The substance of the universe is obedient and compliant, and the reason which governs
it has in itself no cause for doing evil, for it has no malice,
nor does it do evil to anything, nor is anything harmed by it.
But all things are made and perfected according to this reason. Let it
make no difference to THEE whether thou art cold or warm, if thou art
doing thy duty, and whether thou art drowsy or satisfied with sleep, and
whether ill spoken or praised, and whether dying or doing something else. For
it is one of the acts of this life, this act by which we
die. It is sufficient, then in this act also to do well what
we have in hand. Look within. Let neither the peculiar quality of anything,
nor its value escape thee. All existing things soon change, and they
will either be reduced to vapor if indeed all substance is won, or they
will be dispersed. The reason which governance knows what its own disposition is,
and what it does, and on what material it works. The best way
of avenging thyself is not to become like the wrong doer. Take pleasure in
one thing and rest in it. In passing from one social act to another
social act. Thinking of God. The ruling principle is that which rouses and
turns itself. And while it makes itself such as it is and such as
it wills to be, it also makes everything which happens to appear itself to
be such as it wills. In conformity to the nature of the universe,
every single thing is accomplished. For certainly it is not in conformity to any
other nature that each thing is accomplished, either a nature which externally comprehends this,
or a nature which is comprehended within this nature, or a nature external
and independent of this. The universe is either a confusion and a mutual involution
of things and a dispersion, or it is unity, an order and providence.
If then it is the former, Why do I desire to tarry in
a fortuitous combination of things in such a disorder? And why do I care
about anything else than how I shot at last become earth? And why am
I disturbed? For the dispersion of my elements will happen whatever I do.
But if the other supposition is true, I venerate, and I am firm,
and I trust in him who governs. When thou hast been compelled by
circumstances to be disturbed in a manner, quickly return to thyself, and do
not continue out of tune longer than the compulsion lasts, For thou wilt have
more mastery over the harmony by continually recurring to it. If thou haddest a
stepmother and a mother at the same time, thou wouldst be dutiful to thy
stepmother, that thou wouldst constantly return to thy mother. Let the court and
philosophy now be to thee stepmother and mother return to philosophy frequently, and repose
in her through whom what thou meetest with in the court appears to THEE tolerable,
and thou appearest tolerable in the court. When we have meat before us,
and such eatables, we receive the impression that this is the dead body
of a fish, and this is the dead body of a bird or of
a pig, And again that this fellernion is only a little grape juice,
and this purple robe some sheep's wool dyed with the blood of a shellfish.
Such then are these impressions, and they reach the things themselves and penetrate them,
And so we see what kind of things they are. Just in the
same way ought we to act all through life. And where there are things
which appear most worthy of our approbation, we ought to lay them bare,
and look at their worthlessness, and strip them of all the words by which
they are exalted. For outward show is a wonderful perverter of the reason.
And when thou art most sure that thou art employed about things worth thy pains,
it is then that it cheats thee most. Consider then, what Krates
says of Xenocrates himself. Most of the things which the multitude admire are referred
to objects of the most general kind, those which are held together by cohesion
or natural organization, such as stones, wood, fig trees, vines,
olives. But those which are admired by men who are a little more reasonable
are referred to the things which are held together by a living principle, as
flocks herds. Those which are admired by men who are still more instructed are
the things which are held together by a rational soul, not, however,
a universal soul, or rational so far as it is a soul skilled in
some art, or expert in some other way, or simply rational far as
it possesses a number of slaves. But he who values a rational soul,
a sole, universal, and fitted for political life, regards nothing else except
this, and above all things. He keeps his soul in a condition and
in an actively conformable to reason and social life. And he cooperates to this
end with those who are of the same kind as himself. Some things are
hurrying into existence, others are hurrying out of it. And of that which
is coming into existence, part is already extinguished. Motions and changes are continually
renewing the world, such as the uninterrupted course of time is always renewing,
the infinite duration of ages in this flowing stream, then, on which there
is no abiding, What is there of the things which hurry by on which
a man would set a high price. It would be just as if a
man should fall in love with one of the sparrows which fly by, but
it has already passed out of sight. Something of this kind is the very
life of every man, Like the exhalation of the blood and the respiration of
the air, such as it is to once have drawn in the air and
to have given it back, which we do every moment. Just the same
is it with the whole respiratory power which thou didst receive at thy birth,
yesterday and the day before, to give it back to the elemental from which
thou didst first draw it. Neither is transpiration as in plants, a thing
to be valued, nor respiration as in domesticated animals and wild beasts. Nor
the receiving of impressions by the appearances of things, nor being moved by desires
as puppets by strings, nor assembling in herds, nor being nourished by food,
For this is just like the act of separating imparting with the useless part
of the food. What then, is worth being valued to be received with
clapping of hands? No neither must we value the clapping of tongues, for
the praise which comes from the many is the clapping of tongues. Suppose then,
that thou hast given up this worthless thing called fame. What remains that
is worth valuing? This, in my opinion, to move thyself and to
restrain thyself in conformity to thy proper constitution, to which end both all employments
and arts lead. For every art aims at this, that the thing which
has been made should be adapted to the work for which it has been made.
And both the vine planner who looks after the vine, and the horse
breaker, and he who trains the dog, seeks this end. But the
education and the teaching of youth aim at something. And this then is the
value of the education in the teaching. And if this is well, thou
wilt not seek anything else. Wilt thou not cease to value many other things
too? Then thou wilt neither be free nor sufficient for thy own happiness,
nor without passion, For of necessity must be envious, jealous, and suspicious
of those who can take away those things, and plot against those who have
that which is valued by thee of necessity. A man must be altogether in
a state of perturbation who wants any of these things. And besides he must
often find fault with the gods. But to reverence and honor thy own mind
will make thee content with thyself and in harmony with society, and agreement with
the gods, that is, praising all that they give and have ordered.
Above below all around are the movements of the elements. But the motion of
virtue is in none of these. It is something more divine and advancing by
a way hardly observed, it goes happily on its road. How strangely men
act. They will not praise those who are living at the same time and
living with themselves, but to be themselves praised by posterity, by those whom
they have ever seen or will ever see. This they set much value on.
But this is very much the same as if thou shouldst be grieved because
those who have lived before THEE did not praise THEE. If a thing is
difficult to be accomplished by thyself, do not think that it is impossible for
man. But if anything is possible for man and conformable to his nature,
think that this can be attained by thyself too. In the gymnastic exercises,
suppose that a man has torn thee with his nails, and by dashing against
thy head, has inflicted a wound. Well, we neither show any signs
of vexation, nor are we offended, nor do we suspect him afterward as
a treacherous fellow. And yet we are on our guard against him, not
however, as an enemy, Nor was suspicion what we quietly get out of
his way? Something like this, Let their behavior be in all other parts
of life. Let us overlook many things in those who are like antagonists in
the gymnasium. For it is in our power, as I said, to
get out of the way, and to have no suspicion or hatred. If
a man is able to convince me and show me that he do not think
or act right, I will gladly change. For I seek the truth by
which no man was ever injured. But he is injured who abides in his
error and ignorance. I do my duty. Other things trouble me not,
for they are either things without life, or things without reason, or things
that have rambled and know not the way. As to the animals, which
have no reason, and generally all things and objects, do thou, since
thou hast reason and they have none, make use of them with a generous
and liberal spirit. But towards human beings, as they have reason, behave
in a social spirit, and on all occasions call on the gods. And
do not perplex thyself about the length of time in which thou shalt do this.
For even three hours so spent are sufficient. Alexander the Macedonian and his
groom by death were brought to the same state, for either they were received
among the same seminable principles of the universe, or they were alike dispersed among
the atoms. Consider how many things in the same indivisible time take place in
each of us, things which concern the body and things which concern the soul.
And so thou will not wonder if many more things, or rather all
things which come into existence in that which is the one in all, which
we call cosmos, exist in it. At the same time, if any
man should propose to leave the question how the name Antoninus is written, wouldst
thou, with the straining of the voice, utter each letter? What?
Then, if they grow angry? Wilt thou grow angry too? Wilt thou
not go on with composure and number every letter? Just so? Then is
this life? Also? Remember that every duty is made up of certain parts.
These, it is thy duty to observe, and, without being disturbed
or showing anger towards those who are angry with THEE, to go on thy
way and finish that which is set before thee. How cool it is not
to allow men to strive after the things which appear to them to be suitable
to thy nature and profitable. Yet in a manner dost not allow them to
do this when thou art vexed, because they do wrong. For they are
certainly moved towards the things which they suppose them to be suitable to their nature
and profitable to them. But it is not so. Teach them then,
and show them without being angry. Death is the cessation of the impression through
the senses, and of the pulling of the strings which move the appetites,
and of the discursive movements of the thoughts, and of the service to the
flesh. It is a shame for the soul to be the first to give
way in this life when thy body does not give way. Take care that
thou art not made into a caesar, that thou art not died with this
die for such things happen. Keep thyself, then, simple, good,
pure, serious, free from affectation, a friend of justice, a worshiper
of the gods, kind, affectionate, strenuous, and all proper acts.
Strive to continue to be such as philosophy wished to make thee reverence the gods
and help men. Short is life. There is only one fruit in this
turene life, a pious disposition and social acts. Do everything as a disciple
of Antoninus. Remember his constancy in every act which was conformable to reason,
and his evenness in all things, and his piety and the serenity of his
countenance and his sweetness, and his disregard of empty fame, and his efforts
to understand things, and how he would never let anything pass without having first
most carefably examined it and clearly understood it, And how he bore with those
who blamed him unjustly without blaming them in return, and how we did nothing
in a hurry, and how we listened not to calumnies, and how exact
an examiner of manners and actions he was, and not given to reproach people,
nor timid, nor suspicious, nor a sophist, And with how little
he was satisfied, such as lodging, bed dress, food servants, and
how laborious and patient, and how he was able, on account of his
sparing diet, to hold out to the evening without even requiring to relieve himself
by any evacuations except at the usual hour, And with his firmness and uniformity
in his friendships, and how we tolerated freedom of speech and those who opposed
his opinions, and the pleasure that he had when any man showed him anything
better, and how religious he was without superstition. Imitate all this, that
thou mayst have as good as conscious when thy last hour comes, as he
had, return to thy sober senses, and call thyself back when thou hast
roused thyself from sleep, and hast perceived that they were only dreams which troubled
thee. Now in they waking hours, look at these the things about thee,
as thou didst look at those the dreams. I consist of a little
body and soul. Now to this little body all things are indifferent. For
it is not able to perceive differences, but to the understanding those things only
are indifferent, which are not the works of its own activity. But whatever
things are the works of its own activity, all these things are in its
power. And of these, however, only those which are done with reference
to the present. For as to the future and the past activities of the
mind, even these are for the present indifferent. Neither the labor which the
hand does, nor that of the foot, is contrary to nature. So
long as the foot does the foot's work in the hands. So then neither
to a man, as a man is as labor contrary to nature, as
long as he does the things of a man. But if the labor is
not contrary to his nature, neither is it an evil to him? How
many pleasures have been enjoyed by robbers, patricides, tyrants. Didst thou not
see how the handicraftsmen accommodate themselves up to a certain point to those which are
not skilled in their craft. Nevertheless, they cling to the reason, the
principles of their art, and do not endure to depart from it. Is
it not strange if the architect and the physicians shall have more respect to the
reason the principles of their own arts, than man to his own reason,
which is common to him. In the gods, Asia Europe are corners of
the universe. All the sea a drop in the universe, Athos a little
clod in the universe. All the present time is a point in eternity.
All things are little changeable, perishable. All things come from, thence,
from that universal ruling power, either directly proceeding or by way of sequence.
And accordingly, the lions gaping jaws, and that which is poisonous, and
every harmful thing as a thorn as mud are after products of the grand and
beautiful. Do not imagine then, that they are of another kind from that
which thou dost venerate, but form a just opinion of the source of all.
He who has seen present things, has seen all, both everything which
has taken place from all eternity, and everything which will be for time without
end. For all things are of one kin and of one form. Frequently
consider the connection of all things in the universe in their relation to one another.
For in a manner, all things are implicated with one another, and
all in this way are friendly to one And for one thing comes in order
after another, and this is by virtue of the active movement and mutual composition
and the unity of the substance. Adapt thyself to the things with which thy
lot has been cast, and the men among whom thou hast received thy portion,
love them. But do it truly. Every instrument to vessel, if
it does that for which it has been made, is well. And yet
he who made it is not there. But in all things which are held
together by nature, there is within, and there abides in them the power
which made them. Wherefore, the more it is fit to reverence this power,
and to think that if thou dost live and act according to its will,
everything in THEE is in conformity to intelligence, and thus also in the
universe the things which belong to it are in conformity to intelligence. Whatever of
the things which are not within thy power without shalt supposed to be good for
THEE or evil. It must of necessity be that if such a bad thing
befall THEE, or the loss of such a good thing, that will blame
the gods and hate men too, those who are the cause of the misfortune
or the loss, or those who are suspected of being likely to be the
cause. And indeed we do much injustice because we make a difference between those
things, because we do not regard these things as indifferent. But if we
judge only those things which are in our power to be good or bad,
there remains no reason either for finding fault with God or standing in a hostile
attitude to man. We are all working together to one end, some with
knowledge and design, and others without knowing what they do as men also when
they are asleep, of whom it is Heraclius I think, who says that
there are laborers and cooperators in the things which take place in the universe.
But men cooperate after different fashion, and even those cooperate abundantly who find fault
with what happens, and those who try to oppose it and to hinder it.
For the universe has need even of such men as these. It remains
then for THEE to understand among what kind of workmen thou placest thyself. For
he who rules all things will certainly make a right use of THEE, and
he will receive THEE among some part of the cooperators and of those whose labors
conduce to one end. But be not thou such a part as the mean
and ridiculous verse in the play which Pricippus speaks of. Does the sun undertake
to do the work of the rain, or Aesculapius the work of the fruit
bearer? And how is it with respect to each of the stars? Are
they not different? And yet they work together to the same end. If
the gods have determined about me and about the things which must happen to me,
they have determined well. For it is not easy even to imagine a
deity without forethought. And as to doing me harm, why should they have
any desire towards that for what advantage would result to them from this, or
to the whole, which is the special object of their providence. But if
they have not determined about me individually, they have certainly determined about the whole
at least, and the things which happen by a way of sequence in this
general arrangement I ought to accept with pleasure and to be content with them.
But if they determine about nothing, which it is wicked to believe, or
if we do believe it, let us neither sacrifice, nor pray, nor
swear by them, nor do anything else which we do, as if the
gods were present and lived with us. But if, however, the gods
determine about none of the things which concern us, I am able to determine
about myself, And I can acquire about that which is useful, and that
is useful to every man, which is conformable to his own constitution and nature.
But my nature is rational and social. My city and country, as
far as I am man, Toninus is Rome. But so far as I
am a man, it is the world. The things, then, which
are useful to these cities, are alone and useful to me. Whatever happens
to every man, this is for the interest of the universal. This might
be sufficient. But further thou wilt observe this also is a general truth,
if thou dost observe that whatever is profitable to any man is profitable also to
other men. But let the word profitable be taken here in the common sense,
as said of things of the middle kind, neither good nor bad,
as it happens to thee in the amphitheater. In such places that the continual
sight of the same things and the uniformity make the spectacle wearisome, so it
is in the whole of life. For all things above below are the same,
and from the same. How long, then think continually that all kinds
of men, and all kinds of pursuits, and of all nations are dead,
so that thy thoughts come down even to Philistian and Phoebus on Organian.
Now turn thy thoughts to the other kinds of men. To that place,
then we must remove, where there are so many great orators, so many
noble philosophers, Heraclitus, Pythagrius, Socrates, so many heroes of former days,
and so many generals after them in tyrants. Besides these, Eudoxus,
Hipparchus, Archimedes, and other men of acute natural talents, great minds,
lovers of labor, versatile, confident mockers, even of the perishable and ephemable
life of man as Manipus, and such as are like him. As to
all these, consider that they have long been in the dust. What harm,
then, is this to them? And what to those whose names are
altogether unknown? Thing here is worth a great deal to pass thy life in
truth and justice, with a benevolent disposition, even to liars and unjust men.
Thou art not dissatisfied, I suppose, because thou weighest only so many
leader, and not three hundred. Be not dissatisfied, then that thou must
live only so many years, and not more. For as thou art satisfied
with the amount of substance which has been assigned to thee, so be content
with the time. Let us try to persuade them, but act even against
their will, when the principles of justice lead that way. If however,
any man using forest stands in thy way, betake thyself to contentment and tranquility,
and at the same time employ the hinderance towards the exercise of some other
virtue. And remember that thy attempt was with a reservation that thou didst not
desire to do impossibilities? What then, didst thou desire some such effort as
this? But thou attainest thy object if the things to which thou wist move
are accomplished. He who loves fame considers another man's activity to be his own
good, and he who loves pleasure his own sensations. But he who has
understanding considers his own acts to be his own good. It is in our
power to have no opinion about a thing, and not to be disturbed in
our soul, for things themselves have no natural power to form our judgments.
Accustom thyself to attend carefully to what is said by another, And as much
as it is possible, be in the speaker's mind, that which is not
good for the swarm, neither is a good for the bee. If sailors
abuse the helmsmen or the sick the doctor, would they listen to anybody else?
And how could the helmsman secure the safety of those in the ship,
or the doctor health of those whom he attends. How Many, together with
whom I came into the world, are already gone out of it To the
jaundiced honey tastes bitter, and to those bitten by mad dogs water causes fear,
and to little children the ball is a fine thing. Why then,
am I angry? Dost thou think that a false opinion has less power than
the bile in the jaundiced or the poison in him who is bitten by a
mad dog. No man will hinder thee from living. According to the reason
of thy nature, nothing will happen to thee country to the reason of the
universal nature. What kind of people are those who men wish to please?
And for what objects? And by what kinds of acts? How soon time
will cover all things, and how many it is covered already