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Marcus Aurelius >> Meditations
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XIII. All that I consist of, is either form or matter.
No corruption can reduce either of these unto nothing:
for neither did I of nothing become a subsistent creature.
Every part of mine then. will by mutation be disposed into
a certain part of the whole world, and that in time into
another part; and so in infinitum; by which kind of mutation,
I also became what I am, and so did they that begot me,
and they before them, and so upwards in infinitum.
For so we may be allowed to speak, though the age and government
of the world, be to some certain periods of time limited,
and confined. XIV. Reason, and rational power,
are faculties which content themselves with themselves,
and their own proper operations. And as for their first
inclination and motion, that they take from themselves.
But their progress is right to the end and object, which is
in their way, as it were, and lieth just before them:
that is, which is feasible and possible, whether it be
that which at the first they proposed to themselves, or no.
For which reason also such actions are termed katorqwseiz to
intimate the directness of the way, by which they are achieved.
Nothing must be thought to belong to a man, which doth not
belong unto him as he is a man. These, the event of purposes,
are not things required in a man. The nature of man doth
not profess any such things. The final ends and consummations
of actions are nothing at all to a man's nature.
The end therefore of a man, or the summum bonum whereby
that end is fulfilled, cannot consist in the consummation
of actions purposed and intended. Again, concerning these
outward worldly things, were it so that any of them did
properly belong unto man, then would it not belong unto man,
to condemn them and to stand in opposition with them.
Neither would he be praiseworthy that can live without them;
or he good, (if these were good indeed) who of his own accord
doth deprive himself of any of them. But we see contrariwise,
that the more a man doth withdraw himself from these wherein
external pomp and greatness doth consist, or any other like these;
or the better he doth bear with the loss of these, the better
he is accounted.
XV. Such as thy thoughts and ordinary cogitations are,
such will thy mind be in time. For the soul doth as it were
receive its tincture from the fancies, and imaginations.
Dye it therefore and thoroughly soak it with the assiduity
of these cogitations. As for example. Wheresoever thou
mayest live, there it is in thy power to live well and happy.
But thou mayest live at the Court, there then also mayest thou
live well and happy. Again, that which everything is made for,
he is also made unto that, and cannot but naturally incline unto it.
That which anything doth naturally incline unto, therein is his end.
Wherein the end of everything doth consist, therein also
doth his good and benefit consist. Society therefore
is the proper good of a rational creature. For that we
are made for society, it hath long since been demonstrated.
Or can any man make any question of this, that whatsoever
is naturally worse and inferior, is ordinarily subordinated
to that which is better? and that those things that are best,
are made one for another? And those things that have souls,
are better than those that have none? and of those that have,
those best that have rational souls?
XVI. To desire things impossible is the part of a mad man.
But it is a thing impossible, that wicked man should not commit
some such things. Neither doth anything happen to any man,
which in the ordinary course of nature as natural unto him doth
not happen. Again, the same things happen unto others also.
And truly, if either he that is ignorant that such a thing hath
happened unto him, or he that is ambitious to be commended
for his magnanimity, can be patient, and is not grieved:
is it not a grievous thing, that either ignorance, or a vain
desire to please and to be commended, should be more powerful
and effectual than true prudence? As for the things themselves,
they touch not the soul, neither can they have any access unto it:
neither can they of themselves any ways either affect it,
or move it. For she herself alone can affect and move herself,
and according as the dogmata and opinions are, which she doth
vouchsafe herself; so are those things which, as accessories,
have any co-existence with her.
XVII. After one consideration, man is nearest unto us;
as we are bound to do them good, and to bear with them.
But as he may oppose any of our true proper actions, so man
is unto me but as a thing indifferent: even as the sun,
or the wind, or some wild beast. By some of these it may be,
that some operation or other of mine, may be hindered;
however, of my mind and resolution itself, there can be no let
or impediment, by reason of that ordinary constant both exception
(or reservation wherewith it inclineth) and ready conversion
of objects; from that which may not be, to that which may be,
which in the prosecution of its inclinations, as occasion serves,
it doth observe. For by these the mind doth turn and convert
any impediment whatsoever, to be her aim and purpose.
So that what before was the impediment, is now the principal
object of her working; and that whihch before was in her way,
is now her readiest way. XVIII. Honour that which is
chiefest and most powerful in the world, and that is it,
which makes use of all things, and governs all things.
So also in thyself; honour that which is chiefest, and most powerful;
and is of one kind and nature with that which we now spake of.
For it is the very same, which being in thee, turneth all other
things to its own use, and by whom also thy life is governed.
XIX. That which doth not hurt the city itself; cannot hurt
any citizen. This rule thou must remember to apply and make
use of upon every conceit and apprehension of wrong.
If the whole city be not hurt by this, neither am I certainly.
And if the whole be not, why should I make it my private grievance?
consider rather what it is wherein he is overseen that is thought
to have done the wrong. Again, often meditate how swiftly all
things that subsist, and all things that are done in the world,
are carried away, and as it were conveyed out of sight:
for both the substance themselves, we see as a flood,
are in a continual flux; and all actions in a perpetual change;
and the causes themselves, subject to a thousand alterations,
neither is there anything almost, that may ever be said to be now
settled and constant. Next unto this, and which follows upon it,
consider both the infiniteness of the time already past,
and the immense vastness of that which is to come, wherein all
things are to be resolved and annihilated. Art not thou then
a very fool, who for these things, art either puffed up with pride,
or distracted with cares, or canst find in thy heart to make such
moans as for a thing that would trouble thee for a very long time?
Consider the whole universe whereof thou art but a very little part,
and the whole age of the world together, whereof but a short
and very momentary portion is allotted unto thee, and all the fates
and destinies together, of which how much is it that comes to thy
part and share! Again: another doth trespass against me.
Let him look to that. He is master of his own disposition,
and of his own operation. I for my part am in the meantime in
possession of as much, as the common nature would have me to possess:
and that which mine own nature would have me do, I do.
XX. Let not that chief commanding part of thy soul be ever
subject to any variation through any corporal either pain
or pleasure, neither suffer it to be mixed with these, but let
it both circumscribe itself, and confine those affections
to their own proper parts and members. But if at any time
they do reflect and rebound upon the mind and understanding
(as in an united and compacted body it must needs;) then must
thou not go about to resist sense and feeling, it being natural.
However let not thy understanding to this natural sense
and feeling, which whether unto our flesh pleasant or painful,
is unto us nothing properly, add an opinion of either good
or bad and all is well.
XXI. To live with the Gods. He liveth with the Gods,
who at all times affords unto them the spectacle of a soul,
both contented and well pleased with whatsoever is afforded,
or allotted unto her; and performing whatsoever is pleasing
to that Spirit, whom (being part of himself) Jove hath appointed
to every man as his overseer and governor.
XXII. Be not angry neither with him whose breath, neither with him
whose arm holes, are offensive. What can he do? such is his
breath naturally, and such are his arm holes; and from such,
such an effect, and such a smell must of necessity proceed.
'O, but the man (sayest thou) hath understanding in him,
and might of himself know, that he by standing near, cannot choose
but offend.' And thou also (God bless thee!) hast understanding.
Let thy reasonable faculty, work upon his reasonable faculty;
show him his fault, admonish him. If he hearken unto thee,
thou hast cured him, and there will be no more occasion of anger.
XXIII. 'Where there shall neither roarer be, nor harlot.'
Why so? As thou dost purpose to live, when thou hast retired
thyself to some such place, where neither roarer nor harlot is:
so mayest thou here. And if they will not suffer thee,
then mayest thou leave thy life rather than thy calling,
but so as one that doth not think himself anyways wronged.
Only as one would say, Here is a smoke; I will out of it.
And what a great matter is this! Now till some such thing
force me out, I will continue free; neither shall any man
hinder me to do what I will, and my will shall ever be
by the proper nature of a reasonable and sociable creature,
regulated and directed.
XXIV. That rational essence by which the universe is governed,
is for community and society; and therefore hath it both made
the things that are worse, for the best, and hath allied and knit
together those which are best, as it were in an harmony.
Seest thou not how it hath sub-ordinated, and co-ordinated? and
how it hath distributed unto everything according to its worth?
and those which have the pre-eminency and superiority above all,
hath it united together, into a mutual consent and agreement.
XXV. How hast thou carried thyself hitherto towards the Gods?
towards thy parents? towards thy brethren? towards thy wife?
towards thy children? towards thy masters? thy foster-fathers?
thy friends? thy domestics? thy servants? Is it so with thee,
that hitherto thou hast neither by word or deed wronged any of them?
Remember withal through how many things thou hast already passed,
and how many thou hast been able to endure; so that now
the legend of thy life is full, and thy charge is accomplished.
Again, how many truly good things have certainly by thee been
discerned? how many pleasures, how many pains hast thou passed
over with contempt? how many things eternally glorious hast thou
despised? towards how many perverse unreasonable men hast thou
carried thyself kindly, and discreetly?
XXVI. Why should imprudent unlearned souls trouble that which is
both learned, and prudent? And which is that that is so? she
that understandeth the beginning and the end, and hath the true
knowledge of that rational essence, that passeth through all
things subsisting, and through all ages being ever the same,
disposing and dispensing as it were this universe by certain
periods of time.
XXVII. Within a very little while, thou wilt be either ashes,
or a sceletum; and a name perchance; and perchance,
not so much as a name. And what is that but an empty sound,
and a rebounding echo? Those things which in this life are
dearest unto us, and of most account, they are in themselves
but vain, putrid, contemptible. The most weighty and serious,
if rightly esteemed, but as puppies, biting one another:
or untoward children, now laughing and then crying.
As for faith, and modesty, and justice, and truth,
they long since, as one of the poets hath it, have abandoned
this spacious earth, and retired themselves unto heaven.
What is it then that doth keep thee here, if things sensible
be so mutable and unsettled? and the senses so obscure,
and so fallible? and our souls nothing but an exhalation
of blood? and to be in credit among such, be but vanity?
What is it that thou dost stay for? an extinction, or a translation;
either of them with a propitious and contented mind.
But still that time come, what will content thee? what else,
but to worship and praise the Gods; and to do good unto men.
To bear with them, and to forbear to do them any wrong.
And for all external things belonging either to this thy
wretched body, or life, to remember that they are neither thine,
nor in thy power.
XXVIII. Thou mayest always speed, if thou wilt but make
choice of the right way; if in the course both of thine
opinions and actions, thou wilt observe a true method.
These two things be common to the souls, as of God, so of men,
and of every reasonable creature, first that in their own
proper work they cannot be hindered by anything: and secondly,
that their happiness doth consist in a disposition to,
and in the practice of righteousness; and that in these their
desire is terminated.
XXIX. If this neither be my wicked act, nor an act anyways depending
from any wickedness of mine, and that by it the public is not hurt;
what doth it concern me? And wherein can the public be hurt?
For thou must not altogether be carried by conceit and common opinion:
as for help thou must afford that unto them after thy best ability,
and as occasion shall require, though they sustain damage,
but in these middle or worldly things; but however do not thou
conceive that they are truly hurt thereby: for that is not right.
But as that old foster-father in the comedy, being now to take his leave
doth with a great deal of ceremony, require his foster-child's rhombus,
or rattle-top, remembering nevertheless that it is but a rhombus;
so here also do thou likewise. For indeed what is all this pleading
and public bawling for at the courts? O man, hast thou forgotten
what those things are! yea but they are things that others much
care for, and highly esteem of. Wilt thou therefore be a fool too ?
Once I was ; let that suffice.
XXX. Let death surprise rue when it will, and where it will,
I may be a happy man, nevertheless.
For he is a happy man, who in his lifetime dealeth unto
himself a happy lot and portion. A happy lot and portion is,
good inclinations of the soul, good desires, good actions.
THE SIXTH BOOK
I. The matter itself, of which the universe doth consist,
is of itself very tractable and pliable. That rational essence
that doth govern it, bath in itself no cause to do evil.
It bath no evil in itsell; neither can it do anything that is evil:
neither can anything be hurt by it. And all things are done
and determined according to its will and prescript.
II. Be it all one unto thee, whether half frozen or well warm;
whether only slumbering, or after a full sleep;
whether discommended or commended thou do thy duty:
or whether dying or doing somewhat else; for that also 'to die,'
must among the rest be reckoned as one of the duties and actions
of our lives.
III. Look in, let not either the proper quality, or the true worth
of anything pass thee, before thou hast fully apprehended it.
IV. All substances come soon to their change, and either
they shall be resolved by way of exhalation (if so be
that all things shall be reunited into one substance),
or as others maintain, they shall be scattered and dispersed.
As for that Rational Essence by which all things are governed,
as it best understandeth itself, both its own disposition,
and what it doth, and what matter it hath to do with and accordingly
doth all things; so we that do not, no wonder, if we wonder
at many things, the reasons whereof we cannot comprehend.
V. The best kind of revenge is, not to become like unto them.
VI. Let this be thy only joy, and thy only comfort, from one
sociable kind action without intermission to pass unto another,
God being ever in thy mind.
VII. The rational commanding part, as it alone can stir up
and turn itself; so it maketh both itself to be, and everything
that happeneth, to appear unto itself, as it will itself.
VIII. According to the nature of the universe all things particular are
determined, not according to any other nature, either about compassing and
containing; or within, dispersed and contained; or without, depending.
Either this universe is a mere confused mass, and an intricate context
of things, which shall in time be scattered and dispersed again:
or it is an union consisting of order, and administered by Providence.
If the first, why should I desire to continue any longer in this fortuit
confusion and commixtion? or why should I take care for anything else,
but that as soon as may be I may be earth again? And why should I trouble
myself any more whilst I seek to please the Gods? Whatsoever I do,
dispersion is my end, and will come upon me whether I will or no.
But if the latter be, then am not I religious in vain; then will I
be quiet and patient, and put my trust in Him, who is the Governor
of all. IX. Whensoever by some present hard occurrences thou art
constrained to be in some sort troubled and vexed, return unto thyself
as soon as may be, and be not out of tune longer than thou must needs.
For so shalt thou be the better able to keep thy part another time,
and to maintain the harmony, if thou dost use thyself to this continually;
once out, presently to have recourse unto it, and to begin again.
X. If it were that thou hadst at one time both a stepmother,
and a natural mother living, thou wouldst honour and respect her also;
nevertheless to thine own natural mother would thy refuge, and recourse
be continually. So let the court and thy philosophy be unto thee.
Have recourse unto it often, and comfort thyself in her, by whom it
is that those other things are made tolerable unto thee, and thou
also in those things not intolerable unto others.
XI. How marvellous useful it is for a man to represent unto
himself meats, and all such things that are for the mouth,
under a right apprehension and imagination! as for example:
This is the carcass of a fish; this of a bird; and this of a hog.
And again more generally; This phalernum, this excellent highly
commended wine, is but the bare juice of an ordinary grape.
This purple robe, but sheep's hairs, dyed with the blood of a shellfish.
So for coitus, it is but the attrition of an ordinary base entrail,
and the excretion of a little vile snivel, with a certain
kind of convulsion: according to Hippocrates his opinion.
How excellent useful are these lively fancies and representations
of things, thus penetrating and passing through the objects,
to make their true nature known and apparent! This must thou use
all thy life long, and upon all occasions: and then especially,
when matters are apprehended as of great worth and respect, thy art
and care must be to uncover them, and to behold their vileness,
and to take away from them all those serious circumstances
and expressions, under which they made so grave a show.
For outward pomp and appearance is a great juggler; and then especially
art thou most in danger to be beguiled by it, when (to a man's thinking)
thou most seemest to be employed about matters of moment.
XII. See what Crates pronounceth concerning Xenocrates himself.
XIII. Those things which the common sort of people do admire,
are most of them such things as are very general, and may
be comprehended under things merely natural, or naturally
affected and qualified: as stones, wood, figs, vines, olives.
Those that be admired by them that are more moderate and restrained,
are comprehended under things animated: as flocks and herds.
Those that are yet more gentle and curious, their admiration is
commonly confined to reasonable creatures only; not in general as they
are reasonable, but as they are capable of art, or of some craft
and subtile invention: or perchance barely to reasonable creatures;
as they that delight in the possession of many slaves.
But he that honours a reasonable soul in general, as it is reasonable
and naturally sociable, doth little regard anything else:
and above all things is careful to preserve his own, in the
continual habit and exercise both of reason and sociableness:
and thereby doth co-operate with him, of whose nature he doth
also participate; God.
XIV. Some things hasten to be, and others to he no more.
And even whatsoever now is, some part thereof bath already perished.
Perpetual fluxes and alterations renew the world,
as the perpetual course of time doth make the age of the world
(of itself infinite) to appear always fresh and new.
In such a flux and course of all things, what of these things
that hasten so fast away should any man regard, since among
all there is not any that a man may fasten and fix upon? as if
a man would settle his affection upon some ordinary sparrow
living by him, who is no sooner seen, than out of sight.
For we must not think otherwise of our lives, than as a mere
exhalation of blood, or of an ordinary respiration of air.
For what in our common apprehension is, to breathe in
the air and to breathe it out again, which we do daily:
so much is it and no more, at once to breathe out all thy
respirative faculty into that common air from whence but lately
(as being but from yesterday, and to-day), thou didst first
breathe it in, and with it, life.
XV. Not vegetative spiration, it is not surely (which plants have)
that in this life should be so dear unto us; nor sensitive respiration,
the proper life of beasts, both tame and wild; nor this our
imaginative faculty; nor that we are subject to be led and carried
up and down by the strength of our sensual appetites; or that we
can gather, and live together; or that we can feed: for that in effect
is no better, than that we can void the excrements of our food.
What is it then that should be dear unto us? to hear a clattering noise?
if not that, then neither to be applauded by the tongues of men.
For the praises of many tongues, is in effect no better than
the clattering of so many tongues. If then neither applause,
what is there remaining that should be dear unto thee? This I think:
that in all thy motions and actions thou be moved, and restrained
according to thine own true natural constitution and Construction only.
And to this even ordinary arts and professions do lead us.
For it is that which every art doth aim at, that whatsoever it is,
that is by art effected and prepared, may be fit for that work that it
is prepared for. This is the end that he that dresseth the vine,
and he that takes upon him either to tame colts, or to train
up dogs, doth aim at. What else doth the education of children,
and all learned professions tend unto? Certainly then it is that,
which should be dear unto us also. If in this particular it go
well with thee, care not for the obtaining of other things.
But is it so, that thou canst not but respect other things also?
Then canst not thou truly be free? then canst thou not have
self-content: then wilt thou ever be subject to passions.
For it is not possible, but that thou must be envious, and jealous,
and suspicious of them whom thou knowest can bereave thee of
such things; and again, a secret underminer of them, whom thou
seest in present possession of that which is dear unto thee.
To be short, he must of necessity be full of confusion within himself,
and often accuse the Gods, whosoever stands in need of these things.
But if thou shalt honour and respect thy mind only, that will make
thee acceptable towards thyself, towards thy friends very tractable;
and conformable and concordant with the Gods; that is,
accepting with praises whatsoever they shall think good to appoint
and allot unto thee.
XVI. Under, above, and about, are the motions of the elements;
but the motion of virtue, is none of those motions, but is somewhat
more excellent and divine. Whose way (to speed and prosper in it)
must be through a way, that is not easily comprehended.
XVII. Who can choose but wonder at them? They will not speak well
of them that are at the same time with them, and live with them;
yet they themselves are very ambitious, that they that shall follow,
whom they have never seen, nor shall ever see, should speak well of them.
As if a man should grieve that he hath not been commended by them,
that lived before him.
XVIII. Do not ever conceive anything impossible to man,
which by thee cannot, or not without much difficulty be effected;
but whatsoever in general thou canst Conceive possible and proper
unto any man, think that very possible unto thee also.
XIX. Suppose that at the palestra somebody hath all to-torn thee
with his nails, and hath broken thy head. Well, thou art wounded.
Yet thou dost not exclaim; thou art not offended with him.
Thou dost not suspect him for it afterwards, as one that watcheth
to do thee a mischief. Yea even then, though thou dost thy best to save
thyself from him, yet not from him as an enemy. It is not by way of any
suspicious indignation, but by way of gentle and friendly declination.
Keep the same mind and disposition in other parts of thy life also.
For many things there be, which we must conceit and apprehend,
as though we had had to do with an antagonist at the palestra.
For as I said, it is very possible for us to avoid and decline,
though we neither suspect, nor hate.
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