The Meditations of the Emperor Marcus Antoninus/Book 5

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The Meditations of the Emperor Marcus Antoninus (1944) by Marcus Aurelius Antoninus, translated by Arthur Spenser Loat Farquharson
Book V
Marcus Aurelius Antoninus2650467The Meditations of the Emperor Marcus Antoninus — Book V1944Arthur Spenser Loat Farquharson


1. At dawn of day, when you dislike being called, have this thought ready: 'I am called to man's labour; why then do I make a difficulty if I am going out to do what I was born to do and what I was brought into the world for? Is it for this that I am fashioned, to lie in bedclothes and keep myself warm?' 'But this is more pleasant.' 'Were you born then to please yourself; in fact for feeling, not for action? Can't you see the plants, the birds, the ants, the spiders, the bees each doing his own work, helping for their part to adjust a world? And then you refuse to do a man's office and don't make haste to do what is according to your own nature.' 'But a man needs rest as well.' I agree, he does, yet Nature assigns limits to rest, as well as to eating and drinking, and you nevertheless go beyond her limits, beyond what is sufficient; in your actions only this is no longer so, there you keep inside what is in your power. The explanation is that you do not love your own self, else surely you would love both your nature and her purpose. But other men who love their own crafts wear themselves out in labours upon them, unwashed and unfed; while you hold your own nature in less honour than the smith his metal work, the dancer his art, the miser his coin, the lover of vainglory his fame. Yet they, when the passion is on them, refuse either to eat or to sleep sooner than refuse to advance the objects they care about, whereas you imagine acts of fellowship to bring a smaller return and to be deserving of less pains.

2. How simple to reject and to wipe away every disturbing or alien imagination, and straightway to be in perfect calm.

3. Make up your mind that you deserve every word and work that is according to Nature, and do not allow the ensuing blame or speech of any men to talk you over; but, if it is right to be done or said, do not count yourself undeserving of it. Those others have their own selves to govern them, and use their several inclinations. Don't look round at that, but walk the straight way, following your own and the common Nature, for the path of them both is one.

4. I walk in Nature's way until I shall lie down and rest, breathing my last in this from which I draw my daily breath, and lying down on this from which my father drew his vital seed, my mother her blood, my nurse her milk; from which for so many years I am fed and watered day by day; which bears my footstep and my misusing it for so many purposes.

5. 'Your mental powers they cannot admire.' Granted! but there is much else of which you cannot say: 'that is no gift of mine'. Bring forth then what is wholly in your power, freedom from guile, dignity, endurance of labour, distaste for pleasure, contentment with your portion, need of little, kindness, freedom, plain-living, reserve in speech, magnanimity. See you not how much you are able to bring forth, where there is no excuse of want of gift or want of facility, and yet you are content to keep a lower place? Are you obliged to grumble, to be grasping, to flatter, to blame your poor body,[1] to be obsequious, to vaunt yourself, to be tossed about in mind, because you have been fashioned without talent? No, by heaven, you had the power to be rid of all this long ago, and only, if at all, to be convicted of some slowness and tardiness of understanding; and even there you should exercise yourself, not disregarding your faults nor finding satisfaction in your dullness.

6. One kind of man, when he does a good turn to some one, is forward also to set down the favour to his account. Another is not forward to do this, but still within himself he thinks as though he were a creditor and is conscious of what he has done. A third is in a sense not even conscious of what he has done, but he is like a vine which has borne grapes, and asks nothing more when once it has borne its appropriate fruit. A horse runs, a hound tracks, bees make honey, and a man does good, but doesn't know that he has done it and passes on to a second act, like a vine to bear once more its grapes in due season. You ought then to be one of these who in a way are not aware of what they do. 'Yes, but one ought to be aware precisely of this; for', he argues, 'it is a mark of the social being to perceive that he is acting socially, and to want his neighbour to perceive it too. 'What you are saying is true, but you take what is now meant in the wrong way; because of this you will be one of those whom I mentioned above, for they, too, are led astray by a kind of plausible reasoning. But if you make up your mind to understand what is meant, do not be afraid of omitting thereby any social act.'

7. A prayer of the people of Athens: 'Rain, beloved Zeus, rain on the cornfields and the plains of Attica.' One ought to pray thus simply and freely, or not to pray at all.

8. We commonly say: 'Aesculapius ordered a man horse-exercise, cold baths, or no shoes'; similarly we might say: 'Universal Nature ordered him sickness, disablement, loss or some other affliction.' In the former phrase 'ordered' virtually means 'laid this down for him as appropriate to health'; in the latter what befits every man has been laid down for him as appropriate to the natural order. So, too, we say things 'befit us' as workmen talk of squared blocks 'fitting' in walls or pyramids, bonding with one another in a definite structure. For in the whole of things there is one connecting harmony, and as out of all material bodies the world is made perfect into a connected body, so out of all causes the order of Nature is made perfect into one connected cause. Even quite simple folk have in their minds what I am saying, for they use the phrase; 'it was sent to him'; and so this was 'sent' to him, that is, 'this was ordered for him.' Accordingly let us accept these orders as we accept what Aesculapius orders. Many of them, too, are assuredly severe, yet we welcome them in hopes of health. Let the performance and completion of the pleasure of the Universal Nature seem to you to be your pleasure, precisely as the conduct of your health is seen to be, and so welcome all that comes to pass, even though it appear rather cruel, because it leads to that end, to the health of the universe, that is to the welfare and well-being of Zeus. For he would not 'send' this to one, if it were not to the well-being of the whole, no more than any living principle you may choose 'sends' anything which is not appropriate to what is governed by it. Thus there are two reasons why you must be content with what happens to you: first because it was for you it came to pass, for you it was ordered and to you it was related, a thread of destiny stretching back to the most ancient causes; secondly because that which has come to each individually is a cause of the welfare and the completion and in very truth of the actual continuance of that which governs the Whole. For the perfect Whole is mutilated if you sever the least part of the contact and continuity alike of its causes as of its members; and you do this so far as in you lies, whenever you are disaffected, and in a measure you are destroying it.

9. Don't be disgusted, don't give up, don't be impatient if you do not carry out entirely conduct based in every detail upon right principles; but after a fall return again, and rejoice if most of your actions are worthier of human character. Love that to which you go back, and don't return to Philosophy as to a schoolmaster, but as a man with sore eyes to the sponge and salve, as another to a poultice, another to a fomentation. For so you will show that to obey Reason is no great matter but rather you will find rest in it. Remember, too, that philosophy wills nothing else than the will of your own nature, whereas you were willing some other thing not in accord with Nature. For what is sweeter than this accord? Does not pleasure overcome us just by sweetness? Well, see whether magnanimity, freedom, simplicity, consideration for others, holiness are not sweeter; for what is sweeter than wisdom itself when you bear in mind the unbroken current in all things of the faculty of understanding and knowledge?

10. Realities are so veiled, one might say, from our eyes that not a few and those not insignificant thinkers thought them to be incomprehensible, while even the Stoics think them difficult of comprehension; and all our assent to perceptions is liable to alter. For where is the infallible man to be met? Pass on, then, to objects of experience—how short their duration, how cheap, and able to be in the possession of the bestial, the harlot, or the brigand. Next pass to the characters of those who live with you, even the best of whom it is hard to suffer, not to say that it is hard for a man even to endure himself. In such a fog and filth, in so great a torrent of being and time and movement and moving things, what can be respected or be altogether the object of earnest pursuit I do not see. On the contrary, one must console oneself by awaiting Nature's release, and not chafing at the circumstances of delay, but finding repose only in two things: one, that nothing will befall me which is not in accordance with the nature of the Whole; the other, that it is in my power to do nothing contrary to my God and inward Spirit; for there is no one who shall force me to sin against this.

11. 'To what purpose, then, am I now using my soul?' In every case ask yourself this question and examine yourself: 'What have I now in this part which men call the governing part, and whose soul have I at present? A child's, a boy's, a woman's, a despot's, a dumb animal's, a dangerous beast's?'

12. You could apprehend the character of what the majority of men fancy to be 'goods' like this. If a man were to conceive the existence of real goods, like wisdom, temperance, justice, fortitude, he could not with those in his mind still listen to the popular proverb about 'goods in every corner', for it will not fit. But with what appear to the majority of men to be goods in his mind he will listen to and readily accept what the comic poet said as an appropriate witticism. In this way even the majority perceive the difference, otherwise this proverb would not in the one case offend and be disclaimed, whereas in the case of wealth and the blessings which lead to luxury or show we accept it as a witticism to fit the case. Go on, then, and ask whether one should respect and conceive to be good, things to which when one has thought of them one could properly apply the proverb that their owner is so well off that he 'has not a corner where to ease himself'.

13. I was composed of a formal and a material substance; and of these neither will pass away into nothingness, just as neither came to exist out of nothingness. Thus, every part of me will be assigned its place by change into some part of the Universe, and that again into another part of the Universe, and so on to infinity. By a similar change both my parents and I came to exist, and so on to another infinity of regression. For there is no reason to prevent one speaking so, even if the Universe is governed according to finite periods (of coming to be and passing away).

14. Reason and the method of reasoning are abilities, sufficient to themselves and their own operations. Thus, they start from their appropriate principle and proceed to their proposed end; wherefore reasonable acts are called right acts, to indicate the rightness of their path.

15. A man ought to treasure none of these things, which does not fall to a man's portion qua man. They are not requirements of a man, nor does man's nature profess them, nor are they accomplishments of man's nature. Accordingly man's end does not lie in them, and certainly not the good which is complementary to his end. Moreover, if any of these were given as his portion to man, it would not have been his portion to disdain them and to resist them, nor would the man who made himself independent of them have been laudable nor the man who took less of them than he might, have been good, if they were really 'goods'. But as things are, the more a man robs himself of these and other such, the more he forbears when he is robbed of them, so much the more is he good.

16. As are your repeated imaginations so will your mind be, for the soul is dyed by its imaginations. Dye it, then, in a succession of imaginations like these: for instance, where it is possible to live, there also it is possible to live well: but it is possible to live in a palace, ergo it is also possible to live well in a palace. Or once more: a creature is made for that in whose interest it was created: and that for which it was made, to this it tends: and to what it tends, in this is its end: and where its end is, there is the advantage and the good alike of each creature: therefore fellowship is the good of a reasonable creature. For it has been proved long ago that we are born for fellowship; or was it not plain that the inferior creatures are in the interests of the superior, the superior of one another? But the animate are superior to the inanimate and the reasoning to the merely animate.

17. To pursue the impossible is madness: but it is impossible for evil men not to do things of this sort.

18. Nothing befalls anything which that thing is not naturally made to bear. The same experience befalls another, and he is unruffled and remains unharmed; either because he is unaware that it has happened or because he exhibits greatness of soul. Is it not strange that ignorance and complaisance are stronger than wisdom . . .?

19. Things as such do not touch the soul in the least: they have no avenue to the soul nor can they turn or move it. It alone turns and moves itself, and it makes what is submitted to it resemble the judgements of which it deems itself deserving.

20. In one relation man is the nearest creature to ourselves, so far as we must do them good and suffer them. But so far as they are obstacles to my peculiar duties, man becomes something indifferent to me as much as sun or wind or injurious beast. By these some action might be hindered, but they are not hindrances to my impulse and disposition, because of my power of reservation and adaptation; for the understanding adapts and alters every obstacle to action to suit its object, and a hindrance to a given duty becomes a help, an obstacle in a given path a furtherance.

21. Reverence the sovereign power over things in the Universe; this is what uses all and marshals all. In like manner, too, reverence the sovereign power in yourself; and this is of one kind with that. For in you also this is what uses the rest, and your manner of living is governed by this.

22. What is not injurious to the city does not injure the citizens either. On the occasion of every imagination that you have been injured apply this canon: 'If the city is not injured by this neither am I injured.' But if the city is injured you must not be angry, only point out to him who injures the city what he has failed to see.

23. Repeatedly dwell on the swiftness of the passage and departure of things that are and of things that come to be. For substance is like a river in perpetual flux, its activities are in continuous changes, and its causes in myriad varieties, and there is scarce anything which stands still, even what is near at hand; dwell, too, on the infinite gulf of the past and the future, in which all things vanish away. Then how is he not a fool who in all this is puffed up or distracted or takes it hardly, as if he were in some lasting scene, which has troubled him for long?

24. Call to mind the whole of Substance of which you have a very small portion, and the whole of time whereof a small hair's breadth has been determined for you, and of the chain of causation whereof you are how small a link.

25. Another does wrong. What is that to me? Let him look to it; he has his own disposition, his own activity. I have now what Universal Nature wills me to have, and I do what my own nature wills me to do.

26. See that the governing and sovereign part of your soul is undiverted by the smooth or broken movement in the flesh, and let it not blend therewith, but circumscribe itself, and limit those affections within the (bodily) parts. But when they are diffused into the understanding by dint of that other sympathy, as needs must be in a united system, then you must not try to resist the sensation, which is natural, yet the governing part must not of itself add to the affection the judgement that it is either good or bad.

27. 'Live with the gods.' But he is living with the gods who continuously exhibits his soul to them, as satisfied with its dispensation and doing what the deity, the portion of himself which Zeus has given to each man to guard and guide him, wills. And this deity is each man's mind and reason.

28. Are you angry with the man whose person or whose breath is rank? What will anger profit you? He has a foul mouth, he has foul armpits; there is a necessary connexion between the effluvia and its causes. 'Well, but the creature has reason, and can, if he stops to think, understand why he is offensive.' Bless you! and so too have you reason; let reasonable disposition move reasonable disposition; point it out, remind him; for if he hearkens, you will cure him and anger will be superfluous. You are neither play-actor nor harlot.

29. As you intend to live when you depart, so you are able to live in this world; but if they do not allow you to do so, then depart this life, yet so as if you suffered no evil fate. The chimney smokes and I leave the room. Why do you think it a great matter? But while no such reason drives me out, I remain a free tenant and none shall prevent me acting as I will, and I will what agrees with the nature of a reasonable and social creature.

30. The mind of the Whole is social. Certainly it has made the inferior in the interests of the superior and has connected the superior one with another. You see how it has subordinated, co-ordinated, and allotted to each its due and brought the ruling creatures into agreement one with another.

31. How have you hitherto borne yourself to gods, parents, brother, wife, children, masters, tutors, friends, connexions, servants? Has your relation to all men hitherto been: 'not to have wrought nor to have said a lawless thing to any'? Remind yourself of the kinds of things you have passed through and the kinds you have had strength to endure; that the story of your life is written and your service accomplished. How many beautiful things have been revealed, how many pleasures and pains you have looked down upon, how many ambitions ignored, to how many unkind persons you have been kind!

32. Why do the ignorant and unlearned confound men of knowledge and learning? What soul has knowledge and learning? That which knows the beginning and end and the reason which informs the whole substance and through all eternity governs the Whole according to appointed cycles.

33. In how short a time, ashes or a bare anatomy, and either a name or not even a name; and if a name, then a sound and an echo. And all that is prized in life empty, rotten, and petty; puppies biting one another, little children quarrelling, laughing, and then soon crying. And Faith, Self-respect, Right, and Truth

'fled to Olympus from the spacious earth'.

What, then, still keeps one here, if the sensible is ever-changing, never in one stay, the senses blurred and subject to false impressions; the soul itself an exhalation from blood, and a good reputation in such conditions vanity? What shall we say? Wait in peace, whether for extinction or a change of state; and until its due time arrives, what is sufficient? What else than to worship and bless the gods, to do good to men, to bear them and to forbear; and, for all that lies within the limits of mere flesh and spirit, to remember that this is neither yours nor in your power?

34. You are able always to have a favourable tide, if you are able to take a right path, if, that is, you are able both to conceive and to act with rectitude. These two things are common to God's soul and to man's, that is, to the soul of every reasonable creature: not to be subject to another's hindrance, to find his good in righteous act and disposition, and to terminate his desire in what is right.

35. If this is neither evil of mine nor action which results from evil of mine, and if the Universe is not injured, why am I troubled because of it? And what injury is there to the Universe?

36. Don't be carried away by imagination which sees only the surface, but help men as best you may and as they deserve, even though their loss be of something indifferent. Do not, however, imagine the loss to be an injury, for that habit is bad. Like the old man who, when he went away, used to ask for his foster-child's top, but did not forget that it was a top; so you should act also in this instance. And so you are lamenting in the pulpit! Have you forgotten, my friend, what these things were worth? 'I know, but to the sufferers they were of vast importance.' Is that a reason why you should make a fool of yourself too?

37. 'There was a time when I was fortune's favourite, wherever and whenever she visited me.' Yes, but to be fortune's favourite meant assigning good fortune to yourself; and good fortune means good dispositions of the soul, good impulses, good actions.


  1. 'to blame your poor body' should perhaps follow 'to be tossed about in mind'.