Meditations
counsels, and resolutions. But be not thou for shame such a part of the
whole, as that vile and ridiculous verse (which Chrysippus in a place
doth mention) is a part of the comedy. XXXVIII. Doth either the sun take
upon him to do that which belongs to the rain? or his son Aesculapius
that, which unto the earth doth properly belong? How is it with every
one of the stars in particular? Though they all differ one from another,
and have their several charges and functions by themselves, do they not
all nevertheless concur and co-operate to one end?
XXXIX. If so be that the Gods have deliberated in particular of those
things that should happen unto me, I must stand to their deliberation,
as discrete and wise. For that a God should be an imprudent God, is a
thing hard even to conceive: and why should they resolve to do me hurt?
for what profit either unto them or the universe (which they specially
take care for) could arise from it? But if so be that they have not
deliberated of me in particular, certainly they have of the whole in
general, and those things which in consequence and coherence of this
general deliberation happen unto me in particular, I am bound to embrace
and accept of. But if so be that they have not deliberated at all (which
indeed is very irreligious for any man to believe: for then let us
neither sacrifice, nor pray, nor respect our oaths, neither let us any
more use any of those things, which we persuaded of the presence and
secret conversation of the Gods among us, daily use and practise:)
but, I say, if so be that they have not indeed either in general, or
particular deliberated of any of those things, that happen unto us
in this world; yet God be thanked, that of those things that
concern myself, it is lawful for me to deliberate myself, and all my
deliberation is but concerning that which may be to me most profitable.
Now that unto every one is most profitable, which is according to his
own constitution and nature. And my nature is, to be rational in all my
actions and as a good, and natural member of a city and commonwealth,
towards my fellow members ever to be sociably and kindly disposed and
affected. My city and country as I am Antoninus, is Rome; as a man, the
whole world. Those things therefore that are expedient and profitable to
those cities, are the only things that are good and expedient for me.
XL. Whatsoever in any kind doth happen to any one, is expedient to the
whole. And thus much to content us might suffice, that it is expedient
for the whole in general. But yet this also shalt thou generally
perceive, if thou dost diligently take heed, that whatsoever doth happen
to any one man or men.... And now I am content that the word expedient,
should more generally be understood of those things which we otherwise
call middle things, or things indifferent; as health, wealth, and the
like.
XLI. As the ordinary shows of the theatre and of other such places,
when thou art presented with them, affect thee; as the same things still
seen, and in the same fashion, make the sight ingrateful and tedious;
so must all the things that we see all our life long affect us. For all
things, above and below, are still the same, and from the same causes.
When then will there be an end?
XLII. Let the several deaths of men of all sorts, and of all sorts of
professions, and of all sort of nations, be a perpetual object of thy
thoughts,... so that thou mayst even come down to Philistio, Phœbus,
and Origanion. Pass now to other generations. Thither shall we after
many changes, where so many brave orators are; where so many grave
philosophers; Heraclitus, Pythagoras, Socrates. Where so many heroes of
the old times; and then so many brave captains of the latter times; and
so many kings. After all these, where Eudoxus, Hipparchus, Archimedes;
where so many other sharp, generous, industrious, subtile, peremptory
dispositions; and among others, even they, that have been the greatest
scoffers and deriders of the frailty and brevity of this our human life;
as Menippus, and others, as many as there have been such as he. Of all
these consider, that they long since are all dead, and gone. And what do
they suffer by it! Nay they that have not so much as a name remaining,
what are they the worse for it? One thing there is, and that only, which
is worth our while in this world, and ought by us much to be esteemed;
and that is, according to truth and righteousness, meekly and lovingly
to converse with false, and unrighteous men.
XLIII. When thou wilt comfort and cheer thyself, call to mind the
several gifts and virtues of them, whom thou dost daily converse with;
as for example, the industry of the one; the modesty of another; the
liberality of a third; of another some other thing. For nothing can so
much rejoice thee, as the resemblances and parallels of several virtues,
visible and eminent in the dispositions of those who live with thee;
especially when, all at once, as near as may be, they represent
themselves unto thee. And therefore thou must have them always in a
readiness.
XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not
three hundred rather? Just as much reason hast thou to grieve that
thou must live but so many years, and not longer. For as for bulk and
substance thou dost content thyself with that proportion of it that is
allotted unto thee, so shouldst thou for time.
XLV. Let us do our best endeavours to persuade them; but however, if
reason and justice lead thee to it, do it, though they be never so much
against it. But if any shall by force withstand thee, and hinder thee in
it, convert thy virtuous inclination from one object unto another, from
justice to contented equanimity, and cheerful patience: so that what in
the one is thy hindrance, thou mayst make use of it for the exercise of
another virtue: and remember that it was with due exception, and
reservation, that thou didst at first incline and desire. For thou didst
not set thy mind upon things impossible. Upon what then? that all thy
desires might ever be moderated with this due kind of reservation. And
this thou hast, and mayst always obtain, whether the thing desired be in
thy power or no. And what do I care for more, if that for which I was
born and brought forth into the world (to rule all my desires with
reason and discretion) may be?
XLVI. The ambitious supposeth another man's act, praise and applause, to
be his own happiness; the voluptuous his own sense and feeling; but he
that is wise, his own action.
XLVII. It is in thy power absolutely to exclude all manner of conceit
and opinion, as concerning this matter; and by the same means, to
exclude all grief and sorrow from thy soul. For as for the things and
objects themselves, they of themselves have no such power, whereby to
beget and force upon us any opinion at all.
XLVIII. Use thyself when any man speaks unto thee, so to hearken unto
him, as that in the interim thou give not way to any other thoughts;
that so thou mayst (as far as is possible) seem fixed and fastened to
his very soul, whosoever he be that speaks unto thee.
XLIX. That which is not good for the bee-hive, cannot be good for the
bee.
L. Will either passengers, or patients, find fault and complain, either
the one if they be well carried, or the others if well cured? Do they
take care for any more than this; the one, that their shipmaster may
bring them safe to land, and the other, that their physician may effect
their recovery?
LI. How many of them who came into the world at the same time when I
did, are already gone out of it?
LII. To them that are sick of the jaundice, honey seems bitter; and to
them that are bitten by a mad dog, the water terrible; and to children,
a little ball seems a fine thing. And why then should I be angry? or
do I think that error and false opinion is less powerful to make men
transgress, than either choler, being immoderate and excessive, to cause
the jaundice; or poison, to cause rage?
LIII. No man can hinder thee to live as thy nature doth require. Nothing
can happen unto thee, but what the common good of nature doth require.
LIV. What manner of men they be whom they seek to please, and what to
get, and by what actions: how soon time will cover and bury all things,
and how many it hath already buried!
THE SEVENTH BOOK
I. What is wickedness? It is that which many time and often thou hast
already seen and known in the world. And so oft as anything doth happen
that might otherwise trouble thee, let this memento presently come to
thy mind, that it is that which thou hast already often Seen and known.
Generally, above and below, thou shalt find but the same things. The
very same things whereof ancient stories, middle age stories, and fresh
stories are full whereof towns are full, and houses full. There is
nothing that is new. All things that are, are both usual and of little
continuance.
II. What fear is there that thy dogmata, or philosophical resolutions
and conclusions, should become dead in thee, and lose their proper
power and efficacy to make thee live happy, as long as those proper
and correlative fancies, and representations of things on which they
mutually depend (which continually to stir up and revive is in thy
power,) are still kept fresh and alive? It is in my power concerning
this thing that is happened, what soever it be, to conceit that which is
right and true. If it be, why then am I troubled? Those things that are
without my understanding, are nothing to it at all: and that is it only,
which doth properly concern me. Be always in this mind, and thou wilt be
right.
III. That which most men would think themselves most happy for, and
would prefer before all things, if the Gods would grant it unto them
after their deaths, thou mayst whilst thou livest grant unto thyself; to
live again. See the things of the world again, as thou hast already seen
them. For what is it else to live again? Public shows and solemnities
with much pomp and vanity, stage plays, flocks and herds; conflicts
and contentions: a bone thrown to a company of hungry curs; a bait for
greedy fishes; the painfulness, and continual burden-bearing of wretched
ants, the running to and fro of terrified mice: little puppets drawn up
and down with wires and nerves: these be the objects of the world among
all these thou must stand steadfast, meekly affected, and free from all
manner of indignation; with this right ratiocination and apprehension;
that as the worth is of those things which a man doth affect, so is in
very deed every man's worth more or less.
IV. Word after word, every one by itself, must the things that are
spoken be conceived and understood; and so the things that are done,
purpose after purpose, every one by itself likewise. And as in matter of
purposes and actions, we must presently see what is the proper use and
relation of every one; so of words must we be as ready, to consider of
every one what is the true meaning, and signification of it according to
truth and nature, however it be taken in common use.
V. Is my reason, and understanding sufficient for this, or no? If it be
sufficient, without any private applause, or public ostentation as of an
instrument, which by nature I am provided of, I will make use of it for
the work in hand, as of an instrument, which by nature I am provided of.
if it be not, and that otherwise it belong not unto me particularly as
a private duty, I will either give it over, and leave it to some other
that can better effect it: or I will endeavour it; but with the help
of some other, who with the joint help of my reason, is able to bring
somewhat to pass, that will now be seasonable and useful for the common
good. For whatsoever I do either by myself, or with some other, the