your life,destroy its unity, and are as really guilty of seditiousbehaviour as a malcontent in an assembly, as far asin him lies, disturbs the general harmony.
24. Children's anger, mere baubles, wretched souls,bearing up dead bodies, so that the picture of theunderworld makes a more vivid impression.
25. Penetrate the quality of forms, and take a
MEDITATIONS. 151
view of them, abstracted from their matter ; and
when you have done this, compute the common
period of their duration.
26. You have been a great sufferer for not being
contented with your guiding principle, when it does
what it was made for. But enough ! 27. When people treat you ill, blame your conduct,
or report anything to your disadvantage, enter into
the very soul of them ; examine their understandings,
and see of what nature they are. You will be fully
convinced that the opinion of such mortals is not
worth one troublesome thought. However, you must
be kind to them, for nature has made them your
relations. Besides, the gods give them all sort of
countenance, warn them by dreams and prophecy,
and help them to those things they have a mind
to. 28. The periodic movements of the universe are the same up and down from age to age. This uncertain world is always rolling, and turning things
topsy-turvy. Now the soul of the universe either
pursues its course towards each particular, in which
case accept what it brings with it ; or else it only
moved to create at first, and all things followed one
another by necessary consequence. But if neither of
these hypotheses will satisfy, you must set Epicurus's
atoms at the helm. In a word, if God governs, all
is well ; but if things are left to themselves, and set
adrift, do not you float at random with them. Weshall quickly be all underground ; and ere long the
earth itself must be changed into something else,
152 MEDITATIONS.
and that something into another form, and so on toinfinity. Now he that considers these everlastingalterations, this constant tossing and tumbling, andhow fast revolutions succeed each other, he will havebut a mean opinion of what the world can afford.
29. The universal cause runs rapid like a torrent,and sweeps all things along. What wretched statesmen are those counterfeits in virtue and philosophy! Mere empty froth ! Hark you, friend ! let honestybe served first. Do what nature requires of you.Fall on, then, as occasion offers, and never look aboutfor commendation. However, I w^ould not have youexpect Plato's Republic. As the world goes, amoderate reformation is a great point, and thereforerest contented; for who can change men's opinions! And yet unless you can change their opinions, theirsubjection will be all force and dissembling. Comenow ! tell me of Alexander, Philip, and Demetrius ofPhalerum. Men shall see whether they had a rightnotion of the laws of nature, and whether theyeducated themselves. If they acted like tragedyheroes, no one has condemned me to imitate them.Philosophy is a modest and simple profession, do notentice me to insolence and pride.
30. Fly your fancy into the clouds, and from thisimaginary height take a view of mortals here below.What countless herds of men and countless solemnities
What infinite variety of voyages in storm and calm! What differences in the things that become, exist withus, and perish ! Go on with the speculation, stretchyour thoughts over different aspects of the past and
MEDITATIONS. 153
the future, and the present among barbarous nations

how many are there that never heard your name,
how many that will quickly forget you, and how
many that admire you now will censure you afterwards ? In short, memory and fame, and all those
things which are commonly so much valued, are of no
account at all. 31. Keep a calm spirit towards things that proceed
from an external cause, and a just spirit towards those
that proceed from a cause within you ; that is, let
your impulse and action aim at the interest of mankind, for then you know your faculties are in the right
posture that nature has set them.
32. The greater part of your trouble lies in your
fancy, and therefore you may free yourself from it when you please. I will tell you which way you may
move much more freely, and give yourself elbow-room.
Take the whole world into your contemplation, and
consider its eternal duration, and the swift change of
every single thing in it. Consider how near the end
of all things lies to their beginning ! But then the
ages before our birth and after our death are both
infinite and immeasurable.
33. Whatever you see now will quickly decay and
disappear, and those that gaze upon the ruins of time
will be buried under them. And then the lonofest
and the shortest liver will be both in the same
condition.
34. If you would look within people, and discover
the objects they aim at, and their motives for liking
and respect, you must strip them to the soul if you
154 MEDITATIONS.
can. When they fancy that by commending or censur-ing they do you a good or an ill turn, what a strangeconceit it is ! 35. Loss is nothing else than change. Things arechanged this way, it is true, but they do not perish.Providence, by which all things are well contrived,delights in these alterations. It has always beensoin the world, and always will be. What then? Willyou say that all things were made ill by so many gods,and must they always remain ill and lack order?And is nature indeed condemned to an everlastingmisfortune ? 36. The materials of bodies, if you examine them,are strangely coarse ; those that are animated havelittle in them but water, and dust, and bones, andsomething that is offensive. And again, marble is nomore than a callous excrescence of the earth, nor goldand silver any better than its dregs and sediment.Fine cloths are nothing but hair twisted together.Purple is but the blood of a little fish. And thusImight proceed farther. And as for spirits, they aresomewhat of kin to the rest, and are chased from onefigure to another.
37. Come ! you have had enough of life, andgrumbling, and apishness ; what makes you disturbed?What can you be surprised at % What has happenedto you worse than you had reason to expect ? Doescause or matter make you uneasy ? Look intothem, and you may probably be relieved. Nowforyour comfort, besides these two natures, there isno other. It is high time therefore to become
MEDITATIONS. 155
simple and behave better towards the gods. Three
years' time to peruse these things is as good as a hundred.
38. If such a man has done amiss, the mischief
is to himself; and it may be, if you inquire, he has
not done it. 89. Either all things proceed from one intelligent
source, who makes the world but one whole ; and if so, why should a part or single member complain of that
which is designed for the benefit of the whole ? Or
else we are under the misrule of atoms, and confusion, and dispersion. Why then do you trouble
yourself Say to your ruling faculty, " You have
passed through death and corruption, and forms of
animals ; and even now you are playing a part, herding and feeding with the rest."
40. Either the gods have power to assist us, or they
have not. If they have not, what does praying to them
help you ? If tliey have, why do you not rather pray
that they would remove your fears and moderate your
desires, and rather keep you from grieving for any of
these things, than keep away one thing and grant another ? For if the gods can help us, no doubt they
can help us to be wiser. But it may be you will say,
they have put this in my power. Why, then, do you
not make use of your talent, and act like a man of
spirit, and not run cringing and creeping after that
which is out of your reach ? But then who told you
that the gods do not assist us in things w^hich we
might possibly compass by ourselves ? Begin, then,
to pray for such things, and you will see. For instance,
268
156 MEDllATIONS.
this man prays that he may gain such a woman, butdo you rather pray that you may have no such inclination. Another invokes the gods to set him free fromsome trouble ; but let it be your petition that yourmind may never put you upon such a wish. A thirdis very devout to prevent the loss of his son ; but Iwould have you pray rather against the fear of losinghim. Let this be the rule for your devotions, and seeif the event does not answer.
41. " When I was sick/' sa3^s Epicurus, " I did notdiscourse to my visitors about my diseases, or thetorment I was troubled with. No, my system ofnatural philosophy was part of my subject ; and mymain concern was, that my mind, although it partakesin these disturbances of the body, should remain calm,and maintain its own good. I gave no handle to thedoctors to brag of their profession and what they didfor me, but held on with fortitude and indifference."And when you are sick, or under any other disadvantage, cannot you behave yourself as he did ? It ispracticable to all persuasions in philosophy to standtheir ground against all accidents, and not to join inall the foolish talk of the ignorant, who are unac-quainted with nature. We must always be prepared,mind the thing at present before us, and the tools, too,with which we are to work.
42. When you are shocked by any man's impudence, put this question to yourself : ^' Is it possiblefor such impudent people not to be in the world ?
No, indeed. Why, then, do you demand an impossibility 1 For this ill-behaved fellow is one of those
MEDITATIONS. 157
necessary rascals that the world cannot dispense
with. This reflection will furnish you with patience
for a knave, a faithless person, or any other evil body.
For when you consider that there is no living without
such men, you will treat them better individually

and to fortify you further, consider what an antidote
nature has given you agaiust this disease. For supposing yoa have to do with a troublesome blockhead,
you have meekness and temper given you for your
guard, and so with the rest. It is likewise in your
power to inform the man better, and set him right;
for everyone that does an ill action is really out of his
way, and misses his mark, though he may not
know it. Besides, what harm have you received ? If you examine the case, you will find none of
these provoking mortals have done your mind any
damage. Now that is the place in which what is evil and harmful to you originates. Pray, where is the
wonder if an ignorant fellow acts ignorantly ? If you
expected other things from him, you are much to
blame. Your reason might make you conclude that
he would misbehave in this way, and yet, when that
which was most likely has happened, you seem sur- prised at it. But especially if you accuse any man of
ingratitude and infidelity, the fault is your own, if you believed that a man of this disposition would keep
faith, or else in conferring a favour you did not give
absolutely, for otherwise you would have been satisfied
with a generous action, and made virtue her own
reward. You have obliged a man, it is very well.
What would you have more ? You have acted accord-
158 MEDITATIONS.
ing to your own nature, and must you still have areward over and above ? This is just as if an eye ora foot should demand a salary for their service, andnot see or move without something for their pains.For as these organs are contrived for particularfunctions, in performing which they pursue theirnature and attain their perfection, so man is madetobe kind and oblige. And, therefore, when he does agood office, and proves serviceable to the world, hehas fulfilled the end of his being, and attains his ownreward.
^*^4^-^^*=^::^^##^***^^=^####^K^^^##^
BOOK X.
^'#^*^^ ##^*^^*^^^##^#^^#:J^^:^^}^

BOOK X.
MY soul, are you ever to be rightlj'^
good, simple, and uniform, unmasked,
and made more visible to yourself
than the body that hangs about you ? Are you ever likely to relish good
nature and general kindness as you ought ? Will you
ever be fully satisfied, get above want and wishing,
and never desire to seek your pleasure in anything
foreign, either living or inanimate ? Not desiring, I
say, either time for longer enjoyment nor place for
elbow-room, nor climate for good air, nor the music of
good company ? Can you be contented with your
present condition, and be pleased with all that is about you, and be persuaded that you are fully furnished, that all things are well with you ; for the gods
are at the head of the administration, and they will
approve of nothing but what is for the best, and tends
to the security and advantage of that good, righteous,
beautiful, and perfect being which generates and supports and surrounds all things, and embraces those
things which decay, that other resembling beings may
be made out of them ? In a word, are you ever Ukely
to be so happily qualified as to converse with the gods
i62 MEDITATIONS.
and men in such a manner as neither to complain ofthem nor be condemned by tliem ? 2. Examine what your nature requires, so far -asyou have no other law to govern you. And whenyou hav6 looked into her inclinations never balk them,unless your animal nature is likely to be worse for it. Then you ai^e to examine what your animal naturedemands ; and here you may indulge your appetite asfar as you please, provided your rational nature does notsuffer by the liberty. Now, your rational natureadmits of nothing but what is serviceable to the restof mankind. Keep to these rules, and you will regardnothing else.
3. Whatever happens, either you have strength tobear it, or you have not. If you have, exert yournature, and never murmur at the matter. But if theweight is too heavy for you, do not complain ; it willcrush you, and then destroy itself. And here you areto remember that to think a thing tolerable andendurable is the way to make it so if you do butpress it strongly on the grounds of interest orduty.
4. Is anyone mistaken? Undeceive him civilly,and show him his oversight. But if you cannot con-vince him, blame yourself, or not even yourself.
6. Whatever happens to you was pre-ordainedyour lot from the first ; and that chain of causes whichconstitutes fate, tied your person and the event together from all eternity.
6. Whether atoms or nature rule the world I layit down in the first place, that I am part of that
MEDITATIONS, 163
wliole which is all under nature's government.
Secondly, I am in some measure related to those
beings which are of my own order and species. These
points being agreed, I shall apply them. Insomuch
then as I am a part of the universe, I shall never be
displeased with the general appointment ; for that can never be prejudicial to the part which is serviceable to the whole, since the universe contains no- thing but what is serviceable to it. For the nature
of no being is an enemy to itself. But the world has
this advantage above other particular beings, that
there is no foreign power to force it to produce anything
hurtful to itself. Since, therefore, I am a member of
so magnificent a body, I shall freely acquiesce in
whatever happens to me. Farther, inasmuch as I
have a particular relation to my own species, I will never do anything against the common interest. On
the other hand, I shall make it my business to oblige
mankind, direct my whole life for the advantage of
the public, and avoid the contrary. And by holding
to this conduct, I must be happy, as that citizen
must needs be who is always working for the benefit
of his fellow-citizens, and perfectly satisfied with that
interest and station the government assigns him.
7. All the parts of the whole that lie within the
compass of the universe must of necessity corrupt and
decay ; by corruption I mean only alteration. Now
if this be an evil and a necessary one, by consequence
the whole of nature must be in a bad condition, by
having the parts so slenderly put together, and so very
liable to destruction. And if the case stands thus.
i64 MEDITATIONS.
nature must either design unkindness to the paits ofher own body, by making them subject to unavoidableevil in doing or receiving, or else have these thingscome about without her knowledge. But both thesesuppositions are highly improbable. Now if any manhas a mind to drop the term Nature, and affirm thatthese things are naturally produced, he that affirms thisdoes but expose himself, by granting in the first placethat the parts of the universe are made for alteration,and then wondering and complaining, as if suchaccidents were unnatural and extraordinary, especiallysince things do but return whence they came, and aredissolved into their first principles. For either theelements are scattered at large, or else that which is solidturns to earth, and the particles of air join their ownelement ; and thus they are received into the rationalsubstance of the universe, which will either be destroyedby fire after a certain period, or else be renewed byperpetual vicissitudes. Now I would not have youthink that those particles of earth or air which youhave now in your constitution are the same withthose you brought into the world with you. Thematter which now belongs to you is as it were but ofyesterday's growth or of the day before, and you havetaken it all in by food, or the air you breathe, andtherefore the alterations in your body do not rob youof the flesh and blood you had from your mother, butonly of some later additions. But suppose the samebody you were born with is so closely connected withthat other, this is no objection to the former statement.
MEDITATIONS, 165
8. When you have given yourself the titles of a man of goodness and modesty, of truth and prudence,
of resignation and magnanimity, take care that your
practice answers to your character, and if any of these
glorious names are lost in your mismanagement,
recover them as soon as you can : remembering
withal, that prudence implies consideration, care, and
discriminating enquiry ; that to be resigned signifies a
cheerful compliance with the allotments of universal
nature ; that magnanimity imports a superiority of
the reasoning part to the pleasure and pain of the
body to glory and death, and all those things which
people are either fond or afraid of. Now if you can
deserve the honour of these names, do not desire
them from other folks ; you will be quite another man,
and will enter into a new life, and indeed it is high
time to begin ; for to desire to go on at this rate, to
be polluted with appetite, and harassed with passion
any longer, is a senseless and a scandalous wish. It
resembles the meanness of those poor wretches in the
amphitheatre, who when they are half devoured, and
have nothing but wounds left them, beg notwithstanding to be respited till the morrow ; though they know
they will only be thrown again to the same claws
and teeth that tore them before. Work into the
soul of you these few names of credit, and if you
find you can abide by them, stand your ground, and
think yourself transported to the fortunate islands.
But if you perceive that you are overmatched, and
begin to give way, retire cheerfully into some quiet
nook, where you may manage better. And if this
1 66 MEDITATIONS.
will not do, you may give life the slip, but do thiswithout anger. Walk simply, gravely, and freelyinto the other world, and thus the last action of yourlife will be the only one worth the owning. And toremember those good qualities above mentioned themore effectually, you should remember the gods, andthat they had much rather that all rational naturesshould resemble than flatter them, that trees aredistinguished by their fruit, dogs and bees by thequalities proper to their kind, and men too by theappellation of mankind.
9. Plays, warfare, terror, torpor, servility, will dailywear away these holy principles of yours, which inyour study of nature you hastily conceive and let goagain. Upon all occasions you should look and actin such a manner as to omit neither the perfectperformance of business nor the activity of thinking,to be modest in the consciousness of your improvement, but not so far as to undervalue your knowledge,and keep it out of sight. When will you relishsimplicity ? when gravity ? When will you be ableto understand everything, to pronounce upon its
nature and its place in the universe ; to calculateits continuance, and the ingredients it is made upof, who are likely to be affected by it, and whatpowers they are which can both give and take it away ? 10. A spider when it has caught a fly thinks it has done some great deed, and so does a sportsmanwhen he has run down a hare, and a fisherman toowhen he has caught a sprat in a net. Some others
MEDITATIONS. 167
must kill boars or bears before they can grow con- ceited ; and a fourth sort value themselves upon
hunting Sarmatians ; though it may be in this last case, if you go to the definition of robbing, the one are as much thieves as the other.
11. Observe the steps, and continually study the
history of nature, and trace the progress of bodies
from one form and species to another ; contemplate
often upon this subject, for there is nothing contributes
so much to greatness of mind. He that" is rightly
affected with this speculation has in a manner laid his
body aside. He considers that this world will quickly
be over with him, that he must take his leave of mankind and everything here. In consequence of these
thoughts, he is all justice in his acts, and resignation
in all else. And as for what people will say or think
of him, or practise against him, he never minds it. He has but two points to secure—that is, to be honest
in what he now does, and contented with what he now
receives. As for other projects and fancies, he has
done with them. His business is only to follow that
straight path which law has chalked out for him, for in
so doing he has the Deity for his guide.
12. Why need you be anxious about the event
when you may examine the enterprise, and debate the
reasonableness of it ? K you find it practicable, go on
contented, and let nothing divert you. But if you
cannot see your way, make a halt, and take the best
advice upon the case. And if you happen to be
stopped by some new emergency, make the most of
what is in your power with due consideration, and
i68 MEDITATIONS.
always stick to what appears just; for after all, thatis the best thing to get. For though the granddesign may not succeed, yet your failure arose fromattempting this. The man who follows reason in all things is calm, and yet easily moved, cheerful, andyet grave.
13. When you are first awake you may put thisquestion ; whether another man's virtue will signify anything to you in doing your business ? No, it will signifynothing. And do not forget what sort of men those arewhich value themselves so much upon the good or ill character they give their neighbours. How scandalously do they live ? How are they overgrown withluxury and vice ? How foolish are their fancies, andhow unreasonable their fears ? See how they stealand rob, not with hands and feet, but with their mostvaluable pa,rt, which, if a man pleases, can producefidelity, modesty, truth, law, happiness.
14. He that is truly disciplined and reverent willaddress nature in this language : " Give me what youplease, and take what you please away." And thereis not the least tincture of vanity in this, but it proceeds wholly from obedience and satisfaction with her.15. Your time is almost over, therefore live as ifyou were on a mountain. Place signifies nothing, ifyou live everywhere in the world as in a social community. Never run into a hole, and shun company.No. Let the Avorld see and recognise in you anhonest man who lives according to nature ; and if theydo not like him, let them kill him, for it is muchbetter he were served so, than to live as they do.
MEDITATIONS. 169
16. Spend no more time in stating the qualifications of a man of virtue, but endeavour to get
them.
17. Take the whole bulk of matter and all the
extent of time frequently into your thoughts. And
then consider that all particular bodies are but a grain
in the proportion of substance, and but the turning a
gimlet in respect of time.
18. Examine all things closely, and you will find
them already decaying and changing, and, as it were,
rotting or dispersing, or else things are made as it were
to be unmade again.
19. Consider what an humble figure people make
w^hen they are eating or sleeping. But then when
they put on lordly airs, and strut about, or grow angry,
and abuse their inferiors from an altitude ! And yet
how many little masters did they lately cringe to,
how mean was their salary, and what a sorry condition will they come to in a short time ? 20. That is best for every man which universal
nature sends him ; and the time of sending too is also a circumstance of advantage.
21. The earth, as the poet has it, loves the re- freshment of a shower, and the lofty ether loves the
earth. And the world loves to execute the decrees of
fate ; and therefore, say I to the universe, your inclinations and mine shall always be the same. And
do we not often say : This loves to be produced ? 22. Either you will take the benefit of custom, and
continue to live, or you cut yourself off from the world

and this, too, was your wish ; or you cease to live, then
170 MEDITATIONS.
death will give you your discharge. One of these casesmust happen, therefore be not discouraged.
23. Take it for a rule that this piece of land islike any other, and that all things here are the sameas on the top of a mountain, or by the sea-shore, orwhere you will. In this case, as Plato observes, thewalls of a town and the inclosure of a sheepfold maybe much the same thing.
24. How does my guiding principle stand affected? To what condition am I now bringing it, and to whatuses do I put it ? Does thought run low with me? Am I grown selfish, and broken loose from the generalinterest ? Is my soul as it were melted and mingledwith the body, and perfectly governed by it ? 25. He that runs away from his master is afugitive ; now the law is every man's master, andtherefore he that transgresses it is a deserter. Andall those that are dissatisfied, angry, and uneasy, desirethat something past, present, or future should not be,of that which was appointed by the ruler of all, whichis justice, and which gives every one his due, andbreak through the orders of Providence. Thus hewho is dissatisfied, or angry, or uneasy, is a deserter.
26. A man deposits seed in a womb, and thenanother cause takes it and works on it, and makesachild. What a thing from such a material ! Againthe child passes food down its throat, and againanother cause takes it, and makes perception andmotion, life and strength, and other things, both manyand strange ! Observe then the things that are thusproduced in darkness, and recognise the power just as
MEDITATIONS, 171
ve perceive the power which carries thiugs upwards
ind downwards, not with the eyes, but no less
plainly.
27. You will do well to remember that the world
s just as it was formerly, and will go on at the same
bate. If you either dip into history, or recollect your
)wn experience, you will perceive the scenes of life strangely uniform, and nothing but the old plays
revived. Take a view of the courts of Hadrian,
Antoninus Pius^ of Philip, of Alexander, or Croesus,
and you will find the entertainment the same, only
the actors are different.
28. He that struggles with his fortune, and makes
an affliction of it, is much like a pig that kicks and
cries out when his throat is cutting ; and he that,
when he is sick, mourns to himself over the bonds in
which we are held, is not much better. "We should
consider that none but rational creatures have the
privilege of making necessity a choice ; merely to
submit is what all are compelled to do.
29. Consider the satisfactions of life singly, and
examine them as they come up, and then ask yourself
if death is so terrible in taking them from you.
80. When anybody's misbehaviour disturbs you,
immediately turn to yourself and bethink you whether
you have not been guilty of the same fault ; for
instance, whether you have not over-valued money,
or pleasure, or fame, or the like. Such reflections
will quickly make you forget your anger, especially if you consider that the offender was not altogether his
own man, but under some untoward compulsion. For
269
172 MEDITATIONS.
what else could he do ? Therefore, if you can, stepin to the rescue and free him from the compulsion.
31. When you consider Satyrion the Socratic,think upon Eutyches or Hymen ; and when youremember Euphrates, think upon Eutychion or Sylvanus; and when Alciphron comes into your head,carry your thoughts to Tropseophorus ; and when youare musing upon Xenophon, let Crito or Severus comeinto the contemplation ; and when you make yourselfthe subject of your meditations, bring some of theemperors, your predecessors, into your company ; andthus set the dead and the living of the same characterand profession always one against another ; then askthe question : Where are those men ? The answer willbe : They are nowhere, or at least nowhere that Iknow of. Thus you will be strongly convinced thatmen are but smoke and bubbles ; and this impressionwill go the deeper if you consider that what is onceperished and sunk will never come up again throughout the ages. As for your share of time, it isbut a moment in comparison. Why then cannot youmanage that little well and be satisfied ? Whatanoble opportunity of improvement do you run awayfrom ? For what are all the revolutions of nature,and the accidents of life, but trials of skill andeKorcises of reason that has looked through thecauses of things carefully and philosophically. Goonthen till you have digested all this and conquered thedifficulty, for I would have you be like a strongstomach, that masters all sort of diet, and makesnourishment of it ; or if you please, like a fire wellkli
MEDITATIONS. 173
kindled, whicli catches at everything you throw in,
and turns it into flame and brightness.
82. Put it out of the power of any one truly to
report you not to be a sincere or a good man ; let your
practice give him the lie ; this is all very feasible,
for pray who can hinder you from being just and
sincere ? To make all sure, you should resolve to live
no longer than you can live honestly ; for, in earnest, reason would rather you were nothing than a knave.
33. What is it that is most proper to be said or done upon the present occasion ? Let it be what it will, I am sure it is in your power to perform it, and
therefore never pretend it impracticable. You will never leave grumbling till you can practise virtue with
a relish, and make it your pleasure to perform those
acts that are suited to the constitution of a human
being ; for a man ought to hold it a pleasure to do
everything that is suitable to his nature, and that is in his power. Now this is in his power everywhere.
The motion of a cylinder may be stopped, fire and
water may be checked in their tendency, and so may
any part of the vegetable and animal world. In this case a great many obstructions may interpose, but
there is nothing can block up a soul, stop the course
of reason, or hinder a thought from running in its
natural channel as it pleases. He that considers the
irresistible liberty of the mind, that she moves as easily as fire does upwards, as a stone downwards, as a
cylinder on a smooth descent, seeks nothing farther;
for all other impediments proceed either from the
body, which is really a corpse, or else they are founded
174 MEDITATIONS.
in opinion, and unless we betray ourselves, and desertour reason, can do us no manner of mischief; otherwise, ill fortune, as it is commonly called, wouldmake a man ill, for all other productions of natureor art, when any harm happens to them, are certainlythe worse for it, but here a man is, so to speak,the better for what he suffers ; he improves hisvalue and raises his character by making a right useof a rugged accident. In short, I would have youremember, that no citizen can receive any damage bythat which does not affect the community, neithercan the community suffer unless the laws suffer too
but these misfortunes, as they are called, do not violatethe laws, therefore they do not hurt the community,nor by consequence the citizen.
34. He that is well tinctured with philosophyneeds but a short receipt, a common cordial will keepup such a man's spirits and expel fear from his heart.For instance

" As leaves on trees the race of man is found,
Now green in youth, now withering on the ground."
So your children are but leaves. Leaves, too, are theechoes of praise, and censure, and silent blame, andreproach. Leaves, too, are the continuance of fame. Allthese matters, like leaves, have their spring for growing,then a puff of wind sends them packing, and quicklyafter the wood is new furnished again. Things arestrangely short-lived, and yet you fear and pursuethem as if all were everlasting, but for all that, youwill soon close your eyes, and then he that is yourchief mourner will quickly want another for himself.
MEDITATIONS, 175
35. An eye that is strong and rightly disposed is indifferent to all colours, therefore if it calls for green,
it is a sign it is weak and out of order. Thus when
the hearing and smelling are in good condition, they
do not pick and choose their objects, but take in all
manner of scents and sounds. Thus a strong stomach
despatches all that comes into it, like a mill that
grinds all sorts of grain. And thus a mind that is sound and healthy is prepared to digest all sorts of
accidents, and therefore when it is clamorous in such
wishes as these : ** that my children may live and
flourish, that I may be commended for everything I
do ! " when the mind, I say, is thus sickly, it is just
like an eye that is all for green colours, and like a set
of teeth that would touch nothing by their good will
but soft things.
36. There is nobody so happy in his family and
friends, but that some of them when they see him
going will rejoice at his death. Let him be a person
of probity and prudence, somebody or other will drop
some of these sentences over his grave. '* Well ! our man of order and gravity is gone, we shall now be no
more troubled with his discipline ! I cannot say he
was ill-natured to any of us, but for all that, I am
sensible he condemned us in his heart." This is the
best treatment a good man must expect. But alas ! as for our conduct, how many reasons will people
muster up to be rid of us ! If you consider this when
you are dying, you will quit life with the less reluct- ance. Say then to yourself, " I am leaving an odd
sort of world, where the sharers in my fortune, and the
176 MEDITATIONS.
objects of my care and kindness, those people for whomI have drudged and contrived, and wished so heartily,count my life no better than a grievance, and wouldfain be rid of me ; now who would be fond of stayingin such company any longer ?" However, thisthought must not go so deep as to sour your humour.You must keep your temper, and part friendly withevery body, but then your good nature must not makeyou hang back. For as when a man has an easydeath, the soul slides gently out of the body, so youmust walk off handsomely, and bid the world adieuwithout regret. It is true, nature has twisted yourinterests, and tied you together, but now she loosensthe knot, and makes the sign to disengage. I willpart then with the world as with my friends andrelations, but for all my kindness I will not be draggedfrom them but go of my free will. For this too isordained by nature.
37. Let it be your constant method to look intothe design of people's actions, and see what theywould be at, as often as it is practicable ; and tomake this custom the more significant, practise itfirst upon yourself.
38. Eemember that what pulls and hales you fromone passion to another, is but your fancy within you.There lies the rhetoric that persuades you. That isthe live thing, and to speak plainly, that is the man,after all. But when you talk of a man, I would nothave you tack flesh and blood to the notion, nor thoselimbs neither which are made out of it. These arebut tools for the soul to work with. Now the only
MEDITATION^. 1^7
ifFerence is that nature lias glued them as it were to
he soul, but the use of them depends solely upon the
mnd. It is the will that either checks or sets them
^oing. They have but the force of instruments, and
dgnify no more without foreign direction, than a
shuttle, a pen, or a whip, which will neither weave,
nor write, nor lash the horses, without somebody to
manage them.

'
BOOK XI.

BOOK XL
1. I^^^^^HE properties of a rational soul are
these. She has the privilege to look
into her own nature, to cut out her
qualities and form herself to what
character she pleases. She enjoys
her product (whereas trees and cattle bring plenty for
other folks). Whether life proves long or short, she
gains the ends of living. Her business is never spoilt
by interruption, as it happens in a dance or a play.
In every part and in spite of every interruption, her
acts are always finished and entire ; so that she may say:
I carry off all that belongs to me. Farther, she ranges
through the whole world, views its figure, looks into
the vacuum on the outside of it, and strains her sight on
to an immeasurable length of time. She contemplates
the grand revolutions of nature, and the destruction
and renewal of the universe at certain periods. She
considers that there will be nothing new for posterity
to gaze at ; and that our ancestors stood upon the
same level for observation ; in so much that in forty
years' time a tolerable genius for sense and enquiry
may acquaint himself with all that is past and all that
is to come by reason of the uniformity of all things.
iS2 MEDITATIONS, iILastly, it is the property of a rational soul to love herneighbours, to be remarkable for truth and sobriety,to prefer nothing to her own dignity and authority,which has likewise the custom and prerogative of alaw ; and thus far right reason and rational justice arethe same.
2. The way to despise the pleasure of a fine song,a well-performed dance, or the athletic exercises, is asfollows : as for the song, take the music in piecesand examine the notes by themselves, and ask as yougo along, " Is it this or this single sound, that hassubdued me ? " You will be ashamed to confess theconquest. Thus, to lessen the diversion of dancing,consider every movement and gesture apart; and thismethod will hold with respect to athletic contests.In short, all things but virtue and virtuous acts abateby taking them asunder, and, therefore, apply theexpedient to all other parts of your life. 3. What a brave soul is that that is always prepare'd to leave the body and unconcerned about herbeing either extinguished, scattered, or removed—prepared, I say, upon judgment, and not out of mereobstinacy like the Christians—but with a solemn air ofgravity and consideration, and in a way to persuadeanother and without tragic show.
4. Have I obliged anybody, or done the world anyservice ? If so, the action has rewarded me. Thisanswer will encourage good nature, therefore let italways be at hand.
0. What may your trade or profession be ? It is to live like a man of virtue and probity. And how
MEDITATIONS. 183 can this end be compassed, but by the contemplation
of the nature of the world and of mankind in particular.
6. As to dramatic performances, tragedy appeared
1 first. The design of them was to show that the mis-
* fortunes of life were customary and common, and that
what attracted them upon the stage, might surprise
them the less when they met with it on the larger
stage of the world. Thus people see that these
events must happen, and that even those who cry out, " Cithaeron,'' cannot stand clear of them. And to
give the stage-poets their due, they have some serviceable passages, as, for instance,
" if L and mine are by the gods neglected,
There's reason for their rigour."
Again

" Ne'er fret at accidents, for things are sullen. And don't regard your anger ;

Once more

" J^'ate mows down life like corn, this mortal falls, Another stands a while."
And others like them. Next to tragedy, old comedy
took a turn upon the stage ; and here pride and ambition were lashed and pointed at with great freedom
and authority, and not without some success ; and for
this reason, Diogenes sometimes borrowed from them.
You are now to observe that middle comedy succeeded
to the old, and the new to the middle, this last kind
sinking by degrees to the buffoonery of the mimi. It
i84 MEDITATIONS,
is true, there are some useful expressions to be metwith even here ; but then you are to consider thetendency of the whole poetic art, and whether thesedramatic diversions drive at any aim.
7. Nothing is clearer to me than that the presentstate of your life is as good for philosophy and improvement as any other whatsoever.
8. A bough by being lopped off from another, mustof necessity be lopped from the whole tree ; thus aman that breaks with another loses the benefit of thewhole community. It is true a bough is lopped offby a foreign hand, but the man pulls himself asunderby his untoward aversion and hatred to his neighbour.He little thinks how he disincorporates himself by thisunhappy division from the body of mankind ! Andhere the goodness of God who founded this society is extraordinary. He has put it in our power to grow tothe limb we left, and come again into the advantageof the main bod3\ But if this misfortune is oftenrepeated, it will be a hard matter to restore the partand close the division. For, as gardeners observe, abough cut off and grafted in again is not in the samegood condition with another which always flourishedupon the trunk. We should be one in growth, thoughnot in sympathy.
9. People's malice or impertinence cannot beat youoff your reason, or stop your progress in virtue. Benot then disconcerted, nor check your good nature towards them. If you meet with opposition and ill- will, you must neither be diverted nor disturbed, butkeep your right judgment and action and your temper
MEDITATIONS. - 185
too towards people who try to hinder you or otherwise
annoy you. For as it is a weakness to give in from
fear and be diverted from your conduct, so it is likewise to be angry with impertinent people. They
are both a sort of deserters from Providence, who are
either frightened from their duty, or fall out with
those of their own nature and family.
10. Nature falls short of art in no instance, art
being but an imitation of nature ; and if so, the most
perfect and all-embracing nature cannot be supposed to
work with less skill than a common artificer. Now,
in all arts the less in value are contrived for the sake
of the greater. This, therefore, is the method of
universal nature, and upon this ground justice is founded. The other virtues are but acts of justice
differently applied. But just we can never be if we
are eager and anxious about external advantages, if we
are apt to be led astray and grow over-hasty, and inconstant in our motion.
11. Aversions and desires are the general occasions
of disturbance. Now since the objects of these passions do not press upon you, but it is you that make
up to them in some measure, you should let your
opinion about them lie still, and they too will keep
still, and then you will neither be seen pursuing nor
avoiding them any longer.
12. The figure of the soul is then round and uniform, when she neither reaches after anything foreign, nor shrinks into herself, nor is dispersed or sunk in,
but shines in the light by which she surveys the truth
of all things and of herself too.
1 86 MEDITATIONS,
18. Does anyone despise me? It is his look-out.
I will take care not to give him any reason for his con-tempt by my words and acts. Does anyone hate me? It is his look-out. I will continue kind and goodhumoured to all the world, even to the injurious per-son himself. I am always ready to show him his error without abuse, or making a display of my ownpatience, but frankly, and with cordial sincerity, as Phocion did, unless indeed this was put on. Indeedyour mind should always be so disposed, that the godsmay examine you, and perceive that you are neitherangry nor uneasy at anything. Now, if you followthe current of your nature of your own free will, andaccept that which is now suitable to the universal
nature, where is the harm in it, when you know youwere made on purpose to comply with the interest ofthe universe ? 14. People generally despise where they Hatter,
and cringe to those they would gladly overtop.
15. How fulsome and hollow does that man look thatcries, "I'm resolved to deal straightforwardly with you."Hark you, friend, what need of all this flourish ? Letyour actions speak ; your face ought to vouch for yourspeech. I would have virtue look out of the eye, noless apparently than love does in the sight of thebeloved. I would have honesty and sincerity so incorporated with the constitution, that it should be discoverable by the senses, and as easily distinguished as a strone: breath, so that a man must be forced to find it out whether he would or no. But on the other side
an affectation of sincerity is a very dagger. Nothing
MEDITATIONS. 187
is more scandalous than false friendship, and, therefore, of all things avoid it. In short, a man of integrity, sincerity, and good-nature can never be
concealed, for his character is wrought into his
countenance.
16. To bestow no more upon objects than they
deserve ; and where things are indifferent, to let our thoughts be so too, is a noble expedient for happiness,
and this faculty we have in our souls. The way to
attain to this indifference is to look through matters,
and take them quite asunder, remembering always
that things cannot enter into the soul, nor force upon
us any opinions about them ; they are quiet. It is our fancy that makes opinions about them ; it is we
that write within ourselves, though it is in our power
not to write. And if any false colours are laid on by
surprise, we may rub them out if we please. We are likewise to consider that this trouble will not last,
that death will relieve us soon. Where, then, is the
difficulty of standing upon our guard a little while ? If these things are in accordance with nature, bid
them heartily welcome, and then your inclination will
make you easy ; but if they prove contrary to nature,
look out for something that is more serviceable to your
nature, and pursue that, even if it bring you no glory.
For certainly every man may make himself happy if he can. 17. Consider the original of all things, the matter
they are made of, the alterations they must run
through, and the result of the change. And that all
this does no manner of harm.
270
i88 MEDITATIONS.
18. Concerning those that offend, consider in thefirst place, the relation you stand in towards men,and that we are all made for each other. And for myown part I am particularly set at the head of the world,like a ram over a flock, or a bull over a herd. Youmay go higher in your reasoning, if you please, andconsider that either atoms or nature governs theuniverse. If the latter, then the coarser parts of thecreation were made for the service of their betters ; and these last for the sake of each other.
Secondly. Consider what men are at bed and board,and at other times ; especially you should rememberwhat strong compulsion of opinion they lie under, andwith what pride they perform their acts. Thirdly. Consider that if those men are in theright, you have no reason to be angry ; but if theyare in the wrong, it is because they know no better.They are under the necessity of their own ignorance.For as no soul is voluntarily deprived of truth, sonobody would offend against good manners, if theywere rightly aware of it. And thus we see peoplewill not endure the charge of injustice, ingratitude,selfishness, or knavery of any description, withoutbeing stung at the imputation.
Fourthly. Do not forget you are like the rest ofthe world, and faulty yourself in a great many instances : that though you may forbear from some errors,it is not for want of inclination, and that nothingbut cowardice, vanity, or some such base principlehinders you from sinning.
Fifthly. That it is sometimes a hard matter to be
MEDITATIONS, 189
certain whether men do wrong, for their actions often are done with a reference to circumstances ; and one must be thoroughly informed of a great many things
before he can be rightly qualified to give judgment in
the case. Sixthly, When you are most angry and vexed
remember that human life lasts but a moment, and
that we shall all of us very quickly be laid in our
graves.
Seventhly, Consider that it is not other people's
actions (for they are lodged in their ruling principles),
which disturb us, but only our own opinions about them.
Do but then dismiss these notions, and do not fancy
the thing a grievance, and your passion will have
ceased immediately. But how can this fancy be discharged ? By considering that bare suffering has no
infamy in it. Now unless you restrain the notion of
evil to what is disgraceful, you will be under a
necessity of doing a great many unwarrantable things,
and become a robber and a villain generally.
Eighthly, Consider that our anger and impatience
often prove much more mischievous than the things
about which we are angry or impatient.
Ninthly, That gentleness is invincible, provided it is of the right stamp, without anything of hypocrisy
or malice. This is the way to disarm the most
insolent, if you continue kind and unmoved under
ill usage, if you strike in with the right opportunity
for advice. If when he is going to do you an ill turn
you endeavour to recover his understanding, and re- trieve his temper by such language as this : I pray
190 MEDtTATiOm,
you, child, be quiet, men were never made to worryone another. I shall not be injured, but you areinjuring yourself, child. Then proceed to illustratethe point by general and inoffensive arguments.Show him that it is not the custom of bees to spendtheir stings upon their own kind, nor of cattle whosenature it is to dwell in herds. And let all this bedone out of mere love and kindness, without anyirony or scorn. Do not seem to lecture him orcourt the audience for commendation, but discoursehim either alone, and if others are present, as if therewas nobody but himself.
Lay up these nine heads in your memory with asmuch care as if they were a present from the ninemuses, for now it is high time to begin to be a manfor your lifetime. And here you must guard againstflattery, as well as anger, for these are both unsocialqualities, and do a great deal of mischief Rememberalways, when you are angry, that rage is the mark ofan unmanly disposition. Mildness and temper arenot only more human, but more masculine too. Onethus affected appears much more brave, and firm, andmanly than one that is vexed and angry. For hethat has the least passion in these cases has alwaysthe most strength. On the other hand, as grief is asign of weakness, so is anger too. A man is woundedin both these passions, and the smart is too big for him.As you have received these nine precepts from theMuses, take this tenth if you please, from their leader,
Apollo: That to wish that ill people may not do ill things is to wish an impossibility, and no better than
MEDITATIONS. 191
madness. But then to give them leave to plague
other folks, and desire to be privileged yourself, is a
foolish and insolent expectation.
19. There are four evil qualities we must be particularly careful to avoid, and pull them up as fast as we
find them, and address them as they rise in this
fashion. " This fancy," say, " is unnecessary ; this
rough behaviour destroys society ; this phrase I cannot
say from my heart. Now this is most absurd, not
to speak from your heart." These are three of them ; and when you shall reproach yourself for anything,
since this degrades the diviner part of you, makes
your mind truckle to your body, and your reason to
your pleasures, look upon that as the fourth.
20. Those particles of fire and air which are lodged
in your body, notwithstanding their tendency to mount,
submit to the laws of the universe, and keep the rest
of the elements company. Again, the earthy and
watery parts in you, though they naturally press downwards, are raised above their level, and stand poised
in an unnatural position ; thus the elements serve the
interest of the world. For when they have been fixed
anywhere they keep their post till the signal is given to separate. And is it not then a scandalous
thing that your mind should be the only deserter,
and grow mutinous about her station, especially when
her orders agree with her constitution, and nothing
that is unnatural is enjoined ? And yet she will not
bear the conduct of her own faculties, but runs perfectly
counter to humanity. For when a man turns knave
or libertinOj when he gives way to fears and anger
192 MEDITATIONS.
and fits of the spleen, lie does as it were run away fromhimself and desert his own nature ; and further, whenhis mind complains of his fortune it quits the stationin which Providence has placed it ; for acquiescenceand piety are no less its duty than honesty ; for thesevirtues tend to the common interest, and are rather ofgreater antiquity and value than justice.
21. He that does not always drive at the same endin his life will never be uniform and of a piece in hisconduct. But this hint is too short, unless youdescribe the quality that we ought principally to aimat. Now as people do not agree in the preferences ofthe things that in some way seem good to the many,unless in what relates to the common good, so a manought to propose the benefit of society and the generalinterest of the world as his main aim. For he thatlevels at this mark will keep an even hand, and thusbe always consistent with himself
22. Remember the story of the country and thetown mouse, and how pitifully the former wasfrightened and surprised.
28. Socrates used to say the common objects ofterror were nothing but bogies, fit only to scarechildren.
24. The Lacedaemonians, at their public shows,seated strangers under a canopy in the shade, butmade their own people take their convenience as theyfound it. 25. Socrates, being invited to Perdiccas's court,made his excuse : —I dare not come, says he, for fearof being put under an incapacity of returning an
MEDITATIONS. 193
obligation, which I take to be the worst way of
destroying a man imaginable.
26. It is a precept of the Ephesian philosophers,
that we should always furnish our memory with some
eminent example of ancient virtue.
Ii7. The Pythagoreans would have us look up into
the sky every morning, to put us in mind of the order
and constancy of the heavenly bodies, of the equality
and purity of their matter, and how frankly they lie
open to observation : for a star never wears a veil.
28. Remember how unconcernedly Socrates wore a
sheepskin, when Xanthippe had got his coat on,
and ran out with it. And how well he laughed off
the matter to his friends, who were strangely out of
Countenance by seeing him in such a disguise.
29. People do not pretend to teach others to write
and read till they have been taught themselves; this
rule holds much more of life. oO. Be dumb; slaves have not the privilege of
speaking.
81. "And my heart laughed within."
r>2. "And virtue they will curse, speaking hard
words."
JiS. He is a madman that expects figs on the trees
in winter ; and he is little better that calls for his
children again when they are dead and buried.
o4. Epictetus would have a man when he is kissing and caressing his child, say to himself at the same
time : To-morrow perhaps you may die and leave me. These are words of ill omen, you will say. That is your mistake; the conseq^uences of mortality and the
194 MEDITATIONS.
course of nature are no ominous things to tliiuk on,
otherwise it would be an ominous business to cut
down a little grass or corn. 85. Grapes are first sour, then ripe, then raisins,
these are all no more than bare alterations ; not into
nothing, but into something which does not appear at
present.
36. As Epictetus observes, nobody can rob anotherof his free will.
37. The same philosopher has taught us the art ofmanaging our assent and movements ; that we should
have a regard to circumstances ; that our inclinations
should be generous and benevolent, and proportioned
to the merit and dignity of things ; that we mustkeep our desires from being headstrong, and neverhave an aversion for anything which it is out of ourpower to hinder.
38. Therefore, as Epictetus observes, the contest is no trifle, but whether we are to live in our wits or outof them.
89. It is a saying of Socrates to some untowardpeople : " What would you be at ? Would you havethe soul of a man or of a beast in you ? Of aman. Of what sort of men, of those that use their
reason, or those that abuse it ? Of the first. Whythen, continues the philosopher, do not you look out for
this privilege ? Because we have it already. Whatmakes you then disagree, and fall foul upon eachother ?

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BOOK XIL
LL those things you drudge, and range so much ground for, you may have at your
ease, unless you are afraid of making
yourself too happy. Your method to do
your business is not to concern yourself
about the time past, for that is never to be recovered ; to rest the future with Providence, and only stick to
the present, and improve that to all the noble purposes of piety and justice. The pious part will be
discharged by being contented with your fate ; and
why should you not, since nature made you for each
other? And as to the obligations of justice, you will
acquit yourself here, provided you speak truth boldly
and above board, and make law and the dignity of
things your rule to act by. Wherein you are not to
be checked in your progress by the misbehaviour, the
ignorance, and impertinent reports of other people, nor yet by the sensations of the body that surrounds
you, for the part that suffers must look to that. To
go on : If, since your life is almost up, you lay aside
all other matters, and only cultivate your mind, and
pay a regard to the governing and diviner part of
yourself; if you are not at all afraid of losing your
198 MEDITATIONS.
life, but only of never begiDning to live in accordancewith nature, then you will act suitably to your extraction, and deserve to be the offspring of the uni-verse ; then you will be no longer a stranger in yourown country, nor be surprised at common accidents

you will never be dependent on this or that.
2. God sees through the soul of every man asclearly as if it was not wrapped up in matter, nor hadanything of the shroud and coarseness of body aboutit. And God, with his intellectual part alone, touchesthose beings only that have flowed and proceeded fromhim. Now, if you would learn to do thus, a greatdeal of trouble would be saved ; for he that can over-look his body will hardly disturb himself about theclothes he wears, the house he dwells in, about hisreputation, or any part of this pomp and magnificence.3. You consist of three parts—your body, yourbreath, and your mind. The first two are yours totake care of, but the latter is properly your person.Therefore, if you abstract from the notion of yourself,that is, of your mind, whatever other people eithersay or do, or whatever you may have said or doneyourself formerly, together with all that disturbsyou under the consideration of its coming to passhereafter ; if you throw the necessary motions of yourcarcass out of the definition, and those of the vortexthat whirls about you, and by this means preserveyour rational faculties in an independent state of innocence, free from the allotments of -fate, holding closeand steady to the virtues of justice, truth, and acqui-escence ; if I say, you keep your mind separate and
MEDITATIONS, 199
distinguished from the objects of appetite and the
events of time, both past and future, and make yourself like Empedocles's world,
" Eound as a ball in joyous rest reposing,"
and concern yourself to live no longer than your
real life, that is the present moment ; if you do all
this, you may move on till death stops you, with
credit and in harmony with the deity within you.
4. I have often wondered how it comes to pass
that everybody should love themselves best, and yet
value their neighbour's opinion about themselves more
than their own. Therefore, if any god or eminent
instructor should stand at a man's elbow and order
him to turn his inside outwards, and publish every
thought and fancy as fast as they came into his head,
lie would not submit so much as to a day's discipline ; thus we stand more in awe of our neighbour's judgments than our own.
5. How comes it that since the gods have contrived all things so well, and so much to the
benefit of mankind, they should overlook this particular, and suffer men of great virtue and merit, who,
by their piety and devotion, were, as it were, in communion with the powers above, and kept always a
correspondence with heaven, that they should suffer
such men, I say, to be finally extinguished by death,
and not give them their being again ? Now, if the
case stands thus, you may be assured had it been
proper, the gods would have ordered it otherwise ; for
had it been right it would have been possible, and
20d MEDITATIONS,
nature would certainly have brought it forth if it hadbeen natural ; therefore from its not being matter of fact,
if indeed it is not, you may undoubtedly conclude it ought not to be so. For do not you perceive that in
reasoning this point you dispute the administration ofprovidence ? Now, if the justice and goodness of thegods were not extraordinary, this liberty would not beallowed, neither would you presume so far if youthought otherwise ; but, if they have these perfections,
they will never neglect their affairs, nor blemish their
world with anything that is unreasonable or unjust.
6. Accustom yourself to master things which youseem to despair of, for, if you observe, the left hand,though, for want of practice, it is insignificant in otherbusiness, yet it holds the bridle better than the rightbecause it has been used to it. 7. Consider what death will make of you, both asto body and mind, recollect the shortness of life, theimmeasurable extent of time, both past and future,
and how slenderly all things are put together.
8. Let it be your method to contemplate spirits
apart from the shell they are shut up in, mind theaim of people's actions, examine the value of fame, theforce of pain and pleasure, and see what death amountsto, and what reputation, consider upon what account aman grows troublesome to himself, that nobody can behindered by another, and that everything is opinion.
9. We must manage the precepts of philosophy like
those that wrestle and box in the circus, and not likea gladiator ; for your fencer if he drops his swordis hewn down immediately, but the other that makes
MEDITATIONS. 201
weapons of his limbs has nothing to do but to keep
his hands stirring.
1 0. Be not satisfied with a superficial view of things,
but penetrate into their matter and form, and the end
they were made for.
11.. What a mighty privilege is a man born to,
since it is in his power not to do anything but what God
Almighty approves, and to be satisfied with all the
distributions of Providence.
12. When things follow from the course of nature,
we ought not to blame the gods, for they do no
wrong either willingly or against their will, nor yet
men, for their misbehaviour is all involuntary. Therefore we must complain of nobody.
13. How unacquainted is that man with the world,
and how ridiculous does he appear, that makes a wonder of anything he meets with in this life ! 14. Either the order of things is fixed by irrevocable fate, or providence may be worked into compassion, or else the world floats at random without
any steerage. Now if nature lies under an immovable
necessity, to what purpose should you struggle against
it ? If the favour of providence is to be gained,
qualify yourself for the divine assistance ; but if chance
and confusion prevail, be you contented that in such a storm you have a governing intelligence within you,
and if the waves run too high, let them carry away
your body, your breath, and all things else, but there
is no necessity your mind should be driven with them.
15. A lamp till it is extinguished holds its light,
w^^d shines without interruption, and can you find in
202 MEDITATIONS.
your heart to see your truth, honesty, and sobrietyextinguished before you ? 16. When you fancy anyone has transgressed, saythis to yourself : How do I know it is a fault ? Andgranting it is, it may be his conscience has correctedhim, and if so, he has torn his own face. Besides,you are to remember, that to wish an evil man shouldnot do amiss, is just as wise as it would be to desirethat a fig-tree should not bear juice in the figs, thatchildren should not squall, nor horses neigh, nor agreat many other things act according to the necessityof their condition. Pray, how would you have a manof such an unfortunate disposition behave himself?If you are angry, try to cure him.
17. If it is not seemly never do it, if it is not true,never speak it, for your impulse should always beunder your control.
18. Look always nicely into whatever makes animpression upon your mind, distinguishing it intocause and matter ; and consider its purpose and designand the period of time, beyond which it is unlikely tocontinue.
19. Consider, for it is high time, that you havesomething more divine in you than the mechanism ofpassion, than the wires of a puppet. What is therenow in my soul ? Is it fear, or suspicion, or desire ? Or anything of this coarse nature ? 20. Take care never to do anything withoutthought, and design, nor for any other end but whatmay be serviceable to the interest of society.
21. Consider that in a little time you will neither
MEDITATIONS. 203
have place, nor being, that your contemporaries will
have the same fate, and the present scene of nature
be shut up. For all things are formed by nature to
change and turn and drop in pieces, that new ones may be continually made ont of them.
22. Remember that all things are opinion, and
that it is in your own power to think as you please.
Therefore remove the opinion, and then as if you had
doubled some dangerous cape, you will have nothing
but a steady course, a smooth sea, and a waveless bay
to receive you.
23. Every activity that ceases in due time, suffers
nothing by breaking off: Neither does the agent
receive any harm from this. Thus life, Avhich is nothing but a series and continuation of action, comes
to no harm by having a seasonable period put to it

Neither does he who has ended this series in due time
sustain any loss. Now nature assigns the term of
life ; sometimes this period is fixed by particular
nature, as it happens when a man dies of old age

but let it con late or early, common nature has
certainly a hand in it. And thus the parts of nature
changing from one form to another preserve the whole
world in perpetual youth and vigour. Now that is always good and reasonable which makes for the
service of the universe. From hence it follows that
bare dying can be no real evil, seeing there is nothing
disgraceful in it, for it is both involuntary with respect
to ourselves, and serviceable to the general interest.
Therefore, it is certainly a good thing, since it is suitable, and seasonable, and profitable to the universe,
271
204 MEDITATIONS.
for he that follows the Deity with his motions, and is ledby his will to the same ends, is led by God himself.
24. Let these three hints lie ready for service.First, As to your own actions let nothing be donerashly nor to no purpose, nor indeed in any othermanner than justice itself would have ordered it. And as for external fortune, consider that it is theblind distribution of chance or else the appointmentof providence. Now either to murmur against chanceor impeach providence is extremely absurd. Secondly,Consider what a slight thing man is from his conceptiontill he receives his soul ; and from its reception tillits loss ; consider too the parts of his composition andthe state of his dissolution. Thirdly, Consider that ifyou could shoot yourself at pleasure into the sky andthence take a view of human affairs, you would perceive a strange medley of condition, and discover atthe same time the air, and ether too, plentifully stockedwith inhabitants. And that if you mounted never sooften, you would have the old prospect. Alas ! thingsare generally of the same complexion and of the sameshort continuance too, and yet how strangely we areconceited of them.
25. Discharge opinion and you are safe ; and praywho can hinder you from doing it ? 26. When you are uneasy upon any account, youhave forgotten that all things fall out according to thenature of the universe, and that another man's faultis no concern of yours, that what you reckon griev-ances is nothing but the old way of the world and willcome over again, and is now to be met with ma
MEDITATIONS. 205
thousand places. Yon have forgotten that all mankind
are of kin, for though they may be unallied in flesh
and blood, their understandings are all of the same
family. Tou do not remember that every man's soul
is a portion of the Deity, and derived from thence,
that we have nothing properly our own, but that our
children, our bodies, and our breath, are all borrowed
from heaven, that opinion governs all, and that it is not possible for any body to live, or lose any more
than the present moment. All this you seem to have
forgotten.
27. Reflect frequently upon those that have formerly
been mightily disturbed with accidents of any kind,
that have carried their animosities and feuds to the
most flaming excess, that have made the most glorious
figure or met with the greatest misfortune, and then
ask yourself, Where are they all now ? They are vanished like a little smoke, they are nothing but
ashes, and a tale, or not even a tale. Recollect likewise everything of this sort, what Fabius Catullinus
did at his country seat ; Lucius Lupus, in his garden ; Stertinius, at Raise ; Tiberius, at Capreae ; Rufus, at
Velia, in short, the overweening importance attached
to anything whatsoever ; and know that the prize is insignificant, and the play not worth the candle. It is much more becoming a philosopher to stand clear of
affectation, to be honest and temperate upon all occasions, and to follow cheerfully wherever the gods lead
on, for nothing is more scandalous than a man that is proud of his humility.
28. To those that ask me the reason of my being
2o6 MEDITATIONS.
so earnest in religious worship, and whether I ever sawany of the gods, or which way 1 am convinced of thecertainty of their existence ; in the first place, I answer,that the gods are not invisible. But granting theywere, the objection would signify nothing, for I neverhad a sight of my own soul, and yet I have a greatvalue for it. And thus by my constant experience ofthe power of the gods I have a proof of their being,and a reason for my veneration.
29. The best provision for a happy life is to dissecteverything, view its own nature, and divide it intomatter and form. To practise honesty in good earnest,and speak truth from the very .soul of you. Whatremains but to live easy and cheerful, and crowdone good action so close to another that there maynot be the least empty space between them.
30. The light of the sun is but one and the same,though it is divided by the interposition of walls andmountains, and abundance of other opaque bodies.There is but one common matter, though it is parcelled out among bodies of different qualities. Thereis but one sensitive soul too, notwithstanding it isdivided among innumerable natures and individuallimitations. And lastly, the rational soul, though itseems to be split into distinction, is but one and thesame. Now, excepting this last, the other partsabove-mentioned, such as breath and matter, thoughwithout apprehension, or any common affection to tiethem to each other, are yet upheld by an intelligentbeing, and by that faculty which pushes things of thesame nature to the same place ; but human under-
MEDITATIONS. 207
standings have a peculiar disposition to union ; they
stick together by inclination, and nothing can extinguish such sociable thoughts in them.
31. What is it you hanker after? Is it bare
existence ? or sensation ? or motion ? or strength,
that you may lose it again in decay ? What ? Is it the privilege of speech, or the power of thinking in
general ? Is any of this worth desiring ? If all these
things are trifles, proceed to something that is worth
your while, and that is to be governed by reason and
the Deity. And yet you cannot be said to value these
last-mentioned privileges rightly, if you are disturbed
because death must take them from you.
82. What a small part of immeasurable and infinite time falls to the share of a single mortal, and
how soon is every one swallowed up in eternity

What a handful of the universal matter goes to the
making of a human body, and what a very little of the
universal soul too ! And on what a narrow clod with
respect to the whole earth do you crawl upon ! Consider all this, and reckon nothing great, unless it be
to act in conformity to your own reason, and to suffer as the universal nature shall appoint you.
33. The great business of a man is to improve his
mind, therefore consider how he does this. As for all
other things, whether in our power to compass or not,
they are no better than lifeless ashes and smoke.
34. We cannot have a more promising notion to
set us above the fear of death, than to consider that it has been despised even by that sect who made plea- sure and pain the standard of good and evil.
2o8 MEDITATIONS.
35. He that likes no time so well as the fitting
season, he that is indifferent whether he has room for a long progress in reason or not, or whether he has afew or a great many years to view the world in, aperson thus qualified will never be afraid of dying.
36. Hark ye friend ; you have been a burgherof this great city, what matter though you havelived in it five years or three ; if you have observedthe laws of the corporation, the length or shortness ofthe time make no difference. Where is the hardshipthen if nature, that planted you here, orders yourremoval ? You cannot say you are sent off by atyrant or unjust judge. No ; you quit the stage as
fairly as a player does that has his discharge from themaster of the revels. But I have only gone throughthree acts, and not held out to the end of the fifth. You say well ; but in life three acts make the playentire. He that ordered the opening of the first scene now gives the sign for shutting up the last; youare neither accountable for one nor the other ; therefore retire well satisfied, for He, by whom you are
dismissed, is satisfied too.
THE END OF THE TWELVE BOOKS OF THE
EMPEROR MARCUS A.URELTUS ANTONINUS.
NOTES.
BOOK I.
1. Anniiis Verus was his grandfather's name.
2, 3. Annius Verus was also his father's name ; his mother's was Domitia Cal villa. The Emperor T. Antoninus Pius married
the sister of Annius Verus, and was thus by marriage the uncle
of Marcus Aurelius Antoninus, whom he adopted.
7, 8. Q. Junius Rusticus and ApoUonius of Chalcis were Stoic
philosophers.
11. M. Cornelius Fronto was a rhetorician, who had been the
Emperor's tutor. Part of Marcus Aurelius' correspondence with
Fronto is still extant.
13. Cinna Catulus was a Stoic philosopher.
14. The allusion may be to Claudius Severus, a Stoic philosopher.
15. Claudius Maximus was a Stoic Philosopher.
17. " It is the favour of the gods that I happened to meet
with a brother." The Emperor had no brother. If this refers to Lucius Verus, his adopted brother, he certainly does not
deserve the praise here bestowed.
BOOK II.
13, " As the poet says."—Pindar, quoted in the " Theaetetus " of Plato. BOOK IV.
27. The Greek word for Universe and Order is the same,
Koa/xos. Thus the " universe," or " universal order," is contrasted with chaos or disorder.
2IO NOTES.
34. Clotho was one of the Fates. They were three sisters
Clotho, the spinning fate ; Lachesis, the one who assigns to manhis fate ; and Atropos, the sister who cut the thread when aman's destiny was accomplished.
BOOK VII.
35. From Plato's " Eepnblic," Book vi. p. 486.
38. From Euripides' " Bellerophon."
40. From Euripides' " Hypsiple."
42. Aristophanes, "Acharniaus," 1. 661.
44-45. From Plato's " Apology," p. 28. 46. From Plato's "Gorgias," p. 512.
48. This does not appear to be in any of Plato's extantwritings. It has been suggested that it should rather bereferred to Pythagoras.
50. From Euripides' " Chrysippus."
51. The first two lines are from Euripides' " Supplices," 11101111.
66. "Leon of Salamis." In the year 404 B.C., during the terribletyranny of " the Thirty " at Athens, Socrates was ordered toassist in unjustly arresting a rich citizen of Salamis, and bringing him to Athens for a trial that was only a mockery of justice.
Socrates refused to do this ; and he alludes to this in the" Apology." " But when the oligarchy of ' the Thirty ' was inpower, they sent for me and four others into the rotunda, andbade us bring Leon the Salaminian from Salamis, as they wantedto execute him. That was a specimen of the sort of commandsthey were always giving with a view to implicating as many aspossible in their crimes ; and then I showed, not in word only,but in deed, that, if I may be allowed to use such an expression,I aired not a straw for death, and that my sole fear was the fearof doing an unrighteous or unholy thing. For the strong arm ofthe oppressive power did not frighten me into doing wrong, andwhen we came out of the rotunda, the other four went to Salamisand fetched Leon, but I went quietly home." (Plato, "Apology,"p. 32, trs. by Jowett.)
NOTES. 211
" That he walked in a swaggering way." This is asserted by
Aristophanes in his comedy, the " Clouds," where he ridicules Socrates. BOOK VIII.
3. Caius is Caius Julius Caesar.
57. Marcus Aurelius is trying to derive the Greek word for
rays d/crii/es from the verb eKrebeadai—to be extended. The
explanation is obviously impossible. Such bad etymology was common at a time when no real science of words existed.
BOOK IX.
29. In his " Republic," Plato sketches an ideal state in which
the institutions and government are to attain perfection.
BOOK X.
6. "The islands of the blest." Homer (Od. iv.) speaks of the
Elysian plain at the extremity of the world, " where life is easiest
for men. No snow is there, nor yet great storm, nor any rain,
but alway ocean sendeth forth the breeze of the shrill west to blow cool on men." (Trs. by Butcher and Lang.) Plutarch identifies the Canaries with this description. After describing their
delightful climate, he says, " So that it is generally believed even among the barbarians, that these are the Elysian fields and
the seats of the blessed " (Plutarch, " Sertorius "). 21. There is a sort of play here on the word 0iXe?, which means
both " loves," and " is wont." The Stoics delighted in these
plays on words, and even used the names of the gods in a punning sense.
23. The quotation is from Plato's " Theaetetus," p. 174,
but it is curiously applied. In the original the words are used
disparagingly. Plato is describing the philosopher, and showing
with what contempt he would look on the greatness of a tyrant or
king. " Then again he observes that the great man is of necessity
as ill-mannered and uneducated as any shepherd, for he has no
212 NOTES.
leisure, and he is surrounded by a wall which is his mountainpen." (Jowett's translation.)
31. Crito was a friend of Socrates, and gave his name to oneof Plato's dialogues.
34. The quotation is from Homer, " Iliad," vi. 146
BOOK XI.
6. " O Cithaeron." The words occur in one of the choruses inSophocles' " (Edipus Tyrannus," 1. 1089. (Edipus had beenexposed as an infant on Mount Cithaeron, in order to avoidthe terrible doom prophesied him.
22. The first extant version of the story of the town and thecountry mouse occurs in Horace's " Satires," ii. 6. 26. The Ephesians are probably the followers of Heraclitus,
BOOK XII.
3. Empedocles of Agrigentum was a philosopher whoflourished about 444 e.g. He was the first to establish thenumber of four elements. These were, he thought, acted on bytwo moving causes—love (combination), and strife (separation).Originally the four elements were combined in a sphere wherelove reigned supreme, and all was peace and harmony. Strife^which was originally outside the sphere, gradually forced itsway in, and so began the period of change in which we areliving. Empedocles wrote an epic describing the origin of theworld, and from this the line in the text is a quotation.
34. This section refers to the Epicureans. Their doctrinemade the chief good consist in pleasure, but as they believed thatonly virtue would afiford true pleasure, their teaching was reallycapable of producing noble men. Our modern term " Epicurean"in no way does justice to the teaching of Epicurus and hisimmediate followers.
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