The Meditations of the Emperor Marcus Antoninus/Book 3

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The Meditations of the Emperor Marcus Antoninus (1944)
by Marcus Aurelius Antoninus, translated by Arthur Spenser Loat Farquharson
Book III
Marcus Aurelius Antoninus2650463The Meditations of the Emperor Marcus Antoninus — Book III1944Arthur Spenser Loat Farquharson


Written in Carnuntum[1]

1. We ought to take into account not only the fact that day by day life is being spent and a smaller balance remaining, but this further point also that, should we live longer, it is at least doubtful whether the intellect will hereafter be the same, still sufficient to comprehend events and the speculation which contributes to the understanding alike of things divine and human. For, if the mind begin to decay, there will be no failure of functions like transpiration, nutrition, sense-impression, and desire; but the right employment of ourselves, precision in regard to the related elements of duty, analysis of the indications of sense, to know just whether the time is come to take leave of life, and all questions of the kind which specially require a trained judgement,—these are extinguished before the rest. Accordingly we must press forward, not only because every day we are drawing nearer to death, but also because the apprehension of events and the ability to adapt ourselves to them begin to wane before the end.

2. We must also observe closely points of this kind, that even the secondary effects of Nature's processes possess a sort of grace and attraction. To take one instance, bread when it is being baked breaks open at some places; now even these cracks, which in one way contradict the promise of the baker's art, somehow catch the eye and stimulate in a special way our appetite for the food. And again figs, when fully mature, gape, and in ripe olives their very approach to decay adds a certain beauty of its own to the fruit. Ears of corn too when they bend downwards, the lion's wrinkled brow, the foam flowing from the boar's mouth, and many other characteristics that are far from beautiful if we look at them in isolation, do nevertheless because they follow from Nature's processes lend those a further ornament and a fascination. And so, if a man has a feeling for, and a deeper insight into the processes of the Universe, there is hardly one but will somehow appear to present itself pleasantly to him, even among mere attendant circumstances. Such a man also will feel no less pleasure in looking at the actual jaws of wild beasts than at the imitations which painters and sculptors exhibit, and he will be enabled to see in an old woman or an old man a kind of freshness and bloom, and to look upon the charms of his own boy slaves with sober eyes. And many such experiences there will be, not convincing to every one but occurring to him and to him alone who has become genuinely familiar with Nature and her works.

3. Hippocrates, after curing many sicknesses, himself fell sick and died. The Chaldean astrologers foretold the death of many persons, then the hour of fate overtook them also. Alexander, Pompeius, and Julius Caesar, after so often utterly destroying whole towns and slaying in the field many myriads of horse and foot, themselves also one day departed from life. Heraclitus, after many speculations about the fire which should consume the Universe, was waterlogged by dropsy, poulticed himself with cow-dung and died. Vermin killed Democritus; another kind of vermin Socrates. What is the moral? You went on board, you set sail, you have made the port. Step ashore: if to a second life, nothing is void of gods, not even in that other world; but if to unconsciousness, you will cease to suffer pains and pleasures and to be the servant of an earthly vessel as far inferior as that which does it service is superior; for the one is mind and deity, the other clay and gore.

4. Do not waste the balance of life left to you in thoughts about other persons, when you are not referring to some advantage of your fellows—for why do you rob yourself of something else which you might do—,[2] I mean if you imagine to yourself what so and so is doing, and why; what he is saying or thinking or planning, and every thought of the kind which leads you astray from close watch over your governing self?

Rather you must, in the train of your thoughts, avoid what is merely casual and without purpose, and above all curiosity and malice; you must habituate yourself only to thoughts about which if some one were suddenly to ask: 'What is in your mind now?', you would at once reply, quite frankly, this or that; and so from the answer it would immediately be plain that all was simplicity and kindness, the thoughts of a social being, who disregards pleasurable, or to speak more generally luxurious imaginings or rivalry of any kind, or envy and suspicion or anything else about which you would blush to put into words that you had it in your head.

A man so minded, putting off no longer to be one of the elect, is surely a priest and minister of gods, employing aright that which is seated within him, which makes the mere mortal to be unstained by pleasures, unscathed by any pain, untouched by any wrong, unconscious of any wickedness; a wrestler in the greatest contest of all, not to be overthrown by any passion; dyed with justice to the core, welcoming with his whole heart all that comes to pass and is assigned to him; seldom and only under some great necessity and for the common good imagining what another person is saying or doing or thinking. For he has only his own work to realize and he keeps in mind continually what is assigned to him from the Whole;—his work he makes perfect, his lot he is convinced is good; for the birth-spirit assigned to every man goes with him and carries him along with it.

Moreover, he remembers that all reasonable beings are akin to himself, and that although to care for all men is in accord with man's nature, he is to cling not to the opinion of all men, but only of men who live in accord with Nature. Indeed, he remembers continually what those who do not so live are like, in their homes and abroad, by night and by day; what manner of men they are, and those with whom they defile themselves. Therefore he takes no account even of the praise of such men,—men who are not even acceptable to themselves.

5. Do not act unwillingly nor selfishly nor without self-examination, nor with divergent motives. Let no affectation veneer your thinking. Be neither a busy talker, nor a busybody. Moreover let the God within be the guardian of a real man, a man of ripe years, a statesman, a Roman, a magistrate, who has taken his post like one waiting for the Retreat to sound, ready to depart, needing no oath nor any man as witness. And see that you have gladness of face, no need of service from without nor the peace that other men bestow. You should stand upright, not be held upright.

6. If you discover in the life of man something higher than justice, truth, temperance, fortitude, and generally speaking than your understanding contented with itself, where it presents you behaving by the rule of right, and satisfied with destiny, in what is assigned to you and is not yours to choose; if, I say, you see something higher than this, turn to it with all your heart and enjoy the supreme good now that it is found. But if nothing higher is revealed than the very divinity seated within you, subordinating your private impulses to itself, examining your thoughts, having withdrawn itself, as Socrates used to say, from the sense-affections, and subordinated itself to the gods and making men its first care; if you find all else to be smaller and cheaper than this, give no room to anything else, to which when once you incline and turn, you will no longer have the power without a struggle to prefer in honour that which is your own, your peculiar good. For it is not right to set up a rival of another kind to the good of Reason and of the Commonwealth; the praise of the multitude, for example, or place or wealth or pleasurable indulgence. All these, though they appear for a little while to be in accord, suddenly gain the mastery and carry a man away. Do you then, I say, simply and of your own free will, choose the higher and hold fast to that. 'But the higher is what is to our advantage'; if to the advantage of a reasonable being, keep hold of that, but if to the advantage of a mere animate creature, say so and preserve your decision without parade; only see to it that you make a choice that will not betray you.

7. Never value as an advantage to yourself what will force you one day to break your word, to abandon self-respect, to hate, suspect, execrate another, to act a part, to covet anything that calls for walls or coverings to conceal it. A man who puts first his own mind and divinity, and the holy rites of its excellence, makes no scene, utters no groans, will need neither the refuge of solitude nor the crowded streets. What is most worth while, he will pass his days neither in pursuit nor in avoidance, and it is no concern at all of his whether the time be longer or shorter for which he shall have the use of the soul in its bodily envelope; for even if he must be released at once, he will depart as easily as he would perform any other act that can be done with reverence and sobriety, being careful all his life of this one thing alone that his understanding be not found in any state which is foreign to a reasonable social being.

8. In the understanding of a man of chastened and purified spirit you will find, no trace of festering wound, no ulceration, no abscess beneath the skin. The hour of fate does not surprise his life before its fulfilment, so that one would say that the actor is leaving the stage before he has fulfilled his role, before the play is over. You will find nothing servile or artificial, no dependence on others nor severance from them; nothing to account for, nothing that needs a hole to hide in.

9. Reverence your faculty of judgement. On this it entirely rests that your governing self no longer has a judgement disobedient to Nature and to the estate of a reasonable being. This judgement promises deliberateness, familiar friendship with men, and to follow in the train of the gods.

10. Therefore throw all else aside, and hold fast only these few things; further calling to mind at the same time that each of us lives only in the present, this brief moment; the rest is either a life that is past, or is in an uncertain future. Little the life each lives, little the corner of the earth he lives in, little even the longest fame hereafter, and even that dependent on a succession of poor mortals, who will very soon be dead, and have not learnt to know themselves, much less the man who was dead long years ago.

11. To the above supports let one more be added. Always make a figure or outline of the imagined object as it occurs, in order to see distinctly what it is in its essence, naked, as a whole and parts; and say to yourself its individual name and the names of the things of which it was compounded and into which it will be broken up. For nothing is so able to create greatness of mind as the power methodically and truthfully to test each thing that meets one in life, and always to look upon it so as to attend at the same time to the use which this particular thing contributes to a Universe of a certain definite kind, what value it has in reference to the Whole, and what to man, who is a citizen of the highest City, whereof all other cities are like households. What is this which now creates an image in me, what is its composition? how long will it naturally continue, what virtue is of use to meet it; for example, gentleness, fortitude, truth, good faith, simplicity, self-reliance, and the rest? Therefore, in each case, we must say: this has come from God; this by the actual co-ordination of events, the complicated web and similar coincidence or chance; this again from my fellow man, my kinsman, my comrade, yet one who does not know what is natural for himself. But I do know; wherefore I use him kindly and justly, according to the natural law of fellowship, aiming, however, at the same time at his desert, where the question is morally indifferent.

12. If you complete the present work, following the rule of right, earnestly, with all your might, with kindness, and admit no side issue, but preserve your own divinity pure and erect, as if you have this moment to restore it; if you make this secure, expecting nothing and avoiding nothing, but content with present action in accord with Nature and with heroic truth in what you mean and say, you will live the blessed life. Now there is no one who is able to prevent this.

13. As doctors have their instruments and scalpels always at hand to meet sudden demands for treatment, so do you have your doctrines ready in order to recognize the divine and human, and so to do everything, even the very smallest, as mindful of the bond which unites the divine and human; for you will not do any act well which concerns man without referring it to the divine; and the same is true of your conduct to God.

14. Do not wander from your path any longer, for you are not likely to read your note-books or your deeds of ancient Rome and Greece or your extracts from their writings, which you laid up against old age. Hasten then to the goal, lay idle hopes aside, and come to your own help, if you care at all for yourself, while still you may.

15. They have not learnt to know the manifold significance of theft, of sowing, of buying, resting, seeing what ought to be done. This depends not on the bodily eye but on another kind of vision.

16. Body, vital spirit, mind: of the body, sense perceptions; of the vital spirit, impulses; of the mind, doctrines. To be impressed by images belongs also to the beasts of the field, to be swayed by the strings of impulse to wild beasts, to men who sin against nature, to a Phalaris or a Nero. To have the mind as guide to what appear to be duties belongs also to men who do not believe in gods, who betray their own country, who do anything and everything once they have locked their doors. If then all else is common to you with those whom I have mentioned, it remains the peculiar mark of the good man to love and welcome what befalls him and is the thread fate spins for him; not to soil the divinity seated within his breast nor to disquiet it with a mob of imaginations, but to preserve and to propitiate it, following God in orderly wise, uttering no word contrary to truth, doing no act contrary to justice. And if all men disbelieve that he lives simply, modestly, and cheerfully, he is not angry with any one of them nor diverted from the road that leads to the goal of his life, at which he must arrive, pure, peaceful, ready to depart, in effortless accord with his own birth-spirit.


  1. This is the title to Book III in the editio princeps. General headquarters were at Carnuntum (near Haimburg) from a.d. 171 to 173 for the war with the German tribes, Marcomanni and Quadi.
  2. The text is faulty.