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18961
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SELECTIONS
FROM THE
THOUGHTS
MARCUS
AURELIUS
ANTONINUS
WISDOM.CO


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SELECTIONS
PROM
The Thoughts
OF
MARCUS AURELIUS ANTONINUS,
EMPEROR OF ROMR
BOSTON:
Roberts Brothers.
1893.


- KC 18961
HARVARD
UNIVERSITY
!'* Dy
FE3 5 19 2
Copyright, 1882,
By ROBERTS BROTHERS.
UNIVERSITY PRESS :
John Wilson And Son, CAMBRIDGE.


INTRODUCTION.
MARCUS AURELIUS ANTONINUS
I was born in Rome on the 26th of April,
A. D. 121. He was the son of Annius Verus
and Domitia Calvilla, and was called M. Annius
Verus through his childhood. The Emperor
Hadrian, who was much attached to the pure
and lovely boy, used playfully to call him “Veris-
simus,” or “most true.” When he was adopted
into the Aurelian family by Antoninus Pius, he
assumed the name of Marcus Aurelius, by which
he is, perhaps, most frequently known. On his
accession to the throne, he took the name of
Antoninus ; and is called, almost indifferently,
Marcus Aurelius, or Marcus Antoninus.
His father, Annius Verus, held important
offices in Rome, and his family claimed descent
from Numa. He died when Marcus was a
child; and the boy's grandfather, Annius Verus,
who had been thrice consul and prefect of the
city, took charge of his education. “I do not
know," says Mr. Long, “any example of a young
prince having had an education which can be


iv
INTRODUCTION.
compared with that of M. Antoninus. Such a
body of teachers, distinguished by their acquire-
ments and their character, will hardly be col-
lected again; and as to the pupil, we have not
had one like him since.” He had the best in-
structors in mathematics, music, Greek, rheto-
ric (or oratory), the discipline of arms, and
the study of law. He had some taste for paint-
ing in his youth, and practised it for a time:
he was also fond of wrestling, racing, and hunt-
ing. But his greatest delight was in the study
of philosophy, in which he had the advantage of
being trained by the wisest and best philoso-
phers of the period. In the first book of his
“Meditations,” or “ Thoughts," he has recorded
their names and virtues with those of his rela-
tives and friends, modestly attributing all his
acquirements to their instruction and example,
At the age of eleven or twelve he assumed the
coarse and plain dress of the Stoic philosophers,
and adopted their spare diet, and abstinence
from luxury; deliberately choosing
"To scorn delights, and live laborious days.”
He gave up all his share in his father's and
mother's estates to his sister, Annia Cornificia.
When he was seventeen years old, Hadrian,
whose life was near its close, adopted Antoni-
nus Pius as his successor, on condition that he
should immediately adopt the young Marcus


INTRODUCTION.
and Lucius Verus, the son of a former favorite
of Hadrian, as his successors.
At the age of forty, A. D. 161, M Antoninus
succeeded to the imperial throne, having as his
colleague Lucius Verus, who died eight years
later. His lofty position, so far from making
his life more easy, filled it with unceasing cares
and labors. His conscientious regard for the
welfare of his subjects caused him to regulate
carefully the public expenses, to suppress liti
gation as far as possible, to investigate the ap-
pointment of officials, and to moderate, where
he could not abolish, the excesses of public
games, and the customs and abuses which of-
tended his sense of right. He was diligent in
his attendance at the senate, and was sure to
examine himself any criminal case where the
sentence of death was likely to be pronounced.
With an intense love of study and meditation,
he was obliged to devote the day from early
morning till late at night to practical affairs and
innumerable details of business; and the pur-
suits which were most dear to him had to be
set aside. Entirely free from the personal am-
bition of a conqueror, he had to spend a great
part of his reign of nineteen years in campaign-
ing against the barbarians, who were continually
pressing on the Roman frontier. He was with
his army in Asia Minor, Syria, Egypt, and
Greece, and especially in the countries about the


INTRODUCTION.
Danube, in Austria, Moravia, and Hungary. It
was among the Marcomanni and Quadi of the
latter regions that he wrote a portion of his
56 Thoughts.” “I sometimes imagine," * says
Rev. F. W. Farrar, “ that I see him seated on
the borders of some gloomy Pannonian forest
or Hungarian marsh. Through the darkness, the
watchfires of the enemy gleain in the distance:
but both among them, and in the camp around
kim, every sound is hushed, except the tread of
the sentinel outside the imperial tent; and in
that tent, long after midnight, sits the patient
emperor by the light of his solitary lamp; and
ever and anon, amid his lonely musings, he
pauses to write down the pure and holy thoughts
which shall better enable him, even in a Roman
palace, even on barbarian battle-fields, daily to
tulerate the meanness and the malignity of the
men around him; daily to amend his own short-
comings; and, as the sun of earthly life begins
to set, daily to draw nearer and nearer to the
Eternal Light."
When he was twenty-five years old he mar-
ried his cousin Faustina, the daughter of Anto-
ninus Pius. For many centuries her name has
been a synonyme for profligacy as debased as
that of Messalina. Recent investigations, how-
ever, have inclined students to believe that the
* “Seekers after God,” by Rev. F. W. Farrar.


viii
· INTRODUCTION.
two years, carrying on a successful campaign,
breaking up the confederacy of the barbarians,
and nearly subduing them to the Roman power,
But his shattered constitution sank under an
attack of a contagious malady; and he died in
Pannonia, either at Sirmium (Mitrovitz) or at
Vindebona (Vienna), March 17, A. D. 180, nearly
fifty-nine years old.
An interesting collection of letters which
passed between Marcus and his teacher Fronto
was discovered in 1814 by Angelo Mai, after-
wards Cardinal Mai. They had lain concealed
for many centuries in palimpsests, buried under
ecclesiastical chronicles. These letters are sim-
ple and affectionate, and give a most attractive
picture of the character of the emperor.
There is no question that the book called the
“ Reflections,” “Meditations,” or “ Thoughts,"
of Marcus Antoninus, was written by his own
hand. There have been several translations of
it from the Greek into English, at different pe-
riods: the latest, by Mr. George Long, is con-
sidered by good critics to be so much the most
accurate and satisfactory, that it supersedes all
others. I have made these selections from his
translation, with a few verbal changes, follow-
ing the order of the unabridged voluine, but
numbering the sections differently, on account of
omissions. Words enclosed in parentheses were
put in by Mr. Long to make the meaning plainer.


INTRODUCTION.
one of the most impressive, form also one of the
literature. They consist of rude fragmentary
notes without literary skill or arrangement, writ-
ten for the most part in hasty, broken, and
sometimes almost unintelligible sentences, amid
the turmoil of a camp, and recording, in accents
of the most penetrating sincerity, the struggles,
doubts, and aims of a soul, of which, to employ
one of his own images, it may be truly said that
it possessed the purity of a star, which needs
no veil to hide its nakedness.”
Mr. Long has thus faithfully reproduced is per-
haps the most beautiful figure in history. He
is one of those consoling and hope-inspiring
marks which stand for ever to remind our weak
and easily discouraged race how high luman
goodness and perseverance have once been
carried, and may be carried again. ... The
great record for the outward life of a man who
has left such a record of his lofty inward aspi.
rations as that which Marcus Aurelius has left,
is the clear consenting voice of all his contem-
poraries — high and low, friend and enemy,
Pagan and Christian -in praise of his sincerity,
justice, and goodness. The world's charity does
not err on the side of excess : and here was a
man occupying the most conspicuous station in


INTRODUCTION.
the world, and professing the highest possible
standard of conduct; yet the world was obliged
to declare that he walked worthily of his pro-
fession. ... When one passes from his out-
ward to his inward life, when one turns over the
pages of his ' Meditations,' - entries jotted down
from day to day, amid the business of the city
or the fatigues of the camp, for his own guid-
ance and support, meant for no eye but his own,
without the slightest attempt at style, with no
care, even, for correct writing, not to be sur-
passed for naturalness and sincerity, — all dis-
position to carp and cavil dies away, and one
is overpowered by the charm of a character of
such purity, delicacy, and virtue. He fails nei-
ther in small things nor in great: he keeps
watch over himself, both that the great springs
of action may be right in him, and that the mi-
nute details of action may be right also. ...
And so he remains the especial friend and com-
forter of all clear-headed and scrupulous, yet
pure-hearted and upward-striving men, in those
ages most especially that walk by sight, not by
faith, and yet have no open vision. He cannot
give such souls, perhaps, all they yearn for ; but
he gives them much; and what he gives them
they can receive.”
M. W. T.


Larrea
--mera


SELECTIONS
FROM THE
Thoughts of
MARCUS ANTONINUS.
CROM my grandfather Verus I learned
I good morals and the government of my
temper.
2. From the reputation and remembrance
of my father, modesty and a manly character.
3. From my mother, piety and benefi-
cence, and abstinence, not only from evil
deeds, but even from evil thoughts; and
further, simplicity in my way of living, far
removed from the habits of the rich.
4. From my great-grandfather, not to have
frequented public schools, and to have had
good teachers at home, and to know that on
such things a man should spend liberally.
5. From my governor (or tutor) I learned


MARCUS ANTONINUS.
endurance of labor, to want little, and to work
with my own hands; not to meddle with other
people's affairs, and not to be ready to listen
to slander.
6. From Diognetus, not to busy myself
about trifling things, and to endure freedom
of speech; and to have become intimate
with philosophy.
7. From Rusticus I received the impres-
sion that my character required improve-
ment and discipline : from him I learned
not to be led astray to sophistic emulation;
nor to writing on speculative matters ; cor
to delivering little hortatory orations; 20r
to showing myself off as a man who prac-
tises much discipline, or does benevolent
acts in order to make a display; and to
abstain from rhetoric, and poetry, and fine
writing; and to write my letters with sim-
plicity, like the letter which Rusticus wrote
from Sinuessa to my mother.
I learned also from him to be easily dis-
posed to be pacified, and reconciled to those
who have offended me by words, or dore
me wrong, as soon as they have shown a
readiness to be reconciled; and to read
carefully, and not to be satisfied with a


MARCUS ANTONINUS.
superficial understanding of a book; nor
hastily to give my assent to those who talk
overmuch.
I am indebted to him for being acquainted
with the discourses of Epictetus, which he
communicated to me out of his own col-
lection.
8. From Apollonius I learned freedom
of will and undeviating steadiness of pur-
pose; and to look to nothing else, not even
for a moment, except to reason ; and to be
always the same, in sharp pains, on the
occasion of the loss of a child, and in long
illness.
From him I learned how to receive from
friends what are esteemed favors, without
being either humbled by them, or letting
them pass unnoticed.
9. From Sextus, a benevolent disposition,
and the example of a family governed in a
fatherly manner, and the idea of living con-
formably to nature; and gravity without
affectation ; and to look carefully after the
interests of friends; and to tolerate ignorant
persons, and those who form opinions with.
out consideration.
He had the power of readily accommo


MARCUS ANTONINUS.
dating himself to all, so that intercourse
with him was more agreeable than any
flattery; and at the same time he was most
highly venerated by those who associated
with him.
He had the faculty both of discovering
and ordering, in an intelligent and methodi-
cal way, the principles necessary for life.
He never showed anger or any other pas-
sion, but was entirely free from passion, and
also most affectionate.
He could express approbation without
nvisy display, and he possessed much knowl-
edge without ostentation.
10. From Alexander the grammarian, to
refrain from fault-finding, and not in a re-
proachful way to chide those who uttered
any barbarous or solecistic or strange-sound-
ing expression ; but dexterously to intro-
duce the very expression which ought to
have been used, and in the way of answer
or giving confirmation, or joining in an in-
quiry about the thing itself, not about the
word, or by some other fit suggestion,
11. From Fronto I learned to observe
what envy and duplicity and hypocrisy åre
in a tyrant, and that generally those among


MARCUS ANTONINUS.
5
us who are called patricians are rather de-
ficient in paternal affection.
12. From Alexander the Platonic, not
frequently nor without necessity to say to
any one, or to write in a letter, that I have
no leisure; nor continually to excuse the
neglect of duties required by our relation
to those with whom we live, by alleging ur-
gent occupations.
13. From Catulus, not to be indifferent
when a friend finds fault, even if he should
find fault without reason, but to try to re-
store him to his usual disposition ; and to
love my children truly.
14. From my brother Severus, to love
my kin, and to love truth, and to love jus-
tice ; and through him I learned to know
Thrasea, Helvidius, Cato, Dion, Brutus.
From him I received the idea of a polity
in which there is the same law for all, a
polity administered with regard to equal
rights and equal freedom of speech, and
the idea of a kingly government which
respects, most of all, the freedom of the
governed.
I learned from him also consistency and
undeviating steadiness in my regard for phi.


MARCUS ANTONINUS.
losophy; and a disposition to do good, and
to give to others readily, and to cherish
good hopes, and to believe that I am loved
by my friends.
In him I observed no concealment of his
opinions with respect to those whom he con.
demned, and that his friends had no need
to conjecture what he wished or did not
wish, but it was quite plain.
15. From Maximus I learned self-govern-
ment, and not to be led aside by any thing;
and cheerfulness in all circumstances, as
well as in illness; and a just admixture
in the moral character of sweetness and
dignity, and to do what was set before me
without complaining.
I observed that everybody believed that
he thought as he spoke, and that in all he
did he never had any bad intention.
He never showed amazement and sur.
prise, and was never in a hurry, and never
put off doing a thing, nor was perplexed nor
dejected; nor did he ever laugh to disguise
his vexation; nor, on the other hand, was
he ever passionate or suspicious.
He was accustomed to do acts of benefi-
cence, was ready to forgive, was free from


MARCUS ANTONINUS.
all falsehood ; and presented the appear-
ance of a man who could not be diverted
from right, rather than of a man who had
been improved.
I observed, too, that no man could ever
think that he was despised by Maximus,
or ever venture to think himself a better
man.
16. In my father* I observed mildness
of temper, and unchangeable resolution in
the things which he had determined after
due deliberation ; and no vain-glory in
those things which men call honors; and
a love of labor and perseverance; and a
readiness to listen to those who had any
thing to propose for the common weal;
and undeviating firmness in giving to every
man according to his deserts.
I observed, too, his habit of careful in-
quiry in all matters of deliberation, and
his persistency, and that he never stopped
his investigation through being satisfied
with appearances which first present them-
selves; and that his disposition was to
keep his friends, and not to be soon tired
* He means his adoptive father, his predecessor,
the Emperor Antoninus Pius.


MARCUS ANTONINUS.
of them, nor yet to be extravagant in his
affection.
It was also his wont to be satisfied on all
occasions, and cheerful ; and to foresee
things a long way off, and to provide for
the smallest without display; and to check
immediately popular applause and all flat-
tery; and to be ever watchful over the
things which were necessary for the admin-
istration of the empire, and to be a good
manager of the expenditure, and patiently
to endure the blame which he got for such
conduct.
He was neither superstitious with respect
to the Gods, nor did he court men by gifts
or by trying to please them, or by flatter-
ing the populace ; but he showed sobriety
in all things and firmness, and never any
mean thoughts or action, nor love of novelty.
And the things which conduce in any
way to the commodity of life, and of which
fortune gives an abundant supply, he used
without arrogance and without excusing
himself; so that, when he had them, he
enjoyed them without affectation; and, when
he had them not, he did not want them.
He took a reasonable care of his body's


MARCUS ANTONINUS.
9
health, not as one who was greatly attached
to life, nor out of regard to personal appear
ance, nor yet in a careless way, but so that,
through his own attention, he very seldom
stood in need of the physician's art, or of
medicine or external applications.
He showed prudence and economy in the
exhibition of the public spectacles and the
construction of public buildings, his dona
tions to the people, and in such things; for
he was a man who looked to what ought
to be done, not to the reputation which is
got by a man's acts.
There was in him nothing harsh, nor
implacable, nor violent, nor, as one may
say, any thing carried to the sweating-point;
but he examined all things severally, as if
he had abundance of time, and without
confusion, in an orderly way, vigorously
and consistently.
And that might be applied to him which
is recorded of Socrates, — that he was able
both to abstain from, and to enjoy, those
things which many are too weak to abstain
from, and cannot enjoy without excess.
But to be strong enough both to bear the
one and to be sober in the other is the mark


10.
MARCUS ANTONINUS.
of a man who has a perfect and invincible
soul, such as he showed in the illness of
Maximus.
17. To the Gods I am indebted for hav-
ing good grandfathers, good parents, a good
sister, good teachers, good associates, good
kinsmen and friends, – nearly every thing
good.
Further, I owe it to the Gods that I was
not hurried into any offence against any of
them; though I had a disposition, which, if
opportunity had offered, might have led me
to do something of this kind: but, through
their favor, there never was such a con-
currence of circumstances as put me to the
trial.
Further, I am thankful to the Gods that
I was subjected to a ruler and a father who
was able to take away all pride from me,
and to bring me to the knowledge that it
is possible for a man to live in a palace
without wanting either guards or embroid-
ered dresses, or torches and statues, and
such like show; but that it is in such a
man's power to bring himself very near to
the fashion of a private person, without being
for this reason either meaner in thought, or


MARCUS ANTONINUS.
II
more remiss in action, with respect to the
things which must be done for the public
interest in a manner that befits a ruler.
I thank the Gods that my children have
not been stupid, nor deformed in body ; that
I did not make more proficiency in rhetoric,
poetry, and the other studies, in which I
should perhaps have been completely en-
gaged, if I had seen that I was making
progress in them ; that I made haste to
place those who brought me up in the sta-
tion of honor, which they seemed to desire,
without putting them off with hope of my
doing it some time after, because they
were then still young.
I owe it to the Gods that ever I knew
Apollonius, Rusticus, Maximus ; that I re-
ceived clear and frequent impressions about
living according to nature, and what kind
of a life that is: so that, so far as de-
pended on the Gods, and their gifts, and
help, and inspirations, nothing bindered me
from forthwith living according to nature;
though I still fall short of it through my
own fault, and through not observing the
say, their direct instructiors; and that my


12
MARCUS ANTONINUS.
body has held out so long in such a kind
of life.
I thank the Gods also, that, though I was
often out of humor with Rusticus, I never
did any thing of which I had occasion to
repent; that, though it was my mother's
fate to die young, she spent the last years
of her life with me; that whenever I wished
to help any man in his need, or on any other
occasion, I was never told that I had not
the means of doing it; and that to myself
the same necessity never happened, to re-
ceive any thing from another.
I thank them, too, that I have such a wife,
so obedient, and so affectionate, and so
simple ; that I had abundance of good mas-
ters for my children ; and that, when I had
an inclination to philosophy, I did not fall
into the hands of any sophist; and that I
did not waste my time on writers [of his-
tories], or in the resolution of syllogisms, or
occupy myself about the investigation of ap-
pearances in the heavens; for all these things
require the help of the gods and fortune.
Among the Quadi at the Granua.*
* The Quadi lived in the southern part of Bo.
hemia and Moravia ; and Antoninus made a cam.
paign against them.


14
MARCUS ANTONINUS.
2. No longer be either dissatisfied with
thy present lot, or shrink from the future.
3. Cast away the thirst after books, that
thou mayest not die murmuring, but cheer
fully, truly, and from thy heart thankful to
the Gods.
4. Remember how long thou hast been
putting off these things, and how often
thou hast received an opportunity from the
Gods, and yet dost not use it. Thou must
now at last perceive of what universe thou
art a part, and of what administrator of
the universe thy existence is an efflux; and
that a limit of time is fixed for thee, which
if thou dost not use for clearing away the
clouds from thy mind, it will go and thou
wilt go, and it will never return.
5. Every moment think steadily as a
Roman and a man, to do what thou hast
in hand with perfect and simple dignity,
ard feeling of affection, and freedom, and
justice, and to give thyself relief from all
other thoughts.
And thou wilt give thyself relief, if thou
doest every act of thy life as if it were the
last, laying aside all carelessness and pas-
sionate aversion from the commands of


MARCUS ANTONINUS.
15
reason, and all hypocrisy, and self-love,
and discontent with the portion which has
been given to thee.
Thou seest how few the things are, the
which if a man lays hold of, he is able to
lead a life which flows in quiet, and is
like the existence of the Gods; for the
Gods on their part will require nothing
more from him who observes these things.
6. Do the things external which fall upon
thee distract thee? Give thyself time to
learn something new and good, and cease
to be whirled around.
But then thou must also avoid being
carried about the other way; for those,
too, are triflers who have wearied them.
selves in life by their activity, and yet have
no object to which to direct every move-
ment, and, in a word, all their thoughts.
7. Since it is possible that thou mayest
depart from life this very moment, regulate
every act and thought accordingly.
But to go away from among men, if there
are Gods, is not a thing to be afraid of; for
the Gods will not involve thee in evil : but
if indeed they do not exist, or if they have
no concern about human affairs, what is it


18
MARCUS ANTONINUS.
to itself when it turns away from any man,
or even inoves towards him with the inten-
tion of injuring, such as are the souls of
those who are angry.
In the third place, the soul does violence
to itself when it is overpowered by pleasure
or by pain.
Fourthly, when it plays a part, and says
or does any thing insincerely and untruly.
Fifthly, when it allows any act of its own
and any movement to be without an aim,
and does any thing thoughtlessly, and with-
out considering what it is ; it being right
that even the smallest things be done with
reference to an end.
10. What, then, is that which is able to
conduct a man? One thing, and only one,
- Philosophy.
But this consists in keeping the dæmon
(divinity) within a man free from violence
and unharmed, superior to pains and pleas-
ures ; doing nothing without a purpose, nor
yet falsely and with hypocrisy ; not feeling
the need of another man's doing or not
doing any thing; and, besides, accepting
all that happens, and all that is allotted as
coming from thence, wherever it is, from


MARCUS ANTONINUS.
19
whence he himself came ; and, finally, wait-
ing for death with a cheerful mind, as being
nothing else than a dissolution of the ele-
ments of which every human being is com-
pounded.
But if there is no harm to the elements
themselves in each continually changing
into another, why should a man have any
apprehension about the change and dissolu-
tion of all the elements ? For it is accord-
ing to nature ; and nothing is evil which is
according to nature.
This in Carnuntum.*
* Carnuntum was a town on the south side of
the Danube, about thirty miles east of Vienna.
Antoninus is said to have remained there three
years during his war with the Marcomanni.


20
MARCUS ANTONINUS.
III.
W E ought to observe also that even the
V things which follow after the things
which are produced according to nature
contain something pleasing and attractive.
For instance, when bread is baked, some
parts are split at the surface; and these
parts which thus open, and have a certain
fashion contrary to the purpose of the
baker's art, are beautiful in a manner, and
in a peculiar way excite a desire for eating.
And, again, figs, when they are quite ripe,
gape open ; and, in the ripe olives, the very
circumstance of their being near to rotten
ness adds a peculiar beauty to the fruit.
And the ears of corn bending down, and
the lion's eyebrows, and the foam which
flows from the mouth of wild boars, and
many other things, though they are far
from being beautiful, if a man should ex-
amine them severally, still, because they
are consequent upon the things which are
formed by nature, help to adorn them, and


24
MARCUS ANTONINUS.
and be not either a man of many words,
or busy about too many things.
And, further, let the deity which is in
thee be the guardian of a living being,
manly and of ripe age, and engaged in
matter political, and a Roman, and a ruler,
who has taken his post like a man waiting
for the signal which summons him from
life, and ready to go, having need neither
of oath nor of any man's testimony.
Be cheerful also, and seek not external
help nor the tranquillity which others give
A man, then, must stand erect, not be
kept erect by others.
4. If thou findest in human life any
thing better than justice, truth, temper-
ance, fortitude, and, in a word, any thing
better than thy own mind's self-satisfac-
tion in the things which it enables thee to
do according to right reason, and in the
condition that is assigned to thee without
thy own choice, - if, I say, thou seest any
thing better than this, turn to it with all
thy soul, and enjoy that which thou hast
found to be the best.
But if nothing appears to be better than
the deity which is planter in thee, which


MARCUS ANTONINUS. :
25
has subjected to itself all thy appetites, and
carefully examines all the impressions, and,
as Socrates said, has detached itself from
the persuasions of sense, and has sub-
mitted itself to the Gods, and cares for
mankind, — if thou findest every thing else
smalier and of less value than this, give
place to nothing else.
For if thou dost once diverge and incline
to it, thou wilt no longer without distraction
be able to give the preference to that
good thing which is thy proper possession
and thy own.
5. Never value any thing as profitable
to thyself which shall compel thee to break
thy promise, to lose thy self-respect, to hate
any man, to suspect, to curse, to act the
hypocrite, to desire any thing which needs
walls and curtains.
For he who has preferred to every thing
else his own intelligence, and the dæmon
(divinity) within him, and the worship of
its excellence, acts no tragic part, does
not groan, will not need either solitude or
much company; and, what is chief of all,
he will live without either pursuing or fly-
ing from life; but, whether for a longer


26
MARCUS ANTONINUS.
26
or a shorter time he shall have the soul
enclosed in the body, he cares not at all.
For even if he must depart immediately,
he will go as readily as if he were going
to do any thing else which can be done
with decency and order; taking care of
this only all through life, that his thoughts
turn not away from any thing which belongs
to an intelligent being and a member of a
civil community.
6. To the aids which have been men
tioned let this one still be added: Make
for thyself a definition or description of
the thing which is presented to thee, so
as to see distinctly what kind of a thing
it is in its substance, in its nudity, in its
complete entirety, and tell thyself its proper
name, and the names of the things of which
it has been compounded, and into which it
will be resolved.
For nothing is so productive of elevation
af mind as to be able to examine methodi-
cally and truly every object which is pre-
sented to thee in life; and always to look
at things so as to see at the same time
what kind of universe this is, and what
kind of use every thing performs in it, and


28 MARCUS ANTONINUS.
to give it back immediately, - it thou hold-
est to this, expecting nothing, fearing noth-
ing, but satisfied with thy present activity
according to nature, and with heroic truth
in every word and sound which thou utter-
est, thou wilt live happy. And there is no
man who is able to prevent this.
8. As physicians have always their instru-
ments and knives ready for cases which
suddenly require their skill, so do thou
have principles ready for the understand-
ing of things divine and human, and for
doing every thing, even the smallest, with
a recollection of the bond which unites
the divine and human to one another.
For neither wilt thou do any thing well
which pertains to man without at the same
time having a reference to things divine,
nor the contrary.
9. No longer wander at hazard; for
neither wilt thou read thy own memoirs,
nor the acts of the ancient Romans and
Hellenes, and the selections from books
which thou wast reserving for thy old age.
Hasten, then, to the end which thou hast
before thee; and, throwing away idle hopes,
come to thy own aid, if thou carest at all
for thyself, while it is in thy power.


MARCUS ANTONINUS.
29
10. ... There remains that which is pecu-
liar to the good man, — to be pleased and
content with what happens, and with the
thread which is spun for him ; and not to
defile the divinity which is planted in his
breast, nor disturb it with a crowd of im-
ages, but to preserve it tranquil, following
it obediently as a God, neither saying any
thing contrary to the truth, nor doing any
thing contrary to justice.
And if all men refuse to believe that he
lives a simple, modest, and contented life,
he is neither angry with any of them, nor
does he deviate from the way which leads
to the end of life, to which a man ought
to come pure, tranquil, ready to depart,
and without any compulsion perfectly rec-
onciled to his lot.


MARCUS ANTONINUS.
IV.
M EN seek retreats for themselves,
IV houses in the country, sea-shores,
and mountains; and thou, too, art wont to
desire such things very much. But this is
altogether a mark of the most common
sort of men; for it is in thy power, whenever
thou shalt choose, to retire into thyself.
For nowhere either with more quiet or
more freedom from trouble does a man
retire than into his own soul, particularly
when he has within him such thoughts, that
by looking into them he is immediately in
perfect tranquillity.
And I affirm that tranquillity is nothing
else than the good ordering of the mind.
Constantly, then, give to thyself this re-
treat, and renew thyself; and let thy prin-
ciples be brief and fundamental, which,
as soon as thou shall recur to them, will
be sufficient to cleanse the soul completely,
and to send thee back free from all dis-
content with the things to which thou
returnest.


MARCUS ANTONINUS.
31
2. Take away thy opinion, and then there
is taken away the complaint, “I have been
harmed.” Take away the complaint, “I
have been harmed," and the harm is taken
away.
3. That which does not make a man
worse than he was, also does not make
his life worse ; nor does it harm him either
from without or from within.
4. Do not have such an opinion of things
as he has who does thee wrong, or such as
he wishes thee to have, but look at them
as they are in truth.
5. A man should always have these two
rules in readiness: the one, to do only
whatever the reason of the ruling and legis-
lating faculty may suggest for the use of
men; the other, to change thy opinion, if
there is any one at hand who sets thee
right and moves thee from any opinion.
But this change of opinion must proceed
only from a certain persuasion, as of what
is just or of common advantage, and the
like, not because it appears pleasant or
brings reputation.
6. How much trouble he avoids who
does not look to see what his neighbor


32 MARCUS ANTONINUS.
says or does or thinks, but only to what he
does himself, that it may be just and pure!
7. Every thing harmonizes with me which
is harmonious to thee, O Universe! Noth-
ing for me is too early nor too late which is
in due time for thee.
Every thing is fruit to me which thy sea-
sons bring, O Nature ! From thee are all
things; in thee are all things; to thee all
things return. .
The poet says, “ Dear city of Cecrops ;"
and wilt not thou say, “Dear city of Zeus"?
8. Occupy thyself with few things, says
the philosopher, if thou wouldst be tranquil.
But consider if it would not be better
to say, “Do what is necessary, and what-
ever the reason of the being which is natu-
rally social requires, and as it requires.”
For this brings not only the tranquillity
which comes from doing well, but also that
which comes from doing few things.
For, the greatest part of what we say
and do being unnecessary, if a man takes
this away he will have more leisure, and
less uneasiness.
Accordingly, on every occasion a map
should ask himself, “ Is this one of the un-
necessary things ?"


MARCUS ANTONINUS.
33
Now, a man should take away not only
unnecessary acts, but also unnecessary
thoughts; for thus superfluous acts will not
follow after.
9. Try how the life of the good man
suits thee, — the life of him who is satisfied
with his portion out of the whole, and
satisfied with his own just acts and be-
nevolent disposition.
10. Love the art, poor as it may be, which
thou hast learned, and be content with it;
and pass through the rest of life like one
who has intrusted to the Gods with his whole
soul all that he has, making thyself neither
the tyrant nor the slave of any man.
11. What, then, is that about which we
ought to employ our serious pains ? This
one thing, — thoughts just, and acts social,
and words which never lie, and a disposi-
tion which gladly accepts all that happens,
as necessary, as usual, as flowing from a
principle and source of the same kind.
12. Thou wilt soon die ; and thou art
not yet simple, nor free from perturbations,
nor without suspicion of being hurt by
external things, nor kindly disposed to-
wards all; nor dost thou yet place wisdom
only in acting justly.


34
MARCUS ANTONINUS.
13. Every thing 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.
14. Pass, then, through this little space
of time conformably to nature, and end
thy journey in content, just as an olive
falls off when it is ripe, blessing nature
who produced it, and thanking the tree on
which it grew.
15. 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 con-
tinue free from pain, neither crushed by
the present, nor fearing the future.
For such a thing as this might have hap-
pened 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


MARCUS ANTONINUS.
35
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 pre-
vent thee from being just, magnanimous,
temperate, prudent, secure against incon-
siderate opinions and falsehood? Will it
prevent thee from having modesty, free-
dom, and every thing 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 princi-
ple: that this is not a misfortune, but that
to bear it nobly is good fortune.
16. Always run to the short way; and
the short way is the natural : accordingly,
say and do every thing in conformity with
the soundest reason. For such a purpose
frees a man from trouble and warfare, and
all artifice and ostentatious display.


MARCUS ANTONINUS
TN the morning, when thou risest unwill-
1 ingly, 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
al all for action or exertion ? Dost thou
not see the little plants, the little birds,
the ants, the spiders, the bees, working to-
gether 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


38
MARCUS ANTONINUS.
are many other things of which thou canst
not say, “I am not formed for them by
nature."
Show those qualities, then, which are al.
together 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, magna-
nimity.
Dost thou not see how many qualities
hou art immediately able to exhibit, in
which there is no excuse of natural in-
capacity and unfitness, and yet thou still
remainest voluntarily below the mark? Or
art thou compelled, through being defec-
tively 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 compre-
hension, thou must exert thyself about this
also, not neglecting it, nor yet taking pleasure
in thy dulness.


MARCUS ANTONINUS.
39
4. 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 tracked 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.
5. 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.
6. Just as we must understand when it
is said that Æsculapius prescribed to this
man horse-exercise, or bathing in cold water,


40
MARCUS ANTONINUS.
or going without shoes ; so we must under-
stand it when it is said that the nature of
the universe prescribed to this man disease
or mutilation or loss, or any thing else of
the kind.
... Let us, then, receive these things, as
well as those which Æsculapius 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 10 be of the
same kind as thy health.
And so accept every thing which hap-
pens, even if it seem disagreeable, because
it leads to this, to the health of the uni-
verse, 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.
7. Be not disgusted nor discouraged nor
dissatisfied if thou dost not succeed in doing
every thing 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.


MARCUS ANTONINUS.
41
8. 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
thuughts 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.
9. 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 dæmon 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.
10. 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 be.
haved 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


MARCUS ANTONINUS.
43
bless them, and to do good to men, and to
practise tolerance and self-restraint; but as
to every thing which is beyond the limits
of the poor flesh and breath, to remeniber
that this is neither thine, nor in thy power.
13. Thou canst pass thy life in an equa-
ble 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.


MARCUS ANTONINUS.
VI.
T ET 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.
2. The best way of avenging thyself is not
to become like the wrong-doer.
3. Take pleasure in one thing, and rest in
it, in passing from one social act to another
social act, thinking of God.
4. The universe is either a confusion, and
a mutual involution of things, and a disper-
sion; or it is unity and order and provi-
dence. 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 any thing else than how I
chall at last become earth? And why am I


MARCUS ANTONINUS.
45
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.
5. 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.
6. If a thing is difficult to be accomplished
by thyself, do not think that it is impossible
for a man ; but if any thing is possible for
a man, and conformable to his nature, think
that this can be attained by thyself too.
7. 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 fel-
low; 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


46
MARCUS ANTONINUS.
many things in those who are like antago
nists 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.
8. 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
injured who abides in his error and igno
rance.
9. If any man should propose to thee the
question, how the name Antoninus is writ-
ten, 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 reinember
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.
10. It is a shame for the soul to be first
to give way in this life, when thy body does
not give way.
11. Take care that thou art not made into


MARCUS ANTONINUS.
47
a Cæsar; 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 earthly
life, - a pious disposition and social acts.
Do every thing 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 any thing pass without having first
most carefully examined it, and clearly un-
derstood it.
Remember 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 ac-
tions he was ; and not given to reproach
people, nor tirnid, nor suspicious, nor a soph-


MARCUS ANTONINUS.
49
good or bad, there remains no reason either
for finding fault with God, or standing in a
hostile attitude to man.
14. If the Gods have determined about me
and about the things which must happen to
me, they have determined well; for it is not
easy even to imagine a Deity without fore-
thought. And as to doing me harm, why
should they have any desire towards that?
for what advantage would result to them
from this, or to the whole, which is the spe-
cial object of their providence ?
But, if they have not determined about me
individually, they have certainly determined
about the whole at least; and the things
which happen by way of sequence in this
general arrangement I ought to accept with
pleasure, and to be content with them. But
if they determine about nothing, - which it
is wicked to believe, or, if we do believe it,
let us neither sacrifice nor pray nor swear
ty them, nor do any thing else which we do
as if the Gods were present and lived with
us, - but if, however, the Gods determine
about none of the things which concern us,
I am able to determine about myself, and
I can inquire about that which is useful ; and


50
MARCUS ANTONINUS.
that is useful to every man which is con
formable to his own constitution and nature.
But my nature is rational and social; and
my city and country, so far as I am Antoni-
nus, is Rome; but so far as I am a man, it
is the world. The things, then, which are
useful to these cities, are alone useful to me.
15. ... One thing here is worth a great
deal, - to pass thy life in truth and justice,
with a benevolent disposition even to liars
and unjust men.
16. When thou wishest to delight thyself,
think of the virtues of those who live with
thee; for instance, the activity of one, and
the modesty of another, and the liberality
of a third, and some other good quality of
a fourth. For nothing delights so much as
the examples of the virtues, when they are
exhibited in the morals of those who live
with us, and present themselves in abun-
dance, as far as is possible. Wherefore we
must keep them before us.
17. Let us try to persuade men ; but act
even against their will, when the principles
of justice lead that way. If, however, any
man by using force stands in thy way, be
take thyself to contentment and tranquillity,


MARCUS ANTONINUS.
51
and at the same time employ the lindrance
cowards the exercise of some other virtue;
and remember that thy attempt was with a
reservation [conditionally], that thou didst
not desire to do impossibilities. What, then,
didst thou desire ? Some such effort as this.
But thou attainest thy object if the things
to which thou wast moved are [not] accom-
plished.
18. Accustom thyself to attend carefully
to what is said by another; and, as much as
it is possible, be in the speaker's mind.
19. That which is not good for the swarm,
neither is it good for the bee.


52
MARCUS ANTONINUS.
VII.
R E not ashamed to be helped; for it is
1) thy business to do thy duty like a sol-
dier in the assault on a town. How, then,
if, being lame, thou canst not mount up on
the battlements alone, but with the help of
another it is possible?
2. Let not future things disturb thee; for
thou wilt come to them, if it shall be neces-
sary, having with thee the same reason which
now thou usest for present things.
3. Whatever any one does or says, I must
be good, just as if the gold, or the emerald,
or the purple, were always saying this,
Whatever any one does or says, I must be
emerald, and keep my color.
4. It is peculiar to man to love even those
who do wrong. And this happens, if, when
they do wrong, it occurs to thee that they
are kinsmen, and that they do wrong through
ignorance, and unintentionally, and that soon
both of you will die ; and, above all, that the
wrong-doer has done thee no harm, for he


MARCUS ANTONINUS.
53
has not made thy ruling faculty worse than
it was before.
5. A scowling look is altogether unnatu-
ral: when it is often assumed, the result is,
that all comeliness dies away, and at last is
so completely extinguished, that it cannot
be again lighted up at all.
6. Think not so much of what thou hast
not as of what thou hast; but of the things
which thou hast, select the best, and then
reflect how eagerly they would have been
sought, if thou hadst them not. At the
same time, however, take care that thou dost
not, through being so pleased with them,
accustom thyself to overvalue them, so as to
be disturbed if ever thou shouldst not have
them.
7. Retire into thyself. The rational prin-
ciple which rules has this nature, that it is
content with itself when it does what is just,
and so secures tranquillity.
8. Adorn thyself with simplicity and mod-
esty, and with indifference towards the things
which lie between virtue and vice. Love
mankind; follow God.
9. About pain. The pain which is intolera-
ble carries us off ; but that which lasts a


54
MARCUS ANTONINUS.
long time is tolerable ; and the mind main-
tains its own tranquillity by retiring into
itself, and the ruling faculty is not made
worse. But the parts which are harmed by
pain, let them, if they can, give their opinion
about it.
10. It is a base thing for the countenance
to be obedient and to regulate and compose
itself as the mind commands, and for the
mind not to be regulated and composed by
itself.
11. From Plato.* But I would make this
man a sufficient answer, which is this : Thou
sayest not well, if thou thinkest that a man,
who is good for any thing at all, ought to
compute the hazard of life or death, and
should not rather look to this only in all
that he does, whether he is doing what is
just or unjust, and the works of a good or
a bad man.
For thus it is, men of Athens, in truth:
wherever a man has placed himself thinking
it the best place for him, or has been placed
by a commander, there, in my opinion, he
ought to stay and to abide the hazard, taking
nothing into the reckoning, either death or
* From the Apology.


MARCUS ANTONINUS. 57
will be a material for thee to work on. Only
attend to thyself, and resolve to be a good
man in every act which thou doest.
19. Look within. Within is the fountain
of good; and it will ever bubble up, if thou
wilt ever dig.
20. The art of life is more like the wrest-
ler's art than the dancer's in respect of this,
that it should stand ready and firm to meet
onsets which are sudden and unexpected.
21. Every soul, the philosopher says, is in-
voluntarily deprived of truth : consequently,
in the same way it is deprived of justice and
temperance and benevolence, and every thing
of the kind. It is most necessary to bear
this constantly in mind; for thus thou wilt
be more gentle towards all.
22. Take care not to feel towards the in-
human as they feel towards men.
23. It is very possible to be a divine man,
and to be recognized as such by no one.
Always bear this in mind; and another thing
too, – that very little, indeed, is necessary
for living a happy life.
And because thou hast despaired of be-
coming a dialectician, and skilled in the
knowledge of nature, do not for this reason


58
MARCUS ANTONINUS.
renounce the hope of being both free and
inodest and social, and obedient to God.
24. It is in thy power to live free from all
compulsion in the greatest tranquillity of
mind, even if all the world cry out against
thee as much as they choose, and even if
wild beasts tear in pieces the members of
this kneaded matter which has grown around
thee. For what hinders the mind in the
midst of all this from maintaining itself in
tranquillity, and in a just judgment of all
surrounding things ?
25. The perfection of moral character
consists in this, — in passing every day as
the last, and in being neither violently ex-
cited nor torpid, nor playing the hypocrite.
26. The Gods, who are immortal, are not
vexed because during so long a time they
inust tolerate continually men such as they
are, and so many of them bad; and besides
this, they also take care of them in all ways.
But thou, who art destined to end so soon,
art thou wearied of enduring the bad, and
this, too, when thou art one of them?
27. It is a ridiculous thing for a man not
to fly from his own badness, which is indeed
possible, but to fly from other men's bad-
ness, which is impossible.


MARCUS ANTONINUS.
59
28. When thou hast done a good act, and
another has received it, why dost thou still
look for a third thing besides these, as fools
do, either to have the reputation of having
done a good act, or to obtain a return?


60
MARCUS ANTONINUS.
VIII.
THIS reflection also tends to the removal
1 of the desire of empty fame, that ir
is no longer in thy power to have lived the
whole of thy life, or at least thy life from
thy youth upwards, like a philosopher; but
both to many others and to thyself it is plain
that thou art far from philosophy. Thou
hast fallen into disorder, then, so that it is no
longer easy for thee to get the reputation of
a philosopher; and thy plan of life also op-
poses it.
If, then, thou hast truly seen where the
matter lies, throw away the thought how
thou shalt seem to others, and be content
if thou shalt live the rest of thy life in such
wise as thy nature wills. Observe, then,
what it wills, and let nothing else distract
thee; for thou hast had experience of many
wanderings without having found happiness
anywhere, not in syllogisms, nor in wealth,
nor in reputation, nor in enjoyment, nor any-
where. Where is it, then? In doing what


MARCUS ANTONINUS.
61
man's nature requires. How, then, shall
a man do this? If he has principles from
which come his desires and his acts. What
principles ? Those which relate to good and
bad ; the belief that there is nothing good
for man which does not make him just, em-
perate, manly, free; and that there is noth-
ing bad which does not do the contrary to
what has been mentioned.
2. Thou hast not leisure (or ability] to
read: but thou hast leisure (or ability) to
check arrogance; thou hast leisure to be
superior to pleasure and pain ; thou hast
leisure to be superior to love of fame, and
not to be vexed at stupid and ungrateful
people, - nay, even to care for them.
3. Let no man any longer hear thee finding
fault with the court life or with thy own.
4. When thou risest from sleep with re-
luctance, remember that it is according to
thy constitution and according to human
nature to perform social acts; but sleeping
is common also to irrational animals.
5. Remember that as it is a shame to be
surprised if the fig-tree produces figs, so it is
to be surprised if the world produces such
and such things of which it is productive;


62
MARCUS ANTONINUS.
and for the physician and the helmsnian it
is a shame to be surprised if a man has a
fever, or if the wind is unfavorable.
6. Remember that to change thy opinion,
and to follow him who corrects thy error, is
as consistent with freedom as it is to persist
in thy error.
7. Attend to the matter which is before
thee, whether it is an opinion, or an act, or
a word.
Thou sufferest this justly; for thou choos-
est rather to become good to-morrow thao
to be good to-day.
8. Pain is either an evil to the body -
then let the body say what it thinks of it -
or to the soul ; but it is in the power of the
soul to maintain its own serenity and tran-
quillity, and not to think that pain is an
evil. For every judgment and movement
and desire and aversion is within, and no
evil ascends so high.
9. Wipe out thy imaginations by often
saying to thyself, “Now, it is in my power to
let no badness be in this soul, nor desire,
nor any perturbation at all ; but, looking at
all things, I see what is their nature, and
I use each according to its value.” Re-


66
MARCUS AN TONINUS.
seems to thee to be right, why dost thou not
rather act than complain? But some insu-
perable obstacle is in the way? Do not be
grieved, then ; for the cause of its not being
done depends not on thee.
19. Remember that the ruling faculty is
invincible, when self-collected it is satis-
fied with itself, if it does nothing which it
does not choose to do, even if it resist from
mere obstinacy. What, then, will it be when
it forms a judgment about any thing aided
by reason, and deliberately?
Therefore the mind which is free from
passions is a citadel ; for man has nothing
more secure to which he can fly for refuge,
and for the future be inexpugnable. He,
then, who has not seen this, is an ignorant
man; but he who has seen it, and does not
fly to this refuge, is unhappy.
20. Say nothing more to thyself than
what the first appearances report. Suppose
that it has been reported to thee that a cer-
tain person speaks ill of thee. This has
been reported; but that thou hast been in-
jired, -- that has not been reported. I see
that my child is sick. I do see; but that
he is in danger I do not see. Thus, then,


MARCUS ANTONINUS.
67
always abide by the first appearances, and
add nothing thyself from within, and then
nothing happens to thee. Or rather add
something, like a man who knows every
thing that happens in the world.
21. A cucumber is bitter: throw it away.
There are briers in the road : turn aside
from them. This is enough. Do not add,
And why were such things made in the
world ?
22. Neither in thy actions be sluggish,
nor in thy conversation without method, nor
wandering in thy thoughts ; nor let there be
in thy soul inward contention nor external
effusion, nor in life be so busy as to have no
leisure.
23. Suppose that men kill thee, — cut
thee in pieces, — curse thee. What, then,
can these things do to prevent thy mind
from remaining pure, wise, sober, just?
For instance, if a man should stand by a
limpid, pure spring, and curse it, the spring
never ceases sending up potable water; and
if he should cast clay into it, or filth, it will
speedily disperse them and wash them out,
and will not be at all polluted. How, then,
shalt thou possess a perpetual fountain (and


68
MARCUS ANTONINUS.
not a mere well]? By forming thyself hourly
to freedom, conjoined with benevolence,
simplicity, and modesty.
24. Men exist for the sake of one an-
other. Teach them, then, or bear with
them.


MARCUS ANTONINUS.
Sg
IX.
D o not despise death, but be weli con-
tent with it; since this, too, is one of
those things which nature wills. ...
Thou wilt be made best reconciled to
death by observing the objects from which
thou art going to be removed, and the mor-
als of those with whom thy soul will no
longer be mingled; for it is no way right
to be offended with men, but it is thy duty
to care for them, and to bear with them
gently, and yet to remember that thy de-
parture will be not from men who have the
same principles as thyself. .
For this is the only thing, if there be any,
which could draw us the contrary way and
attach us to life, - to be permitted to live with
those who have the same principles as our-
selves. But now thou seest how great is the
trouble arising from the discordance of those
who live together, so that thou mayst say,
“Come quick, O death! lest perchance I,
too, should forget myself.”
2. He who does wrong does wrong against


72
MARCUS ANTONINUS.
12. When thou blamest a man as faithless
or ungrateful, turn to thyself; for the fanlt
is manifestly thy own, whether thou dirlst
trust that a man who had such a disposition
would keep his promise, or, when conferring
thy kindness, thou didst not confer it abso
lutely, nor yet in such way as to have re
ceived from thy very act all the profit.
For what more dost thou want when ihou
hast done a man a service ? Art thou not
content that thou hast done something con-
formable to thy nature? and dost thou seek
to be paid for it? Just as if the eye de-
manded a recompense for seeing, or the feet
for walking


MARCUS ANTONINUS.
X.
W ILT 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 de-
siring any thing either animate or inanimate,
for the enjoyment of pleasures? nor yet de-
siring time wherein thou shalt have longer
enjoyment, or place, or pleasant climate, or
society of men with whom thou mayst 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 every thing, and that it comes
from the Gods; that every thing is well for
thee, and will be well whatever shall please
them? Wilt thou never be such that thou
shalt so dwell in community with Gods and


74
MARCUS ANTONINUS.
men as neither to find fault with them at all,
nor to be condemned by them?
2. Every thing which happens, either hap-
pens in such wise that thou art formed by
nature to bear it, or that thou art not formed
by nature to bear it. If, then, it happens to
thee in such way that 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 that thou art
not able 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 every thing, with respect
to which it depends on thy own opinion to
make it endurable and tolerable, by think-
ing that it is either thy interest or thy duty
to do this.
3. 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.
4. 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


76
MARCUS ANTONINUS.
as if thou wast removed to certain islands
of the Happy
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 reason-
able beings to be made like themselves.
5. Acquire the contemplative way of see-
ing how all things change into one another,
and constantly attend to it, and exercise thy-
self about this part of philosophy; for
nothing is so much adapted to produce mag-
nanimity. 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 every thing here, he gives himself up
entirely to just doing in all his actions; and,
in every thing else which 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


MARCUS ANTONINUS. 77
course through the law,* and, by accomplish-
ing the straight course, to follow God.
6. 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 considera-
tion, 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 attempt-
ing this. He who follows reason in all
things is both tranquil and active at the
same time, and also cheerful and collected.
7. 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.
o. Short is the little which remains to
the of life. Live as on a mountain ; for
i makes no difference whether a man lives
* By the law, he means the divine law, - obedi-
ence to the will of God.


78
MARCUS ANTONINUS.
there or here, if he lives everywhere ir 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].
9. No longer talk about the kind of man
that a good man ought to be, but be such.
10. When thou art offended at any man's
fault, forth with 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 reputation, and
the like. For, by attending to this, thou
wilt quickly forget thy anger; if this consid-
eration also is added, that the man is com-
pelled.
11. 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 th.


MARCUS ANTONINUS.
81
XI.
I JAVE I done something for the general
11 interest? Well, then, I have had my
reward. Let this always be present to thy
mind, and never stop [doing good].
2. How plain does it appear that there is
not another condition of life so well suited
for philosophizing as this in which thou now
happenest to be!
3. As those who try to stand in thy way,
when thou art proceeding according to right
reason, will not be able to turn thee aside
from thy proper action ; so neither let them
drive thee from thy benevolent feelings to-
wards them, but be on thy guard equally in
judgment and action, but also in the matter
of gentleness towards those who try to hin-
der or otherwise trouble thee.
For this also is a weakness, to be vexed
at them, as well as to be diverted from thy
course of action, and to give way through
fear; for both are equally deserters from


82
MARCUS ANTONINUS.
their post, – the man who does it through
fear, and the man who is alienated from
him who is by nature a kinsman and a
friend.
4. Suppose that any man shall despise
me. Let him look to that himself. But
I will look to this, that I be not discovered
doing or saying any thing deserving of con-
tempt. Shall any man hate me? Let him
look to it. But I will be mild and benevo-
lent towards every man, and even to him,
ready to show him his mistake, not reproach-
fully, nor yet as making a display of my en-
durance, but nobly and honestly, like the
great Phocion.
For such ought to be the inward temper;
and a man ought to be seen by the Gods
neither dissatisfied with any thing, nor com-
plaining. For what evil is it to thee if thou
art now doing what is agreeable to thy own
nature, and art satisfied with that which, at
this moment, is suitable to the nature of the
universe, since thou art a human being
placed at thy post to endure whatever is
for the common advantage ?
5. If any have offended against thee, con-
sider that thou also doest many things wrong:


MARCUS ANTONINUS.
- 83
and that thou art a man like others; and
even if thou dost abstain from certain faults,
still thou hast the disposition to commit
them, though either through cowardice, or
concern about reputation, or some such
mean motive, thou dost abstain from such
faults.
Consider how much more pain is brought
on us by the anger and vexation caused by
such acts than by the acts themselves at
which we are angry and vexed.
Also consider that benevolence is invin-
cible, if it be genuine, and not an affected
smile and acting a part. For what will the
most violent man do to thee, if thou con-
tinuest to be of a benevolent disposition
towards him, and if, as opportunity offers,
thou gently admonishest him and calmly
correctest his errors at the very time when
he is trying to do thee harm, saying, “Not
so, my child: we are constituted by nature
for something else. I shall certainly not
be injured; but thou art injuring thyself, my
child.” And show him, with gentle tact and
by general principles, that this is so; and
that even bees do not do as he does, nor
my animals which are formed by nature to


84
MARCUS ANTONINUS.
be gregarious. And thou must do this
neither with any double meaning nor in
the way of reproach, but affectionately, and
without any rancor in thy soul, and not as
if thou wert lecturing him, nor yet that any
bystander may admire.
Remember these rules as if thou hadst
received them as a gift from the Muses, and
begin at last to be a man so long as thou
livest. But thou must equally avoid flatter-
ing men and being vexed at them; for both
are unsocial, and lead to harm.
And let this truth be present to thee in
the excitement of anger, — that to be moved
by passion is not manly, but that mildness
and gentleness, as they are more agreeable
to human nature, so also are they more
manly; and he who possesses these quali-
ties possesses strength, nerves, and courage,
and not the man who is subject to fits of
passion and discontent. For in the same
degree in which a man's mind is nearer to
freedom from all passion, in the same de-
gree also is it nearer to strength.
But if thou wilt, receive also another
present from the leader of the Muses
[Apollo]; and it is this: that to expect bad


88
MARCUS ANTONINUS.
invincible order, or a kind providence, or
a confusion without a purpose and without
a director. If, then, there is an invincible
necessity, why dost thou resist? But, if there
is a providence which allows itself to be pro-
pitiated, make thyself worthy of the help of
the divinity. But, if there is a confusion
without a governor, be content that in such
a tempest thou hast in thyself a certain
ruling intelligence: and, even if the tem-
pest carry thee away, let it carry away the
poor flesh, the breath, every thing else ; for
the intelligence, at least, it will not carry
away.
6. Does the light of the lamp shine with-
out losing its splendor until it is extin-
guished? and shall the truth which is in
thee, and justice and temperance, be extin.
guished ?
7. If it is not right, do not do it; if it is
not true, do not say it.
8. Consider that every thing is opinion,
and opinion is in thy power. Take away,
then, when thou choosest, thy opinion, and,
like a mariner, who has doubled the prom-
ontory, thou wilt find calm, every thing sta-
ble, and a waveless bay.


MARCUS ANTONINUS.
89
9. Cast away opinion: thou art saved.
Who, then, hinders thee from casting it
away?
10. Think how worthless every thing is
after which men violently strain ; and how
much more philosophical it is for a man in
the opportunities presented to him to show
himself just, temperate, obedient to the
Gods, and to do this with all simplicity : for
the pride which is proud of its want of pride
is the most intolerable of all.
11. The safety of life is this, — to exam-
ine every thing all through, what it is itself,
what is its material, what its formal part;
with all thy soul to do justice and to say
the truth. What remains except to enjoy
life by joining one good thing to another,
so as not to leave even the smallest inter-
vals hetween?
12. Man, thou hast been a citizen in this
great state [the world]: what difference
does it make to thee whether for five years
[or three]? for that which is conformable
to the laws is just for all. Where is the
hardship, then, if no tyrant nor yet an un-
just judge sends thee away from the state,
but nature who brought thee into it? the


Messrs. Roberts Brothers' Publications.
SELECTIONS FROM Isaac PENINGTON.
By Mary W. TILESTON, Editor of “Quiet
Hours,” “Daily Strength,” “Sunshine in the Soul,"
“ Tender and True,” etc. 16mo. Cloth, gilt. Price,
75 cents.
Isaac Penington was born about the beginning of the
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the soul.” — The Universalist,
ROBERTS BROTHERS, PUBLISHERS,
BOSTON, MASS.