Meditations
him for it afterwards, as one that watcheth to do thee a mischief. Yea
even then, though thou dost thy best to save thyself from him, yet not
from him as an enemy. It is not by way of any suspicious indignation,
but by way of gentle and friendly declination. Keep the same mind and
disposition in other parts of thy life also. For many things there be,
which we must conceit and apprehend, as though we had had to do with an
antagonist at the palestra. For as I said, it is very possible for us to
avoid and decline, though we neither suspect, nor hate.
XX. If anybody shall reprove me, and shall make it apparent unto me,
that in any either opinion or action of mine I do err, I will most
gladly retract. For it is the truth that I seek after, by which I am
sure that never any man was hurt; and as sure, that he is hurt that
continueth in any error, or ignorance whatsoever.
XXI. I for my part will do what belongs unto me; as for other things,
whether things unsensible or things irrational; or if rational, yet
deceived and ignorant of the true way, they shall not trouble or
distract me. For as for those creatures which are not endued with reason
and all other things and-matters of the world whatsoever I freely, and
generously, as one endued with reason, of things that have none, make
use of them. And as for men, towards them as naturally partakers of the
same reason, my care is to carry myself sociably. But whatsoever it is
that thou art about, remember to call upon the Gods. And as for the time
how long thou shalt live to do these things, let it be altogether
indifferent unto thee, for even three such hours are sufficient.
XXII. Alexander of Macedon, and he that dressed his mules, when once
dead both came to one. For either they were both resumed into those
original rational essences from whence all things in the world are
propagated; or both after one fashion were scattered into atoms.
XXIII Consider how many different things, whether they concern our
bodies, or our souls, in a moment of time come to pass in every one of
us, and so thou wilt not wonder if many more things or rather all things
that are done, can at one time subsist, and coexist in that both one and
general, which we call the world.
XXIV. if any should put this question unto thee, how this word Antoninus
is written, wouldst thou not presently fix thine intention upon it, and
utter out in order every letter of it? And if any shall begin to gainsay
thee, and quarrel with thee about it; wilt thou quarrel with him again,
or rather go on meekly as thou hast begun, until thou hast numbered out
every letter? Here then likewise remember, that every duty that belongs
unto a man doth consist of some certain letters or numbers as it were,
to which without any noise or tumult keeping thyself thou must orderly
proceed to thy proposed end, forbearing to quarrel with him that would
quarrel and fall out with thee.
XXV. Is it not a cruel thing to forbid men to affect those things, which
they conceive to agree best with their own natures, and to tend most
to their own proper good and behoof? But thou after a sort deniest them
this liberty, as often as thou art angry with them for their sins. For
surely they are led unto those sins whatsoever they be, as to
their proper good and commodity. But it is not so (thou wilt object
perchance). Thou therefore teach them better, and make it appear unto
them: but be not thou angry with them.
XXVI. Death is a cessation from the impression of the senses, the
tyranny of the passions, the errors of the mind, and the servitude of
the body.
XXVII. If in this kind of life thy body be able to hold out, it is a
shame that thy soul should faint first, and give over, take heed, lest
of a philosopher thou become a mere Cæsar in time, and receive a new
tincture from the court. For it may happen if thou dost not take heed.
Keep thyself therefore, truly simple, good, sincere, grave, free
from all ostentation, a lover of that which is just, religious, kind,
tender-hearted, strong and vigorous to undergo anything that becomes
thee. Endeavour to continue such, as philosophy (hadst thou wholly and
constantly applied thyself unto it) would have made, and secured thee.
Worship the Gods, procure the welfare of men, this life is short.
Charitable actions, and a holy disposition, is the only fruit of this
earthly life.
XXVIII. Do all things as becometh the disciple of Antoninus Pius.
Remember his resolute constancy in things that were done by him
according to reason, his equability in all things, his sanctity; the
cheerfulness of his countenance, his sweetness, and how free he was from
all vainglory; how careful to come to the true and exact knowledge of
matters in hand, and how he would by no means give over till he did
fully, and plainly understand the whole state of the business; and how
patiently, and without any contestation he would bear with them, that
did unjustly condemn him: how he would never be over-hasty in anything,
nor give ear to slanders and false accusations, but examine and observe
with best diligence the several actions and dispositions of men. Again,
how he was no backbiter, nor easily frightened, nor suspicious, and in
his language free from all affectation and curiosity: and how easily he
would content himself with few things, as lodging, bedding, clothing,
and ordinary nourishment, and attendance. How able to endure labour, how
patient; able through his spare diet to continue from morning to evening
without any necessity of withdrawing before his accustomed hours to
the necessities of nature: his uniformity and constancy in matter of
friendship. How he would bear with them that with all boldness and
liberty opposed his opinions; and even rejoice if any man could better
advise him: and lastly, how religious he was without superstition. All
these things of him remember, that whensoever thy last hour shall
come upon thee, it may find thee, as it did him, ready for it in the
possession of a good conscience.
XXIX. Stir up thy mind, and recall thy wits again from thy natural
dreams, and visions, and when thou art perfectly awoken, and canst
perceive that they were but dreams that troubled thee, as one newly
awakened out of another kind of sleep look upon these worldly things
with the same mind as thou didst upon those, that thou sawest in thy
sleep.
XXX. I consist of body and soul. Unto my body all things are
indifferent, for of itself it cannot affect one thing more than another
with apprehension of any difference; as for my mind, all things which
are not within the verge of her own operation, are indifferent unto her,
and for her own operations, those altogether depend of her; neither
does she busy herself about any, but those that are present; for as
for future and past operations, those also are now at this present
indifferent unto her.
XXXI. As long as the foot doth that which belongeth unto it to do, and
the hand that which belongs unto it, their labour, whatsoever it be, is
not unnatural. So a man as long as he doth that which is proper unto
a man, his labour cannot be against nature; and if it be not against
nature, then neither is it hurtful unto him. But if it were so that
happiness did consist in pleasure: how came notorious robbers, impure
abominable livers, parricides, and tyrants, in so large a measure to
have their part of pleasures?
XXXII. Dost thou not see, how even those that profess mechanic arts,
though in some respect they be no better than mere idiots, yet they
stick close to the course of their trade, neither can they find in
their heart to decline from it: and is it not a grievous thing that
an architect, or a physician shall respect the course and mysteries of
their profession, more than a man the proper course and condition of his
own nature, reason, which is common to him and to the Gods?
XXXIII. Asia, Europe; what are they, but as corners of the whole world;
of which the whole sea, is but as one drop; and the great Mount Athos,
but as a clod, as all present time is but as one point of eternity. All,
petty things; all things that are soon altered, soon perished. And all
things come from one beginning; either all severally and particularly
deliberated and resolved upon, by the general ruler and governor of all;
or all by necessary consequence. So that the dreadful hiatus of a gaping
lion, and all poison, and all hurtful things, are but (as the thorn and
the mire) the necessary consequences of goodly fair things. Think not
of these therefore, as things contrary to those which thou dost much
honour, and respect; but consider in thy mind the true fountain of all.
XXXIV He that seeth the things that are now, hath Seen all that either
was ever, or ever shall be, for all things are of one kind; and all like
one unto another. Meditate often upon the connection of all things in
the world; and upon the mutual relation that they have one unto another.
For all things are after a sort folded and involved one within another,
and by these means all agree well together. For one thing is consequent
unto another, by local motion, by natural conspiration and agreement,
and by substantial union, or, reduction of all substances into one.
XXXV. Fit and accommodate thyself to that estate and to those
occurrences, which by the destinies have been annexed unto thee; and
love those men whom thy fate it is to live with; but love them truly. An
instrument, a tool, an utensil, whatsoever it be, if it be fit for the
purpose it was made for, it is as it should be though he perchance that
made and fitted it, be out of sight and gone. But in things natural,
that power which hath framed and fitted them, is and abideth within them
still: for which reason she ought also the more to be respected, and we
are the more obliged (if we may live and pass our time according to her
purpose and intention) to think that all is well with us, and according
to our own minds. After this manner also, and in this respect it is,
that he that is all in all doth enjoy his happiness.
XXXVI. What things soever are not within the proper power and
jurisdiction of thine own will either to compass or avoid, if thou shalt
propose unto thyself any of those things as either good, or evil; it
must needs be that according as thou shalt either fall into that which
thou dost think evil, or miss of that which thou dost think good, so
wilt thou be ready both to complain of the Gods, and to hate those men,
who either shall be so indeed, or shall by thee be suspected as the
cause either of thy missing of the one, or falling into the other. And
indeed we must needs commit many evils, if we incline to any of these
things, more or less, with an opinion of any difference. But if we mind
and fancy those things only, as good and bad, which wholly depend of our
own wills, there is no more occasion why we should either murmur against
the Gods, or be at enmity with any man.
XXXVII. We all work to one effect, some willingly, and with a rational
apprehension of what we do: others without any such knowledge. As I
think Heraclitus in a place speaketh of them that sleep, that even they
do work in their kind, and do confer to the general operations of the
world. One man therefore doth co-operate after one sort, and another
after another sort; but even he that doth murmur, and to his power doth
resist and hinder; even he as much as any doth co-operate. For of such
also did the world stand in need. Now do thou consider among which of
these thou wilt rank thyself. For as for him who is the Administrator
of all, he will make good use of thee whether thou wilt or no, and make
thee (as a part and member of the whole) so to co-operate with him,
that whatsoever thou doest, shall turn to the furtherance of his own