Books: Meditations
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Marcus Aurelius >> Meditations
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XX. If anybody shall reprove me, and shall make it apparent
unto me, that in any either opinion or action of mine I do err,
I will most gladly retract. For it is the truth that I
seek after, by which I am sure that never any man was hurt;
and as sure, that he is hurt that continueth in any error,
or ignorance whatsoever. XXI. I for my part will do what
belongs unto me; as for other things, whether things unsensible
or things irrational; or if rational, yet deceived and ignorant
of the true way, they shall not trouble or distract me.
For as for those creatures which are not endued with reason
and all other things and-matters of the world whatsoever
I freely, and generously, as one endued with reason,
of things that have none, make use of them. And as for men,
towards them as naturally partakers of the same reason,
my care is to carry myself sociably. But whatsoever it
is that thou art about, remember to call upon the Gods.
And as for the time how long thou shalt live to do these things,
let it be altogether indifferent unto thee, for even three
such hours are sufficient. XXII. Alexander of Macedon,
and he that dressed his mules, when once dead both came to one.
For either they were both resumed into those original rational
essences from whence all things in the world are propagated;
or both after one fashion were scattered into atoms.
XXIII Consider how many different things, whether they concern our bodies,
or our souls, in a moment of time come to pass in every one of us,
and so thou wilt not wonder if many more things or rather all things
that are done, can at one time subsist, and coexist in that both one
and general, which we call the world.
XXIV. if any should put this question unto thee, how this word
Antoninus is written, wouldst thou not presently fix thine
intention upon it, and utter out in order every letter of it?
And if any shall begin to gainsay thee, and quarrel with thee
about it; wilt thou quarrel with him again, or rather go on meekly
as thou hast begun, until thou hast numbered out every letter?
Here then likewise remember, that every duty that belongs unto
a man doth consist of some certain letters or numbers as it were,
to which without any noise or tumult keeping thyself thou must
orderly proceed to thy proposed end, forbearing to quarrel
with him that would quarrel and fall out with thee.
XXV. Is it not a cruel thing to forbid men to affect those things,
which they conceive to agree best with their own natures,
and to tend most to their own proper good and behoof?
But thou after a sort deniest them this liberty, as often as thou
art angry with them for their sins. For surely they are led
unto those sins whatsoever they be, as to their proper good
and commodity. But it is not so (thou wilt object perchance).
Thou therefore teach them better, and make it appear unto them:
but be not thou angry with them. XXVI. Death is a cessation
from the impression of the senses, the tyranny of the passions,
the errors of the mind, and the servitude of the body.
XXVII. If in this kind of life thy body be able to hold out,
it is a shame that thy soul should faint first, and give over.
take heed, lest of a philosopher thou become a mere Caesar
in time, and receive a new tincture from the court. For it
may happen if thou dost not take heed. Keep thyself therefore,
truly simple, good, sincere, grave, free from all ostentation,
a lover of that which is just, religious, kind, tender-. hearted,
strong and vigorous to undergo anything that becomes thee.
Endeavour to continue such, as philosophy (hadst thou wholly and
constantly applied thyself unto it) would have made, and secured thee.
Worship the Gods, procure the welfare of men, this life is short.
Charitable actions, and a holy disposition, is the only fruit
of this earthly life.
XXVIII. Do all things as becometh the disciple of Antoninus Pius.
Remember his resolute constancy in things that were done by him
according to reason, his equability in all things, his sanctity;
the cheerfulness of his countenance, his sweetness, and how free
he was from all vainglory; how careful to come to the true and exact
knowledge of matters in hand, and how he would by no means give
over till he did fully, and plainly understand the whole state
of the business; and how patiently, and without any contestation
he would bear with them, that did unjustly condemn him:
how he would never be over-hasty in anything, nor give ear
to slanders and false accusations, but examine and observe
with best diligence the several actions and dispositions of men.
Again, how he was no backbiter, nor easily frightened, nor suspicious,
and in his language free from all affectation and curiosity:
and how easily he would content himself with few things, as lodging,
bedding, clothing, and ordinary nourishment, and attendance.
How able to endure labour, how patient; able through his spare
diet to continue from morning to evening without any necessity of
withdrawing before his accustomed hours to the necessities of nature:
his uniformity and constancy in matter of friendship.
How he would bear with them that with all boldness and liberty opposed
his opinions; and even rejoice if any man could better advise him:
and lastly, how religious he was without superstition.
All these things of him remember, that whensoever thy last
hour shall come upon thee, it may find thee, as it did him,
ready for it in the possession of a good conscience.
XXIX. Stir up thy mind, and recall thy wits again from thy
natural dreams, and visions, and when thou art perfectly awoken,
and canst perceive that they were but dreams that troubled thee,
as one newly awakened out of another kind of sleep look upon
these worldly things with the same mind as thou didst upon those,
that thou sawest in thy sleep.
XXX. I consist of body and soul. Unto my body all things are indifferent,
for of itself it cannot affect one thing more than another with
apprehension of any difference; as for my mind, all things which are
not within the verge of her own operation, are indifferent unto her,
and for her own operations, those altogether depend of her;
neither does she busy herself about any, but those that are present;
for as for future and past operations, those also are now at this
present indifferent unto her.
XXXI. As long as the foot doth that which belongeth unto it
to do, and the hand that which belongs unto it, their labour,
whatsoever it be, is not unnatural. So a man as long as he doth
that which is proper unto a man, his labour cannot be against nature;
and if it be not against nature, then neither is it hurtful unto him.
But if it were so that happiness did consist in pleasure:
how came notorious robbers, impure abominable livers, parricides,
and tyrants, in so large a measure to have their part of pleasures?
XXXII. Dost thou not see, how even those that profess
mechanic arts, though in some respect they be no better than
mere idiots, yet they stick close to the course of their trade,
neither can they find in their heart to decline from it:
and is it not a grievous thing that an architect, or a physician
shall respect the course and mysteries of their profession,
more than a man the proper course and condition of his
own nature, reason, which is common to him and to the Gods?
XXXIII. Asia, Europe; what are they, but as corners of
the whole world; of which the whole sea, is but as one drop;
and the great Mount Athos, but as a clod, as all present
time is but as one point of eternity. All, petty things;
all things that are soon altered, soon perished.
And all things come from one beginning; either all severally
and particularly deliberated and resolved upon, by the general
ruler and governor of all; or all by necessary consequence.
So that the dreadful hiatus of a gaping lion, and all poison,
and all hurtful things, are but (as the thorn and the mire)
the necessary consequences of goodly fair things.
Think not of these therefore, as things contrary to those which
thou dost much honour, and respect; but consider in thy mind.
the true fountain of all.
XXXIV He that seeth the things that are now, hath Seen
all that either was ever, or ever shall be, for all
things are of one kind; and all like one unto another.
Meditate often upon the connection of all things in the world;
and upon the mutual relation that they have one unto another.
For all things are after a sort folded and involved one
within another, and by these means all agree well together.
For one thing is consequent unto another, by local motion,
by natural conspiration and agreement, and by substantial union,
or, reduction of all substances into one.
XXXV. Fit and accommodate thyself to that estate and to those occurrences,
which by the destinies have been annexed unto thee; and love
those men whom thy fate it is to live with; but love them truly.
An instrument, a tool, an utensil, whatsoever it be, if it be fit
for the purpose it was made for, it is as it should be though
he perchance that made and fitted it, be out of sight and gone.
But in things natural, that power which hath framed and fitted them,
is and abideth within them still: for which reason she ought
also the more to be respected, and we are the more obliged (if we
may live and pass our time according to her purpose and intention)
to think that all is well with us, and according to our own minds.
After this manner also, and in this respect it is, that he that is
all in all doth enjoy his happiness.
XXXVI. What things soever are not within the proper power
and jurisdiction of thine own will either to compass or avoid,
if thou shalt propose unto thyself any of those things
as either good, or evil; it must needs be that according
as thou shalt either fall into that which thou dost think evil,
or miss of that which thou dost think good, so wilt thou be ready
both to complain of the Gods, and to hate those men, who either
shall be so indeed, or shall by thee be suspected as the cause
either of thy missing of the one, or falling into the other.
And indeed we must needs commit many evils, if we incline to any
of these things, more or less, with an opinion of any difference.
But if we mind and fancy those things only, as good and bad,
which wholly depend of our own wills, there is no more occasion
why we should either murmur against the Gods, or be at enmity
with any man.
XXXVII. We all work to one effect, some willingly, and with a rational
apprehension of what we do: others without any such knowledge.
As I think Heraclitus in a place speaketh of them that sleep,
that even they do work in their kind, and do confer to the general
operations of the world. One man therefore doth co-operate after
one sort, and another after another sort; but even he that doth murmur,
and to his power doth resist and hinder; even he as much as any
doth co-operate. For of such also did the world stand in need.
Now do thou consider among which of these thou wilt rank thyself.
For as for him who is the Administrator of all, he will make good use
of thee whether thou wilt or no, and make thee (as a part and member
of the whole) so to co-operate with him, that whatsoever thou doest,
shall turn to the furtherance of his own counsels, and resolutions.
But be not thou for shame such a part of the whole, as that vile
and ridiculous verse (which Chrysippus in a place doth mention)
is a part of the comedy. XXXVIII. Doth either the sun take upon him
to do that which belongs to the rain? or his son Aesculapius that,
which unto the earth doth properly belong? How is it with every one
of the stars in particular? Though they all differ one from another,
and have their several charges and functions by themselves, do they
not all nevertheless concur and co-operate to one end?
XXXIX. If so be that the Gods have deliberated in
particular of those things that should happen unto me,
I must stand to their deliberation, as discrete and wise.
For that a God should be an imprudent God, is a thing hard
even to conceive: and why should they resolve to do me
hurt? for what profit either unto them or the universe
(which they specially take care for) could arise from it?
But if so be that they have not deliberated of me in particular,
certainly they have of the whole in general, and those things
which in consequence and coherence of this general deliberation
happen unto me in particular, I am bound to embrace and accept of.
But if so be that they have not deliberated at all
(which indeed is very irreligious for any man to believe:
for then let us neither sacrifice, nor pray, nor respect
our oaths, neither let us any more use any of those things,
which we persuaded of the presence and secret conversation
of the Gods among us, daily use and practise:) but, I say,
if so be that they have not indeed either in general,
or particular deliberated of any of those things, that happen
unto us in this world; yet God be thanked, that of those things
that concern myself, it is lawful for me to deliberate myself,
and all my deliberation is but concerning that which may be to me
most profitable. Now that unto every one is most profitable,
which is according to his own constitution and nature.
And my nature is, to be rational in all my actions and as a good,
and natural member of a city and commonwealth, towards my fellow
members ever to be sociably and kindly disposed and affected.
My city and country as I am Antoninus, is Rome; as a man,
the whole world. Those things therefore that are expedient
and profitable to those cities, are the only things that are
good and expedient for me.
XL. Whatsoever in any kind doth happen to any one,
is expedient to the whole. And thus much to content us
might suffice, that it is expedient for the whole in general.
But yet this also shalt thou generally perceive, if thou dost
diligently take heed, that whatsoever doth happen to any one man
or men. . . . And now I am content that the word expedient,
should more generally be understood of those things which we
otherwise call middle things, or things indifferent;
as health, wealth, and the like.
XLI. As the ordinary shows of the theatre and of other
such places, when thou art presented with them, affect thee;
as the same things still seen, and in the same fashion,
make the sight ingrateful and tedious; so must all the things
that we see all our life long affect us. For all things,
above and below, are still the same, and from the same causes.
When then will there be an end?
XLII. Let the several deaths of men of all sorts, and of all
sorts of professions, and of all sort of nations, be a perpetual
object of thy thoughts, . . . so that thou mayst even come down
to Philistio, Phoebus, and Origanion. Pass now to other generations.
Thither shall we after many changes, where so many brave orators are;
where so many grave philosophers; Heraclitus, Pythagoras, Socrates.
Where so many heroes of the old times; and then so many brave
captains of the latter times; and so many kings. After all these,
where Eudoxus, Hipparchus, Archimedes; where so many other sharp,
generous, industrious, subtile, peremptory dispositions;
and among others, even they, that have been the greatest scoffers
and deriders of the frailty and brevity of this our human life;
as Menippus, and others, as many as there have been such as he.
Of all these consider, that they long since are all dead, and gone.
And what do they suffer by it! Nay they that have not so much
as a name remaining, what are they the worse for it? One thing
there is, and that only, which is worth our while in this world,
and ought by us much to be esteemed; and that is, according to truth
and righteousness, meekly and lovingly to converse with false,
and unrighteous men.
XLIII. When thou wilt comfort and cheer thyself, call to mind the several
gifts and virtues of them, whom thou dost daily converse with;
as for example, the industry of the one; the modesty of another;
the liberality of a third; of another some other thing.
For nothing can so much rejoice thee, as the resemblances and
parallels of several virtues, visible and eminent in the dispositions
of those who live with thee; especially when, all at once,
as near as may be, they represent themselves unto thee.
And therefore thou must have them always in a readiness.
XLIV. Dost thou grieve that thou dost weigh but so many pounds,
and not three hundred rather? Just as much reason hast thou
to grieve that thou must live but so many years, and not longer.
For as for bulk and substance thou dost content thyself
with that proportion of it that is allotted unto thee,
so shouldst thou for time. XLV. Let us do our best endeavours
to persuade them ; but however, if reason and justice lead
thee to it, do it, though they be never so much against it.
But if any shall by force withstand thee, and hinder thee in it,
convert thy virtuous inclination from one object unto another,
from justice to contented equanimity, and cheerful patience:
so that what in the one is thy hindrance, thou mayst make use
of it for the exercise of another virtue: and remember that it
was with due exception, and reservation, that thou didst
at first incline and desire. For thou didst not set thy mind
upon things impossible. Upon what then? that all thy desires
might ever be moderated with this due kind of reservation.
And this thou hast, and mayst always obtain, whether the thing
desired be in thy power or no. And what do I care for more,
if that for which I was born and brought forth into the world
(to rule all my desires with reason and discretion) may be?
XLVI. The ambitious supposeth another man's act, praise and applause,
to be his own happiness; the voluptuous his own sense and feeling;
but he that is wise, his own action.
XLVII. It is in thy power absolutely to exclude all manner
of conceit and opinion, as concerning this matter; and by
the same means, to exclude all grief and sorrow from thy soul.
For as for the things and objects themselves, they of themselves
have no such power, whereby to beget and force upon us any
opinion at all. XLVIII. Use thyself when any man speaks
unto thee, so to hearken unto him, as that in the interim
thou give not way to any other thoughts; that so thou mayst
(as far as is possible) seem fixed and fastened to his very soul,
whosoever he be that speaks unto thee.
XLIX. That which is not good for the bee-hive, cannot be good
for the bee.
L. Will either passengers, or patients, find fault and complain,
either the one if they be well carried, or the others if well cured?
Do they take care for any more than this; the one, that their shipmaster
may bring them safe to land, and the other, that their physician
may effect their recovery?
LI. How many of them who came into the world at the same time when I did,
are already gone out of it?
LII. To them that are sick of the jaundice, honey seems bitter;
and to them that are bitten by a mad dog, the water terrible;
and to children, a little ball seems a fine thing.
And why then should I be angry? or do I think that error
and false opinion is less powerful to make men transgress,
than either choler, being immoderate and excessive, to cause
the jaundice; or poison, to cause rage?
LIII. No man can hinder thee to live as thy nature doth require.
Nothing can happen unto thee, but what the common good of
nature doth require.
LIV. What manner of men they be whom they seek to please, and what to get,
and by what actions: how soon time will cover and bury all things,
and how many it hath already buried!
THE SEVENTH BOOK
I. What is wickedness ? It is that which many time
and often thou hast already seen and known in the world.
And so oft as anything doth happen that might otherwise
trouble thee, let this memento presently come to thy mind,
that it is that which thou hast already often Seen and known.
Generally, above and below, thou shalt find but the same things.
The very same things whereof ancient stories, middle age stories,
and fresh stories are full whereof towns are full, and houses full.
There is nothing that is new. All things that are, are both
usual and of little continuance.
II. What fear is there that thy dogmata, or philosophical
resolutions and conclusions, should become dead in thee,
and lose their proper power and efficacy to make thee live happy,
as long as those proper and correlative fancies, and representations
of things on which they mutually depend (which continually to stir
up and revive is in thy power,) are still kept fresh and alive?
It is in my power concerning this thing that is happened,
what soever it be, to conceit that which is right and true.
If it be, why then am I troubled? Those things that are
without my understanding, are nothing to it at all:
and that is it only, which doth properly concern me.
Be always in this mind, and thou wilt be right.
Ill. That which most men would think themselves most happy for,
and would prefer before all things, if the Gods would grant it
unto them after their deaths, thou mayst whilst thou livest grant
unto thyself; to live again. See the things of the world again,
as thou hast already seen them. For what is it else to live again?
Public shows and solemnities with much pomp and vanity,
stage plays, flocks and herds; conflicts and con tentions:
a bone thrown to a company of hungry curs; a bait for
greedy fishes; the painfulness, and continual burden-bearing
of wretched ants, the running to and fro of terrified mice:
little puppets drawn up and down with wires and nerves:
these be the objects of the world. among all these thou must
stand steadfast, meekly affected, and free from all manner
of indignation; with this right ratiocination and apprehension;
that as the worth is of those things which a man doth affect,
so is in very deed every man's worth more or less.
IV. Word after word, every one by itself, must the things that
are spoken be conceived and understood; and so the things that
are done, purpose after purpose, every one by itself likewise.
And as in matter of purposes and actions, we must presently see
what is the proper use and relation of every one; so of words must
we be as ready, to consider of every one what is the true meaning,
and signification of it according to truth and nature, however it
be taken in common use.
V. Is my reason, and understanding sufficient for this, or no?
If it be sufficient, without any private applause, or public
ostentation as of an instrument, which by nature I am provided of,
I will make use of it for the work in hand, as of an instrument,
which by nature I am provided of. if it be not, and that otherwise
it belong not unto me particularly as a private duty, I will either
give it over, and leave it to some other that can better effect it:
or I will endeavour it; but with the help of some other, who with
the joint help of my reason, is able to bring somewhat to pass,
that will now be seasonable and useful for the common good.
For whatsoever I do either by myself, or with some other, the only thing
that I must intend, is, that it be good and expedient for the public.
For as for praise, consider how many who once were much commended,
are now already quite forgotten, yea they that commended them,
how even they themselves are long since dead and gone.
Be not therefore ashamed, whensoever thou must use the help of others.
For whatsoever it be that lieth upon thee to effect, thou must
propose it unto thyself, as the scaling of walls is unto a soldier.
And what if thou through either lameness or some other impediment
art not able to reach unto the top of the battlements alone,
which with the help of another thou mayst; wilt thou therefore
give it over, or go about it with less courage and alacrity.
because thou canst not effect it all alone?
VI. Let not things future trouble thee. For if necessity so
require that they come to pass, thou shalt (whensoever that is)
be provided for them with the same reason, by which whatsoever
is now present, is made both tolerable and acceptable unto thee.
All things are linked and knitted together, and the knot is sacred,
neither is there anything in the world, that is not kind and natural
in regard of any other thing, or, that hath not some kind of reference
and natural correspondence with whatsoever is in the world besides.
For all things are ranked together, and by that decency of its due
place and order that each particular doth observe, they all concur
together to the making of one and the same ["Kosmos" ed] or world:
as if you said, a comely piece, or an orderly composition.
For all things throughout, there is but one and the same order;
and through all things, one and the same God, the same substance
and the same law. There is one common reason, and one common truth,
that belongs unto all reasonable creatures, for neither is there
save one perfection of all creatures that are of the same kind,
and partakers of the same reason.
VII. Whatsoever is material, doth soon vanish away into the common
substance of the whole; and whatsoever is formal, or, whatsoever doth
animate that which is material, is soon resumed into the common reason
of the whole; and the fame and memory of anything, is soon swallowed
up by the general age and duration of the whole.
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