1. Wilt thou, then, my soul, never be good and simple and one and
naked, more manifest than the body which surrounds thee? Wilt thou
never enjoy an affectionate and contented disposition? Wilt thou never
be full and without a want of any kind, longing for nothing more, nor
desiring anything, either animate or inanimate, for the enjoyment of
pleasures? nor yet desiring time wherein thou shalt have longer
enjoyment, or place, or pleasant climate, or society of men with whom
thou mayest live in harmony? but wilt thou be satisfied with thy
present condition, and pleased with all that is about thee, and wilt
thou convince thyself that thou hast everything, and that it comes from
the gods, that everything is well for thee, and will be well whatever
shall please them, and whatever they shall give for the conservation of
the perfect living being, the good and just and beautiful, which
generates and holds together all things, and contains and embraces all
things which are dissolved for the production of other like things?
Wilt thou never be such that thou shalt so dwell in community with gods
and men as neither to find fault with them at all, nor to be condemned
by them?
2. Observe what thy nature requires, so far as thou art governed by
nature only: then do it and accept it, if thy nature, so far as thou
art a living being, shall not be made worse by it. And next thou must
observe what thy nature requires so far as thou art a living being. And
all this thou mayest allow thyself, if thy nature, so far as thou art a
rational animal, shall not be made worse by it. But the rational animal
is consequently also a political [social] animal. Use these rules,
then, and trouble thyself about nothing else.
3. Everything which happens either happens in such wise as thou art
formed by nature to bear it, or as thou art not formed by nature to
bear it. If, then, it happens to thee in such way as thou art formed by
nature to bear it, do not complain, but bear it as thou art formed by
nature to bear it. But if it happens in such wise as thou art not
formed by nature to bear it, do not complain, for it will perish after
it has consumed thee. Remember, however, that thou art formed by nature
to bear everything, with respect to which it depends on thy own opinion
to make it endurable and tolerable, by thinking that it is either thy
interest or thy duty to do this.
4. If a man is mistaken, instruct him kindly and show him his error.
But if thou art not able, blame thyself, or blame not even thyself.
5. Whatever may happen to thee, it was prepared for thee from all
eternity; and the implication of causes was from eternity spinning the
thread of thy being, and of that which is incident to it (III. II; IV.
26).
6. Whether the universe is [a concourse of] atoms, or nature [is a
system], let this first be established, that I am a part of the whole
which is governed by nature; next, I am in a manner intimately related
to the parts which are of the same kind with myself. For remembering
this, inasmuch as I am a part, I shall be discontented with none of the
things which are assigned to me out of the whole; for nothing is
injurious to the part if it is for the advantage of the whole. For the
whole contains nothing which is not for its advantage; and all natures
indeed have this common principle, but the nature of the universe has
this principle besides, that it cannot be compelled even by any
external cause to generate anything harmful to itself. By remembering,
then, that I am a part of such a whole, I shall be content with
everything that happens. And inasmuch as I am in a manner intimately
related to the parts which are of the same kind with myself, I shall do
nothing unsocial, but I shall rather direct myself to the things which
are of the same kind with myself, and I shall turn all my efforts to
the common interest, and divert them from the contrary. Now, if these
things are done so, life must flow on happily, just as thou mayest
observe that the life of a citizen is happy, who continues a course of
action which is advantageous to his fellow citizens, and is content
with whatever the state may assign to him.
7. The parts of the whole, everything, I mean, which is naturally
comprehended in the universe, must of necessity perish; but let this be
understood in this sense, that they must undergo change. But if this is
naturally both an evil and a necessity for the parts, the whole would
not continue to exist in a good condition, the parts being subject to
change and constituted so as to perish in various ways, For whether did
Nature herself design to do evil to the things which are parts of
herself, and to make them subject to evil and of necessity fall into
evil, or have such results happened without her knowing it? Both these
suppositions, indeed, are incredible. But if a man should even drop the
term Nature [as an efficient power], and should speak of these things
as natural, even then it would be ridiculous to affirm at the same time
that the parts of the whole are in their nature subject to change, and
at the same time to be surprised or vexed as if something were
happening contrary to nature, particularly as the dissolution of things
is into those things of which each thing is composed. For there is
either a dispersion of the elements out of which everything has been
compounded, or a change from the solid to the earthy and from the airy
to the aerial, so that these parts are taken back into the universal
reason, whether this at certain periods is consumed by fire or renewed
by eternal changes. And do not imagine that the solid and the airy part
belongs to thee from the time of generation. For all this received its
accretion only yesterday and the day before, as one may say, from the
food and the air which is inspired. This, then, which has received [the
accretion], changes, not that which thy mother brought forth. Hut
suppose that this [which thy mother brought forth] implicates thee very
much with that other part, which has the peculiar quality [of change],
this is nothing in fact in the way of objection to what is said.
8. When thou hast assumed these names, good, modest, true, rational, a
man of equanimity, and magnanimous, take care that thou dost not change
these names; and if thou shouldst lose them, quickly return to them.
And remember that the term Rational was intended to signify a
discriminating attention to every several thing, and freedom from
negligence; and that Equanimity is the voluntary acceptance of the
things which are assigned to thee by the common nature; and that
Magnanimity is the elevation of the intelligent part above the
pleasurable or painful sensations of the flesh, and above that poor
thing called fame, and death, and all such things. If, then, thou
maintainest thyself in the possession of these names, without desiring
to be called by these names by others, thou wilt be another person and
wilt enter on another life. For to continue to be such as thou hast
hitherto been, and to be torn in pieces and defiled in such a life, is
the character of a very stupid man and one over-fond of his life, and
like those half-devoured fighters with wild beasts who, though covered
with wounds and gore, still entreat to be kept to the following day,
though they will be exposed in the same state to the same claws and
bites. Therefore fix thyself in the possession of these few names: and
if thou art able to abide in them, abide as if thou wast removed to
certain islands of the Happy. But if thou shalt perceive that thou
fallest out of them and dost not maintain thy hold, go courageously
into some nook where thou shalt maintain them, or even depart at once
from life, not in passion, but with simplicity and freedom and modesty,
after doing this one [laudable] thing at least in thy life, to have
gone out of it thus. In order, however, to the remembrance of these
names, it will greatly help thee if thou rememberest the gods, and that
they wish not to be flattered, but wish all reasonable beings to be
made like themselves; and if thou rememberest that what does the work
of a fig-tree is a fig-tree, and that what does the work of a dog is a
dog, and that what does the work of a bee is a bee, and that what does
the work of a man is a man.
9. Mimi, war, astonishment, torpor, slavery, will daily wipe out those
holy principles of thine. How many things without studying nature dost
thou imagine, and how many dost thou neglect? But it is thy duty so to
look on and so to do everything, that at the same time the power of
dealing with circumstances is perfected, and the contemplative faculty
is exercised, and the confidence which comes from the knowledge of each
several thing is maintained without showing it, but yet not concealed.
For when wilt thou enjoy simplicity, when gravity, and when the
knowledge of every several thing, both what it is in substance, and
what place it has in the universe, and how long it is formed to exist,
and of what things it is compounded, and to whom it can belong, and who
are able both to give it and take it away?
10. A spider is proud when it has caught a fly, and another when he has
caught a poor hare, and another when he has taken a little fish in a
net, and another when he has taken wild boars, and another when he has
taken bears, and another when he has taken Sarmatians. Are not these
robbers, if thou examinest their opinions?
11. Acquire the contemplative way of seeing how all things change into
one another, and constantly attend to it, and exercise thyself about
this part [of philosophy]. For nothing is so much adapted to produce
magnanimity. Such a man has put off the body, and as he sees that he
must, no one knows how soon, go away from among men and leave
everything here, he gives himself up entirely to just doing in all his
actions, and in everything else that happens he resigns himself to the
universal nature. But as to what any man shall say or think about him
or do against him, he never even thinks of it, being himself contented
with these two things,—with acting justly in what he now does, and
being satisfied with what is now assigned to him; and he lays aside all
distracting and busy pursuits, and desires nothing else than to
accomplish the straight course through the law, and by accomplishing
the straight course to follow God.
12. What need is there of suspicious fear, since it is in thy power to
inquire what ought to be done? And if thou seest clear, go by this way
content, without turning back: but if thou dost not see clear, stop and
take the best advisers. But if any other things oppose thee, go on
according to thy powers with due consideration, keeping to that which
appears to be just. For it is best to reach this object, and if thou
dost fail, let thy failure be in attempting this. He who follows reason
in all things is both tranquil and active at the same time, and also
cheerful and collected.
13. Inquire of thyself as soon as thou wakest from sleep whether it
will make any difference to thee if another does what is just and
right. It will make no difference (VI. 32; VIII. 55).
Thou hast not forgotten, I suppose, that those who assume arrogant airs
in bestowing their praise or blame on others are such as they are at
bed and at board, and thou hast not forgotten what they do, and what
they avoid, and what they pursue, and how they steal and how they rob,
not with hands and feet, but with their most valuable part, by means of
which there is produced, when a man chooses, fidelity, modesty, truth,
law, a good daemon [happiness] (VII. 17)?
14. To her who gives and takes back all, to nature, the man who is
instructed and modest says, Give what thou wilt; take back what thou
wilt. And he says this not proudly, but obediently, and well pleased
with her.
15. Short is the little which remains to thee of life. Live as on a
mountain. For it makes no difference whether a man lives there or here,
if he lives everywhere in the world as in a state [political
community]. Let men see, let them know a real man who lives according
to nature. If they cannot endure him, let them kill him. For that is
better than to live thus [as men do].
16. No longer talk at all about the kind of man that a good man ought
to be, but be such.
17. Constantly contemplate the whole of time and the whole of
substance, and consider that all individual things as to substance are
a grain of a fig, and as to time the turning of a gimlet.
18. Look at everything that exists, and observe that it is already in
dissolution and in change, and as it were putrefaction or dispersion,
or that everything is so constituted by nature as to die.
19. Consider what men are when they are eating, sleeping, generating,
easing themselves, and so forth. Then what kind of men they are when
they are imperious and arrogant, or angry and scolding from their
elevated place. But a short time ago to how many they were slaves and
for what things; and after a little time consider in what a condition
they will be.
20. That is for the good of each thing, which the universal nature
brings to each. And it is for its good at the time when nature brings
it.
21. “The earth loves the shower”; and “the solemn ether loves”; and the
universe loves to make whatever is about to be. I say then to the
universe, that I love as thou lovest. And is not this too said, that
“this or that loves [is wont] to be produced”?
22. Either thou livest here and hast already accustomed thyself to it,
or thou art going away, and this was thy own will; or thou art dying
and hast discharged thy duty. But besides these things there is
nothing. Be of good cheer, then.
23. Let this always be plain to thee, that this piece of land is like
any other; and that all things here are the same with things on the top
of a mountain, or on the sea-shore, or wherever thou choosest to be.
For thou wilt find just what Plato says, Dwelling within the walls of a
city as in a shepherd’s fold on a mountain. [The three last words are
omitted in the translation.]
24. What is my ruling faculty now to me? and of what nature am I now
making it? and for what purpose am I now using it? is it void of
understanding? is it loosed and rent asunder from social life? is it
melted into and mixed with the poor flesh so as to move together with
it?
25. He who flies from his master is a runaway; but the law is master,
and he who breaks the law is a runaway. And he also who is grieved or
angry or afraid, is dissatisfied because something has been or is or
shall be of the things which are appointed by him who rules all things,
and he is Law and assigns to every man what is fit. He then who fears
or is grieved or is angry is a runaway.
26. A man deposits seed in a womb and goes away, and then another cause
takes it, and labors on it and makes a child. What a thing from such a
material! Again, the child passes food down through the throat, and
then another cause takes it and makes perception and motion, and in
fine, life and strength and other things; how many and how strange!
Observe then the things which are produced in such a hidden way, and
see the power just as we see the power which carries things downwards
and upwards, not with the eyes, but still no less plainly (VII. 75).
27. Constantly consider how all things such as they now are, in time
past also were; and consider that they will be the same again. And
place before thy eyes entire dramas and stages of the same form,
whatever thou hast learned from thy experience or from older history;
for example, the whole court of Hadrianus, and the whole court of
Antoninus, and the whole court of Philippus, Alexander, Croesus; for
all those were such dramas as we see now, only with different actors.
28. Imagine every man who is grieved at anything or discontented to be
like a pig which is sacrificed and kicks and screams.
Like this pig also is he who on his bed in silence laments the bonds in
which we are held. And consider that only to the rational animal is it
given to follow voluntarily what happens; but simply to follow is a
necessity imposed on all.
29. Severally on the occasion of everything that thou doest, pause and
ask thyself if death is a dreadful thing because it deprives thee of
this.
30. When thou art offended at any man’s fault, forthwith turn to
thyself and reflect in what like manner thou dost err thyself; for
example, in thinking that money is a good thing, or pleasure, or a bit
of reputation, and the like. For by attending to this thou wilt quickly
forget thy anger, if this consideration also is added, that the man is
compelled: for what else could he do? or, if thou art able, take away
from him the compulsion.
31. When thou hast seen Satyron the Socratic, think of either Eutyches
or Hymen, and when thou hast seen Euphrates, think of Eutychion or
Silvanus, and when thou hast seen Alciphron think of Tropaeophorus, and
when thou hast seen Xenophon, think of Crito or Severus, and when thou
hast looked on thyself, think of any other Caesar, and in the case of
every one do in like manner. Then let this thought be in thy mind,
Where then are those men? Nowhere, or nobody knows where. For thus
continuously thou wilt look at human things as smoke and nothing at
all; especially if thou reflectest at the same time that what has once
changed will never exist again in the infinite duration of time. But
thou, in what a brief space of time is thy existence? And why art thou
not content to pass through this short time in an orderly way? What
matter and opportunity [for thy activity] art thou avoiding? For what
else are all these things, except exercises for the reason, when it has
viewed carefully and by examination into their nature the things which
happen in life? Persevere then until thou shalt have made these things
thy own, as the stomach which is strengthened makes all things its own,
as the blazing fire makes flame and brightness out of everything that
is thrown into it.
32. Let it not be in any man’s power to say truly of thee that thou art
not simple or that thou art not good; but let him be a liar whoever
shall think anything of this kind about thee; and this is altogether in
thy power. For who is he that shall hinder thee from being good and
simple? Do thou only determine to live no longer unless thou shalt be
such. For neither does reason allow [thee to live], if thou art not
such.
33. What is that which as to this material [our life] can be done or
said in the way most conformable to reason? For whatever this may be,
it is in thy power to do it or to say it, and do not make excuses that
thou art hindered. Thou wilt not cease to lament till thy mind is in
such a condition that, what luxury is to those who enjoy pleasure, such
shall be to thee, in the matter which is subjected and presented to
thee, the doing of the things which are conformable to man’s
constitution; for a man ought to consider as an enjoyment everything
which it is in his power to do according to his own nature. And it is
in his power everywhere. Now, it is not given to a cylinder to move
everywhere by its own motion, nor yet to water nor to fire, nor to
anything else which is governed by nature or an irrational soul, for
the things which check them and stand in the way are many. But
intelligence and reason are able to go through everything that opposes
them, and in such manner as they are formed by nature and as they
choose. Place before thy eyes this facility with which the reason will
be carried through all things, as fire upwards, as a stone downwards,
as a cylinder down an inclined surface, and seek for nothing further.
For all other obstacles either affect the body only, which is a dead
thing; or, except through opinion and the yielding of the reason
itself, they do not crush nor do any harm of any kind; for if they did,
he who felt it would immediately become bad. Now, in the case of all
things which have a certain constitution, whatever harm may happen to
any of them, that which is so affected becomes consequently worse; but
in the like case, a man becomes both better, if one may say so, and
more worthy of praise by making a right use of these accidents. And
finally remember that nothing harms him who is really a citizen, which
does not harm the state; nor yet does anything harm the state, which
does not harm law [order]; and of these things which are called
misfortunes not one harms law. What then does not harm law does not
harm either state or citizen.
34. To him who is penetrated by true principles even the briefest
precept is sufficient, and any common precept, to remind him that he
should be free from grief and fear. For example,—
“Leaves, some the wind scatters on the ground—
So is the race of men.”
Leaves, also, are thy children; and leaves, too, are they who cry out
as if they were worthy of credit and bestow their praise, or on the
contrary curse, or secretly blame and sneer; and leaves, in like
manner, are those who shall receive and transmit a man’s fame to
after-times. For all such things as these “are produced in the season
of spring,” as the poet says; then the wind casts them down; then the
forest produces other leaves in their places. But a brief existence is
common to all things, and yet thou avoidest and pursuest all things as
if they would be eternal. A little time, and thou shalt close thy eyes;
and him who has attended thee to thy grave another will soon lament.
35. The healthy eye ought to see all visible things and not to say, I
wish for green things; for this is the condition of a diseased eye. And
the healthy hearing and smelling ought to be ready to perceive all that
can be heard and smelled. And the healthy stomach ought to be with
respect to all food just as the mill with respect to all things which
it is formed to grind. And accordingly the healthy understanding ought
to be prepared for everything which happens; but that which says, Let
my dear children live, and let all men praise whatever I may do, is an
eye which seeks for green things, or teeth which seek for soft things.
36. There is no man so fortunate that there shall not be by him when he
is dying some who are pleased with what is going to happen. Suppose
that he was a good and wise man, will there not be at last some one to
say to himself, Let us at last breathe freely, being relieved from this
schoolmaster? It is true that he was harsh to none of us, but I
perceived that he tacitly condemns us.—This is what is said of a good
man. But in our own case how many other things are there for which
there are many who wish to get rid of us. Thou wilt consider this,
then, when thou art dying, and thou wilt depart more contentedly by
reflecting thus: I am going away from such a life, in which even my
associates in behalf of whom I have striven so much, prayed, and cared,
themselves wish me to depart, hoping perchance to get some little
advantage by it. Why then should a man cling to a longer stay here? Do
not however for this reason go away less kindly disposed to them, but
preserving thy own character, and friendly and benevolent and mild, and
on the other hand not as if thou wast torn away; but as when a man dies
a quiet death, the poor soul is easily separated from the body, such
also ought thy departure from men to be, for nature united thee to them
and associated thee. But does she now dissolve the union? Well, I am
separated as from kinsmen, not however dragged resisting, but without
compulsion; for this, too, is one of the things according to nature.
37. Accustom thyself as much as possible on the occasion of anything
being done by any person to inquire with thyself, For what object is
this man doing this? But begin with thyself, and examine thyself first.
38. Remember that this which pulls the strings is the thing which is
hidden within: this is the power of persuasion, this is life, this, if
one may so say, is man. In contemplating thyself never include the
vessel which surrounds thee and these instruments which are attached
about it. For they are like to an axe, differing only in this, that
they grow to the body. For indeed there is no more use in these parts
without the cause which moves and checks them than in the weaver’s
shuttle, and the writer’s pen, and the driver’s whip.