Book VI
1. As the substance of the universe is pliable and obedient, so that sovereign reason which gives laws to it has neither motive nor inclination to bring an evil upon anything. It has no evil in its nature, nor does evil, but forms and governs all things, and hurts nothing.
2. Do but your duty, and do not trouble yourself, 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 dying, or doing anything else, for this last must be done at one time or other. It is part of the business of life to leave it, and here too it suffices to manage the present well.
3. Look thoroughly into matters, and let not the peculiar quality or intrinsic value of anything escape you.
4. The present appearance of things will quickly undergo a change, and be either exhaled into common matter or dispersed.
5. That intelligent Being that governs the universe has perfect views of His own nature and acts, and of the matter on which He acts.
6. The best way of revenge is not to imitate the injury.
7. Be always doing something serviceable to mankind, and let this constant generosity be your only pleasure, not forgetting in the meantime a due regard to the Deity.
8. The governing part of the mind arouses and alters itself; gives what air it pleases to its own likeness, and to all the accidents and circumstances without.
9. 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 or within it.
10. The world is either a medley of atoms that now intermingle and now are scattered apart, or else it is a unity under the laws of order and providence. If the first, what should I stay for, where nature is in such a chaos, and things are so blindly jumbled together? Why do I care for anything else than to return to the element of earth as soon as may be? Why should I give myself any trouble? Let me do what I will, my elements will be scattered. But if there is a Providence, then I adore the great Governor of the world, and am easy and of good cheer in the prospect of protection.
11. When you happen to be ruffled a little by any untoward accident, retire immediately into your reason, and do not move out of tune any further than needs must; for the sooner you return to harmony, the more you will get it in your own power.
12. Put the case, you had a step-mother and a mother at the same time; though you would pay a 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 seek your refreshment with her. For it is a life of virtue and philosophy which makes life at court tolerable to you, and you yourself tolerable.
13. When we have meat before us, or other dishes, we receive the impression that this is but the carcass of a fish, this of a fowl, and the other of a pig. And then for this bottle of Falernian, what is it but a little moisture squeezed out of the berry of a grape? And your purple 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 shew 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, be sure to bring them to the test, and look at their worthlessness, and strip them of all the words by which they were exalted. Without this care, figure and appearance are great cheats; and when you think your fancy is best employed, you will be most fooled. Remember what Crates said even of Xenocrates.
14. The inclination of the generality may be reduced to these heads: Some people are little enough to be attracted by things in the state of bare existence or vegetation, as with stones, wood, figs, grapes, olives, and such like. Others, who are somewhat more reasonable in their fancy, must have life to charm them; and these, it may be, are in love with their flocks and herds. A third sort, better furnished than the former, admire nothing beneath a rational soul, and this not as a whole, but as it were they pride themselves in slaves, possessed of some skill, parts, or industry. But he that values a rational creature that is social and universal runs into none of the follies above mentioned, but makes it his chief business to look to his own soul, and keep it in rational and social movements, and to assist all mankind in the public interest.
15. Some things are pressing into being, and others are hastening out of it, and that which was entire just now, is part of it spent already. The world is renewed by this change and flux, no less than the infinite series of ages by the perpetual succession of time. Now, who would set a value upon things hurried thus fast down the stream, on which it is impossible to stop? 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. Life is but a sort of exhalation of the blood, and a little breathing in of air. Now, to inhale and exhale your breath for the support of life, which you do every moment, and expire your last, when you lose the whole power of breathing which you received at your birth yesterday or the day before, is much the same action.
16. Neither the perspiration of plants, nor the breath of animals, nor the impressions of sensation, nor the puppet-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 of our food. What then is it that you count worth your esteem? Applause? Not at all. Why, then, you must not value the applause of tongues, for the commendation of the multitude is nothing else. 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 and those that manage horses and dogs. And learning and education have all one object in view. It is agreed then, the main point lies here. Compass but this, and let all things else alone. Must your inclinations always run riot, and will you never become free, self-contained, and passionless? 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 something you have a mind to. And when strong desires are unsatisfied, you will find yourself mightily disturbed. And this will make you murmur and grow mutinous against the gods. But if you come once to pay a due regard and reverence to your own reason, you will be pleased with yourself, serviceable to society, and compliant with the gods. That is, you will be entirely satisfied with their rule and administration.
17. The elements either press upwards, or fall downwards, or else run round in a circle. But virtue has none of these motions; she is of a nobler kind. Her progress in regular thoughts is somewhat unintelligible, but always prosperous.
18. 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 as absurd as it would be to be disturbed because you were not commended by the generations that lived before you.
19. Because you find a thing very difficult, do not at once conclude that no man can master it. But whatever you observe proper and practicable by another, believe likewise within your own power.
20. If an antagonist in the circus tears our flesh with his nails, or tilts against us with his head, and wounds us, we do not cry out foul play, nor are we 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 in this way in the other instances of life. When we receive a blow, let us disregard it, thinking we are but at a trial of skill, for, as I said before, it is in our power to retire without feeling malice and ill-will.
21. If any one can convince me of an error, I shall be very glad to change my opinion, for truth is my business, and nobody was ever yet hurt by it. No; he that continues in ignorance and mistake, it is he that receives the mischief.
22. I do my duty, that is enough. As for other things, I shall never be disturbed about them. For they are either without life or without reason, or they have lost their way and cannot find it.
23. As for brute animals, and things undignified with reason, use them generously and nobly, as beings that have reason should treat those that have none. But treat men, since they have reason, as 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, never trouble yourself whether it is long or short. For three hours of life thus well spent are sufficient.
24. Alexander the Great and his groom, when dead, were both upon the same level, and ran the same chance of being scattered into atoms or absorbed in the soul of the universe.
25. What abundance of motions there are in the body, what abundance of thoughts in the mind at the same time! He that considers this will not wonder so much that infinitely more productions, nay rather, all that are, should exist together in that great whole we call the universe.
26. Suppose you were asked to spell Antoninus's name, would you sound every letter with emphasis 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 a determinate number of parts to render them complete. These must be observed, and performed in order; but it must be done smoothly, without growing provoked upon meeting with provocation.
27. You hold it cruel to balk people's fancies, and not give them leave to pursue what they reckon their interest. Yet with this you are chargeable in some measure yourself when you are angry with those that do amiss; for they are carried towards what they esteem their own interest and convenience. But that you will say is their mistake. Then it is your part to lead them out of it, and to show them their error without resentment.
28. What is death? It is a resting from the vibrations of sensation, and the swayings of desire, a stop upon the rambling of thought, and a release from the drudgery about your body.
29. It would be a shame if your mind should falter and give in before your body.
30. Have a care you have not too much of a Cæsar in you, and that you are not dyed with that dye. This is easily learned, therefore guard against the infection. Be candid, virtuous, sincere, and modestly grave. Let justice and piety have their share in your character; let your temper be remarkable for mildness and affection, and be always enterprising and vigorous in your business. And, in short, strive to be just such a man as virtue and philosophy meant you to be. Worship the gods and protect mankind. This life is short, and all the advantage you can get by it is a pious disposition and unselfish acts. Do everything as a disciple of Antoninus; imitate him in the vigour and constancy of his good conduct, in the equality, sweetness, and piety of his temper, the serenity of his aspect, his contempt of fame, 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 remonstrances 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 reprimanding humour; not at all apt to be frightened; not too suspicious, nor like a sophist. Satisfied with a little, as one might easily perceive by his palace, his furniture, his habit, his eating, and his attendance. His disposition was patient, and fatiguing his delight. He was temperate in his diet. 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 without superstition. Pray imitate these good qualities of his, that you may have the satisfaction of them at your last hour as he had.
31. Rouse and recollect yourself, and you will perceive your trouble lay only in a scene of imagina- tion. And when you are well awake, look upon these realities as you did upon those visions.
32. My person consists of soul and a little 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, 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 is at present indifferent.
33. As long as the hands and feet do the work they were made for, they move naturally, and with ease. Thus while a man performs the functions of a man, 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.
34. What abundance of sensual satisfaction have thieves, parricides, and usurpers been possessed of?
35. Do not you 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 his profession than a man has for his? For his, I say, in which he has the honour of the gods for his partners.
36. 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 time but a point to the extent of eternity. These things have all of them petty, changeable, and transitory beings. Remember likewise that all things proceed from the soul of the universe, either by direct or indirect causalty. Thus the growling deformity of a lion, the poison of serpents, and whatever seems offensive in nature, as thorns or dirt, are the outcome of something noble and beautiful. Do not therefore suppose them insignificant and unworthy the being you worship, but consider the fountain whence all things spring.
37. 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 one kind and of one form.
38. The mutual dependence all things have, and the relation they stand in to each 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 sympathy for each other. For one thing comes in order after another, and this comes about through their active movement and harmony, and the unity of their substance.
39. Bring your will to your fate, and suit your mind to your circumstances, and love those people heartily that it is your fortune to be engaged with.
40. Those tools, vessels, and utensils are said to be right, which 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 abides there, wherefore this 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 live in accordance with intelligence. In this way too all things in the universe are directed by intelligence.
41. 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 cause you to hate those people whom you either know or suspect to be instrumental in your misfortune. To be plain, our being concerned for these objects 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 will drop off; then we shall neither remonstrate against Heaven, nor quarrel with any mortal living.
42. All people work in some measure towards the ends of Providence, some with knowledge and design, though others are not sensible of it. And thus, as I 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 means. For even he that complaining makes head against his fate, and strives to pull the administration in pieces, even such a testy mortal as this contributes his share abundantly, for the universe had need even of such an one. Consider, then, how you are ranging yourself, and what workers you are joining. For He that 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 make such a ridiculous figure in nature, as that mean and ridiculous verse did in the play Chrysippus mentions.
43. The sun never covets the properties of a shower, nor does Æsculapius interfere with the fruit-bearing god. Are not the stars different from each other? And yet their influences work towards the same end.
44. If the gods have decreed anything concerning me or my business, they have decreed my advantage. For it is absurd to suppose that they are mistaken in their measures, or not benevolent in their design. For to what purpose should they intend me any harm? What would themselves, or the universe, the special object of their providence, gain by it? But granting they have made no particular provision for me, yet since their government of the world is not disputed, the consequence will be much the same. And why, then, should I not be contented with whatever happens as a consequence of the universal whole? To put the case further. Suppose the gods take care of nothing (which, by the way, we must reckon a scandalous opinion), then it will be high no time to leave off the common solemnities of sacrificing, prayers and religious swearing, and all those observances which we keep as though the gods were present and dwelling with us. 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 consider my own convenience, and what is that? Why, that is convenient for every one, which suits his nature and his constitution. Now reason and social principles are suited to my nature. 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.
45. Whatever happens to particulars, is serviceable to the universe, that thought might satisfy. But we can carry the reasons for acquiescence farther, 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 common meaning of things neither good nor bad.
46. You may remember that at a play, or such like diversion, the same thing coming over and over again 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 this last?
47. Consider with yourself that people of all conditions, professions, and countries are dead, if you cast your eyes back as far as Philistion, Phœbus, or Origanion. Now turn towards the other classes of men. And we must take our turn, too, with the rest, and remove to the same place whither so many famous orators and great philosophers, such as Heraclitus, Pythagoras, and Socrates have shown us the way. So many heroes and generals and princes, and besides Eudoxus, Hipparchus, and Archimedes, not to mention a great many other extraordinary geniuses, persons of industry, wit, spirit, and versatility and confidence; they are all gone; even those buffoons, who, like Menippus, mocked at this perishable and transitory existence. 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, to be true and just, and to show benevolence, even to the untrue and unjust.
48. When you have a mind to divert your fancy, consider the good qualities of your acquaintance; as the enterprising 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 exhibited in the character of those we converse with, occurring as numerously as possible. Let this, therefore, be always at hand.
49. You are not angry because you weigh so light in the scale, and do not ride forty stone. Why, then, should you be 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 your own allowance.
50. It is good to try to bring people to a right understanding of the case; but if they are unwilling, be governed by the law of justice. If there comes a force upon you and stops your progress, abandon it 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 in your effort. Right! And this may be effectually done, though the enterprise should happen to miscarry.
51. The ambitious person lodges his happiness in the activity of another, the voluptuary in his own affections, but a man of understanding places his good in his own action.
52. We are at liberty not to misinterpret any accident, and by consequence may be free from disturbance. Things have no natural power over thoughts to influence our judgment.
53. Accustom yourself to attend to what is discoursed, and as far as you can get into the soul of him that speaks.
54. That which is not for the interest of the whole swarm is not for the interest of a single bee.
55. If the patient rails at the doctor, or the crew at the master of the vessel, whom will they mind, or how can the doctor secure their health, or the master of the vessel a good voyage?
56. How many people that came into the world with me are gone out of it already?
57. Honey tastes bitter to the jaundiced, and people bitten by a mad dog are frightened at the sight of water. And on the other hand, a little ball is a beautiful thing to a child. This considered, why should you be angry with any one? Can you imagine that error has less force upon the mind than a little bile or poison upon the body?
58. 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 is consistent with the interest of the universe.
59. Consider with yourself what sort of people men must court, and for what base objects and by what scandalous actions. And then how time will cover all things, and how many it has covered already.
