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38. Examine men's ruling principles, even those of the wise, what
kind
of things they avoid, and what kind they pursue.
39. What is evil
to thee does not subsist in the ruling principle of
another; nor yet in any
turning and mutation of thy corporeal covering.
Where is it then? It is in
that part of thee in which subsists the power
of forming opinions about
evils. Let this power then not form [such]
opinions, and all is well. And if
that which is nearest to it, the poor
body, is cut, burnt, filled with matter
and rottenness, nevertheless let
the part which forms opinions about these
things be quiet; that is, let
it judge that nothing is either bad or good
which can happen equally to
the bad man and the good. For that which happens
equally to him who
lives contrary to nature and to him who lives according to
nature, is
neither according to nature nor contrary to nature.
40.
Constantly regard the universe as one living being, having one
substance and
one soul; and observe how all things have reference to one
perception, the
perception of this one living being; and how all things
act with one
movement; and how all things are the co-operating causes of
all things which
exist; observe too the continuous spinning of the
thread and the contexture
of the web.
41. Thou art a little soul bearing about a corpse, as
Epictetus used to
say (i. c. 19).
42. It is no evil for things to
undergo change, and no good for things
to subsist in consequence of
change.
43. Time is like a river made up of the events which happen, and
a
violent stream; for as soon as a thing has been seen, it is
carried
away, and another comes in its place, and this will be carried away
too.
44. Everything which happens is as familiar and well known as the
rose
in spring and the fruit in summer; for such is disease, and death,
and
calumny, and treachery, and whatever else delights fools or vexes
them.
45. In the series of things, those which follow are always aptly
fitted
to those which have gone before: for this series is not like a
mere
enumeration of disjointed things, which has only a necessary
sequence,
but it is a rational connection: and as all existing things are
arranged
together harmoniously, so the things which come into existence
exhibit
no mere succession, but a certain wonderful relationship (vi. 38;
vii.
9; vii. 75, note).
46. Always remember the saying of Heraclitus,
that the death of earth is
to become water, and the death of water is to
become air, and the death
of air is to become fire, and reversely. And think
too of him who
forgets whither the way leads, and that men quarrel with that
with which
they are most constantly in communion, the reason which governs
the
universe; and the things which they daily meet with seem to
them
strange: and consider that we ought not to act and speak as if we
were
asleep, for even in sleep we seem to act and speak; and that + we
ought
not, like children who learn from their parents, simply to act and
speak
as we have been taught. +
47. If any god told thee that thou
shalt die to-morrow, or certainly on
the day after to-morrow, thou wouldst
not care much whether it was on
the third day or on the morrow, unless thou
wast in the highest degree
mean-spirited; for how small is the difference! So
think it no great
thing to die after as many years as thou canst name rather
than
to-morrow.
48. Think continually how many physicians are dead
after often
contracting their eyebrows over the sick; and how many
astrologers after
predicting with great pretensions the deaths of others; and
how many
philosophers after endless discourses on death or immortality; how
many
heroes after killing thousands; and how many tyrants who have used
their
power over men's lives with terrible insolence, as if they
were
immortal; and how many cities are entirely dead, so to speak,
Helice[A]
and Pompeii and Herculaneum, and others innumerable. Add to
the
reckoning all whom thou hast known, one after another. One man
after
burying another has been laid out dead, and another buries him; and
all
this in a short time. To conclude, always observe how ephemeral
and
worthless human things are, and what was yesterday a little
mucus,
to-morrow will be a mummy or ashes. Pass then through this little
space
of time conformably to nature, and end thy journey in content, as
an
olive falls off when it is ripe, blessing nature who produced it,
and
thanking the tree on which it grew.
[A] Ovid, Met. xv.
293:--
"Si quaeras Helicen et Burin Achaidas
urbes,
Invenies sub aquis."
49. Be like the promontory against
which the waves continually break,
but it stands firm and tames the fury of
the water around it.
Unhappy am I because this has happened to me? Not
so, but happy am I,
though this has happened to me, because I continue free
from pain,
neither crushed by the present nor fearing the future. For such a
thing
as this might have happened to every man; but every man would not
have
continued free from pain on such an occasion. Why then is that rather
a
misfortune than this a good fortune? And dost thou in all cases
call
that a man's misfortune which is not a deviation from man's nature?
And
does a thing seem to thee to be a deviation from man's nature, when
it
is not contrary to the will of man's nature? Well, thou knowest the
will
of nature. Will then this which has happened prevent thee from
being
just, magnanimous, temperate, prudent, secure against
inconsiderate
opinions and falsehood; will it prevent thee from having
modesty,
freedom, and everything else, by the presence of which man's
nature
obtains all that is its own? Remember too on every occasion which
leads
thee to vexation to apply this principle; not that this is a
misfortune,
but that to bear it nobly is good fortune.
50. It is a
vulgar, but still a useful help towards contempt of death,
to pass in review
those who have tenaciously stuck to life. What more
then have they gained
than those who have died early? Certainly they
lie in their tombs somewhere
at last, Cadicianus, Fabius, Julianus,
Lepidus, or any one else like them,
who have carried out many to be
buried, and then were carried out themselves.
Altogether the interval is
small [between birth and death]; and consider with
how much trouble, and
in company with what sort of people, and in what a
feeble body, this
interval is laboriously passed. Do not then consider life a
thing of any
value. + For look to the immensity of time behind thee, and to
the time
which is before thee, another boundless space. In this infinity
then
what is the difference between him who lives three days and him
who
lives three generations?[A]
[A] An allusion to Homer's Nestor,
who was living at the war of
Troy among the third generation, like old
Parr with his hundred
and fifty-two years, and some others in modern
times who have
beaten Parr by twenty or thirty years if it is true; and
yet
they died at last. The word is [Greek: trigereniou]
in
Antoninus. Nestor is named [Greek: trigeron] by some
writers;
but here perhaps there is an allusion to Homer's
[Greek:
Gerenios hippota Nestor].
51. Always run to the short way;
and the short way is the natural:
accordingly say and do everything in
conformity with the soundest
reason. For such a purpose frees a man from
trouble,+ and warfare, and
all artifice and ostentatious
display.
V.
In the morning when thou risest
unwillingly, let this thought be
present,--I am rising to the work of a human
being. Why then am I
dissatisfied if I am going to do the things for which I
exist and for
which I was brought into the world? Or have I been made for
this, to lie
in the bed-clothes and keep myself warm?--But this is
more
pleasant.--Dost thou exist then to take thy pleasure, and not at all
for
action or exertion? Dost thou not see the little plants, the
little
birds, the ants, the spiders, the bees working together to put in
order
their several parts of the universe? And art thou unwilling to do
the
work of a human being, and dost thou not make haste to do that which,
is
according to thy nature? But it is necessary to take rest also.--It
is
necessary. However, Nature has fixed bounds to this too: she has
fixed
bounds to eating and drinking, and yet thou goest beyond these
bounds,
beyond what is sufficient; yet in thy acts it is not so, but
thou
stoppest short of what thou canst do. So thou lovest not thyself, for
if
thou didst, thou wouldst love thy nature and her will. But those
who
love their several arts exhaust themselves in working at them
unwashed
and without food; but thou valuest thy own nature less than the
turner
values the turning art, or the dancer the dancing art, or the lover
of
money values his money, or the vain-glorious man his little glory.
And
such men, when they have a violent affection to a thing, choose
neither
to eat nor to sleep rather than to perfect the things which they
care
for. But are the acts which concern society more vile in thy eyes
and
less worthy of thy labor?
2. How easy it is to repel and to wipe
away every impression which is
troublesome or unsuitable, and immediately to
be in all tranquillity.
3. Judge every word and deed which are according
to nature to be fit for
thee; and be not diverted by the blame which follows
from any people,
nor by their words, but if a thing is good to be done or
said, do not
consider it unworthy of thee. For those persons have their
peculiar
leading principle and follow their peculiar movement; which things
do
not thou regard, but go straight on, following thy own nature and
the
common nature; and the way of both is one.
4. I go through the
things which happen according to nature until I
shall fall and rest,
breathing out my breath into that element out of
which I daily draw it in,
and falling upon that earth out of which my
father collected the seed, and my
mother the blood, and my nurse the
milk; out of which during so many years I
have been supplied with food
and drink; which bears me when I tread on it and
abuse it for so many
purposes.
5. Thou sayest, Men cannot admire the
sharpness of thy wits.--Be it so:
but there are many other things of which
thou canst not say, I am not
formed from them by nature. Show those qualities
then which are
altogether in thy power, sincerity, gravity, endurance of
labor,
aversion to pleasure, contentment with thy portion and with few
things,
benevolence, frankness, no love of superfluity, freedom from
trifling,
magnanimity. Dost thou not see how many qualities thou art
immediately
able to exhibit, in which there is no excuse of natural
incapacity and
unfitness, and yet thou still remainest voluntarily below the
mark? or
art thou compelled through being defectively furnished by nature
to
murmur, and to be stingy, and to flatter, and to find fault with
thy
poor body, and to try to please men, and to make great display, and
to
be so restless in thy mind? No, by the gods; but thou mightest have
been
delivered from these things long ago. Only if in truth thou canst
be
charged with being rather slow and dull of comprehension, thou
must
exert thyself about this also, not neglecting it nor yet taking
pleasure
in thy dullness.
6. One man, when he has done a service to
another, is ready to set it
down to his account as a favor conferred. Another
is not ready to do
this, but still in his own mind he thinks of the man as
his debtor, and
he knows what he has done. A third in a manner does not even
know what
he has done, but he is like a vine which has produced grapes, and
seeks
for nothing more after it has once produced its proper fruit. As a
horse
when he has run, a dog when he has tackled the game, a bee when it
has
made the honey, so a man when he has done a good act does not call
out
for others to come and see, but he goes on to another act, as a
vine
goes on to produce again the grapes in season.--Must a man then be
one
of these, who in a manner act thus without observing it?--Yes.--But
this
very thing is necessary, the observation of what a man is doing: for,
it
may be said, it is characteristic of the social animal to perceive
that
he is working in a social manner, and indeed to wish that his
social
partner also should perceive it.--It is true that thou sayest, but
thou
dost not rightly understand what is now said: and for this reason
thou
wilt become one of those of whom I spoke before, for even they
are
misled by a certain show of reason. But if thou wilt choose
to
understand the meaning of what is said, do not fear that for this
reason
thou wilt omit any social act.
7. A prayer of the Athenians:
Rain, rain, O dear Zeus, down on the
ploughed fields of the Athenians and on
the plains.--In truth we ought
not to pray at all, or we ought to pray in
this simple and noble
fashion.
8. Just as we must understand when it
is said, That Aesculapius
prescribed to this man horse-exercise, or bathing
in cold water, or
going without shoes, so we must understand it when it is
said, That the
nature of the universe prescribed to this man disease, or
mutilation, or
loss, or anything else of the kind. For in the first case
Prescribed
means something like this: he prescribed this for this man as a
thing
adapted to procure health; and in the second case it means, That
which
happens[A] to [or suits] every man is fixed in a manner for him
suitably
to his destiny. For this is what we mean when we say that things
are
suitable to us, as the workmen say of squared stones in walls or
the
pyramids, that they are suitable, when they fit them to one another
in
some kind of connection. For there is altogether one fitness
[harmony].
And as the universe is made up out of all bodies to be such a body
as it
is, so out of all existing causes necessity [destiny] is made up to
be
such a cause as it is. And even those who are completely
ignorant
understand what I mean; for they say, It [necessity, destiny]
brought
this to such a person.--This then was brought and this was prescribed
to
him. Let us then receive these things, as well as those
which
Aesculapius prescribes. Many as a matter of course even among
his
prescriptions are disagreeable, but we accept them in the hope
of
health. Let the perfecting and accomplishment of the things which
the
common nature judges to be good, be judged by thee to be of the
same
kind as thy health. And so accept everything which happens, even if
it
seem disagreeable, because it leads to this, to the health of
the
universe and to the prosperity and felicity of Zeus [the universe].
For
he would not have brought on any man what he has brought, if it were
not
useful for the whole. Neither does the nature of anything, whatever
it
may be, cause anything which is not suitable to that which is
directed
by it. For two reasons then it is right to be content with that
which
happens to thee; the one, because it was done for thee and
prescribed
for thee, and in a manner had reference to thee, originally from
the
most ancient causes spun with thy destiny; and the other, because
even
that which comes severally to every man is to the power
which
administers the universe a cause of felicity and perfection, nay even
of
its very continuance. For the integrity of the whole is mutilated,
if
thou cuttest off anything whatever from the conjunction and
the
continuity either of the parts or of the causes. And thou dost cut
off,
as far as it is in thy power, when thou art dissatisfied, and in
a
manner triest to put anything out of the way.
[A] In this
section there is a play on the meaning of
[Greek:
sumbainein].
[Illustration: THE CAPITOL AND TEMPLE OF
JUPITER]
9. Be not disgusted, nor discouraged, nor dissatisfied, if thou
dost not
succeed in doing everything according to right principles, but
when
thou hast failed, return back again, and be content if the greater
part
of what thou doest is consistent with man's nature, and love this
to
which thou returnest; and do not return to philosophy as if she were
a
master, but act like those who have sore eyes and apply a bit of
sponge
and egg, or as another applies a plaster, or drenching with water.
For
thus thou wilt not fail to + obey reason, and thou wilt repose in
it.
And remember that philosophy requires only things which thy
nature
requires; but thou wouldst have something else which is not according
to
nature.--It may be objected, Why, what is more agreeable than
this
[which I am doing]? But is not this the very reason why
pleasure
deceives us? And consider if magnanimity, freedom,
simplicity,
equanimity, piety, are not more agreeable. For what is more
agreeable
than wisdom itself, when thou thinkest of the security and the
happy
course of all things which depend on the faculty of understanding
and
knowledge?
10. Things are in such a kind of envelopment that they
have seemed to
philosophers, not a few nor those common philosophers,
altogether
unintelligible; nay even to the Stoics themselves they seem
difficult to
understand. And all our assent is changeable; for where is the
man who
never changes? Carry thy thoughts then to the objects themselves,
and
consider how short-lived they are and worthless, and that they may be
in
the possession of a filthy wretch or a whore or a robber. Then turn
to
the morals of those who live with thee, and it is hardly possible
to
endure even the most agreeable of them, to say nothing of a man
being
hardly able to endure himself. In such darkness then and dirt, and in
so
constant a flux both of substance and of time, and of motion and
of
things moved, what there is worth being highly prized, or even an
object
of serious pursuit, I cannot imagine. But on the contrary it is a
man's
duty to comfort himself, and to wait for the natural dissolution,
and
not to be vexed at the delay, but to rest in these principles only:
the
one, that nothing will happen to me which is not conformable to
the
nature of the universe; and the other, that it is in my power never
to
act contrary to my god and daemon: for there is no man who will
compel
me to this.
11. About what am I now employing my own soul? On
every occasion I must
ask myself this question, and inquire, What have I now
in this part of
me which they call the ruling principle? and whose soul have
I
now,--that of a child, or of a young man, or of a feeble woman, or of
a
tyrant, or of a domestic animal, or of a wild beast?
12. What kind
of things those are which appear good to the many, we may
learn even from
this. For if any man should conceive certain things as
being really good,
such as prudence, temperance, justice, fortitude, he
would not after having
first conceived these endure to listen to
anything+ which should not be in
harmony with what is really good.+ But
if a man has first conceived as good
the things which appear to the many
to be good, he will listen and readily
receive as very applicable that
which was said by the comic writer. +Thus
even the many perceive the
difference.+ For were it not so, this saying would
not offend and would
not be rejected [in the first case], while we receive it
when it is said
of wealth, and of the means which further luxury and fame, as
said fitly
and wittily. Go on then and ask if we should value and think
those
things to be good, to which after their first conception in the mind
the
words of the comic writer might be aptly applied,--that he who has
them,
through pure abundance has not a place to ease himself in.
13. I
am composed of the formal and the material; and neither of them
will perish
into non-existence, as neither of them came into existence
out of
non-existence. Every part of me then will be reduced by change
into some part
of the universe, and that again will change into another
part of the
universe, and so on forever. And by consequence of such a
change I too exist,
and those who begot me, and so on forever in the
other direction. For nothing
hinders us from saying so, even if the
universe is administered according to
definite periods [of revolution].
14. Reason and the reasoning art
[philosophy] are powers which are
sufficient for themselves and for their own
works. They move then from a
first principle which is their own, and they
make their way to the end
which is proposed to them; and this is the reason
why such acts are
named Catorthoseis or right acts, which word signifies that
they proceed
by the right road.
15. None of these things ought to be
called a man's, which do not belong
to a man, as man. They are not required
of a man, nor does man's nature
promise them, nor are they the means of man's
nature attaining its end.
Neither then does the end of man lie in these
things, nor yet that which
aids to the accomplishment of this end, and that
which aids toward this
end is that which is good. Besides, if any of these
things did belong to
man, it would not be right for a man to despise them and
to set himself
against them; nor would a man be worthy of praise who snowed
that he did
not want these things, nor would he who stinted himself in any of
them
be good, if indeed these things were good. But now the more of
these
things a man deprives himself of, or of other things like them, or
even
when he is deprived of any of them, the more patiently he endures
the
loss, just in the same degree he is a better man.
16. Such as are
thy habitual thoughts, such also will be the character
of thy mind; for the
soul is dyed by the thoughts. Dye it then with a
continuous series of such
thoughts as these: for instance, that where a
man can live, there he can also
live well. But he must live in a palace;
well then, he can also live well in
a palace. And again, consider that
for whatever purpose each thing has been
constituted, for this it has
been constituted, and towards this it is
carried; and its end is in that
towards which it is carried; and where the
end is, there also is the
advantage and the good of each thing. Now the good
for the reasonable
animal is society; for that we are made for society has
been shown
above.[A] Is it not plain that the inferior exists for the sake of
the
superior? But the things which have life are superior to those
which
have not life, and of those which have life the superior are those
which
have reason.
[A] ii. 1.
17. To seek what is
impossible is madness: and it is impossible that the
bad should not do
something of this kind.
18. Nothing happens to any man which he is not
formed by nature to bear.
The same things happen to another, and either
because he does not see
that they have happened, or because he would show a
great spirit, he is
firm and remains unharmed. It is a shame then that
ignorance and conceit
should be stronger than wisdom.
19. Things
themselves touch not the soul, not in the least degree; nor
have they
admission to the soul, nor can they turn or move the soul: but
the soul turns
and moves itself alone, and whatever judgments it may
think proper to make,
such it makes for itself the things which present
themselves to
it.
20. In one respect man is the nearest thing to me, so far as I must
do
good to men and endure them. But so far as some men make
themselves
obstacles to my proper acts, man becomes to me one of the things
which
are indifferent, no less than the sun or wind or a wild beast. Now it
is
true that these may impede my action, but they are no impediments to
my
affects and disposition, which have the power of acting
conditionally
and changing: for the mind converts and changes every hindrance
to its
activity into an aid; and so that which is a hindrance is made
a
furtherance to an act; and that which is an obstacle on the road
helps
us on this road.
21. Reverence that which is best in the
universe; and this is that which
makes use of all things and directs all
things. And in like manner also
reverence that which is best in thyself; and
this is of the same kind as
that. For in thyself also, that which makes use
of everything else is
this, and thy life is directed by this.
22. That
which does no harm to the state, does no harm to the citizen.
In the case of
every appearance of harm apply this rule: if the state
is not harmed by this,
neither am I harmed. But if the state is harmed,
thou must not be angry with
him who does harm to the state. Show him
where his error is.
23. Often
think of the rapidity with which things pass by and disappear,
both the
things which are and the things which are produced. For
substance is like a
river in a continual flow, and the activities of
things are in constant
change, and the causes work in infinite
varieties; and there is hardly
anything which stands still. And consider
this which is near to thee, this
boundless abyss of the past and of the
future in which all things disappear.
How then is he not a fool who is
puffed up with such things or plagued about
them and makes himself
miserable? for they vex him only for a time, and a
short time.
24. Think of the universal substance, of which thou hast a
very small
portion; and of universal time, of which a short and
indivisible
interval has been assigned to thee; and of that which is fixed
by
destiny, and how small a part of it thou art.
25. Does another do
me wrong? Let him look to it. He has his own
disposition, his own activity. I
now have what the universal nature now
wills me to have; and I do what my
nature now wills me to do.
26. Let the part of thy soul which leads and
governs be undisturbed by
the movements in the flesh, whether of pleasure or
of pain; and let it
not unite with them, but let it circumscribe itself and
limit those
affects to their parts. But when these affects rise up to the
mind by
virtue of that other sympathy that naturally exists in a body which
is
all one, then thou must not strive to resist the sensation, for it
is
natural: but let not the ruling part of itself add to the sensation
the
opinion that it is either good or bad.
27. Live with the gods. And
he does live with the gods who constantly
shows to them that his own soul is
satisfied with that which is assigned
to him, and that it does all that the
daemon wishes, which Zeus hath
given to every man for his guardian and guide,
a portion of himself. And
this is every man's understanding and
reason.
28. Art thou angry with him whose armpits stink? art thou angry
with him
whose mouth smells foul? What good will this anger do thee? He has
such
a mouth, he has such armpits: it is necessary that such an
emanation
must come from such things: but the man has reason, it will be
said, and
he is able, if he takes pains, to discover wherein he offends; I
wish
thee well of thy discovery. Well then, and thou hast reason: by
thy
rational faculty stir up his rational faculty; show him his
error,
admonish him. For if he listens, thou wilt cure him, and there is
no
need of anger. [+ Neither tragic actor nor whore. +][A]
[A]
This is imperfect or corrupt, or both. There is also
something wrong or
incomplete in the beginning of S. 29, where
he says [Greek: hos exelthon
zen dianoe], which Gataker
translates "as if thou wast about to quit
life;" but we cannot
translate [Greek: exelthon] in that way. Other
translations are
not much more satisfactory. I have translated it
literally and
left it imperfect.
29. As thou intendest to live
when them art gone out, ... so it is in
thy power to live here. But if men do
not permit thee, then get away out
of life, yet so as if thou wert suffering
no harm. The house is smoky,
and I quit it.[A] Why dost thou think that this
is any trouble? But so
long as nothing of the kind drives me out, I remain,
am free, and no man
shall hinder me from doing what I choose; and I choose to
do what is
according to the nature of the rational and social
animal.
[A] Epictetus, i. 25, 18.
30. The intelligence of the
universe is social. Accordingly it has made
the inferior things for the sake
of the superior, and it has fitted the
superior to one another. Thou seest
how it has subordinated,
co-ordinated, and assigned to everything its proper
portion, and has
brought together into concord with one another the things
which are the
best.
31. How hast thou behaved hitherto to the gods,
thy parents, brethren,
children, teachers, to those who looked after thy
infancy, to thy
friends, kinsfolk, to thy slaves? Consider if thou hast
hitherto behaved
to all in such a way that this may be said of
thee,--
"Never has wronged a man in deed or word."
And call
to recollection both how many things thou hast passed through,
and how many
things thou hast been able to endure, and that the history
of thy life is now
complete and thy service is ended; and how many
beautiful things thou hast
seen; and how many pleasures and pains thou
hast despised; and how many
things called honorable thou hast spurned;
and to how many ill-minded folks
thou hast shown a kind disposition.
32. Why do unskilled and ignorant
souls disturb him who has skill and
knowledge? What soul then has skill and
knowledge? That which knows
beginning and end, and knows the reason which
pervades all substance,
and though all time by fixed periods [revolutions]
administers the
universe.
33. Soon, very soon, thou wilt be ashes, or
a skeleton, and either a
name or not even a name; but name is sound and echo.
And the things
which are much valued in life are empty and rotten and
trifling, and
[like] little dogs biting one another, and little children
quarreling,
laughing, and then straightway weeping. But fidelity and modesty
and
justice and truth are fled
Up to Olympus from the
wide-spread earth.
HESIOD, _Works, etc_. v. 197.
What
then is there which still detains thee here, if the objects of
sense are
easily changed and never stand still, and the organs of
perception are dull
and easily receive false impressions, and the poor
soul itself is an
exhalation from blood? But to have good repute amid
such a world as this is
an empty thing. Why then dost thou not wait in
tranquillity for thy end,
whether it is extinction or removal to another
state? And until that time
comes, what is sufficient? Why, what else
than to venerate the gods and bless
them, and to do good to men, and to
practise tolerance and self-restraint;[A]
but as to everything which is
beyond the limits of the poor flesh and breath,
to remember that this is
neither thine nor in thy power.
[A] This
is the Stoic precept [Greek: anechou kai apechou]. The
first part teaches
us to be content with men and things as they
are. The second part teaches
us the virtue of self-restraint,
or the government of our
passions.
34. Thou canst pass thy life in an equable flow of happiness,
if thou
canst go by the right way, and think and act in the right way. These
two
things are common both to the soul of God and to the soul of man, and
to
the soul of every rational being: not to be hindered by another; and
to
hold good to consist in the disposition to justice and the practice
of
it, and in this to let thy desire find its termination.
35. If this
is neither my own badness, nor an effect of my own badness,
and the common
weal is not injured, why am I troubled about it, and what
is the harm to the
common weal?
36. Do not be carried along inconsiderately by the
appearance of
things, but give help [to all] according to thy ability and
their
fitness; and if they should have sustained loss in matters which
are
indifferent, do not imagine this to be a damage; for it is a bad
habit.
But as the old man, when he went away, asked back his
foster-child's
top, remembering that it was a top, so do thou in this case
also.
When thou art calling out on the Rostra, hast thou forgotten, man,
what
these things are?--Yes; but they are objects of great concern to
these
people--wilt thou too then be made a fool for these things? I was once
a
fortunate man, but I lost it, I know not how.--But fortunate means
that
a man has assigned to himself a good fortune: and a good fortune is
good
disposition of the soul, good emotions, good actions.[A]
[A]
This section is unintelligible. Many of the words may be
corrupt, and the
general purport of the section cannot be
discovered. Perhaps several
things have been improperly joined
in one section. I have translated it
nearly literally.
Different translators give the section a different
turn, and
the critics have tried to mend what they cannot
understand.
VI.
The substance of the universe is
obedient and compliant; and the reason
which governs it has in itself no
cause for doing evil, for it has no
malice, nor does it do evil to anything,
nor is anything harmed by it.
But all things are made and perfected according
to this reason.
2. Let it make no difference to thee whether thou art
cold or warm, if
thou art doing thy duty; and whether thou art drowsy or
satisfied with
sleep; and whether ill-spoken of or praised; and whether dying
or doing
something else. For it is one of the acts of life, this act by which
we
die; it is sufficient then in this act also to do well what we have
in
hand (vi. 22, 28).
3. Look within. Let neither the peculiar quality
of anything nor its
value escape thee.
4. All existing things soon
change, and they will either be reduced to
vapor, if indeed all substance is
one, or they will be dispersed.
5. The reason which governs knows what
its own disposition is, and what
it does, and on what material it
works.
6. The best way of avenging thyself is not to become like
[the
wrong-doer].
7. Take pleasure in one thing and rest in it, in
passing from one social
act to another social act, thinking of God.
8.
The ruling principle is that which rouses and turns itself, and while
it
makes itself such as it is and such as it wills to be, it also
makes
everything which happens appear to itself to be such as it
wills.
9. In conformity to the nature of the universe every single thing
is
accomplished; for certainly it is not in conformity to any other
nature
that each thing is accomplished, either a nature which
externally
comprehends this, or a nature which is comprehended within this
nature,
or a nature external and independent of this (xi. 1; vi. 40; viii.
50).
10. The universe is either a confusion, and a mutual involution
of
things, and a dispersion, or it is unity and order and providence.
If
then it is the former, why do I desire to tarry in a
fortuitous
combination of things and such a disorder? and why do I care
about
anything else than how I shall at last become earth? and why am
I
disturbed, for the dispersion of my elements will happen whatever I
do?
But if the other supposition is true, I venerate, and I am firm, and
I
trust in him who governs (iv. 27).
11. When thou hast been compelled
by circumstances to be disturbed in a
manner, quickly return to thyself, and
do not continue out of tune
longer than the compulsion lasts; for thou wilt
have more mastery over
the harmony by continually recurring to it.
12.
If thou hadst a step-mother and a mother at the same time, thou
wouldst be
dutiful to thy step-mother, but still thou wouldst constantly
return to thy
mother. Let the court and philosophy now be to thee
step-mother and mother:
return to philosophy frequently and repose in
her, through whom what thou
meetest with in the court appears to thee
tolerable, and thou appearest
tolerable in the court.
13. When we have meat before us and such
eatables, we receive the
impression that this is the dead body of a fish, and
this the dead body
of a bird or of a pig; and again, that this Falernian is
only a little
grape-juice, and this purple robe some sheep's wool dyed with
the blood
of a shell-fish: such then are these impressions, and they reach
the
things themselves and penetrate them, and so we see what kind of
things
they are. Just in the same way ought we to act all through life,
and
where there are things which appear most worthy of our approbation,
we
ought to lay them bare and look at their worthlessness and strip them
of
all the words by which they are exalted. For outward show is a
wonderful
perverter of the reason, and when thou art most sure that thou
art
employed about things worth thy pains, it is then that it cheats
thee
most. Consider then what Crates says of Xenocrates himself.
14.
Most of the things which the multitude admire are referred to
objects of the
most general kind, those which are held together by
cohesion or natural
organization, such as stones, wood, fig-trees,
vines, olives. But those which
are admired by men, who are a little more
reasonable, are referred to the
things which are held together by a
living principle, as flocks, herds. Those
which are admired by men who
are still more instructed are the things which
are held together by a
rational soul, not however a universal soul, but
rational so far as it
is a soul skilled in some art, or expert in some other
way, or simply
rational so far as it possesses a number of slaves. But he who
values a
rational soul, a soul universal and fitted for political life,
regards
nothing else except this; and above all things he keeps his soul in
a
condition and in an activity conformable to reason and social life,
and
he co-operates to this end with those who are of the same kind
as
himself.
15. Some things are hurrying into existence, and others
are hurrying out
of it; and of that which is coming into existence part is
already
extinguished. Motions and changes are continually renewing the
world,
just as the uninterrupted course of time is always renewing the
infinite
duration of ages. In this flowing stream then, on which there is
no
abiding, what is there of the things which hurry by on which a man
would
set a high price? It would be just as if a man should fall in love
with
one of the sparrows which fly by, but it has already passed out
of
sight. Something of this kind is the very life of every man, like
the
exhalation of the blood and the respiration of the air. For such as
it
is to have once drawn in the air and to have given it back, which we
do
every moment, just the same is it with the whole respiratory
power,
which thou didst receive at thy birth yesterday and the day before,
to
give it back to the element from which thou didst first draw
it.
16. Neither is transpiration, as in plants, a thing to be valued,
nor
respiration, as in domesticated animals and wild beasts, nor
the
receiving of impressions by the appearances of things, nor being
moved
by desires as puppets by strings, nor assembling in herds, nor
being
nourished by food; for this is just like the act of separating
and
parting with the useless part of our food. What then is worth
being
valued? To be received with clapping of hands? No. Neither must we
value
the clapping of tongues; for the praise which comes from the many is
a
clapping of tongues. Suppose then that thou hast given up this
worthless
thing called fame, what remains that is worth valuing? This, in
my
opinion: to move thyself and to restrain thyself in conformity to
thy
proper constitution, to which end both all employments and arts
lead.
For every art aims at this, that the thing which has been made should
be
adapted to the work for which it has been made; and both
the
vine-planter who looks after the vine, and the horse-breaker, and he
who
trains the dog, seek this end. But the education and the teaching
of
youth aim at something. In this then is the value of the education
and
the teaching. And if this is well, thou wilt not seek anything
else.
Wilt thou not cease to value many other things too? Then thou wilt
be
neither free, nor sufficient for thy own happiness, nor without
passion.
For of necessity thou must be envious, jealous, and suspicious of
those
who can take away those things, and plot against those who have
that
which is valued by thee. Of necessity a man must be altogether in
a
state of perturbation who wants any of these things; and besides,
he
must often find fault with the gods. But to reverence and honor thy
own
mind will make thee content with thyself, and in harmony with
society,
and in agreement with the gods, that is, praising all that they give
and
have ordered.
17. Above, below, all around are the movements of
the elements. But the
motion of virtue is in none of these: it is something
more divine, and
advancing by a way hardly observed, it goes happily on its
road.
18. How strangely men act! They will not praise those who are
living at
the same time and living with themselves; but to be themselves
praised
by posterity, by those whom they have never seen nor ever will see,
this
they set much value on. But this is very much the same as if
thou
shouldst be grieved because those who have lived before thee did
not
praise thee.
19. If a thing is difficult to be accomplished by
thyself, do not think
that it is impossible for man: but if anything is
possible for man and
conformable to his nature, think that this can be
attained by thyself
too.
20. In the gymnastic exercises suppose that a
man has torn thee with his
nails, and by dashing against thy head has
inflicted a wound. Well, we
neither show any signs of vexation, nor are we
offended, nor do we
suspect him afterwards as a treacherous fellow; and yet
we are on our
guard against him, not however as an enemy, nor yet with
suspicion, but
we quietly get out of his way. Something like this let thy
behavior be
in all the other parts of life; let us overlook many things in
those who
are like antagonists in the gymnasium. For it is in our power, as
I
said, to get out of the way, and to have no suspicion nor
hatred.
21. If any man is able to convince me and show me that I do not
think or
act right, I will gladly change; for I seek the truth, by which no
man
was ever injured. But he is injured who abides in his error
and
ignorance.
22. I do my duty: other things trouble me not; for they
are either
things without life, or things without reason, or things that
have
rambled and know not the way.
23. As to the animals which have no
reason, and generally all things
and objects, do thou, since thou hast reason
and they have none, make
use of them with a generous and liberal spirit. But
towards human
beings, as they have reason, behave in a social spirit. And on
all
occasions call on the gods, and do not perplex thyself about the
length
of time in which thou shalt do this; for even three hours so spent
are
sufficient.
24. Alexander the Macedonian and his groom by death
were brought to the
same state; for either they were received among the same
seminal
principles of the universe, or they were alike dispersed among
the
atoms.
25. Consider how many things in the same indivisible time
take place in
each of us,--things which concern the body and things which
concern the
soul: and so thou wilt not wonder if many more things, or rather
all
things which come into existence in that which is the one and all,
which
we call Cosmos, exist in it at the same time.
26. If any man
should propose to thee the question, how the name
Antoninus is written,
wouldst thou with a straining of the voice utter
each letter? What then if
they grow angry, wilt thou be angry too? Wilt
thou not go on with composure
and number every letter? Just so then in
this life also remember that every
duty is made up of certain parts.
These it is thy duty to observe, and
without being disturbed or showing
anger towards those who are angry with
thee, to go on thy way and
finish that which is set before thee.
27.
How cruel it is not to allow men to strive After the things which
appear to
them to be suitable to their nature and profitable! And yet in
a manner thou
dost not allow them to do this, when thou art vexed
because they do wrong.
For they are certainly moved towards things
because they suppose them to be
suitable to their nature and profitable
to them. But it is not so. Teach them
then, and show them without being
angry.
28. Death is a cessation of
the impressions through the senses, and of
the pulling of the strings which
move the appetites, and of the
discursive movements of the thoughts, and of
the service to the flesh
(ii. 12).
29. It is a shame for the soul to
be first to give way in this life,
when thy body does not give
way.
30. Take care that thou art not made into a Caesar, that thou art
not
dyed with this dye; for such things happen. Keep thyself then
simple,
good, pure, serious, free from affectation, a friend of justice,
a
worshipper of the gods, kind, affectionate, strenuous in all
proper
acts. Strive to continue to be such as philosophy wished to make
thee.
Reverence the gods, and help men. Short is life. There is only one
fruit
of this terrene life--a pious disposition and social acts. Do
everything
as a disciple of Antoninus. Remember his constancy in every act
which
was conformable to reason, and his evenness in all things, and
his
piety, and the serenity of his countenance, and his sweetness, and
his
disregard of empty fame, and his efforts to understand things; and
how
he would never let anything pass without having first most
carefully
examined it and clearly understood it; and how he bore with those
who
blamed him unjustly without blaming them in return; how he did
nothing
in a hurry; and how he listened not to calumnies, and how exact
an
examiner of manners and actions he was; and not given to
reproach
people, nor timid, nor suspicious, nor a sophist; and with how
little he
was satisfied, such as lodging, bed, dress, food, servants; and
how
laborious and patient; and how he was able on account of his
sparing
diet to hold out to the evening, not even requiring to relieve
himself
by any evacuations except at the usual hour; and his firmness
and
uniformity in his friendships; and how he tolerated freedom of speech
in
those who opposed his opinions; and the pleasure that he had when
any
man showed him anything better; and how religious he was
without
superstition. Imitate all this, that thou mayest have as good
a
conscience, when thy last hour comes, as he had (i. 16).
31. Return
to thy sober senses and call thyself back; and when thou hast
roused thyself
from sleep and hast perceived that they were only dreams
which troubled thee,
now in thy waking hours look at these [the things
about thee] as thou didst
look at those [the dreams].
32. I consist of a little body and a soul.
Now to this little body all
things are indifferent, for it is not able to
perceive differences. But
to the understanding those things only are
indifferent which are not the
works of its own activity. But whatever things
are the works of its own
activity, all these are in its power. And of these
however only those
which are done with reference to the present; for as to
the future and
the past activities of the mind, even these are for the
present indifferent. |
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