CHAPTER L
Tertullian's Apology for the Christians. pleasure, a pleasure they usurp without a title, feed the Christian sufferers with just and substantial comforts, who choose to be condemned rather than to fall from their affiance in God, and the expectations of the other world ; for would these people act consequently who thus hate us, they ought rather to grieve than rejoice at our torments, because these torments put us in possession of our heart's desire.
CHAPTER L.
THE CHRISTIAN TRIUMPH.
Wuar reason then, say you, have we Christians to complain of our sufferings, when we are so fond of persecution ; we ought rather to love those who persecute us so sweetly to our heart's content.
It. is true, indeed, we are not against suffering, when the Captain of our salvation calls us forth to suffer :. but let me tell you, it is with us in" our Christian warfare as it is with you in yours, we choose to suffer as you choose to fight ;! but no man chooses fighting for fighting sake, because he cannot engage without fear and hazard of life.
Yet, nevertheless, when the brave soldier finds he must engage, he battles it with all his power, and if he comes off victorious is full of joy, though just before not without his complaints of a military life, because he has obtained his end, laden with glory, laden with spoil.
Thus it is with Christians we enter into battle, when we are cited to your tribunals, there to combat for truth with the hazard of our
1 Plane volumus pati,.verum eo more quo et bellum miles, nemo quippe libens patitur.
'* We choose to suffer as you choose to fight, but no man chooses fighting for fighting's sake."
Some of the blinder and perverser sort of heathens derided the primitive martyrs (as their passive followers since have been) for a sect of besotted, infatuated fellows, who did neither know nor feel what it was they underwent:
But our author tells them that the flesh and blood of Christians was like other folks, that they understood natural rights and liberties, had the same aversion to-suffering, the same passion for preservation and pleasure that the heathens had ; and whereas they alone were the people who seemed to have
'forgot humanity, by their enduring the most exquisite torments not only with patience, but with joy and thanksgiving, yet this was far from the effect of any stoical apathy, but purely the Strength of their faith, which overcame the reluctance of nature, the sure and certain hope of the resurrection to eternal life, which enabled them to despise the life present, and that light affliction which is but for a moment, and which worketh for them a far more exceeding and eternal weight of glory.
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Tertullian's Apology for the Christians.
life.
To set up truth is our victory, and the victor's glory is to please his God, and the precious spoil of that victory is eternal life ; and this life we certainly win by dying for it, therefore we conquer when we are killed, and being killed are out of the reach of you
_and all other vexations for ever.
Give us now what names you please from the instruments of cruelty you torture us by; call us Sarmenticians and Semaxians, because you fasten us to trunks of trees, and stick us about with faggots to set us on fire;! yet let me tell you, when we are thus begirt and dressed about with fire, we are then in our most illustrious apparel.
These are our victorious palms and robes of glory, and mounted upon our funeral pile we look upon ourselves in our triumphal chariot.
No wonder then such passive heroes please not those they vanquish with such conquering sufferings ; and therefore we pass for men of despair, and violently bent upon our own destruction.
However, that which you are pleased to call madness and despair in us are the very actions which under virtue's standard lift up your sons of fame and glory, and emblazon them to future ages.
Thus Mutius Scaevola immortalized himself | Het Palmata vestis, etc.
This among the Romans was the triumphal robe, all over embroidered with palm branches in token of victory.
A Christian then, says Tertullian, never thinks-himself so fine, never so illustrious as at the stake, with fire and faggot about him; he then is in his triumphal chariot going to heaven in state.
Eusebius tells us it was a most charming sight to behold the martyrs in prison, to see how their misery became them, how they adorned their fetters, and that they looked as captivating in chains as a bride in all her glories at the day of marriage.
Vid. Eus. "ist. Ecc. lib. v. cap, 1, p. 160.
So far were they from complaining of providence, that they blessed God the more for the honour of suffering, and gave thanks to their judges for condemning them ; so far from being ashamed of their bonds, that they gloried in them, and, therefore we find that Babylas the martyr ordered the chains he wore in prison to be buried with him.
Vid. Chrys. /. de S. Bab. tom. i. p. 669.
Here then we see a Christian triumph, the true spirit of the first ages, nor would I interpose any cold criticisms on this last and most excellent chapter, that my reader might not be interrupted, but go off with a full impression, with all the fire and devotion of the writer ; for in the Bishop of Sarum's words, ''I confess there is no piece of story I read with so much pleasure as the accounts that are given of these martyrs, for methinks they leave a fervour upon my mind, which I meet with in no study, that of the Scriptures being only excepted."
I conclude all with that admirable collect of our own Church upon the festival of St. Stephen, so exactly conformable to the primitive spirit, '' Grant, O Lord, that in all our
_ Sufferings here upon earth for the testimony of Thy truth, we may stedfastly look up to heaven, and by faith behold the glory that shall be revealed, and being filled with the Holy Ghost, may learn to love and bless our persecutors, by the example of Thy first martyr St. Stephen, who prayed for his murderers to Thee,
O blessed Jesus, who standeth at the right hand of God to succour all those that suffer for Thee, our only Mediator and Advocate.
Amen.
Amen."
\ \
Tertullian's Apology for the Christians. by voluntarily sacrificing his right hand to the flames for mistaking the eneny.
O exaltation of mind! Empedocles offered his whole self to the flames of Etna near Catana; O vigour of soul! the © foundress of Carthage bequeathed herself to the fire, to avoid a second marriage; O monument of chastity! Regulus not willing to put his country to the expense of redeeming himself alone, with the liberty of many enemies, chose to go back and suffer all the torments they could inflict upon every part of his body; O brave
Regulus, in captivity conqueror! Anaxarchus while the executioner was pounding him like barley in a mill; Pound on, pound on, says he, for you pound not Anaxarchus but his budget.
O notable magnanimity of the philosopher, who had presence of mind enough to pun while he was pounding!
I mention not those who seem to have contracted for praise at the price of cutting their own throats, or despatching themselves by some sweeter method; for lo! you, crown as meritorious even a mere spiteful contention for degrees of torture: for a strumpet of Athens having quite tired out her executioner, at length, to her immortal honour, bit off her tongue, and spit it in the tyrant's face, that so she might put it out of-her power to discover the conspirators should the torments chance to~ get the better of her resolution.
Zeno Eleates being demanded by Dionysius the use of philosophy, told him it was to raise men to a contempt of death, and by the tyrant's order was whipped to death for an experiment, and ratified his doctrine with his blood.
The Lacedeemonian method, of enuring their people to hardiness, is to put them into a course of scourging, and to double their discipline in the presence of any of their friends, who read the scholars a lecture of patience while they are under the lash; and every scholar carried home a quantity of honour, according to the quantity of blood he left behind him.
O true glory, because of human stamp and fashion! not one of all these contemners of death and cruelty in its several shapes have had their actions sullied with the imputation of despair and madness.
A. man shall suffer with honour for his country, for the empire, for a friend, what he is not tolerated to suffer for his God.
Strange! that you should look upon the patience of Christians as such an inglorious thing, and yet for the persons aforesaid cast statues, and adorn figures with inscriptions and magnificent titles, to perpetuate the memory of their actions to eternity, to such an eternity as monuments can bestow; and by this means give them a kind of resurrection from the dead.
On the contrary, he who expects a real resurrection, and in hopes of this suffers for the word of God, shall pass among you for a sot and a madman.
\ '
Lertullian's Apology for the Christians.
\ And now, O worshipful judges, go on with your show of justice, and, believe me, you will be juster and juster still in the opinion of the people, the oftener you make them a sacrifice of Christians.
Crucify, torture, condemn, grind us all to powder if you can; your injustice is an illustrious proof of our innocence, and for the proof of this it is that God permits us to suffer; and by your late condemnation of a Christian woman to the lust of a pander, rather than the rage of a lion, you notoriously confess that such a pollution is more abhorred by a Christian than all the torments and deaths you can heap upon her.
But do your worst, and rack your inventions for tortures for Christians—it is all to no purpose; you
_ do but attract the world, and make it fall the more in love with our religion ; the more you mow us down, the thicker we rise; the Christian blood you spill is like the seed you sow, it springs from the earth again, and fructifies the more.
Many of your philosophers have set themselves to write the world into patience and a con_tempt of death, as Cicero in his Tusculan questions, Seneca in his remedies against accidents, Diogenes, Pyrrhon, and Callinicus; but their pompous glitter of words has not made the tithe of disciples
_ that our lives have done.
That which you reproach in us as stubbornness has been the most instructing mistress in proselyting the world ; for who has not been struck at the sight of that you call stubbornness, and from thence pushed on to look into the reality and reason of it?
And who ever looked well into our ~ religion but came over to it?
And who ever camé over, but was ready to suffer for it, to purchase the favour of God, and obtain the_ pardon of all his sins, though at the price of his blocd? for martyr-dom is sure of mercy.
For this reason it is that we thank you for condemning us, because there is such a blessed emulation and discord between the divine and human judgment, that when you condemn us upon earth, God absolves us in heaven.
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THE
CONVERSATION OF THE
EMPEROR MARCUS ANTONINUS:
AS DISCOURSE"
WILH HIMSELF.
~ oa BOOK >t.
I. THe example of my grandfather Verus gave me the advantage of a candid and dispassionate temper.
II. By the recollection of my father's character I learned to be both modest and manly.
= III. As for my mother, she taught me to have a regard for religion, to be generous and open-handed, and not only to forbear doing anybody an ill turn, but not so much as to endure the thought of it.
By her likewise I was bred to a plain, inexpensive way of living, and very different from the common luxury and . liberties of young people of my quality.
IV. I am to thank my great grandfather! for not running the risk of a public education, for providing me good masters at home, and making me sensible that I ought to return them a large and honourable acknowledgment.
V. From my governor I learned not to overvalue the diversions of the race-ground and amphitheatre, nor to dote upon the liveries and distinctions of jockeys and gladiators.
He taught me also to 1 Catilius Severus.
Conversation of Emperor Marcus Antoninus : put my own hand to business on occasion, to endure hardship and fatigues, and to throw the necessities of nature into a little compass.
That I ought not to meddle with other people's matters, nor be easy in giving credit to informers.
VI. Diognetus gave me the hint not to keep quails for the pit,} or bestow my pains and inclination upon trifles.
Not to be led "away with the impostures of wizards and figure-flingers, who pretend they can discharge evil spirits, and do strange feats by the strength ofa charm.
This Diognetus helped me to the faculty of bearing freedom and plain dealing in others; brought me to relish philosophy, and apply myself to it; and procured me the instruction of those celebrated men, Bacchius, Tandacides, and Marcianus.
He likewise put me upon improving myself, by writing dialogues when I was a boy; prevailed with me to prefer a couch covered with hides to a bed of state; and reconciled me to other resembling rigours of the Stoic discipline.
'VII. It was Rusticus® that first set me upon correcting my humour, and bringing it to a better state; who prevented me from running into the vanity of the sophists, either by writing pretendedly upon learning and life, haranguing upon moral subjects, or making a fantastical appearance of being mightily taken up with exercises,
~ discipline, and business.
This philosopher kept me from being smitten with the charms of rhetoric and poetry, from affecting the character of a man of pleasantry, or the dress and mien of a beau, or anything of this kind, which looks like conceit and affectation.
He taught me to write letters in a plain, unornamented style, like that dated from Sinuessa to my mother, By his instructions I was © persuaded to be easily reconciled to those who had misbehaved themselves and disobliged me.
And of the same master I learned to read an author carefully ; not to take up with a superficial view, or resign to every noisy impertinent, but to look through the argument, and go to the bottom of the matter.
And to conclude with him, he procured me a copy of Epictetus's works.
VIII. Apollonius? taught me to give my mind its due freedom, and disengage it from dependence upon chance; and furnished me with such precepts for steadiness and hallast, as not to float in uncertainties, or be at a loss about design or event; nor so much
* Quail-fighting amongst the ancients, like cock-fighting with us, 2 A Stoic philosopher.
5; ° Most probably a Stoic philosopher, es i a e
A Discourse with Himself,
-as to look towards anything uncountenanced by reason and truth, To maintain an equality of temper under trying circumstances, such as tedious sickness, acute pains, and loss of children.
To give him his due, his practice was a handsome instance that a man may be master of his own behaviour, that he may be earnest and easy, force
_ and unbend his humour as occasion requires.
To go on with him.
_ The heaviness and impertinence of his scholars could seldom throw 'him off the hooks.
And as for his learning, and the peculiar happiness of his manner in teaching, he was so far from being smitten with himself upon this score, that one might easily perceive, he thought it one of the least things which belonged to him.
This great man let me into the true secret of managing an obligation, without either lessening myself, or being ungrateful to my friend.
IX. The philosopher Sextus recommended good humour to me, and to make nature and reason my rule to live by.
He also gave me to understand that good usage and authority were not inconsistent, but that a family might be governed with the tenderness and concern of a parent.
By his precedent I was instructed to appear with an unaffected gravity, to study the temper and circum- . stances of my friends, in order to oblige them; to bear with the 'ignorant and unthinking; to be complaisant and obliging to all people, even up to the smoothness of flattery ; and yet at the same time not to suffer in one's quality, or grow.a jot the cheaper for it.
Conversing with this philosopher put me in a way how to draw up a true, intelligible, and methodical scheme for life and manners; and never so much as to show the least sign of anger, or any other disturbing thought ;- but to be perfectly calm and indifferent, yet not in the latitude of letting my fancy stand neuter, and be unconcerned for the advantage of others.
However; he let me see in himself that a man might show his goodwill significantly enough, without noise and transport, and likewise be very knowing on this side vanity and ostentation.
X. Alexander the grammarian taught me not to be ruggedly critical about words, nor fall foul upon people for improprieties of _ phrase or pronunciation ; but to set them right, by speaking the thing properly myself, and that either by way of answer, assent, or inquiry, or by some such other remote and gentlemanly cor- ° rection.
XI. Fronto, my rhetoric master, obliged me with the knowledge of men.
For the purpose; that envy, tricking, and dissimulation
Conversation of Emperor Marcus Antoninus : are the character and consequences of tyranny ; and that those we call top quality have commonly not much of nature in them.
XII. Alexander the Platonist advised me, that without necessity I should never pretend not to be at leisure to assist a friend, nor make business an excuse to decline the offices of humanity.
XIII. I learned of Catullus! not to slight a friend for making a remonstrance, though it should happen to be unreasonable, but rather to retrieve his temper, and make him easy.
That, like * Domitius and Athenodotus, I should never be backward to give an honourable character of those who had the care of my education ; and that I should always preserve a hearty affection for my children, without any little jealousies of being supplanted or, overtopped by them.
XIV. I am indebted to Severus for the due regard I have for my family and relations, and for keeping this inclination from growing too strong for justice and truth.
He likewise made me acquainted with the character and sentiments of those celebrated patriots and philosophers, Cato, Brutus, Thraseas, Helvidius, and Dio; and gave me the idea of a commonwealth, in which the — general interest was considered, without preference or partiality in' the constitution ; and also of a monarchy, where the liberty of the subject was principally regarded.
To mention some more of my obligations to him.
It was of him I learned not to grow wise by starts and broken fancies, but to be a constant admirer of philosophy and improvements ; that a man ought to be generous and obliging ; hope the best of matters, and never question the affection
_ of his friends; to be free in showing a reasonable dislike of another, and no less clear in his own expectations and desires, and not to put his friends to the trouble of divining what he would be at.
XV. The proficiency I made under Maximus 2 was to command myself, and not.to be overborne with any impotency of passion or surprise; to be full of spirits under sickness and misfortune; to appear with modesty, obligingness, and dignity of behaviour; to turn off business smoothly as it rises, without drudging and complaint. By observing the practice of this Maximus I came to understand a man might manage himself so as to satisfy the world,
1 A Stoic philosopher.
* Another Stoic philosopher.
A Discourse with Himself.
that there was nothing but truth, sincerity, and fair play in his words and actions; attain that greatness of mind, as not to admire or Start at anything.
Neither to hurry an enterprize, nor sleep over it; never to be puzzled, dispirited, or lie grinning at a disgust or disappointment.
His way-was to be neither passionate nor overSuspicious, forward to do a good turn and to forgive an ill one.
In short, he seemed to be always in the possession of virtue, and to have nothing which stood in need of correction. _And, which is very remarkable, nobody ever fancied they were slighted by him, or had the courage to think themselves his betters ; and to conclude
- with him, another part of his philosophy was, not to be taken with raillery and jesting.
XVI. In my father's! conversation and management I observed -a smooth and inoffensive temper, with great steadiness in keeping
close to measures judiciously taken; a greatness proof. against vanity, and the impressions of pomp and power.
From him a prince might learn to love business and action, and be constantly at it; to be willing to hear out any proposals relating to public advantage; to overlook nobody's merit or misbehaviour; to _ understand the critical seasons, and circumstances for rigour or remissness ; when it was proper to take up, and when to slacken the reins of government; to have no he-sweethearts and boyfavourites ; not to stand upon points of state and prerogative, but to leave his nobility at perfect liberty in their visits and attendance.
And when he was upon his progress, no man lost his favour for not | being at leisure to follow the court; to debate matters nicely and thoroughly at the council-board, and then to stand by what was
_ resolved on; to be constant to a friend, without tiring or fondness; to be always satisfied and cheerful; to reach forward into the future, and manage accordingly ; not to neglect the least concerns, but all without hurry or being embarrassed.
Further, by observing his methods and administration, I had the opportunity of learning how much it was the part of a prince to check the excesses of panegyric and flattery; to have his magazines and exchequer well furnished ; to be frugal in his favours and expenses, without minding being lampooned for his pains; not to worship the gods to superstition, nor to court the populace, either by prodigality or compliment, but rather to be reserved, vigilant, and well poised upon all occasions, keeping things in a steady decorum, without chopping and changing of measures; to enjoy the plenty and 1 The Emperor Antoninus Pius, who adopted our author.
Conversation of Emperor Marcus Antoninus : magnificence of a sovereign fortune, without pride or epicurism, and yet if a campaign or country happen to prove cross, not to be mortified at the loss of them; and to behave himself so that no man could charge him with vanity, flourish, and pretendingness, with buffooning, or being a pedant ;—no, he was a person, modest, prudent, and well weighed, scorned flattery and fooling, and was thoroughly qualified both to govern himself and others.
In a word, he had nothing of the sophist in him.
And as for those that were philosophers in earnest, he had a great value for them, but without reproaching those who were otherwise.
To go on with him, he was condescensive and familiar in conversation, and pleasant too,
~ but not to tiresomeness and excess.
His dress was neither beauish nor negligent.
As for his health, he was not anxious about'it, like one fond of living, and yet managed his constitution with that care as seldom to stand in need of the assistances of physic.
Further, he never envied and browbeat those that were eminent in any faculty or science, either orators, historians, or others,' but, on the contrary, encouraged them in their way, and promoted their reputation.
He observed decency and custom in all his actions, and yet did not seem to mind them.
He was not fickle and fluttering in his humour, but constant-both to place and undertaking.
And I have seen him after violent fits of the headache return fresh and vigorous to business.
He kept but few things to himself, and those were secrets of government.
He was very moderate and frugal in public shows, triumphal arches, liberalities, and such like; being one that did not so much regard the popularity as the reason of an action.
It was none of his custom to bathe at unusual hours, or to be overrun with the fancy of building, to study eating and luxury, to value the curiosity of his clothes, or the shape and person of his servants.
Indeed, his dress at his country palaces was very ordinary and plain, where he would scarcely so much as put on a cloak without making an excuse for it. To take him altogether, there was nothing of ruggedness, immodesty, or eagerness in his temper. Neither did he ever seem to drudge and sweat at the helm.
Things were despatched at leisure, and without being felt, and yet the administra-_ tion was carried on with great order, force, and uniformity.
Upon the whole, part of Socrates's character is applicable to him, for he was so much master of himself, that he could either take or leave those conveniences of life with respect to which most people are either uneasy without them or intemperate with them.
Now to.
! This was then a considerable commendation, for in the reign of Adrian an excellency of almost any kind was sometimes capital to the owner, Cassius
Capitolinus,
A Discourse with Himself.
hold on with fortitude in, one condition, and sobriety in the other, Is an argument of a great soul, and an impregnable virtue.
And 'lastly, when his friend. Maximus was sick, he gave me an instance how I ought to behave myself upon the like occasion.
_ XVII. I am to thank the gods that my grandfathers, parents, sister, preceptors, relations, friends, and domestics were almost all of them persons of probity; and that I never happened to disoblige or misbehave myself towards any of them; notwithstanding,
if my humour had been awakened, and pushed forward, I had been _ likely enough to have miscarried this way.
But by the goodness of the gods, I met with no provocation to, discover my infirmities.
It is likewise their providence that my childhood was no longer managed by my grandfather's mistress ;! that my youth was undebauched, and that I barred my liberty for some time in standing clear from engagements with women; that I was observant of the emperor my father, and bred under him, who was the most proper person living to put me out of conceit with pride, and to convince me that authority may be supported without the ceremony of guards, without richness and distinction of habit, without torches,?
' statues, or such other marks of royalty and state ; and that a prince may shrink himself almost into the figure of a private gentleman, and yet act nevertheless with all the force and majesty of his character when the government requires it.
It is the favour of the gods that I happened to meet with a brother,' whose behaviour and affection is such as to contribute both to my pleasure and improvement.
It is also their blessing that my children were neither heavy in their heads, nor misshapen in their limbs; that I made no further advances in rhetoric, poetry, and such other amusements, which possibly might have engaged my fancy too far, had I found myself a considerable proficient ; that without asking, I gave my governors that share of honour, and that sort of business, which they seemed to desire, and-did not put them off from time to time with promises and excuse; that I had the happiness of being acquainted with those celebrated philosophers, Apollonius, Rusticus, and Maximus ; for having a clear idea of the rules of practice, and the true way of living, and the impression frequently refreshed, so that considering the extraordinary assistances and directions of _ the gods, it is impossible for me to miss the road of nature and 1 Concubine.
; 2 To haye torches or fire always carried before them was an honour peculiar to the Roman emperors and empresses.
3 Lucius Verus, who was adopted by the Emperor Antoninus Pius,
Conversation of Emperor Marcus Antoninus: right reason, unless by refusing to be guided by the dictates and almost sensible inspirations of heaven.
It is the favour of these superior beings that my constitution has held out so well, under a life of fatigue and business; that I never had any infamous correspondence with Benedicta or Theodotus ;+ and that after some amours and intemperate sallies, I took up, and recovered; that when I fell out with Rusticus, as it frequently happened, I was not transported into any act of violence; that I had the satisfaction of my mother's life and company a considerable while, though she was _ very near dying when she was young.
'To give more instances of their bounty ; it is they that kept me from standing in need of any man's fortune, and that when I was willing to relieve the necessities of others, I was never told that the exchequer, or privy-purse, were out of cash.
And further, it is from them that my wife is so very obsequious and affectionate, and so remote from the fancy of figure and expense; that I had choice of good governors for my children ; that remedies were prescribed me in a dream, against _giddiness and spitting of blood, as I remember it happened both at Cajeta and Chrysa;? that when I had a mind to look into philosophy, I met neither with a pedant nor a knave to instruct me : that I did not spend too much time in voluminous reading, chopping logic or natural philosophy.
Now all these points could never have been compassed and guarded without a protection from above, and the gods presiding over fate and fortune.
F This was written in. the country of the Quadi,* in my expedition against them.
O—— BOOK Il.
I. REMEMBER to put yourself in mind every morning that before night it will be your luck to meet with some inquisitive impertinent, with some ungrateful and abusive fellow ; with some knavish, envious, or unsociable churl or other.
Now all this perverseness in them proceeds from their ignorance of good and evil.
And since © it is fallen to my share to understand the natural beauty of a good.
1 The one most probably a famous wench, and the other a court catamite, 2 A town in Troas, D'Acier, ? In High Germany, a g a
A Discourse with H. emeself,
action, and the deformity of an ill one; since I am satisfied the person disobliging is of kin to me, and though we are not just of the same flesh and blood, yet our minds are nearly related, being both extracted from the deity; since I am likewise convinced that no man can do me a real injury, because no man can force me to misbehave myself; for these reasons, I cannot find in my heart to hate or be angry with one of my own nature and family.
For we are all made for mutual assistance, no less than the parts of the body are for the service of the whole; from whence it follows
_ that clashing and opposition is perfectly unnatural..
Now such an unfriendly disposition is implied in resentment and aversion.
II. This being of mine, all that is of it, consists of body, breath, and that part which governs.
Now would you examine your whole composition?
Pray then let your library alone; what need you 'puzzle your thoughts and over-grasp yourself? To.come to the inquiry. As for your carcase, value it no more than if you were just expiring, and taking leave of it.
For what is it in comparison?
Nothing but a little paltry blood and bones; a piece of network, wrought up with a company of nerves, veins, and arteries twisted
_ together.
In the next place, you are to examine what sort of thing your breath is.
Why, only a little air sucked into your lungs, and pumped out again.
The third part of your composition is your mind, which was made for government and authority.
Now here make a stand ; consider you are an old man; do not suffer this noble part of you under servitude any longer; let it not be overborne with selfish passions ; let it not quarrel fate, be uneasy at the present, or afraid of the future.
III. Providence shines clearly through the administration of the world.
Even chance itself is not without steadiness and nature at the bottom, being only an effect of that chain of causes which are' under a providential regulation ; indeed, all things flow from this fountain.
Besides, there is necessity and general convenience that matters should lie as they do; and to speak out, the interest of the whole world, of which you are a part, is concerned in it.
Now, that which is both the product and support of universal nature must by consequence be serviceable to every part of it.
But the world subsists upon alteration, and what it loses one way it gets another ; for generation and corruption are no more than terms of - reference and respect.
Let these reflections satisfy you, and make them your rule to live by.
As for books, never be over-eager about them; such a fondness for reading will be apt to perplex your
Conversation of Emperor Marcus Antoninus : mind, and make you die unpleased.
Be sure therefore to resign willingly, and go off in good humour, and heartily thank the gods for what you have had.
IV. Remember how often you have postponed the minding your interest, and slipped those opportunities the gods have given you.
It is now high time to consider what sort of world you are part of, and from what kind of governor of it you are descended; that you have a set period assigned you to act in, and unless you improve it, to brighten and compose your thoughts, it will quickly run off -~ with you, and be lost beyond recovery.
; V. Take care always to pursue the business in hand with vigour and application ; remember yourself a man, and a Roman; and let
— the action be done with all the dignity and advantage of circumstance.
Let unaffected gravity, humanity, freedom, and justice shine through it.
And be sure-you entertain no fancies which may give check to these qualities.
This talk is very practicable, if you will but suppose everything you are upon your last; if your appetites and passions do not cross upon your reason ; if you stand clear of rashness, and do not complain of your destiny, and have nothing of insincerity and self-love to infect you.
You see what a few points a man has to gain in order to a happy and godlike way of living; for he that comes thus far performs all which the immortal powers require of him.
VI. In earnest, at this rate of management thou usest thyself very coarsely,' neither hast thou much time left to do right to thy honour.
For life hurries off apace ; thine is almost up already, and yet instead of paying a due regard to thy own reason, thou hast placed thy happiness in the fancies of other men.
VII. Do not let accidents disturb or outward objects engross your thoughts, but keep your mind quiet and unengaged, that you may be at leisure to. learn somewhat that is good; and do not ramble from one thing to another.
There is likewise another dangerous sort of roving to be avoided.
For some people are busy, and yet do nothing ; they fatigue and wear themselves out, and yet drive at no point, nor propose any general end of action or design.
VIII. A man can rarely miscarry by being ignorant of another's 1 See sect. 16.
= A Discourse with Himself.
Bevabts ; but he that does not attend to his own is certainly unhappy.
IX. The reflections following ought always to be at hand.
To consider well the nature of the universe, and my own, together with the communication and reference betwixt them; and in what degree of proportion and quality I stand with respect to the whole; and that no mortal can. hinder me from acting and speaking
. suitably to the condition of my being.
X. Theophrastus, in comparing the degrees of faults (as we commonly speak), talks like a philosopher, where he affirms that 'those instances of misbehaviour which proceed from desire are greater than those of which anger was the occasion.!
For a man that is angry seems to quit his hold unwillingly, to be teazed out of his reason, and start out of rule before he is aware.
But he that runs riot out of appetite and pleasure is swayed by a libertine principle, and appears a more scandalous offender.
The philosopher therefore was certainly right in pronouncing upon the difference of the case ; for the first looks like an injured person, and is vexed,
_and, as it were, forced into a passion, whereas the other begins with inclination, and commits the fault with a gust.
XI. Manage all your actions and thoughts in such a manner as if you were just going to step into the grave.
And what great matter is the business of dying? 'If the gods are in being, you can suffer no harm.
And if they are not, or take no care of us mortals, why then I must tell you that a world without either gods or providence is not worth a man's while to live in.
But there is no need of this supposition; the being of the gods, and their concern in human affairs, is beyond dispute.
And as an instance of this they have put it in his power not to fall into any calamity properly so called.2
And if other misfortunes (as we count them) had been really evils, they would have provided against them too, and furnished them with capacity to avoid them.
And here I would gladly know how that which cannot make the man worse should make his life so?
'To speak clearly, I can never be persuaded that the first cause can be charged with the want of power, skill, or inclination to take care of these matters; or, that nature should commit such an error as to suffer things really good and evil to 1 This is said because the Stoics esteemed all sins equal. f 2 The emperor means that no man is under a necessity of committing an immoral action, .
Conversation of Emperor Marcus Antoninus : happen promiscuously to good and bad men.
Now, living and dying, honour and infamy, pleasure and pain, riches and poverty, all these things are the common allotment of the virtuous and disorderly.
Why so?
Because they have nothing of intrinsic creditableness or scandal in their nature, and therefore, to speak properly, are neither good nor bad.
,; XII. A man's reason will easily convince him how quickly all corporeal things moulder off, and vanish both in appearance and memory, and are neither so much as seen or talked of.
The same faculty will inform him of the quality and size of the objects of sense, particularly those which charm us with pleasure, frighten us with pain, or are most admired upon the score of reputation.
A little thinking will show a man how insignificant, despicable, and paltry these things are, and how soon they wither and go off.
It will show one what sort of bulk those people are of, upon whose fancy and good word the being of fame depends..
Thus a man may examine the point of dying, which if once abstracted from the pomp and terror of the idea it will be found nothing more than a pure natural action.
Now he that dreads the course of nature is a child.
Besides, there is general advantage in the case.1_ Lastly, we should consider how nigh we are related to the deity, and in what part of our being, and what becomes of that honourable side when the composition is broken.
XIII. Nothing can be more unhappy than the curiosity of that man that ranges everywhere, and digs into the earth for discovery ; that is wonderfully busy to force a passage into other people's
thoughts, and dive into their bosom, but does not consider that his own mind is large enough for inquiry and entertainment, and that the care and improvement of himself will afford him sufficient business.
And how is all this to be done?
Why, by being neither passionate nor heedless, nor yet displeased upon any account either with the gods or men.
For as' for the gods, their administration ought to be revered upon the score of excellency. and_ station.
And as for men, their actions should be well taken for the sake of common kindred ; besides, they are often to be pitied for their ignorance of good and evil; which incapacity of discerning between moral qualities is a greater misfortune than that of a blind man who cannot distinguish between white and black.
XIV. Suppose you were to live three thousand, or, if you please, oa :
- ~4 1.See sect. 3.
A Discourse with Himself.
three millions of years, yet you are to remember that no man can lose any other life than that which he lives by, neither is he possessed of any other than that which he loses ; from whence it follows that the longest life, as we commonly speak, and the shortest, come all to the same reckoning.
The proof lies thus: the present is of the same duration everywhere, and of the same extent to all people; everybody's loss therefore is of the same bigness, and reaches no further than to a point of time.
For,.to speak strictly, no man is capable of losing either the past or the future ; for how can any one be deprived of what he has not?
So that, under this consideration there are two notions worth the laying up.
One is, that a little while is enough to view the world in, for things are repeated, and come over again apace.
Nature treads in a circle, and has much' the same face through the whole ~ course of eternity; and therefore i it signifies not a farthing whether a man stands gazing here a hundred or a hundred thousand years ; for all that he gets by it is only to see the same sights so much the oftener.
The other hint is, that when the longest and shortest lived persons come to die, their loss is equal; for, as I observe, the present is their all, and they can suffer no further,
XV. Monimus, the cynic philosopher, used" to say. that all things were but mere fancy and opinion ; pretending there was no infallible rule for the test of truth and certainty.
Now this rallying expression may undoubtedly prove serviceable, provided one does hot turn sceptic and carry it too far.
XVI. There are several ways of behaviour by which a man may sink his quality, use his person very scurvily, and it is possible without being aware of it.
And this in the first place is more remarkably done by murmuring at anything which happens.
By doing thus he makes himself a sort of an excrescence of the world, breaks off from the constitution of nature, and instead of a limb becomes an ulcer.
Again, he falls under the same misfortune who ~hates any person, or crosses upon him, with an intention of mischief : which is the case of the angry and revengeful.
Thirdly, a man lessens and affronts himself when he is overcome by pleasure or pain ; fourthly, when he makes use of art, tricking, and falsehood in word or action ; fifthly, when he does not know what he would be at in a business, but runs on without thought or design—whereas even the least undertaking ought to be aimed at some end. _
Now the end of rational beings is to be governed by the laws of nature
Conversation of Emperor Marcus Antoninus : and the interest of the universe ; for these fwo are both the oldest
and the best rules we can go by.
XVII. The extent of human life is but a point; matter is in a perpetual flux; the faculties of sense and perception are weak and unpenetrating; the body slenderly put together,-and but a remove from putrefaction; the soul a rambling sort of a thing.
Fortune and futurity are not to be guessed at; and fame does not always stand upon desert and judgment.
In a word, that which belongs to the body streams off like a river, and what the soul has. is but dream and bubble; life, to take it rightly, is no other than a campaign or course of travels; and posthumous fame has little more in it than silence and obscurity.1
What is it then that will stick by a man and prove significant?
Why, nothing but wisdom and philosophy.
Now the functions of this quality consist in keeping the mind from injury and disgrace, superior to pleasure and pain, free from starts and rambling, without any varnish of dissembling and knavery, and as to happiness, independent of the ~ motions of another.
Further, philosophy brings the mind to take things as they fall, and acquiesce in the distributions of Providence, inasmuch as all events proceed from the same cause with itself; and above all to have an easy prospect of death, as being nothing more than dissolving the composition and taking the elements to — pieces.
Now if the elements themselves are never the worse for running off into one another, what if they should all unclasp and change their figure?
Why should any man be concerned at the consequence?
All this is but nature's method ; now nature never does any mischief.
; Written at Carnantum,? a town of Pannonia, or Hungary.
BOOK Ire I. WE ought not only to remember that life is perpetually wearing off, and in a literal consumption, but also to consider that if a man's line should happen to be longer than ordinary, yet it is uncertain whether his mind will keep pace with his years, and afford him sense enough for business and speculation, and to look —
7 See Book iii, sect. 10, Book iv. sect. 35.
2 Supposed to be Presburg.
A Discourse with Flimself.
1 59 into the nature, reasons, and references of things both human and divine ; for if the understanding falls off, and the man begins to dote, what does he signify?
It is true the mere animal life may -g0 on, he may breathe and nourish, and be furnished with perception and appetite ; but to make any proper use of himself; to work his notions to any clearness and consistency ; to state duty and circumstance and practice to decency and exactness; to know whether it is time for him to walk out of the world or not,!—as to all these noble functions of reason and judgment, the man is perfectly dead already.
It concerns us therefore to push forward and make the most of our matters, for death is continually advancing ; and _ besides that, our understanding sometimes dies before us, and then the true purposes and significancy of life are at an end.
II. It is worth one's while to observe that the least design and almost unbespoken effects of nature are not without their beauty.
Thus, to use a similitude, there are cracks and little breaks on the Surface of a loaf, which, though never intended by the baker, have a sort of agreeableness in them which invite the appetite.
Thus _ figs, when they are most ripe, open and gape; and' olives, when they fall of themselves and are near decaying, are particularly pretty to look at, To go on; the bending of an ear of corn, the brow of a lion, the foam of a boar, and many other things, if you take them singly, are far enough from being handsome, but when they are looked on as parts of somewhat else, and considered with reference and connection, are both ornamental and affecting. Thus, if a man has but inclination and thought enough to examine the product of the universe, he will find the most unhpromising appearances not unaccountable, and that the more remote appendages have somewhat to recommend them.
One thus prepared will perceive the beauty of life as well as that of imitation, and be no less pleased to see a tiger grin in the tower than in a painter's shop.
Such a one will find something agreeable in the decays of age as well as in the blossom of youth.
I 'grant many of these things would not charm us at the first blush ; to pronounce rightly, a man must be well affected in the case, and thoroughly acquainted
-with the methods and harmony of nature.
III. Hippocrates, who cured so many diseases, was not able to recover himself ; the Chaldzeans, who foretold other people's death, at last met with their own.
Alexander, Pompey, and Julius Cesar, 1 The Stoics allowed self-murder,
Conversation of Emperor Marcus Antoninus : who had destroyed so many towns, and cut, off so many thousands in the field, were forced at last to march off themselves,
Heraclitus, who argued so much about the world's being set on fire, perished himself by a counter element, and was drowned in a dropsy.
Democritus was eaten up with lice,1 and Socrates was despatched by another sort of vermin.2— And what are these instances for?
Why, to show what we must all come to.
Look you, you are got ~ abroad, you have made your voyage and your port; debark then without any more ado; if you happen to land upon another world, there will be gods enough to take care of you; but if it be your fortune to drop into nothing, why then your virtue will be no more~ solicited with pleasure and pain ; then you will have done drudging
' for your carcase.
Whereas as matters go now, the best moiety of you has sometimes the worst office ; for, if I mistake not, the one is all soul and spirit, whereas the other is but dirt and putrefaction.
IV. For the future, do not spend your thoughts upon other people, unless you are put upon it by common interest.
For the prying into foreign business, that is, musing upon the talk, fancies, and contrivances of another, and guessing at the what and why of his actions, all this does but make a man forget himself and ramble from his own reason.
He ought therefore not to work his mind to no purpose, nor throw a superfluous link into the chain
] of thought, and more especially to stand clear of -curiosity and — malice in his inquiry.
And to come home and make all sure, let it be your way to think upon nothing but what you could freely discover, if the question was put to you; so that if your soul was thus laid open there would nothing appear but what was sincere, good-natured, and public-spirited ; not so much as one libertine or luxurious fancy, nothing of litigiousness, envy, or unreasonable suspicion, or anything else which would not bear the light without blushing, A man thus qualified may be allowed the first rank among mortals; he is a sort of priest and minister of the gods, and makes a right use of the deity within him ;® by the assistance
© of which he is preserved uninfected with pleasure, invulnerable against pain; out of the reach of injury, and above the malice of ill people.
Thus he wrestles for the noblest prize,' stands firm on the most slippery ground, and keeps his feet against all his passions > to go on with him, his honesty is right sterling, and touches as 1 In this story about Democritus the emperor seems to be singular,
* The informers Anytus and Melitus.
® So the emperor calls the soul or reasoning faculty.
= * An allusion to the diversions and wrestling in the circus.
_ A Discourse with Flimself,
well as it looks; he always resigns to Providence, and meets his fate with pleasure; he never minds other people's thoughts or actions, unless public reason and general good require it.
No; he confines himself to' his own business, and contemplates upon his post and station, and endeavours to do the first as it should be, and believe well of the latter,—I say of the latter, for fate is both inevitable and convenient.
He considers that all rational beings are of kin, and that general kindness and concern for the whole world is no more than a piece of humanity ; that every one's good
Opinion is not worth the gaining, but only of those who live up to > the dignity of their nature.
As for others, he knows their way of living, and their company ; their public and their private disorders $ and why indeed should he value the commendation of such people,
Who are so vitious and fantastical as not to be able to please themselves ?
V. Be not haled, selfish, unadvised, or passionate in anything you do; do not affect quaintness and points of wit; neither talk
'nor meddle more than is necessary.
Take care that your tutelar genius! has a creditable charge to preside over; that you appear in the character of your sex and age ; act like a Roman emperor _ that loves his country ; and be always in a readiness to quit the field * at the first sounding of the retreat.
In the meantime manage your credit so that you need neither swear yourself nor want a voucher.
Let your air be cheerful; depend not upon foreign supports, nor beg your happiness of another.
And, in a word, never throw away your legs to stand upon crutches.
; VI. If in the whole compass of human life you find anything preferable to justice and truth, to temperance and fortitude ; toa mind 'self-satisfied with its own rational conduct, and entirely resigned to fate,—if, I say, you know anything better than this, never baulk your fancy, count it your supreme happiness, and make the most of it you can.
But if there is nothing more valuable than that the genius and spirit within you? should be absolute in its reason, master of its appetites, inquire nicely into the quality of an object.
If there is nothing more to be wished than that, with Socrates, it should stand off from the impressions of sense; submit to the government of the gods, and be helpful and benevolent to mankind.
[If all things are trifles with respect to this, do not divide 1 The mind, or powers of reason.
2 To die.
3 The soul.
Conversation of Emperor Marcus Antoninus your inclinations, misplace your thoughts, and weaken your satisfaction, by any foreign pursuits ; rational choice and beneyclent design should never be checked.
But if you are for trying tricks, and compounding the matter ; if popularity and power, if wealth and pleasure once strike your fancy, you are gone; these new favourites will govern your motions, and ride you at discretion.
Let your choice therefore run all one way, and be bold and resolute for that which is best.
Now use and significancy is the proper test of this quality ; so that the question will be whether a thing is serviceable to your rational capacity ; if so, close with the offer; but if it is no more than a sensual advantage, hold your hand; and that you may ~ distinguish rightly, keep your judgment unbiassed, and do not let it stick in the outside of matters._ VII. Do not be fond of any thing, or think that for your interest which makes you break your word, quit your modesty, be of a dissembling, suspicious, or outrageous humour; which puts you upon hating any person, and inclines you to any practice which would not bear the light and look the world in the face.
For he that values the virtue of his mind, and the dignity of his reason before all other things, is easy and well fortified, and has nothing for a tragedy to work on; he laments under no misfortune, and wants neither solitude nor company ; and, which is still more, he neither flies death nor pursues it, but is perfectly indifferent about the " length and shortness of his life.
And if he was to expire this . moment, the want of warning would not surprise him; he would never struggle for more time, but go off with decency and honour.
Indeed, he is solicitous about nothing but his own conduct, and for fear he should fail in the functions of reason, prudence, and generosity.
TS VIII. If you examine a man that has been well disciplined by . philosophy, you will find nothing that is unsound, foul, or false in him s nothing that is servile, foppish, or fond; no selfish, no obnoxious and absconding practices.
To give him his due, his business is always done ; his life may be short, but never imperfect ; so that nobody can say he goes off the stage before the play is quite acted.
IX. The happiness of your life depends upon the quality of your thoughts, therefore guard accordingly; and take care that you entertain no notions unsuitable to virtue and reasonable nature.
Now in order to this, you must be wary in your assent, obedient to the gods, and benevolent to mankind.
aa A Discourse with H, emself.
X. As for other speculations, throw them all out of your head, excepting those few precepts above mentioned 3 remembering withal that every man's life lies all within the present ; for the past is spent and done with, and the future is uncertain.
Now the present, if strictly examined, is but a point of time.
Well, then, life moves in a very narrow compass; yes, and men live in a poor corner of the world too ; and the most lasting fame will stretch but to a sorry extent.
The passage of it is uneven and craggy, and therefore it cannot run far.
The frequent breaks of succession drop it in the conveyance ; for alas! poor transitory mortals know little either of themselves or of those who were long before them.
XI. To the foregoing hints you may add this which follows, And that is to survey and define every object and thought extraordinary ; and that with such penetration as to dissect it throughout, pull off its mask and fucus, and view it in its naked essence; to call the whole and the parts by their true names ; and be truly informed of their force and nature, both single and in composition.
For nothing is so likely to raise the mind to a pitch of greatness as to ' bring accidents, persons, and pretensions to a true test.
For instance, to be ready to tell oneself, to what: sort of purpose this thing serves, and what sort of world it is: which makes use of it 8 what proportion of value it bears to the universe, and what to men in particular; to men, I say, who are citizens of that great Capitol,} in respect of which all other towns are no more than single families,
To return: my business is to examine nicely into the present object; _ to know what it is made on, and how long it-will last 3 what virtue it requires of me, and gives occasion to 3 whether fortitude or truth, good nature or good faith, simplicity, frugality, and so forth.
Upon — every impression and accident, a man should be ready to pronounce, —this was sent me by heaven; this is a consequence of destiny ; this comes from chance, overruled by Providence; and this other was done by one of the same clan, family,? and corporation with myself.
It is true, I do not like the usage, but the man was a stranger to the relation he stood in, and knew no better.
But I am under none of 'this mistake, and therefore I will be just and friendly to him, and treat him by the laws of common society ; for why should any man forfeit for his ignorance, and lose a natural right?
However, as to things indifferent,? I shall take care to look into them too, and rate them according to their respective value.
1 The world.
— * See Book ii. sect. 1.
3 The Stoics reckoned all things indifferent, excepting honesty and virtue.
Conversation of Emperor Marcus Antoninus:
XII. If you will be governed by reason, and manage what lies before you with industry, vigour, and temper ; if you will not run out after new game, but keep your mind stanch and well disciplined, as if this trial of behaviour was your last; and then, if you will but stick to your measures, and be true to the best of yourself, and keep your fears and desires from going further; if living up to your nature, minding an opportunity, and standing boldly by the truth ;
—if these things, I say, will satisfy you, you may be a happy man.
Now, if you are but willing, the world cannot hinder you from doing all this.
XIII. As your surgeons have their instruments ready for sudden — occasions, so be you always furnished with rules and principles, to let you into the knowledge and extent of things human and divine ; for these two have their reference and connexion with each other.
The consequence is that your whole practice ought to turn upon this supposition ; for without looking into the nature and administration of the gods, you will fail in your behaviour towards men ; and thus the reasoning holds backward to the other side of the argument.
, XIV. Do not go too far in your books, and overgrasp yourself.
Alas! you have no time left to peruse your diary,! to read over the Greek and Roman history, or so much as-your own common-place book, which you collected to serve you when you were old.
Come, _do not flatter and deceive. yourself ; look to the main chance, to the end and design of reading, and mind life more than notion. I say, if you have a kindness for your person, drive at the practice, and help yourself, for that is in your own power.
XV. Many people do not know the true compass and extent of language.
For instance, they are not aware in how many senses the words, to steal, to buy, to sow, to be at quiet, may be taken, nor how much meaning the duties of life carry in them.
These actions are commonly either straitened in the notion, or misapplied in the end.
To say no more of it, he that would view this matter _ rightly must think a little, and look inward.
XVI. There are three things which belong to a man—the body, the soul, and the mind.
And as to the properties of the division,? sensation belongs to the body, appetite to the soul, and reason to.
1 D'Acier. ~ ; * The emperor makes a distinction between the soul and the mind, or spirit,
A Discourse with Himself.
the mind.
To have the senses affected, and be stamped with the impression of an object is common to brutes and cattle.
To be hurried and convulsed with passion is the quality of beasts of prey and men of pleasure; 6f libertines and tyrants
;! of atheists and _ traitors ; and of those who do not care what they do when nobody sees them.
And since these qualities are both coarse and common, let us find out the mark of a man of probity.
His distinction then _ lies in keeping reason at the head of practice, and being easy in his condition ; to live in a crowd of objects without suffering either in his sense, his virtue, or his quiet ; to have a good understanding at home, and be governed by that divine principle within him; to be all truth in his words, and justice in his actions.
And if the whole - world should disbelieve his integrity, dispute his character, and question his happiness, he would neither take it ill in the least, nor alter his measures, but pursue the ends of living with all the honesty, ease, and resignation imaginable.
O—BOOK:
Iv.:
_ I. WueEn the mind acts up to nature, and is rightly disposed, she takes things as they come, stands loose in her fancy, and tacks about with her circumstances, As for fixing the condition of her fortune, she is not at all solicitous about that.
It is true, she is not pérfectly indifferent, she moves forward with a preference in her choice; but then it is always with a reserve of acquiescence, and being easy in the event.
And if anything comes cross, she falls to work upon it, _and, like fire, converts it into fuel.
For, as this element, when it is weak, is easily put out, but when once well kindled it seizes upon _ what lies next, subdues it into its own nature, and increases by resistance, II. Let every action tend to some point, and be perfect in its kind.
- :
III. It is the custom of people to go to unfrequented places and country seats for retirement ; and this has been your method
formerly.
But, after all, this is but a vulgar fancy ; for it is in your power to withdraw into yourself whenever you have a mind to it.
1 The Greek mentions Phalaris and Nero.
Conversation of Emperor Marcus Antoninus :
Now, one's own breast is a place the most free from crowd and noise in the world, if a man's retrospections are easy, his thoughts entertaining, and his mind well in order.
Your way is therefore to make frequent use of this retirement, and refresh your virtue in it.
And to this end be always provided with a few short, uncontested notions, to keep your understanding true, and make you easy in your business.
For instance, what is it that troubles you?
Is it the wickedness of the world, and the ill-usage you meet with?
If this be your case, out with your antidote, and consider that mankind were made for mutual advantage; that forbearance is one part of justice, and-that people misbehave themselves against their will.?
Consider likewise how many men have embroiled themselves, and spent their days in disputes and animosities ; and what did they get by it?
Why, they had more trouble, and it may be less of life than they would have had.
Be quiet, then, and do not disturb yourself to no purpose.
But it may be the government of the world does 'not please you; take out the other notion, and argue thus.
Either Providence or chance sits at the helm ; if the first, the administration cannot be questioned; if the latter, there is no mending of it. Besides, you may remember that the world is, as it were, one great city andcorporation.
But possibly the ill state of your health afflicts you; ¢ pray reflect, your soul does not lie in your lungs, nor your reason in / your breath, so that if you are somewhat asthmatic or out of ordere it is no such great matter.
No, not if your mind will retire and take a view of her own privilege and power, and when she has done this, recollect her philosophy about pleasure and pain, and to which she has. formerly assented:
Well! it may be the concern of fame sits hard upon you.
If you are pinched here, consider how quickly all things vanish and are forgotten; what an immense chaos there stands, what an extent of darkness and confusion on either side of eternity.2.
Applause! consider the emptiness of the sound, the precarious tenure, the little judgment of those that give it us, and the narrow compass it is confined to.
For the whole globe is but a point ;, and of this little, how little is inhabited?
And where it is peopled, you will have no reason to brag either of the number or quality of your admirers.
Upon the whole, do not forget to retire into the seat of your reason; and above-all things, let there be no haling nor struggling in the case, but move freely and gracefully, and manage matters like a man of sense and spirit, like a burgher of the whole world, and like a creature that must die shortly.
And among the rest of your stock, let these two maxims be always ready— '
~ 1 See Book vill. sect. 14, where the emperor gives his reasons for this paradox.
? Of eternity past, and eternity to come.
~ee™ A Drscourse with Llimself.
first, that it is not things, but thoughts, which give disturbance; for things keep their distance, and tease nobody, until fancy raises the spleen and grows untoward.
The second! is, to consider that the Scene is just shifting and sliding off into nothing, and that you yourself have seen abundance of great alterations.
In a word, generally speaking, the world is all revolution and conduct, little better than fancy."
IV. If the faculty of understanding lies in common amongst us all, then reason, the effect of it, must be common too,—that reason,
I say, which governs practice by commands and prohibitions, From whence we may conclude that mankind are under one common regulation ; and if under one common law, they must be fellow-citizens, and belong to the same body politic.
From whence it will follow that the whole world is upon the matter but one commonwealth ; for certainly there is no other society in which mankind can be incorporated.
Now this common fund of under: standing, reason, and law, is a commodity of this same country, or which way do mortals light on it?
For as the four distinctions in my body belong to some general head and species of matter ; for instance, the earthy part in me comes from the division of earth; the watery belongs to another element ; the airy particles flow from a third spring, and those of fire from one distinct from all the former.
For, by the way, nothing can no more produce something, than something can sink into nothing.
And thus in proportion to the reasoning upon my constitution, our understanding must have a cause, and proceed from some quarter or other.
V. Death and generation are both mysteries of nature, and somewhat resemble each other; for the first does but untwist those
~ elements the latter had wrought together.
Now, there is nothing that a man needs be ashamed of in all this ; nothing but what his reason may digest, and what results from his make and constitution.
VI. Practices and humours are generally of a piece ; such usage from such sort of men is in a manner necessary.
To be surprised at it, is in effect to wonder at the eager quality of vinegar.® Pray consider that both you and your enemy aré dropping off, and that ere long your very memories will be extinguished,
1 See Book v. sect. 19, Book viii. sect. 47, and alib.
2 See Book ii. sect. 15.
° 5.
It is probable the emperor made this reflection upon receiving some great injury,
Conversation of Emperor Marcus Antoninus :
VII. Do not suppose you are hurt, and your complaint ceases, and then no damages will be done.
VIII. That which does not make a man worse, does not make him live worse ; and by consequence he has no harm by it either one way or the other.
IX. Nature was obliged to act in this manner for her own convenience.
X. Take notice that all events! turn upon merit and congruity ; which, if you observe nicely, you will not only perceive a connection between causes and effects, but a sovereign distribution of justice, which presides in the administration and gives everything its due.
Go on with this remark, and let all your actions answer the character of a good.man, I mean a good man in the strictness and notion of philosophy.
XI. Ifa man affronts you, do not go into his opinion, or think just as he would have you.
No; look upon things as reality presents them, and form your judgment accordingly.
XII. Be always provided with principles for the following purposes: First, to engage in nothing but what reason dictates, what the sovereign and legislative part of you shall suggest for the interest of mankind.
Secondly, to be disposed to quit your opinion and alter your measures when a friend shall give you good grounds for so doing.
But then the reasons of changing your mind 'ought to be drawn from the considerations of justice, public good, or some such generous motive ; and not because it pleases your fancy or promotes your reputation.
XIII. Have you any sense in your head?
Yes.
Why do you not make use of it, then?
For if this faculty does but do its part, I cannot see what more you need wish for.
XIV. At present your nature is distinguished and stands apart ; but ere long you will vanish into the whole.
Or, if you please, you will, be returned into that active and prolific reason which gave you your being.?
1 That is, which proceed from the first cause.
? The Stoics supposed the soul a part of the deity, and that it was absorbed in him after death.
ee A Discourse with Himself.
XV. When frankincense is thrown upon the altar, one grain usually falls before another; but then the distance of time is Insignificant.t XVI. The seeming singularities of reason quickly wear off.
Do but stick close to the principles of wisdom, and those who take "you now for a monkey, or a madman, will make a god of you in a week's time.
XVII. Do not manage as if you had ten thousand years to throw away. Look you, death stands at your elbow; make the most of your minute, and be good.for something while it is in your power.
_ XVIII. What a great deal of time and ease that man gains who is not troubled with the spirit of curiosity ; who lets his neighbour's thoughts and behaviour alone, confines his inspections to himself, and takes care of the points of honesty and conscience.
Truly, as Agatho observes, this malicious trifling humour ought to be checked.
In a word, we must keep to our own business, for rambling and _ impertinence is not to be endured.
XIX. He that is so very solicitous about being talked of when he is dead, and makes his memory his inclination, does not consider that all his admirers will quickly be gone; that his fame will grow less in the next generation, and flag upon the course; and, like a ball that is handed from one to another, it will be dropped at last.
But, granting your monuments and your men immortal, what is their panegyric to you when you are dead, and know nothing of the matter?
And if you were living, what would commendation signify, unless for the convenience of imitation?
To conclude, if you depend thus servilely upon the good word of other people, you will act below your nature, and neglect the improvement of yourself.
-XX. Whatever is good has that quality from itself; it is finished by its own nature, and commendation is no part of it.
Why, then, a thing is neither better nor worse for being praised.
This holds concerning things which are called good in the common way of speaking as the products of nature and art ; what do you think, then, of that which deserves this character in the strictest propriety?
Do you imagine it wants anything.foreign to complete the idea?
What is your opinion of truth, good nature, and sobriety?
Do any of 1 This thought is to show that the difference between a long and short life, as we Call it, is inconsiderable with respect to eternity.
oF \
Conversation of Emperor Marcus Antoninus : these virtues stand in need of a good word? or are they the worse for a bad one?
I hope a diamond will shine never the less for a man's being silent about the worth of it; neither is there any necessity of flourishing upon a piece of gold to preserve the intrinsic of the metal.
XXI. If human souls have a being after death, which way has » the air made room for them from all eternity?
Pray how has the earth been capacious enough to receive all the bodies buried in it ?
The resolution of this latter question will satisfy the former.
For as a corpse after some continuance turns into dust, and makes way for another, so when a man dies, and the spirit is let loose into the air, it holds out for some time, after which it wears off and drops in pieces.
And when things come to this pass, it is either renewed and lighted up into another soul, or else absorbed into that of the universe ; and thus they make room for succession.
And this may serve for an answer upon the supposition of the soul's surviving the body.
Besides, we are not only to consider the vast number of bodies disposed of in the manner above mentioned, but what_an infinite number are every day devoured by mankind and other living~ creatures, and as it were buried in their stomachs; and yet by the transmutation of the food into blood and humours, and by the conveyance of perspiration, there is stowage enough.
And now, which way can a man take a prospect of the truth, and trace the history of nature?
Why, in order to this you must divide the thing in question into matter and form.2
— \ XXII. Do not run riot. Keep your understanding true, and your intentions honest.3
XXIII. Whatever is agreeable to you, O universe,* is so to me too.
Your things are never mistimed ; your methods are acceptable, and your seasons all spring and summer to me!
From you all things proceed, subsist in you, and return to you.
And if the poet called Athens the city beloved by Cecrops, why may not the © world be styled the favourite town of Jupiter ?
XXIV. If you would live at your ease, says Democritus, manage * The Stoics held the soul a composition of fire and air, but fire was the _predominant element.
* By form the Stoics meant God, or the efficient cause of all things.
3 See Book v. sect. 36, Book vii. sect, 54.
* By the world the Stoics sometimes understood God.
A Discourse with Himself. rit but a few things.
I think it had been better if he had said, Do nothing but what is necessary, and what becomes one made for _ society; nothing but what reason prescribes, and in the order, too, she prescribes it.
For by this rule a man may both secure the quality and draw in the bulk of his business, and have the double pleasure of making his actions good and few into the bargain.
For the greatest part of what we say and do, being unnecessary, if this were but once retrenched, we should have both more leisure and less
| disturbance.- And therefore before a man sets forward he should ask himself this question, Am I not upon the verge of something unnecessary and impertinent?
Further, we should apply this hint to what we think, as well as to what we do; for impertinence of thought draws unnecessary action after it.
XXV. Bring the matter to an issue, make an experiment upon yourself, and examine your proficiency in a life of virtue; try how you can acquiesce in your fate, and whether your own honesty and good-nature will content you.
; XXVI. Have you seen one sort of fortune?
Pray view the other too; never be disturbed, but reduce your person to its natural bulk, and be not concerned for more than belongs to you.
Is any man guilty of a fault?
It is to himself, then.
Has any advantage 'happened to you?
It is the bounty of fate.
It was all of it preordained you by the universal cause.
Upon the whole, life is but short, therefore be just and prudent, and make your most of it; and when you divert yourself, be always upon your guard.
XXVII. The world is either the effect of contrivance or chance i:
if the latter, it is a world for all that, that is to say, it is a regular and beautiful structure.
Now, can any man discover symmetry in his own shape, and yet take the universe for a heap of rubbish?
I say the universe, in which the very discord and confusion of the elements settles into harmony and order.!
XXVIII. There are several sorts of scandalous tempers, some malicious and some effeminate, others obstinate, brutish, and savage.
Some humours are childish and silly, some false and others scurrilous, some mercenary and some tyrannical,
XXIX. Not to know what is in the world, and not to know what is done in the world, comes much to the same thing, and a man is
1 This section is levelled against the hypothesis of Epicurus.
Conversation of Emperor Marcus Antoninus : one way no less a stranger than the other.
To proceed; he is no better than a deserter that renounces public reason and the laws of Providence.
He is a blind man that winks with his understanding ; and he is a beggar that is not furnished at home, but wants the assistance of another.
He that frets himself sore because things do not happen just as he would have them, is but a sort of an ulcer of the world ; by murmuring at the course of nature, he quits the universal body, and gains only the distinction of a disease, never considering that the same cause which produced the displeasing accident made him too.
And lastly, he that is selfish, narrowsouled, and sets up for a separate interest, is a kind of voluntary outlaw, and disincorporates himself from mankind,
_XXX. This philosopher has never a waistcoat *to his coat, the other never a book to read, and a third is half-naked, and yet they are none of them discouraged.
One learned man has nothing for his stomach, nor another for his lectures ; however, they are resolved to starve on, and be wise in despite of misfortune.
; XXXI. Be satisfied with your business, and learn to love what you were bred to; and as to the remainder of your life, be entirely resigned, and let the gods do their pleasure; and when this is done, be neither slave nor tyrant to anybody.
XXXII. To begin somewhere; consider how business, humour, and fortune went with the world in Vespasian's time ; consider this,
I say, and you will find mankind just at the same pass they are now, —some marrying, and some concerned in education ; some sick, and some dying ; some fighting, and some feasting; some drudging at the plough, and some upon the Exchange ; some were too affable,
. and some overgrown with conceit ; one was full of jealousy, and the other of knavery.
Here you might find a parcel wishing for the death of their friends, and there .a seditious club complaining of the times; some loved their wenches, and some their bags ; some grasped at the consulship, and some at the sceptre.
Well! all is over with that generation long since. Come forward, then, to the reign of Trajan; now here you will find mortals in the same circle
of business and folly they were in before; but they are all gone too, Go on with the contemplation, and carry it to other times and countries; and here you will see abundance of people, very busy and big with their projects, drop off presently, and moulder to — dust and ashes.
More particularly recollect those within your own memory who have been hurried on in these vain pursuits; how
A Discourse with Himself.
. ge they have overlooked the dignity of their nature, and those better satisfactions in their own power.
And here you must remember to proportion your concern to the weight and importance of business ; thus you will be safe against trifling, and part with amusements without regret.
; XXXII. Those words which were formerly current and proper are now become obsolete and barbarous.
Alas! this is not all:
_ fame tarnishes in time, too, and men grow out of fashion as well as language.
Those celebrated names of Camillus, Czeso, and Volesus are antiquated; those of Scipio, Cato, and Augustus will have the same fortune; and those of Adrian and Antoninus must follow.
All these things are transitory, and quickly swallowed up in oblivion.
I speak this of those who have been the wonder of their age, and shined with unusual lustre ; but as for the rest, they are no sooner dead than forgotten.
And if you could perpetuate _ your memory, what does fame everlasting signify?
Mere stuff!
- What, then, is it that is worth one's while to be concerned for? Why, nothing but this, to bear an honest mind, to act for the good of society, to deceive nobody, to foresee the worst, and be contented with what happens upon the score both of the cause and the necessity.
; XXXIV. Put yourself frankly into the hands of fate, and let her spin you out what fortune she pleases.
XXXV. He that does a memorable action, and those that report it, are all but short-lived things.
XXXVI. Accustom yourself to consider that whatever is produced, is produced by alteration; that nature loves nothing so much as shifting the scene, and bringing new persons upon the stage.
To speak closely; the destruction of one thing is the making of another; and that which subsists at present is, as it were, the seed of succession which springs from it.
But if you take seed in the common notion, and confine it to the field or the garden, you have a dull fancy.
XXXVII. You are just taking leave of the world ; and do you not know what you are, and what you are not?
Have you not done with unnecessary desires?
Are you not yet above disturbance and suspicion, and fully convinced that nothing without your own will can hurt you?
Have you not yet learned to be friends with every-
174.
Conversation of Emperor Marcus Antoninus :) body, and that to be an honest man is the only way to be a wise one?
XXXVIII. To understand the true quality of people, you must look into their minds, and examine their pursuits and aversions.
XXXIX. Your pain cannot lie in another man's head, neither can his mismanagement be your misfortune ; nay, further, the declension of your health, or the accidents in your carcase, need not affect you.
Where, then, are you passive and vulnerable?
Why, in that part of you that forms judgments and opinions of things.
Do not imagine you are hurt, and you are impregnable.
Suppose, then, your flesh was hacked, seared, or putrefied, for your life let your fancy lie still ;+ that is, do not conclude what is common to good or ill men can be good or evil in itself; for that which may be everybody's lot must in its own nature be indifferent.
XL. You ought frequently to consider that the world is an animal," consisting of one soul and body; that a universal sense runs through the whole mass of matter.
You should likewise reflect how nature acts by a joint effort, and as it were altogether ; and how everything contributes to the being of everything.
And lastly, what connection and subordination there is between causes and effects.
XLI. Would you know what you are?
Epictetus will tell you that you are a living soul that drags a carcase about with her.
XLII. Things that subsist upon change, and owe their being to instability, can neither be considerably good nor bad.?
XLII. The world hurries off apace, and time is like a rapid river; a thing is no sooner well come but it is past; and then another is posted after it, and it may be at length the first will return under another appearance.
XLIV, Whatever happens here is as common and well known as arose in the spring, or an apple in autumn 3 of this kind are diseases and death, calumny and undermining, and several other things which raise and depress the spirits of unthinking people.
1 A Stoical rhodomontade, 2 The Stoics believed the world animated, and that God was the soul of it.
* See Book vii. sect. 23, and 'alib, '
A Discourse with Himself.
XLV. Antecedents 'and consequents are dexterously tied together in the world; things are not carelessly thrown on a heap, and joined more by number than nature, but, as it were, artificially inlaid into each other.
And as the present set of appearances are very curiously contrived, so those upon the stocks are carried on by rule, and come forward with great uniformity.
XLVI. The elements are always shifting their forms, and transmuting into each other; therefore do not forget the saying of Heraclitus, that the earth dies into water, water into air, air into fire, and so backward.
Remember likewise the story of the man that travelled on, without knowing to what place the way would bring him, and that many people contest the point with that reason that governs the world, and with which they are daily con- -versant, and seem perfectly unacquainted with those things which occur daily.
Further, we must not nod over business, nor dream away life, like people who fancy they are mightily employed, when they are fast in their beds.
Neither are we to be wholly governed | by tradition ; for that is like children who believe anything their parents tell them.
XLVII. Put the case, some god should acquaint you, you were to die to-morrow, or next day at furthest.
Under this warning you would be a very poor wretch if you should strongly solicit for the longest time ; for alas! how inconsiderable is the difference?
In like manner, if you would reason right, and compute upon the notion of eternity, you would not be much concerned whether your life was up to-morrow or a thousand years hence.
XLVIII. Consider how many physicians are dead that used to value themselves upon the cure of their patients; how many astrologers, who thought themselves great men by foretelling the © death of others; how many philosophers have gone the way of all flesh, after all their learned disputes about dying and immortality ; how many field-worthies, who had knocked so' many men's brains out ; how many tyrants, who managed the power of life and death with as much pride and rigour as if themselves had been immortal; how many cities, if I may say so, have given up the ghost—for instance, Helice in Greece, Pompeii and Herculanum in Italy, not to mention many besides.
Do but recollect your acquaintance, and here you will find people managing and making way for funerals, mourning for their friends, and giving occasion for the same office themselves; and all within a small compass of time.
Conversation of Emperor Marcus Antoninus :
In short, mankind are poor transitory things.
They are one day in the rudiments of life, and almost the next turned into mummy or ashes.
Your way is therefore to manage this minute wisely, and part with it cheerfully ; and, like a ripe nut, when you drop out of the husk, be sure to speak well of the season, and make your acknowledgments to the tree that bore you.
XLIX. Stand firm like a rock, against which though the waves batter and swell they fall flat at last.
How unfortunate has this - Z accident made me! cries such a one.
Not at all ; he should rather say, what a happy mortal am I, for being unconcerned upon the occasion, for being neither shocked at the present, nor afraid of | what is to come!
The thing might have happened to any other' man as well as myself, but for all that, everybody would not have been so easy under it.
Why, then, is not the good-fortune of the bearing more considerable than the ill-fortune of the happening ?
_ Or, to speak properly, how can that be a misfortune to a man which is no disappointment to his nature?
And how can that cross upon a man's nature which falls in with the very intention and design of it?
Now, what human nature rightly disposed drives at, I suppose, you are not to learn at this time of day.
To apply this. reasoning : does the present accident hinder your being honest and brave, temperate and modest, judicious and unseryile? etc.
N ow, when a man is furnished with these good qualities, the highest notion of him is finished, and his nature has what she would have.
Further, when anything grows troublesome, recollect this maxim, that generous behaviour is too strong for ill-fortune, and turns it to an advantage.
L. To consider those old people that resigned so unwillingly is, for a common notion, not unserviceable ; it helps us somewhat to face death, and contemn it ; for what are these long-lived mortals more than those that went off in their infancy?
What is become of Ccecilianus, Fabius, Julianus, and Lepidus?
Their heads are all laid somewhere ; they buried a great many, but came at last to it. themselves.
Upon the whole, the difference between long and short life is insignificant, especially if "you consider the accidents, the company, and the carcase you must go through with; therefore do not let a thought of this kind affect you one way or the other; do but look upon the astonishing notion of time and eternity ; what an immense deal has run out already, and how infinite it is still in the future ;—do but consider this, and you will find three days and three ages of life come much to the same measure and reckoning,
& Oe ee"
wea A Discourse with Himself. say) Bim LI. Always go the shortest way to work.
Now the nearest road to your business lies through honesty.
Let it be your constant method, then, to deal clearly and above-board ; and by this means you need not fatigue it, you need not quarrel, flourish, and dissemble like other people.
BOOK AN:
I. WHEN you find an unwillingness to rise early in the morning, make this short speech to yourself:
I am getting up now to do the business of a man ; and am I out of humour for going about that I was made for, and for the sake of which I was sent into the world?
Was I then designed for nothing but to doze and batten beneath the counterpane?
Well, but this is a comfortable way of living.
Granting that; wert thou born only for pleasure? were you never to do anything?
I thought action had been the end of your being.
Pray look upon the plants and birds, the pismires, spiders, and bees, and you will see them all regular and industrious, exerting their nature, and busy in their station.
For shame!
Shall a spider act like a spider, and make the most of her matters, and shall not a man act like a man?
Why do you not rouse your faculties, and manage up to your kind? ~ For all that, there is no, living without rest. True ; but then let us follow nature's directions, and not take too much of it.
She likewise has given you leave to eat and drink within a rule ; but here you generally exceed your
~commission, and go beyond convenience; whereas in business you are apt to favour yourself, and do less than lies in your power.
In earnest, you have no true love for yourself; if you had, you would improve your nature, humour her motions, and solicit her interest.
Now, when a man loves his trade, how he will sweat and drudge to perform to a curiosity, and make himself master of it!
But to speak out ; you mind your person less than a turner does the making of a chair; a dancing-master has much more regard for his heels than you have for your head; and as for wealth and popularity, how strongly are they pursued by the vain and the covetous.
All these people, when their fancy is once struck, push their point, might and main, and will scarcely allow themselves necessary refreshment.
And now, can you think the functions of reason, justice, and generosity less valuable than these petty amusements ?
Conversation of Emperor Marcus Antoninus ; II. What an easy matter it is to them the current of your imagination; to discharge a troublesome or improper thought, and grow as calm and regular as one would wish!
III. Do not think any action beneath you which reason and circumstances require; and never be misled by the apprehension of censure or reproach.
Where honesty prompts you to say or do anything, never baulk yourself or start at the matter.
If other people are particular in their fancies and opinions, mind them not.
Be you governed by the reason within you; pursue that which is ~ most for your own and the common interest.
For to speak strictly, these two are but one and the same.
IV.. I will jog on in that path which nature has chalked out till my legs sink under me, and then I shall be at rest, and expire into that air which has given me breath; fall upon that earth which has maintained my parents, helped: my nurse to her milk, and supplied me with meat and drink for so many years; and though its favours have been often abused, still suffers me to tread upon it.
V. Wit and smartness are not mightily your talent.
What then ?
There are a great many other good qualities in which you cannot — pretend nature has failed you.
Improve them as far as you can, and let us have that which is perfectly in your power.
You may, if you please, behave yourself like a man of gravity and good faith ; endure hardship, and despise pleasure; want but a few things, and complain of nothing; you may be dispassionate, stand upon your own legs, and be great if you please, and have nothing of ill-nature, luxury, or trifling in your humour.
Do you not see how much you may do if you have a mind to it, and. how the plea of incapacity is
— out of doors?
And yet you do not push and manage as you should do. Whatthen?
Does any natural defect force you upon grumbling, miserableness, or laying your faults upon your constitution, upon flattery or ostentation ; upon uncertainty of temper, and rolling from one folly to another?
Cart you say you are so weakly made as to be driven upon these practices?
The immortal gods know to the contrary!
No, you might have stood clear of all this long since.
And after all, if your parts were somewhat low, and your understanding heavy, your way had been to have taken the more pains with yourself, and not to have lain fallow and doted upon your own dulness.
VI. Some men when they do you a kindness are presently for x
A Discourse with Himself.
ringing the obligation in your ears ; others are more modest than this comes to. However, they remember the favour, and look upon you as their debtor.
A third sort shall be every jot as much benefactors, and yet scarce know anything of the matter.
These are much like a vine, which is satisfied by being fruitful in its kind, © and bears a bunch of grapes without expecting any thanks for it.
A fleet horse or greyhound do not use to make a noise when they have performed handsomely, nor a bee neither when she has made alittle honey.
And thus a man that is rightly kind never proclaims a good turn, but does another as soon as he can; just like a vine that bears again the next.season.
Now we should imitate those who are so obliging as hardly to remember their beneficence.
But you will say, a man ought to understand the quality of his own actions.
It is somewhat natural for one that is generous to be conscious of his generosity; yes, truly, and to desire the person obliged should be sensible of it too.
I grant what you say isina great measure true, and if you do not take me right you will make one of those untoward benefactors I first mentioned. '
Indeed, they think their grounds plausible enough, for their vanity imposes upon them.
But if you will view the case in its true colours, the privacy of doing a good turn will never discourage you.
VII. The Athenians used to be mighty clamorous to Jupiter for rain upon their own lands, but not a word for other people.
Now, to my mind, they had even better have held their tongues, or else prayed with more of extent and generosity.
VIII. A#sculapius, as we commonly speak, has prescribed such a one riding out,! walking in his slippers, or a cold bath.
Now, much to the same meaning we may affirm that Providence or the soul of the universe has ordered this or that person a disease, loss
_ of limbs or estate, or some such other calamity.
For, as in the first case, the word prescribed signifies a direction for the health of the ' patient, so in the latter it means an application proper for the constitution and benefit of fate.
And thus these harsher events may be counted fit for us, as freestone, which is well joined and lies snug in a building, may be said to fit it.
Indeed, the whole of nature consists of a harmony and congruity of parts; for as the world has its form and entireness from that universal matter of _ which it consists, so the character and distinction of fate results from the quality and concurrence of all other causes contained in 1 Probably in a dream.
it.
The common people understand _ this notion very well; their way of speaking is, "This was sent him by destiny."
Say you so?
Was there not, then, somewhat of purpose and design in it? Let us then comply with our doom, as we do with the prescriptions of a celebrated physician. These doses are often unpalatable and rugged, and yet the desire of health makes them go merrily down.
Now, that which nature esteems profit and convenience should be no _— less valued than your own health; and therefore, when any cross accident happens, take it quietly to you; it is for the good of the _— universe, and Jupiter himself is the better for it.1
Depend upon it, this had never been sent you if the world had not found its account in it; neither does nature act at random, or order anything which is not suitable to those beings under her government.
You have two reasons, therefore, to be contented with your condition: first, because you were born and singled out for it; it was assigned you from the beginning by the highest and most ancient causes.
Secondly, it is for the interest of him that governs the world ;? it perfects his nature in some measure, and continues his happiness ; _ for it holds in causes no less than in matter and quantity; if you lop off any part of the continuity and connection, you maim the whole.
Now, if you are displeased with your circumstances, you dismember nature, and pull the world in pieces, as much as lies in your power.
* IX. Be not uneasy, discouraged, or out of humour, because practice falls short of precept in some particulars.
If you happen — to be beaten off your reason, come on again, and let your fancy strike in at your second trial, and do not go like a school-boy to his master with an ill-will.
No, you must apply to philosophy with inclination, as those who have sore eyes make use of a good recipe; and when you are thus disposed you will easily acquiesce and be governed by reason.
And here you are to remember that philosophy or true wisdom will put you upon nothing but what your nature wishes and calls for.
And can you be so unreasonable as to cross the inclinations of your nature?
Is not her fancy the most agreeable of anything?
And does not pleasure often deceive us under this pretence?
Now, think a little, and tell me what there is more delightful than downright honesty and religion, than generosity and greatness of mind.
And once more, what can be more entertaining than prudence, than to be furnished with that ¥ 1 A Stoical paradox, 2 A gross error of the Stoics.
A Discourse with H. emself.
able, do not let your reason be concerned with them; confine the _ impressions to their respective quarters, and let your mind keep her distance and not run in.
It is true, that which results from the law of the union, from the force of sympathy or constitution, must be felt, for nature will have its course ; but though the sensation cannot be stopped, it must not be overrated nor strained to the quality of good or evil.
__-_ XXVII. We ought to converse with the gods, and live the life that they do, This is done by being contented with the appointments of Providence, and by obeying the orders of that genius, which is both the deputy and the offspring of Jupiter.
Now this divine authority is neither more nor less than that soul and reasor _ which every man carries about him.
XXVIII. Are you angry at a rank smell or an ill-scented breath?
Why, if a man's lungs or stomach are ulcerated, or his arm-pits out of order, how can he help it?
But you will say, the case is not parallel between an ill action and an ill breath—the one is choice,
_and the other necessity.
Well, if you think mankind so full of reason, pray make use of your own.
Argue the case with the faulty person, and show him his error.
If your advice prevails, he is what you would have him, and then there is no need of being angry.
And lastly, do not mismanage either by your haughtiness or servility.
7. a XXIX. You may live now, if you please, as you would choose to do if you were near dying.
But suppose people will not let you? why, then, give life the slip, but by no means make a misfortune of it.
If the room smokes, I leave it, and there is an end; for why should one be concerned at the matter?
However, if nothing of this kind _ drives me out, I will stay, behave myself like a man of spirit, and do what I have a mind to; but then I will have a mind to nothing
~ but what I am led to by reason and public interest.
XXX. God, or the soul of the universe, is of a sociable disposition.
For this reason He has made the coarser part of the \creation for the sake of the finer.
And as for those beings of the higher rank, He has engaged them to each other by inclination.
You see how admirably things are ranged, and sorted according to the _ dignity of their kind, and cemented together by nature and benevolence.
1 A Stoical piece of distraction.
Conversation of Emperor Marcus Antoninus :
XXXI. Recollect how you have behaved yourself all along, towards the gods, your parents, brothers, wife, and children; towards your instructors, governors, friends, acquaintance, and servants ; whether you have not done or said something unbecoming to some of them.
Recollect how much business you have been engaged in, and how well you have gone through it; that now your task is done, and the history of your life finished.
Remember likewise how much bravery you can make out; how much of pleasure, and pain, and grandeur you have despised; and how often you have ~ done good against evil.
XXXII. Why should skill and knowledge be disturbed at the' censures of ignorance?
But you will say, Who are these knowing and skilful people?
Why, those who are acquainted with the original cause and end of all things, with that reason that pervades the mass of matter, renews the world at certain periods, and governs it through all the lengths of time.
XXXIII. You will quickly be reduced to ashes and skeleton ;_ and it may be you may have a name left you, and it may be not.
And what isa name?
Nothing but sound and syllable.
And then for those things which are so much valued in the world, they are miserably empty and insignificant.
The prize is so mean that it makes the scuffle about them ridiculous.
It puts one in mind of a parcel of puppies snarling for a bone, and the contests of little children, sometimes transported and sometimes all in tears about a plaything.
And as for modesty and good faith, truth and justice, they have left this wicked world and retired to heaven.
And now what is it that can keep you here?
For if the objects of sense are ~ floating and changeable, and.the organs misty and apt to be imposed on ; if the soul is but a vapour drawn off the blood, and the applause of little mortals insignificant ;—if the case stands thus, what is it you stay for?
Why, I am resolved to have patience until I am either extinguished or removed.!_ And until that tinie comes, what is to be done?
The answer is easy—to worship the gods, and speak ~ honcarabbly of them; to be beneficial to mankind; to bear with their fayilts and let their property alone; and lastly, to remember that whatever lies without the compass of your person is nothing of __ yours mor in your power.
XXXIV. You may be always successful if you do but set out well, and let your thoughts and practice proceed upon grounds and j 1 Into a state of separation. y
fn A Discourse with Himself.
method.
There are two properties and privileges common to God _ and all rational beings ; the one is, not to be hindered by anything foreign ; the other, to make virtue their supreme satisfaction, and - not so much as to desire anything further.
XXXYV. If this accident is no fault of mine, nor a consequence of it, and besides, if the community is never the worse for it, why am
_-Iconcerned?
Now, which way the community! may be damnified, I shall discourse afterwards."
XXXVI. Do not suffer a sudden impression to overbear your judgment.
Let those that want your assistance have it, as far as the case requires.
But if fortune, as they call it, lies hard upon them, . do not you conclude upon any real damage, for there is no such thing.
However, upon the score of tenderness and humanity, you may condescend to their weakness, and treat them a little in their own way.
But then you must remember to keep your notion true, and not suffer your compassion to run away with your reason.
Thus, when you are haranguing in the Rostra? and courting the populace, -when you are thus busy, I say, a little of this to yourself would not ey en be amiss.
Hark you, friend, have you forgot that this glitter of honour is but tinsel and pageantry?
I grant it, but for all that, it ' is extremely valued.
It is mighty well.
And because other people are fools, must you be so too?
You may be a happy fellow in any ground, provided you have the wit to choose your fortune hand_ somely.
Now, if you ask further, I must tell you, if your manners be good, your fortune can never be bad.
For, in a word, happiness lies all in the functions of reason, in warrantable desires and 'regular practice.
BOP Ou V8:
I. As matter is all of it pliable and obsequious, so that sovereign reason which gives laws to it has neither motive nor inclination to bring an evil upon anything.
This great being is no way unfriendly or hostile in his nature; he forms and governs all things, but hurts nothing.
1 By the community is meant the world.
? See Book viii. sect. 55.
3 A pulpit in one of the squares at Rome, where the great men use to make _ speeches to carry elections.
; <?*
188.
Conversation of Emperor Marcus Antoninus :
II. Do but your duty, and do not trouble yourself about your condition.
If you behave yourself well, never mind whether it is in the cold or by a good fire; whether you are overwatched or satisfied with sleep ; whether you have a good word or a bad one;
— whether you are in health or dying ; for this last must be done at one time or other.
It is part of the business of life to lose it handsomely.
Upon the whole, if we do but manage the present to advantage, that is enough.
III. Look thoroughly into matters, and let not the distinction or intrinsic value of anything escape you.
IV. The present appearance of things will quickly undergo a change, and be either exhaled into common matter, or dispersed
_ into their respective elements.!
V. That intelligent Being that governs the universe has perfect views of everything ; his knowledge penetrates the quality of matter, and sees through all the consequences of his own operations.
VI. The best way of revenge is not to imitate the injury.
VII. Be always doing something serviceable to mankind, and ~ let this constant generosity be your only pleasure, and not forgetting
| in the meantime a due reverence and regard to the Deity.
VIII. It is the governing part of the mind which awakens thought, and alters the quality of it; which gives what air she pleases to her
— own likeness, and to all the accidents and circumstances without her.
_ IX. The particular effects in the world are all wrought by one intelligent nature.
This universal cause has no foreign assistant, no interloping principle, either without his jurisdiction or within it.
X. For argument's sake let us use a disjunction ; the world, then, is either nothing but a rencounter of. atoms, a heap of conftision, and — a hurry of chance, or else it is the effect of design, and under the _ laws of order and providence.
If the first, what should I stay for, where nature is in such a hotch-potch, and things are so blindly jumbled together?
Why do not I rather make it my choice to — 1 Some philosophers held all matter was the same; and others maintained that _ the four elements were distinct and original principles of bodies,
4s ¢ e ee ae
A Discourse with H imself
disengage and return tothe element of earth as soon as may be?!
Why should I give myself any trouble?
Let me do what I will, my constitution must be broken, and' my atoms all disbanded in a little time.
But if there is a Providence, and the latter part of the disjunction holds good, then I adore the great Governor of the world, and am easy in the prospect of protection.
XI. When you happen to be ruffled a little, and throw off your temper by any cross accident, retire immediately into your reason, and do not move out of rule any longer than needs must.
For the sooner you recover a false step, the more you will be master of "your practice.
XII. Put the case you had a mother-in-law and a mother at the same time ; though you would pay regard to the first, your converse
I conceive would be mostly with the latter.
Let the court and philosophy represent these two relations to you; apply frequently to this last, and set up your stand with her; for it is a life of virtue and philosophy which makes you and your courtiers tolerable to ech other.
\ O iL g7a XIII. To check the pleasure of luxury, we should in our fancy at least take away the garnishing of the dishes, the value the cook sets upon them, and give them names less tempting than ordinary.
For-the purpose, we may say this is but the carcase of a fish, this fowl has no more life in it than I shall have when I am buried, and the other is no better than a piece of a dead hog.
And then for _ this bottle of Falerno,? what is it but a little moisture squeezed out of the tumour of a grape?
And to mortify the vanity of fine - clothes, and prevent your purple® from growing too big for you, consider that it is nothing but sheep's hair twisted together, and _ stained in the gore of a little shell-fish.
And if we were to proceed to some other satisfactions of sense, we should find them but coarse in their causes and constitution ; and as these notions strike through the-surface, press into the heart of things, and show them in their
_ natural colours, so we should carry them on and apply them to all - the pageantry of life.
And where things appear most plausible and pretending, be sure to bring them to the test, and look within them.
_ And when the paint is thus pulled off, the coarseness of them will - 1 An expression of Homer.
: teas 2 Falernus, a country in Campania, which affords the richest wines in Italy.
_ * Purple was so much the privilege ofthe emperor, that it was treason for the - subject to wear it.
Conversation of Emperor Marcus Antoninus easily be discovered.
Without this care, figure and appearance are great cheats, and when you think your fancy is best employed, you will be most fooled.
Even virtue itself is sometimes counterfeited, and gravity is nothing else but grimace.
Thus. Crates discovered Xenocrates' philosophy to be only skin deep,—great demureness without, and no less vanity within.
XIV. The inclination of the generality may be reduced to these heads.
Some people are little enough to be smitten with things in the state of bare existence or vegetation, as with wood, stones, ~ fruit, and such like.
Others, who are, somewhat more tolerable in their fancy, must have life to charm them, and these, it'may be, are mightily in love with their flocks and herds. A third sort, better furnished than the former, admire nothing beneath human nature ; but then they do not take in the whole kind, but it is either the skill, parts, or property! of some particulars which affect them.
But he that values a rational creature without limitation or partiality, runs into none of the dotages above mentioned, but makes it his chief business to look at home, to keep reason and good-nature stirring, and to assist all mankind in the public interest.
XV. Some things are pressing for birth and being, and others are posting off, and that which was entire just now is part of it spent already.
The world is renewed by this change and rolling, no less than time is by a perpetual succession.
Now, who would dote upon things hurried down the stream thus fast, and which it is impossible to take hold on?
Such a passion is much like falling in love with a sparrow flying over your head—you have as it were but one
— glimpse of her, and she is out of sight.
To go on; life is but a sort of exhalation of the blood, and a little air sucked into the lungs.
Now, to return your breath for the support of life, and expire your last, when you lose it, is muchwhat the same action.
XVI. Neither the perspiration of plants, nor the breath of animals, nor the impressions of sensation, nor the poppet motions ? of passions, are privileges of any great value.
To which we may, add the instinct of crowding into herds, together with the functions of nutrition; this latter being not unlike a separating kind of evacuation.
What then is it that you count worth your esteem?
Huzzas and acclamations?
Not at all.
Why, then, you must not — value harangues and panegyric, for this is but a mannerly sort of _ ; As in slaves who belong to their masters.
* Because they do as it were dance men upon wires.
A Discourse wath LLimself, IQI bawling about a man.
Well, I find fame and glory will not tempt you, what then is there behind worth the having?
To govern your motions, and make use of your being according to the intentions of nature ; this is the design of arts and improvement in other cases ; every artificer and profession endeavouring to make the thing fit to answer the end for which it was intended.
This, for instance, is the design of vine-dressers, those that manage horses and make dogs ; their business is to make the most of things, and drive them up to the top of their kind.
And what other view has learning and €ducation but to improve the faculties and set them the right way at work?
It is agreed, then, the main point lies here.
Compass but this, and let the world rub.
What! must your inclinations always run riot, and will you never keep them true to one thing?
~ Must you be still hankering after this fancy and the other?
Why, "then, let me tell you, you will always be a slave, always in wants and disquiet.
'This temper will let loose abundance of uneasy passions upon you.
It will make you grow envious, full of jealousy and suspicion, and apt to overreach those who are possessed of some- . thing you have a mind to.
And when strong desires are unsatisfied, y.Ju will find yourself mightily disturbed 3 and. this will make you
"murmur, and grow mutinous against the gods.
But if you come once to pay a due regard to your reason, you will be pleased with yourself, serviceable to society, and compliant with the gods, that is, you will be entirely satisfied with their administration.
-XVIL The elements either press upwards, or tumble downwards, or else run rourid in a circle.
But virtue has none of these motions ; she is of a noblerkind.
Her progress in regular thoughts is somewhat unintelligible, but always prosperous,
XVIII. What a strange humour there is amongst some people.
They do not care to afford a good word to their contemporaries, and yet are very desirous of being praised by posterity ; that is by those they never saw, nor ever will have the least acquaintance with.
Now this is almost such a freak as it would be to be disturbed because you were not commended by the generations
_ that lived before you.
XIX. Because you find a thing very difficult, do not :presently conclude that no man can master it.
But whatever you observe proper and practicable by another, believe likewise within your own power.
Conversation of Emperor Marcus Antoninus :
XX. If an antagonist in the circus tears our flesh with 'his nails, or tilts against us with his head, we do not use to cry out foul play, nor be offended at the rough usage, nor suspect him afterwards as a dangerous person in conversation.
It is true, when we are at the exercise, we guard and parry, but all this is done without raising ill blood, or looking upon the man as an enemy.
Let us act at this rate in the other instances of life.
When we receive a blow, let us not think ourselves in a battle, but at a trial of skill.
We may fence, as I said before, and manage the contest with caution, but not with malice and ill-will.
; .
XXI. If any one can convince me of an error, I shall be very glad to change myopinion, for truth is my business, and right information hurts nobody.
No, he that continues in ignorance and mistake, it is he that receives the mischief.
XXII. I will do my duty, that is enough.
As for other things, I shall never be disturbed about them.
For if they happen to come cross, it is but considering that they are either without life, or without reason, or without judgment, and thus I can easily pass them over.
- -XXIII. As for brute animals, and things undignified with reason, use them freely and boldly, as being of a superior order yourself.
But treat men like beings of your own kind, and members of the same society.
And in all your affairs invoke the gods for their assistance.
As for the time you are to continue this regularity, never trouble yourself whether it is long or short; for three hours of life thus well spent will do your business.
XXIV. Alexander the Great and his groom, when dead, were both upon the same level, and ran the same fortune of being either — scattered into atoms or absorbed in the soul of the universe.!
— XXV. What abundance of motions there are in the body, what abundance of thoughts and sensations in the mind at the same time!
What a vast number of operations are performed, and how | much business is despatched within us in a single moment!
He that considers this will not wonder so much that infinitely more productions should start out together in the universe, or that the — soul of the world should by once exerting Himself look over, actuate, and govern the whole mass of matter. aoe e ee a a r 1 See Book iv. sect. 14.
CO ve Va e =n
; 43 A Discourse with Himself.
XXVI. Suppose you were asked to spell Antoninus's name, would you holloa every letter in the company's ears?
Or would you return their passion, if they were angry?
I conceive you would rather go mildly to work, and give them the letters and syllables as they stand, without noise.
Apply this to greater instances, and remember that all duties in' morality have such a determinate number of parts and circumstances to render them complete; these must be all taken care of, and performed in order ; but then it must be done smoothly, without growing hot upon meeting with peevishness and provocation.
XXVIL. It is a sort of cruelty to baulk people's fancies, and not give them leave to pursue what they reckon their interest.
And with this you are chargeable in some measure yourself when you are angry with those that do amiss.
Why so?
Because they imagine they are carrying on their own interest and convenience.
But that, you will say, is their mistake.
I grant it; but then it is your part to lead them out of it, and to show them their error without 'assion and resentment.
— sXXVIII. What is death?
It is a resting from sensation and desire ; a stop upon the rambling of thought, and a release from the drudgery about your carcase.
XXIX. Keep up your spirits for business as long as your constitution lasts; for it would be a shame if your mind should falter and give in before your body.
XXX, Have a care you have not too-much of an emperor in you, and that you do not fall into the liberties and pride of your predecessors.
These humours are easily learned, therefore guard against the infection.
Be candid, sincere, and modestly grave.
Let justice and piety have their share in your character ; let your temper be remarkable for mildness and good-nature, and be always enterprizing and vigorous in your business.
And, in short, strive to be just such a man as virtue and philosophy would make you.
Worship the gods and protect mankind.
This life is short, and all the advantage you can get by it, is the opportunities you have of adoring those above! and doing good to those below you.
Do everything like a disciple of Antoninus;? imitate him in the vigour and 1 The gods.
; :
2 The author means the Emperor Antoninus Pius, who was his adoptive father.
; BOK G
Conversation of Emperor Marcus Antoninus:
| constancy of his good conduct, in the equality, sweetness, and piety of his temper, the serenity of his aspect, the modesty and unpretendingness of his behaviour, and the generous ambition he had to be perfectly master of his business.
Further, it was his way to dismiss nothing till he had looked through it, and viewed it on all sides ; to bear unreasonable remonstrance without making a return ; never to be in a hurry; to be backward in giving encouragement to informers.
He was a great judge of men and manners; but of no satirical or reprimanding humour.
Not at all apt to be frightened ~ or surprised; not too suspicious, nor in the least overrun with impertinence and conceit.
Expense and figure was none of his fancy, as one might easily perceive, by his palace, his furniture, his habit, his eating, and his attendance.
Lenity was his humour, and fatiguing his delight.
He was so temperate in his diet that he was able to sit at the council board till night, without withdrawing into another room ; for the necessities of nature never returned upon him till their usual time.
He was firm in his friendship, and steady and agreeable in the manner of showing it.
He gave his courtiers all the freedom imaginable to contradict him, and was pleased with — the proposal of a better expedient than his own.
To conclude, he was a religious prince, but on this side superstition.
Pray imitate these good qualities of his, that you may have the satisfaction of them at your last hour.
XXXI. Rouse and recollect yourself, and you will. perceive your trouble lay only in a scene of imagination ;! and when you are well awake, turn the tables, and carry the contemplation through life ; and then the world in a dream, and the world out of _ it, will appear muchwhat the same thing.
XXXII. My person consists of soul and body.
To this latter all ; things are morally indifferent; the body being in no condition to make a distinction of this kind.
And as to my mind, there is — nothing can affect her in the quality of good or evil, her own actions excepted ; now these are all within her power.
And of all her actions she is only concerned with the present; for what is past or to come signifies as much as nothing, and falls under no moral character.?
XXXIII. As long as the hands and feet do the work they were made for, they move naturally and with ease.
Thus while a man * The emperor seems to have made this reflection after a troublesome dream,
2A kind of paradox,
at Lanett h w% A Discourse with Fimself.
performs the functions of his species, and keeps true to his condition, he feels no more weight than what nature lays upon him.
Now that which is not beside the intentions of nature can never be a real : misfortune.
XXXIV. What abundance of sensual satisfaction have thieves, catamites, parricides, and usurpers been possessed of?
We may guess at the quality of pleasure by its falling to the share of such wretches as these.
_XXXV. Do you not observe among your artificers, though they bear the contradiction and impertinence of the unskilful, yet they
<< will not comply so far as to be talked out of their knowledge, or work against the rules of their trade?
And is it not a scandalous business that an architect or a physician should have more regard for their profession than a man has for his?
For his, I say, in which he has the honour of the gods for his partners.
And what is __ .a man's trade simply considered as a man?
Why, nothing but the = study and practice of virtue and moral philosophy.
« XXXVI. The vast continents of Europe and Asia are but corners - of the creation.
The ocean is but a drop, and Mount Athos but a grain in respect of the universe; and the present instant of time but a point to the extent of eternity.
These things have all of them little, changeable, and transitory beings.
Remember likewise that all things proceed from the soul of the universe, either by direct or consequential causality.
Thus the growling deformity of a lion, the poison of serpents, thorns and dirt, and whatever seems coarse or offensive in nature, start out of something more noble, or _ belong to the entireness of her beautiful productions.
Do not therefore suppose them insignificant and unworthy the Being you worship, but consider the fountain from whence all things spring.1
_ XXXVII.
-He that has taken a view of the present age has seen as much as if he had begun with the world, and gone to the end of it; for all things are of a kind and of a colour.
XXXVIII. The mutual dependence all things have, and the Telation they stand in toeach other, is worth your frequent observation.
For all the parts of matter are in some measure _ linked together and interwoven, and for this reason have a natural
- } See Book iii. sect. 2, Book viii. sect. 50.
2 See Book ii. sect. 14, Book ix. seet, 35.
Conversation of E myperor Marcus Antoninus: sympathy for each other.
And thus motion and the continuity of matter makes one body consequent and connected to another.'
XXXIX. Bring your will to your fate, and suit your mind to your circumstances; and love those people heartily that it 1s your fortune to be engaged with. tide XL. Those tools and utensils are said to be right when they serve for the uses they were made; though in this case the artificer that made them is commonly absent.
But in the works of nature, _ the forming power is always present with the effect, and deserves a particular regard.
From hence you are to conclude that as long as you behave yourself as this sovereign power directs you, you will have your wishes in everything.
Indeed, it is this bent of inclination which makes the gods happy, and gives satisfaction to the soul of the universe, XLI. If you suppose anything which lies out. of your command to be good or evil, your missing the one or falling into the other
~ will unavoidably make you a malcontent against the gods, and put you upon hating those people whom you either know or suspect to be instrumental in your misfortune.
To be plain; our mistake in this supposition andpursuing objects above our reach often makes us very unreasonable and unjust.
But if we confine the notion of good and evil to things in our power, then all the motives to complaint and ill-nature will drop off; then we shall neither remonstrate against heaven nor quarrel with any mortal living.
XLII. All people concur in some measure to the purposes of Providence, though all are not sensible of it.
And thus, as Ff remember, Heraclitus observes, that those who are asleep may be said to help the world forward.
In short, the grand design is carried on by different hands and different hearts too.
For even he that complains makes head against his fate, and strives to pull the — - administration in pieces ; even such a' testy mortal as this is useful in his way.?
Consider then how you are ranged, and whether you have joined the dutiful or the disaffected party.
For He that. oe governs the world will certainly make you good for something, and prove serviceable to. his scheme one way or other.
Have a care you do not serve for a foil or a jest, and make such a ridiculous 1 This section seems to be levelled against Epicurus's hypothesis of a vacuum.
2 See Book ix. sect. 42.
A Discourse with Himself.
figure in nature as that Doggril did in the play Chrysippus mentions, XLII. Every one should keep to his post, and be contented with the assignments of Providence.
The sun never covets the properties of a shower, nor does one god interfere with another.
' Everything 'is serviceable in his own station, and unresembling causes unite to advantage in the effect.
Are not the stars different from each other? and yet their influences agree together upon ~ sublunary productions, XLIV. If the gods have decreed me anything, they have decreed
© my advantage.
If not, they must either be mistaken in their measures or unbenevolent in their design.
Now, as the first part of this supposition is absurd, so the latter is incomprehensible.
For to what purpose should they intend me any harm?
What would themselves or their universe get by it?
But granting they have 'made no particular provision for me, yet since their government of or. gt the world is not disputed, the consequence will be much the same.
For this way my affairs will be comprehended and fall within the compass of their general providence, and why-then should I not be contented with whatever happens?
'To put the case further.
Suppose the gods take care of nothing, which, by the way, we must reckon a scandalous opinion, or else it will be high time to leave off the common solemnities of sacrificing, prayers, and religious swearing.
If things lie thus, why all this superstitious trouble in these and many other instances?
To what purpose should we behave ourselves as if we were in the very court and company of heaven?
However, since a supposition implies nothing of reality, _let it pass for once.
If the gods therefore will take care of none of 'Us, it is certainly lawful for me to take care of myself.
Now it is my right to state the notion of my own conyenience ; and what is that? Why, that is convenient for every one which suits his nature and his species.
Now my nature has reason, sociable principles, and public inclination in it.
By consequence, the interest of my country must be my own.
Take me then under the _ particular distinction of Antoninus, and Rome is my town and country ; but consider me as a man in general, and I belong to the corporation of the world.
That, therefore, and only that, which is serviceable to both these societies, is an advantage to me.
- XLV. Whatever happens to particulars is serviceable to the universe ; that thought might satisfy.
_But we can carry the reasons
Conversation of Emperor Marcus Antoninus : for acquiescence further; for, upon observation, you will perceive that what is profitable to one man is in some measure for the interest of the rest.
And here I take the word profit in the sense of common acceptation, and not in the language of the Stoics.
XLVI. You may remember at a play, or such resembling diversions, coming over and over with the same thing tires the sense and extinguishes the pleasure.
Remove this contemplation into life; for here all things come round, and bring the same causes and appearances along with them.
How long, then, will it be before - ~ you are cloyed with these repetitions ?
XLVII. Consider with yourself that people of all conditions, professions, and countries are forced to die.
Cast your eyes upon what sort of mortals you please, and you will find them go the way of all flesh.
And we must take our turn too with the rest, and remove to the.same place whither so many famous orators and philosophers, generals, princes, and heroes have shown us. the way.
Those great sages, Heraclitus, Pythagoras, and Socrates ; those celebrated mathematicians, Eudoxus, Hipparchus, and Archimedes, had no privilege or protection against fate.
Not to mention a great many other extraordinary geniuses, persons of industry, reach, and spirit; they are all gone.
Even those buffoons who, like Menippus, were always flouting and fleering at mankind, though they lived in jest, they died in earnest.
Remember they are all — in their graves; and where is the harm of all this?
Nay, what are those the worse for it that have not so much as left their own names behind them?
In a word, there is only one thing here worth the minding, and that is, not to imitate the degeneracy of mortals, but to be true, honest, and good-natured even amongst knaves and sharpers.
XLVIII. When you have a mind to divert your fancy, consider the good qualities of your acquaintance; as the enterprizing vigour of this man, the modesty of another, the liberality of a third, and so on; for there is nothing so entertaining as a lively image of the virtues and advantages of those we converse with. a ee ae Let such an idea therefore be always ready andathand.
= = = XLIX. You are not angry because you weigh so light in the scale, and do not ride forty stone.
Why then should you be 1 The Stoics esteemed nothing profitable but virtue and honesty, though at the 7 same time they allow other things to be useful.
A Discourse with LFTimself,
dissatisfied because your life is not drawn out to an unusual and extraordinary period?
You ought to be no more covetous -of ~ time than you are -of bulk, but be contented with the common allowance..
L. It is good to try to bring people to a right understanding of the case, but if they grow troublesome, be governed by your own conscience, and never ask anybody's leave to be honest,
If there comes a force upon you, and stops your progress, disengage, and be easy, and make a virtue of necessity.
Remember that you undertook the business upon the condition of its being feasible, and never pretended to grasp at impossibilities.
What was it, then, you aimed at? Why, to do your best, and secure your reason.
Right!
And this may be effectually done, though the enterprize | should happen to miscarry.
LI. The ambitious person lodges his happiness in the fancy of another.
The voluptuary admires at home, and. keeps within the reach of his senses; but a man of understanding depends upon himself, and makes action, and not appetite, his pleasure.
AS = _ LIL. We are at liberty not to misinterpret any accident, and by consequence may be free from disturbance.
Things have no such power over thoughts as to make us of what judgment they please.
LIII. Accustom yourself to attend to what is discoursed, and, as far as you can, get into the soul of him that speaks.
LIV. That which is not for the interest of the whole swarm is not for the interest of a single bee.
LV. If the patient rails at the doctor, or the crew at the master of the vessel, who will they mind, or what good is to be done upon them?
Or, which way can either -health or a good voyage be» c. expected ?
LVI. How many people that came into the world with me are gone out of it already?
LVII. Honey tastes bitter to such as are troubled with an overflowing of the gall; and people bitten by a mad dog are frightened at the sight of water; and, on the other hand, a little ball is a curious thing to a child. .'This considered ; why should you be
Conversation of Emperor Marcus Antoninus: angry with any one?
Can you imagine that error and ignorance tas léss force upon the, mind than a little gall or venom upon the body?
_ LVIIL. As nobody can rob you of the privileges of your nature, or force you to live counter to your reason, so nothing can happen to you but what comes from Providence, and consists with the interest of the universe.!
LIX. Consider with yourself what sort of people your men of a popularity must court, what scandalous submissions they are obliged to, and what poor returns they have for their pains.
And then how soon death and oblivion sweep all before them.
——-0
BOOK. VIL
I. Wuat is vice and wickedness?
No rarity, you may depend on it.
When you are in danger of being shocked, consider that the sight is nothing but what you have frequently seen already.
'To be | : brief, men and manners are generally muchwhat alike. All ages — E and histories, towns and families, are of the same complexion, and full of the same. stories.
There is nothing new to be met with, but all things are common and quickly over.
: bis iy dd Lond tg II. Opinions, whether right or wrong, can never be"pulled out of your head, unless the grounds and reasons of them are first removed.
Itis your interest, therefore, to awaken your memory, and refresh those notions which are serviceable and well examined.
For the purpose; you may say to yourself, it is in my power to _form a right judgment upon the present emergency ; and why then
F "
; oo a e should I be disturbed at it?
'For nothing that does not enter my mind, and get within me, can hurt me.
Hold to this, and you are safe.
Come, I will tell you a way how you may live your time over again.
Do but recollect and review what you have seen already, and the work is done. a te III. Gazing after triumphs and cayalcades ; the diversions of the stage ; farms well stocked with flocks and herds; contests for victory
1 See Book v. sect. 8.
Cte ee Ge Ss Fhe Wo ceacnee eae
in ' f * fa Pa'
\ ¥ J Stet 2. A Discourse with fimslf.
in thiness is to keep my road, and be honest\oncerns of. mortals.
Worech to myself that a piece of gold or an emery image of them elsed_senseand language.
Let the world talk and te whelps quarrelling about a bone ; tistitt sparkle an"whingatt: pismires in a peck of troubles about the carriage of a grain of wheat; mice frightened out of their wits, and scouring across the room; puppets dancing upon a wire, etc.
And after all, though human life is but ordinary and trifling, a wise man must be easy and good-humoured, and not grow splenetic or haughty upon the contemplation ; remembering, notwithstanding, that the true bulk and bigness of a man is to be measured by the size of his business and the quality of his inclinations, IV. Do not let either discourse or action pass unobserved ; attend to the sense and signification of the one, and to the tendency— and design of the other, V. Am I sufficiently qualified for this business or not?
If I am, I will make use of my talent, as given me by heaven for that purpose.
If Iam not, I will either let it alone, and resign it to a better capacity, or else I will do what I can, I will give my advice, and put the executing part into an abler hand ; and thus, by looking out for help, the juncture may be nicked, and the general interest secured. or whatsoever I act, either by myself or in conjunction with another, I am always to aim. at the advantage of the community. ee __ VI. How many famous men are dropped out of history, and forgotten!
And how many poets and panegyrists, that promised _ to keep up other people's names, have lost their own !
WII. Never be ashamed of assistance.
Like a sentinel at-the -storming of a town, your business is to maintain your post and execute your orders.
Now, suppose you happen to be lame at an assault, and cannot mount the breach upon your own feet, will not you suffer your comrade to help you?
VIII. Be not disturbed about the future ; for if ever you come to it, you will have the same reason for your guide and protection which preserves you at present.
IX. All patts of the universe are interwoven and tied together, and no one thing is foreign or unrelated to another.
This general
f; wot
Conversatian of Emperor Marcus Antoninus.
~* ¢ / i i is imagi d ignor connexion gives unjp Can you imagine that error and ignor _ : a 'take it altogethetson the. mind than a little gall or venom upon ~~ make it of, one C ae . run through the wholé syswin o1 1... .-veings, and you will find reason and truth is but single and the same.
And thus beings of the same kind, and endued with the same reason, are made happy by the same exercises of it.
Buse Lee — a Ul, X. All compositions of matter fly off apace to the common stock and receptacle ; spirits are quickly swallowed up in the soul of the ~ universe,! and so is memory and fame in the gulf of time.
XI. With rational beings, nature and reason is the same thing.
By consequence, to act according to the one must be to act ~~according to the other.
XII. Either stand upright upon your own legs, or let another support you.
XIII. Does continuity and connexion create sympathy and relation in the parts of the body?
Why, resemblance and, as one may say, consanguinity of nature does the same thing among rational beings; for though they are not tacked together by extension and union of place, they seem all made to co-operate with each other.
This thought will be more intelligible and affecting if you frequently consider yourself as a member of the rational system; but if you reckon yourself only a part, this relation will prove too weak for a principle of action.
This remoter notion will not cherish good nature enough, nor carry it to a just improvement.
You will not love mankind so heartily as you should do.
Under this persuasion a generous action will never delight and regale you.
You will do a good office merely for fashion and decency, but not as if it was really a kindness to yourself. at XIV. Let accidents happen to such as are liable to the impression, _ and those that feel misfortune may complain of it if they please.
As for me, let what will come, I can receive no damage by it, unless I think it a calamity; and it is in my power to think it none if I have a mind to it. ee XV. Let people's tongues and actions be what they -will, my
1 See Book iv. sect. 14. ee
a os 3 t :
' pee :
: os SS pce ne ee nae' a ~ A Discourse with Fimself.
"208 business is to keep my road, and be honest, and make the same _ Speech to myself that a piece of gold or an emerald should, if they had sense and language.
Let the world talk and take their method, I shall not mind it, but sparkle and shine on, and be true to my species and my colour.
XVI. Does not the mind give the man the disturbance?
Does she not bring fears and fits of the spleen upon herself?
Let any other body try to disquiet her if they can; when they have done their worst, it is in her power to prevent the impression.
And as for this small carcase, let it complain, and feel, and be frightened, if it know how.
It is true, the soul is the seat and principle of thought, and by consequence, of passion and pain; however, this passive -capacity will do no harm, unless you throw her into fancies and fears about it!
For the mind is in her own nature selfsufficient, and must create her wants before she can feel them.?
This privilege makes her impregnable, and above restraint, unless she teases and puts fetters upon herself.
XVII. What is happiness but wise thinking, or a mind rightly disposed?
Why then does fancy? break in and disturb the scene?
Begone!
I will have nothing to do with the impostures of imagination!
However, since they have custom to plead in their excuse, let them withdraw, and I will forgive them.
XVIII. Is any one afraid of dissolution and change?
I would gladly know what can be done without it.
If the course of naturé and the method of the universe will not reconcile us to the expectation, we are somewhat unreasonable.
Pray, must not your wood be turned into a coal before your bath can be ready for you? Must. not your meat be changed in your stomach, to make it fit to nourish
. you?
Indeed, what part of life or convenience can go forward without alteration?
Now, in all likelihood, a revolution in your carcase and condition may be as serviceable to the world in general as those alterations above mentioned are to you.
XIX. All particular bodies are quickly dissolved and hurried through the universal mass, where, at last, they incorporate, grow serviceable, and become a sort of limbs to the world.
How many such eminent sages, as Chrysippus, Socrates, and Epictetus, have 1 The old Stoical paradox.
2 A Stoical piece of vanity.
3 That is a vulgar opinion concerning good and evil.
Now all people are the vulgar with the Stoics except themselves.
Conversation of Emperor Marcus Antoninus : sunk in the gulf of time?
And the same reflection will hold good concerning any other person or thing whatsoever,
XX. I am only solicitous about one thing, and that is, lest I should not act up-to the nature and dignity of a man ; lest I should fail in some of the circumstances of my duty, and mismanage either in the matter, manner, or time of doing it.
XXI. It will not be long before you will have forgotten all the world; and in alittle time, to be even, all the world will forget you too.
XXII. Tt is the privilege of human nature above brutes to love those that disoblige us; to practise with ease and inclination, you must consider that the offending party is of kin to you, that ignorance is the cause of the misbehaviour, that the will and the fault seldom go together,! that you will both of you quickly © be in your graves; but especially consider that you have received no harm by the injury; for if your reason is untouched, and your mind never the worse, there can be no damages done. é XXIII. God, or the spirit of nature, works the mass of matter like wax.
Now, for the purpose, it is a horse; soon after you will have it melted down, and run into the figure of a tree; and from ~ this form it is possible it may remove into the flesh and bones of-a man, or what you please, and it is but a little while that it is fixed in-one species.
Now, a trunk feels no more pain by being knocked in pieces than when it was first put together.?
XXIV. A sour, gruff look is very unnatural, and to put it on often' will make it settle, and destroy the beauty and pleasantness of the aspect to that degree that it is never to be recovered; from whence you may conclude it a foolish custom.
XXV. It is high time for those people to die that have iilined the sense of their own misdemeanours.
XXVI. That Being which governs nature will quickly change the present face of it.
One thing will be made out of another by frequent revolutions, and thus the world will be always coming new out of the mint.
? See this paradox further explained, sect. 2b 2 This similitude is brought to insinuate the mind's independence on the uody, which is all paradox.
A Discourse with Himself,
_ XXVII. When any one misbehaves himself towards you, immediately bethink yourself what notions he has concerning advantage and disadvantage ; when you have found out this, you will pity him, and neither be angry nor surprised at the matter.
It may be, upon inquiry, you may find your opinions upon these points much the same, and then you ought to pardon him, for you would have done the same thing yourself upon the same occasion.
But if your - notions of good and evil are different, and more just than his, then your passion will yield to your good-nature, and you will easily bear with his ignorance.
XXVIII. Do not let your head run upon that which is none of your own, but pick out some of the best of. your circumstances, and consider how eagerly you would wish for them, were they not in your possession; but then you must take care to keep your satisfaction within compass, for fear it should carry you too far, make you overvalue the object, and be disturbed at the loss of it.
- _ XXIX. Fortify at home, and rely upon yourself, for a rational mind is born to the privilege of independence ; honesty, and the inward quiet consequent to it, is enough, in all conscience, to make you happy.
XXX. Rub out the colours of imagination ;! do not suffer your passions-to make a machine of you; confine your care to the present ;2 look through the quality, and press into the nature of ~ that which happens either to yourself or another.
Distinguish the parts of your subject, and divide them into matter and form, and into body and spirit,2 when they have them.
Think upon your last hour, and do not trouble yourself about other people's faults,
'but leave them with those that must answer for them.
XXXI. When you hear a discourse 'make your understanding keep pace with it, and reach as far as_you can into those things
_ which fall under your observation.
XXXII. Would you set off your person, and recommend yourself?
Let it be done by simplicity and candour, by modesty of behaviour, and by indifference to external advantages.. Love mankind and resign to Providence, for, as the poet observes, " All things are
PF Ae ee 1 See sect. 17.
2 See Book iii. sect 12, and alib, 3 See Book iv, sect. 21, vty ee ae a ey pg a > aoa basi 8 : \
f i
Conversation of Emperor Marcus Antoninus :-— under law and superior direction."
And what if the elements only had their course chalked out, and their motions prescribed them ?
But we may carry the conclusion further, for there are, at the most, 'but very few things in the world perfectly turned over to chance and liberty.
§ XXXIII. Let death make atoms or vacuum of me, or what you please, it will come to this upshot at last,—it will either extinguish my being or translate me to another state.
; XXXIV. As for pain, if it is intolerable, the extremity will destroy itself and quickly despatch you.
If it stays long, you will be big enough to grapple with it.
Your mind, in the meantime, will save herself by the strength of thought, keep undisturbed, and suffer nothing.
And for your limbs that lie under the execution, if they can complain and make out anything, let them do it.
XXXV. To moderate your ambition about fame, consider the generality of the people that are to commend and take notice of » _ you, how insignificant they are, and how little in their pursuits and - aversions!
Consider also that as one heap of sand thrown upon another covers the first, so it happens in the business of fame, a new glory eclipses.an old one, and the latter age is a sort of extinguisher to the former.
Seed *XXXVI. A saying of Plato:? "He that has raised his mind to a due pitch of greatness, that has looked through the world from one end to the other, and carried his view through the whole extent
| _ of matter and time, do you imagine such a one will think human life any great business?
Not at all (says the other man in the dialogue); what then?
~ Will the fear of death afflict him?
Far from it."
XXXVII. There is a great deal of truth in that sentence of Antisthenes: "That it is the fate of princes to be ill spoken of for their good deeds." az
XXXVIII. It is a shame that a man should not be master of his mind as well as of his countenance; that his will should be stronger for his looks than for his thoughts: prescribe what air he pleases to the first, and let the other lie mutinous and ungovernable.
1 The old paradox. ea * Plato, De Republic., lib. vi.
eae ed A Discourse with Himself.
XXXIX. "It is to no.purpose to fall out with accidents and things, for they do not care a farthing for it."?
> XL. " Manage yourself with that advantage, that I, and the gods too, may have pleasure and satisfaction in your conduct." 2
XLI. 'Fate mows down life like corn, this mortal falls, and the other stands a while." 3
XLII. "Is my family struck out of Providence, and do the gods forget me?
If it beso, they have reason for their neglect."
XLIII. ' Virtue and happiness is a present I can make myself."
; XLIV. 'Not too much sympathy with other people's sorrow; " 4 and keep your passions from all kinds of transport and excess.
XLV. More of Plato's sentences: "To such a one I should return this very reasonable answer.
Hark ye, friend, you are mightily out if you think a man that is good for anything is either afraid of living or dying.
No; his concern is only to bring his actions to the test, to secure his practice, and stand clear of knavery and misbehaviour."
XLVI, Plato again:® "Gentlemen, in my opinion, when a man } is satisfied with his own choice, or put into a post by his superiors, his business is to stand buff against danger and death, and fear nothing but disgrace and cowardice."
XLVII. Plato once more:? "With your favour, sir, it is not always the part of virtue and bravery to preserve either your own life or your neighbour's.
He that is a man in good earnest must -_ not be so mean as to whine for life, and. grasp intemperately at old age; let him leave this point to Providence.
The women in the nursery can tell him that we must go when our time is come.
His __ duty is to consider how he may make the most of his life, and spend _. what there is to the best advantage."
1 Eurip. Bel/eroph.
Here the emperor transcribed some sentences of the poets into his commonplace book.
3 This advice seems intended for his son Commodus.
3 Eurip. Aypsip. 1.
* Aristoph. Acharn.
5 Plato, Apolog.
8 Apolog.
7 Plato, Gorgias.
Conversation of Emperor Marcus Antoninus:
XLVIII. Let the transmutation and shuffling of the elements be frequently the subjects of your meditation.
Consider the course of the stars as if you were driving through the sky, and kept them company.
Such contemplations as these brighten the soul, and : scour off the rust contracted by conversing here below.
- '
| XLIX. It is a handsome saying, that of Plato's: "'That when - ~ we consider the state and condition of mankind, we should place our imagination upon some lofty pyramid or observatory; and from thence take a prospect of the world, and look it over as it were ~ at one view.
Here we may see how mortals are drawn up into towns and armies in one place, and dispersed for husbandry in another !
Here are abundance of things to be seen together, marriage and confederacy treated by nations and families, births and burials, feasting and jollity at one house, and all in tears at another.
Here ~~ they are ina mighty hurry at the bar, and there up to the earsin"
| trading and merchandise.
'Towards the end of the prospect, it may be you may see a great deal of barren and unhabitable wilderness,
—__ with variety of barbarous people beyond it.
Take it altogether, it is a strange medley of business, humour, and condition ; and yet if you consider it thoroughly, you will find the diversity and disagree_ment of the parts contribute to the beauty of the whole."
PELL 2 OF L. By looking back into history, and considering the fate and revolutions of government, you will be able to draw a guess, and ~ almost prophesy upon the future.
For things past, present, and to come, are strangely uniform and of a colour, and are-commonly
~~ cast in the same mould.
So that upon the matter, forty years of human life may serve for a sample of ten thousand.
LI. "What is sprung from earth dissolves to earth again, and heaven-born things fly to their native seat." 1 i If the matter does not stand thus, either the atoms will be untwisted, or the elements scattered into insensibility. ee LII. "We feed ourselves up for long life with a great deal of care and expense; but alas! fate will find us out, and when the gods. give the sign, we must embark, though never so unwilling." 2
— LUI. Can another man ride or fence better than you?
It may 4 be so.
But though you may fall short in your exercises, let nobody.
1 Eurip. Chryszp, 2 Eurip.
od A Discourse wath fLimself. ny, BE is the better for it, what need you be so ignorant as to look any farther, and lie gaping for reputation and requital ?
LXXV. Nobody is ever tired with favours and advantages.
Now, to act in conformity to the laws of nature and reason is certainly an advantage.
Do not you therefore grow weary of doing good offices ; for by obliging others, you are really kind to yourself.
__ LXXVI. There was a time when God and nature was employed in making the world.
So that now all events must either be consequences of decree, and result from the first measures, or else the soul of the universe! failed in the execution of her principal design.
Now the absurdity of this latter supposition will go a great way towards the making a man easy.
BOOK VIIL
I. To kéep you modest and mortified to vain glory, remember that it has not been your good fortune to spend your life wholly in the - pursuit of virtue and wisdom.
Your friends and yourself too are _ sufficiently acquainted how muchyou fall short of philosophy ;
_and though merit and character are sometimes parted, yet the bare report of being a philosopher is no easy matter for you to compass.
You are unqualified by your station, and too much embarrassed, for this privilege.
However, since you know how to come at the thing, never be concerned about missing the credit of it.
Be satisfied, therefore, and for the rest of your life let your own rational nature direct you.
Mind then what she would be at, and let nothing - foreign disturb you.
You are very sensible how much you have rambled after happiness, and failed.
Neither learning, nor wealth, - nor fame, nor pleasure, could ever help you to it.
Which way is it to be had, then?
By acting up to the height of human nature.
And how shall a man do this?
Why, by getting a right set of _ principles for thoughts and practice.
And what principles are those?
Such as state and distinguish good and evil; such as give us to understand that there is nothing properly good for a man but what promotes the virtues of justice, temperance, fortitude, and 1 God.
Conversation of Emperor Marcus Antoninus: | benevolence ; nor anything bad for him but that which carries him off to the contrary vices.
"ig II. At every action and enterprise ask yourself this question, What will the consequence of this be to me?
Am I not likely to" repent of it?
I shall be dead in a little time, and then all is over with me.
If the present undertaking is but suitable to an intelligent and sociable being, and one that has the honour to live by the same rule, and reason with God himself; if the case stands thus, all is well, and to what purpose should you look any farther?
MY eh eZ III. Alexander, Julius Czsar, and Pompey, what were they in | comparison of Diogenes, Heraclitus, and Socrates?
These philosophers looked through cause, matter, and consequence, _and understood the nature and use of things.
This was noble furniture ~ for a man's head and happiness; but as for those great princes, what a load of cares were they pestered with, and how much slaves to their ambition !
; Me dl IV. Never disturb yourself, for people will be untoward, and , play the same pranks over again, though you should fret your heart out.
V. In the first place, keep yourself easy, for all things are .s governed by the laws and order of Providence; besides, you will quickly go the way of all flesh, as Augustus, Adrian, and the rest
of the emperors have done before you.
Farther, examine the ~ matter to the bottom, and remember that the top of your business
© is to be a good man.
'Therefore, whatever the dignity of human nature requires of you, set about it presently without ifs or ands;
— and speak always according to your conscience, but let it be done — in the terms of good-nature and civility.
pea VI. It is the method of Providence to change the face of things, q and remove fortune and success from one place to another,
All conditions are subject to revolution, so that you need not be afraid — of unusual treatment; for you stand upon no worse ground than the rest of the world, and will only have your share of the common — fate.
VII. Every being is at ease when the powers of it move regularly — and without interruption.
Now a rational being is in this prosperous condition when her judgment is gained by nothing but truth and —
A Discourse with Himself.
evidence ; when her designs are all meant for the advantage of society ; when her desires and aversions are confined to objects within her power ; when she rests satisfied with the distributions of Providence ; for which she has great reason, in regard she is part of it herself, and with as much propriety as a leaf belongs to the nature of the tree which bears it; only with this difference, that a leaf is part of nature, without sense or reason, and liable to be checked in its operations ; whereas a man is a limb, as it were, of an intelligent, righteous, and irresistible being,—a being that is all wisdom, and assigns matter and form, time, force, and fortune to everything in due measure and proportion.
And this you will easily perceive, if you do not stop short in your speculation and make a lame inquiry, but compare the whole of one thing with the whole of another.
VIII. You have no leisure to read books; what then?
You have leisure not to be haughty or play the knave.
It is in your power to be superior to your senses, and paramount over pleasure and pain ; to be deaf to the charms of ambition, and look down upon fame and glory.
It is in your power not only to forbear being angry with people for their folly and ingratitude, but over and ~above to cherish their interest and take care.of them.
IX. Never censure a court life, nor seem dissatisfied with your own.
_X. Repentance is a reproof of a man's conscience for the neglect of some advantages.. Now, whatever is morally good is profitable, and ought to be the concern of a man of probity; but no good man was ever inwardly troubled for the omission of any pleasure, or the baulking of his senses.
From whence it follows that pleasure, ' strictly speaking, is neither profitable nor good.
XI. To go to the bottom of a thing, these things should be answered, What is it in its proper nature and distinction?
' Of what sort of matter and form does it consist?
What share of force and action has it in the world?
And how long is it likely to stay there?
XII. When you find yourself sleepy in a morning, remember that business and doing service to the world is to act up to nature and live like a man; whereas sleeping does but degrade you for the time, and bring you down to a beast.
Now those actions which 1 The Stoics believed the soul a part of God.
> 2.4.08
Conversation of Emperor Marcus Antonimus: fall in with the design and properties of nature are more suitable and serviceable, and upon a custom more pleasant than others. va J _ XIII. Upon every new idéa let it be your constant custom to make use of your talent in physics, metaphysics, and morality, and examine the object in the respective inquiries of those sciences.
XIV. When you are about to converse with any person, make this short speech to yourself: How does this man's definition —_ stand affected?
What notions has he about good and evil?
Nay, ~ if his understanding is so misled, if he has such unfortunate opinions" concerning pleasure and pain and the causes of them; if his fancy or his fears are misapplied, or over-proportioned with respect to reputation or ignominy, to life or death; if the case 'stands thus with him, I do not wonder at his practice, for indeed it is next to — impossible he should do otherwise.
XV. Would it not be an odd instance of surprise to stare at a fig-tree for bearing figs?
Why then' should it seem strange to us for the world to act like itself, and produce things pursuant to quality and kind?
This is just as foolish as it would be for a physician to wonder at a fever, or a master of a vessel at a cross blast of wind.
XVI. To retract or mend a fault at the admonition of a friend, hurts your credit or liberty no more than if you had grown wiser
— upon your own thought; for it is still your own judgment and temper which makes you see your mistake and willing to retrieve it. aiee Y XVII. If what is done displeases you, why do you do it, if it is in your power to let it alone?
But if you cannot help it, who do | you complain of?
The atoms or the gods?!
Either way is dis- — traction, and therefore we must murmur against nothing.
If you — can mend the matter, go about it; if you cannot, what are you — the better for grumbling?
Now aman should never do anything to no purpose:
/ a e i XVIII. Whatever drops out of life is caught up somewhere, for the world loses nothing.2
Within this circumference of corporeity all things have their several forms and revolutions ; and here it is,
1 That is, chance or Providence, for the world must be governed by one of them. e reoe | ? That is, nothing is annihilated. a a
+ * pee pia \
A Discourse with Himself.
likewise, that they return into element and first principle, under which notion those of the world and your own are the very same ;!
_ and all these last changes are made without the least repining.
And why, then, should the same matter that lies quie. in an element grumble in a man?
_ XIX. Providence does not grant force and faculties at random, but everything is made for some end.
'The sun, as high as it is, has its business assigned, and so have the celestial deities.2
And where is the wonder of all this?
But pray what were you made.
_ for?. For your pleasure? Common sense will not bear so scandalous an answer. z _ XX. Nature ® pre-ordains the end of everything, no less than its
- beginning and continuance ; as he that strikes a ball designs whither it should go, as well as which way.
And what is the ball the better all this while for mounting, or the worse for flying lower and coming
. to the ground?
What does a bubble get in the swelling, or lose in the breaking?.
The same may be said ofa candle, which is every "jot as happy out as burning.
_XXI. Turn your carcase the wrong side outwards, and be proud 'if you can ; and to improve your thought, consider what a beauty, age, diseases, and death will make of you; and, to keep you low in your computations upon fame, consider that both the orator and — the hero, the men and the merit, will quickly go off and be out of _ ht; that the earth is but a point, and that we live but in a corner of this little dimension ; that men differ in their notions of honour and esteem; and that even the same person is not of the same opinion long together.
XXII. Mind that which lies before you, whether it be thought, word, or action.
You are well enough served* for postponing your improvement, and making virtue wait for you till to-morrow.
XXIII. Am I about anything?
I will do it with regard to the interest of mankind.
Does anything happen to me extraordinary? a 1 All bodies are made of the same matter.
Sigs 2 The emperor means the stars which the heathen and some Christians too believed to be animated; and that a spirit or intelligence was seated in the centre, and governed the motions of the luminary. rr.
3 Or Providence.
4 Here the emperor refers to some disappointment. we a # ms
Fi.
Conversation of Emperor Marcus Antoninus :
I will receive it as the appointment of fate and the distribution ¢ 3) ae heaven.
XXIV. Think a little, and tell me what you meet with in the business of bathing.
There is oil, and sweat, and dirtiness, and water, but an offensive mixture, take it altogether.
Why, life and satisfaction is made up of much such indifferent stuff, but coarse, if you examine it to the bottom.
XXV. Lucilla buried Verus,! and followed him soon after ; Secunda did the same office for Maximus, and survived but a~ little while.
And thus it fared with Epitynchanus and Diotimus, with Antoninus and ~Faustina,? with Celer® and the Emperor
Adrianus; they assisted at one funeral, and quickly made another themselves.
Thus poor mortals moulder away!
Where are those men of reach and prognostication ? and the other haughty fantastical sparks?
They made a great noise and figure formerly, but what is become of them now?
Where are those celebrated philosophers, Charax, Eudemon, Demetrius the Platonist, and others oftheir learning and character?
Alas! they took but a turn in the world, and are gone long since.
Some of them have sunk to-rights, and left no memory behind them; the history of others is overcast and dwindled into fables ; and a third sort have decayed farther, and dropped even out of a romance.
Your business is therefore to — - ' remember, that after death your body will fall in pieces and fly off. into atoms; and as for your spirit, that will either be extinguished or removed into another station.
XXVI. Please and satisfaction consist in following the bent _ of nature, and doing the things we were made for.
And which way is this to be compassed?
By the practice of general kindness, by neglecting the importunity and clamour of our senses, by distinguishing appearance from truth, and by contemplating the nature
~ and works of the Almighty.
All this is acting according to kind, and keeping the faculties in the right channel.
XXVII. Every man has three relations to acquit himself in ; his body helps to make one, the Deity another, and his neighbours a third.
1 Lucilla was our emperor's daughter, and married to Verus, who was his partner in the empire.
2 Antoninus Pius's empress.
° An orator, or rhetoric master to our emperor and his oyun t+ Tate Verus.
A Discourse with Himself.
- _ XXVIII. If pain is an affliction, it must affect either the body or the mind.
If the body is hurt, let it say so!
As for the soul, she can secure the passes, and keep the enemy at a distance; it is in _ her power to be invulnerable, by supposing the accident no evil; which supposition is very practicable ; for judgment and appetite, aversion and desire, and all the equipage of thought, are lodged within, and there no mischief can come at them.2
XXIX. Discharge common prejudice and the fallacies of fancy, by saying thus to yourself: It is in my power to be as easy and as innocent as it is possible ; to have nothing of vice, of appetite or disturbance in me.
I am likewise in a condition to state the value and distinguish the quality of things, and make use of them accordingly.
'These are all privileges of nature, and ought to be remembered as such.
~ XXX. When you speak in the senate, or elsewhere, mind decency -and character more than rhetoric, and let your discourse be always sincere and agree with your meaning.
XXXI. Augustus's court is buried long since.
His empress and daughter, his grandchildren and sons-in-law, his sister and Agrippa, his relations' xd domestics, physicians and' under-sacrificers, his favourites, sta as Arius the philosopher and Mzcenas, they are all gone. te rite _Go on from single persons to families ; that of the Pompeys, for instance, and you will find the whole line extinct.
"This man was _ the last of his house" is not uncommon upon a monument.
How_ solicitous were the ancestors of such people about an heir, and yet _ the family must of necessity sink, and the blood fail at one time or _ other.
XXXII. Govern your life altogether by measures and rules ; and _ if every action goes its due lengths, and holds up to opportunity, rest contented.
Now, no mortal can hinder you from putting your affairs in this condition.
But may not some obstacle without _ interpose?. _No, not so far as to prevent your acting like a man. of _ probity and prudence.
For all that my motions may be checked, ' and my design baulked.
It is no matter for that, as long as you are _ easy under the obstruction, and' pass on smoothly to what comes p!
1 See Book vii. sect. 16. j 2 The old paradox.
Conversation of Emperor Marcus Antoninus : next ; this behaviour is as good as going thorough, and serves your — improvement as well as success. a pres XXXITI. As to the case of good fortune, take it without pride, and resign without reluctance.
XXXIV. If you have observed a hand or a foot cut off and — removed from the body, just such a thing is that man to his power, 7 who is either a malcontent or over-selfish, who struggles against fate, or breaks off from the interest of mankind.!
This untoward — behaviour amounts to amputation, and destroys the union of nature.
— But -here lies the good luck of the case; it is in your power to retrieve the maim, and set the limb on again.
This favour is allowed to no other part of the creation.
Consider then the particular bounty of God' Almighty to man in this privilege.
He has — set him above the necessity of breaking off from nature and Pro- | vidence at all; but supposing his miscarriage, it is in his power to rejoin the body, and grow together again, and recover the advantage of being the same member he was at first.
XXXV. Whence come all the powers and prerogatives of rational — beings?
From the soul of the universe.?
Amongst other faculties, they have this which I am going to mention.
For as God overrules — all mutinous accidents, brings them under the laws of fate, and makes
— them serviceable to his purpose, so it is the power of man tomake something out of every cross adventure, and turn allopposition to advantage. —
XXXVI. Do not take your whole life into your head at a time, — nor burden yourself with the weight of the future, nor form an 4 image of all probable misfortunes ; this method will but confound — you.
On the contrary, your way is, upon every emergency to put this question to yourself, What intolerable circumstances are there in all this?
For here your honour will secure you, you will be ashamed — _to assign particulars, and confess yourself conquered.
Besides, you are to remember that neither what is past nor what is to come needs afflict you, for you have only to deal with the present. Now this is strangely lessened if you take it single and by itself.
Chide your fancy, therefore, if it offers to shrink for a moment, and grow — faint under-so slender a trial, _ = a ae XXXVII. Do Panthea and Pergamus still wait at the tomb os :
1 See Book ii..sect. 16, Book iii. sect. 8, and alib. ei q 2 God.
= a>
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- Verus, or Chabrias and Diotimus at that of Adrian?!
That would be stuff indeed.
And what if they were there, would those princes _be sensible of the service ? Granting they were, what satisfaction would it be to them? And suppose they were pleased, would these waiters last always and be immortal ? Are they not doomed to age
_ and death with the rest of mankind ? And when they are dead, _ what a pickle would the royal ghosts be in for want of their attendance!
Alas! these fancies have nothing*in them; all this ceremony must end at last in stench and dust.
EGON VILL, Tf you are so discerning, says the philosopher, make use of your talent to some purpose, and let your subject be propor_ tionable to your parts, - XXXIX. I find no moral virtue which contradicts and combats
- _ justice ; this cannot be affirmed of pleasure, for here temperance _ comes in with-a restraint.
"XL. It is opinion which gives being to misfortune; do not fancy « _ yourself hurt, and nothing can touch you.
But what, is this you?
- Is it not some notional superfine thing?
No, it is your reason.
But I am not so lucky as to be all reason.
Make yourself * so, then, and do not let reason degenerate and grow uneasy.
In short, when anything troubles you, let this thought be your remedy.
- "
_ + XLI. To be checked in the functions of sense, and motion, and desire, is an evil to the animal life.
That which hinders the growth _ or flourishing of a vegetable may be said to be an evil there ; so _ likewise to be cramped in the faculties of the mind is an evil to an : intelligent nature.
Apply all this to yourself.
Does pleasure or pain . solicit or attack you?
'Turn them over to your senses, and let them answer for it.
Does anything lie across your undertaking ? Why, ' if you were positive and peremptory about it, and set your heart
_ upon it, then the disappointment is really an evil.
But if you _ engaged only upon condition the nail would drive, and with a 4 reserve for accidents, then no manner of hindrance or harm has happened to you.
Indeed, no mortal can lay the soul by the heels, or put a restraint upon her.
The mind, if she will but arm her thoughts and exert her courage, is impregnable; and neither fire
3s nor sword, tongue nor tyrant, can touch her.
_} Princes used to have some of their friends or domestics sit constantly at their tombs for some time after they were dead. ve. ra
Conversation of Emperor Marcus Antoninus:
XLII. Why should I fret and vex that never willingly vexed anybody?!
Certainly I can have no reason to be more unkind to myself than to other people.
- XLIII. Every man has his particular gust and inclination ; but my pleasure lies in wise thinking and reasonable desires.
Give 'me a sound and a sober understanding; a temper that never falls out either with men or accidents, that takes all things with good humour, computes rightly upon their value, and puts them to the uses they are fit for.
XLIV. Make the best of your time while you have it.
Those who are so solicitous about fame, and think of living here after they are dead; such men, I say, never consider that the world will not mend by growing older; that future generations will be as weak and disobliging as the present.
What then can the noise or opinions of such little mortals signify ?
XLV. Toss me into what climate or state you please ; for all that I will keep my genius? in good humour; that is, my own conscience, ~ if it is good, shall make me happy.
Let me but perform the duties of a reasonable nature, and I will ask no more.
What! is this misadventure big enough to ruffle my mind and throw her off the © hinges? to make her mean, craving, and servile, and to fright her from the privileges of her nature?
What is there that can" justify such disorders, and make satisfaction for them ?
XLVI. No accident can happen to any man but what is consequent to his condition, and common to his kind.
And the same — thing may be affirmed of a beast, a tree, or a stone.
Now, if | things fare no otherwise than according to kind and constitution, — what makes you complain and grow uneasy?
You may be assured | Providence will never lay you in the way of an intolerable evil, nor make your being your grievance.
» F XLVII. If externals put you into the. spleen, take notice that a is not the thing which disturbs you, but your notion about. it, which notion you may dismiss if you please.
But if the condition of your mind disgusts you, who' should hinder you from rectifying your mistakes, and setting your thoughts in order?
Farther, if 1 The emperor seems here to be under the sense of some ingratitude and illusage extraordinary.
2 Or soul.
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-you_are disturbed because you are not active and bold in the discharge of your duty ; if this be your case, your way is to fall on, and do something, and not lie: growling at your own omission.
But you are under some insuperable difficulty.
If you have done your _utmost, never vex yourself about the matter ; for you have nothing to answer for.
It may be you will say, It is not worth my while to live unless this business can be effected.
Why, then, even die, but take your leave handsomely; go off as smoothly as if you had succeeded, and be not angry with those that disappointed you.
XLVIII. The mind is invincible when she exerts herself and relies upon her own courage.
In this casethere is no forcing her will, though she has nothing but obstinacy for her defence.
What then must her strength be, when she is fortified with reason, and engages upon thought and deliberation?
A soul unembarrassed with passion! is the most impregnable security; hither we may
_Tetire and defy our enemies.
He that sees not this advantage must be ignorant, and he that forgets to use it, unhappy.
XLIX. Do not add to your information from without, nor make more of things than your senses report.
For instance, you are _ told that such a one has spoken ill of you.
Right; but that you are Teally the worse for it is no part of the news 3 and if you think so, it is your own addition.
Again; I see my child lie sick.
True; but that he is in danger is more than I see, and therefore if I conclude so I must thank myself for it.
Thus always stop at the first 'Tepresentation, and »you are safe.
Inferences and supplemental fancies do but make a man unhappy.
But if you will reason upon it (which may not be-unserviceable) do it the right way.
Do it like a man that has looked through the world, and is_no stranger to anything that can happen.
; nv ~ on _L. Does your cucumber taste bitter?
Let it alone.
Are there brambles in your way?
Avoid them, then.
Thus far you are well, But then do not ask, What does the world with such stuff as this is ?
This is to be too bold and impertinent, and a natural philosopher would laugh at you.
This expostulation is just as wise as it would be to find fault with a carpenter for having sawdust, or a tailor
_ shreds in his shop; they know where to bestow them, though you donot.
Nay, if you examine farther, the absurdity is too big for the 'comparison.
For universal nature has no place for refuse out of herself.
All things are lodged within her circumference.
Here it :
1 That has nothing of hope or fear or aversion or desire to weaken it, oN ee ee
Conversation of Emperor Marcus Antoninus: o is that they grow old and moulder, and seem good for nothing. —
'But then under all these disadvantages the wonder of her contrivance is such that she melts them down, and recoins them in another figure, and sends them new and shining from the mint.
And thus she neither wants any.foreign ore or by-place to throw the dross in, but is always abundantly furnished with room, and matter, and art within herself.
LI. Be not heavy in business, nor disturbed in conversation, nor rambling and impertinent in your thoughts.
Keep your mind from running adrift, from sudden surprise and transports, and do not overset yourself with too much employment.
Do they curse you?
Do they threaten to kill and quarter you?
Let them go on. They can never murder your reason or your virtue.
Those privileges run for life if you please.
All this barbarity signifies little.
It is much as if a man that stands by a lovely spring should fall a-railing at it.
The water is never the worse for his foul language; and if he 4 should throw in dirt and dung, it would quickly disappear and disperse, and the fountain be as wholesome as ever.
Which way now are you to go to work, to keep your springs always running, and never stagnate into a pool? Iwill tell you. You must be always drudging at the virtues of freedom and independence, of sincerity, — sobriety, and good-nature.
Make yourself but master of these ~ qualities, and your business is done.
LII. He that is unacquainted with the origin and first ee ; 'the world, and with that Providence that governs it, must be at a loss to know where he is, and what empire he lives under.
And he © that cannot tell the ends he was_ made for, is ignorant both of him-— self and the world too.
And he that is uninstructed in either of — these two points, will never be able to look into the design of his being.
And yet there are abundance of people that would be — puzzled at these questions.
What do you think then of his discre- — tion that is anxious about what is said of him, and values either the praise or the censure of those little folks that know neither where they are nor who?
| eS.
LIII. Nothing can be more vain than the courting of popular applause.
What! are you so ambitious of a man's good word that it may be in an hour's time shall curse himself to the pit of hell >
Are you so fond of being in their favour that cannot keep in their own? Striving to please those people that cannot please themselves is to no manner of purpose.
_ And how can they be said to |
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please themselves who are dissatisfied with their conduct at every turn, and repent of almost everything they do?
__ LIV. Let your soul receive the Deity as your blood does the air, for the fluences of the one are no less vital than the other.
This Correspondence is very practicable.
For there is an ambient omnipresent spirit, which lies as open and pervious to your mind,
Ce ew Ne ae as the air you breathe does to your lungs.
But then you must _ Temember to be disposed to draw it. aA oS LV. Wickedness is no:substance or separate being, and therefore one would think it should be no necessary nuisance.
It. subsists only in particular subjects, and here it does no harm to anything that is foreign.
It is only a plague to the breast it lies in, and does nobody any mischief, but him that may be rid of it whenever he pleases,
LVI. My thoughts and my will are as much my own as my -constitution, and no more concerned in the conduct of another
_ oo te ik Ss
eee * man, than my blood is in the beating of another body's pulse.
For though we are born for the service of each other, yet our liberty is independent, and our souls all left to ourselves.
Otherwise my _ neighbour's miscarriage might be my misfortune.
But God has prevented this consequence, lest it should be in another's power to . make me unhappy.
LVII. The sun is diffused and bestows himself everywhere, but this seeming expense never exhausts him.
The reason is, because __ he is stretched like a thread, and not poured out like a liquor.
, a we tee And thus his beams have their name from extension.
As for the :
"properties and philosophy of a ray, you may observe them, if you al detalles ¥ ncn ~ please to let it into a dark room through a narrow passage.
Here _ you will see it move in a right line till it is broken and as it were _ divided in reflection, by having its progress stopped upon a solid body.
And here the light makes a stand, without dropping or sliding off.
Thus you should let your sense shine out upon conversation. There is no fear of emptying your understanding.
And when you meet with opposition, never tilt and batter against it, nor yet drop your talent in despair.
No; let your beams spread __ themselves, and play on, and enlighten where they find a capacity.
And as for that body that will not transmit the light, it does but _ darken itself by its resistance.
Soe ee ee l'Axsives from "Exeeivacdai, as the emperor will have it.
Conversation of Emperor Marcus Antoninus LVIIL He that dreads death, is either afraid that his senses will be extinguished, or altered.
Now if the powers are lost, the pain must be so too, for if he has no faculties, he will have no feeling.
But if he has new perceptions, and another set of senses, he will be another creature, and then he will live still, as I take it.
LIX. Men are born to be serviceable to one another, therefore either reform the world, or bear with it.
LX. Understanding does not always drive onward like an arrow...
The mind sometimes, by making a halt, and going round for adyice, hits the mark much better than if she had let fly directly uponiit.
LXI. Look nicely into the thoughts of other people, and give ~ them the same freedom with your own. o—— BOOK IX.
; :
I. To play the knave is to rebel against religion, all sort of injustice is no less than high treason against heaven.
For since the nature or soul of the universe! has made rational creatures for mutual service and support ; made them that they should assist and oblige each other, according to the regards of circumstance and merit, but never to anybody any harm.
The case standing thus, he that crosses upon this design, is profane in his contradiction and outrages the most ancient Deity.
For the nature of the universe is the cause of it, and that which gives it being.
Thus all things are one family, suited, and as it were of kin to each other.
This nature — is also styled truth, as being the basis. of first principles and — certainty.
He, therefore, that tells a lie knowingly, is an irreligious — wretch, for by deceiving his neighbour, he is unjust to him, and cheats him of the truth to which he has a natural right.
And he that is guilty of an untruth out of ignorance, is liable to the same charge (though not in the same degree), because his ignorance is sit i aialla voluntary and affected; because he dissents from the mind of — providence, brings disorder into the world, and opposes the first settlement of nature.
He seems to be fond of confusions to declare — 1 God, Ps
A Discourse with Himself.
for the interest of error, and take the field against certainty and science.
By neglecting the assistances of heaven, and the talent he was born to; he has parted with the guide of his understanding, lost the test of truth, and the distinction of right and wrong.
Further, he that reckons prosperity and pleasure among things really good, pain and hardship amongst things really evil, can be no pious person.
For such a man will be sure to complain of the administrations of providence, charge it with mismatching fortune and merit, and misapplying rewards and punishments.
He will often see ill people furnished with materials for pleasure, and regaled with the relish of it, and good men harassed and depressed, and meeting with nothing but misfortune. To go on: he that Is afraid of pain or affliction, will be afraid of something that will always be in the world, but to be thus uneasy at the appointments of providence, is a failure in reverence and respect.
On the other hand: he that is violent in the pursuit of pleasure, ~ will not stick to turn villain for the purchase.
And is not this plainly - 4n ungracious-and an ungodly humour?
To set the matter right, __ where the allowance of God is equally clear, as it is with regard to prosperity and adversity, for had He not approved both these conte ditions, He would never have made them.
I say, where the good liking of heaven is equally clear, ours ought to be so too.
Because we ought to follow the guidance of nature, and the sense of the Deity.
That man therefore that does not comply with providence in the same indifference of notion, with respect to pleasure and pain, life and death, honour and infamy ; he that does not this with_ out struggling of passions, without unmanageable preference or aversion, is no friend to the divine economy ; his thoughts are lewd and mutinous, and so would his actions be too, if he had power.
By saying that Universal Nature, or God, stands equally affected to these different dispensations, the meaning is, that they are both comprehended in the general schemé, and equally consequent to the first establishment.
They were decreed by the Almighty from the beginning, and struck out with the lines of the creation,
Then it was that the plan of providence was drawn, and the fate of _ futurity determined.
Then nature was made prolific, and enabled to bring forth in due time.
Then the whole stock of beings, the revolutions of fortune, and the successions of time, were all stated and set a going.
__ Il. He is better bred, and more a gentleman, that takes leave of the world without a blot in his scutcheon, and has nothing of false-
Conversation of Emperor Marcus A ntoninus ¢ hood and dissimulation, of luxury or pride, to tarnish his character.
But when a man is once dipped in these vices, the next best thing is ~ for him to quit, rather than live on and be an old sinner. I suppose you understand the plague too well not to run away from it. And what is the plague?
Why, if you are a knave or a libertine, you _ ~ have the tokens upon you.
'The infection of the mind is ten times worse than that of the air; the malignity is not near so fatal in the blood as in the will, for the brute only suffers in the first case, but — the man in the other.
Ans IIIDo not contemn death, but take it handsomely and willingly ; look upon it as part of the product of nature, and one of those things which Providence has been pleased to order.
For as youth and age, growth and declension, down and grey hairs, pregnancy and birth, etc., are all natural actfons, consequences of time, and incidents of life ; so also is dying and dissolution every jot as much according to common course as the rest.
A wise man therefore must neither run giddily, nor stalk haughtily into his grave ; he must look upon death as nature's business, and. wait her leisure, as ~ he does for the progress and maturity of other! things: for as you don't overdrive a foetus, but let it take its own time, and come into the world when it is ready, so you should stay in the other case, till opportunity presents, and things are ripe, and your soul drops — out of the husk of her own accord.
But if you stand in need of a vulgar remedy, and want a cordial to make dying go down the better, you shall have it. Consider then what sort of world and what sort of humours you will be rid of!
It is true you are not tofall foul upon mankind, but to treat them with kindness and temper ; but still you may remember that you do not live among people just
— ~ of your own mind and fancy.
Indeed if your humours hit.it, and | your understandings were all set to the same tune, such*an. unanimity amongst mortals might reasonably recommend life, and | make us loath to part with it ; but you perceive the matter is quite otherways, and that. vast disturbances are bred by different opinions,
insomuch that now we ought rather to petition death to make haste, for fear we should be teased out of our reason, and lose our best thoughts in a crowd.
IV. He that commits a fault abroad is a trespasser at home, and he that injures his neighbour hurts himself, for to make himself an — ill man is a''shrewd mischief.
1 Here the emperor seems to contradict his Stoical opinion of the lawfulness of : self-murder.
A Discourse with Himself.
V. Omissions no less than commissions, are oftentimes branches of injustice, VI. If your judgment pronounces rightly, if your actions are friendly and well-meant, if your mind is contented and resigned to Providence ; if you are in possession of these blessings, you are happy enough in all conscience.
VII. Do not be imposed on by appearances ; check your fancy, and moderate your heat, and keep your reason always in her own power.
_ VIII. The souls of brutes are all of one kind, and so are those of rational beings, though of a high order.
And thus all living creatures that have occasion for air, and earth, and light, are furnished at the same shop, and have the same elements and sun
> at their service.!
'IX. Things of the same common quality have a tendency to their kind.
Earthy bodies tumble to the ground, one drop of moisture / runs after another; and thus air, where it is predominant, presses
. after air, and nothing but force and violence can keep these things 'asunder.
Fire likewise mounts, and reaches upwards, to make after its own element above.
This property gives it a disposition to propagate its species, and join other fires here below, and for this reason it catches easily upon all fuel a little more dry than ordinary, because here the qualities opposite to ascension are weak and disabled.
'Thus all beings which partake of the same common thought and understanding, have a natural instinct for correspondence with their own kind, only with this difference, that the higher anything stands in the scale of being, the stronger it is inclined to communication with its own order and distinction.
To illustrate the argument, we find the force of nature and blood very active amongst brute animals, as appears by their running together in herds and swarms according to kind; by their providing for their young ones, and by that resemblance of love and affection, which is carried on among them.
'These animals have a soul in them; by consequence their principle of union is more vigorous than in stocks and stones.
To go on to reasonable creatures, and here we may observe mankind united by public councils and commony _-wealths, by particular friendships and families; and when war has
1 This section proves that mankind are all equal in the grand privileges of ~ nature,
Conversation of Emperor Marcus Antoninus: worked them to the greatest misunderstanding, they have even then the benefit of corresponding by truce and articles.
Farther, to instance'in a higher order, the stars," though not neighbours In _ situation, move by concert.
Thus where things are more noble, and nature rises, sympathy rises too, and operates at a distance.
But here lies the misery of it.
Mankind are strangely unfortunate with the privilege of their reason!
They are the only beings which break through the force of instinct, and would make the — alliances of nature signify nothing.
But though they run from ~ their kind, they are caught again in some measure.
For you shall sooner see a piece of earth refuse to lie by its own element, than. find any man so perfectly unsociable, as not to correspond with somebody or other. ag eit X. Everything affords some product ; God, and men, and the world, all of them bear fruit in their proper seasons ; it is true, use has restrained this signification to vines and trees; but this custom apart, reason may properly enough be said to bear, when it is serviceable both at home and to the public, especially if we consider that the fruit of the understanding keeps Close to its kind, and resembles the stock more fully than that which grows in the garden.
/ Lae XI. Give an injurious person good advice, and reform him if you can.
If not, remember that your clemency and temper were given you for this trial; that the gods are so patient and benign, as to pass by the perverseness of men, and sometimes to assist them over and above in their health, fame, and fortune.
Just thus may you do if you please ; if not, let me know the impediment.
XII. Do not drudge like a galley slave, nor do business in such a laborious 'manner, as if you had a mind to be pitied, or wondered at.
Let your motives be more solid, and either put on, or make a halt, as public reason and convenience shall direct you.
XII. To-day I rushed clear out of all misfortune, or rather I threw misfortune from me; for, to speak truth, it was no outlier, nor ever any farther off than my own fancy.
XIV. All things are the same over again, and nothing but whathas been served up to our forefathers; they are stale upon experiment,
_ momentary in their lasting, and coarse in their matter.
1 The emperor supposed the stars animated by.a deity.
; A Discourse with Himself.
XV. Things or accidents stand without doors, and keep their distance, and neither know, nor report any things about themselves ; what is it then that pronounces upon their quality, and makes them look frightfully?
Nothing but your own fancy and opinion.!
XVI. As virtue and vice consist in action, and not in the impressions of the senses; so it is not what they feel; but what they do, which makes mankind either happy or miserable.2
XVII. It is all one to a stone whether it is thrown upwards or downwards ; the mounting or sinking of the motion does not make the thing one jot the better or the worse.?
_ XVIII. Examine the size of people's sense and the condition of their understandings, and you will never be fond of popularity, or afraid of censure.
XIX. All things are in a perpetual flux, and a sort of consumption ; you yourself are so, and the whole world keeps you company.
XX, Do not disturb yourself about the irregularities of other people, but let everybody's fault lie at their own doors.
XXI. The intermission of action, and a stop in appetite and thought, are a kind of death upon the faculties. for the present ; and yet there is no harm in it.
Go on now to the different periods of life, and here you will find infancy, youth, manhood, and old age treading upon the heels of each other; and the first as it were cut down, and despatched by the latter.
And where lies the damage and terror of all this?
Proceed to your grandfather's time, and to that of your father and mother, and run over as much ground in changes, decay and death, as you please; and when you have done, ask yourself what great grievance there is in the contemplation.
And when you find nothing extraordinary, you may conclude that ending and alteration will fit no harder upon your life than upon those before you.
XXII. Make a stand for thought and inquiry, and survey your own mind, that of the universe,* and that of the person who has disobliged you: your own, that you may keep it honest; God.
Almighty's, that you may know who you are part of, and to whom _ -1See Book iv. sect. 39 and alib, * ® See Book vi. sect. 51.
3 See Book viii. sect. 20.
4 God,
Conversation of Emperor Marcus Antoninus: you belong; the offender's, that you may discover whether his fault was ignorance or malice: and here you should likewise remember, that you are of kin to him. path XXIII. As you are a member of society yourself, so every action
_ of yours should tend to the benefit and improvement of it.
So that when you do anything which has neither immediate nor remote reference to general advantage, you make a breach in the common
. interest, destroy the unity of public life, and are as really guilty of 4 seditious behaviour, as a malcontent that embroils a nation, and draws off a faction from the government.
XXIV. The business of mankind is strangely trifling and transient ; things are so hollow, and so quickly hurried off, that the world looks
— somewhat like a scene of necromancy, and seems to be more apparition than real life.
Ere XXV. Penetrate the quality of forms, and take a view of them, abstracted from their matter; and when you have done this, compute the common period of their duration.?
XXVI. You have been a great sufferer for rambling from a life of reason, and for not being contented with doing what you were made for.
S35.
XXVII. When people treat you ill, blame your conduct, or — report anything to your disadvantage ; shoot yourself into the very — soul of them; rummage their understandings, and see how their heads are furnished.
A thorough inquiry into this matter will set you at rest.
You will be fully convinced that the opinion of such mortals is not worth one troublesome thought.
However, you must be kind to them, for nature has made them your relations.
Besides, — the gods? give them all sort of countenance, advertise them by dreams and prophecy, and help them to those things they have a mind tog = ; .
XXVIIL This uncertain world is always rolling, and turning» things topsy-turvy.
Now the soul of the universe' either pursues the course of time, descends to particulars, and exerts itself upon every effect, or else matter and motion were put into such order at 1 See Book v. sect.
33.
* See Book iv. 21, and vii. 29, and a 18.
8 Whose pattern ought to be followed. eey 'God,
; A Discourse with Himself.
first, that things should do of themselves, and work up the model by necessary consequence.
'Take it either way, and the administration will lie in the same hands ; and that is sufficient to make you quiet.
But if neither of these hypotheses will satisfy, you. must set Epicurus's atoms at the helm, and make them justle out a world in the dark.
Ina word, if God governs, all is well; but if things are left to themselves and set adrift, do not you ramble and float after them.
To conclude; we shall quickly be all under ground; and , ere long the earth itself must be changed into something else, and that something into another form, and so on 7" infinitum.
Now he that considers these everlasting alterations, this constant tossing and tumbling, and how fast revolutions succeed each other ; he that considers this, I say, will have but a mean opinion of what the world can afford.
XXIX. Nature runs rapid like a torrent, and sweeps all things.
What wretched statesmen are those counterfeits in virtue and philosophy!2
Hark you, friend, no more hypocrisy and grimace, no, prudential knavery, no clashing between politics and morals!
Come, let honesty be served first; do what God requires of you, and trust for the issue and event.
Fall on them as occasion offers, and never look about for company and commendation.
However, I would not have you expect Plato's commonwealth..
That draught is too fine, and your morals will never rise up to it.
As the world goes, a moderate reformation is a great point, and therefore rest contented.
If we can but govern people's hands, we must let their hearts and their heads go free.
To cure them all of their folly and ill principles is impracticable.
And yet, unless you can change their opinions, their subjection will be all force and dissembling.
But you will say, were not Alexander, Philip, and Demetrius Phalereus under the rules of these pretended philosophers? and what a noble figure do they make in history!
Granting all that, I have a question or two to ask them, Had they a right notion of the laws of nature, and were they just and generous in good earnest ?
If their virtues were all show and varnish, I desire to be excused the imitation.
Philosophy is a modest profession ; it is all reality and plain dealing.
I hate solemnity and pretence with nothing but pride at the bottom.
= XXX. Fly your fancy into the clouds, and from this imaginary 1 See Books ii., xvii., vii., xix. and alib.
2 This section is levelled against the knavery of the Sophists, who pretended to the politics.
. Conversation of Emperor Marcus Antoninus : height, take a view of mortals here below.
What strange medley of management, what confusion of prospect is here!
What infinite variety in religion, government, and fortune!
Go on with the speculation, stretch your thoughts over time and nature, and look upon things in the different aspects of the past and the present; consider how the world withers and wears off; that the ages before were unacquainted with you, and so will many of those that come after; that neither your power nor your fame reaches far among ~ the barbarians ; how many_are there that never heard of your name, how many that will quickly forget you, and how many that admire you now, will censure you afterwards ! In short, memory and fame, and all those things which are commonly so much valued, are no better than toys and amusements.
XXXI. Be always easy and upright ; let fortitude guard wéthout and honesty zthin ; keep your mind and your motions true to the interest of mankind, for then you know your faculties are in the right posture that nature has set them.
XXXII. The greatest part of your trouble lies in your fancy, and therefore you may disengage yourself when you please.
I will tell you which way you may move much more freely, and give ease © and elbow-room to your mind.
Take the whole world into your contemplation, and the little time you are to live in it.
Consider — how fast the scenes are shifted, and how near the end of all things lies to their beginning!
But then the extent of duration in which we are nothing concerned!
The ages before our birth and after our death are both infinite and unmeasurable.
XXXIII. Whatever makes a figure now, will quickly decay and disappear.
And those that gaze upon the ruins of time will be buried under them.
And then the longest and the shortest liver will be both in the same condition.
XXXIV. If you would walk zwthin people, and discover their intentions, and look through their ceremony and respect, you must strain for observation ; and strip them to the soul if you can.
Such | a narrow inquiry will, among other things, bring a great deal of vanity to light; yes, mortals are very full of themselves ; when they commend or censure, do you a good or ill turn, they are strangely | conceited of the performance.
XXXV. The dissolution of forms is no loss in the mass of matter, —
A Discourse with Himself.
Things are changed this way, it is true, but they do not perish.
Providence, by which all things are well contrived, delights in these alterations ; they have always had their range in the world, and always will have.
What then?
Will you blame the conduct of the first cause?
Were all things made, and must they always be out of order?
What! are there so many gods in being, and none able to conquer and correct this evil?
And is nature indeed condemned - to an everlasting misfortune ?
XXXVI. The materials of bodies, if you examine them, are _ strangely coarse.
Those that are animated have little in them but water, and dust, and bones, and something that is offensive.
And ~ then if you go to metals, minerals, etc., marble is no more than a callous excrescence, nor gold and silver any better than the dregs and sediment of the earth, Fine clothes are nothing but hair . twisted together, and smeared with the blood of a little fish.!
And thus I might. proceed further.
And as for spirits, they are somewhat of kin to the rest, and are chased from one figure to another.?
' XXXVII. Come, you have lived long enough, unless you could make more of it.
Here is nothing but grumbling and apishness to be met with. What makes you disturbed?
What can you be surprised at?
What has happened to you worse than you had "reason to expect?
Does form or matter, body or spirit, make you uneasy?
Look into them, and you may probably be relieved.
Now, for your comfort, these two are nature's all, and there is no third thing to molest you.
It is high time therefore to interpret the gods rightly, and throw off your chagrin against heaven. é XXXVIII. Three years' time to peruse nature and look over the world is as good as a hundred.?
XXXIX. If such a man has done amiss, the mischief is to himself ; and it may be, if you inquire, he is not neither.
XL, Either all things are ordered by an intelligent being, who makes the world but one family (and if so, why should a part, or single member, complain of that which is designed for the benefit
1 This made the purple dye.
; 2 The Stoics held the-soul a composition of fire and air, and by consequence it must be corruptible.
A 3 See Book iii, sect. 7, Book vi. sect. 23.
Conversation of Emperor Marcus Antoninus : of the whole ?), or else we are under the misrule of atoms and confusion.
Now, take the case which way you please, there is either — no reason or no remedy for complaint ; and therefore it is to no purpose to be uneasy.
XLI. I hope you understand your mind better than to kill and. bury it, and make it little enough for the coarse functions and fate of the body.
XLII. Either the gods have power to assist us, or they have not; if they have not, what does praying to them signify?
If they have, why do not you rather pray that they would discharge your desires than satisfy them; and rather set you above the passion of fear than keep away the thing you are afraid of?
For if the gods can help us, no doubt they can help us to be wiser.
But it may be, you will say, they have furnished me sufficiently for these matters.
— Why then do not you make use of your talent and act like a man of spirit, and not run cringing and creeping after that which is out of your reach?
But then who told you that the gods do not assist us in things which we might possibly compass by ourselves?
Let me prescribe the matter of your devotions.
For instance: This man prays that he may gain such a woman, it may be to debauch her ; but do you rather pray that you may have no such inclination.
Another invokes the gods to set him free 'from a troublesome superior ; but let it be your petition that your mind may never put you upon such a wish.
A' third is mighty devout to. prevent the loss of his son; but I would have you pray rather against the fear of losing him.
Let this be the rule for your devotions, and see if the event does not answer.
XLIII. When I was sick, says Epicurus, I did not discourse the company about my diseases, or the torment I was troubled with.
No; my system of natural philosophy was part of my subject ; and my main concern was, that my mind might not give way to my body, nor grow uneasy under pain.
I made no great business of a recovery, nor gave any handle to the doctors to brag of their profession, but held on with fortitude and indifferency.
Thushe.
And when you are sick, or uhder any other disadvantage, cannot you behave yourself in this manner?
It is practicable to all persuasions in philosophy to stand their ground against all accidents, and not to fall into the weaknesses and -folly of the ignorant.
We must F always be prepared for the present, mind the thing before us, and _ the tools too with which we are to work.
A Discourse with Himself. aay -XLIV. When you are shocked by any man's impudence, put this question to yourself, Is it possible for such impudent people not to" be in the world? No indeed.t_ Why then do you wish' for an impossibility?
For this lewd, ill-behaved fellow is one of those necessary rascals that the world cannot dispense with. | This reflection will furnish you with patience for a knave or any other ill body.
For when you consider that there is no living without this sort of cattle, you will treat them with more temper upon occasion.
And to fortify you further, you will find that nature has armed you at all points, sent an antidote against every disease, and provided you some virtue or other against all sort of vice and immorality.
For the purpose, if you have to do with a troublesome blockhead, you have meekness and temper for your guard, and so of the rest.
It is likewise in your power to inform the man better . and set him right ; for every one that does an ill action is really out
_ of his way, and misses his 'mark, though he may not know it.
Besides, what harm have you received?
If you exarnine the case you will find none of these provoking mortals have done your mind any damages.
Now that is the only place in which you are capable of _ being hurt.
Pray, where is the wonder if an ignorant fellow has done like himself?
If you expected other things from him, you are much to blame.
His want of sense or principles might make you conclude upon his misbehaviour, and yet when that which was most likely has happened, you seem surprised at it.
Further, when you complain of a notorious knave, you are still more to blame ; for though his honesty might have been a disappointment, falsehood ought to be none.
And what could make you believe he would baulk his custom and fancy for your sake?
To go on, you have done a kindness to such a person, and because he makes no return you grow peevish and satirical upon him.
In earnest, this is a sign that you had a mercenary view, and that you were but a huckster in the mask of a friend; for otherwise you would have been satisfied with a generous action, and made virtue her own reward.
To argue the point a little: You have obliged a man ; it is very well, What would you have more?
Is not the consciousness of _* doing a good office a sufficient consideration?
You have humoured your own nature, and acted upon your constitution: and must you still have something over and above?
This is just as if an eye or a foot should demand a salary for their service, and not see a pin or move a step without something for their pains.
For as these organs 'are contrived for particular functions, which when they perform
~The Stoics fancied vice necessary to the being of virtue.
Vid, Annot.
Gatak, s :
Conversation of Emperor Marcus Antoninus : they pursue their nature, and attain their perfection ; so man is made
| 'to be kind and oblige, and his faculties are ordered accordingly.
And therefore when he does a good office, and proves serviceable to the world, he follows the bent and answers the end of his being ; and when he does so, he moves smoothly, and is always in the best condition.
, ;
BOOK X.
I. Oy soul!
Are you ever to be rightly good, uncompounded and uniform, unmasked and made more visible to yourself than the body that hangs about you?
Are you ever likely to relish good 'nature and general kindness as you ought?
Will you ever be fully "satisfied, get above want and wishing, and never desire to fetch your pleasure out of anything foreign, either living or inanimate?
Not desiring, I say, either time for longer enjoyment, nor place for _elbow-room, nor climate for good air, nor the music of good company?
Can you abstract yourself thus from the world, and take your leave of all mortals, and be contented with your present
~ condition, let it be what it will?
And be persuaded that you are fully furnished ; that.all things will do well with you, for the gods are at the head of the administration; and they will approve of — nothing but what is for the best, and tends to the security and — advantage of that good, righteous, beautiful, and perfect animal,} which generates and supports all things, and keeps those things which decay. from running out of compass, that other resembling beings may be made out of them.
In a word, are you ever likely to be so happily qualified, as to converse with the gods and men in such a manner as neither to complain of them nor be condemned by themP ° 'II. Examine what your nature requires, as if you had no other
~ law to govern you: and when you have looked into her inclinations, never baulk them, unless your animal nature or the interest of your
.— body are likely to be worse for it. Then you are to examine what your animal nature or the interest of your senses demands: and here you may indulge your appetite as far as you please, provided
— your rational nature does not suffer by the liberty.
Now your ~~ 1 The world, or God.
See Book iv, sect. 40, Book v. sect. 8. i
A Discourse with Himself.
_ rational nature admits of nothing but what is serviceable to the rest ~ of mankind: keep to these rules, and you will have no need of rambling for further instruction.
_ILL. Whatever happens, you have no reason to take it ill, for either you have strength to bear it, or you have not; if you have, exert your nature, and never murmur at the matter: but if the weight is too heavy for you, it will crush your senses, and then you won't feel it.
And here you are to remember that to think a thing tolerable is the way to make it so: now, to think it necessary is the * way to think it tolerable.
Press it but strongly from the topics of interest or duty, and you will gothrough,
_Iv. Is any one mistaken?
Undeceive him civilly, and show him his oversight ; but if you cannot convince him, blame your own» management, though it is possible-you may not always deserve it.
, . V. Whatever happens to you, was pre-ordained your lot, and that chain of causes which constitutes fate, tied your person and the event together from all eternity.
VI. Either atoms and chance, or nature,! are uppermost: now Iam for the latter part of the disjunction, and lay it down for a ground in the first place, that I am part of that whole which is all
-under nature's government.
Secondly, I am in some measure related to those beings which are of my own order and species.
These points being agreed, I shall apply them: insomuch then as I am a part of the universe, I shall never be displeased with the general appointment: for that can never be prejudicial to the parts which is serviceable to the whole; neither is the universe clogged with any incumbrance, for the nature of no being is an enemy to itself, But the world? has this advantage above other particular beings, that there is nothing to limit or overrule it; no foreign 'power to force it upon unfriendly productions.
Since therefore I am a member of so magnificent a body, and belong to such an \ uncontrollable sovereignty, I shall freely acquiesce in whatever happens to me.
. Further, inasmuch as I have a particular relation to my own species, I will never .do anything against common right or the interest of society.
On the other hand, I shall make it my business to oblige mankind, lay out my whole life for the advantage of thé public, and forbear all sort of liberty which has a tendency
1 God.
2 Or God.
Conversation of Emperor Marcus Antonius:
| to the contrary.
And by holding to this conduct I shall be happy of course; as that burgher must needs be who is always plodding — for the benefit of his corporation, and perfectly satisfied with that interest and station the government shall assign him.
VII. Whatever lies within the compass of the universe, must of © necessity corrupt and decay; by corruption I mean only alteration.
Now if this be an evil, it is a necessary one; by consequence the _ whole of nature must be in a bad condition, by having the parts so ~ slenderly put together, and so very much disposed to moulder and drop in pieces.
And if the case-stands thus, nature must either design unkindness to herself, by making the parts of her own body subject to an unavoidable misfortune, or else she huddled up things in the dark without foreseeing what would become of them.: but boththese suppositions are highly improbable.
Now if any man has a mind to leave nature or the first cause out of the scheme, and affirm that things follow the make and tendency of their constitution; he that affirms this does but expose himself by granting, in -the first place, that the parts of the universe are made for alteration: and then falls a wondering and growling at decay and revolution, as if such accidents were unnatural and extraordinary ; especially since things do but return whence they came, and fall back no further than their first principles.
For upon the dissolution of particular bodies, either the elements are scattered at large, or else they march straight to their head-quarters; and that which is solid turns to earth, and the particles of air join their own element: and thus. they are received into the main body of the universe; the universe, I say, which will either be destroyed by fire, after a certain period, or else be renewed by perpetual vicissitudes.
To return; I would not have you think that those particles of earth or air, which you have now in your constitution, are the same with those you brought into the world with you.
Do not mistake; your body has been made over — and over since that time.
The matter which now belongs to youis as it were but of yesterday's growth; though you have lived so long
~ in the world, your carcase is but a young one, for you have taken it all in at your mouth but somewhat lately; and therefore, when you perceive it wear off, you need not be so much troubled at the loss; for the alterations in your body do not rob you of the flesh and — — blood you had from your mother, but only of some fresher recruits of no long standing.
But suppose you had still the same body you~ were born with, what would you do with it without the benefit
© of change?
Without a new supply of matter, which must alter — the case, nourishment and growth are perfectly impracticable:
* ee oe
A Discourse with Himself.
besides, death cannot be far off, and then both new matter and old must take their leave and be swept to their respective elements.!
VIII. When you have given yourself the titles of a man of modesty and good nature, of truth and prudence, of resignation and -magnanimity, take care that your practice answers up to your character; and if your distinctions and your life do not agree, if any of these glorious names are lost in your mismanagement, recover them as soon as you can, Remembering withal, that -prudence implies consideration, care, and comprehensive inquiry : that to be unanimous? or resigned, signifies a cheerful "compliance
'with the allotments of providence.
That magnanimity imports an elevation of soul, a noble contempt of pleasure and pain, of glory and death; and all those things which people are either fond or afraid of.
Now if you can earn the honour of this style, and neither fly out of the compass of the character, nor yet desire it from other folks, you will be quite another man, and steer a quite different course from what you do at present.
And indeed it is high time to begin: for to desire to go on at this rate, to be polluted with appetite and harassed with passion any longer, is a senseless and a scandalous wish.
It resembles the meanness of those poor wretches in the amphitheatre, who when they are half devoured,' and have nothing but wounds left them, beg notwithstanding to be respited till the morrow ; though they know them-' selves only reserved for the same teeth that tore them before.
Act up then to these few names of credit, and work them into the soul of you.
And if you find your virtue big enough for the practice, stand your ground, and-think yourself transported to the Fortunate
Islands.* But if you are overmatched, and begin to give way, and perceive your station and impediment, even knock off, and retire where you may manage better.
And if this will not do, you may give life the slip ; but then let there be nothing of passion or hurry in the manner.
- Walk gravely and handsomely into the other world ;. and thus the last action of your life will be the only one worth the owning.
And to remember those good qualities above mentioned the more effectually, you should consider that imitation is the most acceptable part of worship, and that the gods had much rather mankind should resemble than flatter them; that operation is the right proof of nature; that trees are distinguished by their fruit,
_ dogs by the qualities proper to their kind; and thus it holds with _ 1.D'Acier.
2 Tortuppoy.
8 By lions and other beasts of prey.
4 The Paradise of the heathens.
Conversation of Emperor Marcus Antoninus : men too, who ought to quit that name, unless they can answer the ~ idea, and make out their claim by their actions.
IX. Unless you are very careful, this campaigning, tempestuous life you are engaged in, the liberties of your court, your own laziness, and the flattery of your subjects, will constantly be doing you disservice, wear out the noble impressions of philosophy, and make your study of nature insignificant.
How then are you to _ manage upon all occasions?
In such a manner as to omit neither business nor thinking.
To be modest in the consciousness of your improvement, but not-so far as to undervalue your knowledge, and keep it out of sight.
When you are thus well skilled, both in theory and practice, then your virtues will regale you, and you will relish the-advantage of philosophy.
Then you will be able to understand the bottom of everything; to pronounce upon its nature, the ingredients it was made of, and the weight it has in the world ; to calculate its continuance, who are likely to be affected with it, and what powers they are which can both give, and take it away.
X. A spider when 'she has caught a fly thinks she has done some great matter, and so does a sportsman when he has -run down a hare, and a fisherman too when he has overreached\a sprat or a gudgeon.
Some others must kill a boar or a bear before they can grow conceited ; and a fourth sort value themselves extremely upon their hunting the Sarmatian moss-troopers.
Though it may~be, in this last case, if you go to the definition of robbing, the one are as much thieves as the other.
XI. Sit closely to the study of physics, that you may observe the / steps, and learn the history of nature, and trace the progress of~ bodies from one form and species to another: contemplate often upon this subject, for there is nothing contributes so much to — greatness of mind, as a thorough insight into these matters.!
He that is rightly affected with this speculation, has in a manner laid — _ his body aside and all that belongs to it.
He considers that this world will quickly be over with him, that he must take his leave of mankind, and remove into another condition.
In consequence of — these thoughts, he is all justice and resignation.2, And as for what people think or talk of him, or practise against him, he never minds _ it.
He has but two points to secure, that is, to be honest in what — he does, and contented with what he receives.2
As for other 1 See Book iii. sect. 11.
2 That is, to Providence.
3 From fate, : i t= oD
A Discourse with Eimself.
243projects and fancies, he has done with them.
His business is only to live by reason, and to follow that path which nature has coal out for him, for in so doing he has the deity for his
- guide, . XII. What need you be anxious about the event, when you may examine the enterprise, and debate the reasonableness of it?
If you find it practicable and proper, go on, and let nothing divert you: but if you cannot see through it, make a halt, and take the best advice upon the-case.
And if your measures happen to be broken by some new emergency, make the most of what is in your power, and always stick to the point of honesty ; for after all, that is the best stake in the' hedge: for, though the grand design may not succeed, yet when it is fairly undertaken, and well managed, it makes one easy under the miscarriage.
Reason and justice are pleasant. companions; and those that keep to them are always satisfied, and in good humour.
XIII. When you are first awake you may put this question: whether another man's virtue will signify anything to the doing your business?
No, unless you help yourself, another man's mind will no more improve you, than another man's mouth will nourish you.
This thought may do you service in a morning, and help to make the day more significant.
And, now I think on it, do not forget what sort of men those are which value themselves so much upon the good or ill character they give their neighbours; one. would imagine by their bragging they could govern the world with their tongues, and talk people into what condition they had a mind to.
But then these mighty men of satire and panegyric, how scandalously do they live!
How are they overgrown with luxury and lewdness!
How foolish are their fancies, and how unreasonable their fears!
How'much truth do they murder with their pratings ; and how often do they steal from an honest man, to make a knave look the better!
But after all they have the worst of it, by abusing that reason which might have served them to so many excellent purposes.
XIV. He that considers that nature! has the disposal of all things, will address her in this language of respect: " Give me what you please, and take what you please away.
I am contented."
This is the strain of a man bred to sobriety and good principles.
And though the expression may be extraordinary, there 1s not the i :
'1 God,
« > ; ii tees se
-Conversation of Emperor Marcus Antoninus: f least tincture of vanity in it, but it proceeds wholly from obedience F and satisfaction.
XV. Your time is almost over, therefore live as if you were re- — tired inthe country.
Place signifies nothing ; virtue and philosophy will thrive everywhere, provided you mind your business.
Never run into a hole and shun company.
No, let the world have the benefit of a good example, and look upon an honest man; and if they do not like him, let them knock him on the head; for it is — much better he were served so, than to live at their rate of disorder.
XVI. Notion without practice is impertinence ; spend no more time then in stating the qualifications of a man of virtue, but — endeavour to get them.
XVII. Take the whole bulk of matter, and all the extent of time frequently into your thoughts: and then consider that all particular bodies are but a grain in the proportion of substance, and but the — turning of a wimble in respect of time.
; i= ee XVIII Do not suffer the appearances of things to dazzle your — sight and deceive you.
Examine them closely, and you will find _them ready to decay and tumble.
And that all things are made as it were to be unmade again.
; XIX.- Consider what an humble figure the biggest people make _ when they are-eating, sleeping, and doing the other coarse work of < nature, to which they are all condemned!
But then when they are — in their altitudes, in their pomp, or in their passion, strutting or mauling their inferiors; you would take them for another sort of _ creatures, and that they fancy themselves more than mortal men! _
And yet how many little masters did they lately cringe to! how mean was their service and their salary ! and what a sorry condition 7 will they come to in a short time! tS XX. That's best for every man which God sends him; and the time of His sending too is always a circumstance of advantage.
__ XXI. The earth, as the poet has it,? "loves the refreshment of a shower, -and the clouds when they are loaden, love to send it:?
And the world loves to execute the decrees of fate; and therefore _ -1 Either by misfortune or death.
2 Enurip.
~ A Discourse with Himself.
say I to the world,! your inclinations and mine shall always be the same.
_ XXII. Either you will take the benefit of custom, and keep to your old course of life, or you will step farther into the world, as your fancy shall lead you, or else death will give you your gucetus est ; one of these cases must happen, therefore be not discouraged.
XXIII. Take it for a rule, that philosophy is everywhere practicable ; and that there is no such great matter in retirement.
A man may be wise and sedate in a crowd as well as in a desert, and keep the noise of the world from getting within him.
In this | case, as Plato observes," "the walls of a town and the enclosure of a sheepfold may be made the same.thing."
_ XXIV. How does my mind stand affected?
What condition is my understanding in?
And to what uses do I put it?
Does not thought and reason run low with me?
Am I not grown selfish, - and broken loose from the general interest?
Is not my soul as it -were melted into my senses, and perfectly governed by them?
XXV. He that runs away from his master is a fugitive ; now the law ® is every man's master, and therefore he that transgresses it is a deserter.
And under this character we may range: all those that -are dissatisfied with the administration of the world; angry at what is past, and uneasy about the future.
For these people, were it in their power, would set aside that justice which gives every one his due, and break through the orders of providence.
XXXVI. The formation of the foetus is a great subject for contemplation. The first principles of life are extremely slender and mysterious ; and yet nature works them up into a strange increase
_of bulk, diversity, and proportion.
And after the birth is over, the infant is supported by throwing a. little nourishment down the throat on it.
And here-the force and conduct of the operation is extraordinary.
For what can be more surprising than to see such wonderful effects from so unpromising a cause?
To see growth and. motion, and strength and beauty ; all the functions and force and ornament of the creature sprout out of a little pap or gruel?
These things though they are wrought in the dark, and we cannot trace them with our senses, no more than we can the. causes of gravitation ; for all this, our understandings may reach a great way,
1 Or Providence, — 2 Plato, 7hretet.
3 The law of nature, or God.
Conversation of Emperor Marcus Antoninus: — and discover the miracles of Providence, though not the manner of — their performance.
XXVII. You will do well to remember that the world is just as it was formerly, and will go on at the same rate when you are dead
~ and gone.
If you either dip into history, or recollect your own memory, you will perceive the scenes of life strangely uniform, and nothing but the old plays revived.
Take a view of the courts of Adrian, Antoninus Pius, of Philip of Macedon or Croesus; and — you will find the grimace and entertainment the same, only the actors are different.
XXVIII. He that struggles with his fortune and makes an affliction on it, is much like a hog that kicks and cries out when his throat is cutting: and he that mourns privately over himself when he is sick, is not much better.
We should consider that we are tied to the chains of fate, that all accidents are inevitable, that none but rational creatures have the privilege of moving freely, and making necessity a choice.
All other things are forced onward, and — dragged along to their doom.
XXIX. Consider the satisfactions of life singly, and examine — them as they come up; and then ask yourself, if death is such a terrible bugbear in taking them from you?!
XXX. When anybody's misbehaviour disturbs you, dismiss the — image of the injury, and bethink yourself whether you have not been guilty of the same fault.
For instance, whether you have not over-valued money, or pleasyre, or fame, or the like.
Such reflections will quickly make you cool, and come to a temper ; especially if you consider the offender was not altogether his own man, but under the force of some untoward passion or other.
You 'would do well therefore, if you can, to step in to the rescue, and free him from the cause of his disorder.
XXXI, When you consider Satyrion the Socratist, think upon Eutiches or Hymen ;? and when you remember Euphrates, think upon Eutychion or Sylvanus; and when Alciphron comes into your
~ head, carry your thoughts to Tropezophorus ; and when you are musing 1 See Book xii. sect. 31.
; = " The first proper name throughout this enumeration denotes a philosopher that lived before the emperor's time, the others, those who were his con-— temporaries, Me A es
A Discourse with Himself.
upon Xenophon or, Crito, let Severus come into the contemplation; and when you make yourself the subject of your meditations, bring some of the emperors your predecessors into your company
3. and thus set the dead and the living of the same character and profession always one against another, then ask the question,
Where are those men that made such a figure formerly?
The answer will be, they are nowhere, or at least nowhere that I know of.
Thus you will be strongly convinced that men are but smoke _,and bubbles; they vanish as they rise, and break soon after the swelling, and this impression will go the deeper, if you consider that what is once perished and sunk, will never come up again exactly.1
As for your share of time; it is but a moment in comparison ; why then cannot you manage that little handsomely, and be satisfied?
What a noble opportunity of improvement do you run away from ?
For what are all the revolutions of nature, and the accidents of life, but trials of skill and exercises of reason? A wise man that has looked through the causes of things, makes but a diversion of them.
Go on then with the theory and practice of philosophy, till you. have digested the subject and conquered the difficulty ; for I would
_ have you be like a strong stomach, that masters all sort of diet, and makes nourishment of it; or, if you please, like a fire well kindled, which catches upon everything you throw in, and turns it into flame and brightness.
$ XXXII. Put it out of the power of truth to give you an ill . character; and if anybody reports you not to be an honest or a good man, let your practice give him the lie.
This is all very feasible ; for pray who can hinder you from being just, sincere, and _ good-natured, if you have a mind to it?
To make all sure, you should resolve to live no longer than you can live honestly ; for, in earnest, you had much better be nothing than a knave.
- XXXIII. What is it which is most proper to be said or done upon the present occasion?
'That question I confess is pertinent, but, let it be what it will, I am sure it is in your power to come up
'to it, and therefore never pretend it impracticable.
You will never leave grumbling and growling till you have brought your fancy to your philosophy ; till you can practise virtue with a gust, and make your duty your pleasure.
And why you should not do this I cannot imagine; for the practice of virtue is nothing but human powers
naturally set on work; it is only putting the wheels in the motion they were contrived for, and going just as you were made.
Now 1 Vid, Annot. D'Acier.
Conversation of Emperor Marcus Antoninus: nature's postures are always easy, and, which is more, nothing but your own will can put you out of them.
The motion of a cylinder — may be stopped, fire and water may be checked in their tendency,
— and so may any part of the elementary, vegetative, and animal world.
In this case a great many obstructions may interpose.
But there is nothing can block up a soul, stop the course of reason, -or hinder a thought from running in the right channel.
He that — considers the irresistible liberty of the mind, that she moves as easily as fire does upwards, as a stone downwards, as a cylinder on a smooth descent, will trouble his head about nothing further.
For all other impediments proceed either from the body, which he looks ~ upon rather as a carcase than a companion, or else they are founded in opinion ; and unless we betray ourselves, and desert our reason, can do us no manner of mischief; otherwise, ill fortune, as it is commonly called, would make a body an ill man.
For all other productions of nature or art, when any harm happens to them, they are certainly the worse for it; but here a man is the better for © what he suffers ; he improves his value, and raises his character, by making a right use of a rugged accident.
In short, I would have — you remember that no burgher can receive any damage by that which does not affect his corporation; neither can the community suffer, unless the laws by which it is governed are broken and suffer too.
But these misfortunes, as they are called, do not ~ violate the constitution, nor break in upon the laws; therefore they
= do not damage the corporation, nor by consequence any member ~— in it.t ; XXXIV. He that is well tinctured with philosophy needs but a short receipt.
A common cordial will keep up such a man's spirits, and expel the cold from his heart.
A verse or two out of Homer will serve for a hint, and do his business.
Let the poet speak,— Men are like leaves in verdure and decay, As spring supplies what autumn blows away,
So mortals fade and flourish in their turns, * You see how slenderly human felicity is put together, your children are but leaves upon the matter, a little blast may take them from you.
'The freshest laurels wither apace, and the echoes _ of fame are soon silenced (and which has some comfort), so is 4 censure and reproach too.
All these matters, like leaves, have their * By the city or corporation the emperor means the world, and by the laws, & the order and decrees of Providence.
See Book y: sect. 22.
2 Hom. /2, E.
A Discourse with Himself.
spring for growing, then a puff of wind sends them packing, and quickly after the wood is new furnished again.
Things are strangely _ Short-lived, and yet your appetites and fears grasp and scamper at that rate, as if all were everlasting.
But for all your haste your head will be laid in a short time, and then he that is your chief. mourner will quickly want another for himself.
XXXV. An eye that is strong and rightly disposed is indifferent _ to all colours; therefore if it calls for greens, it is a sign it is weak and out of order.
Thus when the hearing and smelling are ina ~ good condition, they do not pick and choose their objects, but take in all manner of scents and sounds.
Thus a strong stomach despatches all that comés into it, like a mill that grinds all sorts of grain; and thus a mind that is sound and healthy is prepared to digest all sorts of accidents ; and therefore when it is clamorous in such wishes as these, "O that my children may live and flourish, that I may be
'everybody's favourite, and be commended for everything I do:" when the mind, I say, is thus sickly and untoward, it is just like an eye that is all for green colours, and like a set of teeth that 'would touch nothing by their goodwill but flummery and pudding.
XXXVI. There is nobody so happy in his family and friends, but that some of them when they see him going will wish for a good riddance, and almost keep a holy day for his death.
Let ~ him be a person of never so much probity and prudence, do you think somebody or other will not drop some of these sentences over his grave?
"Well, our man of order and gravity is. gone, we shall now be no more troubled with his discipline!
I cannot say he was ill-natured to any of us, but for all that, I am sensible he disliked our management in his heart."
This is the best treatment a good man must expect.
But alas! as for our conduct, how many reasons will people muster up to be rid of us! _ If you consider this when you are dying, you will quit with the less reluctance.
Say then to yourself, "I am leaving an odd sort of world, where the sharers in my fortune, and the objects of my care and kindness, those people for whom I have drudged, and contrived, and wished so heartily, count my life no better than a grievance, and would fain
_ be shut of me ; now who would be fond of staying-in such company any longer?"
However, this thought must not go so deep as to sour your humour.
You must keep your temper, and. part friendly with everybody; but then your good-nature must not make you hang back ; for as when a man has an easy death, the soul slides
J - gently out of the body and takes her leave without tugging, so you
Conversation of Emperor Marcus Antoninus :
\ must walk off handsomely, and bid the world adieu without regret.
It is true, nature has twisted your interests and tied you together, ~but now she loosens the knot, and makes the sign to disengage.
— I'll part then with the world as with my friends and relations, but for all my kindness I will not be dragged from them; no,
Providence would have me move freely, and therefore I'll do it.
XXXVII. Let it be your constant method to look into the design of people's actions, and see what they would be at, as often as it is practicable.
And to make this custom more significant, practise it first upon yourself.
Z XXXVIII. Remember that which pulls and hales you from one passion to another is no external force, but your fancy. within you.
There lies the rhetoric that persuades you.
That is the live thing, and to speak plainly, that is the man after all.
.But when you talk of a man, I would not have you tack flesh and blood to the notion, neither those limbs which are made out of it; these are but tools for the soul to work with, and no more a part of a man than an axe ora plane is a piece of a carpenter.
It is true, nature has glued them together, and they grow as it were to the soul, and there is all the difference ; but the use of them depends solely upon the. mind, it is the will that either checks or sets them agoing.
They have but the force of instruments, and signify no more without _ foreign direction than a shuttle, a pen, or a whip, which will neither
_ weave, nor write, nor lash the horses without somebody to manage them.
I, THE properties of a rational soul are these.
She has the ~ privilege to look into her own nature, to cut out her qualities, and form herself to what temper she pleases.
She enjoys her product — (whereas trees and cattle bring plenty for other folks).
Whether life proves long or short, she gains the ends of living.
Her business is never maimed by interruption, as it happens in a dance or a play ; no, she is never surprised, her performances are struck out
— at a heat, and always finished and entire, so that she may say with modesty enough, "I have sustained no damages, but carry off all that belongs to me."
Further, she ranges through the whole world, —
A Discourse with Himself.
views its figure, looks into the vacuum on the outside of it,! and stretches on to an unmeasurable length of time.
She contemplates the grand revolutions of nature, and how the universe will be destroyed,? and renewed at certain periods.
She considers that there will be nothing new for posterity to gaze at, and that our ancestors stood upon the same level for observation.
That all ages are uniform and of a colour, insomuch that in forty years' time a tolerable genius for sense and inquiry may acquaint himself with all that is past and all that is to come.
Lastly, it is the property of a rational soul to love her neighbours, to be remarkable for truth and sobriety, to prefer nothing to her own dignity and authority, which is likewise the custom and prerogative of a law; and thus far the quality and measures of right reason and public justice are the same.
II. The way to despise the pleasure of a fine song,' a. well-performed dance, or the olympic exercises, is as follows: As for the song, take the music in pieces, and examine the notes by themselves, and ask as you go along, " Is it this, or this single sound that has subdued me?"
You'll be ashamed to confess the conquest, 'and so get clear of the charm.
Thus, to lessen the diversion of dancing, consider every movement and gesture apart.
And this method will hold with respect to the olympic exercises.
In short, all other entertainments but those of virtue abate by taking them asunder, and therefore apply the expedient to all other parts of "your life.
III. What a brave soul is that, that's always prepared to walk out of the body, and unconcerned about her being either extinguished,* scattered, or removed!
Prepared, I say, upon judgment, _and not out of mere obstinacy, like the Christians ;° to recommend the example, this fortitude must have nothing of noise or ostentation, but-be carried on with a solemn air of gravity and consideration.
_ IV. Have I obliged anybody, or done the world any service?
If so, the action has rewarded me; this answer will encourage good-nature, therefore let it always be at hand.
1 The Stoics imagined that on the outside of the world there was a void or vacuum, that is, éxtension unfurnished with substance or body.
2 By conflagrations.
, ; * Boxing, running, wrestling, leaping, and playing at quoits, etc.
- 4 Into atoms.
_ 5 The true bravery of the Christians was misrepresented to the emperor.
Conversation of Emperor Marcus Antoninus :
V. What may your trade or profession be?
It is to live like a man of virtue and probity.
And how can this end be better _ compassed than by the contemplation of the nature of the world, and of mankind in particular, and the influence the one has upon — the affairs of the other?
; "VI. As to dramatic performances, tragedy appeared first Thes design of them was to show the misfortunes of life were customary — and common.
That thus the fiction might reconcile them to the reality, and that what diverted them upon the stage might surprise ~ them the less when they meet with it in the world.
Thus people see there is no living without accidents.
Mortifications, and severe ones too, will happen; kings and princes cannot stand clear of them.
And to give the stage-poets their due, they have some sententious and serviceable passages, as for instance,—
If I and mine aré by the Gods neglected There's reason for their rigour.
. Again, Ne'er quarrel accidents, for things are sullen, And don't regard your anger.
Once more, :
Fate mows down life like corn, this mortal falls, F E> And t'other stands a while.?
These instances may suffice, otherwise I might go on with them.
— ' Next to tragedy, old comedy took a turn upon the stage; and here ~ pride and ambition were lashed and pointed at with great freedom
— and authority, and not without some success.
And for this reason Diogenes sometimes made use of the poet's discipline.
You are now to observe that middle comedy succeeded to the old, and the new to the middle; this last kind sinking by degrees to thes buffoonery of the Mimi.
Itis true, there are some useful expressions to be met with even here ; but then you are to consider the tendency : of the whole poem, and what these dramatic diversions drive at in general." site VII. Nothing is clearer to me than that. the principles you go. upon® are as good a foundation for philosophy and impreveris: as are to be met with in any other sect whatsoever.
1 Eurip. Hypsipyl.
See Book vii. sect. 39, 41, 42. pias ah ; = 2 It is D'Acier's observation that the emperor condemns all sorts of plays
"though upon the comparison he prefers the old comedy to the new, because thel old made instruction, not pleasure, their principal design.
3 The empefor's main principles are the love of God and our neighbour.
A Discourse with Himself.
25a } VIII. A bough, by being lopped off from another, must of necessity be lopped from the whole tree.
Thus a man that breaks with another loses the benefit of the whole community.
It is true, a bough is lopped off by a foreign hand, but this moral amputation " is all voluntary ; it is the man that pulls himself asunder by his untoward aversion to his neighbour.
He little thinks by this unhappy division, how he disincorporates himself from the body of mankind!
And here the goodness of God who founded this society is extraordinary. He has put it in our-power to grow to the limb: we left, and come again into the advantage of the main body. But | if this misfortune is often repeated, it will be a hard matter to _ restore the part, and close the division.
For as gardeners observe, _a bough cut.off and. grafted in again is not in the same good condition with another which always flourished upon 'the trunk ; for, though the first does not grow out of its kind, yet it suffers somewhat in its figure and beauty.!
IX. Never grow sour upon people's malice or impertinence.
Can they beat you off your reason, or stop your progress in virtue?
Not at all.
Be not then disconcerted, nor check your good-nature 'towards them.
If you meet with opposition and ill-will, you must neither be diverted nor disturbed, but keep your point, and your temper too.
For as it is a weakness to lose your spirits, and be thrown off your conduct, so it is likewise to be angry with impertinent people.
Upon the whole, they are both a sort of deserters from Providence, who are either frightened from their duty, or fall out with those of their own nature and family.?
X. Nature falls short of art in no instance, art being but an imitation of nature; and if so, the most perfect and best furnished nature cannot be supposed to work with less reach than a common
-artificer.
Now in all arts, the less in value are contrived for the sake of the greater; this therefore is the method of general nature, or the first cause.
And upon this ground justice is founded, which consists in a regard and preference of things according to their dignity and worth.
The other virtues are likewise governed by this rule, and are but acts of justice differently applied.
But just we can never be, if we are eager and anxious about external advantages, if we are apt to be imposed on, and grow heedless and inconstant in our motion.
° XI. Aversions and desires are the general occasions of disturbance; -1 See Book v. 8, Book viii. 34.
2 See Book ii. sect. 1.
Conversation of Emperor Marcus A ntoninus : now since the objects of these passions do not press upon you, but | it is you that make up to them in some measure, whereas they stand off, and keep their distance,! your method is therefore, to let your opinion about them lie still; this suspension of your
judgment will bring you towards an indifference.
And then you will neither pursue nor avoid them any longer.
XII. The figure of the soul, as we may call it, is then round — and uniform, when she neither reaches after anything foreign, nor — shrinks in, out of cowardice and fear.
When her superficies is thus even, the light plays better upon her.
The prospect of truth — and nature is enlarged; and she sees the world and_ herself to the most advantage.
XIII. Does any one despise me?
What is that to me? I will take care not to give him any reason for his contempt.
Does any one hate me?
It may be so; I shall not concern myself about it.
And, more than that, another man's malice shall never spoil my temper.
I will continue kind and good-humoured to all the world, even to the injurious person himself.
I am always ready to show him his error, without ruffling, or making a merit of my own patience ; but frankly, and with all the cordial sincerity imaginable,
-as Phocion? seemed to behave himself towards the Athenians.
Indeed. your mind should always be so disposed as to bear the _ narrowest inspection, that the gods may examine you with pleasure, and perceive that you are neither angry nor uneasy at anything.
Now if you follow the current of your nature, and do a handsome action, where is the harm of it?
What! are you unwilling to submit to providence?
To comply with the interest of the universe, © when you know you were made on purpose for it ? l ja XIV. People generally despise where they flatter, and cringe — to those they would gladly overtop; so that truth and ceremony are two things.
XV. How fulsome and hollow does\that man look that cries, "T am resolved to deal clearly with you"! Hark you, friend, what need of all this flourish?
Let your actions speak.
To go to the right of it, your face ought to vouch for you, and your sincerity be legible upon your forehead.
I would have virtue look out of the 1 See Book v. sect. 19, Book ix. 15.
2 Phocion at his execution charged his son not to bear a grudge against the Athenians for putting him to death.
Plut.
, es
A Liscourse with Himself.
eye, no less apparently than love does.
I would have honesty so incorporated with the constitution, so mixed up with the blood and spirits, that it should be discoverable by the senses, and as easily distinguished as rankness, or a strong breath; so that a man must be forced to find it out whether he would or no.
But on the other side, an affectation of being real is an untoward pretence.
Nothing is more scandalous than false friendship, and therefore of all things avoid it.
In short, a man of integrity and good-nature can never be concealed, for his character is wrought into his countenance.
XVI. To bestow no more upon objects than they deserve, and where things are indifferent to let our thoughts be so too, is a noble expedient for happiness ; the way to come up to this indifferency, is to look through matters, and take them quite asunder,! remembering always, that things cannot charge into the soul, nor force upon us any opinions about them.
'They stand aloof, and are quiet ; it is our fancy that makes them operate and gall us; it is we that rate them and give them their bulk and value; and yet it is in our power to let it alone; and if any false colours are laid on by surprise, we may rub them out if we please.
We are likewise to consider that this trouble will not last, that death will relieve us quickly ; where then is the difficulty of standing upon our guard a little while?
If therefore your circumstances put you in a way of improvement, and there is anything to be made out of them, bid them heartily welcome, and then your inclination will make you easy.
But if they prove unmanageably cross (which by the way is a wrong supposition), look out for something that is more
_ serviceable to the dignity of your nature ; and never let infamy, or | being unpopular, deter you from the pursuit.
For certainly every man may take leave to make himself happy if he can.
| XVII. Consider the original of all things, the matter they are made of; the alterations they must run through, and the qualities consequent upon it; and that all this instability of nature has no manner of harm in it.
° - XVIII.
Concerning those that offend and disoblige you, consider in the first place, the relation you stand in towards them, and that you are all made for each other.
And as for your own part, you are particularly set'at the head of the world; and like a 'ram in a flock, designed for defence and protection.
You may go ; :
4 See'sect. 2,
Conversation of Emperor Marcus A ntoninus : higher in your reasoning if you please, and consider that either chance or providence governs the universe ; if the latter, then the _ coarser parts of the creation were made for the service of their betters ; and these last for the interest and support of each other.
Secondly, consider how wretchedly they mismanage their own business, and how far they are gone in luxury and libertinism;
~ especially you should remember what strong prejudices they lie under, how confident they are in their mistakes, and with what satisfaction they play the fool. r.
Thirdly, consider that if those that disoblige you are in the right, you have no reason to be angry; but if they are in the wrong, it is because they know no better.
'They are under necessity of their ~ own ignorance.
For as all error is involuntary, so nobody would lessen themselves so much as to miss either honesty or good — manners, if they were rightly aware of it.. And thus we see people will not endure the charge .of avarice, ingratitude, or knavery, without being stung at the imputation.
Fourthly, do not forget you are like the rest of the world, and faulty yourself in a great many instances; that though you may forbear running riot In some cases, it is not for want of an inclination.
And that nothing but cowardice, vanity, or some such . scandalous principle, hinders you from breaking out.
Fifthly, that. it is sometimes a hard matter to be certain whether you have received ill-usage or not.
For men's actions oftentimes look worse than they are.
And.one must be thoroughly informed of a great many things before he can be rightly qualified to give judgment in the case.
Sixthly, when you are most angry and galled, remember that human life lasts but a moment, and that we shall all of us very quickly be laid in our graves.
; Seventhly, consider that it is not other people's actions (for they are lodged at home, and are neither good nor bad to any but those that do them) which disturb us, but only our own opinions" about them.
Do but then dismiss these notions, and do not fancy 'the thing a grievance, and your passion will cease immediately.
But how can this fancy be discharged?
By considering that bare suffering has nothing of infamy or scandal in it.
Now, unless you —
A Discourse with Himself.
refrain the notion of evil to what is scandalous and dishonest, your Own virtue will grow precarious, and you will be under a necessity of doing a great many unwarrantable things!
Eighthly, consider that our anger and impatience often prove much more mischievous than the provocation could possibly have done.
Ninthly, that gentleness and good-humour are invincible, provided they are of the right stamp, without anything of hypocrisy or grimace.
This is the way to disarm the most barbarous and savage.
A constancy in obliging behaviour, will make the most outrageous person ashamed of his malice..
The worst body imaginable cannot find in his heart to do you any mischief, if you continue kind and unmoved under ill-usage, if you strike in with the right opportunity
. for advice ; if, when he is going to do you an ill turn, you endeavour to recover his understanding, and retrieve his temper in such gentle language as this: " Prithee, child, be quiet, men were never made to worry one another; in earnest, if you go on, my dear
_ friend, you will have the worst of it; and as for my part, I am proof against everything but my own folly."
Then proceed to illustrate the point, and let your arguments be general and inoffensive: show him that brutes are upon better terms than this comes to; that it is not the custom of bees to spend their stings upon their own kind, nor of one herd of cattle to draw up against another.
And let all this be done out of stark love and kindness, without anything of bantering or biting.
You must likewise stand clear of vanity in your address; do not seem, to flourish. upon the subject, as if you were declaiming in the schools, and courting the audience for commendation: if there is any company, never set. yourself off to them: but discourse him with as little straining and affectation, as if there was nobody but himself.
Lay up these nine heads in your memory, with as much care as if they were a present from the nine Muses: for now it is high time to begin to be a man for your life time.
And here you must take care to guard against flattery, as well as anger; for these are both unserviceable qualities, and do a great deal of mischief in the world.
And for a farther preservative against the latter, remember A _ that frowardness and rage are marks of an unmanly disposition.
'Mildness and temper are not only more human, but more mascu_ line too: one thus affected appears much more brave and firm,
1 See Book ix, I. ait . ic
Conversation of Emperor Marcus Antoninus : x and better fortified, than he that is fuming and out of sorts.
For impassibility is an argument of greatness; and he that has the least — feeling in these cases, has always the most strength: on the other hand, as grief is a sign of weakness, so is anger too; a man is wounded in both these passions, and the smart is too big for him.
As you have received these nine precepts from the Muses, take this tenth, if you please, from their president and instructor, Apollo :
that to wish all people may not do ill things is to wish an impossi-_ bility, and no better than a piece of distraction. But then to give them leave to plague other folks, and desire to be privileged yourself, is a foolish and a haughty expectation.
XIX. There are four ill qualities we must be particularly careful to avoid,! and pull them up as fast as we find them grow in our heads, and undertake them as they rise in this fashion.
This fancy, say,'is groundless and unnecessary, this rough behaviour makes society and correspondence impracticable, this other is but a copy of your countenance; you cannot say it from your heart.2_
Now this is a very bad character.
There are three of them.
And whatever you are conscious degrades the diviner part of you, makes your — mind truckle to your body, and your reason to your pleasures, look upon that as the fourth.
— XX. Those particles of fire and air which are lodged in your body, . notwithstanding their tendency to mount, submit to the laws of the universe, stick close to your constitution, and keep the rest of the — elements company.
Again, the earthly and watery part in you, though they naturally press downwards, are raised above their level, and stand poised ina foreign region.
Thus the elements serve the interest of the world; and though they seem to stand bent and — uneasy, they keep their post till the signal is given to march off and _ separate.
And is it not then a scandalous. business that your mind should be the only deserter, and grow mutinous about her station, espécially when her orders agree with her constitution, and nothing
© that is unnatural is enjoined? and yet she will not bear the conduct — of her own faculties, but runs perfectly counter to humanity.
For when a man turns knave or libertine, when he gives way to fears and fits of the spleen, he does, as it were, run away from himself and desert his own nature.
And further, when his mind complains ; ' D'Acier supposes the emperor means suspiciousness, ill language, lying, and intemperance.
? See Book ii. 16,
A Discourse with H emeself.
of his fortune, he quits the station in which Providence has placed him.
For acquiescence and piety are no less his duty, and his talent too, than honesty between man and man.
For these virtues carry up to the common interest, and are rather of greater antiquity and value than fair dealing itself.!
_ XXI. He that does not always drive at the same end will never ~ be uniform and of a piece in his conduct.
But this hint is too short, unless you describe the quality of this design, and what it is that we ought principally to aim at.
Now as people do not agree in the preferences of choice and the notion of advantage, unless in what relates to the common good, so a man ought to propose the benefit of society and the general interest of the world as his main: business.
For he that levels at this mark, will keep an even hand, and be always consistent with himself.
_ XXII. Remember the story of the country and city mouse, and how pitifully the fornrer was frightened and surprised."
_ XXIII. Socrates used to say the common objects of terror were nothing but bugbears, fit only to scare crows and children.
"XXIV. The Lacedzemonians at their public shows seated strangers under a canopy in the shade, but made their own people shift, and take their convenience as they found it.
XXV. Socrates, being invited to Perdiccas's court,! made this excuse: "I dare not come," says he, " for fear of being put under an incapacity of returning an obligation, which I take to be the worst way of destroying a man imaginable."
XXVI. It is a precept of the Epicurean philosophers, that we should look back to the virtue of former ages, and always furnish our memory with some eminent example.
XXVII. The Pythagorzeans 'would have us look up into the sky every morning, to put us in mind of the order and constancy, of the heavenly bodies, of the equality and perpetuity of their motion, of :
E Piety the foundation of justice. ae * This hint, I suppose, was designed to show the danger of curiosity and appetite.
" It was the custom of the Lacedzmonians to breed their people hardily.
4 Seneca reports this invitation was made by Archelaus, king of Macedon.
Conversation of Emperor Marcus Antoninus : the fineness and purity of their matter, and how frankly they lie' open to observation ; for a star never wears a mask, nor puts any clothes on.
XXVIII. Remember how unconcernedly Socrates wore a sheepskin, when Xantippe! had got his coat on, and run out with it; and how handsomely he laughed off the matter to his friends, who were strangely out of countenance by seeing him in such a disguise.
XXIX. People don't pretend to teach others to write and read, — till they have been taught themselves.
This rule holds stronger in the niceties and importance of life, in which no man is fit to govern, till he has first learned to obey.
XXX. Be dumb; slaves have not the privilege of speaking."
XXXI. I smiled within myself en XXXIL They will treat their parents with rebellious language.*
XXXIII. He is a madman that expects figs on the trees in winter, and he is little better that calls for his children again when they are dead and buried. i
XXXIV. Epictetus world have a man, when se is seingee and caressing his child, say tohimself at the same time, 'To-morrow perhaps this pretty thing may die and leave me."
'These are four — ominous reflections, you will say.
That is your mistake ; 3 the consequences of mortality and the course of nature are no ominous things to think on, otherwise it would be an ominous business to cut down a little grass or corn.
XXXV. Grapes are first sour, then ripe, then raisins; these are all no more than bare alterations, not into nothing, but into something which does not appear and come up at present.
XXXVI. As Epictetus observes, nobody can rob another of his will, nor by consequence make seizure of his virtue.
1 His wife.
= 2 A tragic poet quoted by Philo, De Libert. Viri boni.
3 Hom. Odyss.
* Hesiod, Oper. lib. i.-v. 184.
These shreds of poetry seem to be set dent by the emperor as hints for further meditation.
(Gatak.)
A Discourse with Himself.
_ XXXVII. The same philosopher has taught us the art of managing our assent, and preventing our reason from being imposed on ; that we should enterprise with a reserve for disappointment, that our inclinations should be generous and benevolent, and proportioned to the merit and dignity of things, that we must keep our desires from being headstrong and unruly in all cases, and never have an aversion for anything which it is out of our power to hinder.
XXXVIII. Therefore, as Epictetus observes, the contest is no trifle, but whether we are to live in our wits, or out of them.
XXXIX. It isa saying of Socrates to some untoward people:
"What would you be at?
Would you have the soul of a man or of a beast in you?
Of a man, without all doubt.
Of what sort of men, of those that use their reason, or those that abuse it?
Of the _first; you-may be sure.
Why, then," continues the philosopher, 'don't you look out for this privilege?
Because we have it already.
What makes you then disagree, and fall foul upon each other ?"
——— J BOOK Xa, I. Att those things you drudge and range so much ground for, you may have at your ease, unless you are afraid of making yourself too happy.
Your method to do your business is not to concern _yourself about the time past, for that is never to be recovered, to rest the future with Providence, and only stick to the present, and improve that to all the noble purposes of piety and justice.
The plous part will be discharged by being contented with your fate ; and why should you not, since nature made you for each other ? 2
And as to the obligations of justice, you will acquit yourself here, provided you speak truth boldly and above-board, and make law and the dignity of things your rule to act by. When you are not to be checked in your progress by the misbehaviour, the ignorance, and impertinent reports of other people, nor yet by the sense and sufferings of your own carcase, though by the way it is a question whether it suffers or not.
To go on; if, since your life is almost z The Stoics reckoned all people madmen that did not live up to the precepts
, of virtue and philosophy.
- *See-Book v..sect.. 8.
3 See Book vii. sect, 16, 18.
Conversation of Emperor Marcus Antoninus : up, you lay aside all other matters, and only cultivate your mind, and pay a regard to the governing and diviner part of yourself; if you are not at all afraid of losing your life, but of missing the ends of it, and not living as you should do; then you will act suitably to your extraction, and deserve to -have the Deity for your Maker; then you will be no longer a stranger in your own country, nor be surprised
© at common accidents; you will never be anxious about the future, nor stand to the courtesy of events.
J II. The Almighty sees through the soul of every man as clearly as if it was not wrapped up in matter, or had anything of the shroud and coarseness of body about it.
And God being a spirit, acts only as such, and concerns Himself for no other beings but those of His own nature.
Now, if you would learn to do thus, a great deal of trouble would be saved, for he that can overlook his limbs and make his' carcase sit loose about him, will hardly disturb himself about the house he dwells in; about his equipage or reputation, or any part of the furniture and magnificence of a figure.
III. You consist of three parts, your body, your breath,! and your mind ; the two first are yours to take care of, but the latter is
— properly your person.
'Therefore, if you abstract from the notion of yourself, that is, of your mind, whatever other people either say or do, or whatever you may have said or done yourself formerly, together with all that which disturbs you under the consideration of —— its coming to pass hereafter; if you throw the necessary motions of your carcase out of the definition, and those of the vortex that whirls about you, and by this means preserve your rational-faculties in an independent state of innocence, free from force and infection, holding close and steady to the virtues of justice, truth, and acquiescence; if, I say, you keep your mind separate and distinguished from the objects of appetite and the appendages of time, both past and future, and make yourself like Empedocles's world,
Round as a ball, and spinning on your axis ;2 and concern yourself to live no longer than your lifetime, that is, the present moment ;* if you do all this, you may move on till death stops you with credit and satisfaction.
_ IV. Ihave often wondered how it comes to pass that everybody should love themselves best, and yet value their neighbour's opinion
1 See Book ii. sect. 2.
2 Turning upon your reason.
3 See Book ii. 14.
A Discourse with Homself.
about themselves more than their own.
Therefore, if any god, or eminent instructor in philosophy, should stand at a man's elbow, and order him to turn his inside outwards, and publish every thought and fancy as fast as they came into his head, he would think it a hard chapter, and not submit so much as to a day's discipline.
Thus we stand more in awe of fame than conscience,-and regard — other people's judgments above our own.
V. How comes it about, that since the gods have contrived all things so well, and so much to. the benefit of mankind, they should overlook this particular, and suffer men of great virtue and merit, who by their piety and devotion were, as it were, the domestics of the powers above, and kept always a correspondence with heaven ; that they should suffer such men, I say, to be finally extinguished by death, and not give them their being again?
Now, if the case stands thus, you may be assured, had it been proper, the gods would
~ have ordered it otherwise ; for had it been reasonable, it would have been possible.
Nature! would certainly have brought it forth if it had been suitable to her perfections.
Therefore, from its not being matter of fact, if indeed it is not, you may undoubtedly conclude
' it ought not to be so; for, don't you perceive that in reasoning this point you dispute the administration of Providence?
Now, if the justice and goodness of the gods were not extraordinary, this liberty would not be allowed, neither would you presume so far if you thought otherwise.
But if they have these perfections, they will never neglect their affairs, nor blemish their world with anything that is unreasonable or unjust.
; VI. Accustom yourself to master things of the greatest difficulty, and which you seem to despair of; for if you observe the left hand, though, for want of practice, it is insignificant to other business, yet it holds the bridle better than the right, because it has been used to it.
VII. Consider what death will make of you, both as to body and mind ; recollect the shortness of life, the unmeasurable extent of time both past and future, and how tenderly all things are put together.
; VIII. Let it be your method to contemplate spirits apart from their bodies, for these are no better than the shell they are shut up in.
Mind the aim and the end of people's actions ; examine the 1 God,
Conversation of Emperor Marcus Antoninus : value of fame, the force of pain, the ascendant of pleasure,! and see
. what death amounts to.
Consider upon what account a man — grows troublesome to himself,? that nobody can be hindered by — another, and that opinion is the main thing which does good or harm in the world.
IX. We must manage the precepts of philosophy like those that wrestle and box in the circus, and not like a gladiator; for your fencer, if he drops his sword, is hewn down immediately ; but the other that makes weapons of his limbs has them always about him, and has nothing to do but to keep his hands and feet stirring.
X. Be not satisfied with a superficial view, but penetrate the nature and quality of things ; and to this purpose you must divide them into matter and form,? and inquire into the end they were made for.
= XI. What a mighty privilege is a man born to, since it is in his power not to do anything but what God Almighty approves, and to : be satisfied with all the distributions of Providence ! a XII. When things follow from the course and constitution of nature, we ought not to murmur at it.
Not against the gods, for they have neither ill-will nor impotence, and by consequence can do nothing amiss ; nor yet against men, for their misbehaviour is all involuntary,? therefore we must complain of nobody.
XIII. How unacquainted is that man with the world, and how ridiculous does he appear, that makes a wonder of any thing he meets with here!
XIV. Either the order of things is fixed by irrevocable fate, or Providence may be worked into compassion, or else the world floats at random without any steerage.
Now, if nature lies under an immovable necessity, to what purpose should you struggle against it?
If the favour of Providence is to be gained, qualify yourself for the divine assistance; but if chance and confusion carry it, and nobody sits at the helm, be you contented, and ride out the storm
'patiently, for you have a governor within you,® though the world 1 See Book vii. 33, Book v. 26.
Se 2 See Book ix. 26, * See Book ii. sect. 12, Book ivy. 21, Book vii. 29.
* See Book vii. sect. 63, 64. , > Your reason,
N A Discourse with Himself.
has none.
And if the waves run too high, let them roll off your carcase.and your fortune, but there is no necessity your mind should be driven with them.
XV. A lamp, unless you put it out, holds its light, and shines without interruption; and can you find in your heart to see your honesty sink in the socket, to outlast your sobriety, and let your virtue be extinguished before you ?
_ XVI. When you fancy any one has transgressed, say this to yourself: How do I know it is a fault?
And granting it is, it may be his conscience has corrected him ; and if so, he has given himself a sour box on the ear.
Besides, you are to remember, that to - wish an ill man should not do amiss is just as wise as it would be
_ to desire an unripe fig should not taste of the tree; that children should not squall in the cradle, nor horses neigh, nor a great many other things act according to the necessity of theircondition.
Pray, how would you have a man of such an unfortunate disposition behave himself?
If you believe the case may be remedied, and are such a doctor at his disease, do so much as cure him.
XVII. If it is not decent, never do it; if it is not true, never speak it: let this always be your rule.
XVIII. Look always nicely into whatever makes an impression upon your mind ; distinguish it into matter and form; find out the purpose and design for which it was contrived, and the period of time, too, beyond which it is unlikely to continue.
XIX. Consider, for it is high time, that you have something more ~ divine in you than the mechanism of passion, than the wires and tackling of a puppet.
What then is my soul made of?
Is it fear, or jealousy, or lust?
Or anything of this coarse nature?
Certainly no.
XX. Take care never to do anything without thought and design, nor for any other end either, but what may be serviceable to the interest of society.1
XXI. Consider that in a little time you will neither have place nor being, that your contemporaries will have the same fate, and the present scene of nature be shut up; for all things change of 1 That is, of mankind in general.
Conversation of Emperor Marcus Antoninus : course, and wither and drop in pieces, that new ones may be made out of them.
XXII. Thoughts are, in a great measure, masters of things, and, which is more, it is in your own power to think as you please; therefore do not suffer opinion to cheat you any longer.
Disengage from the tyranny of fancy, and then, as if you doubled: some dangerous cape, you will have nothing but a steady course, a smooth sea, and a land-locked bay to receive you.
—, XXIII. Every operation that ceases in due time, suffers nothing by breaking off ; neither does the agent receive any harm upon this score.
'Thus life, which is nothing but a series and continuation of action, comes to.no damages by having a seasonable period put to it; neither does he that lays this motion asleep sustain any loss, provided it is done at a proper juncture.
Now, nature assigns the term, and sets out the bounds of life ; sometimes this period is fixed by particular nature or force of constitution, as it happens when a man dies of old age ; but let it come late or early, common nature! has certainly a hand in it.
_ And thus the parts of nature, changing from one form to another, preserve the world in perpetual youth and vigour.
Now, that is always as it should be, both as to time and quality, which makes for the service of the universe.2
From hence it follows, that bare dying can be no real evil, seeing there is - nothing of baseness or moral turpitude in it ; for it is both involuntary with respect to ourselves, and serviceable to the general interest ; therefore' there can be nothing of scandal in it.
Nay, it is certainly a good thing, since it is suitable and seasonable for the universe.
And thus a man that goes off smoothly is, as it were, carried out of the world by inspiration.
For he that follows the Deity with his motions, and with his will too, seems actuated by a . divine impression.
XXIV. Let these three hints lie ready for service. First, as to your own actions, let nothing -be done rashly, nor to no purpose, nor indeed in any other manner than justice herself would have ordered it.
And as for casualties and the state of your fortune, consider that they are the blind distributions of chance, or else the appointment of Providence.
Now, either to murmur against chance, or impeach Providence, is extremely absurd.
Secondly, consider what a slight thing man is, from his conception to his birth or 1 God, i * See Book iv. sect. 23, Book v. sect. 8.
A Drscourse with Himself.
animation 3+ and from his first breath to his last, in the parts of his composition, and in the state of his dissolution.
Thirdly, consider that, if you could shoot yourself at pleasure into the sky, and thence take a view of human affairs, you would perceive a strange medley of humour and condition ; and discover at the same time the air and ether too plentifully stocked with inhabitants,? and that if you mounted never so often, you would «have the old prospect.
Alas! things are generally of the same complexion, and of the same short ~ continuance too, and yet how strangely weare conceited of them!
| : XXV. Discharge opinion,' and you are safe; and pray who can hinder you from doing it?
XXVI. When you are uneasy upon any account, you seem to forget that all things fall out according to the good pleasure of Providence, and that another man's fault is no concern of yours ; that what you reckon grievances is nothing but the old way of the world, and will come over again when you are dead and gone, and are now to be met with in a thousand places.
You have forgotten that all mankind are of kin; for though they may be unallied in flesh and blood, their understandings are all of the same family.
You do not remember that every man's soul is a portion of the Deity, and derived from thence ; that we havé nothing properly our own, but that our children, our bodies, and our breath, are all borrowed from heaven; that opinion governs all, and things are only as you think them; and that it is not possible for anybody to live or lose any more than the present moment.
All this you seem to have forgotten.
XXVII. Reflect frequently upon those that have formerly been mightily disturbed with accidents of any kind; that have carried their animosities and feuds te the most flaming excess ; that have made the most glorious figure, or met with the greatest misfortune ; and then ask yourself, Where are they all now?
'They are vanished like a little smoke ; they shrank within the compass of an urn, and are nothing but ashes and romance,' and it may be have not so much as the last imaginary advantage neither.
Recollect likewise all that humour and oddness that some people affect, to appear as e The Stoics believed a human foetus not animated till the time of birth.
Tertull, De Anim. ar 2 It was the opinion of the Platonists and Stoics that the air and sky were inhabited by spirits suitable to the respective regions.
3 Opinion is a common, but false notion of things.
4 See Book viii. sect. 25.
Conversation of Emperor Marcus Antoninus:
~Fabius Catullinus did at his country seat, as Lucius Lupus andStertinius did at Baia, to act the fancy of Vertius Rufus, or the liberties of Tiberius at Capre ; thus people dote upon figure and singularity, though it is sometimes in lewdness ;! but granting it is somewhat better, the prize is insignificant, and the play not worth the candle.
It is much more becoming a philosopher to stand clear of affectation ; to be honest and regular upon all occasions, and to follow cheerfully wherever the Gods lead on.
As for pretence and hypocrisy, it is all stuff; for nothing is moré scandalous than a man that is proud of his humility.
XXVIII. To those that ask me the reason of my being so earnest in religious worship ;—Did I ever see any of the gods? or, which way am I convinced of the certainty of their existence ?—in the first place I answer, that the gods are not invisible
;2 but granting they were, the objection would. signify nothing.
For I never had a sight of my own soul, and yet I-have a great value for it, because it is discoverable by its operations.
And thus, by my constant | experience of the power of the gods, I have a proof of their being, and a reason for my veneration.
; :
XXIX. The best provision for a happy life is to dissect every-thing, view it on all sides, and divide it into matter and form; to — practise honesty in good earnest, and speak truth from the very
_soul of you: and when you have done this, live easy and cheerful, and crowd one good action so close to another, that there may not _ be the least empty or insignificant space between them.
XXX. The light of the sun is but one and the same, though it is divided by the interposition of walls andmountains, and — abundance of other opaque bodies.
There is but one common matter for corporeity, though it is parcelled out among bodies of different qualities.
There is but one sensitive soul, notwithstanding it has peculiar conveyances, runs in innumerable channels, and supplies a vast number of animals distinct from each other.
And lastly, the rational soul, though it seems to be split into distinction, is but one and the same.3> Now, excepting this last, the parts of the other species of form' and 'matter, though
1 That of Tiberius was such.
* The sun, the moon, and the stars, were gods in the opinion of the Stoics, * The Stoics held the rational soul a part of the Deity. i * By form in rational creatures, the emperor seems to mean the mind, in animals the sensitive soul, in vegetable and inanimate things the principle of jase supports them in their distinction, and tacks their being together.
Pe. 3
A Discourse with Himself.
without apprehension or any common affection to tie them to each other, are yet upheld by an intelligent being, and by that faculty which pushes things of the same nature to the same place.
But human understandings have a peculiar disposition to correspondence ; they stick together by inclination, and nothing can extinguish such sociable thoughts in them.
XXXI. What is it you hanker after?
Is it bare existence? or sensation? or motion? or strength, that you may lose it again in decay?
What! is it the privilege of speech, or the power of thinking in general?
Is any of this furniture big enough for desire?
Tf all these things are trifles upon the matter, proceed to something that is worth your while; and that is, to be governed by reason and the Deity.
And yet you cannot be said to value these last mentioned privileges nghtly, if you are disturbed because death must take them from you.!
XXXII. What a small part of unmeasurable time falls to the share of a single mortal, and how'soon is every one swallowéd up
— -In eternity!
What a handful of the universal matter goes to the making a human body, and what a very little of the universal soul too,? to raise it into an animal!
And on what a narrow clod, with respect to the whole earth, do you crawl upon!
Consider all this, and reckon nothing great, unless it be to act in conformity to your own reason, and to suffer as the Almighty shall appoint you.
-XXXIII. The great business of a man is to improve his mind and govern his manners ; this is minding the main chance.
As for all other projects and pursuits, whether in our power to compass or not, they are no better than trifling and amusement. mie XXXIV. We cannot have amore lively and promising notion, to set us above the fear of death, than to consider that it has been despised even by that sect? who made pleasure and pain the standard of good and evil.
XXXV. He that likes no time so well as that fixed by Providence, 'he that is indifferent whether he has room for a long progress in reason and regularity or not,* or whether he has a few or a great
_ 1 See Book ix. sect. 7, Book x. sect. 28.
2 The emperor means the sensitive or vital soul, as the Stoics called it.
_ 3 The Epicureans.
+ See Book ii. sect. 1.
Conversation of Emperor Marcus Antoninus. many years to view the world in; a person thus qualified will never _ be afraid of dying.
_ XXXVI. Hark ye, friend, you have been a burgher of this great city ;! what matter though you have lived in it but a few years? it you have observed the laws of the corporation, the length or — shortness of the time makes no difference.
Where is the hardship, then, if Providence, that planted you here, orders your removal ?
You cannot say you are sent off by a tyrannical and unrighteous — sentence; no, you quit the stage as fairly as a player does, that has his discharge from the master of the revels.
But I have only gone through three acts, and not held out to the end of the fifth.
You say well; but in life three acts make the play entire.
He that appoints "the entertainment is the best judge of the length of it; and as he ordered the opening of the first scene, so now he gives
— the sign for shutting up the last.
You are neither accountable for one or the other ; therefore retire in good humour, for he by whom. you are dismissed means you no harm.
1_The world.
THE END.
MORRISON AND GIBB, PRINTERS, EDINBURGH.
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