This reflection also tends to the removal of the desire of empty fame. That
it is no longer in thy power to have lived the whole of thy life,
or at least thy life from thy youth upwards, like a philosopher.
But both to many others and to thyself, it is plain that thou art
far from philosophy. Thou hast fallen into disorder them, so that it is
no longer easy for thee to get the reputation of a philosopher, and thy
plan of life also opposes it. If then thou hast truly seen where the
matter lies, throw away the thought how thou shalt seem to others and be
content? If thou shalt live the rest of thy life in such wise as
thy nature wills, observe then what it wills, and let nothing else distract
thee. But thou hast had experience of many wanderings, without having found happiness
anywhere in syllogisms, nor in wealth, nor in reputation, nor in enjoyment,
nor anywhere where is it then in doing what man's nature requires. How
then shall a man do this? If he has principles from which come his
effects and his acts what principles, those which relate to good and bad,
the belief that there is nothing good for man which does not make him just,
temperate, manly, free, and that there is nothing bad which does
not do the contrary to what has been mentioned. On the occasion of every
act, Ask thyself, how is this with respect to me? Shall I
repent of it? A little time? And I am dead and all is
gone? What more do I seek? If what I am doing now is
the work of an intelligent, living being and a social being, and one
who is under the same law with God. Alexander and Caius and Pompeius,
what are they in comparison with Diogenes and Heraclitus and Socrates. For they were
acquainted with things and their causes, forms and their matter, and the ruling
principles of these men were the same or conformable to their pursuits. But as
to the others, how many things had they to care for? And to
how many things were they slaves? Consider that men will do the same things.
Nevertheless, even though thou shouldst burst, this is the chief thing,
be not perturbed, For all things are according to the nature of the universal,
And in a little time thou wilt be nobody and nowhere, like Hadrianus
at Augustus in the next place, having fixed thy eyes steadily on thy business,
look at it, and at the same time, remembering that it is
thy duty to be a good man, and what man's nature demands, do
that without turning aside, and speak as it seems to thee most just.
Only let it be with a good disposition, and with modesty, and without
hypocrisy. The nature of the universal has this work to do, to remove
to that place the things which are in this, to change them, to
take them away hence, and to carry them there. All things are change,
yet we need not fear anything new. All things are familiar to us,
but the distribution of them still remains the same. Every nature is contented
with itself when it goes on its way well, and irrational nature goes on
its way well, when in its thoughts it assents to nothing false or uncertain,
and when it directs its movements to social acts only, and when it
confines its desires and aversions to the things which are in its power, and
when it is satisfied with everything that is assigned to it by the common nature,
or of this common nature, Every particular nature is a part, as
the nature of the leaf is a part of the nature of the plant,
except that in the plant, the nature of the leaf is part of a
nature which has not perception or reason, and is subject to being heated.
But the nature of man is part of a nature which is not subject to
impediments, and is intelligent and just, since it gives to everything in equal
portions and according to its worth times, substance, cause, form, activity,
and incident. But examined not to discover that any one thing compared with
any other single thing, is equal in all respects. But by taking all
the parts together of one thing and comparing them with all the parts together of
another, thou hast not leisure or ability to read. But thou hast leisure
or ability to check arrogance. Thou hast leisure to be superior to pleasure and
pain, Thou hast leisure, to be superior to love of fame, and
not to be vexed at stupid and ungrateful people, nay even to care for
them. Let no man any longer hear the finding fault with the court life
or with thy own repentance is a kind of self reproof for having neglected something
useful. But that which is good must be something useful, and the perfect
good man should look after it. But no such man would ever repent of
having refused any sensual pleasure. Pleasure, then, is neither good nor useful
this thing? What is it in itself in its own constitution? What is
its substance and material? And what its causal nature or form? And what
is it doing in the world? And how long does it subsist? When
thou risest from sleep with reluctance, remember that it is according to thy constitution
and according to human nature, to perform social acts. But sleeping is common
also to irrational animals. But that which is according to each individual's nature is
also more peculiarly its own, and more suitable to its nature, and indeed
also more agreeable. Constantly, and if it be possible, on the occasion
of every impression on the soul, apply to it the principles of physic,
of ethic, of dialectic. Whatever a man thou meetest with, immediately say
to thyself what opinions has this man about good and bad? For it?
With respect to pleasure and pain, and the causes of each, and with
respect to famine, and ignominy, death and life. He has such and
such opinions, it will seem nothing wonderful or strange to me if he does
such and such things, and I shall bear in mind that he is compelled
to do so. Remember that, as it is a shame to be surprised
if the fig tree produces figs, so it is to be surprised if the
world produces such and such things of which it is productive. And for the
physician and the helmsman, it is a shame to be surprised if a man
has a fever, or if the wind if unfavorable. Remember that to change
thy opinion and to fall allow him who corrects thy error is as consistent with
freedom as it is to persist in thy error. For it is thy own
the activity, which is exerted according to thy own movement and judgment, and
indeed according to thy own understanding. Too. If a thing is in thy
own power, why dost thou do it? But if it is in the
power of another home, dost thou blame the atoms, chance or the gods?
Both are foolish. Thou must blame nobody, For if thou canst correct,
what is the cause. But if thou canst not do this correct at
least the thing itself. But if thou canst not do even this, of
what use it to thee to find fault? For nothing should be done without
a purpose. That which has died falls not out of the universe. If
it stays here, it also changes here and is dissolved into its proper parts,
which are elements of the universe and of thyself. And these two change,
and they murmur, not everything exists for some end? A horse of
mine? Why dost thou wonder? Even the Sun will say I am for
some purpose, and the rest of the gods will say the same. For
what purpose? Then art thou to enjoy pleasure? See? If common sense
allows this, Nature has had regard in everything, no less to the end
than to the beginning and the continuance. Just like the man who throws up
the ball, What good is it then for the ball to be thrown up,
or harm for it to come down, or even to have fallen.
And what good is it to the bubble while it holds together, or what
harm when it is burst? The same may be said of a light.
Also turn it the body inside out, and see what kind of thing it
is? And when it has grown old, what kind of thing it becomes?
And when it is diseased short lived are both the praiser and the praised,
and the rememberer and the remembered, And all this in a nook of
this part of the world. And not even here do all agree, No,
not anyone with himself, And the whole earth too is a point attend
to the matter which is before thee, whether it is an opinion or an
act or a word. Thou sufferest this justly, for thou choosest rather to
become good tomorrow than to be good today. Am I doing anything? I
do it with reference to the good of mankind? Does anything happen to me?
I receive it and refer it to the Gods and the source of all
things from which all that happens is derived, such as bathing appears to THEE,
oil, sweat, dirt, filthy water, all things disgusting. So
is every part of life and everything. Lucilla saw Verus die, and then
Lucilla died. Secunda saw Maximus die, and then Secunda died. Epitcanus saw
Theotimus die, and then Epiitecanus died. Antonina saw Falstina die, and then
Antoninas died, such as everything Kaylor saw Hadrianus die, and then Kaylor died.
And those sharp witted men, either seers or men inflated with pride,
where are they? For instance, the sharp witted men Charex and Demetrius the
Platonist, and you Diamond, and anyone else like them, all ephemeral,
dead long ago. Some indeed have not been remembered even for a short time,
And others have become the heroes of fables, and again others have disappeared
even from fables. Remember this, then, that this little compound thyself must
either be dissolved, or thy poor breath must be extinguished, or be removed
and placed elsewhere. It is satisfaction to a man to do the proper works
of a man. Now it is a proper work of a man to be
benevolent to his own kind, to despise the movements of the senses, to
form a just judgment of plausible appearances, and to take a survey of the
nature of the universe and of the things which happen in it. There are
three relations between THEE and other things, the one to the body which surrounds
THEE, the other to the divine cause from which all things come to all,
and the third to those who live with thee. Pain is either an
evil to the body, then let the body say what it thinks of it,
or to the soul. But it is in the power of the soul
to maintain its own serenity and tranquility, and not to think that pain is
an evil. For every judgment and movement, and desire and aversion is within,
and no evil ascends so high. Wipe out thy imaginations by often saying
to thyself, now, it is in my power to let no badness be
in this soul, nor desire, nor any perturbation at all. But looking
at all things, I see what is their nature, and I use each
according to its value. Remember this power which thou hast from nature. Speak
both in the Senate and to every man, whoever he may be, appropriately,
not with any affectation, Use plain discourse. Augustus, court, wife,
daughter, descendants, ancestors, sister, Agrippa, Kinsman, intimates,
friends, Arius, Mackeanists, physicians, and sacrificing priests. The whole court
is dead. Then turned to the rest, not considering the death of a
single man, but of a whole race, as of the Pompey, and
that which is inscribed on the tombs the last of his race. Then consider
what trouble those before them have had that they might leave a successor, And
then that of necessity someone must be the last. Again, here consider the
death of a whole race. It is thy duty to order thy life well
in every single act. And if every act does its duty as far as
is possible, be content, and no one is able to hinder THEE,
so that each act shall not do its duty. But something external will stand
in the way. Nothing will stand in the way of thy acting justly and
soberly and considerately. But perhaps some other active power will be hindered well.
But by acquiescing in the hindrance, and by being content to transfer thy efforts
to that which is allowed, another opportunity of action is immediately put before THEE
in place of that which was hindered. And one will adapt itself to this
ordering of which we are speaking. Receive wealth or prosperity without arrogance, and
be ready to let it go. If thou didst ever see a hand cut
off, or a foot or a head lying anywhere apart from the rest of
the body, which does a man make himself as far as he can,
who is not content with what happens, and separates himself from others, or
does anything unsocial. Suppose that thou hast detached thyself from the natural unity,
for thou wast made by nature apart. But now thou hast cut thyself off.
Yet here there is this beautiful provision that it is in thy power again
to unite thyself. God has allowed this to no other part, after it
has been separated and cut asunder, to come together again. But consider the
kindness by which he has distinguished man. For he has put it in his
power not to be separated at all from the Universal. And when he has
been separated, he has allowed him to return and to be united, and
to resume his place as a part. As the nature of the Universal has
given to every rational being all the other powers that it has, so we
have received from it this power. Also. For as the universal nature converts
and fixes in its predestined place everything which stands in the way and opposes it,
and makes such things a part of itself, so also the rational animal
is able to make every hindrance its own material, and to use it for
such purposes as it may have designed. Do not disturb thyself by thinking of
the whole of thy life. Let not thy thoughts at once embrace all the
various troubles which thou mayest expect to befall thee. But on every occasion,
ask thyself, what is there in this which is intolerable and past bearing?
For thou wilt be ashamed to confess in the next place, Remember that neither
the future nor the past pains THEE, when only the present. But this
is reduced to a very little if thou only circumscribest it and chidest thy mind,
if it is unable to hold out against even this, Does Panthea or
Pergamus now sit by the tomb of Verus? Dost Charius or Diometus sit by
the tomb of Hadrianus? That would be ridiculous. Well, suppose they did
sit there, would the dead be conscious of it? And if the dead
were conscious, would they be pleased? And if they were pleased, would
that make them immortal? Was it not in the order of destiny that these
persons should first become old women and old men and then die? What then
would those do after these were dead? All this is foul smell and blood
in a bag. If thou can see sharp look and judge wisely, says
the philosopher, in the constitution of the rational animal, I see no virtue
which is opposed to justice. But I see a virtue which is opposed to
love of pleasure, and that is temperance. If thou takest away thy opinion
about that which appears to give thee pain, thou thyself standest in perfect security.
Who is this self the reason? But I am not reason be itself.
Let then the reason itself not trouble itself. But if any other part
of these sufferers, let it have its own opinion about itself. Hindrance to
the perceptions of sense is an evil to the animal nature. Hindrance to the
movements desires is equally an evil to the animal nature. And something else also
is equally an impediment and evil to the constitution of plants. So then that
which is a hindrance to the intelligence is an evil to the intelligent nature.
Apply all these things to thyself. Does pain or sensuous pleasure affecting the senses?
Will look to that as any obstacle opposed thee in thy efforts toward an
object. If indeed, thou wast making this effort absolutely, unconditionally or without
any reservation. Certainly, this obstacle isn't evil to thee considered as a rational
animal. But if thou takest into consideration the usual course of things, thou
hast not yet been injured or even impeded. The things, however, which
are proper to the understanding, no other man is used to impede. For
neither fire, nor iron, nor tyrant, nor purse touches it in any
way. When it has been made a sphere, it continues a sphere.
It is not fit that I should give myself pain, for I have never
intentionally given pain even to another. Different things delight different people. But it
is my delight to keep the ruling faculty sound, without turning either from any
man or from any of the things which happen to men, but looking at
and receiving all with welcome eyes, and using everything according to its nature.
See that thou secure this present time to thyself. For those who rather pursue
posthumous fame, do not consider that the men of aftertime will be exactly such
as these whom they cannot bear now. And both are mortal, And what
is it in any way to THEE. If these men of aftertime utter this
or that sound, or have this or that opinion about THEE, take me
and cast me where thou wilt, For there I shall keep my divine part
tranquil, that is content, if it can feel and act comfortably to its
proper constitution. Is this change of place sufficient reason why man, my soul
should be unhappy and worse than it was depressed and expanded, shrinking affrighted.
And what wilt thou find which is sufficient reason for this? Nothing can happen
to any man which is not human accident, nor to an ox which is
not according to the nature of an ox, nor to vine which is not
according to the nature of a vine, nor to a stone which is not
proper to a stone. If then there happens to each thing both what is
usual and natural, Why shouldst thou complain? For the common nature brings nothing
which may not be borne by THEE. If thou art pained by any external
thing, it is not this that disturbs THEE, but by thy own judgment
about it. And it is in thy power to wipe out this judgment now.
But if anything in thy own disposition gives a pain who hinders THEE from
correcting thy opinion. And even if thou art pain because thou art not doing
some particular thing which seems to THEE to be right, why dost thou not
rather act than complain? But some insuperable obstacle is in the way. Do
not be grieved, then, for the cause of its not being done depends
not on THEE. But it is not worthwhile to live if this cannot be
done. Take thy departure, then, from life contentedly, just as he
dies, who is in full activity and well pleased to with the things which
are obstacles. Remember that the ruling faculty is invincible when self collected. It
is satisfied with itself if it does nothing which it does not choose to do,
Even if it resists from mere obstinacy, what then will it meet when
it forms a judgment about anything, aided by reason and deliberately. Therefore,
the mind, which is freedom from passions, is a citadel, for man
has nothing more secure to which he can fly for refuge and for the future
to be inexpungible. He, then, who has not seen this, is
an ignorant man. But he who has seen it and does not fly to
this refuge is unhappy. Say nothing more to thyself than what the first appearances
report. Suppose that it has been reported to THEE that a certain person speaks
ill of THEE. This has been reported, or that thou hast been injured,
this has not been reported. I see that my child is sick,
I do see, but that he is in danger I do not see.
Thus, then, always abide by the permanent appearances, and add nothing thyself
from within. And when nothing happens to THEE, or rather add something like
a man who knows everything that happens in the world. A cucumber is bitter,
throw it away. There are briers in the road, turn aside from
them. This is enough. Do not add? And why were such things
made in the world? For thou wilt be ridiculed by a man who is
acquainted with nature, as thou wouldst be ridiculed by a carpenter and a shoemaker
if thou didst fine fault because thou seest in their workshops savings and cuttings from
which they make, and yet they have places into which they can throw these
shavings and cuttings. And the universal nature has no external space. But the
wondrous part of her art is that, though she has circumscribed herself everything within
her which appears to decay and to grow old and to be useless, she
changes into herself helf and again makes new things from these very same, so
that she requires neither substance from without, nor wants a place into which she
may cast that which delays. She is content then with her own space,
and her own matter, and her own heart. Neither in thy actions be
sluggish, nor in thy conversation without method, nor wandering in thy thoughts,
nor let there be in thy soul inward contention or external effusion, nor in
life be so busy as to leave no pleasure. Suppose that men kill thee,
cut thee in pieces, curse thee, What then can these things do
to prevent thy mind from remaining pure wise sober? Just for instance, if
a man should stand by a limpid, pure spring in curse it, the
spring never see he is setting a potable water. And if he should cast
clay into it or filth, it will speedily disperse them and wash them out,
and will not be at all polluted. How then, shalt thou possess
a perpetual fountain and not a mere wall, by forming thyself hourly to freedom
conjoined with contentment, simplicity, and modesty. He who does not know what
the world is does not know where he is. And he who does not
know for what purpose the world exists does not know who he is nor what
the world is. But he who has failed in any of these things could
not even say for what purpose he exists himself. What then, dost thou
think of him who avoids or seeks the praise of those who applaud of men
who know not either where they are or who they are? Dost thou wish
to be praised by a man who curses himself thrice every hour? Wouldst thou
wish to please a man who does not please himself? Does a man please
himself who repents of nearly everything that he does? No longer let thy breathing
only act in concert with the air which surrounds thee. But let thy intelligence
also now be in harmony with the intelligence which embraces all things. For the
intelligent power is no less diffused in all parts, and pervades all things from
him who is willing to draw it to him, than the aerial power.
For him who is able to respire it. Generally, wickedness does no harm
at all to the universe, and particularly the wickedness of one man does no
harm or another. It is only harmful to him who has it in his
power to be released from it, as soon as he shall choose to my
own free will, the free will of my neighbor is just as indifferent as
his poor health and flesh. For though we are made especially for the sake
of one another, still the ruling power of each of us has its own
office, For otherwise my neighbor's wickedness would be my farm, which God has
not willed, in order that my unhappiness might not depend on another. The
sun appears to be poured down, and in all directions, indeed it is
diffused, Yet it is not diffused, for this diffusion is extension. Accordingly,
its rays are called extensions Greek, because they are extended Greek. But
one may judge what kind of a thing a array is if he looks at
the night's light passing through an arrow opening into a darkened rome. For it
is extended in a right line, and, as it were, is divided
when it meets with any solid body, which stands in the way and intercepts
the air beyond. But there the light remains fixed and does not glide or
fall. Such then ought to be the outpouring and affection of the understanding,
and it should in no way be an effusion, but an extension. And
it should make no violent or impetus collision with the obstacles which are in its
way, nor yet fall down, but be fixed and enlightened that which receives
it. For a body will deprive itself of the illumination if it does not
admit it. He who fears death either fears the loss of sensation or a
different kind of sensation. But if thou shalt have no sensation, neither wilt
thou feel any harm. And if thou shalt acquire another kind of sensation,
thou wilt be a kind of living being who will not cease. Men exist
for the sake of one another. Teach them, then, or bear with
them. In one way, an arrow moves in another way the mind.
The mind, indeed, both when it exercises caution and when it is employed
about iniquity, move straight onward, not the less, and to its object,
enter into every man's ruling faculty, and also let every other man enter into thine