541 
 
E1DITIO-PRINCEPS -1555- 
 
 (fKOM A PACMlNE-rOS/NOWr- LOST) 
 
 OLDEST EXISTING M 5. 
 (IN THE -VATICAN; 
 
 XIV.-CENTUR.Y- 
 
 C AS AUBONS -TRANSLATION- 
 !" EDITION- -1634 
 
7/7- 
 
 J/?Wz<2>7J 
 
 THE j IBRARY 
 
 THE UNIVERSITY 
 
 OF CAL IFORNIA 
 
 GIFT OF 
 
 PROFESSOR 
 . LEON J. RICHARDSON 
 
THE 
 
 TEMPLE 
 
 CLASSICS 
 
 Edited by 
 
 ISRAEL 
 GOLLANCZ 
 
 M.A. 
 
^c?m. -^ 
 
 
 
THEVW 
 
 GOLDEN 
 
 BOOK 
 
 MARCUS 
 AURELIU5 
 
 I 
 
 MDCCOCCVm-PUBLLSHeD BY 
 
MARCVS AVRELIVS 
 
 ANTONINUS 
 
 THE ROMAN EMPEROVR, 
 
 HIS MEDITATIONS 
 
 concerning H i M s E L F E : 
 
 TREATING OF A NATVRALL 
 
 Mans happinefle; Wherein it confifteth, and of 
 the meanes to attaine unto it. 
 
 TRANSLATED OFT OF THE 
 Originall Greeke ; with Notes : 
 
 BY 
 
 MERIC CASAVBON, B. of D. and Prebendarie 
 of CHRIST Church, Canterbury. 
 
 The fecond Edition ; with a TABLE containing 
 the principall matters in the Booke. 
 
 E CCL vs. i 8. 8. 
 
 What is man, and -whereto fcr-veth he ? 
 IVhat is hit good, and -what is his euill ? 
 
 LONDON, 
 
 Printed by M. FLESHER, for RICHARD MYNNE, in 
 
 Little Britaine at the Signe of S. Paul. 
 
 M DC xxxv. 
 
GIFT 
 
BSZZ 
 
 To the most R. Father in God, Eicon 
 
 WI LLI AM 
 
 BY THE DIVINE PROVIDENCE, 
 
 Lord Archbishop of Canterbury, 
 Primat of all England and Metropolitan ; 
 One of the Lords of his Majesty's Most Honor- 
 able privie Councell ; 
 
 and Chancellor of the University of Oxford : 
 My very Honourable good Lord. 
 
 May it please your Grace, 
 
 IPraesent here unto you the Writings of a 
 King. I have presumed that you would 
 honour that sacred Name even in a Heathen so 
 farre, as to accept of the worke, were it but for 
 the Authors sake. For as it may well be 
 esteemed (in such an age as this) none of your 
 Graces least commendations, that you are truly 
 <pi\o[3agiXii/s so I suppose your selfe account 
 it no small happines, that you live to serve so 
 Great and Gratious a King. But if the bare 
 Name of a King would not serve, I could add, 
 that they are the writings of the Wisest, the 
 "Learncdst, the Best that ever was among 
 Heathen Kings, if Historians may be credited. 
 It is observed by some of tht-m as a great argu- 
 ment of the Divine Providence, that such a 
 
 846 
 
vi DEDICATION 
 
 Wisdom, Prince was provided against such times, when all 
 Learn- things seemed to tend to mine and confusion, 
 
 . m .^> and all human ordinarie meanes were thought 
 too little to keepe the Empire standing : the 
 happy preservation whereof they generally ad- 
 scribe to the singular and extraordinarie Wisdome 
 of this One ; both in his Warres, abroad ; and 
 in his Civill government, at home. Hence it is, 
 that as of a man of whome there is no hope, wee 
 commonly say, Ne Satus quidem : so was it used 
 as a Proverbe in after-ages by some of them, 
 of a State irrecoverably gone, and declined, 
 Ne Marcus quidem. As for his Learning, I 
 could wish your Grace had the leasure to peruse 
 the historians owne words, least myne may seeme 
 too hyperbolical!, and yet come far short of their 
 expressions. What shall I say then of his 
 integritie, which is so commended by them, as 
 it alone might well be thought sufficient without 
 any other commendation, to make him Incom- 
 parable ? And indeede I feare I have spoken 
 but improperly, when I have mentioned his 
 Wisedome, Learning, and Integrity, as three 
 severall Excellencies, since that (as he Himselfe 
 professed, and they report of him) all the Learn- 
 ing he was ambitious of, was but to be Wise ; 
 and all the wisedome, but to be good. The 
 writings of such a one, I know your Grace 
 would respect, although he had beene no King. 
 And yet another reason, which hath made me 
 the bolder to present them to your Grace is, 
 because in reading them you shall often reade 
 your selfe ; and though perchance your Modestie 
 
DEDICATION vii 
 
 will not suffer you to make the application, yet A modern 
 others will, I am sure, that shall reade him, and instance 
 I could not but have respect unto it. Upon 
 these reasons I have presumed. If beyond 
 reason, I have no other excuse of my boldnes, 
 but as I am, 
 
 YOUR GRACES 
 
 humbly devoted Chaplain, 
 
 MERIC CASAUBON. 
 
SOME FEW TESTIMONIES 
 
 CONCERNING ANTONINUS, 
 
 AND THESE HIS BOOKES. 
 
 Out of SUIDAS. 
 
 MARCUS the Romane Emperor ; whom it His Life 
 is easier to admire in silence then to 
 praise, it being altogether impossible to equall his 
 merits with any expression of words. For from 
 his youth having betaken himselfe to a composed, 
 and setled course of life, hee was never scene to 
 alter his countenance, through either feare or 
 pleasure. Hee most approved the Stoicks, not 
 only in their order and discipline of life, but also 
 in their course and method of learning. He 
 therefore from his younger yeares, became so 
 famous and illustrious, that Adrianus intended 
 oftentimes to settle the Empire upon him : but 
 having after a more legall way first setled it upon 
 Antoninus Pius, hee neverthelesse reserved the 
 succession of it unto Marcus. He thought good 
 also by marriage to ally him unto Anton. Pius, 
 that so by succession of blood also he might 
 come to the Empire. As for Marcus, he still 
 continued in the same private course of life, and 
 in the like subjection as other Romans did, and 
 was in nothing altered by this adoption, and new 
 
x TESTIMONIES 
 
 Athena- affinity. And when he was come to the Empire, 
 goras anc j had ^e absolute power in his hands, he was 
 never knowne to doe any thing insolently, but as 
 in matters of bounty he was alwaies most free, 
 and exuberant ; so in his government, he was no 
 lesse meeke and moderate. 
 
 Againe out of the same. 
 
 MARCUS Antoninus a Romane Emperour, 
 having deserved in all things the com- 
 mendation of a perfect Philosopher, &c. Hee 
 hath written concerning the course of his owne 
 life, twelve Bookes. 
 
 Athenagoras, a Philosopher of Athens, in his 
 Apologie for the Christians addressed unto 
 Marcus Antoninus, and his sonne Commodus, 
 by way of humble Mediation and Intercession. 
 
 I Know well enough, that ye doe not more 
 surpasse others in royall power and prudence, 
 then in the exact perfection of all manner of 
 learning : so that even they that have singled out, 
 and wholly applied themselves to any one part, 
 have not attained to that happy perfection in that 
 one, which ye have attained unto in all parts of 
 learning. 
 
 lul. Capitol, in vita MarcL 
 
 ERAT enim ipse tantae tranquillitatis, ut 
 vultum nunquam mutaverit maerore vel 
 gaudio, Philosophiz deditus Stoicae, quam et per 
 optimos quosque magistros acceperat, et undique 
 ipse collegerat. 
 
xi 
 
 Vulcatius Gallicanus in Slvidio Cassia. others 
 
 NEC defuere qui ilium [Cassium, scil.J 
 Catilinam vocarent ; cum et ipse gauderet 
 se ita appellari, addens futurum se Sergium, si 
 Dialogistam occidisset, Antoninum hoc nomine 
 significans ; qui tantum enituit in Philosophia, 
 ut iturus ad bellum Marcommanicum, timentibus 
 cunctis ne quid fatale proveniret, rogatus sit, non 
 adulatione sed serio, ut praecepta Philosophise 
 ederet, &c. 
 
 Aurelius Victor, in Breviario. 
 / T V ANTUM Marco sapientiae, innocentiae, ac 
 J- literarum fuit, ut is Marcommanos cum 
 filio Commodo, quern Caesarem sufFecerat, petitu- 
 rus, Philosophorum obtestantium [vij circum- 
 funderetur, ne se expeditioni aut pugnse prius 
 committeret, quam sectarum ardua et occulta 
 explanavisset. Ita incerta belli in ejus salute 
 doctrinse studiis metuebantur ; tantumque illo 
 imperante floruere artes bonae, ut illam gloriam 
 etiam temporum putem. 
 
 It. C. Exercit. in Bar. pag. 85. 
 
 MULTA in hanc sententiam scribit M. 
 Antoninus Imperator, in suis illis divinis 
 libris, &c. 
 
 ^Idem ad ista lulij Capit : ridens res humanas, 
 &c-3 Non ridere, sed rit^, ac suo pretio asstimare 
 res humanas solitus hie vir sapientissimus. Hoc 
 ille nos docet, divinis illis suis libris : velut cum 
 ait in 1 1. non enim tempero mihi, quin mellitissimi 
 doctoris verba adscribam, &c. 
 
xii TESTIMONIES 
 
 Cantfrtu Nou. Lect. Kb. 7. cap. i . 
 
 ~\ TARCUS Aurelius Antoninus, imperator 
 i-VA oprimus, atque idem philosophus tantus, 
 ut hoc meruerit proprium cognomen, duodecim 
 conscripsit de ojficio suo libros, maxima? pietatis, 
 humanitatis, temperantiae, eruditionis, aliarum 
 rerum prasclararum testes plenissimos ; et cum 
 quibus multorum philosophorum operosa prascepta 
 collata, merito sordere po-sint. Quocirca nemo, 
 spero, mal& collocatum tempus putabit, quod in 
 ejus opens lectionem studiose* quondam impendi- 
 mus, cdm ex ea praeter castera, fructum hunc 
 retuleriraus, quod ex multis vitiosis locis duo 
 saltern dextro, si dicere licet, ./Esculapio sanavi- 
 mus. Ac primum sub finem primi lib. ait, 
 r4 fttt txi T/.i'ov /j,i xpoxo^/ai farcpixf) xcu 
 TOirjnxfi xai ro?g oXX/$ C7/rjj5ei/iaff;, repetitur 
 autem a.-~o xo/v&D, vapa. roiv 8tZ>i fXopor, sed pro ,ajr, 
 ego pr) legendum affirmare non dubito. Nam ideo 
 mox subjungit haec, ev of: "ffuf av -/.OLna-^rt., s! 
 yff&6fjt,r)v s/tavrbv fjobus xpo'iiitra.. Quod si, inqutt, 
 in poeticis et oratoriis studiis fasliciter progressus 
 fuissem ; nemo me inde retrahere, et ad maiora 
 perducere facile potuisset. Quocirca Diis gratias 
 ago, quod in studiis illis non nimis magnum feci 
 profectum, nee ea nimis adamare coepi. Nee 
 iniuria Imperator. Nam ut in homine private 
 tolerari fortassis queat, si natura iubente, suppe- 
 tente otio, aspirante fortuna, iucunda Musarum 
 studia paulo diutius colat, et amoenissimas sirenas, 
 quas tamen non dent sine mente sonum, attentius 
 ac pertinacius auscultet ; Ita non potest is, quern 
 
TESTIMONIES xiii 
 
 ad res maximas gerendas, ac totius Vniversi Canterus 
 curam natura progenuit, alio cogitationes omnes 
 suas, quam ad eum scopum dirigere, et ut ilium 
 assequatur quam citissime, non omnem operam 
 dare. Sed iam ad alterum pergamus locum. 
 In fin. lib. sexti, hanc adfert similitudinem, (vi. 
 50) it xvftipvwvra.i oi vavrai Jj larpeuovrai oi 
 xdftvovreg xa/iug tXtyov, aXXw rivi av irpoffei %ov, 
 y Twg avrtjg tvfpyoiri rb roTg e{j,ir\sovffi ourfipiov, ^ 
 r& roTg dtpairtuofAivoig vyitivov ; Quemadmodum, 
 inquit, si nautas gubernatori, aut aegroti medico 
 maledicerent, non facil alium auscultarent,, nee 
 vel ille vectorum salutem, vel hie aegrotantium 
 sanitatem procurare posaet : ita cum quis alius 
 nunquam alteri bene et recte monenti parere con- 
 silium capit, is non tcmerc vel rectum vita; cursum 
 tenere, vel post errore in viam possit redire. 
 Verum quod pene oblitus eram, pro x,u(3ipvu*Tai et 
 (Xylander), legendum est xuftipvuvra 
 Quod cum non advertisset inter- 
 pres, alioqui doctissimus, quique paucos hac state 
 pares habet, alienum plan^ sensum commentus 
 est. Sed profecto homines omnes sumus, et 
 erramus facilime : nee reperitur hoc saeculo quis- 
 quam, qui securus possit medium Momo digitum 
 ostendere. 
 
 [In the second edition Casaubon adds the passages 
 where Suidas cites our author.] 
 
TO THE READER 
 
 THIS Booke (of what worth I say not ; but The early 
 more men, I feare, will commend it, then e <Jiti9 ns 
 will know how to make use of it : ) after it had 
 for so many ages undeservedly beene buryed in 
 darknesse, is now first, if I may not say brought 
 unto light, yet at least made common and intel- 
 ligible. Twice it is true, within these 80. yeares 
 it hath already beene set out in its owne originall 
 Greeke : and set out both times with a Latin 
 Translation, much revised and corrected in the 
 latter edition. Yet such are those editions, both 
 of them, so confused, and so corrupt ; and such 
 is the Translation in both the Editions, so imper- 
 fect often, and impertinent ; that I say not so 
 absurd and erroneous, as that it is not easie to 
 determine, whether it be harder to understand 
 Antoninus his meaning by the Greeke that is 
 printed ; or the Greek that is printed, by the 
 Translation of it : but that of both we may boldly 
 and peremptorily conclude ; of the one, that it 
 cannot possibly bee understood, as it is printed ; 
 and of the other, that it would be more for the 
 credit of the Author (a man otherwise acknow- 
 ledged very learned : ) if wee did take no notice 
 of it at all. I must adde besides, that there hath 
 beene many yeares agoe a certaine Booke, first 
 written in Spanish, and since translated into 
 Italian, French, English, and how many tongues 
 
*vi TO THE READER 
 
 The more I know not ; pretended by the Title to be a 
 learned Translation of M. Aurel. Antoninus. But that 
 paruar t j je Author of it, (a learned Spaniard) was in good 
 earnest, I could never have beleeved, and would 
 have thought I had done him great wrong to say 
 it, had not 1 read his Prefaces, where he so 
 earnestly by reasons, such as he could finde, 
 goes about to make his Title good, and as 
 earnestly expostulates with men for their in- 
 credulity, who did not take his reasons for 
 current and cleere ones. I cannot but com- 
 mend his intention, which certainely was to doe 
 good ; but his way I much abhor re, and wonder 
 as much at his judgement and discretion. Sure I 
 am that by his whole booke it doth not appeare, 
 that hee had ever so much as seene that himselfe, 
 which his Title doth promise unto others, M. 
 Aurel. Antoninus his booke : which either must 
 bee this here, or none. For besides this, there is 
 not any other, that ever was extant. For as for 
 those other writings of his, which either he him- 
 selfe in his second booke, or Capitolinus in his 
 life, or Nicephorus in his Ecclesiasticall Historic 
 (lib. 3, cap. 31.) or any others mention, they 
 mention them as books written, and composed 
 by him, but not as ever publikly extant ; which 
 if they had, Suidas, or whosoever they be, whom 
 Suidas in his Dictionary, in the word Marcus, 
 doth alleage, would not have omitted them. Thus 
 much I thought good here briefly to acquaint 
 the Reader with ; who if he please, may receive 
 further satisfaction by the ensuing Discourse. 
 
A DISCOURSE BY WAY OF 
 PREFACE : 
 
 CONCERNING THE USE AND SUBJECT OF THIS 
 BOOKE : THE AUTHOR ANTONINUS ; AND 
 THIS TRANSLATION OF IT. 
 
 OF all the severall sects and professions of The 
 Philosophers that ever were knowne or Stoicks 
 heard of in the world, there was not any that 
 ever did hold maximes and opinions so contrary 
 to flesh and blood ; never any that was judged 
 even by the learned Heathens themselves (wit- 
 nesse learned Plutarch, who hath written a 
 whole Booke of this very subject : ) so grossely 
 and manifestly to oppose nature, and to over- 
 throw all grounds and principles of humane 
 sense or reason, as the Stoicks did. And yet 
 of all sects and professions, never any, that 
 either with the best was of more credit, or 
 with the vulgar more plausible. So plausible 
 and popular, that there have beene times, when 
 the number of the Stoicks alone, did exceed all 
 the followers and professors of all other sects 
 being put together. A thing the more to be 
 wondred at, because that for that very reason, 
 Christianity (though nothing so harsh in com- 
 parison : ) hath ever by them of contrary pro- 
 fessions, beene much opposed and contradicted. 
 
xdii PREFACE 
 
 The Of this a maine reason I conceive to have beene, 
 'End' of that t he Stoicks, though by their particular Tenets 
 lclsm and opinions, they might seeme of all others most 
 to oppose nature, yet that which they proposed 
 unto themselves as the end of their lives, and the 
 ground of all their Philosophic ; that which they 
 did ever sound in the eares of men and presse 
 them with, was ri> Kara pvffiv ZTJV, to live ac- 
 cording to nature. ME//.HJ<TO or/ 17 piXoffopia 
 fjkova dfAf/, a f) p-jffig ffoi ? Ai/ (v. 9) : ' Remember 
 that philosophic requireth no more at thy hands, 
 then what thine owne nature doth require, and 
 leads thee unto : ' saith Antoninus, crwj ujj,6* 
 iffri /*ij fViTpi~-i' TO?: aidpwxoig 6f>fJ,at tirl TO. 
 <fraiv6,u,na GO/ro/V olr.sTa. x.ai ffvpfipovTa (vi. 27); 
 ' What a cruell and unnatural! thing would it bee 
 to restraine men from the pursuite of those things, 
 which they conceive to themselves and their owne 
 nature, most proper and convenient ?' So they all 
 speake, and that which they all generally did most 
 beate upon, was this. Now whether the parti- 
 cular meanes which they did commend and pro- 
 pose unto that end, were indeed proper and 
 natural! unto that end, unto which they did 
 propose them, I will not here dispute. For 
 the end, whether true or pretended, is that 
 which men usually take most notice of. As 
 for the meanes, how direct or indirect to that 
 end, is not so easilie discerned. Their end 
 therefore, being of it selfe so plausible and 
 acceptable, I conceive it to have beene the 
 thing especially, which made their doctrine and 
 philosophic so too. And I am as verily per- 
 
PREFACE xix 
 
 suaded, that a conceit and opinion many Chris- Virtue, 
 tians have, that most of those things which are Vice, and 
 reproved in them as sinnes and vices, agree best Nature 
 with their natures ; and many, if not most, of 
 those duties that are required of them as Chris- 
 tians, are against, not depraved and corrupted 
 only, which is not properly nature ; but abso- 
 lutely against the nature of man : and in generall 
 that divine law and humane sense and reason, 
 are things contrary and opposite ; is that as 
 much as any thing that doth discourage them 
 from the intent, practice, and study of those 
 things, which they by their profession cannot 
 but acknowledge themselves bound unto. For 
 it is not more naturall to a man to love his 
 owne flesh, (which the Apostle witnesseth, 'no 
 man ever hated : ' ) then to love nature, and what 
 he conceives to bee according to nature. Though 
 it bee not so, yet if hee conceive it so, he affects 
 it naturally, and in time it becomes naturall unto 
 him indeed. 
 
 Now concerning Christianity, I know it is the 
 opinion of many, that, matters of Faith and the 
 Sacraments only excepted, there is nothing in 
 the whole Gospell which is not juris naturalis, 
 and most agreeable to humane reason. For my 
 part, as I would not take upon mee, to maintaine 
 their opinion precisely true in all points, and 
 circumstances ; so I must needs say, if wee 
 esteeme that naturall, which naturall men of 
 best account by the meere strength of humane 
 reason, have taught and taken upon them to 
 maintaine as just and reasonable, I know not 
 
" PREFACE 
 
 Christian any Evangelical] precept, or duty belonging to 
 
 precept a Christians practice, (even the harshest, and 
 not con- , . 
 
 - I, j. 
 
 trary to tnose tnat S( ^ m ^ to ordinary men most contrary 
 nature to ^ esn ar >d blood, not excepted), but upon 
 due search and examination, will prove of that 
 nature. I say upon due search and examina- 
 tion. Many have touched upon this point, 
 rather to shew the way unto others, then by 
 way of undertaking themselves : among others, 
 of late, the best able that I know now living to 
 performe this or any thing else that belongs to 
 a generall and compleat Scholler, Mr Hugo 
 Grotius, in his collection and Translation of 
 Greeke sentences. There be too, I know, 
 that have undertaken much in this kinde : but 
 of whom (as many as I have seene:) I may 
 boldly say (and the more boldly because I 
 name none : ) that in many respects they have 
 performed but little. I wish it with all my 
 heart, that some able and judicious man would 
 thinke it worth his labour and paines : were 
 it but to this end, that the harshnesse which 
 many Christians (tho-igh Christians, yet flesh 
 and blood they will say) doe conceive to be 
 in many divine precepts, might bee mollified 
 and lessned, when it shall appeare that the 
 very same things did not seeme harsh to them, 
 that (in comparison of them whom God hath 
 called by more speciall and supernaturall illu- 
 mination:) were nothing but flesh and blood. 
 That they who as men can so hardly prevaile 
 upon themselves to strive against nature, and 
 to yeeld to those things which they connive 
 
- PREFACE xxi 
 
 against all humane sense and reason ; might be The 
 of another minde, when they shall see that mere Subject 
 naturall men, who in humane sense and reason, 
 of all others most excelled, have both esteemed 
 themselves bound by nature, and others most un- 
 naturall that refused, to follow or to forbeare 
 those very things : ut quivis arbitretur (saith 
 Minutius F., though upon another occasion) 
 out nunc Christianas philosophos esse, out phi- 
 losophos fuisse jam tune Christianas. But not to 
 prosecute this general 1 any further at this present : 
 Of all Bookes in this kinde that ever have beene 
 written by any Heathens, I know not any which 
 either in regard of it selfe, (for the bulke thereof;) 
 or in regard of the Author, deserves more respect, 
 then this of Marcus Antoninus ; sonne by nature 
 of Annius Verus (a man of great qualitie in 
 Rome) and adopted sonne of Antoninus Pius, a 
 Romane Emperour, whom also hee succeeded in 
 the Empire about the yeare of our Lord 162, or 
 163. The chiefest subject of the Booke, is, the 
 vanity of the world and all worldly things, as 
 wealth, honour, life, &c. and the end and scope 
 of it, to teach a man how to submit himselfe 
 wholly to God's providence, and to live content 
 and thankfull in what estate or calling soever. 
 But the Booke, I doubt not, will sufficiently 
 commend itselfe, to them who shall bee able to 
 read it with any judgement, and to compare it 
 with all others of the same subject, written either 
 by Christians or Heathens : so that it bee re- 
 membred that it was written by a Heathen : 
 that is, one that had no other knowledge of any 
 
xxii PREFACE 
 
 The God, then such as was grounded upon natural! 
 Author reasons meerely ; no certaine assurance of the 
 I mrnorta li tv f tne soule ; no other light whereby 
 he might know what was good or bad, right or 
 wrong, but the light of nature, and humane 
 reason. Which though it were, (such as it was) 
 from God the Author of nature (as what is 
 not ?) yet in regard it was not by any revelation, 
 or any other extraordinary meanes, is therefore 
 called humane and naturall. As for the Booke 
 it selfe then, to let it speake for it selfe ; In the 
 Author of it two maine things I conceive very 
 considerable, which because by the knowledge of 
 them, the use and benefit of the Booke may bee 
 much the greater then otherwise it would bee, I 
 would not have any ignorant of. The things 
 are these : first, that he was a very great man, 
 one that had good experience of what he spake ; 
 and secondly, that he was a very good man, one 
 that lived as he did write, and exactly (as farre 
 as was possible to a naturall man,) performed 
 what he exhorted others unto. 
 
 For the first, I have alwayes thought that it 
 was not without Gods especiall Providence, that 
 of all them that once were the peculiar people of 
 God, hee was chosen to write against the vaine 
 pleasures and delights of this world, who of all 
 the rest had had most knowledge and experience 
 of those things, that hee did write against. A 
 poore man may from his heart perchance de- 
 claime against the vanity of wealth, and pleasures ; 
 and a private man, against the vanity of honour, 
 and greatnesse ; it may be from their hearts, but 
 
PREFACE xxiii 
 
 it is ever suspicious, and therefore of lesse power Solo- 
 and efficacie. Suspicious I meane, that they are moi j.s 
 angry with that they would faine, and cannot get 
 themselves ; yea, and perchance inveigh of pur- 
 pose, that by inveighing (an ordinary thing in 
 the world:) they may get that which they in- 
 veigh against. But at the best, that they make 
 a vertue of necessitie; that they speake against 
 they know not what ; and though they meane 
 sincerely, as now ; yet if they were in place 
 themselves, God knowes what minde they would 
 be of. And the event indeed, doth justifie these 
 suspicions but too often. But when a man shall 
 heare such a one as Salomon was, speaking in this 
 manner : * I said in my heart, Goe to now, I will 
 proove thee with mirth &c. I made me great 
 workes, &c. I made me gardens and orchards, 
 &c. I made me pooles of water, &c. I got 
 mee servants and maidens, &c. I gathered me 
 silver and gold, &c. So I was great, &c. And 
 whatsoever mine eyes desired, I kept not from 
 them, I withheld not my heart from any joy, 
 &c. Then I looked on all the workes that my 
 hands had wrought, and on the labour that I 
 had laboured to doe ; and behold, all was vanitie 
 and vexation of spirit, and there was no profit 
 under the Sunne.' Is there any man so be- 
 witched, and besotted with worldly wealth and 
 pleasure, whom such a confession from such a 
 one, will not move for a while at the least ? 
 And if this of Salomon, who at first had re- 
 ceived such measure of Grace and illumination 
 from God, that it may be more justly wondred, 
 
xxiT PREFACE 
 
 Anto- that he ever did anything contrary to this profes- 
 sions' sion, then that he should professe so much ; how 
 conies- mucn more should that confession of Antoninus 
 move us, dilated here by him and inlarged into 
 xii. bookes, and briefly expressed and summed 
 up in these words of his eight Booke. irfirtipaeai 
 <rtpi mffa T'/.ayr^tif, oD3a/t&S tvptg rb lu TJV. o-lx. 
 it <JVA>.oy iff/Mi's, oux h crXounp, ovx h &6%ri, o-jx. 
 it acroXayffi/, o-J^a^toD (viii. i). 'Thou hast 
 already had sufficient experience, that of all 
 the things that hitherto thou hast wandred and 
 erred about, thou couldst not finde happinesse in 
 any of them : not in syllogismes, and Logicall 
 subtilties ; not in wealth, not in honour and 
 reputation ; not in pleasure : in none of all 
 these.' Of Antoninus I say, a meere Heathen, 
 lead by humane reason only ; Antoninus a man 
 for worldly wealth and greatnesse so farre greater 
 then Salomon, as Lord and Master I dare say 
 of more great Kingdomes, then Salomon was of 
 great townes in all his Kingdome ; Antoninus, 
 a man for his goodnesse and wisedome, by all 
 men during his life, had in that honour and 
 reputation, as never man either before him was, 
 or (that we know of) ever after him. 
 
 But his goodnesse was the second considera- 
 tion. It hath ever beene the complaint of 
 all ages : There hath ever beene store enough of 
 men that could speake well, and give good in- 
 structions : But great want of them that either 
 could, or so much as endeavoured, to doe as they 
 spake and taught others to doe. And what is 
 the good that such can doe ? The only good 
 
PREFACE xxv 
 
 I can conceive, is, that they perswade men as What is 
 much as in them lies (and they goe very effectu- virtue? 
 ally about it : ) that -TO evffffSts ro\jro xai Saiov napa 
 ro?g ToXXo/g avdpwvroig 
 
 A/a. 
 
 j * . J- ' . 'v 
 
 aoixouvTuv. 'That all this that we call vertue 
 and godlinesse, so much spoken of amongst 
 men, are but words and emptie sounds ; that 
 there is no such thing really existent indeed, as 
 piety and justice, but that it is a meere figment of 
 some cunning juglers and impostors, or at the 
 best a pretty device of Law-makers, and founders 
 of common-wealths, to keepe silly people in awe 
 and feare.' Can any man thinke otherwise (if 
 otherwise he be not better grounded) : that shall 
 heare them speake and then looke upon their ac- 
 tions ? Such therefore in my judgement might 
 deserve farre more thankes if they did forbeare, 
 and would rather lose the commendations of 
 either a smooth tongue, or a ready pen, then 
 to incurre both the just suspicion of being 
 Atheists themselves, and the certaine guilt and 
 crime of having made many others so. Be it 
 therefore spoken to the immortall praise and 
 commendation of this famous Antoninus, that 
 as he did write so he did live. Never did 
 writers so conspire to give all possible testi- 
 monie of goodnesse, uprightnesse, innocency, 
 and whatsoever could among Heathens be most 
 commendable, as they have done to commend 
 this One. They commend him, not as the best 
 Prince only, but absolutely as the best man, and 
 
xxvi PREFACE 
 
 Ancient best Philosopher that ever was. And it is his 
 repute proper commendation, that being so commended, 
 Chris 6 ^ ee * s cornmen ded without exception. If any 
 tians thing hath ever beene talked against him, the 
 Historians mention it but as a talke : not 
 credited by them nor by any that ever were 
 of any credit. Thus the Heathens of Him. 
 The Christians had but little reason to speake 
 well of him, as having suffered many cruell 
 persecutions under him : And in this case how 
 free they have beene (some of them :) even with 
 all extremity to enveigh against other Emperors, 
 though much commended and magnified by the 
 Heathens, is not unknowne. Yet I find not 
 that ever they could fasten anything upon our 
 Antoninus, whereby to staine his reputation ; 
 that ever they did so much as object unto 
 Him, these many and grievous persecutions 
 which they did suffer under him, as his owne 
 act, or charge Him therefore of crueltie. And 
 though it be granted, that Antoninus gave way 
 to those persecutions, which certainly he could 
 not altogether be ignorant of; yet to them that 
 know the state of those dayes, it can be no 
 wonder, that such a thing should happen in the 
 dayes of such a Prince as Antoninus was. When 
 Christians, besides the infamy of many horrible 
 crimes, as common incest, homicide, &c. which 
 (such was the power of calumny:) lay upon 
 them ; were generally accounted no better, then 
 meere Atheists and Epicures. For indeed 
 Atheists, Christians, and Epicures, were com- 
 monly joyned together as names, if not of the 
 
same signification, yet of very great affinity, and Anto- 
 hardly distinguished by the vulgar, but that of n | did 
 the three, the Christian was thought the worst. wro t e 
 Let it be then Antoninus his commendation, the 
 greater and the more incredible in this age, the 
 more the age is full of dissimulation and hypocrisie, 
 that he was not (as now they rightly stile them- 
 selves, whom the common received Names of 
 Christians, and Protestants will not content, 
 such is their Zeale and puritie they thinker) 
 a Professor : as he spake and wrote, so he 
 did. His meditations were his actions. His 
 deeds (so still you remember Him a man and a 
 Heathen) did agree with his sentences. "On 
 ou wpciairoirjrbf dXX' s aptrijs Tavra s'rparrs 
 vpofy'kov, &c. And againe, us aXrjduf ayad&f 
 avqp %v, xai ovdtv irpoairoiijTov stye, &c. * That 
 hee did not only as he spake, but what he did, 
 he did it out of meere love to vertue. That it 
 was a cleere case, which no man doubted of, 
 that hee was in very deed a good man ; so incap- 
 able was he of any dissimulation.' So Dio of 
 him, and so others. And now that I have spoken 
 so much of Antoninus his life, it will not bee 
 amisse to say somewhat of that surname the 
 Philosopher, which by many hath beene given 
 and appropriated to this Emperor. In so much 
 as Xy lander, though he found it not at all (as 
 he confesseth) in his MS. yet thought it fitting 
 to adde it in the Title, and Inscription of these 
 bookes as his proper and usuall Cognomen. But 
 sure enough it is (as hath beene observed by 
 learned men:) that this Title of Philosopher 
 
PREFACE 
 
 What was never taken by Antoninus himselfe, nor 
 a given unto him by others, as a proper surname, 
 as his father Antoninus was surnamed PIUS, 
 and others otherwise, but only as a deserved 
 Elogium and tesumonie, at the discretion of 
 them that either did speake unto Him, or wrote 
 of Him. And so indeed it was very commonly, 
 and even by those learned and Pious Christians, 
 that directed Apologies unto Him for the 
 Christians, adscribed unto him as an Elogium, 
 and Testimonie ; just indeed and deserved, but 
 arbitrary and not proper unto Him, by way of a 
 Cognomen or surname. 
 
 But, an Elogium and testimony of what think 
 you? of his great learning (as we take learning 
 now : ) and progresse in the Sciences ? Read him 
 himselfe, and judge how much he would have 
 esteemed such a commendation. A man would 
 thinke, if Heathens, through their ignorance of 
 the true God, and of his truth, had beene mis- 
 taken in the true application of words of praise 
 or dispraise, that wee, by the helpe of a better 
 light, might have rectified them, and not fol- 
 lowed their examples. But now it is fallen out 
 quite contrary. Who they be that the holy 
 Scriptures usually call wise ; who they to whom 
 they adscribe knowledge and understanding ; and 
 who they are, who by them are termed fooles, 
 blinde, ignorant, and the like, is not unknowne 
 unto any. So spake the Ancient Heathens, 
 when they would speake properly. He that was 
 an honest upright, vertuous man, without dis- 
 simulation and hypocrisie, though he were 
 
PREFACE xxix 
 
 such a one as had never beene brought up to and the 
 learning, yea such a one as could neither read opposite ? 
 nor write, was their ffvouda/bg, -Trs-ra/Ssu/igvog, 
 <piXo<fo<pog, their good scholler, their learned man, 
 their Philosopher. His life and his actions, were 
 all that they stood upon, though indeed they 
 were of opinion, that it was very difficult, if not 
 altogether impossible, for a man to come to the 
 knowledge, of that which was right and wrong, 
 just or unjust, and by consequent of true vertue, 
 without much studie and paines taking. On the 
 other side, an unjust man, a cunning, an intem- 
 perate ; in generall, a vicious man, was their 
 uwaifavrog, dpa&fis, idiurjjs, their Illiterate, 
 their Ignorant, their Idiot. The most ordinary 
 distinction was, of an Idiot, and a Philosopher. 
 Neither was this the proper language of the 
 Stoicks (which sect our Antoninus was much 
 addicted unto : ) but of the Platonicks likewise, 
 and of most others. But the maine and principal! 
 property, whereby they did distinguish a Philo- 
 sopher from all other men, was that he did all 
 things fJt,iTa r?J avatpopag, with a relation unto 
 God and his Providence dtpopuv tig rbv 6sov iv 
 navri fjuxpy xai /asyaX^, as Epictetus (in 
 Arrianus) speaketh. This you shall finde that 
 Antoninus doth much stand upon. For indeed 
 they did esteeme it the very character and essen- 
 tial! note of a philosopher. In so much as that if 
 any man seemed never so just and upright in his 
 actions, yet if it were not pera, rqg avatpopag, they 
 esteemed him little more than a meere Idiot. 
 Much more I had here to say concerning this 
 
XK PREFACE 
 
 Of this matter, both in defence of Plato (whose name 
 Transla- hath much suffered through some mens ignor- 
 on ance of the true sense of this word Philosophus) 
 and for the clearing of many obscure places of 
 Antoninus, which otherwise I thinke will hardly 
 be understood. But because I feare it would make 
 the bodie of this Preface to swell too much be- 
 yond the proportion of the rest, and that in the 
 Notes it will come in well enough, I will reserve 
 it unto that place. 
 
 Now for this my Translation of Antoninus, 
 which is the last thing wee are to speake of, were 
 it so that this Booke were as commonly knowne, 
 and as easie to be got as many others of lesse 
 worth are, I should bee well content to spare 
 my labour, and referre it wholly to the judgement 
 of the Reader. But for as much as by my owne 
 experience I know the Booke, (though twice 
 printed,) to be so rare, that it is not to bee found 
 in many private studies, and sometimes not for 
 many yeares together, in any Booke-sellers-shop : 
 (I was beholding to learned Mr. Holsworths 
 well furnished library for the first sight, and long 
 use of the latter and better Edition ; as also for 
 the use of many other Bookes : ) and that the 
 Latine Translation of Xylander, hath beene 
 commended and approved by the most learned 
 (doctuiimus ; eruditissimvs Interpret ; vir profundt 
 erudltionis, &c. So they speake of him : ) I doe 
 think it very necessary, both that I should give 
 the Reader that satisfaction that I doe not actum 
 agerty and doe my selfe that right, that whereas 
 I take upon me to translate Marcus Antoninus 
 
PREFACE xxxi 
 
 Augustus, I may not be suspected to have trans- and 
 lated Guilielmus Xylander Augustanus. Indeed f Xyl- 
 what might be expected from Xylanders Interpre- anaer 
 tation, may be collected by his owne ingenuous 
 intimation, both in his Preface, where he is faine 
 to Apologize for it, that he durst undertake it, 
 professing that in quibusdam hee was constrained, 
 to divinare et audacter a codice Gr&co aut usu corn- 
 muni recedere ; as also in his Notes, where his 
 words are Sunt aut em passim permulta, in quibus 
 ariolo magis quam Interprete opus sit : And that 
 he doth so indeed, it doth but too manifestly 
 appeare by his Translation. For 1 dare boldly 
 say, and doe him no wrong, that sometimes in a 
 whole page, he hath not two lines of Antoninus 
 his sense, and meaning. Besides the liberty that 
 he takes unto himselfe to supply of his owne 
 head, to leave out sometimes words, sometimes 
 lines, to change and alter at his will ; without any 
 reason given for it, or so much as the Reader 
 acquainted with it. And whereas Xylander puts 
 the fault of all this upon the corruption and im- 
 perfection of the copie, I cannot any wayes 
 approve it. For first, as I confesse the faults 
 and corruptions of it, if in the printed copies they 
 have not beene made more, then they were in 
 the Manuscript (which I doe not beleeve :) to be 
 many, so of those many, I know none or very 
 few, that may be termed incurable. And as for 
 the Lacuna of it, I hope that they neither in this 
 Translation (and what ancient booke is there 
 almost but hath some ?) will not be found many. 
 As for any greater hiatus, as perchance of many 
 
xxxii PREFACE 
 
 The leafes together, if any shall suspect the Copie to 
 Text h a v e beene defective in that kinde, the method 
 and composition of the booke being such, that 
 it doth for the most part consist of certaine 
 Aphorismes and Canons, (they called them 
 xavokac, kuyfifiara, ^oy/tara, zo/i/iar/xoij 
 Xoy/5, &c.) without any certaine order or 
 series, either in regard of the whole (but that 
 they all tend to one purpose ; ) or in regard 
 of the parts themselves : as it is not possible 
 by the matter it selfe for any man, to deter- 
 mine how much more in this kinde may have 
 beene written by Antoninus ; so if there were 
 never so much extant, yet how this that we 
 have here, could thereby be made more perfect 
 then it is, I doe not see. Their conceit, who 
 by reason of this undependance of matters, 
 would have the whole booke to be but excerpts 
 and Su/./.o^d; of a greater, and better com- 
 pacted worke ; there being so many other 
 bookes both sacred and prophane written in 
 the same kinde; and Epictetus ( the Patcerne 
 of all latter Stoicks : ) his Enchiridion among 
 the rest, it can at the best passe but for a meere 
 conceit, and needs I hope no other refutation. 
 
 To tell you then what I have done, and that 
 you may be the better satisfied that I except not 
 against Xylanders Interpretation without cause, 
 it remaines that for a specimen I produce some 
 few passages, by which it will be easie for any to 
 judge of the rest. But first I must faithfully 
 professe that my purpose in all this is not any 
 wayes to detract, either from Xylander himselfe, 
 
PREFACE xxxiii 
 
 or from the judgement of those learned men, by Mistrans- 
 whom he hath beene highly commended, but lations 
 rather to follow (after my best abilitie:) 
 Xylanders owne example ; whom for his great 
 paines, and labour in his life-time to further and 
 promote learning, I acknowledge to have de- 
 served much honour and respect from all that 
 love learning. I might adde that I shall deal 
 with him more ingenuously too, then some others 
 have done, who take upon them to correct some 
 corrupt places of Antoninus, which Xylander in 
 his Translation, whereof they take no notice, had 
 already plainly corrected. But now to Antoninus. 
 
 Where Antoninus in his first Booke saith, 
 that hee learned by his Fathers example, that it 
 is not impossible for a man that lives at the 
 Court, (i. 17) Jyyurarw dsovra (read, c?) A/a, 
 (py 8id) roDro). 'To live almost a private 
 man's life, for matter of worldly pompe, and mag- 
 nificence, and all outward shew and appearance 
 (expressed by him before more at large:) and 
 yet for all that, not to be a whit the more base 
 and pusillanimous, or lesse stout or resolute in any 
 publike affaires that shall require the power and 
 authoritie of a Prince and Commander : ' he 
 translates it (Bas. edit. p. 174), sed licere ei 
 proximum private homini habitum sumcre : into 
 vero earn splendorem, eos qui prtncipes rempublicam 
 gerere vt/int, Jemissiores, segnioresque efficerc. 
 Which neither of it selfe affords any tolerable 
 sense, and is as wide from Antoninus his mean- 
 ing, as any thing that could have beene conceived. 
 
 In the eight booke (Bas. edit. 247) Antoninus 
 
PREFACE 
 
 Ant and saith that j Tc/i/ra/ : * That the common Na- 
 Elephant ture (which was one of the many Synonima's, 
 by which the Stoicks did expresse God:) doth 
 distribute all things in equalitie, as matter, forme, 
 duration, and the like ; ' and then adds, GXOTSI bt 
 fj,i\ ft ro rpb$ ro 1> Jffov i. rarroc ; ' Thi 
 
 equalitie, thou shalt observe, not if absolutely 
 thou shalt goe to compare all the particulars of 
 any one thing by themselves, with the partic- 
 ulars of another by themselves : ' a'/'/.ce, irffov 
 (read rd cravra rci/ie), viii. 7; that is, 'But if 
 thou consider all the particulars of any one thing 
 together, with all the particulars of another, 
 together likewise.' His meaning is, that every 
 natural! thing in his owne kinde, that is, after a 
 Geometricall, though not Arithmeticall equalitie, 
 i* equally perfect : an Ant, as perfect in her 
 quantitie, as an Elephant and Whale, so great 
 and vast, in theirs. As strong for her little 
 proportion of body, and other circumstances of 
 her nature, and as long lived, as any other 
 creature ; and so of all other things, if all things 
 be well considered. And this doth not only 
 extend to things of severall kinds and natures ; 
 but even to those that are of the same. It is a 
 Tery pleasant and usefull speculation, as it may 
 be prosecuted and applied, and it is very fully 
 expressed by Antoninus. After this (as his 
 manner is:) abruptly passing to another matter, 
 'ANzy/ynitfxm ovx !<rr/, saith he to himselfe 
 (for so must the words be distinguished, which 
 in the Greeke are viciously joyned and con- 
 founded rd craK-a' rS 3* d/./.a, &c.) by way 
 
PREFACE 
 
 of objection, and then immediately answers, Love 
 aXXa s^tffTiv, &c. 'Thou hast no time nor vour . 
 opportunitie to reade bookes ; What then ? w 
 Hast thou not time and opportunitie to practise 
 thy selfe not to doe any wrong: ' (to thyselfe I 
 understand it ; that is, to thy soule according to 
 Plato's doctrine, followed and expressed by 
 Antoninus, in those words at the beginning of 
 the second booke, vjSpt^e ujSpi^t saurriv u 
 \]/u^, &c., and againe at the end of the same 
 booke more at large : ) to resist and overcome 
 all paines and pleasures, to contemne honour 
 and vaine glory, and not only not to be angry 
 with those whom thou dost find unsensible, 
 and unthankfull towards thee, but also to have 
 a care of them still, and of their welfare! ' Con- 
 ferre this with other like passages of Antoninus, 
 both for forme and matter, and you will thinke 
 that nothing could be plainer. (See v. 5, vii. 
 67), All this is expressed by Xylander: Con- 
 siders autem aqualttatem earn, inventurum te ti 
 singulas res examines ; sin unam cum universis 
 conferas, nan item, and then he leaves a blanck, 
 and beginnes a new line ; Atqui licet libidinem 
 arcere, voluptatibusque et doloribus superiorem 
 esse, itemque gloriola : licet etiam stupidis et in- 
 gratis non irasci. 
 
 Some three or foure pages from the beginning 
 of the seventh Booke, TO tvix.orov TOU irpoe&irw 
 (saith Antoninus:) Xiav mf^^flffM q (read si) 
 TO rou a/UiCtprdveiv (read roD f&ri a/aa^rccvg/i/) 
 a/V/a (vii. 24, Bas. edit. 234); "That an 
 angry countenance, (saith he) is much against 
 
PREFACE 
 
 All nature, hence maist thou gather, because often- 
 passion times it is the proper countenance of them 
 
 t * iat are at ^ e P' nt ^ death 5 an ^ a f re ~ 
 runner of death as it were. But were it so 
 that all anger and passion were so throughly 
 quenched in thee, that it were altogether impos- 
 sible that it should be kindled any more, yet 
 herein must not thou rest satisfied, but further 
 endeavour by good consequence of true ratio- 
 cination perfectly to conceive and understand, 
 that all anger and passion is against reason : For 
 if thou shalt not be sensible of thine innocencie, 
 as it is innocencie ; if that also shall bee gone 
 from thee, the comfort of a good conscience, 
 that thou doest all things to thy utmost power 
 according to Reason, what shouldest thou de- 
 sire to live any longer for r " (see iii. 6, xi. 14, 
 viii. 2). All this is by Xylander contracted 
 into these few words (page 251) ; Irati vultus 
 omnino eit contra naturam, quando ftplus im- 
 morirrufi sit pratextus, out ad cxtremum extinctus 
 fst, ut omnino inflammari non potuerit. Hoc ipso 
 intelligere labora, tram a rattone fsst alicnam. 
 Nam si etiam sensus peccati nullus erit, qiuc erit 
 vnxndi causa ? 
 
 At the end of the fift booke, Antoninus 
 having spoken of some vanities, addes a;r 
 crjp/ffToydaffra. 'O man hast thou forgotten 
 what things these are ? yea, but howsoever, 
 they are things that other men much care for;' 
 saith he, by way of objection ; then answeres, 
 6/a roDrc vori' * Wilt thou therefore be a 
 foole also : it is enough that thou hast already 
 
PREFACE xxxvii 
 
 beene one so long." And then passes to another Errors 
 matter : 6Tou07j7ror Kpd%u$. " Let death sur- corrected 
 prise a man where and when it will. It is 
 more then it can doe to make him therefore 
 unhappy. He is an happy man, who (in his 
 life time) dealeth unto himselfe a happy lot and 
 portion. A happy lot and portion is, good in- 
 clinations of the soule ; good motions, and de- 
 sires, good actions." This passage cannot well 
 bee translated, because wee have never a word 
 answerable to the Greeke su/io/pog which An- 
 toninus here elegantly, and acutely playes upon, 
 which may signitie, either in generall a happy 
 man, or in particular one that dyes happily : 
 but properly signifies one that hath obtained a 
 good part and portion. Howsoever, to render 
 it as it may be rendred, the sense is very toler- 
 able. Now Xylander having found the words 
 somewhat confused, and incorrect, (for it is 
 printed fyiV&ttoiv irori o-Trou^Tort xu.raXsi<pdtit 
 suftoipos andpuxo$ TO ds, etc.) translates them: 
 Propterea tu quoque stultus es foetus ? Ali- 
 quando utcunque relictus, factus sum f&l'ix : Feli- 
 citas autem est, etc. 
 
 At the end of the seventh Booke, Antoninus 
 his words are, t) ro\j oXou puff/j . . . ij rd 
 Xoyixa (it is printed, tj aXo'y/ffra) xa/ . . . 
 fAvri(Ji,ovsv6/*svov. That the place must be so 
 read and corrected (if any man make a ques- 
 tion of it:) I will be judged by Antoninus 
 himselfe vi. 44, vii. 73, not to mention others, 
 as Arrianus lib. i., cap. 12, Ven. Edit., page 21. 
 "The nature of the Universe," saith he, "did once 
 
PREFACE 
 
 Errors certainely deliberate and resolve upon the crea- 
 corrected tion of the world. What soever therefore, since 
 that, is and happens in the world, is either but 
 a consequent of that first, and one deliberation ; 
 (by which all things by a necessary and uninter- 
 rupted series of causes, were ordained and ap- 
 pointed to be :) or if so be that this Ruling 
 rational! part of the world, takes any thought 
 and care of things particular, They are surely 
 his reasonable and principall creatures, that are 
 the proper object of his particular care and 
 providence. This often thought upon, will 
 much conduce to thy tranquillitie." I take 
 xvpiurctTa here, as spoken of the same that 
 X&y/xa; to which purpose he hath other pas- 
 sages, that reasonable creatures are the chiefest 
 creatures. Yet if any man would rather hare 
 it ; a /.ofHSTtxa, ra x.vfiura-a. fffnr, 1$ a, etc. 
 ' reasonable creatures are his chiefest objects ', I 
 will not be against it, and it will be all one 
 thing. But who could beare with Xylander his 
 Interpretation, [fnrvtrsi natura olim ad mundum 
 fabruandum se contuKt : nunc aufem vtl omnia 
 quf Jiurity comequfntia Jiunt tua : vel etiam in 
 prtctpuu eorvm, ad qua te mundi gubfrnatrix 
 natura confert, raiioni nullum locum ette et con- 
 jilio, tenendum ett. Hoc ti memoria tentas, tnultit 
 in rebus animo at fir tranquiUiori, fffic'ut. 
 
 An easie matter it were to adde to these many 
 more such passages, if I thought it as necessary, 
 as it would be easie. They that shall take the 
 paines (and it will be worth their paines I dare 
 promise them) to compare diligently the Trans- 
 
PREFACE xxxix 
 
 lations with Antoninus himselfe, will, 1 doubt not, The 
 before they have gone one or two Bookes over, Author's 
 be of my mind. I have of purpose made choice method 
 of such places especially, where I have made 
 bold somewhat to correct the Text. I say bold, 
 but no bolder I will maintain, then any reason- 
 able man must, and ought, that doth undertake 
 any such work. For I have not (to my know- 
 ledge : ) by my Translation altered any one place 
 in this kinde in the whole booke, but such as by 
 certaine proofes and demonstrations from An- 
 toninus himselfe, I can maintaine. Those places 
 that I thought any thing doubtfull, I have 
 given account of them to the Reader in my 
 Notes. And if I have left any for desperate, as 
 either imperfect or not intelligible by me, I may 
 truly say, that had I taken to my selfe but the 
 tenth part of the libertie, which Xylander doth 
 usually throughout the whole book ; I needed 
 not to have left any such places at all. And I 
 make no question, but that in so doing, I might 
 have given to many content and satisfaction good 
 enough. But considering how much this libertie 
 is commonly abused, and how prejudiciall it 
 proves to good Authors, I have rather chosen 
 sometimes to say lesse then I might, then to give 
 unto others an example of this bold kinde of 
 dealing with ancient Authors. The chiefest 
 ground of all the obscurity in the Booke, is, 
 that Antoninus having beene all his life an 
 indefatigable student, and so read a world of 
 writers of all sorts, his manner in these his 
 bookes, as he read any thing that made for his 
 
xl PREFACE 
 
 Quota- present purpose, closely and briefly to allude unto 
 Uons in j^ by some short meditation upon it : sometimes 
 Medita- ^ are 'y to exc 61 "? 1 some words, which either he 
 tions na( i an especial 1 liking unto, or afterward in- 
 tended further to meditate upon, without any 
 mention of the place or Author from whence 
 they are taken. Now many of these Authors 
 being quite perished, many of his allusions so 
 close and obscure, that though the Authors 
 be yet extant, yet it is not easie to finde from 
 whence, or of whom, nor to what intent or 
 purpose : it must not be won d red, if not only 
 many places seeme obscure, but some also of little 
 worth and use ; because, it doth not appeare, 
 what further use Antoninus had of them in his 
 minde. Howsoever to them that are any thing 
 versed in the writings of ancient Philosophers, 
 Stoicks especially, there will not occurre many 
 such places. If a man take but Arrianus, and 
 Seneca, and compare them diligently with An- 
 toninus, he will finde a marvellous consent, and 
 many obscure short places of Antoninus, illus- 
 trated and explained by their larger discourse. 
 I have done it in some few places, which I 
 thought could not well otherwise be understood. 
 And for the rest, I leave them to every diligent 
 Readers Industrie. Neither indeed would I 
 have put my selfe to the labour of writing any 
 Notes at all, if the booke could as well have 
 wanted them, as I could easilie have found as 
 well, or better to my minde, how to bestow my 
 time. However as I thought some would be 
 needful!, so did I thinke also, that if in the former 
 
PREFACE xli 
 
 Bookes, I did give satisfaction to the Reader, I Repeti- 
 might afterwards be spared, and either be trusted to ns and 
 my selfe, or trust to the Readers diligence and Dictions 
 abilitie for the rest. Wheresoever by supplying 
 a word or two in the Text, I thought I could 
 helpe the sense, and illustrate the matter suffi- 
 ciently ; to spare my selfe a Note, and for the 
 case of the Reader, I have done it. And 
 whereas those former passages by me produced 
 wherein I except against the Latine Translation, 
 are all such as could not be well translated with- 
 out some correction of the Text, that it may not 
 bee thought, that in such places only it is amisse, 
 I have for the further satisfaction of the Reader 
 (the bookes as hath already been said, being so 
 scarce and hard to be come by : ) taken occasion 
 in my Notes, now and then to instance in some 
 other passages, wherein there can be no such 
 jxception. In the Author himselfe I feare 
 exception will be taken, at many places, as meere 
 repetitions ; at some others, wherein he seemeth 
 to contradict what hee had said before. But if 
 the Readers consider, first, that what Antoninus 
 wrote, he wrote it not for the publick, but for 
 his owne private use ; and secondly, that Anto- 
 ninus his words are so intermingled every where 
 with his Excerpta, that it doth not well appeare 
 what is his owne, and what is not ; as in regard 
 of the first consideration they will, I doubt not, 
 allow him farre more libertie than otherwise were 
 fitting: so in regard of the second, I presume 
 they will yeeld both those many suspected re- 
 petitions in the Bookes, and those few supposed 
 
xlii PREFACE 
 
 How a contradictions, the one perchance to be but 
 Christian severall collections of one subject and to one 
 purpose from severall Authors ; and the others 
 certainely, rather the different opinions of different 
 Authors concerning the same thing, then the 
 contradictions of one man, inconstant to himselfe. 
 And as for such places which may give offence, 
 as repugnant to our Christian faith, and impious ; 
 as when hee seemeth to speake doubtfully of 
 God, and his Providence ; and to adscribe all 
 things to Fatall necessity, and the like : I 
 shall but desire the Readers to remember who 
 hee was that wrote, and I hope they will desire 
 no other satisfaction in this point. For that any 
 Christian should expect from any out of the 
 Church and without the Scriptures perfect sound 
 knowledge in these high points would be no 
 small wonder to mee : it being both the happi- 
 nesse of every the meanest Christian, that he 
 may know more in these mysteries, then the 
 greatest Philosophers could ever, with all their 
 wit and learning, attaine unto ; and the proper 
 priviledge of the divine Scriptures, that from 
 them only all solid truth in points of this nature, 
 is to be expected. However that Antoninus 
 mav not want any just defence that his cause 
 doth afford, the Reader must further be in- 
 treated not to judge of his opinions, by one or 
 two short passages here and there, occurrent, 
 which whether they be his or no (as we have 
 already said) is hard to determine; but to have 
 a respect to other more l.irge, and peremptory 
 passages concerning the same purpose elsewhere 
 
PREFACE xliii 
 
 to be found. As for example concerning God Anto- 
 and his Providence, to B. ii. Num. u, B. vi. I H nus ' 
 Num. 44, &c., and concerning Fatall necessitie 
 not only to the same Lib. ii. Num. 1 1 but also to 
 divers other places, as B. viii. Num. 7, 29, 32, 
 34, 48, &c., by which places as it doth plainly 
 appeare, that he doth exclude all manner of 
 Necessitie from humane wils and actions, so 
 doth it appeare by other passages, as Lib. viii. 
 Num. 35, that he did not altogether exclude 
 from all divine providence not even those actions 
 of men, that are most contrary to the will of 
 God : from which place moreover may appeare 
 what it is that he often calls fi/jbap/u,svriv, Fate, or 
 Destinie ; which in his meaning is no other then 
 (as by divers other Philosophers also it is ex- 
 pounded) Gods order and providence in matters 
 of the world : to which purpose hee doth also 
 expound the word Fortune, B. i. Num. 17. 
 On the other side, although he doth every where 
 very absolutely maintaine this libertie of mans 
 will, and that he was not acquainted with the 
 mysterie of originall sinne, and naturall con- 
 cupiscence ; yet shall you not finde in him those 
 blasphemies, in exaltation of this humane power 
 and libertie, which you shall in Seneca, and 
 other Stoicks : neither did he (it should seeme, 
 though but an Heathen:) so much rely upon it, 
 but that he doth very piously commend prayers, 
 as very powerful! and effectuall unto vertue. 
 See lib. ix. Num. 40. Now if Antoninus him- 
 selfe being a Romane, for the propriety and 
 facilitie of his expressions (wherein the Latine 
 
xlitr PREFACE 
 
 Anto- tongue, in matter of Philosophie, comes as short 
 ninn ? > of the Greeke, as the English doth of the 
 Latine:) did in the composing of these his 
 Bookes preferre the Greeke tongue before his 
 owne mother tongue ; no man I hope will 
 expect, that all things should in this Translation 
 runne so smoothly, as in another kinde of Trans- 
 lation happily they might. But herein I must 
 confesse my feare is for Antoninus, more then 
 for my selfe. For first whereas he, being (I 
 thinke) as well acquainted with ancient writers 
 and philosophers as ever any was, doth every 
 where very strictly and carefully observe their 
 proper choise words and termes, which both 
 make the sense it selfe more current, and pleas- 
 ing ; and for a Scholler to know them and to be 
 acquainted with them, is in many respects very 
 useful! ; This in the Translation must needs be 
 lost, and by consequent so much lost to An- 
 toninus, of his due praise and commendation. 
 And secondly, whereas in all these his 1 2 bookes 
 there be not many lines (if any:) which if well 
 considered, will not be found either to be taken 
 out of some ancient Author, or at least by way 
 either of Exception, Confirmation, Illustration, 
 and the like, to either passage or opinion of 
 some ancient to have some relation ; as to 
 Schollars I know whatsoever is in this kinde, 
 be it otherwise what it will, cannot but bee 
 acceptable and usefull, so to others I feare, 
 many things for want of this use of it which 
 they are not capable of, will seeme but drie and 
 impertinent. ID these two respects I cannot 
 
PREFACE xlv 
 
 deny but I have done Antoninus some wrong to Thanks 
 make him so vulgar, as I have done, and yet rendered 
 because I thought hee might in other respects 
 doe good to any that should read him, it before 
 the credit of one I have preferred the good of 
 many, I have but done what Antoninus himselfe 
 (as by these his bookes may appeare:) would 
 have me or any others doe in the like case. 
 
 And now in the last place, if any shall by 
 these my paines receive any content, my desire 
 is that they would thanke him, by whose en- 
 couragement especially I did undertake this little 
 worke, my Reverend Kinde friend Dr Lyndsell, 
 the right worthy Bishop of Peter-borough, a 
 man for his singular worth and learning in all 
 kinde of literature, not to be named by any that 
 know Him, without expression of all due 
 respect and admiration ; and one to 
 whom my selfe, and my studies 
 of old have beene much 
 beholding, as I shall 
 ever most gladly 
 acknowledge. 
 
M. AUREL. ANTONINUS 
 
 THE ROMANE EMPEROUR, 
 
 HIS FIRST BOOKE 
 
 concerning HIMSELF : 
 
 Wherein Antoninus recordeth, What and of whom, 
 whether Parents, Friends, or Masters ; by their 
 good examples, or good advice and counsel/, he 
 had learned : 
 
 Divided into Numbers or Sections. 
 
 ANTONINUS Bookevi. Num. xlviii. Whensoever thou 
 wilt rejoyce thy selfe, thinke and meditate upon those 
 good parts and especiall gifts, which thou hast observed 
 in any of them that live with thee : as Industrie in one, 
 in another modestie, in another bountifulnesse, in 
 another some other thing. For nothing can so much 
 rejoyce thee, as the resemblances and parallels of several 
 vertues, eminent in the dispositions of them that live 
 with thee, especially when all at once, as it were, they 
 represent themselves unto thee. See therefore, that 
 thou have them alwayes in a readinesse. 
 
 Num. I. 
 
 F my Grandfather Verus I have learned to Inherited 
 bee gentle and meeke, and to refraine from qualities 
 all anger and passion. From the fame and 
 memory of him that begot mee I have learned 
 both shamefastnesse and manlike behaviour. Of 
 my Mother I have learned to be religious, and 
 bountifull ; and to forbeare, not only to doe, but 
 
 O 
 
M. AUREL. ANTONINUS 
 
 The to intend any evil! ; to content my selfe with a 
 
 01 * 8 s P are dyet, an d to ^7 a " suc h excesse as is inci- 
 
 Diog- ^entail to g reat wealth. Of my great Grand- 
 
 netus father, both to frequent publike schooles and 
 
 Auditories, and to get me good and able 
 
 Teachers at home ; aud that I ought not to 
 
 think much, if upon such occasions, I were at 
 
 excessive charges. 
 
 II. Of him that brought mee up, not to be 
 fondly addicted to either of the two great factions 
 of the coursers in the Circus, called Prasini, and 
 Veneti : nor in the Amphitheater partially to 
 favour any of the Gladiators, or fencers, as 
 either the Parmularii, or the Secutoriani. 
 Moreover, to endure labour; not to need many 
 things ; when I have any thing to doe, to doe it 
 my selfe rather then by others ; not to meddle 
 with many businesses ; and not easily to admit of 
 any slander. 
 
 III. Of Diognetus, not to busie my selfe 
 about vaine things, and not easily to beleeve 
 those things, which are commonly spoken, by 
 such as take upon them to worke wonders, and 
 by Sorcerers, or, praestigiators, and impostors ; 
 concerning the power of charities, and their 
 driving out of Dxmons, or evill spirits ; and the 
 like. Not to keep coturnices, or quailes for the 
 game ; nor to bee mad after such things. Not 
 to be offended with other mens liberty of speech, 
 and to apply my selfe unto Philosophy. Him 
 also I must thanke, that ever I heard first 
 Bacchius, then Tandasis and Marcianus, and that 
 I did write Dialogues in my youth ; and that I 
 
HIS MEDITATIONS 3 
 
 tookc liking to the Philosophers little couch and to 
 and skins, and such other things, which by the Rusticus 
 Graecian discipline are proper to those who 
 professe philosophic. 
 
 IV. To Rusticus I am beholding, that I first 
 entred into the conceit that my life wanted 
 some redresse, and cure. And then, that I did 
 not fall into the ambition of ordinary Sophists, 
 either to write tracts concerning the common 
 Theorems, or to exhort men unto vertue and 
 the study of philosophic by publike orations ; as 
 also that I never by way of ostentation did affect 
 to shew my selfe an active able man, for any 
 kinde of bodily exercises. And that I gave 
 over the studie of Rhetorick and Poetry, and 
 of elegant neate language. That I did not use 
 to walke about the house in my long robe, nor 
 to doe any such things. Moreover I learned of 
 him to write letters without any affectation, or 
 curiosity ; such as that was, which by him was 
 written to my Mother from Sinoessa: and to 
 be easie and ready to be reconciled, and well 
 pleased againe with them that had offended mee, 
 as soone as any of them would be content to 
 eeeke unto me againe. To read with diligence ; 
 not to rest satisfied with a light and superficial! 
 knowledge, nor quickly to assent to things com- 
 monly spoken of: whom also I must thanke that 
 ever I lighted upon Epictetus his Hypomnemata, 
 or morall commentaries and commonefactions : 
 which also hee gave me of his owne. 
 
 V. From Apollonius, true liberty, and un- 
 variable stedfastnesse, and not to regard any 
 
4 M. AUREL. ANTONINUS 
 
 How to thing at all, though never so littJe, but right 
 be both an d reason : and alwayes, whether in the 
 
 vehement 8 h ar pest paines, or after the losse of a child, 
 
 and F- \ 
 
 remiss or in * on 8 diseases, to be still the same man ; 
 who also was a present and visible example unto 
 mee, that it was possible for the same man to be 
 both vehement and remisse : a man not subject 
 to be vexed, and offended with the incapacitie 
 of his Scholars and Auditors in his lectures and 
 expositions ; and a true patterne of a man who 
 of all his good gifts and faculties, least esteemed 
 in hiroselfe, that his excellent skill and abilitie 
 to teach and perswade others the common 
 Theorems, and Maxims of the Stoick Philo- 
 sophic. Of him also I learned how to receive 
 favours and kindnesses (as commonly they are 
 accounted : ) from friends, so that I might not 
 become obnoxious unto them, for them, nor 
 more yeelding upon occasion, then in right I 
 ought ; and yet so that I should not passe them 
 neither, as an unsensible and unthankful! man. 
 
 VI. Of Sextus, mildnesse and the patterne of 
 a family governed with paternall affection ; and 
 a purpose to live according to nature : to be 
 grave without affectation : to observe carefully 
 the severall dispositions of my friends, not to 
 be offended with Idiots, nor unseasonably to 
 set upon those that are carryed with the vulgar 
 opinions, with the Theorems, and Tenets of 
 Philosophers : his conversation being an example 
 how a man might accommodate himselfe to all 
 men and companies ; so that though his com- 
 pany were sweeter and more pleasing, then any 
 
HIS MEDITATIONS 5 
 
 flatterers cogging and fauning ; yet was it at the Polite 
 same time most respected and reverenced : who correction 
 also had a proper happinesse, and facultie, ration- 
 ally, and methodically to finde out, and set in 
 order all necessary Dogmata, or determinations 
 and instructions for a mans life. A man with- 
 out ever the least appearance of anger, or any 
 other passion ; able at the same time most 
 exactly to observe the stoick Apathia, or 
 unpassionatnesse, and yet to be most tender 
 hearted : ever of good credit ; and yet almost 
 without any noise, or rumor : very learned, and 
 yet making little shew. 
 
 VII. From Alexander the Grammarian, to 
 be unreproveable my selfe, and not reproachfully 
 to reprehend any man for a barbarisme, or a 
 soloecisme, or any false pronunciation, but dex- 
 trously by way of answere, or testimonie, or 
 confirmation of the same matter (taking no 
 notice of the word) to utter it as it should 
 have beene spoken ; or by some other such 
 close and indirect admonition, handsomely and 
 civilly to tell him of it. 
 
 VIII. Of Pronto, to how much envy and 
 fraud, and hypocrisie the state of a Tyrannous 
 King is subject unto, and how they who are 
 commonly called tuTrarpidai or patricii, i. nobly 
 borne, are in some sort incapable, or voide of 
 naturall affection. 
 
 IX. Of Alexander the Platonick, not often 
 nor without great necessity to say, or to write 
 to any man in a letter, I am not at leasure ; 
 nor in this manner still to put off those duties, 
 
6 M. AUREL. ANTONINUS 
 
 An equal which wee owe to our friends and acquaint- 
 common- ances, (to every one in his kinde) under pre- 
 wea tn tence O f ur g ent affaires. 
 
 X. Of Catulus, not to contemne any friends 
 expostulation, though unjust, but to strive to 
 reduce him to his former disposition : Freely 
 and heartily to speake well of all my Masters 
 upon any occasion, as it is reported of Domitius, 
 and Athenodotus, and to love my children with 
 true affection. 
 
 XI. From my Brother Severus, to be kind 
 and loving to all them of my house and family ; 
 by whom also I came to the knowledge of 
 T hrasea and Helvidius, and Cato, and Dio, 
 and Brutus. He it was also that did put me 
 in the first conceit and desire of an equall com- 
 mon wealth, administred by Justice and equality; 
 and of a Kingdome wherein should be regarded 
 nothing more then the good and welfare of the 
 subjects. Of him also, to observe a constant 
 tenour, (not interrupted, with any other cares 
 and distractions,) in the studie and esteeme of 
 Philosophy : to bee bountifull and liberall in the 
 largest measure ; alwayes to hope the best ; and 
 to be confident that my friends love me. In 
 whom I moreover observed open dealing towards 
 those whom he reproved at any time, and that 
 his friends might without all doubt or much 
 observation know what he would, or would not, 
 so open and plaine was hee. 
 
 XII. From Claudius Maximus, in all things 
 to endeavour to have power of my selfe, and in 
 nothing to be carryed about ; to bee cheerefull 
 
HIS MEDITATIONS 7 
 
 and couragious in all suddnine chances and acci- The 
 dents, as in sicknesses : to love mildnesse, and ~ ut L r> 
 moderation, and gravitie : and to do my busines, a ( 
 whatsoever it be, thorowly, and without quere- 
 lousnesse. Whatsoever he said, all men beleeved 
 him that as he spake, so he thought, and whatso- 
 ever he did, that he did it with a good intent. 
 His manner was, never to wonder at any thing ; 
 never to be in hast, and yet never slow : nor to 
 be perplexed, or dejected, or at any time un- 
 seemely, or excessively to laugh : nor to be 
 angry, or suspicious, but ever ready to doe 
 good, and to forgive, and to speake truth ; and 
 all this, as one that seemed rather of himselfe 
 to have been straight and right, then ever to have 
 beene rectified, or redressed : neither was there 
 any man that ever thought himselfe undervalued 
 by him, or that could finde in his heart, to thinke 
 himselfe a better man then he. He would also 
 be very pleasant and gracious. 
 
 XIII. In my Father, I observed his meek- 
 nesse ; his constancie without wavering in those 
 things, which after a due examination and delib- 
 eration, he had determined. How free from all 
 vanity he carried himselfe in matter of honour 
 and dignitie, (as they are esteemed : ) his labori- 
 ousnesse, and assiduitie, his readinesse to heare 
 any man, that had ought to say, tending to any 
 common good : how generally and impartially 
 he would give every man his due ; his skill and 
 knowledge, when rigour or extremity, or when re- 
 misnesse or moderation was in season ; how he 
 did abstaine from all unchast love of youths ; his 
 
8 M. AUREL. ANTONINUS 
 
 His care, moderate condescending to other mens occasions 
 cheerful- as an ordinary man, neither absolutely requiring 
 nes ^' of his friends, that they should waite upon him 
 at his ordinary meales, nor that they should of 
 necessity accompany him in his journies ; and 
 that whensoever any businesse upon some neces- 
 sary occasions was to be put off and omitted 
 before it could be ended, he was ever found 
 when he went about it againe, the same man 
 that he was before. His accurate examination 
 of things in consultations, and patient hearing 
 of others. He would not hastily give over 
 the search of the matter, as one easie to be 
 satisfied with suddaine notions and apprehen- 
 sions. His care to preserve his friends ; how 
 neither at any time hee would carry himselfe 
 towards them with disdainfull neglect, and grow 
 weary of them ; nor yet at any time bee madly 
 fond of them. His contented minde in all things, 
 his chearefull countenance, his care to foresee 
 things afarre off, and to take order for the least, 
 without any noise or clamour. Moreover, how 
 all acclamations and flattery were repressed by 
 him : how carefully hee observed all things 
 necessary to the government, and kept an 
 account of the common expences, and how 
 patiently he did abide that he was repre- 
 hended by some for this his strict and rigid 
 kind of dealing. How hee was neither a super- 
 stitious worshipper of the gods, nor an ambitious 
 pleaser of men, or studious of popular applause ; 
 but sober in all things, and every where obser- 
 vant of that which was fitting ; no affecter of 
 
man 
 
 HIS MEDITATIONS 9 
 
 novelties : in those things which conduced to A ripe 
 his ease and convenience, (plenty whereof his mature 
 fortune did afford him,) without pride and brag- ~ 
 ging, yet with all freedome and libertie : so that 
 as he did freely enjoy them without any anxiety 
 or affectation when they were present ; so when 
 absent, he found no want of them. Moreover, 
 that he was never commended by any man, as 
 either a learned acute man, or an obsequious 
 officious man, or a fine Oratour ; but as a ripe 
 mature man, a perfect sound man ; one that 
 could not endure to be flattered ; able to gov- 
 erne both himselfe and others. Moreover, how 
 much he did honour all true philosophers, with- 
 out upbraiding those that were not so ; his soci- 
 ablenesse, his gracious and delightfull conversa- 
 tion, but never unto satiety ; his care of his body 
 within bounds and measure, not as one that de- 
 sired to live long, or over-studious of neatnesse, 
 and elegancie ; and yet not as one that did not 
 regard it : so that through his owne care and 
 providence, hee seldome needed any inward 
 Physick, or outward applications : but especi- 
 ally how ingeniously he would yeeld to any 
 that had obtained any peculiar faculty, as 
 either Eloquence, or the knowledge of the 
 lawes, or of ancient customs, or the like ; and 
 how he concurred with them, in his best care 
 and endeavour that every one of them might 
 in his kinde, for that wherein he excelled, be 
 regarded and esteemed : and although hee did 
 all things carefully after the ancient customes 
 of his forefathers, yet even of this was he not 
 
10 M. AUREL. ANTONINUS 
 
 His dis- desirous that men should take notice, that hee 
 cretion did imitate ancient customes. Againe, how he 
 - wa8 not eas ^y move d an< ^ tossed up and downe, 
 tion but loved to be constant, both in the same 
 places and businesses ; and how after his great 
 fits of head-ach, he would returne fresh and 
 vigorous to his wonted affaires. Againe, that 
 secrets he neither had many, nor often, and 
 such only as concerned publike matters : His 
 discretion and moderation, in exhibiting of the 
 Spectacula, or, publike sights and showes for 
 the pleasure and pastime of the people : in 
 publicke buildings, Congiaries, and the like. 
 In all these things, having a respect unto men 
 only as men, and to the equity of the things 
 themselves, and not unto the glory that might 
 follow. Never wont to use the baths at un- 
 seasonable houres ; no builder ; never curious, 
 or solicitous, either about his meat, or about 
 the workmanship, or colour of his clothes, 
 or about any thing that belonged to externall 
 beauty. ... In all his conversation, farre 
 from all inhumanity, all boldnesse, and inciv- 
 ilitie, all greedinesse and impetuositie ; never 
 doing anything with such earnestnesse, and in- 
 tention, that a man could say of him, that 
 hee did sweat about it : but contrariwise, all 
 things distinctly, as at leasure ; without trouble ; 
 orderly, soundly, and agreeably. A man might 
 have applyed that to him, which is recorded 
 of Socrates, that he knew how to want, and 
 to enjoy those things, in the want whereof, 
 most men shew themselves weake ; and in the 
 
HIS MEDITATIONS n 
 
 fruition, intemperate : But to hold out firme A Prince 
 and constant, and to keepe within the compasse m *7 ^ 
 of true moderation and sobriety in either estate, 
 is proper to a man, who hath a perfect and in- 
 vincible soule; such as he shewed himselfe in 
 the sicknesse of Maximus. 
 
 XIV. From the gods I received that I had 
 good Grandfathers, and Parents, a good Sister, 
 good masters, good domesticks, loving kinsmen, 
 almost all that I have ; and that I never througli 
 hast, and rashnesse transgressed against any of 
 them, notwithstanding that my disposition was 
 such, as that such a thing (if occasion had beene) 
 might very well have beene committed by me, 
 but that it was the mercy of the gods, to prevent 
 such a concurring of matters and occasions, as 
 might make mee to incurre this blame. That I 
 was not long brought up by the Concubine of 
 my Father ; that I preserved the flower of my 
 youth. That I tooke not upon me to be a man 
 before my time, but rather put it off longer then 
 I needed. That I lived under the government of 
 my Lord and Father, who would take away from 
 me all pride and vaine-glory, and reduce me to 
 that conceit and opinion that it was not impos- 
 sible for a Prince to live in the Court without 
 a troope of guards and followers, extraordinary 
 apparell, such and such torches and statues, and 
 other like particulars of state and magnificence ; 
 but that a man may reduce and contract him- 
 selfe almost to the state of a private man, and yet 
 for all that not to become the more base and 
 remisse in those publick matters and affaires, 
 
ii M. AUREL. ANTONINUS 
 
 The good wherein power and authority is requisite. That 
 gifts of I have had such a Brother, who by his owne ex- 
 ie Gods am p| e might stirre me up to thinke of my selfe ; 
 and by his respect and love, delight and please 
 me. That I have got ingenuous children, and 
 that they were not borne distorted, nor with any 
 other naturall deformity. That I was no great pro- 
 ficient in the study of Rhetorick and Poetry, and 
 of other faculties, which perchance I might have 
 dwelt upon, if I had found myselfe to goe on in 
 them with successe. That I did by times pre- 
 ferre those, by whom I was brought up, to such 
 places and dignities, which they seemed unto me 
 most to desire ; and that I did not put them off 
 with hope and expectation, that (since that they 
 were yet but young) I would doe the same here- 
 after. That I ever knew Apollonius and Rusti- 
 cut>, and Maximus. That I have had occasion 
 often and effectually to consider and meditate 
 with my selfe, concerning that life which is 
 according to nature, what the nature and manner 
 of it is : So that as for the gods and such sug- 
 gestions, helpes and inspirations, as might be ex- 
 pected from them, nothing did hinder, but that I 
 might have begunne long before to live according 
 to nature ; or that even now that I was not yet 
 partaker and in present possession of that life, 
 that I my selfe (in that I did not observe those 
 inward motions, and suggestions, yea and almost 
 plaine and apparant instructions and admonitions 
 of the gods,) was the only cause of it. That my 
 body in such a life, hath beene able to hold out 
 so long. That I never had to doe with Bene- 
 
HIS MEDITATIONS 13 
 
 dicta and Theodotus, yea and afterwards when I A blame- 
 fell into some fits of love, I was soone cured. ^ ess ^ e 
 That having beene often displeased with Rusti- 
 cus, I never did him any thing, for which after- 
 wards I had occasion to repent. That it being 
 so that my Mother was to die young, yet shee 
 lived with me all her latter yeares. That as 
 often as I had a purpose to helpe and succour 
 any that either was poor, or fallen into some 
 present necessity, I never was answered by my 
 Officers that there was not ready money enough 
 to doe it ; and that I my selfe never had occasion 
 to require the like succour from any other. 
 That I have such a wife, so obedient, so loving, 
 so ingenuous. That I had choice of fit and able 
 men, to whom I might commit the bringing up of 
 my children. That by dreames I have received 
 helpe, as for other things, so in particular, how I 
 might stay my casting of blood, and cure my 
 dizzenesse, as that also that hapned to thee in 
 Cajeta, as unto Chryses when he prayed by the 
 sea-shore. And when I did first apply my selfe 
 to Philosophie, that I did not fall into the hands 
 of some sophists, or spent my time either in read- 
 ing the manifold volumes of ordinary philosophers, 
 nor in practising my selfe in the solution of argu- 
 ments and fallacies, nor dwelt upon the studies 
 of the Metheores, and other naturall curiosities. 
 All these things without the assistance of the 
 gods, and fortune, could not have beene. 
 
 XV. In the Countrey of the Quadi at Granua, 
 these. 
 
 Betimes in the morning say to thy selfe, This 
 
14 M. AUREL. ANTONINUS 
 
 Brotherly day 1 shall have to doe with an idle curious man, 
 charity w ith an unthankful! man, a railer, a crafty, false, 
 
 to all men or an env i ous man . an unsociable uncharitable 
 man. All these ill qualities have hapned unto 
 them, through ignorance of that which is truly 
 good and truly bad. But I that understand the 
 nature of that which is good, that it onely is to 
 be desired, and of that which is bad, that it onely 
 is truly odious and shameful : who know more- 
 over, that this transgressor, whosoever he be, is 
 ray kinsman, not by the same blood and seed, 
 but by participation of the same reason, and of 
 the same divine particle ; How can I either be 
 hurt by any of those, since it is not in their 
 power to make me incurre anything that is truly 
 reproachfull ? or angry, and ill affected towards 
 him, who by nature is so neere unto me ? for we 
 are all borne to bee fellow workers, as the feet, the 
 hands, and the eye-lids ; as the rowes of the 
 upper and under teeth : for such therefore to be 
 in opposition, is against nature ; and what is it 
 to chafe at, and to be averse from, but to be in 
 opposition ? 
 
 XVI. Whatsoever I am, is either flesh, or 
 life, or that which wee commonly call the mistris 
 and over-ruling part of man ; reason. Away 
 with thy bookes, suffer not thy minde any more 
 to be distracted, and carryed to and fro ; for it 
 will not be ; but as even now readie to die, 
 thinke little of thy flesh : blood, bones, and a 
 skin ; a pretty piece of knit and twisted worke, 
 consisting of nerves, veines and arteries ; thinke 
 no more of it, then so. And as for thy life, 
 
HIS MEDITATIONS 15 
 
 consider what it is ; a winde ; not one constant Thou art 
 winde neither, but every moment of an houre let a P ar ' f 
 out, and suckt in againe. The third, is thy the whole 
 ruling part ; and here consider ; Thou art an old 
 man ; suffer not that excellent part to bee brought 
 in subjection, and to become slavish : suffer it not 
 to be drawne up and downe with unreasonable 
 and unsociable lusts and motions, as it were with 
 wyres and nerves ; suffer it not any more, either 
 to repine at any thing now present, or to feare and 
 fly any thing to come, which the Destinie hath 
 appointed thee. 
 
 XVII. Whatsoever proceeds from the gods 
 immediately, that any man will grant totally 
 depends from their divine providence. As for 
 those things that are commonly said to happen 
 by Fortune, even those must be conceived to 
 have dependance from nature, or from that first 
 and general! connexion, and concatenation of all 
 those things, which more apparantly by the 
 divine providence are administred and brought 
 to passe. All things flow from thence : And 
 whatsoever it is that is, is both necessary, and 
 conducing to the whole ; part of which thou art : 
 and whatsoever it is that is requisite and neces- 
 sary for the preservation of the generall, must of 
 necessity for every particular nature, bee good 
 and behoovefull. And as for the whole, it is pre- 
 served, as by the perpetuall mutation and conver- 
 sion of the simple Elements one into another, so 
 also by the mutation, and alteration of things 
 mixed and compounded. Let these things 
 suffice thee ; Let them be alwayes unto thee, as 
 
16 M. AUREL. ANTONINUS 
 
 Go about thy generall rules and precepts. As for thy 
 eac ^ 1 thirst after bookes, away with it with all speed 
 
 if th-y st t ^ at t ^ lou ^ e not murmul "i n g an d complaining, 
 but truly meeke and well satisfied, and from thy 
 heart thankfull unto the gods. 
 
 Secont Sooftc 
 
 T3EMEMBER how long thou hast already 
 A V put off these things, and how often a 
 certaine day and houre as it were, having been 
 set unto thee by the gods, thou hast neglected it. 
 It is high time for thee to understand the true 
 nature both of the world, whereof thou art a 
 part ; and of that Lord and Governour of the 
 World, from whom, as a channell from the 
 spring, thou thy selfe didst flow : And that there 
 is but a certaine limit of time appointed unto 
 thee, which if thou shalt not make use of to 
 calme and alay the many distempers of thy soule, 
 it will passe away and thou with it, and never 
 after returne. 
 
 II. Let it be thy earnest and incessant care as 
 a Romane and a man to performe whatsoever it 
 is that thou art about, with true and unfained 
 gravity, natural 1 affection, freedome and justice : 
 and as for all other cares, and imaginations, how 
 thou mayest ease thy minde of them. Which 
 thou shalt doe ; if thou shalt goe about every 
 action as thy last action, free from all vanitie, all 
 passionate and wilfull aberration from reason, 
 and from all hypocrisie, and selfe-love, and dis- 
 
HIS MEDITATIONS 17 
 
 like of those things, which by the fates, or ap- Man's 
 pointment of God have hapned unto thee. Thou happiness 
 seest that those things, which for a man to hold f r ^f n< 
 on in a prosperous course, and to live a divine himself 
 life, are requisite and necessary, are not many, 
 for the gods will require no more of any man, 
 that shall but keepe and observe these things. 
 
 III. Doe, Soule, doe ; abuse and contemne 
 thy selfe ; yet a while and the time for thee to 
 respect thy selfe, will be at an end. Every mans 
 happinesse depends from himselfe, but behold 
 thy life is almost at an end, whiles affording thy 
 selfe no respect, thou dost make thy happinesse 
 to consist in the soules, and conceits of other men. 
 
 IV. Why should any of these things that hap- 
 pen externally, so much distract thee ? Give thy 
 selfe leisure to learne some good thing, and cease 
 roving and wandring to and fro. Thou must 
 also take heed of another kinde of wandring, for 
 they are idle in their actions, who toile and 
 labour in this life, and have no certaine scope to 
 which to direct all their motions, and desires. 
 
 V. For not observing the state of another 
 mans soule, scarce was ever any man knowne to 
 be unhappy. But whosoever they be that intend 
 not, and guide not by reason and discretion 
 the motions of their owne soules, they must of 
 necessity be unhappy. 
 
 VI. These things thou must alwayes have in 
 minde : What is the nature of the Universe, and 
 what is mine in particular : This unto that what 
 relation it hath : what kinde of part, of what 
 kinde of Universe it is: And that there is 
 
i8 M. AUREL. ANTONINUS 
 
 The gods no body that can hinder thee, but that thou 
 will io mayestal waves, both doe and speake those things 
 hich are agreeeble to that Nature whereof thou 
 art a part. 
 
 VII. Theophrastus, where he compares sinne 
 with sinne (as after a vulgar sense such things I 
 grant may be compared : ) sayes well and like a 
 philosopher, that those sinnes are greater which 
 are committed through lust, then those which 
 are committed through anger. For he that is 
 angry seemes with a kinde of griefe and close con- 
 traction of himselfe, to turne away from reason ; 
 but he that sinnes through lust, being overcome 
 by pleasure, doth in his very sin bewray a more 
 impotent, and unmanlike disposition. Well then 
 and like a philosopher doth he say, that he of the 
 two is the more to be condemned, that sins with 
 pleasure, then he that sinnes with griefe. For 
 indeed this latter may seeme first to have beene 
 wronged, and so in some manner through griefe 
 thereof to have been forced to be angry, whereas 
 he who through lust doth commit any thing, did 
 of himselfe meerly resolve upon that action. 
 
 VIII. Whatsoever thou doest affect, whatso- 
 ever thou doest project, so doe, and so project 
 all, as one who, for ought thou knowest, may at 
 this very present depart out of this life. And as 
 for death, if there be any gods, it is no grievous 
 thing to leave the society of men. The gods 
 will doe thee no hurt thou maist be sure. But if 
 it be so that there be no gods, or that they take 
 no care of the world, why should I desire to live 
 in a world void of gods, and of all divine provi- 
 
HIS MEDITATIONS 19 
 
 dence ? But gods there be certainely, and they Gods 
 take care for the world ; and as for those things there be 
 which be truly evill, as vice and wickednesse, cer * aml y 
 such things they have put in a mans owne power, 
 that he might avoid them if he would : and had 
 there beene any thing besides that had been truly 
 bad and evill, they would have had a care of 
 that also, that a man might have avoided it. But 
 why should that be thought to hurt and pre- 
 judice a mans life in this world, which cannot 
 any wayes make man himselfe the better, or the 
 worse in his owne person ? Neither must wee 
 thinke that the Nature of the Universe did 
 either through ignorance passe these things, or 
 if not as ignorant of them, yet as unable either 
 to prevent, or better to order and dispose them. 
 It cannot be that shee through want either of 
 power or skill, should have committed such a 
 thing, so as to suffer all things both good and 
 bad, equally and promiscuously to happen unto all 
 both good and bad. As for life therefore, and 
 death, honour and dishonour, labour and plea- 
 sure, riches and poverty, all these things happen 
 unto men indeed, both good and bad, equally ; 
 but as things which of themselves are neither 
 good nor bad ; because of themselves, neither 
 shamefull nor praise-worthy. 
 
 IX. Consider how quickly all things are dis- 
 solved and resolved : the bodyes and substances 
 themselves, into the matter and substance of the 
 world : and their memories into the generall 
 Age and Time of the world. Consider the 
 nature of all worldly sensible things ; of those 
 
lo M. AUREL. ANTONINUS 
 
 What is especially, which either insnare by pleasure, or 
 it to die? f or theij- irkesomenesse are dreadfull, or for their 
 outward luster and shew are in great esteeme 
 and request, how vile and contemptible, how 
 base and corruptible, how destitute of all true 
 life and being they are. 
 
 X. It is the part of a man endowed with a 
 good understanding facultie, to consider what 
 they themselves are in very deed, from whose 
 bare conceits and voices, honour and credit doe 
 proceed : as also what it is to die, and how if a 
 man shall consider this by it selfe alone, to die, 
 and separate from it in his minde all those things 
 which with it usually represent themselves unto 
 us, he can conceive of it no otherwise, then as of 
 a worke of nature, and he that feaies any worke 
 of nature, is a very child. Now death, it is not 
 only a worke of Nature, but also conducing to 
 Nature. 
 
 XI. Consider with thy selfe how man, and by 
 what part of his, is joyned unto God, and how 
 that part of man is affected, when it is said to 
 be diffused. There is nothing more wretched 
 then that soule, which in a kinde of circuit com- 
 passeth all things, searching (as he saith) even 
 the very depths of the Earth ; and by all signes 
 and conjectures prying into the very thoughts of 
 other mens soules; and yet of this is not sensible, 
 that it is sufficient for a man to apply himselfe 
 wholly, and to confine all his thoughts and cares 
 to the tendance of that Spirit, which is within 
 him, and truly and really to serve him. His ser- 
 vice doth consist in this, that a man keepe him- 
 
HIS MEDITATIONS *i 
 
 selfe pure from all violent passion, and evill afrec- To lose 
 tion, from all rashnesse and vanity, and from all but the 
 manner of discontent, either in regard of the fl y m 
 gods, or men. For indeed whatsoever proceeds 
 from the gods, deserves respect for their worth 
 and excellencie ; and whatsoever proceeds from 
 men, as they are our kinsmen, should by us be 
 entertained, with love, alwayes ; sometimes, as 
 proceeding from their ignorance of that which 
 is truly good and bad, (a blindnesse no lesse, 
 then that by which wee are not able to discerne 
 betweene white and black : ) with a kinde of 
 pitty and compassion also. 
 
 XII. If thou shouldst live 3000, or as many 
 10,000 of yeares, yet remember this, that man 
 can part with no life properly, save with that 
 little part of life, which hee now lives : and that 
 which he lives, is no other, then that which at 
 every instant he parts with. That then which is 
 longest of duration, and that which is shortest, 
 come both to one effect. For although in regard 
 of that which is already past there may be some 
 inequalitie, yet that time which is now present 
 and in being, is equall unto all men. And that 
 being it which wee part with whensoever we die, 
 it doth manifestly appeare, that it can bee but a 
 moment of time, that wee then part with. For 
 as for that which is either past or to come, a 
 man cannot be said properly to part with it. For 
 how should a man part with that which he hath 
 not ? These two things therefore thou must re- 
 member. First, that all things in the world from 
 all eternitie, by a perpetuall revolution of the 
 
ii M. AUREL. ANTONINUS 
 
 All is same times and things ever continued and re- 
 opmion n ued, are of one kinde and nature ; so that 
 whether for a 100 or 200 hundred yeares onely, 
 or for an infinite space of time, a man see those 
 things which are still the same, it can be no 
 matter of great moment. And secondly, that 
 that life which any the longest liver, or the 
 shortest liver parts with, is for length and dura- 
 tion the very same, for that only which is pre- 
 sent, is that, which either of them can lose, us 
 being that only which they have, for that which 
 he hath not, no man can truly be said to lose. 
 
 XIII. Remember that all is but opinion and 
 conceit, for those things are plaine and apparant, 
 which were spoken unto Monimus the Cynick, 
 and as plaine and apparant is the use that may be 
 made of those things, if that which is true and 
 serious in them, be received as well as that which 
 is sweet and pleasing. 
 
 XIV. A mans soule doth wrong and dis- 
 respect it selfe first and especially, when as much 
 as in it selfe lyes it becomes an Aposteme, and 
 as it were an excrescencie of the world, for to 
 be grieved and displeased with any thino that 
 happens in the world, is direct apostasie from the 
 Nature of the Universe ; part of which, all 
 particular Natures of the world, are : Secondly, 
 when shee either is averse from any man, or lead 
 by contrary desires and affections, tending to his 
 hurt and prejudice ; such as are the soules of them 
 that are angry. Thirdly, when shee is overcome 
 by any pleasure or paine. Fourthly, when shee 
 doth dissemble, and covertly and falsely, either 
 
HIS MEDITATIONS 23 
 
 doth or saith any thing. Fiftly, when shee doth Life is a 
 either affect or endeavour any thing to no certain pilgrim- 
 end, but rashly and without due ratiocination, a * 
 and consideration, how consequent or incon- 
 sequent it is to the common end. For even 
 the least things ought not to be done, without 
 relation unto the end ; and the end of the reason- 
 able creatures is, to follow and obey him, who is 
 the reason as it were, and the law of this great 
 City, and ancient Common-wealth. 
 
 XV. The time of a mans life is as a point ; 
 the substance of it ever flowing, the sense obscure ; 
 and the whole composition of the body, tending 
 to corruption. His soule is restlesse, fortune 
 uncertaine, and fame doubtfull : to be briefe, as a 
 streame so are all things belonging to the body ; 
 as a dreame, or as a smoake, so are all that belong 
 unto the soule. Our life is a warfare, and a 
 meere pilgrimage. Fame after life, is no better 
 than oblivion. What is it then that will adhere 
 and follow ? Only one thing, Philosophy. And 
 philosophic doth consist in this, for a man to 
 preserve that Spirit which is within him, from 
 all manner of contumelies and injuries, and above 
 all paines or pleasures ; never to doe any thing 
 either rashly, or fainedly, or hypocritically : 
 wholly to depend from himselfe, and his owne 
 proper actions : all things that happen unto him 
 to embrace contentedly, as comming from Him 
 from whom He Himselfe also came ; and above 
 all things, with all meeknesse and a calme chear- 
 fulnesse, to expect death, as being nothing else, 
 but the resolution of those Elements, of which 
 
*4 M. AUREL. ANTONINUS 
 
 How to every creature is composed. And if the Ele- 
 use Life ments themselves suffer nothing by this their 
 perpetuall conversion of one into another, that 
 dissolution, and alteration, which is so common 
 unto all, why should it be feared by any ? Is 
 not this according to nature ? But nothing that 
 is according to Nature, can be evill. 
 
 Whilcst I was at Carnuntum. 
 
 Che CljirD ISoobc 
 
 A MAN must not only consider how daily 
 his life wasteth and decreaseth, but this 
 also, that if he live loug, hee cannot be certaine, 
 whether his understanding shall continue so able 
 and sufficient, for either discreet consideration, 
 in matter of businesses ; or for contemplation : it 
 being the thing, whereon true knowledge of 
 things both divine and humane, doth depend. 
 For if once he shall beginne to dote, his res- 
 piration, nutrition, his imaginative, and appetitive, 
 and other naturall faculties, may still continue 
 the same : he shall finde no want of them. But 
 how to make that right use of himselfe that he 
 should, how to observe exactly in all things that 
 which is right and just, how to redresse and 
 rectifie all wrong, or suddaine apprehensions and 
 imaginations, and even of this particular, whether 
 he should live any longer or no, to consider 
 duly ; for all such things, wherein the best 
 strength, and vigour of the minde is most re- 
 
HIS MEDITATIONS 15 
 
 quisite ; his power and abilitie will be passed Beauty 
 and gone. Thou must hasten therefore ; not * n natural 
 only because thou art every day neerer unto " 
 death then other, but also because that intel- 
 lective facultie in thee, whereby thou art inabled 
 to know the true nature of things, and to order 
 all thy actions by that knowledge, doth daily 
 wast and decay : or, may faile thee before thou 
 die. 
 
 II. This also thou must observe, that what- 
 soever it is that naturally doth happen to things 
 naturall, hath somewhat in it selfe, that is pleas- 
 ing and delJghtfull, as a great loafe when it is 
 baked, some parts of it cleave as it were, and 
 part asunder, and make the crust of it rugged 
 and unequall, and yet those parts of it, though in 
 some sort it be against the art and intention of 
 baking it selfe, that they are thus cleft and parted, 
 which should have beene, and were first made all 
 even and uniforme, they become it well never- 
 thelesse, and have a certaine peculiar property, to 
 stirre the appetite. So figs are accounted fairest 
 and ripest then, when they beginne to shrinke, 
 and wither as it were. So ripe olives, when 
 they are next to putrefaction, then are they in 
 their proper beautie. The hanging downe of 
 grapes, the brow of a Lyon ; the froath of a 
 foaming wilde boare, and many other like things, 
 though by themselves considered, they are farre 
 from any beautie, yet because they happen 
 naturally, they both are comely, and delight- 
 full ; so that if a man shall with a profound 
 minde and apprehension, consider all things in 
 
i6 M. AUREL. ANTONINUS 
 
 Beauty of the world, even among all those things which 
 old age are but meere accessories, and naturall appendices 
 as it were, there will scarce appeare any thing 
 unto him, wherein he will not finde matter 
 of pleasure and delight. So will he behold 
 \vi-h as much pleasure the true rictus of 
 wilde beasts, as those which by skilfull painters, 
 and other artificers are imitated. So will he bee 
 able to perceive the proper ripenesse and beauty 
 of old age, whether in man, or woman : and 
 whatsoever else it is that is beautifull and alluring 
 in whatsoever is, with chast and continent eyes, 
 he will soone finde out and discerne. Those 
 and many other things will he discerne, not 
 credible unto every one, but unto them only 
 who are truly and familiarly acquainted, both 
 with nature it selfe, and all naturall things. 
 
 III. Hippocrates having cured many sick- 
 nesses, fell sick himselfe and dyed. The Chal- 
 deans and Astrologians having foretold the deaths 
 of divers, were afterwards themselves surprised 
 by the fates. Alexander and Pompeius, and 
 Caius Caesar, having destroyed so many townes, 
 and cut off in the field so many thousands both 
 of horse and foot, yet they themselves at last, 
 were faine to part with their owne lives. Hera- 
 clitus having written so many naturall tracts 
 concerning the last and generall conflagration of 
 the world, dyed afterwards all filled with water 
 within, and all bedawbed with durt and dung 
 without. Lyce killed Democritus ; and Socrates, 
 another sort of vermine, wicked ungodly men. 
 How then stands the case ? Thou hast taken 
 
HIS MEDITATIONS 27 
 
 ship, thou hast sailed, thou art come to land, goe Keep thy 
 out, if to another life, there also shalt thou finde thoughts 
 gods, who are every where. If all life and sense 
 shall cease, then shalt thou cease also to be sub- 
 ject to either paines, or pleasures ; and to serve 
 and tend this vile cottage ; so much the viler, by 
 how much that which ministers unto it doth 
 excell ; the one being a rationall substance, and 
 a spirit, the other nothing but earth and blood. 
 
 IV. Spend not the remnant of thy dayes in 
 thoughts and phancies concerning other men, 
 when it is not in relation to some common good, 
 when by it thou art hindred from some other 
 better worke. That is, spend not thy time in 
 thinking, what such a man doth, and to what 
 end : what he saith, and what he thinkes, and 
 what he is about, and such other things or curio- 
 sities, which make a man to roave and wander 
 from the care and observation of that part of 
 himselfe, which is rationall, and over-ruling. 
 See therefore in the whole series and connexion 
 of thy thoughts, that thou be carefull to prevent 
 whatsoever is idle and impertinent : but especi- 
 ally, whatsoever is curious and malitious : and 
 thou must use thyselfe to think only of such 
 things, of which if a man upon a suddaine should 
 ask thee, what it is that thou art now thinking, 
 thou mayest answere This, and That ; freely and 
 boldly, that so by thy thoughts it may presently 
 appeare that all in thee is sincere, and peaceable ; 
 as becommeth one that is made for society, and 
 regards not pleasures, nor gives way to any vol- 
 uptuous imaginations at all : free from all con- 
 
i8 M. AUREL. ANTONINUS 
 
 Unspot- tentiousnesse, envie, and suspition, and from 
 ted by whatsoever else thou wouldest blush to confesse, 
 
 p easure, ^ thoughts were set upon. He that is such, is 
 ed by hee surely that doth not put off to lay hold on 
 pain that which is best indeed, a very Priest and 
 Minister of the gods, well acquainted and in good 
 correspondence with Him especially that is seated 
 and placed within himselfe, as in a Temple and 
 sacrarie : To whom also he keepes and preserves 
 himselfe unspotted by pleasure, undaunted by 
 paine ; free from any manner of wrong, or con- 
 tumelie, by himselfe offered unto himselfe: not 
 capable of any evill from others : a wrastler of 
 the best sort, and for the highest prize, that he 
 may not be cast downe by any passion, or affec- 
 tion of his owne ; deeply dyed and drenched in 
 righteousnesse, embracing and accepting with his 
 whole heart, whatsoever either hapneth or is 
 allotted unto him. One who not often, nor 
 without some great necessity tending to some 
 publick good, mindeth what any other, either 
 speaks, or doth, or purposeth : for those things 
 onely that are in his owne power, or that are truly 
 his owne, are the objects of his employments, 
 and his thoughts are ever taken up with those 
 things, which of the whole Universe are by the 
 Fates, or Providence destinated and appropriated 
 unto Himselfe. Those things that are his owne, 
 and in his owne power, he himselfe takes order 
 for that they be good : and as for those that 
 happen unto him, he beleeves them to bee so. 
 For that lot and portion which is assigned to 
 every one, as it is unavoidable and necessary, so 
 
HIS MEDITATIONS 29 
 
 is it alwayes profitable. He remembers besides Like a 
 that whatsoever partakes of reason, is a kinne soldier 
 
 unto him, and that to care for all men generally, ^ ^i* 1 ^ 
 
 . . ,- -S J tor the 
 
 is agreeing to the nature or a man : But as for trumpet 
 
 honour and praise, that they ought not generally 
 to be admitted and accepted of from all, but 
 from such only, who live according to nature. 
 As for them that doe not, what manner of men 
 they be at home, or abroad ; day or night, how 
 conditioned themselves with what manner of con- 
 ditions, or with men of what conditions they 
 moile and passe away the time together, he 
 knoweth, and remembers right well, he there- 
 fore regards not such praise and approbation, 
 as proceeding from them, who cannot like and 
 approve themselves. 
 
 V. Doe nothing against thy will, nor contrary 
 to the communitie, nor without due examination, 
 nor with reluctancie. Affect not to set out thy 
 thoughts with curious neate language. Be neither 
 a great talker, nor a great undertaker. More- 
 over, let thy god that is in thee to rule over thee, 
 finde by thee, that he hath to doe with a man ; 
 an aged man ; a sociable man ; a Romane ; a 
 Prince; one that hath ordered his life, as one 
 that expecteth, as it were, nothing but the sound 
 of the trumpet, sounding a retreat to depart out 
 of this life with all expedition. One who for 
 his word or actions neither needs an oath, nor 
 any man to be a witnesse. 
 
 VI. To be chearefull, and to stand in no need, 
 either of other mens helpe or attendance, or of 
 that rest and tranquillitie, which thou must bee 
 
30 M. AUREL. ANTONINUS 
 
 Follow beholding to others for. Rather like one that is 
 the best straight of himselfe, or hath ever beene straight, 
 then one that hath beene rectified. 
 
 VII. If thou shalt finde any thing in this 
 mortall life better then righteousnesse, then 
 truth, temperance, fortitude, and in generall 
 better then a minde contented both .with those 
 things which according to right and reason shee 
 doth, and in those, which without her will and 
 knowledge happen unto thee by the Providence ; 
 If I say, thou canst finde out any thing better 
 then this ; apply thy selfe unto it with thy whole 
 heart, and that which is best wheresoever thou 
 dost finde it, injoy freely. But if nothing thou 
 shalt finde worthy to be preferred to that Spirit 
 which is within thee ; if nothing better then to 
 subject unto thee thine owne lusts and desires, and 
 not to give way to any fancies or imaginations 
 before thou hast duely considered of them, noth- 
 ing better then to withdraw thy selfe (to use 
 Socrates his words) from all sensualitie, and 
 submit thy selfe unto the gods, and to have care 
 of all men in generall : If thou shalt finde that 
 all other things in comparison of this, are but 
 vile, and of little moment ; then give not way to 
 any other thing, which being once though but 
 affected and inclined unto, it will no more be in 
 thy power, without all distraction as thou oughtest 
 to preferre and to pursue after that good, which 
 is thine owne and thy proper good. For it is 
 not lawfull, that any thing that is of another and 
 inferiour kind and nature, be it what it will, as 
 either popular applause, or honour, or riches, or 
 
HIS MEDITATIONS 31 
 
 pleasures ; should be suffered to confront and Prefer 
 contest as it were, with that which is rational!, the . 
 and operatively good. For all these things, tf 
 once though but for a while, they beginne to 
 please, they presently prevaile, and pervert a 
 mans mind, or turne a man from the r^ght way. 
 Doe thou therefore I say absolutely and freely 
 make choise of that which is best, and stick unto 
 it. Now, that they say is best, whfch is most 
 profitable. If they meane profitable to man as 
 he is a rationall man, stand thou to it, and main- 
 taine it ; but if they meane profitable, as he 
 is a creature, only reject it ; and from this thy 
 Tenet, and Conclusion keepe off carefully, all 
 plausible shewes, and colours of externall appear- 
 ance, that thou maist be able to discerne things 
 rightly. 
 
 VIII. Never esteeme of any thing as profit- 
 able, which shall ever constraine thee either to 
 breake thy faith, or to lose thy modestie ; to hate 
 any man, to suspect, to curse, to dissemble, to 
 lust after any thing, that requireth the secret of 
 walls, or vailes. But he that preferreth before 
 all things his Rationall part and Spirit, and the 
 sacred mysteries of vertue which issueth from 
 it, he shall never lament and exclame ; never 
 sigh, he shall never want either solitude or com- 
 pany : and which is chiefest of all, he shall live 
 without either desire or feare. And as for life, 
 whether for a long or short time he shall enjoy 
 his soule thus compassed about with a body, he is 
 altogether indifferent. For if even now he were 
 to depart, he is as ready for it, as for any other 
 
3J M. AUREL. ANTONINUS 
 
 The dis- action, which may be performed with modestie, 
 ciphned anc j decencie. For all his life long, this is his 
 onely care, that his minde may alwayes be occu- 
 pied in such intentions and objects, as are proper 
 to a rationall sociable creature. 
 
 IX. In the minde that is once truly dis- 
 ciplined and purged, thou canst not finde any 
 thing, either foule or impure, or as it were 
 festered : nothing that is either servile, or 
 affected : no partiall tie ; no malicious aversenesse ; 
 nothing obnoxious ; nothing concealed. The 
 life of such an one, Death can never surprise as 
 imperfect ; as of an Actour, that should dye 
 before he had ended, or the play it selfe were at 
 an end, a man might speake. 
 
 X. Use thine opinative facultie with all 
 honour and respect, for in her indeed is all : that 
 thy opinion doe not beget in thy understanding 
 any thing contrary to either Nature, or the 
 proper constitution of a Rationall creature. The 
 end and object of a Rationall constitution, is, to 
 doe nothing rashly, to bee kindly affected to- 
 wards men, and in all things willingly to submit 
 unto the gods. Casting therefore all other things 
 aside, keepe thy selfe to these few, and remember 
 withall that no man properly, can be said to live 
 more then that which is now present, which is 
 but a moment of time. Whatsoever is besides 
 either is already past, or incertaine. The time 
 therefore that any man doth live, is but a little, 
 and the place where he liveth, is but a very little 
 corner of the earth, and the greatest fame that 
 can remaine of a man after his Death, even that 
 
HIS MEDITATIONS 33 
 
 is but little, and that too, such as it is whilest it Under- 
 is, is by the succession of silly mortal! men pre- stand 
 served, who likewise shall shortly die, and even 7 
 whiles they live know not what in very deed they 
 themselves are : and much lesse can know one, 
 who long before is dead and gone. 
 
 XI. To these ever present helpes and memen- 
 toes, let one more be added, Ever to make a par- 
 ticular description and delineation as it were of 
 every object that presents it selfe to thy minde, 
 that thou maist wholly and throughly contem- 
 plate it, in its owne proper nature, bare and 
 naked ; wholly, and severally ; divided into its 
 severall parts and quarters: and then by thy selfe 
 in thy minde, to call both it, and those things of 
 which it doth consist, and in which it shall be 
 resolved, by their owne proper true Names, and 
 appellations. For there is nothing so effectual! 
 to beget true Magnanimitie, as to be able truly 
 and methodically to examine and consider all 
 things that happen in this life, and so to penetrate 
 into their natures, that at the same time, this also 
 may concurre in our apprehensions : What is the 
 true use of it ? and what is the true nature of 
 this Universe, to which it is usefull ? How 
 much in regard of the Universe may it bee 
 esteemed ? how much in regard of man, a 
 Citizen of the supreame Citie, of which all other 
 Cities in the World, are as it were but houses 
 and families ? 
 
 XII. What is this, that now my fancy is set 
 upon ? of what things doth it consist ? how long 
 can it last ? which of all the vertues, is the 
 
34 M. AUREL. ANTONINUS 
 
 Preserve proper vertue for this present use ? as whether 
 thy spirit meeknesse, fortitude, truth, faith, sinccritie, con- 
 P ure tentation, or any of the rest ? Of every thing 
 therefore thou must use thy selfe to say, This 
 immediately comes from God, This by that 
 fatall connexion and concatenation of things, or 
 (which almost comes to one) by some coin- 
 cidentall casualty. And as for this, it proceeds 
 from my neighbour, my kinsman, my fellow : 
 through his ignorance indeed, because he knowes 
 not what is truly naturall unto him : But I know 
 it, and therefore carry my selfe towards him 
 according to the naturall law of fellowship ; that 
 is kindly, and justly. As for those things that 
 of themselves are altogether indifferent, as in my 
 best judgement I conceive every thing to deserve 
 more or lesse, so I carry my selfe towards it. 
 
 XIII. If thou shalt intend that which is pre- 
 sent, following the rule of right and reason care- 
 fully, solidly, meekly, and shalt not intermixe 
 any other businesses, but shalt studie this onely to 
 preserve thy Spirit impolluted, and pure, and 
 shalt cleave unto Him without either hope or 
 feare of any thing, in all things that thou shalt 
 either doe or speake, contenting thy selfe with 
 Heroicall truth, thou shalt live happily ; and from 
 this, there is no man that can hinder thee. 
 
 XIV. As Physitians and Chirurgions have 
 alwayes their instruments ready at hand for all 
 suddaine cures ; so have thou alwayes thy 
 Dogmata in a readinesse for the knowledge of 
 things, both divine and humane: and whatsoever 
 thou dost, even in the smallest things that thou 
 
HIS MEDITATIONS 3$ 
 
 dost, thou must ever remember that mutual! re- Body, 
 lation, and connexion that is between these two Sou. I, and 
 things divine, and things humane. For without 
 relation unto God, thou shalt never speed in any 
 worldly actions ; nor on the other side in any 
 divine, without some respect had to things 
 humane. 
 
 XV. Bee not deceived ; For thou shalt never 
 live to read thy morall Commentaries, nor the 
 Acts of the famous Romanes and Grecians ; nor 
 those Excerpta from sevcrall Bookes ; all which 
 thou hadst provided and laid up for thy selfe, 
 against thine old age. Hasten therefore to an 
 end, and giving over all vaine hopes, helpe thy 
 selfe in time if thou carest for thy selfe, as thou 
 oughtest to doe. 
 
 XVI. To steale, to sow, to buy, to be at rest, 
 to see what is to be done (which is not seene by 
 the eyes, but by another kinde of sight : ) what 
 these words meane, and how many wayes to bee 
 understood, they doe not understand. The Body, 
 the Soule, the Understanding. As the senses 
 naturally, belong to the body, and the desires and 
 affections to the soule, so doe the dogmata to 
 the understanding. 
 
 XVII. To be capable of fancies and imagina- 
 tions, is common to man and beast. To be 
 violently drawne and moved by the lusts and 
 desires of the soule, is proper to wilde beasts and 
 monsters; such as Phalaris, and Nero were. 
 To follow reason for ordinary duties and actions, 
 is common to them also, who beleeve not that 
 there be any gods, and for their advantage would 
 
3 M. AUREL. ANTONINUS 
 
 The true make no conscience to betray their owneCountrey; 
 
 property an j wno w hen once the doorcs be shut upon 
 ' them, dare doe any thing. If therefore all 
 things else be common to these likewise, it 
 followes, that for a man to like and embrace all 
 things that happen and are destinated unto him, 
 and not to trouble and molest that Spirit which 
 is seated in the temple of his owne breast, with a 
 multitude of vaine fancies, and imaginations, but 
 to keepe him propitious and to obey him as a 
 god, never either speaking any thing contrary to 
 truth, or doing any thing contrary to Justice ; is 
 the only true property of a good man. And 
 such a one, though no man should beleeve that 
 he liveth as he doth, either sincerely and con- 
 scionably ; or cheerefull and contentedly ; yet is 
 he neither with any man at all angry for it, nor 
 diverted by it from the way that Jeadeth to the 
 end of his life, through which a man must passe 
 pure, ever ready to depart, and willing of him- 
 selfe without any compulsion to fit and accom- 
 modate himselfe to his proper lot and portion. 
 
 JFouttfo Uoofec 
 
 THAT inward mistris part of man if it be in 
 its owne true naturall temper, is towards 
 all worldly chances and events ever so disposed 
 and affected, that it will easily turne and apply 
 it selfe to that which may bee, and is within its 
 owne power to compasse, when that cannot bee 
 
HIS MEDITATIONS 37 
 
 which at first it intended. For it never doth Retire 
 absolutely addict and apply it selfe to any one within 
 object, but whatsoever it is that it doth now 
 intend and prosecute, it doth prosecute it with 
 exception and reservation ; so that whatsoever 
 it is that falls out contrary to its first intentions, 
 even that afterwards it makes its proper object. 
 Even as the fire when it prevailes upon those 
 things that are in his way ; by which things 
 indeed a little fire would have beene quenched, 
 but a great fire doth soone turne to its owne 
 nature, and so consume whatsoever comes in his 
 way : yea by those very things it is made greater 
 and greater. 
 
 II. Let nothing be done rashly, and at ran- 
 dome, but all things according to the most exact 
 and perfect rules of art. 
 
 III. They seeke for themselves private retiring 
 places, as countrey villages, the sea shoare, moun- 
 tains ; yea thou thy selfe art wont to long much 
 after such places. But all this thou must know pro- 
 ceeds from simplicitie in the highest degree. At 
 what time soever thou wilt, it is in thy power, to 
 retire into thy selfe, and to bee at rest, and free 
 from all businesses. A man cannot any whither 
 retire better, then to his owne soule. He especially 
 who is before hand provided of such things within, 
 which whensoever hee doth withdraw himselfe 
 to looke in, may presently afford unto him perfect 
 ease and tranquillity. By tranquillity I under- 
 stand a decent orderly disposition and carriage, 
 free from all confusion and tumultuousnesse. 
 Afford then thy selfe this retiring continually, 
 
38 M. AUREL. ANTONINUS 
 
 What and thereby refresh and renew thy selfe. Let 
 s h? u '<j these precepts be briefe and fundamental], which 
 ^ p as soon as thou doest call them to minde, may 
 suffice thee to purge thy soule throughly, and to 
 send thee away well pleased with those things 
 whatsoever they bee, which now againe after this 
 short withdrawing of thy soule into her selfe 
 thou doest returne unto. For what is it that 
 thou art offended at ? Can it be at the wicked- 
 nesse of men, when thou doest call to minde this 
 conclusion, that all reasonable creatures are made 
 one for another ? and that it is part of justice to 
 beare with them ? and that it is against their wills 
 that they offend ? and how many already, who 
 once likewise prosecuted their enmities, suspected, 
 hated, and fiercely contended, are now long agoe 
 stretcht out, and reduced unto Ashes ? It is time 
 for thee to make an end. As for those things 
 which among the common chances of the world 
 happen unto thee as thy particular lot and portion, 
 canst thou be displeased with any of them, when 
 thou doest call that our ordinary Dilemma to 
 minde, Either a Providence, or Democritus his 
 Atomes ; and with it, whatsoever we brought to 
 prove, that the whole world is as it were one 
 Citie ? And as for thy body, what canst thou 
 feare, if thou doest consider that thy Minde and 
 Understanding, when once it hath recollected it 
 selfe, and knowes its owne power, hath in this 
 life and Breath, (whether it runne smoothly and 
 gently, or whether harshly and rudely,) no interest 
 at all, but is altogether indifferent : and whatso- 
 ever else thoa hast heard and assented unto con- 
 
HIS MEDITATIONS 39 
 
 cerning either paine or pleasure ? But the care Keep 
 of thine honour and reputation will perchance thyself 
 distract thee ? How can that be, if thou doest 
 look back, and consider both how quickly all 
 things that are, are forgotten, and what an 
 immense chaos of eternity was before, and will 
 follow after all things : and the vanity of praise, 
 and the inconstancie and variablenesse of humane 
 Judgements and opinions, and the narrownesse of 
 the place, wherein it is limited and circumscribed ? 
 For the whole earth is but as one point ; and of 
 it, this inhabited part of it, is but a very little 
 part ; and of this part, how many in number, and 
 what manner of men are they, that will commend 
 thee ? What remaines then, but that thou often 
 put in practise this kinde of retyring of thy selfe, 
 to this little part of thy selfe ; and above all 
 things, keepe thy selfe from distraction, and 
 intend not any thing vehemently, but be free and 
 consider all things, as a man, whose proper object 
 is vertue, as a man whose true nature is to be 
 kinde and sociable, as a Citizen, as a mortull 
 creature. Among other things, which to con- 
 sider, and looke into thou must use to withdraw 
 thy selfe, let those two be among the most 
 obvious and at hand. One, that the things or 
 objects themselves, reach not unto the soule, but 
 stand without still, and quiet, and that it is from 
 the opinion only which is within, that all the 
 tumult and all the trouble doth proceed. The 
 next, that all these things, which now thou seest, 
 shall within a very little while be changed, and 
 bee no more : and ever call to minde, how many 
 
4= M. AUREL. ANTONINUS 
 
 The changes and alterations in the world thou thy 
 world is selfg hast already been an eye witnesse of in thy 
 
 as it ere t j me> This world is raeere change, and this life, 
 
 . . 
 opinion. 
 
 IV. If to understand and to be reasonable be 
 common unto all men, then is that reason, for 
 which we are termed reasonable, common unto 
 all. If reason in generall, then is that reason 
 also, which prescribeth what is to be done and 
 what not, common unto all. If that, then Law. 
 If Law, then are we fellow Citizens. If so, 
 then are we partners in some one common weale. 
 If so, then the world is as it were a Citie. For 
 which other common weale is it, that all men 
 can be said to be members of? From this 
 common Citie it is, that Understanding, Reason, 
 and Law is derived unto us, for from whence 
 else ? For as that which in me is earthly I have 
 from some common earth ; and that which is 
 moist from some other Element is imparted ; as 
 my breath and life hath its proper fountaine ; and 
 that likewise which is dry and fiery in me : (for 
 there is nothing which doth not proceed from 
 something ; as also there is nothing that can be 
 reduced unto meere nothing : ) so also is there 
 some common beginning from whence my under- 
 standing hath proceeded. 
 
 V. As generation is, so also death, a secret of 
 Natures Wisedome : a mixture of Elements, 
 resolved into the same Elements againe, a thing 
 surely which no man ought to be ashamed of: 
 in a series of other fatall events and consequences, 
 which a rationall creature is subject unto, not 
 
HIS MEDITATIONS 41 
 
 improper or incongruous, nor contrary to the All things 
 naturall and proper constitution of man himselfe. happen 
 
 VI. Such and such things, from such and such J ustl y 
 causes, must of necessity proceed. Hee that 
 would not have such things to happen, is as he 
 
 that would have the fig-tree grow without any 
 sappe or moisture. In summe, remember this, 
 that within a very little while, both thou and he 
 shall both be dead, and after a little while more, 
 not so much as your names and memories shall be 
 remaining. 
 
 VII. Let opinion be taken away, and no man 
 will thinke himselfe wronged. If no man shall 
 think himselfe wronged, then is there no more 
 any such thing as wrong. That which makes 
 not man himselfe the worse, cannot make his life 
 the worse, neither can it hurt him either inwardly 
 or outwardly. It was expedient in nature that it 
 shoul^l be so, and therefore necessary. 
 
 VIII. Whatsoever doth happen in the world, 
 doth happen justly, and so if thou dost well take 
 heed, thou shalt finde it. I say not only in right 
 order by a series of inevitable consequences, but 
 according to Justice and as it were by way of 
 equall distribution, according to the true worth of 
 every thing. Continue then to take notice of it, 
 as thou hast begunne, and whatsoever thou doest, 
 doe it not without this proviso, that it be a thing 
 of that nature that a good man, (as the word good 
 is properly taken) may doe it. This observe 
 carefully in every action. 
 
 IX. Conceit no such things, as he that 
 wrongeth thee conceiveth, or would have thee 
 
4* M. AUREL. ANTONINUS 
 
 Act for to conceive, but looke into the matter it selfe, and 
 
 the bene- see what it is in very truth. 
 
 mankind ^' These two \ es > thou must have alwayes 
 in a readinesse. First doe nothing at all, but 
 what Reason proceeding from that Regall and 
 supreme part, shall for the good and benefit of 
 men, suggest unto thee. And secondly, if any 
 man that is present, shall be able to rectifie thee 
 or to turne thee from some erroneous perswasion, 
 that thou be alwayes ready to change thy 
 minde, and this change to proceed, not from 
 any respect of any pleasure or credit thereon 
 depending, but alwayes from some probable 
 appearant ground of Justice, or of some publick 
 good thereby to be farthered ; or from some 
 other such inducement. 
 
 XL Hast thou reason ? I have. Why then 
 makest thou not use of it ? For if thy reason 
 doe her part, what more canst thou require ? 
 
 XII. As a part hitherto thou hast had a par- 
 ticular subsistence : and now shalt thou vanish 
 away into the common substance of Him, who 
 first begot thee, or rather thou shalt be resumed 
 againe into that original rational substance, out of 
 which all others have issued, and are propagated. 
 Many small peeces of frankincense are set upon 
 the same altar, one drops first and is consumed, 
 another after ; and it comes all to one. 
 
 XIII. Within tenne dayes, if so happen, thou 
 shalt be esteemed a god of them, who now if 
 thou shalt returne to the Dogmata and to the 
 honouring of Reason, will esteeme of thee no 
 better then of a meere brute, and of an ape. 
 
HIS MEDITATIONS 43 
 
 XIV. Not as though thou hadst thousands of What is 
 yeares to live. Death hangs over thee: whilest Fame? 
 yet thou livest, whilest thou maiest, be good. 
 
 XV. How much time and leisure doth he gaine, 
 who is not curious to know, what his neighbour 
 hath said, or hath done, or hath attempted, but 
 only what he doth himselfe, that it may be just 
 and holy ? or to expresse it in Agathos words, 
 Not to looke about upon the evill conditions of 
 others, but to runne on straight in the line, with- 
 out any loose, and extravagant agitation. 
 
 XVI. Hee who is greedy of credit and re- 
 putation after his death, doth not consider, that 
 they themselves by whom he is remembred, 
 shall soone after every one of them be dead ; 
 And they likewise that succeed those ; untill at 
 last all memorie, which hitherto by the succession 
 of men admiring and soone after dying hath had its 
 course, be quite extinct. But suppose that both 
 they that shall remember thee, and thy memory 
 with them should be immortall, what is that to 
 thee ? I will not say to thee after thou art dead ; 
 but even to thee living, what is thy praise ? But 
 only for a secret and politick consideration, which 
 wee call oixovo/tlav, or Dispensation. For as for 
 that, that it is the gift of nature, whatsoever is 
 commended in thee, what might be objected from 
 thence, let that now that wee are upon another 
 consideration, be omitted as unseasonable. That 
 which is faire and goodly, whatsoever it be, and 
 in what respect soever it be, that it is faire and 
 goodly, it is so of it selfe, and terminates in it 
 selfe, not admitting praise as a part or member : 
 
44 M. AUREL. ANTONINUS 
 
 Does the that therefore which is praised, is not thereby 
 soul con- made either better or worse. This I under- 
 after stanc * even f those things, that are corn- 
 death ? monly called faire and good, as those which are 
 commended either for the matter it selfe, or for 
 curious workmanship. As for that which is 
 truly good, what can it stand in need of more, 
 then either Justice or Truth ; or more then either 
 kindnesse and modestie ? Which of all those, 
 either becomes good or faire, because com- 
 mended ; or dispraised suffers any dammage ? 
 Doth the Emrald become worse in it selfe, or 
 more vile if it be not commended ? Doth gold, 
 or yvory, or purple ? Is there anything that doth 
 though never so common, as a knife, a flower or 
 a tree ? 
 
 XVII. If so be that the soules remaine after 
 death (say they that will not beleeve it) ; how is 
 the aire from all eternitie able to containe them ? 
 How is the earth (say I) ever from that time 
 able to containe the bodyes of them that are 
 buried ? For as here the change and resolution 
 of dead bodyes into another kinde of subsistence, 
 (whatsoever it be;) makes place for other dead 
 bodies : so the soules after death transferred into 
 the aire, after they have conversed there a while, 
 are either by way of transmutation, or transfusion, 
 or conflagration, received againe into that original 1 
 rational! substance, from which all others doe 
 proceed : and so give way to those soules, who 
 before coupled and associated unto bodyes, now 
 beginne to subsist single. This, upon a supposition 
 that the soules after death doe for a while subsist 
 
HIS MEDITATIONS 45 
 
 single, may be answered. And here, (besides O Nature, 
 the number of bodies, so buried and contained by from thee 
 the earth), we may further consider the number 
 of several! beasts, eaten by us men, and by other 
 creatures. For notwithstanding that such a 
 multitude of them is daily consumed, and as it 
 were buried in the bodyes of the eaters, yet is the 
 same place and body able to containe them, by 
 reason of their conversion, partly into blood, 
 partly into aire and fire. What in these things 
 is the speculation of truth ? to divide things into 
 that which is passive, and materiall ; and that 
 which is active and formall. 
 
 XVI II. Not to wander out of the way, but 
 upon every motion and desire, to perform that 
 which is just : and ever to be carefull to attaine 
 to the true naturall apprehension of every fancie, 
 that presents it selfe. 
 
 XIX. Whatsoever is expedient unto thee, O 
 World, is expedient unto me, nothing can either 
 be unseasonable unto me, or out of date, which 
 unto thee is seasonable. Whatsoever thy seasons 
 beare, shall ever by me bee esteemed as happy 
 fruit, and increase. O Nature ! from thee are 
 all things, in thee all things subsist, and to thee 
 all tend. Could he say of Athens, Thou lovely 
 Citie of Cecrops ; and shalt not thou say of the 
 World, Thou lovely Citie of God ? 
 
 XX. They will say commonly, Meddle not 
 with many things, if thou wilt live chearefully. 
 Certainely there is nothing better, then for a 
 man to confine himselfe to necessary actions ; to 
 such and so many only, as reason in a creature 
 
46 M. AUREL. ANTONINUS 
 
 Avoid that knowes it selfe borne for society, will com- 
 unneces- man( j an d enjoyne. This will not onely procure 
 
 acttoiis t ^ iat criear f u l nesse > which from the goodnesse, 
 and but that also, which from the paucitie of actions 
 thoughts doth usually proceed. For since it is so, that 
 most of those things, which wee either speake 
 or doe, are unnecessary ; if a man shall cut 
 them off, it must needs follow that he shall 
 thereby gaine much leisure, and save much 
 trouble, and therefore at every action a man 
 must privately by way of admonition suggest 
 unto himselfe, What? may not this that now I 
 goe about, be of the number of unnecessary 
 actions ? Neither must he use himselfe to cut 
 off actions only, but thoughts and imaginations 
 also, that are unnecessary ; for so will unneces- 
 sary consequent actions the better be prevented 
 and cut off. 
 
 XXI. Trie also how a good mans life ; (of 
 one, who is well pleased with those things 
 whatsoever, which among the common changes 
 and chances of this world fall to his owne lot 
 and share ; and can live well contented and fully 
 satisfied in the justice of his owne proper present 
 action, and in the goodnesse of his disposition for 
 the future:) will agree with thee. Thou hast 
 had experience of that other kinde of life : make 
 now tryall of this also. Trouble not thy selfe 
 any more henceforth, reduce thy selfe unto per- 
 fect simplicity. Doth any man offend ? It is 
 against himselfe that he doth offend: why should 
 it trouble thee ? Hath any thing happened unto 
 thee ? It is well, whatsoever it be, it is that 
 
HIS MEDITATIONS 47 
 
 which of all the common chances of the world Life is 
 from the very beginning in the series of all other short 
 things that have, or shall happen, was destinated 
 and appointed unto thee. To comprehend all 
 in few words ; Our life is short ; wee must 
 endeavour to gaine the present time with best 
 discretion and justice. Use recreation with 
 sobriety. 
 
 XXII. Either this world is a Ko'o^oj, or a 
 comely peece, because all disposed and governed 
 by certaine order : or if it be a mixture, though 
 confused, yet still it is a Koa/j^og, a comely peece. 
 For is it possible that in thee there should be 
 any beauty at all, and that in the whole world 
 there should be nothing but disorder, and con- 
 fusion ? and all things in it too, by natural 
 different properties one from another differenced, 
 and distinguished ; and yet all through diffused, 
 and by naturall Sympathie, one to another united, 
 as they aVe ? 
 
 XXIII. A black, or maligne disposition, an 
 effeminate disposition ; an hard inexorable dis- 
 position, a wilde inhumane disposition, a sheepish 
 disposition, a childish disposition ; a blockish, a 
 false, a scurril, a fraudulent, a tyrannicall : what 
 then ? If he be a stranger in the world, that 
 knowes not the things that are in it ; why not 
 he a stranger as well, that wonders at the things 
 that are done in it ? 
 
 XXIV. He is a true fugitive, that flyes from 
 reason, by which men are sociable. Hee blinde, 
 who cannot see with the eyes of his understand- 
 ing. He poore, that stands in need of another, 
 
48 M. AUREL. ANTONINUS 
 
 Trust and hath not in himselfe all things needfull for 
 i& tk e this life. Hee an Aposteme of the world, who 
 s by being discontented with those things that 
 happen unto him in the world, doth as it were 
 Apostatize, and separate himselfe from Common 
 Natures rational! Administration. For the same 
 nature it is that brings this unto thee, whatsoever 
 it be, that first brought thee into the world. He 
 raises sedition in the Citie, who by irratJonall 
 actions withdrawes his owne soule from that 
 One and common soule of all rationall Creatures. 
 
 XXV. There is, who without so much as a 
 Coat ; and there is, who without so much as a 
 booke, doth put philosophic in practice. I am 
 halfe naked, neither have I bread to eate, and 
 yet I depart not from Reason, saith one. But I 
 say ; I want the food of good teaching, and in- 
 structions, and yet I depart not from Reason. 
 
 XXVI. What art, and profession soever thou 
 hast learned, endeavour to affect it, and comfort 
 thy selfe in it; and passe the remainder of thy 
 life as one who from his whole heart commits 
 himselfe and whatsoever belongs unto him, unto 
 the gods, and as for men, carry not thy selfe 
 either tyrannically or servilely towards any. 
 
 XXVII. Consider in thy minde, for examples 
 sake, the times of Vespasian : Thou shall see but 
 the same things : some marying, some bringing up 
 children, some sick, some dying, some fighting, 
 some feasting, some merchandizing, some tilling, 
 some flattering, some boasting, some suspecting, 
 some undermining, some wishing to die, some 
 fretting and murmuring at their present estate, 
 
HIS MEDITATIONS 49 
 
 some wooing, some hoarding, some seeking after Be not 
 Magistracies, and some after Kingdomes. And anxious 
 is not that their age quite over, and ended ? 
 Againe, consider now the times of Trajan. 
 There likewise thou seest the very selfe-same 
 things, and that age also is now over and ended. 
 In the like manner consider other periods, both 
 of times, and of whole nations, and see how 
 many men, after they had with all their might 
 and main intended, and prosecuted some one 
 worldly thing or other, did soone after drop 
 away, and were resolved into the Elements. 
 But especially thou must call to minde them, 
 whom thou thy selfe in thy life time hast knowne 
 much distracted about vaine things, and in the 
 meane time neglecting to doe that, and closely, 
 and unseparably (as fully satisfied with it) to 
 adhere upto it, which their owne proper consti- 
 tution did require. And here thou must remem- 
 ber, that thy carriage in every businesse must be 
 according to the worth, and due proportion of it. 
 for so shalt thou not easily be tyred out and 
 vexed, if thou shalt not dwel upon small matters 
 longer then is fitting. 
 
 XXVIII. Those words which once were 
 common and ordinary, are now become obscure, 
 and obsolet ; and so the names of men once 
 commonly knowne and famous, are now be- 
 come in a manner obscure, and obsolet names. 
 Camillus, Caeso, Volesius, Leonnatus ; not long 
 after, Scipio, Cato, then Augustus, then Adri- 
 anus, then Antoninus Pius : All these in a short 
 time will be out of date, and, as things of an- 
 
So M. AUREL. ANTONINUS 
 
 All is other world as it were, become fabulous. And 
 vanity t hi s I S ay of them, who once shined as the 
 wonders of their ages, for as for the rest, no 
 sooner are they expired, then with them all 
 their fame and memorie. And what is it then 
 that shall alwayes be remembred ? all is Tanity. 
 What is it that wee must bestow our care and 
 diligence upon ? even upon this only : That our 
 minds and wils be just ; that our actions be 
 charitable ; that our speech be never deceitfull, 
 or that our understanding bee not subject to 
 error ; that our inclination be alwayes set to 
 embrace whatsoever shall happen unto us, as 
 necessary, as usual!, as ordinary, as flowing from 
 such a beginning, and such a fountaine, from which 
 both thou thy selfe, and all things are. Willingly 
 therefore, and wholly surrender up thy selfe unto 
 that fatall concatenation, yeelding up thy selfe unto 
 the fates, to be disposed of at their pleasure. 
 
 XXIX. Whatsoever is now present, and 
 from day to day hath its existence ; all objects 
 of memories, and the mindes and memories 
 themselves, incessantly consider, all things that 
 are, have their being by change, and alteration. 
 Use thy selfe therefore often to meditate upon 
 this, that the Nature of the Universe delights 
 in nothing more, then in altering those things 
 that are, and in making others like unto them. 
 So that wee may say, that whatsoever is, is but 
 as it were the seed of that which shall be. For 
 if thou thinke that that only is seed, which 
 either the Earth, or the wombe receiveth, thou 
 art very simple. 
 
HIS MEDITATIONS Ji 
 
 XXX. Thou art now ready to dye, and yet Thy body 
 hast thou not attained to that perfect simplicity: js but 
 thou art yet subject to many troubles, and per- t g of ~ 
 turbations ; not yet free from all feare and sus- thy soul 
 pition of externall accidents ; nor yet either 
 
 so meekly disposed towards all men, as thou 
 shouldest ; or so affected as one, whose only 
 study, and only wisedome is, to be just in all 
 his actions. 
 
 XXXI. Behold and observe, what is the 
 state of their rational! part ; and those that the 
 world doth account wise, see what things they flie, 
 and are afraid of; and what things they hunt after. 
 
 XXXII. In another mans minde and under- 
 standing thy evill cannot subsist, nor in any 
 proper temper or distemper of the naturall con- 
 stitution o/ thy body, which is but as it were the 
 coate, or cottage of thy soule. Wherein then, 
 but in that part of thee, wherein the conceit, and 
 apprehension of any misery can subsist ? Let 
 not that part therefore admit any such conceit, 
 and then all is well. Though thy body which 
 is so neere it, should either be cut or burnt, or 
 suffer any corruption, or putrefaction, yet let that 
 part to which it belongs to judge of these, be 
 still at rest; that is, Let her judge this, that, 
 whatsoever it is, that equally may happen to a 
 wicked man, and to a good man, is neither good, 
 nor evill. For that which happens equally to 
 him that lives according to Nature, and to him 
 that doth not, is neither according to nature, nor 
 against it ; and by consequent, neither good, nor 
 bad. 
 
5* M. AUREL. ANTONINUS 
 
 Time like XXXIII. Ever consider and thinke upon 
 an ever t he world, as being but one living substance, 
 jf^ and having but one soule, and how all things 
 in the world, are terminated, into one sensitive 
 power ; and are done by one generall motion 
 as it were, and deliberation of that one soule ; 
 and how all things that are, concurre in the 
 cause of one anothers being, and by what man- 
 ner of connexion and concatenation all things 
 happen. 
 
 XXXIV. What art thou, that better and 
 divine part excepted, but as Epictetus said 
 well, a wretched soule, appointed to carry a 
 carcasse up and downe ? 
 
 XXXV. To suffer change, can be no hurt ; 
 as no benefit it is, by change to attaine to being. 
 The age and time of the world is as it were a 
 flood, and swift current, consisting of the things 
 that are brought to passe in the world. For as 
 soone as any thing hath appeared, and is passed 
 away, another succeeds, and that also will pre- 
 sently out of sight. 
 
 XXXVI. Whatsoever doth happen in the 
 world, is, in the course of nature, as usuall and 
 ordinarie as a rose in the spring, and fruit in 
 summer. Of the same nature is sicknesse and 
 death ; slaunder, and lying in waite, and what- 
 soever else ordinarily doth unto fooles use to be 
 occasion either of joy or sorrow. That, what- 
 soever it is, that comes after, doth alwayes very 
 naturally, and as it were familiarly, follow upon 
 that which was before. For thou must consider 
 the things of the world, not as a loose inde- 
 
HIS MEDITATIONS 53 
 
 pendent number, consisting meerely of necessary Death of 
 events ; but as a discreet connexion of things *^ e e ^ e ~ 
 
 i orderly and harmoniously disposed. There is men ' s 
 then to be seen in the things of the world, 
 
 I not a bare succession, but an admirable cor- 
 respondence and affinitie. 
 
 XXXVII. Let that of Heraclitus never be 
 out of thy minde, that the death of earth, is 
 water, and the death of water, is aire ; and 
 the death of aire, is fire ; and so on the con- 
 trary. Remember him also who was ignorant 
 whither the way did lead, and how that Reason 
 being the thing, by which all things in the world 
 are administred, and which men are continually 
 and most inwardly conversant with : yet is the 
 thing, which ordinarily they are most in oppo- 
 sition with, and how those things which daily 
 happen among them, cease not daily to be strange 
 unto them, and that we should not either speake, 
 or doe anything as men in their sleepe, by opinion 
 and bare imagination : for then wee thinke wee 
 speake and doe, and that we must not be as 
 children, who follow their fathers example ; 
 for best reason alleaging their bare xadon 
 irapeihrjtpafjbev ; or, As by successive tradition 
 from our forefathers wee have received it. 
 
 XXXVIII. Even as if any of the gods 
 should tell thee, thou shah certainely die to 
 morrow, or next day, thou wouldest not, ex- 
 cept thou wert extreamly base, and pusillani- 
 mous, take it for a great benefit, rather to dy 
 the next day after, then to morrow ; (for alas 
 what is the difference ! ) so, for the same reason, 
 
54 M. AUREL. ANTONINUS 
 
 What is thinke it no great matter to die rather many 
 man? yeares after, then the very next day. 
 
 XXXIX. Let it be thy perpetuall medita- 
 tion, how many physitians who once looked so 
 grimme, and so tetrically shrunk their browes 
 upon their patients, are dead and gone them- 
 selves. How many Astrologers, after that in 
 great ostentation they had foretold the death 
 of some others, how many Philosophers after 
 so many elaborate tracts and volumes concern- 
 ing either mortality, or immortality ; how many 
 brave Captaines and Commanders, after the death 
 and slaughter of so many : how many Kings 
 and Tyrants, after they had with such horror 
 and insolencie abused their power upon mens 
 lives, as though themselves had beene immortall ; 
 how many, that I may so speake, whole Cities 
 both men and Townes : Helice, Pompeii, Her- 
 culaneum, and others innumerable are dead and 
 gone. Runne them over also, whom thou thy- 
 selfe, one after another, hast known in thy time 
 to drop away. Such and such a one tooke care 
 of such and such a ones burial, and soqne after 
 was buried himselfe. So one, so another : and 
 all things in a short time. For herein lyeth all 
 indeed, ever to looke upon all worldly things, 
 as things for their continuance, that last but 
 from day to day ; or, that are but for a day : 
 and for their worth, mo^t vile, and contemptible, 
 as for example, What is man ? That which but 
 the other day when hee was conceived was vile 
 snivell ; and within few dayes shall be eyther an 
 embalmed carkasse, or mere ashes. Thus must 
 
HIS MEDITATIONS 55 
 
 thou according to truth and nature, throughly Storm- 
 consider, how mans life is but for a very moment beaten, 
 
 of time, and so depart meeke, and contented : 
 
 r r\i' r 11- L u moved 
 
 even as if a npe (JJive falling, should praise the 
 
 ground that bare her, and give thankes to the 
 tree that begat her. 
 
 XL. Thou must be like a promontarie of 
 the sea, against which though the waves beare 
 continually, yet it both it selfe stands, and about 
 it are those swelling waves stilled and quieted. 
 
 XL I. Oh, wretched I ! to whom this mis- 
 chance is happened ! nay, happy I, to whom 
 this thing being happened, I can continue with- 
 out griefe; neither wounded by that which is 
 present, nor in feare of that which is to come. 
 For as for this, it might have happened unto any 
 man, but any man having such a thing befallen 
 him, could /not have continued without griefe. 
 Why then should that rather be an unhappinesse, 
 then this a happinesse ? But however, canst thou, 
 O man ! terme that unhappinesse, which is no mis- 
 chance to the nature of man ! Canst thou thinke 
 that a mischance to the nature of man, which is 
 not contrary to the end and will of his nature ? 
 What then hast thou learned is the will of mans 
 nature ? Doth that then which hath happened 
 unto thee, hinder thee from being just ? or mag- 
 nanimous ? or temperate ? or wise ? or circum- 
 spect ? or true ? or modest ? or free ? or from 
 anything else of all those things in the present 
 enjoying and possession whereof the nature of 
 man, (as then enjoying all that is proper unto 
 her,) is fully satisfied? Now to conclude; 
 
56 M. AUREL. ANTONINUS 
 
 A remedy upon all occasion of sorrow remember hence- 
 against forth to make use of this Dogma, that what- 
 of death sotver lt ls triat hath happened unto thee, is in 
 very deed no such thing of it selfe, as a mis- 
 fortune ; but that to beare it generously, is 
 certainely great happinesse. 
 
 XLII. It is but an ordinary coorse one, yet 
 it is a good effectuall remedy against the feare 
 of death, for a man to consider in his minde the 
 examples of such, who greedily and covetously 
 (as it were) did for a long time enjoy their 
 lives. What have they got more, then they 
 whose deaths have beene untimely ? Are not 
 they themselves dead at the last ? as Cadicianus, 
 Fabius, Julianus, Lepidus, or any other who in 
 their life time having buried many, were at the 
 last buried themselves. The whole space of 
 any mans life, is but little ; and as little as it 
 is, with what troubles, with what manner of 
 dispositions, and in the society of how wretched 
 a body must it be passed ! Let it be therefore 
 unto thee altogether as a matter of indifferencie. 
 For if thou shalt looke backward ; behold, what 
 an infinite Chaos of time doth present it selfe unto 
 thee ; and as infinite a Chaos, if thou shalt looke 
 forward. In that which is so infinite, what differ- 
 ence can there bee betweene that which liveth but 
 three dayes, and that which liveth three ages ? 
 
 XL 1 1 1. Let thy course ever be, the most 
 compendious way. The most compendious, is 
 that which is according to nature : that is, in 
 all both words and deeds, ever to follow that 
 which is most sound and perfect. For such a 
 
HIS MEDITATIONS 57 
 
 resolution will free a man from all trouble, strife, Whereto 
 dissembling, and ostentation. 
 
 iffiftl) Boofcc 
 
 IN the morning when thou lindcst thyselfe 
 unwilling to rise, consider with thyselfe pre- 
 sently, it is to goe about a mans worke that I am 
 stirred up. Am I then yet unwilling to goe about 
 that, for which I myselfe was borne and brought 
 forth into this world ? Or was I made for 
 this, to lay me downe, and make much of 
 myself in a warme bed ? O but this is pleas- 
 ing. And was it then for this that thou wert 
 borne, that thou mightest enjoy pleasure ? Was 
 it not in very truth for this, that thou mightest 
 alwayes be busie and in action ? Seest 
 thou not how all things in the world besides, 
 how every tree and plant, how sparrowes and 
 ants, spiders and bees : how all in their kinde 
 are intent as it were orderly to per for me whatso- 
 ever (towards the preservation of this orderly 
 Universe) naturally doth become and belong 
 unto them ? And wilt not thou doe that, which 
 belongs unto a man to doe ? Wilt not thou 
 runne to doe that, which thy nature doth re- 
 quire ? But thou must have some rest. Yes, 
 thou must. Nature hath of that also, as well as 
 of eating and drinking, allowed thee a certaine 
 stint. But thou goest beyond thy stint, and 
 beyond that which would suffice, and in matter 
 
S M. AUREL. ANTONINUS 
 
 Honour of action, there thou comest short of that which 
 thy thou maist. It must needs be therefore, that 
 13 ure thou dost not love thyselfe, for if thou didst, 
 thou wouldst also love thy Nature, and that 
 which thy nature doth propose unto herself as her 
 end. Others, as many as take pleasure in their 
 trade and profession, can even pine themselves at 
 their workes, and neglect their bodies and their 
 food for it ; and doest thou lesse honour thy 
 nature, then an ordinary mechanick his trade ; or 
 a good dancer his art ? then a covetous man his 
 silver, and a vaine glorious man applause ? 
 These to whatsoever they take an affection, can 
 be content to want their meat and sleepe, to 
 further that every one which he affects : and 
 shall actions tending to the common good of 
 humane societie, seeme more vile unto thee, or 
 worthy of lesse respect, and intention ? 
 
 II. How easie a thing is it for a man to put 
 off from him all turbulent adventitious imagina- 
 tions, and presently to be in perfect rest and 
 tranquillity? 
 
 III. Thinke thyselfe fit and worthy to speake, 
 or to doe any thing, that is according to Nature, 
 and let not the reproach, or report of some that 
 may ensue upon it, ever deterre thee. If it be 
 right and honest to be spoken or done, under- 
 value not thyselfe so much, as to be discouraged 
 from it. As for them, they have their owne 
 rationall over-ruling part, and their owne proper 
 inclination : which thou must not stand and 
 looke about to take notice of, but goe on straight, 
 whither both thine owne particular, and the 
 
HIS MEDITATIONS 59 
 
 common nature doe lead thee ; and the way of Plead not 
 both these, is but one. -want of 
 
 IV. I continue my course by actions accord- 
 ing to nature, untill I fall and cease, breathing 
 out my last breath into that aire, by which con- 
 tinually breathed in I did live ; and falling upon 
 that earth, out of whose gifts and fruits my 
 father gathered his seed, my mother her blood, 
 and my nurse her milk, out of which for so 
 many yeares I have beene provided, both of 
 meate and drinke. And lastly, which beareth 
 mee that tread upon it, and beareth with me that 
 so many wayes doe abuse it, or so freely make 
 use of it, so many wayes to so many ends. 
 
 V. No man can admire thee for thy sharpe 
 acute language, such is thy naturall disabilitie 
 that way. Be it so : yet there be many other 
 good things, for the want of which thou canst 
 not pleade the want of naturall abilitie. Let 
 them be seene in thee, which depend wholly 
 from thee ; sincerity, gravity, laboriousnesse, con- 
 tempt of pleasures ; be not querulous, be content 
 with little, be kinde, be free ; avoid all super- 
 fluitie, all vaine pratling ; be magnanimous. 
 Doest not thou perceive, how many things there 
 be, which notwithstanding any pretence of naturall 
 indisposition and unfitnesse, thou mightest have 
 performed and exhibited, and yet still thou doest 
 voluntarily continue drooping downewards ? Or 
 wilt thou say, that it is through defect of thy 
 naturall constitution, that thou art constrained to 
 murmur, to be base and wretched ; to flatter ; 
 now to accuse, and now to please, and pacific 
 
6o M. AUREL. ANTONINUS 
 
 For a thy body : to bee vaine-glorious, to bee so guidy 
 good turn headed, and unsetled in thy thoughts ? nay (wit - 
 nesses b ee tne Gods) of all these thou mightest 
 have beene rid long agoe : Only, this thou must 
 have beene contented with, to have borne the 
 blame of one that is somewhat slow and dull. 
 Wherein thou must so exercise thyselfe, as one 
 who neither doth much take to heart this his 
 naturall defect, nor yet pleaseth himselfe in it. 
 
 VI. Such there be, who when they have done a 
 good turne to any, are ready to set them on the score 
 for it, and to require retaliation. Others there be, 
 who though they stand not upon retaliation, to re- 
 quire any, yet they thinke with themselves never- 
 thelesse, that such a one is their debtor, and they 
 know as their word is what they have done. 
 Others againe there be, who when they have 
 done any such thing, doe not so much as know 
 what they have done; but are like unto the 
 vine, which beareth her grapes, and when once 
 shee hath borne her owne proper fruit, is con- 
 tented and seekes for no further recompence. 
 As a horse after a race, and a hunting dog when 
 hee hath hunted, and a Bee when she hath made 
 her hony, looke not for applause and commenda- 
 tion ; so neither doth that man that rightly doth 
 understand his owne nature when he hath done a 
 good turne : but from one doth proceed to doe 
 another, even as the vine after shee hath once 
 borne fruit in her owne proper season, is ready for 
 another time. Thou therefore must be one of 
 them, who what they do, barely do it without 
 any further thought, and are in a nianer unsensible 
 
HIS MEDITATIONS 61 
 
 of what they doe. Nay but, will some reply per- Pray 
 chance, this very thing a rationall man is bound f " ie 
 unto, to understand what it is, that hee doeth. For 
 it is the property, say they, of one that is natur- 
 ally sociable, to be sensible, that hee doth operate 
 sociably : nay, and to desire, that the partie him- 
 selfe that is sociably dealt with, should bee sensible 
 of it too. I answer ; That which thou sayest is 
 true indeed, but the true meaning of that which is 
 said, thou dost not understand. And therefore art 
 thou one of those first, whom I mentioned. For 
 they also are led by a probable appearance of 
 reason. But if thou dost desire to understand 
 truely what it is that is said, feare not that thou 
 shalt therefore give over any sociable action. 
 
 VII. The forme of the Athenians prayer did 
 runne thus ; ' O raine, raine good lupiter, upon 
 all the grounds and fields that belong to the 
 Athenians.' Eyther wee should not pray at all, 
 or thus absolutely and freely ; and not every one 
 for himselfe in particular alone. 
 
 VIII. As wee say commonly, The physitian 
 hath prescribed unto this man, riding ; unto 
 another, cold baths ; unto a third, to goe bare 
 foot : so it is alike to say, The Nature of the 
 Universe hath prescribed unto this man sicknesse, 
 or blindnesse, or some losse, or damage or some 
 such thing. For as there, when wee say of a phy- 
 sitian, that hee hath prescribed any thing, our 
 meaning is, that hee hath appointed this for that, 
 as subordinate and conducing to health : so here, 
 whatsoever doth happen unto any, is ordained 
 unto him as a thing subordinate unto the 
 
6z M. AUREL. ANTONINUS 
 
 Nature's fates, and therefore doe wee say of such 
 physick things, that they do <n>/z.Cam/v, that is, hap- 
 pen, or, fall together ; as of square stones, 
 when either in wals, or pyramides in a cer- 
 taine position they fit one another, and agree as 
 it were in an harmony, the Masons say, that they 
 doe <fuij,!3aivin ; as if thou shouldest say, fall 
 together : so that in the generall, though the 
 things be divers that make it, yet the consent 
 or harmony it selfe is but one. And as the 
 whole world is made up of all the particular 
 bodies of the world, one perfect and compleat 
 body, of the same nature that particular bodies ; 
 so is the Destiny of particular causes and events 
 one generall one, of the same nature that par- 
 ticular causes are. What I now say, even they 
 that are mere Idiots are not ignorant of: for 
 they say commonly roDro f<piptv avrw, that is, 
 This his Destiny hath brought upon him. This 
 therefore is by the Fates properly and particu- 
 larly brought upon this, as that unto this in 
 particular is by the physitian prescribed. These 
 therefore let us accept of in like manner, as wee 
 doe those that are prescribed unto us by our 
 Physitians. For them also in themselves shall 
 wee finde to containe many harsh things, but 
 wee neverthelesse, in hope of health, and re- 
 covery, accept of them. Let the fulfilling and 
 accomplishment of those things which the com- 
 mon nature hath determined, be unto thee as 
 thy health. Accept then, and be pleased with 
 whatsoever doth happen, though otherwise harsh 
 and unpleasing, as tending to that end, to the 
 
HIS MEDITATIONS 63 
 
 health and welfare of the Universe, and to Joves What 
 happinesse and prosperity. For this whatsoever happens 
 it be, should not have beene produced, had it - ^ e 
 not conduced to the good of the Universe. SC ribed 
 For neither doth any ordinary particular nature for thee 
 bring any thing to passe, that is not to what- 
 soever is within the sphere of its owne proper 
 administration and government agreeable and 
 subordinate. For these two considerations then 
 thou must be well pleased with any thing that 
 doth happen unto thee. First, because that for 
 thee properly it was brought to passe, and unto 
 thee it was prescribed ; and that from the very 
 beginning by the series and connexion of the 
 first causes, it hath ever had a reference unto 
 thee. And secondly, because the good suc- 
 cesse and perfect welfare, and indeed the very 
 continuance of Him, that is the Administrator 
 of the whole, doth in a manner depend on it. 
 For the whole (because whole, therefore entire 
 and perfect) is maimed, and mutilated, if thou 
 shalt cut off any thing at all, whereby the coher- 
 ence, and contiguity (as of parts, so) of causes, 
 is maintained and preserved. Of which certaine 
 it is, that thou doest (as much as lyeth in thee) 
 cut off, and in some sort violently take somewhat 
 away, as often as thou art displeased with any 
 thing that happeneth. 
 
 IX. Bee not discontented, bee not disheart- 
 ened, bee not out of hope, if often it succeed 
 not so well with thee punctually and precisely 
 to doe all things according to the right dogmata, 
 but being once cast off, returne unto them againe : 
 
64 M. AUREL. ANTONINUS 
 
 Philo- and as for those many and more frequent occur- 
 sophy to fences, either of worldly distractions, or humane 
 eas^ and i ^ 1 " 1 ' 63 * which as a man thou canst not but in 
 comfort son 16 measure be subject unto, bee not thou dis- 
 contented with them ; but however, love and 
 affect that only which thou dost returne unto : 
 a Philosophers life, and proper occupation after 
 the most exact manner. And when thou dost 
 returne to thy philosophic, returne not unto it 
 as the manner of some is, after play and liberty 
 as it were, to their School Masters and Peda- 
 gogues ; but as they that have sore eyes to their 
 sponge and egg : or as another to his cataplasme ; 
 or as others to their fomentations : so shall not 
 thou make it a matter of ostentation at all to 
 obey reason ; but of ease and comfort. And 
 remember that philosophic requireth nothing of 
 thee, but what thy nature requireth, and wouldest 
 thou thy selfe desire any thing that is not accord- 
 ing to nature ? for which of these saiest thou ; 
 that which is according to Nature or against it, 
 is of it selfe more kind and pleasing ? Is it not 
 for that respect especially, that pleasure it selfe is 
 to so many mens hurt and overthrow, most pre- 
 valent, because esteemed commonly most kind, 
 and naturall ? But consider well whether mag- 
 nanimitie rather, and true liberty, and true sim- 
 plicity, and equanimity, and holines ; whether 
 these be not most kinde and naturall ? And 
 prudencie it selfe, what more kind and amiable 
 then it, when thou shall truly consider with thy 
 self, what it is through al the proper objects of 
 thy rational intellectuall faculty currently to go on 
 
HIS MEDITATIONS 65 
 
 without any fall or stumble ? As for the things How 
 of the world, their true nature is in a manner so 
 involved with obscuritie, that unto many philoso- 
 phers, and those no meane ones, they seemed 
 altogether incomprehensible : and the Stoicks 
 themselves, though they judge them not al- 
 together incomprehensible, yet scarce and not 
 without much difficulty, comprehensible, so that 
 all assent of ours is fallible, for who is he that 
 is infallible in his conclusions ? From the nature 
 of things, passe now unto their subjects and 
 matter : how temporary, how vile are they I 
 such as may be in the power and possession 
 of some abominable loose liver, of some com- 
 mon strumpet, of some notorious oppressor and 
 extortioner. Passe from thence to the disposi- 
 tions of them that thou doest ordinarily converse 
 with, how hardly doe wee beare, even with the 
 most loving and amiable ! that I may not say, 
 how hard it is for us to beare even with our 
 owne selves. In such obscurity, and impurity 
 of things : in such and so continuall a fluxe 
 both of the substances and time; both of the 
 motions themselves, and things moved ; what 
 it is that we can fasten upon ; either to honour, 
 and respect especially ; or seriously, and studi- 
 ously to seeke after ; I cannot so much as con- 
 ceive. For indeed they are things contrary. 
 
 X. Thou must comfort thy selfe in the ex- 
 pectation of thy naturall dissolution, and in the 
 meane time not grieve at the delay ; but rest con- 
 tented in those two things. First, that nothing 
 shall happen unto thee, which is not according to 
 
66 M. AUREL. ANTONINUS 
 
 What the nature of the Universe. Secondly, that it is in 
 
 "" n gs th v power, to doe nothing against thine o wne proper 
 are erood . i o rr 
 
 god, and inward bpint. r or it is not in any mans 
 
 power to constraine thee to transgresse against him. 
 
 XI. What is the use that now at this present 
 I make of my soule ? Thus from time to time 
 and upon all occasions thou must put this ques- 
 tion to thy selfe, what is now that part of mine 
 which they call the rationall mistris part, imployed 
 about ? Whose soule doe I now properly possesse ? 
 a childes ? or a youths ? a womans ? or a tyrants ? 
 some brute, or some wilde beasts soule ? 
 
 XII. What those things are in themselves, 
 which by the greatest part are esteemed good, 
 thou maist gather even from this. For if a man 
 shall heare things mentioned as good, which are 
 really good indeed, such as are prudence, temper- 
 ance, justice, fortitude ; after so much heard and 
 conceived, hee cannot endure to heare of any more, 
 for the word good is properly spoken of them. 
 But as for those which by the vulgar are esteemed 
 good, if he shall hrire them mentioned as good, 
 he doth hearken for more. He is well contented 
 to heare, that what is spoken by the Comaedian, 
 is but familiarly and popularly spoken, so that 
 even the vulgar apprehend the difference. For 
 why is it else, that this offends not and needs not 
 to be excused, when vertues are stiled good : 
 but that which is spoken in commendation of 
 wealth, pleasure, or honour, wee entertaine it 
 only as merrily and pleasantly spoken ? Proceed 
 therefore, and inquire further, whether it may not 
 bee that those things also which being mentioned 
 
HIS MEDITATIONS 67 
 
 upon the stage were merrily, and with great ap- Reason 
 plause of the multitude, scoffed at with this jest, 
 that they that possessed them, had not in all the 
 world of their owne, (such was their affluence and 
 plenty) so much as a place where to avoide their 
 excrements. Whether, I say, these ought not 
 also in very deed to be much respected, and 
 esteemed of, as the only things that are truly good. 
 
 XIII. All that I consist of, is either forme or 
 matter. No corruption can reduce either of these 
 unto nothing : for neither did I of nothing be- 
 come a subsistent creature. Every part of mine 
 then, will by mutation be disposed into a certaine 
 part of the whole world, and that in time into 
 another part ; and so in infinitum ; by which 
 kinde of mutation, I also became what I am, and 
 so did they that begot me, and they before them, 
 and so upwards in infinitum. For so we may be 
 allowed to speake, though the age and government 
 of the world, be to some certaine periods of time 
 limited, and confined. 
 
 XIV. Reason, and rationall power, are facul- 
 ties which content themselves with themselves, 
 and their owne proper operations. And as for 
 their first inclination and motion, that they take 
 from themselves. But their progresse is right to 
 the end and object, which is in their way, as it 
 were, and lyeth just before them : that is, which 
 is feasible and possible, whether it be that which 
 at the first they proposed to themselves, or no. 
 For which reason also such actions are termed 
 nuTopduffttg, to intimate the directnesse of the 
 way, by which they are atchieved. Nothing 
 
68 M. AUREL. ANTONINUS 
 
 As thy must be thought to belong to a man, which doth 
 >^ not belong unto him as he is a man. These, the 
 
 soul b^ event of purposes, are not things required in a man. 
 The nature of man doth not professe any such 
 things. The finall ends and consummations of 
 actions are nothing at all to a mans nature. The 
 end therefore of a man, or that summum bonum 
 whereby that end is fulfilled, cannot consist in the 
 consummation of actions purposed and intended. 
 Againe, concerning these outward worldly things, 
 were it so that any of them did properly belong 
 unto man, then would it not belong unto man, to 
 contemne them and to stand in opposition with 
 them. Neither would hee be praise worthy that 
 can live without them ; or he good, (if these 
 were good indeed) who of his owne accord 
 doth deprive himselfe of any of them. But we 
 see contrarywise, that the more a man doth with- 
 draw himselfe from these wherein externall pompe 
 and greatnesse doth consist, or any other like 
 these ; or the better he doth beare with the losse 
 of these, the better he is accounted. 
 
 XV. Such as thy thoughts and ordinary 
 cogitations are, such will thy minde be in time. 
 For the soule doth as it were receive its tincture 
 from the phancies, and imaginations. Dye it 
 therefore and throughly soke it with the assi- 
 duitie of these cogitations. As for example. 
 Wheresoever thou mayest live, there it is in thy 
 power to live well and happy. But thou mayest 
 live at the Court, there then also mayest thou live 
 well and happy. Againe, that which every thing 
 is made for, he is also made unto that, and 
 
HIS MEDITATIONS 69 
 
 cannot but naturally incline unto it. That which Society 
 any thing doth naturally incline unto, therein ^ e a & 
 is his end. Wherein the end of every thing doth ra tj ona i 
 consist, therein also doth his good and benefit creation 
 consist. Society therefore is the proper good of 
 a rationall creature. For that we are made for 
 society, it hath long since beene demonstrated. 
 Or can any man make any question of this, that 
 whatsoever is naturally worse and inferiour, is 
 ordinarily subordinated to that which is better ? 
 and that those things that are best, are made one 
 for another ? And those things that have soules, 
 are better then those that have none ? and of those 
 that have, those best that have rationall soules ? 
 
 XVI. To desire things impossible is the part 
 of a mad man. But it is a thing impossible, that 
 wicked man should not commit some such things. 
 Neither doth any thing happen to any man, which 
 in the ordinary course of nature as naturall unto 
 him doth not happen. Againe, the same things 
 happen unto others also. And truly, if either he 
 that is ignorant that such a thing hath happened 
 unto him, or he that is ambitious to be com- 
 mended for his magnanimitie, can be patient, and 
 is not grieved : is it not a grievous thing, that 
 either ignorance or a vain desire to please and to 
 be commended, should bee more powerfull and 
 effectual than true prudence ? As for the things 
 themselves, they touch not the soule, neither can 
 they have any accesse unto it: neither can they 
 of themselves any wayes either affect it, or move 
 it. For she her self alone can affect and move 
 her selfe, and according as the Dogmata and 
 
-o M. AUREL. ANTONINUS 
 
 Mankind opinions are, which shee doth vouchsafe her selfe, 
 is near so are those things which, as accessories, have 
 
 t0 ^eU- an y coexistence with her. 
 
 doing XVII. After one consideration, man is neerest 
 unto us ; as we are bound to doe them good, and 
 to beare with them. But as he may oppose any of 
 our true proper actions, so man is unto me but as 
 a thing indifferent : even as the sunne, or the 
 winde, or some wilde beast. By some of these 
 it may be, that some operation or other of mine, 
 may be hindered ; however, of my minde and 
 resolution it selfe, there can be no let or impedi- 
 ment, by reason of that ordinary constant both 
 Exception (or Reservation wherewith it inclineth) 
 and ready Conversion of objects ; from that 
 which may not be, to that which may be, which 
 in the prosecution of its inclinations, as occasion 
 serves, it doth observe. For by these the minde 
 doth turne and convert any impediment whatso- 
 ever, to be her aime and purpose. So that what 
 before was the impediment, is now the principal! 
 object of her working ; and that which before 
 was in her way, is now her readiest way. 
 
 XVIII. Honour that which is chiefest and 
 most powerfull in the world, and that is it, 
 which makes use of all things, and governes all 
 things. So also in thy selfe, honour that which 
 is chiefest, and most powerfull ; and is of one 
 kinde and nature with that which we now spake 
 of. For it is the very same, which being in 
 thee, turneth all other things to its own use, and 
 by whom also thy life is governed. 
 
 XIX. That which doth not hurt the Citie 
 
HIS MEDITATIONS 71 
 
 it selfe, cannot hurt any Citizen. This rule thou What 
 must remember to apply and make use of upon hurts not 
 every conceit and apprehension of wrong. If the u^f tat ^' 
 whole Citie be not hurt by this, neither am I 
 certainly. And if the whole be not, why should 
 I make it my private grievance ? consider rather 
 what it is wherein he is overseen that is thought 
 to have done the wrong. Againe, often meditate 
 how swiftly all things that subsist, and all things 
 that are done in the world, are carryed away, 
 and as it were conveighed out of sight : For both 
 the substances themselves, (we see) as a flood, 
 are in a continuall fluxe ; and all actions in a 
 perpetuall change ; and the causes themselves, 
 subject to a thousand alterations, neither is there 
 any thing almost, that may ever be said to be 
 now setled, and constant. Next unto this, and 
 which followes upon it, consider both the in- 
 finitenesse of the time already passed, and the 
 immense vastnesse of that which is to come, 
 wherein all things are to bee resolved and anni- 
 hilated. Art not thou then a very foole, who 
 for these things, art either puffed up with pride, 
 or distracted with cares, or canst find in thy heart 
 to make such moanes as for a thing that would 
 trouble thee for a very long time ? Consider 
 the whole Universe, whereof thou art but a very 
 little part, and the whole age of the world 
 together, whereof but a short and very momen- 
 tarie portion is allotted unto thee, and all the 
 Fates and Destinies together, of which how 
 much is it that comes to thy part and share ! 
 Againe : Another doth trespasse against me. 
 
72 M. AUREL. ANTONINUS 
 
 What is Let him looke to that. Hee is master of his 
 it to live owne disposition, and of his owne operation. I 
 with the c i 
 
 Gods ? m y P art am m rneane time in possession 
 of as much, as the common Nature would have 
 me to possesse : and that which mine owne 
 Nature would have me doe, I doe. 
 
 XX. Let not that chiefe commanding part of 
 thy soule bee ever subject to any variation 
 through any corporal 1 either paine or pleasure, 
 neither suffer it to be mixed with these, but let it 
 both circumscribe its selfe, and confine those 
 affections to their owne proper parts and members. 
 But if at any time they doe reflect, and rebound 
 upon the mind and understanding (aa in an united 
 and compacted body it must needs ;) then must 
 thou not goe about to resist sense and feeling, it 
 being naturall. However let not thy under- 
 standing to this naturall sense and feeling, which 
 whether unto our flesh pleasant or painefull, is 
 unto us nothing properly, adde an opinion of 
 either good or bad, and all is well. 
 
 XXI. To live with the Gods. Hee liveth 
 with the Gods, who at all times affords unto 
 them the spectacle of a soule, both contented 
 and well pleased with whatsoever is afforded, or 
 allotted unto her ; and performing whatsoever is 
 pleasing to that Spirit, whom (being part of 
 himselfe) Jove hath appointed to every man as 
 his overseer and governour. 
 
 XXII. Bee not angry neither with him 
 whose breath, neither with him whose altt, or 
 arme holes, are offensive. What can hee doe ? 
 such is his breath naturally, and such are his 
 
HIS MEDITATIONS 73 
 
 ala ; and from such, such an effect, and such a A true 
 smell must of necessity proceed. O, but the Retreat 
 man (sayest thou) hath understanding in him, 
 and might of himselfe know, that hee by stand- 
 ing neere, cannot choose but offend. And thou 
 also (God blesse thee!) hast understanding. 
 Let thy reasonable facultie, worke upon his 
 reasonable facultie ; shew him his fault, admonish 
 him. If hee hearken unto thee, thou hast cured 
 him, and there will be no more occasion of 
 anger. 
 
 XXIII. 'Where there shall neither roarer 
 be, nor harlot.' Why so ? As thou dost pur- 
 pose to Hue, when thou hast retyred thy selfe 
 to some such place, where neither roarer, nor 
 harlot is : so mayest thou here. And if 
 they will not suffer thee, then maist thou leave 
 thy life rather then thy calling, but so as one 
 that doth not thinke himselfe any waies wronged. 
 Only as one would say, Here is a smoake ; I 
 will out of it. And what a great matter is this ? 
 Now till some such thing force me out, I will 
 continue free ; neither shall any man hinder mee 
 to doe what I will, and my will shall ever be by 
 the proper nature of a reasonable and sociable 
 creature, regulated and directed. 
 
 XXIV. That rationall essence by which the 
 Universe is governed, is for communitie and 
 societie ; and therefore hath it both made the 
 things that are worse, for the best, and hath 
 allied and knit together those which are best, as 
 it were in an harmonic. Seest thou not how it 
 hath subordinated, and co-ordinated ? and how it 
 
74 M. AUREL. ANTONINUS 
 
 True hath distributed unto every thing according to its 
 Magna- worth ? and those which have the przeminencie 
 M ^ and superioritie aboue all, hath it united together, 
 into a mutual! consent and agreement. 
 
 XXV. How hast thou carried thy selfe hither- 
 to towards the Gods ? towards thy Parents ? 
 towards thy Brethren ? towards thy Wife : to- 
 wards thy Children ? towards thy Masters ? thy 
 foster Fathers ? thy Friends ? thy Domesticks ? 
 thy Servants ? Is it so with thee, that hitherto 
 thou hast neither by worde or deed wronged 
 any of them ? Remember with all through how 
 many things thou hast already passed, and how 
 many thou hast beene able to endure ; so that 
 now the Legend of thy life is full, and thy 
 charge is accomplished. Againe, how many 
 truly good things have certainely by thee beene 
 discerned ? how many pleasures, how many 
 paines hast thou passed over with contempt ? 
 how many things externally glorious hast thou 
 despised ? towards how many perverse unreason- 
 able men, hast thou carried thy selfe kindly, and 
 discreetly ? 
 
 XXVI. Why should imprudent unlearned 
 soules trouble that which is both learned, and 
 prudent ? And which is that that is so ? she 
 that understandeth the beginning and the end, 
 and hath the true knowledge of that Rational! 
 essence, that passeth through all things subsist- 
 ing, and through all ages being ever the same, 
 disposing and dispensing as it were this Universe 
 by certaine periods of time. 
 
 XXVII. Within a very little while, thou wilt 
 
HIS MEDITATIONS 75 
 
 be either ashes, or a sceletum ; and a Name per- What is 
 chance ; and perchance, not so much as a Name. a Name ? 
 And what is that but an empty sound, and a re- 
 bounding Eccho ? Those things which in this 
 life are deerest unto us, and of most account, 
 they are in themselves but vaine, putrid, con- 
 temptible. The most waighty and serious, if 
 rightly esteemed, but as puppies, biting one 
 another : or untoward children, now laughing 
 and then crying. As for faith, and modesty, 
 and justice, and truth, they long since, as one of 
 the Poets hath it, have abandoned this spacious 
 Earth, and retired themselves unto Heaven. 
 What is it then that doth keepe thee here, if 
 things sensible bee so mutable and unsettled ? 
 and the senses so obscure, and so fallible ? and 
 our soules nothing but an exhalation of blood ? 
 and to be in credit among such, be but vanity ? 
 What is it that thou dost stay for ? an Extinc- 
 tion, or a Translation ; either of them with a 
 propitious and contented mind. But till that 
 time come, what will content thee? what else, 
 but to worship and praise the Gods ; and to doe 
 good unto men. To beare with them, and to 
 forbeare to doe them any wrong. And for all 
 externall things belonging either to this thy 
 wretched body, or life, to remember that they 
 are neither thine, nor in thy power. 
 
 XXVIII. Thou mayest alwayes speed, if 
 thou wilt but make choise of the right way ; if 
 in the course both of thine opinions and actions, 
 thou wilt observe a true method. These two 
 things be common to the soules, as of God, so 
 
76 M. AUREL. ANTONINUS 
 
 Be not of men, and of every reasonable creature, first 
 
 carried tnat i n their owne proper worke they cannot be 
 
 common h^ered ^7 an 7 thing : and secondJy, that their 
 
 opinion happinesse doth consist in a disposition to, and 
 
 in the practise of righteousnesse ; and that in 
 
 these their desire is terminated. 
 
 XXIX. If this neither be my wicked act, 
 nor an act any wayes depending from any 
 wickednesse of mine, and that by it the publike 
 is not hurt ; what doth it concerne me ? And 
 wherein can the publike be hurt? For thou 
 must not altogether be carryed by conceit and 
 common opinion : as for help thou must afford 
 that unto them after thy best ability, and as 
 occasion shall require, though they sustaine 
 dammage, but in these middle or worldly things ; 
 but however doe not thou conceive that they 
 are truly hurt thereby : for that is not right. 
 But as that old foster Father in the Comasdie, 
 being now to take his leave doth with a great 
 deale of Ceremonie, require his Foster Childs 
 rhombus, or rattle-top, remembring neverthelesse 
 that it is but a rhombus ; so here also do thou 
 likewise. For indeed what is all this pleading 
 and publick bawling for at the Courts ? O 
 man, hast thou forgotten what those things are ! 
 yea but they are things that others much care for, 
 and highly esteeme of. Wilt thou therefore be 
 a foole too ? Once I was ; let that suffice. 
 
 XXX. Let death surprise me when it will, 
 and where it will, I may bee su/to/^oj, or a 
 happy man, neverthelesse. For he is a happy 
 man, who in his life time dealeth unto himselfe a 
 
HIS MEDITATIONS 77 
 
 happy lot and portion. A happy lot and portion Care not 
 is, good inclinations of the soule, good desires, * r P ra ise 
 good actions. or blame 
 
 Ctjc ftijctb iSoobe 
 
 THE matter it selfe, of which the Universe 
 doth consist, is of it selfe very tractable 
 and pliable. That rationall essence that doth 
 governe it, hath in it selfe no cause to doe evill. 
 It hath no evill in it selfe neither can it doe any 
 thing that is evill : neither can any thing be hurt 
 by it. And all things are done and determined 
 according to its will and prescript. 
 
 II. Bee it all one unto thee, whether halfe 
 frozen or well warme ; whether only slumbering 
 or after a full sleepe ; whether discommended or 
 commended thou doe thy duty : or whether 
 dying or doing somewhat else ; for that also ' to 
 die,' must among the rest be reckoned as one of 
 the duties and actions of our lives. 
 
 III. Looke in, let not either the proper 
 qualitie, or the true worth of any thing passe 
 thee, before thou hast fully apprehended it. 
 
 IV. All substances, come soone to their 
 change, and either they shall be resolved by 
 way of exhalation (if so be that all things shall 
 bee reunited into one substance), or as others 
 maintaine, they shall be scattered and dispersed. 
 As for that Rationall Essence by which all 
 things are governed, as it best understandeth 
 it selfe, both its owne disposition, and what it 
 
7 M. AUREL. ANTONINUS 
 
 True doth, and what matter it hath to doe with and 
 revenge accordingly doth all things ; so we that do not, 
 no wonder, if wee wonder at many things, the 
 reasons whereof we cannot comprehend. 
 
 V. The best kinde of revenge is, not to become 
 like unto them. 
 
 VI. Let this be thy only joy, and thy only 
 comfort, from one sociable kinde action without 
 intermission to passe unto another, God being erer 
 in thy minde. 
 
 VII. The rational! commanding part, as it 
 alone can stirre up and turne it selfe ; so it 
 raaketh both it selfe to be, and every thing that 
 happeneth, to appeare unto it selfe, as it will 
 it selfe. 
 
 VIII. According to the nature of the Uni- 
 verse all things particular are determined, not 
 according to any other nature, either about com- 
 passing and containing ; or within, dispersed and 
 contained ; or without, depending. Either this 
 Universe is a meere contused masse, and an intri- 
 cate context of things, which shall in time be 
 scattered and dispersed againe : or it is an Union 
 consisting of Order, and administred by provi- 
 dence. If the first, why should I desire to con- 
 tinue any longer in this fortuit confusion and 
 commixtion ? or why should I take care for any 
 thing else, but that as soon as may be I may be 
 Earth againe ? And why should I trouble my 
 selfe any more whilest I seeke to please the gods ? 
 Whatsoever I doe, Dispersion is my end, and 
 will come upon me whether I will or noe. But 
 if the latter be, then am not I religious in vaine ; 
 
HIS MEDITATIONS 79 
 
 then will I be quiet and patient, and put my trust Be still 
 in Him, who is the Governor of all. * n( * trust 
 
 IX. Whensoever by some present hard occur- m 
 rences thou art constrained to be in some sort 
 troubled and vexed, returne unto thy selfe as 
 soone as may be, and be not out of tune longer 
 then thou must needs. For so shalt thou be the 
 better able to keepe thy part another time, and to 
 maintaine the harmonic, if thou doest use thy 
 selfe to this continually ; once out, presently to 
 have recourse unto it, and to beginne againe. 
 
 X. If it were that thou hadst at one time 
 both a stepmother, and a naturall mother living, 
 thou wouldest honour and respect her also ; never- 
 thelesse to thine owne naturall mother would thy 
 refuge, and recourse be continually. So let the 
 Court and thy Philosophic be unto thee. Have 
 recourse unto it often, and comfort thy selfe in 
 her, by whom it is that those other things are 
 made tolerable unto thee, and thou also in those 
 things not intolerable unto others. 
 
 XL How marvellous usefull it is for a man to 
 represent unto himselfe meates, and all such things 
 that are for the mouth, under a right apprehension 
 and imagination ! as for example : This is the car- 
 kase of a fish ; this of a bird ; and this of a hogge. 
 And againe more generally ; This Phalernum, 
 this excellent highly commended wine, is but the 
 bare juyce of an ordinary grape. This purple 
 robe, but sheepes haires, dyed with the blood of 
 a shell-fish. So for coitus, it is but the attrition 
 of an ordinarie base entrall, and the excretion of 
 a little vile snivel!, with a certaine kinde of con- 
 
8o M. AUREL. ANTONINUS 
 
 Things vulsion : according to Hippocrates his opinion. 
 
 admired How excellent usefull are these lively phancies 
 and representations of things, thus penetrating 
 and passing through the objects, to make their 
 true nature knowne and apparant ! This must 
 thou use all thy life long, and upon all occasions : 
 and then especially, when matters are apprehended 
 as of great worth and respect, thy art and care 
 must be to uncover them, and to behold their 
 vilenesse, and to take away from them all those 
 serious circumstances and expressions, under which 
 they made so grave a shew. For outward pompe 
 and appearance, is a great jugler ; and then especi- 
 ally art thou most in danger to be beguiled by it, 
 when (to a mans thinking) thou most seemest to be 
 imployed about matters of moment. 
 
 XII. See what Crates pronounceth concerning 
 Xenocrates himselfe. 
 
 XIII. Those things which the common sort 
 of people doe admire, are most of them such 
 things as are very generall, and may be compre- 
 hended under things meerely naturall, or naturally 
 affected and qualified : as stones, wood, figs, 
 vines, olives. Those that be admired by them 
 that are more moderate and restrained, are com- 
 prehended under things animated : as flocks and 
 heards. Those that are yet more gentile and 
 curious, their admiration is commonly confined 
 to reasonable creatures only ; not in generall as 
 they are reasonable, but as they are capable of 
 art, or of some craft and subtile invention : or 
 perchance barely to reasonable creatures ; as they 
 that delight in the possession of many slaves. 
 
HIS MEDITATIONS 81 
 
 But he that honours a reasonable soule in Change 
 general!, as it is reasonable and naturally soci- and decay 
 able, doth little regard any thing else : and 
 above all things is carefull to preserve his owne, 
 in the continuall habit and exercise both of 
 reason and sociablenesse : and thereby doth co- 
 operate with him, of whose nature hee doth also 
 participate ; God. 
 
 XIV. Some things hasten to be, and others 
 to be no more. And even whatsoever now is, 
 some part thereof hath already perished. Per- 
 petuall fluxes and alterations renew the world, as 
 the perpetuall course of time doth make the age 
 of the world (of it selfe infinite) to appeare 
 alwaies fresh and new. In such a fluxe and 
 course of all things, what of these things that 
 hasten so fast away should any man regard, 
 since among all there is not any that a man may 
 fasten and fixe upon ? as if a man would settle 
 his affection upon some ordinary sparrow flying 
 by him, who is no sooner scene, then out of 
 sight. For wee must not thinke otherwise of 
 our lives, then as a meere exhalation of blood, 
 or of an ordinary respiration of aire. For what 
 in our common apprehension is, to breath in the 
 aire and to breath it out againe, which wee doe 
 daily : so much is it and no more, at once to 
 breath out all thy respirative facultie into that 
 common aire from whence but lately (as being 
 but from yesterday, and to-day), thou didst first 
 breath it in, and with it, life. 
 
 XV Not vegetative spiration, it is not surely 
 (which plants have) that in this life should bee 
 
82 M. AUREL. ANTONINUS 
 
 What so deare unto us ; nor sensitive respiration, the 
 
 should proper life of beasts, both tame and wild : nor 
 be dear * r i 
 
 unto thee s our ima g inatlve Facility ; nor that wee are 
 subject to be led and carried up and downe by 
 the strength of our sensuall appetites ; or that 
 wee can gather, and live together ; or that wee 
 can feed : for that in effect is no better, than 
 that wee can void the excrements of our food. 
 What is it then that should be deare unto us ? 
 to heare a clattering noise ? if not that, then 
 neither to be applauded by the tongues of men. 
 For the praises of many tongues, is in effect no 
 better, then the clattering of so many tongues. 
 If then neither applause, what is there remaining 
 that should be deare unto thee ? This I thinke : 
 that in all thy motions and actions thou be 
 moved, and restrained according to thine owne 
 true natural! constitution and construction only. 
 And to this even ordinary arts and professions 
 doe lead us. For it is that which every art 
 doth ayme at, that whatsoever it is, that is by 
 art effected and prepared, may be fit for that 
 worke that it is prepared for. This is the end 
 that he that dresseth the vine, and he that takes 
 upon him either to tame colts, or to traine up 
 dogs, doth ayme at. What else doth the educa- 
 tion of Children, and all learned professions tend 
 unto ? Certainly then it is that, which should 
 be deare unto us also. If in this particular it 
 goe well with thee, care not for the obteining of 
 other things. But is it so, that thou canst not 
 but respect other things also ? Then canst not 
 thou truely be free ; then canst thou not have 
 
HIS MEDITATIONS 83 
 
 selfe content : then wilt thou ever be subject to How 
 passions. For it is not possible, but that thou * ^ e 
 must be envious, and jealous, and suspitious of c< 
 them who thou knowest can bereaue thee of 
 such things ; and againe, a secret underminer of 
 them, whom thou seest in present possession of 
 that which is deare unto thee. To be short, he 
 must of necessity be full of confusion within 
 himselfe, and often accuse the Gods, whosoever 
 stands in neede of these things. But if tnou 
 shall honour and respect thy mind only, that 
 will make thee acceptable towards thy selfe, 
 towards thy friends very tractable ; and con- 
 formable and concordant with the Gods ; that 
 is, accepting with praises whatsoever they shall 
 thinke good to appoint and allot unto thee. 
 
 XVI. Under, above, and about, are the 
 motions of the Elements ; but the motion of 
 vertue, is none of those motions, but is some- 
 what more excellent and divine. Whose way 
 (to speed and prosper in it) must be through 
 a way, that is not easily comprehended. 
 
 XVII. Who can choose but wonder at them ? 
 They will not speake well of them that are at 
 the same time with them, and live with them ; 
 yet they themselves are very ambitious, that they 
 that shall follow, whom they have never scene, 
 nor shall ever see, should speake well of them. 
 As if a man should grieve that he hath not 
 beene commended by them, that lived before 
 him. 
 
 XVIII. Doe not ever conceive any thing 
 impossible to man, which by thee cannot, or 
 
8 4 M. AUREL. ANTONINUS 
 
 How to not without much difficultie be effected ; but 
 keep a whatsoever in general! thou canst conceive pos- 
 
 ten-mer s ^ e ant ^ P r P er unto anv man thinke that very 
 possible unto thee also. 
 
 XIX. Suppose that at the Palaestra some 
 body hath all to-torne thee with his nailes, and 
 hath broken thy head. Well, thou art wounded. 
 Yet thou dost not exclaime ; thou art not 
 offended with him. Thou dost not suspect 
 him for it afterwards, as one that watcheth to 
 doe thee a mischiefe. Yea even then, though 
 thou dost thy best to save thy selfe from him, 
 yet not from him as an enemy. It is not by 
 way of any suspitious indignation, but by way of 
 gentle and friendly declination. Keepe the same 
 mind and disposition in other parts of thy life 
 also. For many things there be, which wee 
 must conceit and apprehend, as though wee had 
 had to doe with an antagonist at the Palaestra. 
 For as I said, it is very possible for us to avoid 
 and decline, though we neyther suspect, nor 
 hate. 
 
 XX. If any body shall reprove me, and shall 
 make it apparant unto me, that in any either 
 opinion or action of mine I doe erre, I will 
 most gladly retract. For it is the truth that I 
 seeke after, by which t am sure that never any 
 man was hurt ; and as sure, that he is hurt 
 that continueth in any error, or ignorance what- 
 soever. 
 
 XXI. I for my part will doe what belongs 
 unto mee ; as for other things, whether things 
 unsensible or things irrationall ; or if rational!, 
 
HIS MEDITATIONS 85 
 
 yet deceived and ignorant of the true way, they All come 
 
 shall not trouble or distract mee. For as for to dust 
 
 those creatures which are not indued with reason, 
 
 and all other things and matters of the world 
 
 whatsoever, I freely, and generously, as one 
 
 endued with reason, of things that have none, 
 
 make use of them. And as for men, towards 
 
 them as naturally partakers of the same reason, 
 
 my care is to carry my selfe sociably. But 
 
 whatsoever it is that thou art about, remember 
 
 to call upon the Gods. And as for the time 
 
 how long thou shall live to do these things, let 
 
 it be altogether indifferent unto thee, for even 
 
 three such houres are sufficient. 
 
 XXII. Alexander of Macedon, and he that 
 dressed his mules, when once dead both came to 
 one. For either they were both resumed into 
 those originall rationall essences from whence all 
 things in the world are propagated ; or both after 
 one fashion were scattered into Atomes. 
 
 XXIII. Consider how many different things, 
 whether they concerne our bodies, or our soules, 
 in a moment of time come to passe in every one 
 of us, and so thou wilt not wonder if many more 
 things or rather all things that are done, can at 
 one time subsist, and coexist in that both One 
 and Generall, which wee call the World. 
 
 XXIV. If any should put this question unto 
 thee, how this word Antoninus is written, 
 wouldest thou not presently fixe thine intention 
 upon it, and utter out in order every letter of it ? 
 And if any shall beginne to gainesay thee, and 
 quarrell with thee about it; wilt thou quarrel! 
 
86 M. AUREL. ANTONINUS 
 
 Death or with him againe, or rather goe on meekly as thou 
 release nast begun, untill thou hast numbred out every 
 letter ? Here then likewise remember, that 
 every duty that belongs unto a man doth consist 
 of some certaine letters or numbers as it were, 
 to which without any noise or tumult keeping 
 thy selfe, thou must orderly proceed to thy pro- 
 posed end, forbearing to quarrell with him that 
 would quarrell and fall out with thee. 
 
 XXV. Is it not a cruell thing to forbid men 
 to affect those things, which they conceive to 
 agree best with their owne natures, and to tend 
 most to their owne proper good and behoofe ? 
 But thou after a sort deniest them this libertie, 
 as often as thou art angry with them for their 
 sins. For surely they are led unto those sins 
 whatsoever they be, as to their proper good and 
 commoditie. But it is not so (thou wilt object 
 perchance). Thou therefore teach them better, 
 and make it appeare unto them : but be not thou 
 angry with them. 
 
 XXVI. Death is a cessation from the impres- 
 sions of the senses, the tyranny of the passions, the 
 errors of the minde, and the servitude of the body. 
 
 XXVII. If in this kinde of life thy body be 
 able to hold out, it is a shame that thy soule 
 should faint first, and give over. Take heed, 
 lest of a Philosopher thou become a meere 
 Cassar in time, and receive a new tincture from 
 the Court. For it may happen if thou dost not 
 take heed. Keepe thy selfe therefore, truly 
 simple, good, sincere, grave, free from all osten- 
 tation, a lover of that which is just, religious, 
 
HIS MEDITATIONS 87 
 
 kinde, tender hearted, strong and vigorous to A model 
 undergoe any thing that becomes thee. En- 
 deavour to continue such, as philosophic (hadst 
 thou wholly and constantly applyed thy selfe 
 unto it) would have made, and secured thee. 
 Worship the gods, procure the welfare of men, 
 this life is short. Charitable actions, and a holy 
 disposition, is the onely fruit of this earthly life. 
 
 XXVIII. Doe all things as becommeth the 
 Disciple of Antoninus Pius. Remember his 
 resolute constancie in things that were done by 
 him according to reason, his equability in all 
 things, his sanctity ; the cheerefulnesse of his 
 countenance, his sweetnesse, and how free hee 
 was from all vaine glory ; how carefull to come 
 to the true and exact knowledge of matters in 
 hand, and how hee would by no meanes give 
 over till he did fully, and plainely understand 
 the whole state of the businesse ; and how 
 patiently, and without any contestation he would 
 beare with them, that did unjustly condemne 
 him : how he would never be overhasty in any 
 thing, nor give eare to slanders and false accusa- 
 tions, but examine and observe with best dili- 
 gence the severall actions and dispositions of 
 men. Againe, how hee was no backbiter, nor 
 easily frighted, nor suspicious, and in his language 
 free from all affectation and curiosity : and how 
 easily hee would content himselfe with few 
 things, as lodging, bedding, cloathing, and 
 ordinarie nourishment, and attendance. How 
 able to endure labour, how patient ; able through 
 his spare dyet to continue from morning to even- 
 
M. AUREL. ANTONINUS 
 
 Look on ing without any necessity of withdrawing before 
 
 the world his accustomed houres to the necessities of 
 as on a \_ c 
 
 dream Dature : nis uniformity and constancie in matter 
 of friendship. How he would beare with them 
 that with all boldnesse and libertie opposed his 
 opinions ; and even rejoyce if any man could 
 better advise him : and lastly, how religious hee 
 was without superstition. All these things of 
 him remember, that whensoever thy last home 
 shal come upon thee, it may find thee, as it did 
 him, ready for it in the possession of a good 
 conscience. 
 
 XXIX. Stirre up thy minde, and recall thy 
 wits againe from thy naturall dreames,and visions, 
 and when thou art perfectly awaken, and canst 
 perceive that they were but dreames that troubled 
 thee, as one newly awakened out of another 
 kinde of sleepe looke upon these worldly things 
 with the same minde as thou didst upon those, 
 that thou sawest in thy sleepe. 
 
 XXX. I consist of body and soule, unto my 
 body all things are indifferent, for of it selfe it 
 cannot affect one thing more then another with 
 apprehension of any difference ; as for my mind, 
 all things which are not within the verge of her 
 owne operation, are indifferent unto her, and for 
 her owne operations, those altogether depend of 
 her ; neither doth she busie her selfe about any, 
 but those that are present ; for as for future and 
 passed operations, those also are now at this 
 present indifferent unto her. 
 
 XXXI. As long as the foot doth that which 
 belongeth unto it to doe, and the hand that which 
 
HIS MEDITATIONS 89 
 
 belongs unto it, their labour, whatsoever it be, The true 
 is not unnatural!. So a man as long as he doth nature 
 that which is proper unto a man, his labour can- 
 not be against nature ; and if it be not against 
 nature, then neither is it hurtfull unto him. But 
 if it were so that happinesse did consist in 
 pleasure : how came notorious robbers, impure 
 abominable livers, parricides, and tyrants, in so 
 large a measure to have their part of pleasures ? 
 
 XXXII. Doest thou not see, how even those 
 that professe mechanique arts, though in some 
 respect they be no better then meere Idiots, 
 yet they stick close to the course of their trade, 
 neither can they finde in their heart to decline 
 from it, and is it not a grievous thing that an 
 architect, or a physitian shall respect the course 
 and mysteries of their profession, more then a 
 man the proper course and condition of his owne 
 nature, Reason, which is common to him and to 
 the gods ? 
 
 XXXIII. Asia, Europe; what are they, but 
 as corners of the whole world ; of which the 
 whole Sea, is but as one drop ; and the great 
 mount Athos, but as a clodde, as all present 
 time is but as one point of eternity. All, petty 
 things ; all things that are soone altered, soone 
 perished. And all things come from one be- 
 ginning ; either all severally and particularly 
 deliberated and resolved upon, by the general! 
 ruler and governour of all ; or all by necessary 
 consequence. So that the dreadfull hiatus of a 
 gaping Lion, and all poyson, and all hurtfull 
 things, are but (as the thorn and the my re) the 
 
9 o M. AUREL. ANTONINUS 
 
 Fit necessary consequences of goodly faire things. 
 
 thyself Think not of these therefore, as things contrary 
 
 f te to t ' lose which thou doest much honour, and 
 
 respect ; but consider in thy minde the true 
 
 fountaine of all. 
 
 XXXIV. Hee that seeth the things that are 
 now, hath scene all that either was ever, or ever 
 shall be, for all things are of one kinde ; and all 
 like one unto another. Meditate often upon the 
 connexion of all things in the world ; and upon 
 the mutuall relation that they have one unto 
 another. For all things are after a sort folded 
 and involved one within another, and by these 
 meanes all agree well together. For one thing 
 is consequent unto another, by locall motion, by 
 naturall conspiration and agreement, and by sub- 
 stantiall union, or, reduction of all substances 
 into One. 
 
 XXXV. Fit and accommodate thy selfe to 
 that estate and to those occurrences, which by 
 the destinies have beene annexed unto thee ; and 
 love those men whom thy fate it is to live with ; 
 but love them truly. An instrument, a toole, an 
 utensile, whatsoever it be, if it be fit for the pur- 
 pose it was made for, it is as it should be, though 
 he perchance that made and fitted it, be out of 
 sight and gone. But in things naturall, that 
 power which hath framed and fitted them, is 
 and abideth within them still : for which reason 
 shee ought also the more to be respected, and 
 wee are the more obliged (if wee may live and 
 passe our time according to her purpose and in- 
 tention) to thinke that all is well with us, and 
 
HIS MEDITATIONS 9 l 
 
 according to our owne raindes. After this No need 
 
 manner also, and in this respect it is, that He for mur ~ 
 i, 11 i i . 1-1 niunnfif 
 
 that is all in all doth enjoy his happmesse. 
 
 XXXVI. What things soever are not within 
 the proper power and jurisdiction of thine owne 
 will either to compasse or avoid, if thou shall 
 propose unto thy selfe any of those things as 
 either good, or evill ; it must needs be that 
 according as thou shalt either fall into that 
 which thou doest thinke evill, or misse of that 
 which thou doest thinke good, so wilt thou be 
 ready both to complaine of the gods, and to 
 hate those men, who either shall be so indeed, 
 or shall by thee be suspected as the cause either 
 of thy missing of the one, or falling into the 
 other. And indeed we must needs commit 
 many evills, if wee incline to any of these 
 things, more or lesse, with an opinion of any 
 difference. But if we minde and phancie those 
 things only, as good and bad, which wholly 
 depend of our owne wills, there is no more 
 occasion why we should either murmur against 
 the gods, or be at enmitie with any man. 
 
 XXXVII. Wee all worke to one effect, some 
 willingly, and with a rationall apprehension of 
 what we doe : others without any such know- 
 ledge. As I thinke Heraclitus in a place 
 speaketh of them that sleepe, that even they doe 
 worke in their kinde, and doe conferre to the 
 generall operations of the World. One man 
 therefore doth cooperate after one sort, and 
 another after another sort ; but even he that 
 doth murmur, and to his power doth resist and 
 
92 M. AUREL. ANTONINUS 
 
 Thy life hinder ; even he as much as any doth cooperate, 
 must p or o f such a | so did the World stand in need, 
 (kxi's Now doe thou consider among which of these 
 ends thou wilt ranke thy selfe. For as for him who 
 is the Administrator of all, he will make good 
 use of thee whether thou wilt or no, and make 
 thee (as a part and member of the whole) so to 
 cooperate with him, that whatsoever thou doest, 
 shall turne to the furtherance of his owne coun- 
 sells, and resolutions. But be not thou for shame 
 such a part of the whole, as that vile and ridicu- 
 lous verse (which Chrysippus in a place doth 
 mention) is a part of the Comaedy. 
 
 XXXVIII. Doth either the Sunne take upon 
 him to doe that which belongs to the raine ? or 
 his son jEsculapius that, which unto the Earth 
 doth properly belong ? How is it with every 
 one of the starres in particular ? Though they 
 all differ one from another, and have their 
 severall charges and functions by themselves, 
 doe they not all neverthelesse concurre and 
 cooperate to one end ? 
 
 XXXIX. If so be that the gods have de- 
 liberated in particular of those things that should 
 happen unto me, I must stand to their delibera- 
 tion, as discreet and wise. For that a god 
 should be an imprudent god, is a thing hard 
 even to conceive : and why should they resolve 
 to do me hurt ? for what profit either unto them 
 or the universe (which they specially take care 
 for) could arise from it ? But if so be that they 
 have not deliberated of me in particular, certainly 
 they have of the whole in generall, and those 
 
HIS MEDITATIONS 93 
 
 things which in consequence and coherence of My City 
 this generall deliberation happen unto me in 
 particular, I am bound to embrace and accept 
 of. But if so be that they have not deliberated 
 at all (which indeed is very irreligious for any 
 man to beleeve : for then let us neither sacrifice, 
 nor pray, nor respect our oaths, neither let us 
 any more use any of those things, which we 
 perswaded of the presence and secret conversa- 
 tion of the gods among us, daily use and prac- 
 tise : ) but, I say, if so be that they have not 
 indeed either in generall, or particular deliber- 
 ated of any of those things, that happen unto us 
 in this world ; yet God be thanked, that of those 
 things that concerne my selfe, it is lawfull for me 
 to deliberate my selfe, and all my deliberation is 
 but concerning that which may be to me most pro- 
 fitable. Now that unto every one is most profit- 
 able, which is according to his owne constitution 
 and Nature. And my Nature is, to be rationall 
 in all my actions and as a good, and natural! 
 member of a citty and common wealth, towards 
 my fellow members ever to be sociably and 
 kindly disposed and affected. My City and 
 Country as I am Antoninus, is Rome ; as a 
 man, the whole world. Those things therefore 
 that are expedient and profitable to those Cities, 
 are the onely things that are good and expedient 
 for me. 
 
 XL. Whatsoever in any kind doth happen to 
 any one, is expedient to the whole. And thus 
 much to content us might suffice, that it is ex- 
 pedient for the whole in generall. But yet this 
 
94 M. AUREL. ANTONINUS 
 
 The long also shah thou generally perceive, if thou dost 
 
 roll of diligently take heed, that whatsoever doth happen 
 the dead A j 
 
 to any one man or men. . . . And now 1 am 
 
 content that the word expedient, should more 
 generally be understood of those things which 
 wee otherwise call middle things, or, things in- 
 different ; as health, wealth, and the like. 
 
 XL I. As the ordinary shewcs of the Theatre 
 and of other such places, when thou art presented 
 with them, affect thee ; as the same things still 
 scene, and in the same fashion, make the sight 
 ingratefull and tedious ; so must all the things 
 that wee see all our life long affect us. For all 
 things, above and below, are still the same, and 
 from the same causes. When then will there 
 be an end ? 
 
 XL II. Let the severall deaths of men of all 
 sorts, and of all sorts of professions, and of all 
 sort of nations, be a perpetuall object of thy 
 thoughts, ... so that thou mayst even come 
 downe to Philistio, Phoebus, and Origanion. 
 Passe now to other generations. Thither shall 
 wee after many changes, where so many brave 
 Ora tours are ; where so many grave Philosophers; 
 Heraclitus, Pythagoras, Socrates. Where so 
 many Heroes of the old times ; and then so 
 many brave captaines of the latter times ; and 
 so many Kings. After all these, where Eudoxus, 
 Hipparchus, Archimedes ; where so many other 
 sharpe, generous, industrious, subtile, peremptory 
 dispositions ; and among others, even they, that 
 have beene the greatest scoffers and deriders of 
 the frailty and brevity of this our humane life ; 
 
HIS MEDITATIONS 95 
 
 as Menippus, and others, as many as there have Look 
 beene such as hee. Of all these consider, that on the 
 they long since are all dead, and gone. And 'i- r u ^ 
 what doe they suffer by it ! Nay they that friends 
 have not so much as a Name remaining, what 
 are they the worse for it ? One thing there is, 
 and that onely, which is worth our while in this 
 World, and ought by us much to be esteemed ; 
 and that is, according to truth and righteousnesse, 
 meekely and lovingly to converse with false, and 
 unrighteous men. 
 
 XL III. When thou wilt comfort and cheare 
 thy selfe, call to mind the severall gifts and 
 vertues of them, whom thou dost daily con- 
 verse with ; as for example, the industry of the 
 one ; the modestie of another ; the liberality of 
 a third ; of another some other thing. For 
 nothing can so much rejoyce thee, as the re- 
 semblances and parallels of severall vertues, 
 visible and eminent in the dispositions of those 
 who live with thee ; especially when, all at 
 once, as neere as may be, they represent them- 
 selves unto thee. And therefore thou must 
 have them alwaies in a readinesse. 
 
 XL IV. Dost thou grieve that thou dost weigh 
 but so many pounds, and not 300 rather ? lust 
 as much reason hast thou to grieve that thou 
 must live but so many yeares, and not longer. 
 For as for bulckc and substance thou dost 
 content thy selfe with that proportion of it 
 that is allotted unto thee, so shouldst thou for 
 time. 
 
 XLV. Let us doe our best endeavours to 
 
96 M. AUREL. ANTONINUS 
 
 True perswade them ; but however, if Reason and 
 
 happi- Justice lead thee to it, doe it, though they be 
 ness in i T> T i n i 
 
 thv own never so mucn against it. But if any shall by 
 action force withstand thee, and hinder thee in it, con- 
 vert thy vertuous inclination from one object unto 
 another, from Justice to contented asquanirnity, 
 and chearfull patience : so that what in the one 
 is thy hinderance, thou mayest make use of it 
 for the exercise of another vertue : and remember 
 that it was with due exception, and reservation, 
 that thou didst at first incline and desire. For 
 thou didst not set thy mind upon things impos- 
 sible. Upon what then ? that all thy desires 
 might ever be moderated with this due kinde 
 of reservation. And this thou hast, and mayst 
 alwaies obtaine, whether the thing desired be in 
 thy power or no. And what doe I care for 
 more, if that for which I was borne, and brought 
 forth into the world (to rule all my desires with 
 reason and discretion ) may be ? 
 
 XL VI. The ambitious supposeth another 
 mans act, praise and applause, to be his owne 
 happinesse ; the voluptuous his owne sense and 
 feeling ; but hee that is wise, his owne action. 
 
 XLVII. It is in thy power absolutely to 
 exclude all manner of conceit and opinion, as 
 concerning this matter ; and by the same means, 
 to exclude all griefe and sorrow from thy soule. 
 For as for the things and objects themselves, they 
 of themselves have no such power, whereby to 
 beget and force upon us any opinion at all. 
 
 XLVIII. Use thy selfe when any man 
 speaks unto thee, so to hearken unto him, as 
 
HIS MEDITATIONS 97 
 
 that in the interim, thou give not way to any Why 
 other thoughts : that so thou mayst (as farre should I 
 LI \ c j j c j .. u- be angry 
 
 as is possible) seeme fixed and rastned to his a ^ ^^3 p 
 
 very soule, whosoever he be that speakes unto 
 thee. 
 
 XL IX. That which is not good for the Bee 
 hive, cannot be good for the Bee. 
 
 L. Will either passengers, or patients, finde 
 fault and complaine, either the one if they be well 
 carried, or the others if well cured ? Doe they 
 take care for any more then this ; the one, that 
 their Shipmaster may bring them safe to land, 
 and the other, that their Physitian may effect 
 their recovery. 
 
 LI. How many of them who came into the 
 world at the same time when I did, are already 
 gone out of it ? 
 
 LII. To them that are sick of the jaundis, 
 honie seemes bitter ; and to them that are bitten 
 by a mad dogge, the water terrible ; and to 
 children, a little ball seemes a fine thing. And 
 why then should I be angry? or doe I thinke 
 that error and false opinion is lesse powerfull to 
 make men transgresse, then either choler, being 
 immoderate and excessive, to cause the jaundis ; 
 or poyson, to cause rage ? 
 
 LIII. No man can hinder thee to live as thy 
 nature doth require. Nothing can happen unto 
 thee, but what the common good of Nature doth 
 require. 
 
 LIV. What manner of men they be whom 
 they seeke to please, and what to get, and by 
 what actions: how soone time will cover and 
 
98 M. AUREL. ANTONINUS 
 
 My mind burie all things and how many it hath already 
 is in my buryed ! 
 
 own ' 
 power 
 
 Eootu 
 
 WHAT is wickedness? It is that which 
 many times and often thou hast already 
 scene and knowne in the world. And so oft as 
 anything doth happen that might otherwise trouble 
 thee, let this memento presently come to thy 
 mind, that it is that which thou hast already 
 often scene and knowne. Generally, above and 
 below, thou shalt find but the same things. The 
 very same things whereof ancient stories, middle 
 age stories, and fresh stories are full : whereof 
 towns are full, and houses full. There is 
 nothing that is new. All things that are, are 
 both usuall and of little continuance. 
 
 II. What feare is there that thy Dogmata, or 
 Philosophical 1 resolutions and conclusions, should 
 become dead in thee, and lose their proper power 
 and efficacie to make thee live happy, as long as 
 those proper and correlative phancies, and repre- 
 sentations of things on which they mutually 
 depend (which continually to stirre up and revive 
 is in thy power,) are still kept fresh and alive ? 
 It is in my power concerning this thing that is 
 happened, whatsoever it be, to conceit that which 
 is right and true. If it be, why then am I 
 troubled ? Those things that are without my 
 understanding, are nothing to it at all : and that 
 
HIS MEDITATIONS 99 
 
 is it only, which doth properly concerne me. The 
 Be alwayes in this minde, and thou wilt be right, 
 
 III. That which most men would thinke 
 themselves most happy for, and would preferre 
 before all things, if the gods would grant it unto 
 them after their deaths, thou mayest whitest thou 
 livest grant unto thy selfe ; to live againe. See 
 the things of the world againe ; as thou hast 
 already scene them. For what is it else to live 
 againe ? Publick shewes and solemnities with 
 much pompe and vanitie, stage playes, flocks and 
 heards; conflicts and contentions: abonethrowne 
 to a companie of hungry curres ; a bait for greedy 
 fishes ; the painefulnesse, and continuall burden- 
 bearing of wretched ants, the running to and fro 
 of terrified myce : little puppets drawne up and 
 downe with wyres and nerves : these bee the 
 objects of the World. Among all these thou 
 must stand stedfast, meekly affected, and free 
 from all manner of indignation ; with this right 
 ratiocination and apprehension ; that as the worth 
 is of those things which a man doth affect, so is 
 in very deed every mans worth more or 
 lesse. 
 
 IV. Word after word, every one by it selfe, 
 must the things that are spoken be conceived and 
 understood ; and so the things that are done, 
 purpose after purpose, every one by it selfe 
 likewise. And as in matter of purposes and 
 actions, wee must presently see what is the proper 
 use and relation of every one ; so of words must 
 we be as ready, to consider of every one what is 
 the true meaning, and signification of it according 
 
ioo M. AUREL. ANTONINUS 
 
 Despise to truth and Nature, however it be taken in 
 not the common use. 
 
 others ^' ^ 8 m ? reason anc ^ understanding sufficient 
 for this, or no ? If it be sufficient, without any 
 private applause, or publick ostentation as of an 
 Instrument, which by nature I am provided of, I 
 will make use of it for the worke in hand, as of an 
 Instrument, which by nature I am provided of. If 
 it be not, and that otherwise it belong not unto me 
 particularly as a private duty, I will either give it 
 over, and leave it to some other that can better 
 effect it : or I will endeavour it ; but with the helpe 
 of some other, who with the joynt helpe of my 
 reason, is able to bring somewhat to passe, that will 
 now be seasonable and useful for the common good. 
 For whatsoever I doe either by my selfe, or with 
 some other, the only thing that I must intend, is, 
 that it be good and expedient for the publick. For 
 as for praise, consider how many who once were 
 much commended, are now already quite forgotten, 
 yea they that commended them, how even they 
 themselves are long since dead and gone. Be 
 not therefore ashamed, whensoever thou must use 
 the helpe of others. For whatsoever it be, that 
 lyeth upon thee to effect, thou must propose it 
 unto thy selfe, as the scaling of wals is unto a 
 soldier. And what if thou through either lame- 
 nesse or some other impediment art not able to 
 reach unto the top of the battlements alone, 
 which with the helpe of another thou maiest ; 
 wilt thou therefore give it over, or goe about it 
 with lesse courage and alacrity, because thou 
 canst not effect it all alone ? 
 
HIS MEDITATIONS 101 
 
 VI. Let not things future trouble thee. For One 
 if necessity so require that they come to passe, God, 
 thou shall (whensoever that is) be provided for ^^ 
 them with the same reason, by which whatsoever one 
 is now present, is made both tolerable and accept- Reason 
 able unto thee. All things are linked and knitted 
 together, and the knot is sacred, neither is there 
 any thing in the world, that is not kinde and 
 naturall in regard of any other thing, or, that 
 hath not some kinde of reference, and naturall 
 correspondence with whatsoever is in the world 
 besides. For all things are ranked together, and 
 by that decency of its due place and order that 
 each particular doth observe, they all concurre 
 together to the making of one and the same 
 Koffpog or World : as if you said, a comely 
 peece, or an orderly composition. For all things 
 throughout, there is but one and the same order ; 
 and through all things, one and the same god, 
 the same substance and the same Law. There 
 is one common Reason, and one common Truth, 
 that belongs unto all reasonable creatures, for 
 neither is there save one perfection of all creatures 
 that are of the same kinde, and partakers of the 
 same reason. 
 
 VII. Whatsoever is material!, doth soone 
 vanish away into the common substance of the 
 whole ; and whatsoever is formall, or, whatsoever 
 doth animate that which is material!, is soone 
 resumed into the common Reason of the Whole ; 
 and the fame and memorie of any thing, is soone 
 swallowed up by the generall Age and duration 
 of the whole. 
 
i M. AUREL. ANTONINUS 
 
 To thy VIII. To a reasonable creature, the same 
 action is both according to nature, and according 
 to reason. 
 
 IX. Straight of it selfe, not made straight. 
 
 X. As severall members in one body united. 
 so are reasonable creatures in a body divided and 
 dispersed, all made and prepared for one common 
 operation. And this thou shalt apprehend the 
 better, if thou shalt use thy selfe often to say to 
 thy selfe, I am yUsXog, or a member of the masse 
 and body of reasonable substances. But if thou 
 shalt say I am fj,spof, or a part, thou doest not 
 yet love men from thy heart. The joy that thou 
 takest in the exercise of bountie, is not yet 
 grounded upon a due ratiocination, and right 
 apprehension of the nature of things. Thou 
 doest exercise it as yet upon this ground barely, 
 as a thing convenient and fitting ; not, as doing 
 good to thy selfe, when thou doest good unto 
 others. 
 
 XI. Of things that are externall happen what 
 will to that which can suffer by externall acci- 
 dents. Those things that suffer let them com- 
 plaine themselves, if they will ; as for me, as long 
 as I conceive no such thing, that that which is 
 happened is evill, I have no hurt ; and it is 
 in my power not to conceive any such 
 thing. 
 
 XII. Whatsoever any man either doth or 
 saith, thou must be good ; not for any man's 
 sake, but for thine owne natures sake ; as if 
 either gold, or the Emrald, or purple, should ever 
 be saying to themselves, Whatsoever any man 
 
HIS MEDITATIONS 103 
 
 either doth or saith, I must still be an Emrald, Reason is 
 and I must keepe my colour. sufficient 
 
 XIII. This may ever be my comfort and 
 securitic : my understanding, that ruleth over all, 
 will not of it selfe bring trouble and vexation 
 upon it selfe. This I say ; it will not put it selfe 
 in any feare, it will not lead it selfe into any con- 
 cupiscence. If it be in the power of any other 
 to compel 1 it to feare, or to grieve, it is free for 
 him to use his power. But sure if it selfe doe 
 not of it selfe, through some false opinion or 
 supposition incline it selfe to any such disposition ; 
 there is no feare. For as for the body, why 
 should I make the griefe of my body, to be the 
 grief of my minde ? If that it selfe can either 
 feare or complaine, let it. But as for the soule, 
 which indeed, can only be truly sensible of either 
 feare or griefe ; to which only it belongs accord- 
 ing to its different imaginations and opinions, to 
 admit of either of these, or of their contraries ; 
 thou mayest look to that thy selfe, that it suffer 
 nothing. Induce her not to any such opinion or 
 perswasion. The understanding is of it selfe 
 sufficient unto it selfe, and needs not (if it selfe 
 doth not bring it selfe to need) any other thing 
 besides it selfe, and by consequent as it needs 
 nothing, so neither can it be troubled or hindered 
 by any thing, if it selfe doth not trouble and 
 hinder it selfe. 
 
 XIV. What is evdaiftovia or, happinesse: but 
 ayadb$ daipuv, or, a good Daemon, or Spirit? 
 What then doest thou doe here, O opinion ? By 
 the gods I adjure thee, that thou get thee gone, as 
 
io 4 M. AUREL. ANTONINUS 
 
 Universal thou earnest : for I need thee not. Thou earnest 
 change indeed unto me according to thy ancient wonted 
 manner. It is that, that all men have ever beene 
 subject unto. That thou earnest therefore I am 
 not angry with thee, only be gone, now that I 
 have found thee what thou art. 
 
 XV. Is any man so foolish as to feare change, 
 to which all things that once were not owe their 
 being ? And what is it, that is more pleasing 
 and more familiar to the nature of the Universe ? 
 How couldst thou thy selfe use thy ordinary hot 
 bathes, should not the wood that heateth them 
 first be changed ? How couldest thou receive 
 any nourishment from those things that thou hast 
 eaten, if they should not be changed ? Can any 
 thing else almost (that is usefull and profitable) 
 bee brought to passe without change ? How 
 then doest not thou perceive, that for thee also, 
 by death, to come to change, is a thing of the 
 very same nature, and as necessary for the nature 
 of the Universe ? 
 
 XVI. Through the Substance of the Universe, 
 as through a torrent passe all particular bodies, 
 being all of the same nature, and all joynt workers 
 with the Universe it selfe, as in one of our bodies 
 so many members among themselves. How 
 many such as Chrysippus, how many such as 
 Socrates, how many such as Epictetus, hath the 
 Age of the world long since swallowed up and 
 devoured ? Let this, be it either men or busi- 
 nesses, that thou hast occasion to thinke of, to 
 the end that thy thoughts be not distracted and 
 thy minde too earnestly set upon any thing, upon 
 
HIS MEDITATIONS 105 
 
 every such occasion presently come to thy minde. Love 
 Of all my thoughts and cares, one only thing shall y ur . 
 be the object, that I my selfe doe nothing which enenues 
 to the proper constitution of man, (either in 
 regard of the thing it selfe, or in regard of the 
 manner, or of the time of doing,) is contrarie. 
 The time when thou shall have forgotten all things, 
 is at hand. And that time also is at hand, when 
 thou thy selfe shalt be forgotten by all. Whilest 
 thou art, apply thy selfe to that especially which 
 unto man as he is a man, is most proper and 
 agreeable, and that is, for a man even to love 
 them that transgresse against him. This shall be, 
 if at the same time that any such thing doth 
 happen, thou call to minde, that they are thy 
 Kinsmen ; that it is through ignorance and against 
 their wills that they sinne ; and that within a 
 very short while after, both thou and he shall 
 be no more. But above all things, that he hath 
 not done thee any hurt; for that by him thy 
 minde and understanding is not made worse or 
 more vile then it was before. 
 
 XVII. The nature of the Universe, of the 
 common substance of all things as it were of so 
 much waxe hath now perchance formed a horse ; 
 and then, destroying that figure, hath new tem- 
 pered and fashioned the matter of it into the 
 form and substance of a tree : then that againe 
 into the forme and substance of a man : and then 
 that againe into some other. Now every one of 
 these doth subsist but for a very little while. 
 As for dissolution, if it be no grievous thing 
 to the chest or trunk, to be joyned together ; 
 
io6 M. AUREL. ANTONINUS 
 
 Tout why should it be more grievous to be put 
 
 com- asunder ? 
 
 c'gst XVIII. An angry countenance is much 
 tout par- against nature, and it is oftentimes the proper 
 dormer countenance of them that are at the point of 
 death. But were it so, that all anger and pas- 
 sion were so throughly quenched in thee, that it 
 were altogether impossible to kindle it any more, 
 yet herein must not thou rest satisfied, but further 
 endeavour by good consequence of true ratiocina- 
 tion, perfectly to conceive and understand, that 
 all anger and passion is against reason. For if 
 thou shalt not be sensible of thine innocencie ; if 
 that also shall be gone from thee, the comfort of 
 a good conscience, that thou doest all things 
 according to reason : what shouldest thou live 
 any longer for ? All things that now thou seest, 
 are but for a moment. That nature, by which 
 all things in the world are administred, will soone 
 bring change and alteration upon them, and then 
 of their substances make other things like unto 
 them : and then soone after others againe of the 
 matter and substance of these : that so by these 
 meanes, the world may still appeare fresh and 
 new. 
 
 XIX. Whensoever any man doth trespasse 
 against thee, presently consider with thy selfe 
 what it was that he did suppose to be good, what 
 to be evill, when he did trespasse. For this 
 when thou knowest, thou wilt pitty him ; thou 
 wilt have no occasion either to wonder, or to be 
 angry. For either thou thy selfe doest yet live 
 in that error and ignorance, as that thou doest 
 
HIS MEDITATIONS 107 
 
 suppose either that very thing that he doth, or With- 
 some other like worldly thing, to bee good; and draw into 
 so thou art bound to pardon him if hee have ^ se 
 done that which thou in the like case wouldest 
 have done thy selfe. Or if so be that thou doest 
 not any more suppose the same things to be good 
 or evill, that he doth ; how canst thou but be 
 gentle unto him that is in an error ? 
 
 XX. Phancie not to thy selfe things future, 
 as though they were present : but of those that 
 are present, take some aside, that thou takest 
 most benefit of, and consider of them particularly, 
 how wonderfully thou wouldest want them, if 
 they were not present. But take heed withall, 
 least that whilest thou doest settle thy content- 
 ment in things present, thou grow in time so to 
 overprize them, as that the want of them (whenso- 
 ever it shall so fall out) should be a trouble and 
 a vexation unto thee. Winde up thy selfe into 
 thy selfe. Such is the Nature of thy reasonable 
 commanding part, as that if it exercise justice, and 
 have by that meanes tranquillity within it selfe, it 
 doth rest fully satisfied with it selfe without any 
 other thing. 
 
 XXT. Wipe off all opinion : stay the force 
 and violence of unreasonable lusts and affections : 
 Circumscribe the present time : Examine what- 
 soever it be that is happened, either to thy selfe 
 or to another : Divide all present objects, either 
 in that which is formall or materiall : thinke of 
 the last houre. That which thy neighbour hath 
 committed, where the guilt of it lyeth, there let 
 it rest. Examine in order whatsoever is spoken. 
 
ic8 M. AUREL. ANTONINUS 
 
 All Let thy minde penetrate, both into the effects, 
 
 things an d mto tne causes- Rejoyce thy selfe with 
 
 T ^aw true s ' m P^ c "y> an d modesty ; and that all 
 
 middle things betweene vertue and vice are 
 
 indifferent unto thee. Finally, Love man- 
 
 kinde ; obey God. 
 
 XXII. All things (saith he) are by certaine 
 order and appointment. And what if the 
 Elements onely. ... It will suffice to re- 
 member, that all things in generall are by cer- 
 taine order and appointment : or if it be but few. 
 . . . And as concerning death, that either Dis- 
 persion, or the Atomes, or Annihilation, or Ex- 
 tinction, or Translation will insue. And as con- 
 cerning paine, that that which is intolerable is 
 soone ended by death ; and that which holds long 
 must needs be tolerable ; and that the minde in 
 the meane time (which is all in all) may by way 
 of interclusion, or interception, by stopping all 
 manner of commerce and sympathie with the 
 bodie, still retaine its owne tranquillity. Thy 
 understanding is not made worse by it. As for 
 those parts that suffer, let them, if they can, 
 declare their griefe themselves. As for praise 
 and commendation, view their minde and under- 
 standing, what estate they are in ; what kinde of 
 things they flie, and what things they seeke after : 
 and that as in the sea-side, whatsoever was before 
 to be seene, is by the continual! succession of new 
 heapes of sand cast up one upon another, soone 
 hid and covered ; so in this life, all former things 
 by those which immediately succeed. 
 
 XXIII. Out of Plato. ' He then whose minde 
 
HIS MEDITATIONS 109 
 
 is endowed with true magnanimitie, who hath Like a 
 accustomed himselfe to the contemplation both of shock 
 all times, and of all things in generall ; can this 
 mortall life (thinkest thou) seeme any great 
 matter unto him ? It is not possible ; answered 
 nee. Then neither will such a one account 
 death a grievous thing ? By no meanes.' 
 
 XXIV. Out of Antisthenes. It is a princely 
 thing to doe well, and to be ill spoken of. It is 
 a shamefull thing that the face should be subject 
 unto the minde, to be put into what shape it 
 will, and to be dressed by it as it will ; and that 
 the minde should not bestow so much care upon 
 her selfe, as to fashion her selfe, and to dresse 
 her selfe as best becommeth her.' 
 
 XXV. Out of severall poets and Comicks. ' It 
 will but little availe thee, to turne thine anger and 
 indignation upon the things themselves that have 
 fallen crosse unto thee. For as for them, they 
 are not sensible of it, &c. Thou shalt but make 
 thy selfe a laughing stock ; both unto the gods and 
 men, &c. Our life is reaped like a ripe eare of 
 corne : one is yet standing and another is down,&c. 
 But if so be that I and my children be neglected 
 by the gods, there is some reason even for that, 
 &c. As long as right and equity is of my side, 
 &c. Not to lament with them, Not to tremble, 
 &c.' 
 
 XXVI. Out of Plato. 'My answer, full of 
 justice and equitie, should be this : Thy speech is 
 not right, O man ! if thou supposest that he that is 
 of any worth at all, should apprehend either life 
 or death, as a matter of great hazard and danger ; 
 
no M. AUREL. ANTONINUS 
 
 A soldier and should not make this rather his only care, to 
 at ms examine his owne actions, whether just or unjust : 
 whether actions of a good, or of a wicked man, 
 &c. For thus in very truth, stands the case, O 
 yee men of Athens. What place or station 
 soever a man either hath chosen to himselfe, 
 judging it best for himselfe ; or is by lawfull 
 authentic put and setled in, therein doe I thinke 
 (all appearance of danger notwithstanding) that 
 hee should continue, as one who feareth neither 
 death, nor any thing else, so much as he feareth 
 to commit any thing that is vicious and shame- 
 full, &c. But, O noble Sir, consider I pray, 
 whether true generositie and true happinesse, doe 
 not consist in somewhat else rather, then in the 
 preservation either of ours, or other mens lives. 
 For it is not the part of a man that is a man 
 indeed, to desire to live long or to make much of 
 his life whilest he liveth : But rather (he that is 
 such) will in these things wholly referre himselfe 
 unto the gods, and beleeving that which even,' 
 woman can tell him, that, no man can escape 
 death ; the only thing that he takes thought and 
 care for is this, that what time he liveth, he may 
 live as well and as vertuously as he can possibly, 
 &c. To looke about, and with the eyes to 
 follow the course of the starres and planets, as 
 though thou wouldest runne with them ; and to 
 minde perpetually the severall changes of the 
 Elements one into another. For such phancies 
 and imaginations, help much to purge away, the 
 drosse and filth of this our earthly life, &c.' That 
 also is a fine passage of Plato's, where he speaketh 
 
of worldly things in these words : ' Thou must The har- 
 
 also as from some higher place looke downe, as njony of 
 i i <- i u a i Creation 
 it were upon the things or this world, as nocks, 
 
 armies, husband-mens labours, manages, divorces, 
 generations, deaths : the tumults of Courts and 
 places of judicatures ; desert places ; the severall 
 nations of Barbarians, publick festivals, mournings, 
 faires, markets.' How all things upon Earth are 
 pesle mesle ; and how miraculously things con- 
 trary one to another, concurre to the beautie and 
 perfection of this Universe. 
 
 XXVII. To looke backe upon things of 
 former ages, as upon the manifold changes and 
 conversions of severall Monarchies and common- 
 wealths. We may also foresee things future, 
 for they shall all be of the same kinde ; neither 
 is it possible that they should leave the tune, 
 or breake the consort that is now begunne as 
 it were, by these things that are now done and 
 brought to passe in the World. It comes all 
 to one therefore, whether a man be a spectator 
 of the things of this life but fortie yeares, or 
 whether he see them ten thousand yeares to- 
 gether: for what shall he see more? 'And 
 as for those parts that came from the Earth, 
 they shall returne unto the Earth againe ; and 
 those that came from Heaven, they also shall 
 returne unto those heavenly places.' Whether 
 it be a meere dissolution and unbinding of the 
 manifold intricacies and intanglements of the 
 confused atomes ; or some such dispersion of 
 the simple and incorruptible Elements. . . . 
 'With meates and drinkes and divers charmes, 
 
in M. AUREL. ANTONINUS 
 
 Look they seeke to divert the chanell, that they might 
 straight no t die. Yet must we needs endure that blast 
 orwar Q w ; nc ] e t jj at commeth from above, though we 
 toile and labour never so much.' 
 
 XXVIII. He hath a stronger body, and is a 
 better wrastler than I. What then ? Is he more 
 bountifull ? is he more modest ? Doth he beare 
 all adverse chances with more equanimity : Or 
 with his neighbours offences with more meek- 
 nesse and gentlenesse then I ? 
 
 XXIX. Where the matter may be effected 
 agreeably to that Reason, which both unto the 
 gods, and men is common, there can be no just 
 cause of griefe or sorrow. For where the fruit 
 and benefit of an action well begunne and prose- 
 cuted according to the proper constitution of man 
 may be reaped and obtained, or is sure and cer- 
 taine, it is against reason that any dammage 
 should there be suspected. In all places, and 
 at all times, it is in thy power religiously to 
 embrace whatsoever by Gods appointment is 
 happened unto thee, and justly to converse with 
 those men, whom thou hast to doe with ; and 
 accurately to examine every phancie that pre- 
 sents it selfe, that nothing may slippe and steale 
 in, before thou hast rightly apprehended the true 
 Nature of it. 
 
 XXX. Looke not about upon other mens 
 mindes and understandings ; but looke right on 
 forwards whither Nature, both that of the Uni- 
 verse, in those things that happen unto thee ; 
 and thine in particular, in those things that are 
 done by thee, doth leade, and direct thee. Now 
 
HIS MEDITATIONS 113 
 
 every one is bound to doe that, which is conse- Three 
 quent and agreeable to that end which by his chief 
 true naturall constitution hee was ordained unto. aims a 
 As for all other things, they are ordained for ao i e man 
 the use of reasonable creatures : as in all things 
 wee see that that which is worse and inferiour, 
 is made for that which is better. Reasonable 
 creatures, they are ordained one for another. 
 That therefore which is chiefe in every mans 
 constitution, is, that he intend the common good. 
 The second is, that he yeeld not to any lusts 
 and motions of the flesh. For it is the part and 
 priviledge of the reasonable and intellective 
 faculty, that she can so bound her selfe, as that 
 neither the sensitive, nor the appetitive faculties, 
 may not any wayes prevaile upon her. For both 
 these are brutish. And therefore over both she 
 challengeth masterie, and cannot any waies in- 
 dure, if in her right temper, to be subject unto 
 either. And this indeed most justly. For by 
 nature shee was ordained to command all in the 
 body. The third thing proper to man by his 
 constitution, is, to avoid all rashnesse, and precipi- 
 tancie ; and not to be subject to error. To these 
 things then, let the mind apply her selfe and goe 
 straight on, without any distraction about other 
 things, and shee hath her end, and by consequent 
 her happinesse. 
 
 XXXI. As one who had lived, and were 
 now to die by right, whatsoever is yet remain- 
 ing, bestow that wholly as a gracious overplus 
 upon a vertuous life. Love and affect that only, 
 whatsoever it be that happeneth, and is by the 
 
n4 M. AUREL. ANTONINUS 
 
 Within Fates appointed unto thee. For what can be 
 is the more reasonable ? And as any thing doth happen 
 
 3U Qf all unto thee ^7 way of crosse, or calamity, call to 
 good mind presently and set before thine eyes, the ex- 
 amples of some other men, to whom the selfe 
 same thing did once happen likewise. Well, 
 what did they ? They grieved ; they wondred ; 
 they complair.ed. And where are they now ? 
 All dead and gone. Wilt thou also be like 
 one of them ? Or rather leaving to men of 
 the world (whose life both in regard of them- 
 selves, and them that they converse with, is 
 nothing but meere mutability ; or men of 
 as fickle minds, as fickle bodies ; ever changing 
 and soone changed themselves : let it be 
 thine onely care and study, how to make a 
 right use of all such accidents. For there is 
 good use to be made of them, and they will 
 prove fit matter for thee to worke upon, if it 
 shall bee both thy care and thy desire, that 
 whatsoever thou doest, thou thy selfe mayst 
 like and approve thy selfe for it. And both 
 these, see, that thou remember well, according 
 as the diversity of the matter of the action that 
 thou art about, shall require. Looke within ; 
 within is the fountaine of all good. Such a 
 fountaine, where springing waters can never faile, 
 so thou digge still deeper and deeper. 
 
 XXXI 1. Thou must use thy selfe also to keepe 
 thy body fixed and steady ; free from all loose 
 fluctuant, either motion, or posture. And as upon 
 thy face and lookes, thy minde hath easily power 
 over them to keepe them to that which is grave 
 
HIS MEDITATIONS 115 
 
 and decent ; so let it challenge the same power Life like 
 over the whole body also. But so observe all * wrest- 
 things in this kinde, as that it be without any 
 manner of affectation. 
 
 XXXIII. The art of true living in this world, 
 is more like a wrastlers, then a dancers practise. 
 For in this they both agree, to teach a man what- 
 soever falls upon him, that he may be ready for 
 it, and that nothing may cast him downe. 
 
 XXXIV. Thou must continually ponder and 
 consider with thy selfe, what manner of men they 
 be, and for their mindes and understandings 
 what is their present estate, whose good word 
 and testimonie thou doest desire. For then 
 neither wilt thou see cause to complaine of them 
 that offend against their wills ; or finde any want 
 of their applause, if once thou doest but penetrate 
 into the true force and ground both of their 
 opinions, and of their desires. 'No soule (saith 
 he) is willingly bereaved of the Truth,' and by 
 consequent, neither of justice, or temperance, or 
 kindnesse, and mildnesse ; nor of any thing that 
 is of the same kinde. It is most needfull that 
 thou shouldest alwayes remember this. For so 
 shall thou be farre more gentle and moderate 
 towards all men. 
 
 XXXV. What paine soever thou art in, let 
 this presently come to thy minde, that it is not a 
 thing whereof thou needest to be ashamed, neither 
 is it a thing whereby thy understanding, that hath 
 the government of all, can be made worse. For 
 neither in regard of the substance of it, nor in 
 regard of the end of it (which is, to intend the 
 
n6 M. AUREL. ANTONINUS 
 
 Let not common good) can it alter and corrupt it. This 
 pain give a lso o f Epicurus maist thou in most paines finde 
 6 f U some helpe of, that it is 'neither intolerable, nor 
 eternall ; ' so thou keepe thy selfe to the true 
 bounds and limits of reason and give not way to 
 opinion. This also thou must consider, that 
 many things there be, which oftentimes unsensibly 
 trouble and vexe thee, as not armed against them 
 with patience, because they goe not ordinarily 
 under the name of paines, which in very deed 
 are of the same nature as paine ; as to slumber 
 unquietly, to suffer heat, to want appetite : when 
 therefore any of these things make thee discon- 
 tented, check thy selfe with these words. Now 
 hath paine given thee the foile. Thy courage 
 hath failed thee. 
 
 XXXVI. Take heed least at any time thou 
 stand so affected, though towards unnaturall evill 
 men, as ordinary men are commonly one towards 
 another. 
 
 XXXVII. How know we whether Socrates 
 were so Eminent indeed, and of so extraordinary 
 a disposition ? For that he dyed more gloriously, 
 that hee disputed with the Sophists more subtilly ; 
 that hee watched in the Pagus more assiduously ; 
 that being commanded to fetch innocent Sala- 
 minius, hee refused to doe it more generously ; 
 all this will not serve. Nor that he walked in 
 the streets, with much gravirie and majestic, as 
 was objected unto him by his adversaries : which 
 neverthelesse a man may well doubt of, whether it 
 were so or no, or, which above all the rest, if so 
 be that it were true, a man would well consider 
 
HIS MEDITATIONS n? 
 
 of, whether commendable, or discommendable. What 
 The thing therefore that we must inquire into, is manner of 
 
 c ic u A soul has 
 
 this ; what manner or soule oocrates had. : a man p, 
 
 whether his disposition was such ; as that all that 
 he stood upon, and sought after in this world, 
 was barely this, That he might ever carry him- 
 selfe justly towards men, and holily towards 
 the gods. Neither vexing himself to no 
 purpose at the wickednesse of others, nor 
 yet ever condescending to any mans evill 
 fact, or evill intentions, through either feare, 
 or ingagement of friendship. Whether of those 
 things that happened unto him by Gods ap- 
 pointment, he neither did wonder at any when 
 it did happen, or thought it intolerable in the triall 
 of it. And lastly, whether he never did suffer his 
 minde to sympathize with the senses, and affec- 
 tions of the body. For we must not think that 
 Nature hath so mixed and tempered it with the 
 body, as that she hath not power to circumscribe 
 her selfe, and by her selfe to intend her owne ends 
 and occasions. 
 
 XXXVIII. For it is a thing very possible, 
 that a man should be a very divine man, and yet 
 bee altogether unknowne. This thou must ever 
 be mindfull of, as of this also, that a mans true 
 happinesse doth consist in very few things. And 
 that although thou doest despaire, that thou shalt 
 ever be a good either Logician, or Naturalist, yet 
 thou art never the further off by it from being 
 either liberall, or modest, or charitable, or obedient 
 unto God. 
 
 XXXIX. Free from all compulsion in all 
 
n8 M. AUREL. ANTONINUS 
 
 Spend cheerefulnesse and alacritie thou maist runne out 
 each thy time, though men should exclame against 
 thmieh t ^ iee never ^ muc h> and the wilde beasts should 
 thy last P U M in sunder the poore members of thy pampered 
 masse of flesh. For what in either of these or 
 the like cases, should hinder the minde to retaine 
 her owne rest and tranquillitie, consisting both in 
 the right judgement of those things that happen 
 unto her, and in the ready use of all present 
 matters and occasions ? So that her judgement 
 may say, to that which is befalne her by way of 
 crosse : This thou art in very deed, and accord- 
 ing to thy true nature : notwithstanding that in 
 the judgement of opinion thou doest appeare 
 otherwise : and her Discretion to the present 
 object ; Thou art that, which I sought for. 
 For whatsoever it be, that is now present, shall 
 ever be embraced by me as a fit and seasonable 
 object, both for my reasonable faculty, and for 
 my sociable, or charitable inclination to worke 
 upon. And that which is principall in this matter, 
 is that it may bee referred either unto the praise 
 of God, or to the good of men. For either unto 
 God or man, whatsoever it is that doth happen 
 in the world hath in the ordinary course of nature 
 its proper reference ; neither is there any thing, 
 that in regard of nature is either new, or reluc- 
 tant and intractable, but all things both usuall 
 and easie. 
 
 XL. Then hath a man attained to the estate 
 of perfection in his life and conversation, when 
 nee so spends every day, as if it were his last day : 
 never hot and vehement in his affections, nor yet 
 
HIS MEDITATIONS 119 
 
 so cold and stupid as one that had no sense ; and Take out 
 free from all manner of dissimulation. * he ^ 
 
 XL I. Can the gods, who are immortall, for 
 
 the continuance of so many ages beare without O wn eye 
 indignation with such and so many sinners, as 
 have ever beene, yea not only so, but also take 
 such care for them, that they want nothing ; and 
 doest thou so grievously take on, as one that 
 could beare with them no longer ; thou that art 
 but for a moment of time ? yea thou that art one 
 of those sinners thy selfe ? A very ridiculous 
 thing it is, that any man should dispense with 
 vice and wickednes in himself, which is in his 
 power to restraine ; and should goe about to 
 suppresse it in others, which is altogether im- 
 possible. 
 
 XLII. What object soever, our reasonable 
 and sociable faculty doth meet with, that affords 
 nothing either for the satisfaction of reason, or for 
 the practise of charity, shee worthily doth thinke 
 unworthy of her selfe. 
 
 XLIII. When thou hast done well, and 
 another is benefited by thy action, must thou 
 like a very foole looke for a third thing besides, 
 as that it may appeare unto others also that thou 
 hast done well, or that thou maiest in time, re- 
 ceive one good turne for another ? No man 
 useth to be wearie of that which is beneficiall 
 unto him. But every action according to 
 Nature, is beneficiall. Bee not wearie then of 
 doing that which is beneficiall unto thee, whitest 
 it is so unto others. 
 
 XLIV. The nature of the Universe did 
 
IK> M. AUREL. ANTONINUS 
 
 Take no once certainely before it was created, whatsoever 
 thought j t h at h d one since, deliberate and so resolve upon 
 f e the creation of the World. Now since that time, 
 whatsoever it is, that is and happens in the world, 
 is either but a consequent of that one and first 
 deliberation : or if so be that this ruling rationall 
 part of the world, takes any thought and care of 
 things particular, they are surely his reasonable 
 and principal creatures, that are the proper object 
 of his particular care and providence. This often 
 thought upon, will much conduce to thy tran- 
 quillity. 
 
 Boofce 
 
 
 HIS also, among other things; may serve 
 to keepe thee from vaine glory, if thou 
 shah consider, that thou art now altogether in- 
 capable of the commendation of one, who all his 
 life long, or from his youth at least, hath lived a 
 Philosophers life. For both unto others, and to 
 thy selfe especially, it is well knowne, that thou 
 hast done many things contrary to that perfec- 
 tion of life. Thou hast therefore beene con- 
 founded in thy course, and henceforth it will be 
 hard for thee to recover the Title, and credit of 
 a Philosopher. And to it also is thy calling and 
 profession repugnant. If therefore thou doest 
 truly understand, what it is that is of moment 
 indeed ; as for thy fame and credit, take no 
 thought or care for that : let it suffice thee if 
 
HIS MEDITATIONS 1 
 
 all the rest of thy life, be it more or lesse, thou Wherein 
 shalt live as thy nature requireth, or according * s happi- 
 to the true and naturall end of thy making, 
 Take paines therefore to know what it is that 
 thy nature requireth, and let nothing else distract 
 thee. Thou hast already had sufficient experi- 
 ence, that of those many things that hitherto 
 thou hast erred and wandred about, thou 
 couldest not finde happinesse in any of them. 
 Not in Syllogismes, and Logical subtilities, not 
 in wealth, not in honour and reputation, not in 
 pleasure. In none of all these. Wherein then 
 is it to be found ? In the practise of those things, 
 which the nature of man, as he is a man, doth 
 require. How then shall he doe those things ? 
 If his Dogmata, or morall Tenets and opinions 
 (from which all motions and actions doe pro- 
 ceed), be right and true. Which be those 
 Dogmata ? Those that concerne that which is 
 good or evill, as that there is nothing truly good 
 and beneficiall unto man, but that which makes 
 him just, temperate, courageous, Hberall ; and 
 that there is nothing truly evill and hurtfull 
 unto man, but that which causeth the contrary 
 effects. 
 
 II. Upon every action that thou art about, 
 put this question to thy selfe ; How will this 
 when it is done agree with me ? Shall I have 
 no occasion to repent of it ? Yet a very little 
 while and I am dead and gone ; and all things 
 are at end. What then doe I care for more 
 then this, that my present action whatsoever it 
 be, may be the proper action of one that is 
 
ill M. AUREL. ANTONINUS 
 
 Fret not reasonable ; whose end is, the common good ; 
 thyself w ho in all things is ruled and governed by the 
 ofev^ same ' aw ^ "S^t an d reason, by which God 
 doers himselfe is. 
 
 III. Alexander, Caius, Pompeius ; what are 
 these to Diogenes, Heraclitus, and Socrates? 
 These penetrated into the true nature of things : 
 into all causes, and all subjects : and upon these 
 did they exercise their power and authoritie. 
 But as for those, as the extent of their error 
 was, so farre did their slavery extend. 
 
 IV. What they have done, they will still doe, 
 although thou shouldest hang thy selfe. First ; 
 Let it not trouble thee. For all things both 
 good and evill : come to passe according to the 
 nature and generall condition of the Universe, 
 and within a very little while, all things will be 
 at an end ; no man will be remembred : as now 
 of Africanus (for example) and Augustus it is 
 already come to passe. Then secondly; Fixe 
 thy minde upon the thing it selfe ; looke into it, 
 and remembring thy selfe, that thou art bound 
 neverthelesse to be a good man, and what it is 
 that thy Nature requireth of thee as thou art a 
 man, be not diverted from what thou art about, 
 and speake that which seemeth unto thee most 
 just : onely speake it kindly, modestly, and with- 
 out hypocrisie. 
 
 V. That which the Nature of the Universe 
 doth busie her selfe about, is ; that which is 
 here, to transferre it thither, to change it, and 
 thence againe to take it away, and to carry it to 
 another place. So that thou needest not feare 
 
HIS MEDITATIONS 1*3 
 
 any new thing. For all things are usuall and The 
 ordinary ; and all things are disposed by proper 
 
 equality. f urse 
 
 \TT ff i 11 for a rea- 
 
 VI. livery particular nature hath content, sona ble 
 
 when in its owne proper course it speeds. A nature 
 reasonable nature doth then speed, when first 
 in matter of phancies and imaginations, it gives 
 no consent to that which is either false or in- 
 certaine. Secondly, when in all its motions and 
 resolutions it takes its levell at the common good 
 only, and that it desireth nothing, and flyeth 
 from nothing, but what is in its owne power 
 to compasse or avoid. And lastly, when it 
 willingly and gladly embraceth, whatsoever is 
 dealt and appointed unto it by the common 
 Nature. For it is part of it ; even as the 
 nature of any one leafe, is part of the common 
 nature of all plants and trees. But that the 
 nature of a leafe, is part of a nature both un- 
 reasonable and unsensible, and which in its 
 proper end may be hindered ; or, which is 
 servile and slavish : whereas the nature of man 
 is part of a common nature which cannot be 
 hindered, and which is both reasonable and 
 just. From whence also it is, that according 
 to the worth of every thing, she doth make 
 such equall distribution of all things, as of 
 duration, substance, forme, operation, and of 
 events and accidents. But herein consider not 
 whether thou shalt finde this equality in every 
 thing absolutely and by it selfe ; but whether 
 in all the particulars of some one thing taken 
 together, and compared with all the particulars 
 
M. AUREL. ANTONINUS 
 
 Repent- of some other thing ; and them together like- 
 wise. 
 
 VII. Thou hast no time nor opportunity to 
 read. What then ? Hast thou not time and 
 opportunity to exercise thy selfe, not to wrong 
 thy selfe ; to strive against all carnall pleasures 
 and paines, and to get the upper hand of them ; 
 to contemne honour and vaine glory ; and not 
 only, not to be angry with them, whom to- 
 wards thee thou doest finde unser.sible and 
 unthankful! ; but also to have a care of them 
 still, and of their welfare ? 
 
 VIII. Forbeare henceforth to complaine of 
 the troubles of a Courtly life, either in publicke 
 before others, or in private by thy selfe. 
 
 IX. Repentance, is an inward and selfe- 
 reprehension for the neglect or omission of some- 
 what that was profitable. Now whatsoever is 
 good, is also profitable, and it is the part of an 
 honest vertuous man to set by it, and to make 
 reckoning of it accordingly. But never did 
 any honest vertuous man repent of the neglect 
 or omission of any carnall pleasure : no carnall 
 pleasure then is either good or profitable. 
 
 X. This, what is it in it selfe, and by it 
 selfe, according to its proper constitution ? 
 What is the substance of it ? What is the 
 matter, or proper use ? What is the forme 
 or efficient cause ? What is it for in this 
 world, and how long will it abide ? Thus 
 must thou examine all things, that present 
 themselves unto thee. 
 
 XI. When thou art hard to be stirred up and 
 
HIS MEDITATIONS 1*5 
 
 awaked out of thy sleepe, admonish thy selfe and Do men 
 call to minde, that, to performe actions tending gather 
 to the common good is that which thine owne 
 proper constitution, and that which the nature 
 of man doe require. But to sleepe, is common 
 to unreasonable creatures also. And what more 
 proper and natural, yea what more kinde and 
 pleasing, then that which is according to Nature? 
 
 XII. As every phancie and imagination 
 presents it selfe unto thee, consider (if it be 
 possible) the true nature, and the proper 
 qualities of it, and reason with thy selfe 
 about it. 
 
 XIII. At thy first encounter with any one, 
 say presently to thy selfe ; This man, what are 
 his opinions concerning that which is good or 
 evill ? as concerning paine, pleasure, and the 
 causes of both ; concerning honour, and dis- 
 honour, concerning life and death ; thus and 
 thus. Now if it be no wonder that a man 
 should have such and such opinions, how can 
 it be a wonder that he should do such and 
 such things ? I will remember then, that he 
 cannot but do as hee doth holding those opinions 
 that he doth. Remember, that as it is a shame 
 for any man to wonder that a figge tree should 
 beare figs, so also to wonder that the World 
 should beare any thing, whatsoever it is which 
 in the ordinary course of nature it may beare. 
 To a physitian also and to a pilot it is a shame 
 either for the one to wonder, that such and such 
 a one should have an ague ; or for the other, 
 that the winds should prove contrarie. 
 
126 M. AUREL. ANTONINUS 
 
 Complain XIV. Remember, that to change thy minde 
 
 not of upon occasion, and to follow him that is able 
 
 W ^io^be to rect ^ e *hce, is equally ingenuous, as to finde 
 
 amended out at tne & rst > what is right and just, without 
 
 helpe. For of thee nothing is required, that is 
 
 beyond the extent of thine owne deliberation and 
 
 judgement, and of thine owne understanding. 
 
 XV. If it were thine act and in thine owne 
 power, why wouldest thou doe it ? If it were 
 not, whom doest thou accuse ? the atomes, or 
 the gods ? For to doe either, is the part of a 
 mad man. Thou must therefore blame no body, 
 but if it be in thy power, redresse what is amisse, 
 if it be not, to what end is it to complaine ? 
 For nothing should be done but to some certaine 
 end. 
 
 XVI. Whatsoever dyeth and falleth, however 
 and wheresoever it die and fall, it cannot fall 
 out of the world. If here it have its abode and 
 change, here also shall it have its dissolution into 
 its proper elements. The same are the worlds 
 Elements, and the elements of which thou doest 
 consist. And they when they are changed, they 
 murmur not ; why shouldest thou ? 
 
 XVII. Whatsoever is, was made for some- 
 thing : as a horse, a vine. Why wondrest thou ? 
 The Sun it selfe will say of it selfe, I was made 
 for something ; and so hath every god its proper 
 function. What then wert thou made for ? to 
 disport and delight thy selfe ? See how even 
 common sense and reason cannot brooke it. 
 
 XVIII. Nature hath its end as well in the 
 end and finall consummation of any thing that 
 
HIS MEDITATIONS 117 
 
 is, as in the beginning and continuation of What is 
 it< life at its 
 
 *XIX. As one that tosseth up a ball. And basest? 
 what is a ball the better, if the motion of it be 
 upwards ; or the worse if it be downewards ; or 
 if it chance to fall upon the ground ? So for the 
 bubble ; if it continue, what is it the better ? and 
 if it dissolve, what is it the worse ? And so is 
 it of a candle too. And so must thou reason 
 with thy selfe, both in matter of fame, and in 
 matter of death. For as for the body it selfe, 
 (the subject of death) wouldest thou know the 
 vilenesse of it ? Turne it about, that thou maiest 
 behold it the worst sides upwards as well, as in 
 its more ordinarie pleasant shape ; how doth it 
 looke, when it is old and withered ? when sick 
 and pained ? when in the act of lust, and forni- 
 cation ? And as for fame. This life is short. 
 Both he that praiseth, and he that is praised ; he 
 that remembers, and he that is remembred, will 
 soone be dust and ashes. Besides, it is but in one 
 corner of this part of the world that thou art 
 praised ; and yet in this corner, thou hast not 
 the joynt praises of all men ; no nor scarce of any 
 one constantly. And yet the whole earth it 
 selfe, what is it but as one point, in regard of 
 the whole world ? 
 
 XX. That which must be the subject of thy 
 consideration, is either the matter it selfe, or the 
 Dogma, or the operation, or the true sense and 
 signification. 
 
 XXI. Most justly have these things happened 
 unto thee : why dost not thou amend ? O but 
 
128 M. AUREL. ANTONINUS 
 
 The thou hadst rather become good to morrow, then 
 course to be so to day. 
 
 world XXIL ShaU l doe it? l ^i M the end 
 of my action be to doe good unto men. Doth 
 
 any thing by way of crosse, or adversity happen 
 unto me ? I accept it, with reference unto the 
 Gods, and their providence ; the fountaine of all 
 things, from which whatsoever comes to passe, 
 doth hang and depend. 
 
 XXTII. By one action judge of the rest : 
 This bathing which usually takes up so much 
 of our time what is it ? Oyle, sweat, filth ; 
 or the sordes of the body : an excrementitious 
 viscositie, the excrements of oyle, and other oynt- 
 ments used about the body, and mixed with the 
 sordes of the body : all base and loathsome. 
 And such almost is every part of our life ; and 
 every worldly object. 
 
 XXIV. Luctlla buried Verus ; then was 
 Lu cilia herselfe buried by others. So Secunda 
 Maximus, then Secunda her selfe. So Epiryn- 
 chanus, Diotimus ; then Epitynchanus himselfe. 
 So Antoninus Pius, Faustina his wife ; then 
 Antoninus himselfe. This is the course of the 
 world. First, Celer, Adrianus ; then Adrianus 
 himselfe. And those austere ones ; those that 
 foretold other mens deathes ; those that were so 
 proud and stately, where are they now : Those 
 austere ones I meane, such as were Charax, and 
 Demetrius, the Platonick, and Eudaemon, and 
 others like unto those. They were all but for 
 one day ; all dead and gone long since. Some 
 of them no sooner dead, then forgotten. Others 
 
HIS MEDITATIONS 119 
 
 soone turned into fables. Of others, even that The true 
 which was fabulous, is now long since forgotten. J7 f 
 This therefore thou must remember, that what- a m 
 soever thou art compounded of, shall soone 
 be dispersed, and that thy life and breath, or 
 thy soule: shall either be no more, or shall 
 be translated, and appointed to some certaine 
 place and station. 
 
 XXV. The true joy of a man, is to doe 
 that, which properly belongs unto a man. That 
 which is most proper unto a man, is First, to be 
 kindly affected towards them, that are of the 
 same kinde and nature as he is himselfe ; to 
 contemne all sensuall motions and appetites ; to 
 discerne rightly all plausible phancies and imagina- 
 tions, to contemplate the nature of the Universe ; 
 both it, and all things that are done in it. In 
 which kinde of contemplation three severall re- 
 lations are to be observed. The first, to the 
 appearant secundarie cause. The second, to the 
 first originall cause, God, from whom originally 
 proceeds whatsoever doth happen in the world. 
 The third and last, to them that we live and 
 converse with: what use may bee made of it, 
 to their use and benefit. 
 
 XXVI. If pain be an evill, either it is in 
 regard of the body ; (and that cannot be, be- 
 cause the body of it selfe is altogether in- 
 sensible:) or in regard of the soule. But it 
 is in the power of the soule, to preserve her 
 owne peace and tranquillitie, and not to sup- 
 pose that paine is evill. For all judgement and 
 deliberation ; all prosecution, or aversation is 
 
130 M. AUREL. ANTONINUS 
 
 Death no from within, whither the sense of evill (except 
 respecter | t bee ] et j n {,y opinion) cannot penetrate, 
 ofpersons X XVII. Wipe off all idle phancies, and say 
 unto thy selfe incessantly; Now if I will it is in my 
 power to keep out of this my soule all wicked- 
 nesse, all lust, and concupiscences, all trouble and 
 confusion. But on the contrary, to behold and 
 consider all things according to their true nature, 
 and to carry my selfe towards every thing ac- 
 cording to its true worth. Remember then this 
 thy power, that Nature hath given thee. 
 
 XXVIII.- Whether thou speake in the Senate, 
 or whether thou speake to any particular, let thy 
 speech be alwayes grave and modest. But thou 
 must not openly and vulgarly observe that sound 
 and exact forme of speaking, concerning that 
 which is truly good and truly evill ; the vanity 
 of the world, and of worldly men : which other- 
 wise Truth, and Reason doth prescribe. 
 
 XXIX. Augustus his Court; His wife, his 
 daughter, his nephewes, his sonnes in Law ; 
 his sister, Agrippa, his Kinsmen, his domestiks, 
 his friends ; Areus, Maecenas, his aruspices or 
 slayers of beasts for sacrifice and divination : 
 There thou hast the death of a whole Court 
 together. Proceed now on to the rest that have 
 beene since that of Augustus. Hath death dealt 
 with them otherwise, though so many and so 
 stately whilest they lived, then it doth use to 
 deale with any one particular man ? Consider 
 now the death of a whole kindred and familie, 
 as of that of the Pompeyes, as that also that 
 useth to bee written upon some monuments, 
 
HIS MEDITATIONS 13' 
 
 HEE WAS THE LAST OF HIS OWNE Do thy 
 KINDRED. O what care did his pre- j> est and 
 decessors take, that they might leave a sue- * 
 cessor, yet behold ! at last one or other 
 must of necessitie be THE LAST. Here 
 again therefore consider the death of a whole 
 kindred. 
 
 XXX. Contract thy whole life to the measure 
 and proportion of one single action. And if in 
 every particular action thou doest perform what 
 is fitting to the utmost of thy power, let it suffice 
 thee. And who can hinder thee, but that thou 
 mayest performe what is fitting ? But there may 
 bee some outward lett and impediment. Not any, 
 that can hinder thee, but that whatsoever thou 
 doest, thou may doe it, justly, temperatly, and 
 with the praise of God. Yea but there may be 
 somewhat, whereby some operation or other of 
 thine may be hindred. And then, with that 
 very thing that doth hinder, thou mayest be well 
 pleased, and so by this gentle and oequanimous 
 conversion of thy minde unto that which may 
 be, in stead of that which at first thou didst 
 intend, in the roome of that former action there 
 succeedeth another, which agrees as well with 
 this contraction of thy life, that we now 
 'speake of. 
 
 XXXI. Receive temporall blessings without 
 ostentation, when they are sent ; and thou shall 
 be able to part with them with all readinesse 
 and facility when they are taken from thee 
 againe. 
 
 XXXII. If ever thou sawest either a hand, 
 
132 M. AUREL. ANTONINUS 
 
 Excom- or a foot, or a head lying by it selfe, in some 
 municate pj ace or other, as cut off from the rest of the 
 Nature ^^y suc ^ 1 must thou conceive him to make 
 himselfe, as much as in him lyeth, that either is 
 offended with anything that is happened, (what- 
 soever it be) and as it were divides himselfe from 
 it: or that commits any thing against the natural! 
 Law of mutuall correspondence, and society 
 among men : or, hee that commits any act of 
 uncharitablenesse. Whosoever thou art, that art 
 such, thou art cast forth I know not whither out 
 of the generall unity, which is according to 
 Nature. Thou wert borne indeed a part, but 
 now thou hast cut thy selfe off. However, 
 herein is matter of joy and exultation, that thou 
 mayst be united againe. God hath not granted 
 it unto any other part, that once separated and 
 cut off, it might be reunited, and come together 
 againe. But, behold, that GOODNESSE 
 how great and immense it is ! which hath so 
 much esteemed MAN. As at first hee was so 
 made, that hee needed not, except hee would 
 himselfe, have divided himselfe from the whole ; 
 so once divided and cut off, IT hath so provided 
 and ordered it, that if he would himselfe, hee 
 might returne, and grow together againe, and be 
 admitted into its former ranke and place of a 
 part, as hee was before. 
 
 XXXIII. As almost all her other faculties 
 and properties the nature of the Universe hath 
 imparted unto every reasonable Creature, so this 
 in particular we have received from her, that as 
 whatsoever doth oppose it selfe unto her, and 
 
HIS MEDITATIONS 133 
 
 doth withstand her in her purposes and intentions, How to 
 she doth, though against its will and intention, keep a 
 bring it about to her selfe, to serve her selfe o 
 it in the execution of her owne destinated ends ; 
 and so by this though not intended co-operation 
 of it with her selfe makes it part of her selfe 
 whether it will or no. So may every reasonable 
 Creature, what crosses or impediments soever it 
 meets with in the course of this mortall life, it 
 may use them as fit and proper objects, to the 
 furtherance of whatsoever it intended, and ab- 
 solutely proposed unto it selfe as its naturall end 
 and happinesse. 
 
 XXXIV. Let not the generall representation 
 unto thy selfe of the wretchednesse of this our 
 mortall life, trouble thee. Let not thy minde 
 wander up and downe, and heape together in her 
 thoughts, the many troubles and grievous cal- 
 amities which thou art as subject unto as any 
 other. But as every thing in particular doth 
 happen, put this question unto thy selfe, and say; 
 What is it that in this present matter, seemes unto 
 thee so intolerable ? For thou wilt be ashamed 
 to confesse it. Then upon this presently call to 
 minde, that neither that which is future, nor that 
 which is past can hurt thee ; but that onely which 
 is present. (And that also is much lessened, if 
 thou doest rightly circumscribe it : ) and then 
 check thy minde if for so little a while, (a meere 
 instant) it cannot hold out with patience. 
 
 XXXV. What? are either Panthea or Per- 
 gamus abiding to this day by their Masters 
 tombes ? or either Chabrias or Diotimus by that 
 
134 M. AUREL. ANTONINUS 
 
 Who is of Adrianus ? O foolery ! For what if they 
 thy self? didj would their Masters be sensible of it ? or if 
 sensible, would they be glad of it ? or if glad, 
 were these immortall ? Was not it appointed 
 unto them also (both men and women,) to become 
 old in time, and then to dye ? And these once 
 dead, what would become of these former? 
 And when all is done, what is all this for, but 
 for a mere bagge of blood and corruption ? 
 
 XXXVI. If thou beest quick-sighted, be so 
 in matter of judgement, and best discretion, saith 
 he. 
 
 XXXVII. In the whole constitution of man, 
 I see not any vertue contrary to justice, whereby 
 it may be resisted and opposed. But one where- 
 by pleasure and voluptuousnesse may be resisted 
 and opposed, I see, Continence. 
 
 XXXVIII. If thou canst but withdraw con- 
 ceit and opinion concerning that which may seeme 
 hurtfull and offensive, thou thy selfe art as safe, 
 as safe may be. Thou thy selfe ? and who is 
 that ? Thy Reason. Yea, but I am not Reason. 
 Well, be it so. How ever, let not thy Reason 
 or understanding admit of griefe, and if there 
 be any thing in thee that is greeved, let that, 
 (whatsoever it be,) conceive its owne griefe, if 
 it can. 
 
 XXXIX. That which is a hinderance of the 
 senses, is an evill to the sensitive nature. That 
 which is an hinderance of the appetitive and 
 prosecutive faculty, is an evill to the sensitive 
 nature. As of the sensitive, so of the vegetative 
 constitution, whatsoever is an hinderance unto it, 
 
HIS MEDITATIONS 135 
 
 is also in that respect an evill unto the same. Why 
 And so likewise, whatsoever is an hinderance should 
 unto the minde and understanding, must needs m y S ^jf p 
 be the proper evill of the reasonable nature. 
 Now apply all those things unto thy selfe. Doe 
 either paine or pleasure seize on thee ? Let the 
 senses look to that. Hast thou met with some 
 obstacle or other in thy purpose, and intention ? 
 If thou didst propose without due reservation and 
 exception, now hath thy reasonable part received 
 a blow indeede. But if in generall thou didst 
 propose unto thy selfe whatsoever might be, 
 thou art not thereby either hurt, nor properly 
 hindered. For in those things that properly 
 belong unto the mind, shee cannot be hindered 
 by any man. It is not fire, nor iron ; nor the 
 power of a tyran, nor the power of a slandering 
 tongue ; nor any thing else that can penetrate 
 into her. 
 
 XL. If once round and solid, there is no feare 
 that ever it will change. 
 
 XLI. Why should I grieve my selfe; who 
 never did willingly grieve any other ! One 
 thing rejoyceth one, and another thing another. 
 As for me, this is ray joy ; if my understanding 
 be right and sound, as neither averse from any 
 man, nor refusing any of those things, which as a 
 man I am subject unto ; If I can looke upon all 
 things in the world meekely and kindly ; accept 
 all things, and carry my selfe towards every thing 
 according to the true worth of the thing it selfe. 
 
 XL II. This time that is now present, bestow 
 thou upon thy selfe. They that rather hunt for 
 
136 M. AUREL. ANTONINUS 
 
 Why fame after death, doe not consider, that those 
 should men that ^11 be hereafter, will be even such, as 
 
 toudi t ^ iese w hom now they can so hardly beare with. 
 
 thee? And besides they also will be mortall men. But 
 to consider the thing in it selfe, if so many with 
 so many voices, shall make such and such a 
 sound, or shall have such and such an opinion 
 concerning thee, what is it to thee ? 
 
 XLIII. Take me and throw me where thou 
 wilt : I am indifferent. For there also I shall 
 have that Spirit which is within me propitious ; 
 that is well pleased and fully contented both in 
 that constant disposition, and with those particu- 
 lar actions, which to its owne proper constitution 
 are sutable and agreeable. 
 
 XLIV. Is this then a thing of that worth, 
 that for it my soule should suffer, and become 
 worse then it was ? as either basely dejected, or 
 disordinately affected, or confounded within it 
 selfe, or terrified? What can there be, that 
 thou shouldest so much esteeme ? 
 
 XLV. Nothing can happen unto thee, which 
 is not incidental! unto thee, as thou art a man. 
 As nothing can happen either to an oxe, a vine, 
 or to a stone, which is not incidental! unto them ; 
 unto every one in his owne kinde. If therefore 
 nothing can happen unto any thing, which is not 
 both usuall and naturall ; why art thou dis- 
 pleased ? Sure the common nature of all would 
 not bring any thing upon any, that were intoler- 
 able. If therefore it be a thing externall that 
 causeth thy griefe, know, that it is not that pro- 
 perly that doth cause it, but thine owne conceit 
 
HIS MEDITATIONS 13? 
 
 and opinion concerning the thing : which thou Grief 
 mayest rid thy selfe of, when thou wilt. But if 
 it be somewhat that is amisse in thine owne dis- 
 position, that doth grieve thee, mayest thou not 
 rectifie thy moral Tenets and opinions. But 
 if it grieve thee, that thou doest not performe 
 that which seemeth unto thee right and just, 
 why doest not thou choose rather to performe 
 it then to grieve ? But somewhat that is 
 stronger then thy selfe doth hinder thee. Let 
 it not grieve thee then, if it be not thy fault that 
 the thing is not performed. Yea but it is a thing 
 of that nature, as that thy life is not worth the 
 while, except it may be performed. If it be so, 
 upon condition that thou be kindly and lovingly 
 disposed towards all men, thou mayest be gone. 
 For even then, as much as at any time, art thou 
 in a very good estate of performance, when thou 
 doest die in charity with those, that are an ob- 
 stacle unto thy performance. 
 
 XL VI. Remember that thy minde is of that 
 nature as that it becommeth altogether unconquer- 
 able, when once recollected in her selfe, shee 
 seekes no other content then this, that she cannot 
 'be forced : yea though it so fall out, that it be 
 even against Reason it selfe, that it doth bandie. 
 How much lesse when by the help of Reason 
 she is able to judge of things with discretion ? 
 And therefore let thy chiefe fort and place of 
 defence be, a minde free from passions. A 
 stronger place, (whereunto to make his refuge, 
 and so to become impregnable) and better forti- 
 fied then this, hath no man. He that seeth not 
 
138 M. AUREL. ANTONINUS 
 
 Shavings this is unlearned. Hee that seeth it, and be- 
 in Na- taketh not himselfe to this place of refuge ; is 
 
 %ork- Chappy- 
 shop XL VI I. Keepe thyselfe to the first bare and 
 naked apprehensions of things, as they present 
 themselves unto thee, and adde not unto them. 
 It is reported unto thee, that such a one speaketh 
 ill of thee. Well ; that he speaketh ill of thee, 
 so much is reported. But that thou art hurt 
 thereby, is not reported : That is the addition of 
 opinion, which thou must exclude. I see that 
 my child is sick. That hee is sick, I see, but 
 that he is in danger of his life also, I see it not. 
 Thus thou must use to keepe thy selfe to the 
 first motions and apprehensions of things, as they 
 present themselves outwardly ; and adde not unto 
 them from within thy selfe through meere conceit 
 and opinion. Or rather adde unto them ; but as 
 one that understandeth the true nature of all 
 things that happen in the world. 
 
 XLVIII. Is the cucumber bitter ? set it away. 
 Brambles are in the way ? avoid them. Let this 
 suffice. Adde not presently speaking unto thy 
 selfe, What serve these things for in the world ? 
 For, this, one that is acquainted with the mys- 
 teries of Nature, will laugh at thee for it ; as a 
 Carpenter would or a Shoo-maker, if meeting in 
 either of their shops with some shavings, or small 
 remnants of their worke, thou shouldest blame 
 them for it. And yet those men, it is not for 
 want of a place where to throw them that they 
 keepe them in their shops for a while : but the 
 nature of the Universe hath no such out-place : 
 
HIS MEDITATIONS 139 
 
 but herein doth consist the wonder of her art Nature a 
 and skill, that shee having once circumscribed jnarvel- 
 her selfe within some certain bounds and limits, 
 whatsoever is within her that seemes either cor- 
 rupted, or old, or unprofitable, she can change it 
 into her selfe, and of these very things can make 
 new things ; so that shee needeth not to seeke 
 elsewhere out of her selfe either for a new supply 
 of matter and substance, or for a place where to 
 throw out whatsoever is irrecoverably putrid and 
 corrupt. Thus shee, as for place, so for matter 
 and art, is her selfe sufficient unto her selfe. 
 
 XLIX. Not to be slack and negligent; or 
 loose, and wanton in thy actions, nor conten- 
 tious, and troublesome in thy conversation, nor 
 to rove and wander in thy phancies and imagina- 
 tions. Not basely to contract thy soule ; nor 
 boistrously to sally out with it, or, furiously to 
 launch out as it were, nor ever to want employ- 
 ment. 
 
 L. They kill me, they cut my flesh : they 
 persecute my person with curses. What then ? 
 May not thy minde for all this continue pure, 
 prudent, temperate, just ? As a fountaine of 
 sweet and cleere water, though she be cursed by 
 some stander by, yet do her springs neverthelesse 
 still runne as sweet and cleere as before ; yea 
 though either durt or dung be throwne in, yet is 
 it no sooner throwne, then dispersed, and she 
 cleared. Shee cannot be dyed or, infected by it. 
 What then must I doe, that I may have within 
 my selfe an overflowing fountaine, and not a 
 well ? Beget thy selfe by continuall paines and 
 
40 M. AUREL. ANTONINUS 
 
 Whose endeavours to true liberty with charity, and true 
 praise simplicity and modesty. 
 
 having? LL He that knowetl ? no* what the world is, 
 knoweth not where he himself is. And he that 
 knoweth not what the world was made for, can- 
 not possibly know either what are the qualities, 
 or what is the nature of the world. Now he 
 that in either of these is to seeke, for what he 
 himselfe was made, is ignorant also. What then 
 dost thou thinke of that man, who proposeth unto 
 himselfe, as a matter of great moment, the noyse 
 and applause of men, who both where they are, 
 and what they are themselves, are altogether 
 ignorant ? Dost thou desire to be commended 
 of that man, who thrice in one houre perchance, 
 doth himselfe curse himselfe? Doest thou desire 
 to please him, who pleaseth not himselfe ? or 
 doest thou thinke that hee pleaseth himselfe, 
 who doth use to repent himselfe almost of every 
 thing that he doth ? 
 
 LII. Not only now henceforth to have a 
 common breath, or to hold correspondencie of 
 breath, with that Ayre, that compasseth us 
 about ; but to have a common minde, or to 
 hold correspondencie of minde also with that 
 rationall substance, which compasseth all things. 
 For, that also is of it selfe, and of its own nature 
 (if a man can but draw it in as he should) every 
 where diffused ; and passeth through all things, 
 no lesse then the Ayre doth, if a man can but 
 suck it in. 
 
 LIU. Wickednesse in generall doth not hurt 
 the World. Particular wickednesse doth not 
 
HIS MEDITATIONS 141 
 
 hurt any other : onely unto him it is hurtfull, Wrong 
 whosoever he be that offends, unto whom in hurts 
 great favour and mercie it is granted, that when- 
 soever he himselfe shall but first desire it, he 
 may be presently delivered of it. Unto my 
 Free-will my neighbours free-will, who ever 
 he be, (as his life, or his body), is altogether 
 indifferent. For though we are all made one 
 for another, yet have our minds and understand- 
 ings, each of them their owne proper and limited 
 jurisdiction. For else another mans wickednesse 
 might be my evill ; which God would not have, 
 that it might not be in another mans power to 
 make me unhappy : which nothing now can doe 
 but mine owne wickednesse. 
 
 LIV. The Sun seemeth to be shed abroad. 
 And indeed it is diffused but not effused. For 
 that diffusion of it is a rdsig or an extension. 
 For therefore are the beams of it called axTTvs$ 
 from the word fen/RMfa^ to be stretched out and 
 extended. Now what a Sun beame is, thou 
 mayest know if thou observe the light of the 
 Sun, when through some narrow hole it pierceth 
 into some roome that is dark. For it is alwayes 
 in a direct line. And as by any solid body, that 
 it meetes with in the way that is not penetrable 
 by ayre, it is divided and abrupted, and yet 
 neither slides off, or falls downe, but stayeth 
 there neverthelesse : such must the diffusion of 
 the minde be ; not an effusion, but an extension. 
 What obstacles and impediments soever shee 
 meeteth with in her way, shee must not 
 violently, and by way of an impetuous onset 
 
H2 M. AUREL. ANTONINUS 
 
 Either light upon them ; neither must shee fall downe ; 
 no evil but she must stand, and give light unto that 
 
 ,, or which doth admit of it. For as for that which 
 another . . ... ... . . . r . . 
 
 kf e doth not, it is its owne fault and losse, if it be- 
 reave it selfe of her light. 
 
 LV. He that feareth Death, either feareth 
 that he shall have no sense at all, or that his 
 senses will not be the same. Whereas, he 
 should rather comfort himselfe, that either no 
 sense at all, and so no sense of evill ; or if any 
 sense, then another life, and so no death pro- 
 perly. 
 
 LVI. All men are made one for another : 
 either then teach them better, or beare with them. 
 
 LVI I. The motion of the mind, is not as 
 the motion of a dart. For the minde when it 
 is wary and cautelous, and by way of diligent 
 circumspection turneth her selfe many wayes, 
 may then as well be said to goe straight on to 
 the object, as when it useth no such circum- 
 spection. 
 
 LVIIL To pierce and penetrate into the 
 estate of every ones understanding that thou 
 hast to do with : as also to make the estate of 
 thine owne open, and penetrable to any other. 
 
 HE that is unjust, is also impious. For the 
 Nature of the Universe, having made all 
 reasonable creatures one for another, to the end 
 
HIS MEDITATIONS 143 
 
 that they should do one another good ; more or What is 
 lesse according to the severall persons and occa- impiety? 
 sions ; but in no wise hurt one another : it is 
 manifest that hee that doth transgresse against 
 this her will, is guilty of impiety towards the 
 most ancient and venerable of all the Deities. 
 For the Nature of the Universe, is the nature 
 the common Parent of all, and therefore piously 
 to be observed of all things that are, and that 
 which now is, to whatsoever first was, and gave 
 it its being, hath relation of blood and kindred. 
 Shee is also called Truth ; and is the first cause 
 of all truths. He therefore that willingly and 
 wittingly doth lye, is impious in that he doth 
 receive, and so commit injustice : but hee that 
 against his will, in that he disagreeth from the 
 nature of the Universe, and in that striving with 
 the nature of the World he doth in his par- 
 ticular, violate the generall order of the world. 
 For hee doth no better then strive and warre 
 against it, who contrary to his owne Nature 
 applieth himselfe to that which is contrary 
 to truth. For Nature had before furnisht 
 him with instincts and opportunities sufficient for 
 the attainement of it ; which he having hitherto 
 neglected, is not now able to discerne that which 
 is false from that which is true. Hee also that 
 pursues after pleasures, as that which is truely 
 good ; and flies from paines, as that which is 
 truely evill, is impious. For such a one must of 
 necessity oftentimes accuse that common Nature, 
 as distributing many things both unto the evill, and 
 unto the good, not according to the deserts of 
 
144 M. AUREL. ANTONINUS 
 
 Regard either : as unto the bad oftentimes pleasures, and 
 things as the causes of pleasures ; So unto the good, paines, 
 Nature gnc j ^ occas j ons o f paines. Againe, he that 
 feareth paines and crosses in this world, feareth 
 some of those things which sometime or other 
 must needes happen in the world. And that wee 
 have already showed to be impious. And hee 
 that pursueth after pleasures, will not spare, to 
 compasse his desires to doe that which is unjust, 
 and that is manifestly impious. Now those 
 things which unto Nature are equally indifferent 
 (for she had not created both, both paine and 
 pleasure, if both had not beene unto her equally 
 indifferent) : they that will live according to 
 Nature, must in those things (as being of the 
 same minde and disposition that shee is) be as 
 equally indifferent. Whosoever therefore in 
 either matter of pleasure and paine ; death and life ; 
 honour and dishonour, (which things Nature in 
 the administration of the world, indifferently 
 doth make use of), is not as indifferent, it is 
 apparent that hee is impious. When I say that 
 common Nature doth indifferently make use of 
 them, my meaning is, that they happen in- 
 differently in the ordinary course of things, 
 which by a necessary consequence, whether as 
 principall or accessorie, come to passe in the 
 world, according to that first and ancient de- 
 liberation of Providence, by which shee from 
 some certaine beginning, did resolve upon the 
 creation of such a World, conceiving then in 
 her wombe as it were some certaine rational 
 generative seedes and faculties of things future, 
 
HIS MEDITATIONS 145 
 
 whether subjects, changes, successions ; both Wait 
 such and such, and just so many. patiently 
 
 II. It were indeed more happy and comfort- 
 able, for a man to depart out of this World, 
 having lived all his life long cleare from all false- 
 hood, dissimulation, voluptuousnesse, and pride. 
 But if this cannot be, yet is it some comfort 
 for a man joyfully to depart as weary, and out of 
 love with those ; rather then to desire to live, and 
 to continue long in those wicked courses. Hath 
 not yet experience taught thee to flye from the 
 plague ? For a farre greater plague is the corrup- 
 tion of the minde, then any certaine change and 
 distemper of the common aire can be. This is a 
 plague of creatures, as they are living creatures ; 
 but that of men as they are men or reasonable. 
 
 III. Thou must not in matter of death, carry 
 thy selfe scornfully, but as one that is well pleased 
 with it, as being one of those things that Nature 
 hath appointed. For what thou dost conceive of 
 these, of a boy to become a young man, to waxe 
 old, to grow, to ripen, to get teeth, or a beard, 
 or grey haires ; to beget, to beare, or to be 
 delivered ; or what other action soever it be, 
 that is naturall unto man according to the severall 
 seasons of his life ; such a thing is it also to be 
 dissolved. It is therefore the part of a wise man, 
 in matter of death, not in any wise to carry him- 
 selfe either violently, or proudly ; but patiently to 
 wayte for it, as one of Natures operations : that 
 with the same minde as now thou doest expect 
 when that which yet is but an Embryo in thy 
 Wifes belly shall come forth ; thou mayst ex- 
 
146 M. AUREL. ANTONINUS 
 
 Make pect also when thy soule shall fall off from that 
 
 outward coat or skinne : wherein as a childe in 
 t j ie ^jjy j t u et j i j nvo i ve( j anc j g^m U p_ g ut -^ 
 
 thou desirest a more popular, and though not so 
 direct and philosophical!, yet a very powerfull 
 and penetrative receipt against the feare of death, 
 Nothing can make thee more willing to part with 
 thy life, then if thou shalt consider, both what 
 the subjects themselves are that thou shalt part 
 with, and what manner of dispositions thou shalt 
 no more have to doe with. True it is, that 
 offended with them thou must not be by no 
 meanes, but take care of them, and meekely beare 
 with them. However, this thou mayest remem- 
 ber, that whensoever it happens that thou depart, 
 it shall not be from men that held the same opin- 
 ions that thou doest. For that indeede, (if it 
 were so) is the onely thing that might make thee 
 averse from death, and willing to continue here, 
 if it were thy hap to live with men that had 
 obtained the same beliefe that thou hast. But 
 now, what a toyle it is for thee to live with men 
 of different opinions, thou seest : so that thou 
 hast rather occasion to say, Hasten, I thee 
 pray, O Death ; least I also in time forget my 
 selfe. 
 
 IV. He that sinneth, sinneth unto himselfe. 
 Hee that is unjust, hurts himselfe, in that he makes 
 himselfe worse then he was before. Not he 
 onely that committeth, but he also that omitteth 
 some thing, is oftentimes unjust. 
 
 V. If my present apprehension of the object be 
 right, and my present action charitable, and this, 
 
HIS MEDITATIONS H7 
 
 towards whatsoever doth proceed from God, be Earth to 
 my present disposition, to be well pleased with it, earth 
 it sufficeth. 
 
 VI. To wipe away phancie, to use delibera- 
 tion, to quench concupiscence, to keepe the 
 minde free to her selfe. 
 
 VII. Of all unreasonable creatures, there is 
 but one unreasonable soul ; and of all that are 
 reasonable, but one reasonable Soule, divided 
 betwixt them all. As of all earthly things there 
 is but one Earth, and but one light that we see 
 by ; and but one ayre that we breath in, as many 
 as either breath or see. Now whatsoever par- 
 takes of some common thing, naturally affects and 
 enclines unto that whereof it is part, being of one 
 kinde and nature with it. Whatsoever is Earthly, 
 presseth downwards to the common Earth. 
 Whatsoever is liquid, would flow together. 
 And whatsoever is ayrie, would be together like- 
 wise. So that without some obstacle, and some 
 kinde of violence, they cannot well be kept asunder. 
 Whatsoever is fiery, doth not onely by reason of 
 the Elementarie fire tend upwards ; but here also 
 is so ready to joyne, and to burne together, that 
 whatsoever doth want sufficient moisture to make 
 resistance, is easily set on fire. Whatsoever 
 therefore is partaker of that reasonable common 
 Nature, naturally doth as much and more long 
 after his owne kinde. For by how much in its 
 owne nature it excells all other things, by so much 
 more is it desirous to be joyned and united unto 
 that, which is of its owne nature. As for 
 unreasonable creatures then, they had not long 
 
i4 M. AUREL. ANTONINUS 
 
 Nature beene, but presently begun among them swarmes, 
 
 raus t and flocks, and broods of young ones, and a kinde 
 
 prevat Q j- mutua jj j ove an( j a ff ect i on . For though but 
 
 unreasonable, yet a kinde of soule these had, and 
 therefore was that naturall desire of union more 
 strong and intense in them, as in creatures of a 
 more excellent nature, then either in plants, or 
 stones, or trees. But among reasonable creatures, 
 begunne common-wealths, friendships, families, 
 publick meetings, and even in their warres con- 
 ventions and truces. Now among them that 
 were yet of a more excellent nature, as the 
 starres and planets, though by their nature farre 
 distant one from another, yet even among them 
 beganne some mutuall correspondencie and unitie. 
 So proper is it to excellencie in a high degree to 
 affect unitie, as that even in things so farre dis- 
 tant, it could operate unto a mutuall Sympathie. 
 But now behold, what is now come to passe. 
 Those creatures that are reasonable, are now the 
 only creatures that have forgotten their naturall 
 affection and inclination of one towards another. 
 Among them alone of all other things that are of 
 one kinde, there is not to be found a general dis- 
 position to flow together. But though they fly 
 from Nature, yet are they stopt in their course, 
 and apprehended. Doe they what they can, 
 Nature doth prevaile. And so shah thou con- 
 fesse, if thou doest observe it. For sooner 
 mayest thou finde a thing earthly, where no 
 earthly thing is, then finde a man that naturally 
 can live by himselfe alone. 
 
 VIII. Man, God, the World, every one in 
 
HIS MEDITATIONS 149 
 
 their kinde, beare some fruits. All things have Trouble 
 their proper time to beare. Though by custome, * s within 
 the word it selfe is in a manner become proper 
 unto the vine, and the like, yet is it so neverthe- 
 lesse, as wee have said. As for reason, that 
 beareth both common fruit for the use of others ; 
 and peculiar, which it selfe doth enjoy. Reason 
 is of a diffusive nature, what it selfe is in it selfe, 
 it begets in others, and so doth multiply. 
 
 IX. Either teach them better if it be in thy 
 power ; or if it be not, remember that for this 
 use, to beare with them patiently, was mildnesse 
 and goodnesse granted unto thee. The gods 
 themselves are good unto such ; yea and in some 
 things, (as in matter of health, of wealth, of 
 honour,) are content often to further their en- 
 deavours : so good and gracious are they. And 
 mightest thou not be so too ? or, tell me, what 
 doth hinder thee ? 
 
 X. Labour not as one to whom it is appointed 
 to be wretched, nor as one that either would be 
 pittied, or admired ; but let this be thine only 
 care and desire ; so alwayes and in all things to 
 prosecute or to forbeare, as the law of Charity, or 
 mutuall society doth require. 
 
 XI. This day I did come out of all my 
 trouble. Nay I have cast out all my trouble ; 
 it should rather be. For that which troubled 
 thee, whatsoever it was, was not without any 
 where that thou shouldest come out of it, but 
 within in thine owne opinions, from whence it 
 must be cast out, before thou canst truly and con- 
 stantly be at ease. 
 
150 M. AUREL. ANTONINUS 
 
 The stone XII. All those things, for matter of experience 
 
 tkrt is are usuall and ordinarie ; for their continuance but 
 
 ' up for a day ; and for their matter, most base, and 
 
 filthy. As they were in the days of those whom 
 
 we have buried, so are they now also, and no 
 
 otherwise. 
 
 XIII. The things themselves that affect us, they 
 stand without doores, neither knowing any thing 
 themselves nor able to utter any thing unto others 
 concerning themselves. What then is it, that 
 passeth verdict on them ? The understanding. 
 
 XIV. As vertue and wicked nesse consist not 
 in passion, but in action ; so neither deth the 
 true good or evill of a reasonable charitable man 
 consist in passion, but in operation and action. 
 
 XV. To the stone that is cast up, when it 
 comes downe it is no hurt unto it ; as neither 
 benefit, when it doth ascend. 
 
 XVI. Sift their mindes and understandings, 
 and behold what men they be, whom thou doest 
 stand in feare of what they shall judge of thee, 
 what they themselves judge of themselves. 
 
 XVII. All things that are in the world, are 
 alwayes in the estate of alteration. Thou also art 
 in a perpetuall change, yea and under corruption 
 too, in some part : and so is the whole world. 
 
 XVIII. It is not thine, but another mans 
 sinne. Why should it trouble thee ? Let him 
 looke to it, whose sinne it is. 
 
 XIX. Of an operation and of a purpose there 
 is an ending, or of an action and of a purpose we 
 say commonly, that it is at an end : from opinion 
 also there is an absolute cessation, which is as it 
 
HIS MEDITATIONS 151 
 
 were the death of it. In all this there is no Death 
 hurt. Apply this now to a mans age, as first, a and 
 child ; then a youth, then a young man, then an Change 
 old man ; every change from one age to another 
 is a kinde of death. And all this while here is 
 no matter of griefe yet. Passe now unto that 
 life first, that which thou livedst under thy 
 Grandfather, then under thy Mother, then under 
 thy Father. And thus when through the whole 
 course of thy life hitherto thou hast found and 
 observed many alterations, many changes, many 
 kindes of endings and cessations, put this question 
 to thy selfe, what matter of griefe or sorrow dost 
 thou finde in any of these ? Or what doest thou 
 suffer through any of these ? If in none of these, 
 then neither in the ending and consummation of 
 thy whole life, which is also but a cessation and 
 change. 
 
 XX. As occasion shall require, either to thine 
 owne Understanding, or to that of the Universe, or 
 to his, whom thou hast now to doe with, let thy 
 refuge be with all speed. To thine owne, that it 
 resolve upon nothing against justice. To that of 
 the -Universe, that thou maist remember, part of 
 whom thou art. Of his, that thou mayest con- 
 sider, whether in the estate of ignorance, or of 
 knowledge. And then also must thou call to 
 minde, that he is thy Kinsman. 
 
 XXI. As thou thy selfe, who ever thou art, 
 wert made for the perfection and consummation, 
 being a member of it, of a common society ; so 
 must every action of thine tend to the perfection 
 and consummation of a life that is truly sociable. 
 
152 M. AUREL. ANTONINUS 
 
 Life a What action soever of thine therefore that either 
 phantom immediately or afarre off, hath not reference to 
 ce the common good, that is an exorbitant, and dis- 
 orderly action ; yea it is seditious ; as one among 
 the people who from such and such a consent 
 and unity, should factiously divide and separate 
 himselfe. 
 
 XXII. Childrens anger, meere babies ; 
 wretched soules bearing up dead bodies, that 
 they may not have their fall so soone : Even 
 as it is in that common dirge song. 
 
 XXIII. Goe to the qualitie of the cause 
 from which the effect doth proceed. Behold 
 it by it selfe bare and naked, separated from 
 all that is material]. Then consider the utmost 
 bounds of time that that cause, thus and thus 
 qualified, can subsist and abide. 
 
 XXIV. Infinite are the troubles and miseries, 
 that thou hast already beene put to, by reason 
 of this only, because that for all happinesse 
 it did not suffice thee, or, that thou didst not 
 account it sufficient happinesse, that thy under- 
 standing did operate according to its naturall 
 constitution. 
 
 XXV. When any shall either impeach thee 
 with false accusations, or hatefully reproach thee, 
 or shall use any such carriage towards thee, get 
 thee presently to their mindes and understandings, 
 and looke in them, and behold what manner of 
 men they bee. Thou shalt see, that there is no 
 such occasion why it should trouble thee, what 
 such as they are thinke of thee. Yet must thou 
 love them still, for by nature they are thy friends. 
 
HIS MEDITATIONS 153 
 
 And the gods themselves, in those things that If God is, 
 they seeke from them as matters of great moment, *^ en *N 
 are well content, all manner of wayes, as by 
 dreames and oracles, to helpe them as well as 
 others. 
 
 XXVI. Up and downe, from one age to 
 another, goe the ordinarie things of the world ; 
 being still the same. And either of every thing 
 in particular before it come to passe, the minde 
 of the Universe doth consider with it selfe and 
 deliberate : And if so, then submit for shame 
 unto the determination of such an excellent 
 Understanding : or once for all it did resolve 
 upon all things in general! ; and since that 
 whatsoever happens, happens by a necessary 
 consequence, and all things indivisibly in a 
 manner and inseparably hold one of another. 
 In summe, either there is a God, and then all 
 is well ; or if all things goe by chance and 
 fortune, yet maist thou use thine owne provi- 
 dence in those things that concerne thee pro- 
 perly ; and then art thou well. 
 
 XXVII. Within a while the Earth shall 
 cover us all, and then shee her selfe shall 
 have her change. And then the course will 
 be, from one period of eternitie unto another, 
 and so a perpetuall eternitie. Now can any 
 man that shall consider with himselfe in his 
 mind the severall rollings, or successions, of 
 so many changes and alterations, and the swift- 
 nesse of all these rollings ; can he otherwise 
 but contemne in his heart and despise all 
 worldly things? The Cause of the Universe, 
 
iS4 M. AUREL. ANTONINUS 
 
 Do not is as it were a strong torrent, it carrieth all 
 
 expect away. 
 
 >much XXVIII. And these your professed poli- 
 ticians, the only true practick philosophers of 
 the world, (as they thinke of themselves) so 
 full of affected gravitie, or such profest lovers 
 of vertue and honestie, what wretches be they 
 in very deed ; how vile and contemptible in 
 themselves ? O man ! what a doe doest thou 
 keepe ? Doe what thy nature doth now require. 
 Resolve upon it, if thou mayest : and take no 
 thought, whether any body shall know it or no. 
 Yea, but sayest thou, I must not expect a Plato's 
 common-wealth. If they profit though never so 
 little, I must be content ; and thinke much even 
 of that little progresse. Doth then any of them 
 forsake their former false opinions that I should 
 think they profit ? For without a change of 
 opinions, alas ! what is all that ostentation, but 
 meere wretchednesse of slavish mindes, that 
 groane privately, and yet would make a shew 
 of obedience to Reason, and Truth ? Goe too 
 now and tell me of Alexander and Philippus, 
 and Demetrius Phalereus. Whether they under- 
 stood what the common nature requireth, and 
 could rule themselves or no, they know best 
 themselves. But if they kept a life, and 
 swaggered ; I (God be thanked) am not bound 
 to imitate them. The effect of true Philo- 
 sophic is, unaffected simplicity and modesty. 
 Perswade me not to ostentation and vaine glory. 
 XXIX. From some high place as it were to 
 looke downe, and to behold here flocks, and 
 
HIS MEDITATIONS 155 
 
 there sacrifices, without number ; and all kinde The sum 
 of navigation ; some in a ruffe and stormie sea, f .^ 
 and some in a calme : the general differences, P J?" 
 or different estates of things, some, that are 
 now first upon being ; the severall and mutuall 
 relations of those things that are together ; and 
 some other things that are at their last. Their 
 lives also, who were long agoe, and theirs who 
 shall be hereafter, and the present estate and life 
 of those many nations of Barbarians that are now 
 in the world, thou must likewise consider in thy 
 minde. And how many there be, who never 
 so much as heard of thy Name, how many that 
 will soone forget it ; how many who but even 
 now did commend thee, within a very little 
 while perchance will speake ill of thee. So 
 that neither fame, nor honour, nor any thing 
 else that this world doth afford, is worth the 
 while. The summe then of all ; Whatsoever 
 doth happen unto thee, whereof God is the 
 cause, to accept it contentedly : whatsoever thou 
 doest, whereof thou thyselfe art the cause ; to 
 doe it justly : which will be, if both in thy 
 resolution and in thy action thou have no fur- 
 ther end, then to doe good unto others, as being 
 that, which by thy natural! constitution, as a 
 man, thou art bound unto. 
 
 XXX. Many of those things that trouble and 
 straighten thee, it is in thy power to cut off, as 
 wholly depending from meere conceit and opinion, 
 and then thou shalt have roome enough. 
 
 XXXI. To comprehend the whole world 
 together in thy minde, and the whole course 
 
156 M. AUREL. ANTONINUS 
 
 As it was of this present age to represent it unto thy 
 in the be- S elfe, and to fixe thy thoughts upon the sud- 
 un ^ daine change of every particular object. How 
 short the time is from the generation of any 
 thing, unto the dissolution of the same ; but 
 how immense and infinite both that which was 
 before the generation, and that which after the 
 generation of it shall be. All things that thou 
 seest, will soone be perished, and they that see 
 their corruptions, will soone vanish away them- 
 selves. Hee that dieth a hundred yeares old, 
 and he that dieth young, shall come all to one. 
 
 XXXII. What are their mindes and under- 
 standings ; and what the things that they apply 
 themselves unto : what doe they love, and what 
 doe they hate for ? Phancie to thy selfe the 
 estate of their soules openly to be scene. When 
 they thinke they hurt them shrewdly, whom they 
 speake ill of; and when they thinke they doe 
 them a very good turne, whom they commend 
 and extoll : O how full are they then of conceit, 
 and opinion ! 
 
 XXXIII. Losse and corruption, is in very 
 deed nothing else but change and alteration ; and 
 that is it, which the Nature of the Universe doth 
 most delight in, by which, and according to 
 which, whatsoever is done, is well done. For 
 that was the estate of worldly things from the 
 beginning, and so shall it ever be. Or wouldest 
 thou rather say, that all things in the world have 
 gone ill from the beginning for so many Ages, 
 and shall ever goe ill ? And then among so many 
 Deities, could no Divine power be found all this 
 
HIS MEDITATIONS 157 
 
 while, that could rectifie the things of the world ? Cease 
 Or is the world, to incessant woes and miseries, ^7 mur - 
 for ever condemned ? 
 
 X.XXIV. How base and putrid, every com- 
 mon matter is ! Water, dust, and from the 
 mixture of these bones, and all that loathsome 
 stuffe that our bodies doe consist of; so subject 
 to bee infected, and corrupted. And againe 
 those other things that are so much prized and 
 admired, as marble stones, what are they, but as 
 it were the Kernels of the Earth ? gold and 
 silver, what are, but as the more grosse faeces 
 of the Earth ? Thy most royall apparel, for 
 matter, it is but as it were the haire of a silly 
 sheepe, and for colour, the very blood of a shell 
 fish ; of this nature are all other things. Thy life 
 it selfe, is some such thing too ; a meere exhala- 
 tion of blood : and it also, apt to be changed 
 into some other common thing. 
 
 XXXV. Will this querulousnesse, this mur- 
 muring, this complaining and dissembling never 
 bee at an end ? What then is it, that troubleth 
 thee ? Doth any new thing happen unto thee ? 
 What doest thou so wonder at ? At the Cause, 
 or the matter ? Behold either by it selfe, is 
 either of that weight and moment indeede ? 
 And besides these, there is not any thing. But 
 thy duty towards the Gods also, it is time that 
 thou shouldest acquit thy selfe of it with more 
 goodnesse and simplicity. 
 
 XXXVI. It is all one to see these things for 
 a hundred of yeares together, or but for three 
 yeares. 
 
158 M. AUREL. ANTONINUS 
 
 What XXXVII. If he have sinned, his is the 
 the Gods harme, not mine. But perchance he hath not. 
 cando XXXVIII. Either all things by the provi- 
 dence of Reason happen unto every particular, 
 as a part of one generall body ; and then it is 
 against reason that a part should complaine of 
 any thing that happens for the good of the 
 Whole ; or if, according to Epicurus, Atoms 
 be the Cause of all things and that life be 
 nothing else but an accidentarie confusion of 
 things, and death nothing else, but a meere 
 Dispersion and so of all other things : what 
 doest thou trouble thy selfe for ? 
 
 XXXIX. Sayest thou unto that Rational! 
 part, Thou art dead ; corruption hath taken 
 hold on thee ? Doth it then also voide ex- 
 crements ? Doth it like either Oxen, or sheepe, 
 graze or feede ; that it also should be mortall, 
 as well as the body ? 
 
 XL. Either the Gods can doe nothing for us 
 at all, or they can still and alay all the distrac- 
 tions and distempers of thy minde. If they can 
 doe nothing, why doest thou pray ? If they 
 can, why wouldst not thou rather pray, that 
 they will grant unto thee, that thou mayst 
 neither feare, nor lust after any of those worldly 
 things which cause these distractions, and dis- 
 tempers of it ? Why not rather, that thou mayst 
 not at either their absence or presence, bee 
 grieved and discontented : then either that thou 
 mayst obtaine them, or that thou maist avoyde 
 them ? For certainly it must needs be, that if 
 the Gods can help us in any thing, they may in 
 
HIS MEDITATIONS 159 
 
 this kinde also. But thou wilt say perchance, After this 
 In those things the Gods have given me my manner 
 liberty : and it is in mine owne power to doe 
 what I will. But if thou mayest use this liberty, 
 rather to set thy minde at true liberty, then wil- 
 fully with basenesse and servility of minde, to 
 affect those things, which either to compasse or 
 to avoyde is not in thy power, wert not thou 
 better ? And as for the Gods, who hath told 
 thee, that they may not helpe us up even in those 
 things that they have put in our owne power? 
 Whether it be so or no, thou shalt soone per- 
 ceive, if thou wilt but try thy selfe and pray. 
 One prayeth that he may compasse his desire, to 
 lye with such or such a one, pray thou that thou 
 mayest not lust to lye with her. Another how 
 hee may be rid of such a one ; pray thou that 
 thou mayest so patiently beare with him, as 
 that thou have no such neede to be rid of him. 
 Another, that hee may not lose his child. Pray 
 thou that thou mayst not feare to lose him. To 
 this end and purpose, let all thy prayer be, and 
 see what will be the event. 
 
 XLI. 'In my sicknesse ' (sayeth Epicurus 
 of himselfe : ) ' my discourses were not concern- 
 ing the nature of my disease, neither was that, to 
 them that came to visite mee, the subject of my 
 talke ; but in the consideration and contempla- 
 tion of that, which was of especiall weight and 
 moment, was all my time bestowed and spent, 
 and among others in this very thing, how my 
 minde, by a naturall and unavoydable sympathie 
 partaking in some sort with the present indis- 
 
160 M. AUREL. ANTONINUS 
 
 A sted- position of my body, might neverthelesse keepe 
 fast mind herselfe free from trouble, and in present posses- 
 sion of her owne proper happinesse. Neither did 
 I leave the ordering of my body to Physicians 
 altogether to doe with me what they would, as 
 though I expected any great matter from them, 
 or as though I thought it a matter of such great 
 consequence, by their meanes to recover my 
 health : for my present estate, me thought, liked 
 me very well, and gave me good content.' 
 Whether therefore in sicknesse (if thou chance 
 to sicken) or in what other kinde of extremity 
 soever, endeavour thou also to be in thy minde 
 so affected, as hee doth report of himselfe : not 
 to depart from thy philosophic for any thing that 
 can befall thee, nor to give eare to the discourses 
 of silly people, and meere naturalists. 
 
 XLII. It is common to all trades and profes- 
 sions to minde and intend that only, which now 
 they are about, and the instrument whereby they 
 worke. 
 
 XL1II. When at any time thou art offended 
 with any ones impudencie, put presently this ques- 
 tion to thy selfe ; What ? Is it then possible, that 
 there should not be any impudent men in the 
 world ! Certainly it is not possible. Desire not 
 then that which is impossible. For this one, 
 (thou must thinke) whosoever he be, is one of 
 those impudent ones, that the world cannot be 
 without. So of the subtle and craftie, so of the 
 perfidious, so of every one that offendeth, must 
 thou ever be ready to reason with thy selfe. 
 For whilest in general! thou doestthus reason with 
 
HIS MEDITATIONS 161 
 
 thy selfe, that the kinde of them must needs be Nature's 
 in the world, thou wilt be the better able to use antidotes 
 meeknesse towards every particular. This also 
 thou shall find of very good use, upon every such 
 occasion, presently to consider with thy selfe, 
 what proper vertue nature hath furnished man 
 with, against such a vice, or to encounter with a 
 disposition vicious in this kinde. As for 
 example, against the unthankful!, it hath given 
 goodnesse and meeknesse, as an antidote, and so 
 against another vicious in another kinde some 
 other peculiar facultie. And generally, is it not 
 in thy power to instruct him better, that is in an 
 error ? For whosoever sinneth, doth in that 
 decline from his purposed end, and is certainly 
 deceived. And againe, what art thou the worse 
 for his sinne ? For thou shah not find that any 
 one of these, against whom thou art incensed, 
 hath in very deed done any thing whereby thy 
 minde (the only true subject of thy hurt and 
 evill) can be made worse, then it was. And 
 what a matter of either griefe or wonder is this, 
 if he that is unlearned, doe the deeds of one that 
 is unlearned ? Should not thou rather blame 
 thy self, who, when upon very good grounds 
 of reason, thou mightst have thought it very 
 probable, that such a thing would by such a one 
 be committed, didst not onely not foresee it, but 
 moreover doest wonder at it, that such a thing 
 should be. But then especially, when thou doest 
 finde fault with either an unthankful!, or a false 
 man, must thou reflect upon thy selfe. For 
 without all question, thou thy selfe art much in 
 
62 M. AUREL. ANTONINUS 
 
 Goodness fault, if either of one that were of such a disposi- 
 its own t i on t hou didst expect that he should be true unto 
 thee : or when unto any thou didst a good turne, 
 thou didst not there bound thy thoughts, as one 
 that had obtained his end ; nor didst not thinke 
 that from the action it sclfe thou hadst received 
 a full reward of the good that thou hadst done. 
 For what wouldst thou have more ? Unto him 
 that is a man, thou hast done a good turne : doth 
 not that suffice thee ? What thy nature required, 
 that hast thou done. Must thou be rewarded 
 for it ? As if either the eye for that it seeth, 
 or the feet that they goe, should require satisfac- 
 tion. For as these being by nature appointed for 
 such an use, can challenge no more, then that 
 they may worke according to their naturall 
 constitution : so man being borne to do good 
 unto others whensoever he doth a reall good unto 
 any by helping them out of errour ; or though but 
 in middle things, as in matter of wealth, life, 
 preferment, and the like, doth helpe to further 
 their desires ; he doth that for which he was 
 made, and therefore can require no more. 
 
 Centb Boofcc 
 
 OMY soule, the time I trust will be, when 
 thou shalt be good, simple, single, more 
 open and visible, then that body by which it is 
 inclosed. Thou wilt one day be sensible of their 
 happinesse, whose end is love, and their afFec- 
 
HIS MEDITATIONS 163 
 
 tions dead to all worldly things. Thou shalt one Aspira- 
 day be full, and in want of no externall thing : 
 not seeking pleasure from any thing, either living 
 or unsensible, that this World can afford ; neither 
 wanting time for the continuation of thy pleasure, 
 nor place and opportunitie, nor the favour either 
 of the weather or of men. When thou shalt 
 have content in thy present estate, and all things 
 present shall adde to thy content : when thou 
 shalt perswade thy selfe, that thou hast all 
 things ; all for thy good, and all by the provi- 
 dence of the gods : and of things future also 
 shalt be as confident, that all will doe well, as 
 tending to the maintenance and preservation 
 in some sort, of his perfect welfare and happi- 
 nesse, who is perfection of life, of goodnesse, and 
 beautie ; Who begets all things, and containeth 
 all things in himselfe, and in himselfe doth 
 recollect all things from all places that are dis- 
 solved, that of them he may beget others againe 
 like unto them. Such one day shall be thy dis- 
 position, that thou shalt be able, both in regard of 
 the gods, and in regard of men, so to fit and 
 order thy conversation, as neither to complaine of 
 them at any time, for any thing that they doe ; 
 nor to doe any thing thy selfe, for which thou 
 mayest justly be condemned. 
 
 II. As one who is altogether governed by 
 nature, let it be thy care to observe what it is that 
 thy nature in generall doth require. That done, 
 if thou finde not that thy nature, as thou art a 
 living sensible creature, will be the worse for it, 
 thou mayest proceed. Next then thou must 
 
164 M. AUREL. ANTONINUS 
 
 How to examine, what thy nature as them art a living 
 
 bear what sensible creature, doth require. And that, what- 
 
 appens soever j t ^ tnou mavest admit of and doe it, if 
 
 thy nature as thou art a reasonable living creature, 
 
 will not be the worse for it. Now whatsoever 
 
 is reasonable, is also sociable. Keep thy selfe to 
 
 these rules, and trouble not thy selfe about idle 
 
 things. 
 
 III. Whatsoever doth happen unto thee, thou 
 art naturally by thy naturall constitution either 
 able, or not able to beare. If thou beest able, be 
 not offended, but beare it according to thy 
 naturall constitution, or as nature hath inabled 
 thee. If thou beest not able, be not offended. 
 For it will soone make an end of thee, and 
 it selfe, (whatsoever it be) at the same time end 
 with thee. But remember, that whatsoever by 
 the strength of opinion, grounded upon a certaine 
 apprehension of both true profit and duty, thou 
 canst conceive tolerable ; that thou art able to 
 beare that by thy naturall constitution. 
 
 IV. Him that offends, to teach with love 
 and meeknesse, and to shew him his error. But 
 if thou canst not, then to blame thy selfe, or 
 rather not thy selfe neither, if thy will and 
 endeavours have not been wanting. 
 
 V. Whatsoever it be that happens unto thee, 
 it is that which from all time was appointed unto 
 thee. For by the same coherence of causes, by 
 which thy substance from all eternitie was ap- 
 pointed to bee, was also whatsoever should 
 happen unto it, destinated and appointed. 
 
 VI. Either with Epicurus, we must fondly 
 
HIS MEDITATIONS 165 
 
 imagine the atomes to be the cause of all things, Man a 
 or wee must needs grant a Nature. Let this P* 1 "* of 
 then bee thy first ground, that thou art part of Nature 
 that Universe, which is governed by nature. 
 Then secondly, that to those parts that are of 
 the same kinde and Nature as thou art, thou 
 hast relation of kindred. For of these, if I 
 shall alwayes be mindfull, first as I am a part, I 
 shall never be displeased with any thing, that 
 falls to my particular share of the common 
 chances of the world. For nothing that is 
 behoovefull unto the whole, can be truly hurt- 
 full to that which is part of it. For this being 
 the common priviledge of all natures, that they 
 containe nothing in themselves that is hurtfull 
 unto them ; it cannot be that the nature of the 
 Universe (whose priviledge beyond other par- 
 ticular natures, is, that shee cannot against her 
 will by any higher externall cause be con- 
 strained,) should beget any thing and cherish 
 it in her bosome that should tend to her owne 
 hurt and prejudice. As then I beare in minde 
 that I am a part of such an Universe, I shall not 
 be displeased with any thing that happens. And 
 as I have relation of kindred to those parts that 
 are of the same kinde and nature that I am, so I 
 shall be carefull to doe nothing that is preju- 
 dicial! to the communitie, but in all my delibera- 
 tions shall they that are of my Kinde ever be ; 
 and the common good, that, which all my inten- 
 tions and resolutions shall drive unto, as that 
 which is contrary unto it, I shall by all meanes 
 endeavour to prevent and avoid. These things 
 
i66 M. AUREL. ANTONINUS 
 
 Nature's once so fixed and concluded, as thou wouldest 
 changes thinke him an happy citizen, whose constant 
 studie and practise were for the good and benefit 
 of his fellow Citizens, and the cariage of the 
 Citie such towards him, that he were well pleased 
 with it ; so must it needs be with thee, that thou 
 shalt live a happy life. 
 
 VII. All parts of the world, (all things I 
 meane that are contained within the whole 
 world,) must of necessity at some time or other 
 come to corruption. Alteration I should say, 
 to speake truly and properly ; but that I may be 
 the better understood, I am content at this time 
 to use that more common word. Now say I, if 
 so be that this be both hurtfull unto them, and 
 yet unavoidable, would not, thinkest thou, the 
 whole it selfe be in a sweet case, all the parts 
 of it being subject to alteration, yea and by their 
 making it selfe fitted for corruption, as consisting 
 of things different and contrarie ? And did 
 nature then either of her selfe thus project and 
 purpose the affliction and miserie of her parts, 
 and therefore of purpose so made them, not only 
 that haply they might, but of necessity that they 
 should fall into eviJJ ; or did not shee know what 
 shee did, when shee made them ? For either 
 of these two to say, is equally absurd. But to 
 let passe nature in generall, and to reason of 
 things particular according to their owne par- 
 ticular natures ; how absurd and ridiculous is it, 
 first to say that all parts of the whole are, by 
 their proper naturall constitution, subject to 
 alteration ; and then when any such thing doth 
 
HIS MEDITATIONS 167 
 
 happen, as when one doth fall sick and dyeth, to Change 
 take on and wonder as though some strange thing m human 
 had happened ? Though this besides might t)0dies 
 moove not so grievously to take on when any 
 such thing doth happen, that whatsoever is dis- 
 solved, it is dissolved into those things, whereof 
 it was compounded. For every dissolution is 
 either a meere dispersion, of the Elements into 
 those Elements againe whereof every thing did 
 consist, or a change, of that which is more solid 
 into Earth ; and of that which is pure and sub- 
 till or spiritual!, into aire. So that by this 
 meanes nothing is lost, but all resumed againe 
 into those rational! generative seeds of the Uni- 
 verse ; and this Universe, either after a certaine 
 period of time to be consumed by fire, or by 
 continual! changes to bee renued, and so for ever 
 to endure. Now that solid and Spiritual! that 
 wee speak of, thou must not conceive it to be 
 that very same, which at first was, when thou 
 wert borne. For alas ! all this that now thou 
 art in either kinde, either for matter of substance, 
 or of life, hath but two or three dayes agoe 
 partly from meates eaten, and partly from aire 
 breathed in, received all its influxe, being the 
 same then in no other respect, then a running 
 river, maintained by the perpetual! influxe and 
 new supply of waters, is the same. That there- 
 fore which thou hast since received, not that 
 which came from thy Mother, is that which 
 comes to change and corruption. But suppose 
 that that for the generall substance, and more 
 solid part of it, should still cleave unto thee 
 
i68 M. AUREL. ANTONINUS 
 
 Take never so close, yet what is that to the proper 
 heed qualities, and affections of it, by which persons 
 are distinguished, which certainly are quite dif- 
 ferent ? 
 
 VIII. Now that thou hast taken these names 
 upon thee of good, modest, true ; of ffippuv, 
 e-JuZp'jj*, vTipfpuv ; take heed least at any 
 times by doing any thing that is contrarie, thou 
 be but improperly so called, and lose thy right 
 to these appellations. Or if thou doe, return 
 unto them again with all possible speed. And 
 remember, that the word l/j^ppw notes unto thee 
 an intent and intelligent consideration of every 
 object that presents it selfe unto thee, without 
 distraction. And the word ffvptppur, a ready 
 and contented acceptation of whatsoever by the 
 appointment of the common nature, happens unto 
 thee. And the word iiirepppcat, a auper-extention, 
 or a transcendent, and outreaching disposition of 
 thy minde, whereby it passeth by all bodily 
 paines and pleasures, honour and credit, death 
 and whatsoever is of the same Nature, as matters 
 of absolute indifferencie, and in no wise to be stood 
 upon by a wise man. These then if inviolably 
 thou shalt observe, and shalt not be ambitious 
 to be so called by others, both thou thy selfe 
 shalt become a new man, and thou shalt begin a 
 new life. For to continue such as hitherto thou 
 hast beene, to undergoe those distractions and 
 distempers as thou must needes for such a life as 
 hitherto thou hast lived, is the part of one that is 
 very foolish, and is overfond of his life. Whom 
 a man might compare to one of those halfe-eaten 
 
HIS MEDITATIONS 169 
 
 wretches, matched in the Amphitheatre with The Isles 
 
 wild beasts ; who as full as they arf> all the body 
 over with wounds and blood, desire for a great 
 favour, that they may be reserved till the next 
 day, then also, and in the same estate to bee ex- 
 posed to the same nayles and teeth as before. 
 Away therefore, ship thy selfe, and from the 
 troubles and distractions of thy former life con- 
 vay thy selfe as it were unto these few Names ; 
 and if thou canst abide in them, or be constant in 
 the practice and possession of them, continue there 
 as glad and joyfull as one that were translated 
 unto some such place of blisse and happinesse 
 as that which by Hesiod and Plato is called 
 the Hands of the Blessed, by others called 
 The Elysian Fields. And whensoever thou 
 findest thy selfe, that thou art in danger of 
 a relapse, and that thou art not able to master 
 and overcome those difficulties and temptations 
 that present themselves in thy present station : 
 get thee into any private corner, where thou 
 mayest be better able. Or if that will not 
 serve, forsake even thy life rather. But so that 
 it be not in passion, but in a plaine voluntary 
 modest way : this being the onely commendable 
 action of thy whole life, that thus thou art de- 
 parted, or this having beene the maine worke 
 and businesse of thy whole life, that thou mightest 
 thus depart. Now for the better remembrance of 
 those names that we have spoken of, thou shalt 
 finde it a very good helpe, to remember the Gods 
 as often as may be ; and that, the thing which 
 they require at our hands, of as many of us, as 
 
170 M. AUREL. ANTONINUS 
 
 The daily are by nature reasonable creatures ; is not that 
 slavery w jth faire words, and outward shew of piety and 
 devotion we should flatter them, but that we 
 should become like unto them : and that as all 
 other naturall creatures, the Figge tree for ex- 
 ample ; the Dogge, the Bee ; both doe, all of 
 them, and apply themselves unto that, which by 
 their naturall constitution, is proper unto them ; 
 so man likewise should doe that, which by his 
 Nature, as he is a man, belongs unto him. 
 
 IX. Toyes and fooleries at home ; warres 
 abroad : sometimes terror, sometimes torpor, or 
 stupid sloath : this is thy dayly slaverie. By 
 little and little if thou doest not better looke to it, 
 those sacred Dogmata will be blotted out of thy 
 minde. How many things be there, which when 
 as a meere naturalist, thou hast barely considered 
 of according to their nature, thou doest Jet passe 
 without any further use ? Whereas thou shouldst 
 in all things so joyne action and contemplation, 
 that thou mightest both at the same time attend 
 all present occasions, to performe everything 
 duly, and carefully ; and yet so intend the con- 
 templative part too, that no part of that delight 
 and pleasure, which the contemplative knowledge 
 of every thing, according to its true nature doth 
 of it selfe afford, might be lost. Or, that the 
 true and contemplative knowledge of every thing 
 according to its owne nature, might of it selfe, 
 (action being subject to many lets and impedi- 
 ments) afford unto thee sufficient pleasure and 
 happinesse. Not apparent indeede, but not con- 
 cealed. And when shall thou attaine to the 
 
HIS MEDITATIONS 171 
 
 happinesse of true simplicity, and unaffected Preda- 
 gravity ? When shalt thou rejoyce in the cer- * 
 taine knowledge of every particular object ac- 
 cording to its true Nature : as what the matter 
 and substance of it is ; what use it is for in the 
 world : how long it can subsist : what things it 
 doth consist of : who they be that are capable of 
 it, and who they that can give it, and take it 
 away ? 
 
 X. As the Spider, when it hath caught the 
 Fly that it hunted after, is not little proud, nor 
 meanely conceited of her selfe : as hee likewise 
 that hath caught an Hare, or hath taken a Fish 
 with his jiet : as another for the taking of a 
 Boare, and another of a Beare : so may they be 
 proud, and applaud themselves for their valiant 
 acts against the Sarmatas, or Northern Nations 
 lately defeated. For these also, these famous 
 souldiers and warlike men, if thou dost looke 
 into their mindes and opinions, what doe they 
 for the most part but hunt after prey ? 
 
 XI. To finde out, and set to thy selfe some 
 certain way and method of contemplation, 
 whereby thou mayest clearely discerne and re- 
 present unto thy selfe, the mutuall change of all 
 things, the one into the other. Beare it in thy 
 minde evermore, and see that thou be throughly 
 well exercised in this particular. For there 
 is not any thing more effectuall to beget true 
 magnanimity. 
 
 XII. He hath got loose from, or, hee hath 
 shaken off the bonds of his body, and perceiving 
 that within a very little while hee must of neces- 
 
i7* M. AUREL. ANTONINUS 
 
 What sity bid the World farewell, and leave all these 
 
 US . m things behinde him, hee wholy applied himselfe, 
 
 mis- i_ n i 
 
 .~~T\ as to nghteoosnesse in all his actions, so to the 
 
 common Nature in all things that should happen 
 unto him. And contenting himselfe with these 
 two things, to doe all things justly, and what- 
 soever God doth send to like well of it : what 
 others shall either say or thinke of him, or shall 
 doe against him, hee doth not so much as trouble 
 his thoughts with it. To goe on straight, whither 
 right and reason directed him, and by so doing to 
 follow God, was the onely thing that hee did 
 minde, that, his onely businesse and occupa- 
 tion. 
 
 XIII. What use is there of suspition at all ? 
 or, why should thought* of mistrust, and suspi- 
 tion concerning that which is future, trouble thy 
 minde at all ? What now is to be done, if thou 
 mayest search and enquire into that, what needes 
 thou care for more ? And if thou art well able 
 to perceive it alone, let no man divert thee from 
 it. But if alone thou doest not so well perceive 
 it, suspend thine action, and take advice from 
 the best. And if there bee any thing else that 
 doth hinder thee, goe on with prudence and dis- 
 cretion, according to the present occasion and 
 opportunity, still proposing that unto thy selfe, 
 which thou doest conceive most right and just. 
 For to hit that aright, and to speed in the prose- 
 cution of it, must needes be happinesse, since it is 
 that onely which wee can truely and properly be 
 said to misse of, or, miscarrie in. 
 
 XIV. What is that that is slow, and yet 
 
HIS MEDITATIONS 173 
 
 quick ? merry and yet grave ? Hee that in all Give 
 things doth follow Reason for his guide. what 
 
 XV. In the morning as soone as thou art 2" 
 awaked, when thy judgement, before either thy 
 affections, or externall objects have wrought upon 
 
 it, is yet most free and impartiall : put this 
 question to thy selfe, whether if that which is 
 right and just be done, the doing of it by thy 
 selfe, or by others when thou art not able thy 
 selfe, be a thing materiall or no. For sure it is 
 not. And as for these that keepe such a life, 
 and stand so much upon the praises, or dispraises 
 of other men, hast thou forgotten : what manner 
 of men they be ? that such and such upon their 
 beds, and such at their board : what their ordin- 
 ary actions are : what they pursue after, and 
 what they fly from : what thefts and rapines 
 they commit, if not with their hands and feet, 
 yet with that more precious part of theirs, their 
 mindes : which (would it but admit of them) 
 might enjoy faith, modesty, truth, justice, a good 
 spirit. 
 
 XVI. Give what thou wilt, and take away 
 what thou wilt, saith he that is well taught and 
 truly modest, to Him that gives, and takes away. 
 And it is not out of a stout, and peremptory 
 resolution, that he saith it, but in meere love, 
 and humble submission. 
 
 XVII. So live as indifferent to the world, and 
 all worldly objects, as one who liveth by himselfe 
 alone upon some desert hill. For whether here, 
 or there, if the whole world be but as one 
 Towne, it matters not much for the place. Let 
 
74 M. AUREL. ANTONINUS 
 
 Being them behold, and see a Man, that is a Man 
 
 better indeede, living according to the true nature of 
 
 **^"J man. If they cannot beare with me, let them 
 
 kill me. For better were it to die, then so to 
 
 live as they would have thee. 
 
 XVIII. Make it not any longer a matter 
 of dispute, or discourse, what are the signes and 
 proprieties of a good man, but really, and actually 
 to be such. 
 
 XIX. Ever to represent unto thy selfe, and 
 to set before thee, both the generall Age, and 
 Time of the World, and the whole Substance of 
 it. And how all things particular in respect of 
 these are for their substance, as one of the least 
 seedes that is, or, as the seede that is in a Figge : 
 and for their duration, as the turning of the 
 pestle in the Morter once about. Then to fix 
 thy minde upon every particular object of the 
 World, and to conceive it, (as it is indeed,) as 
 already being in the state of dissolution, and of 
 change ; tending to some kinde of either putri- 
 faction or dispersion ; or whatsoever else it is, 
 that is the death as it were of every thing in his 
 owne kinde. 
 
 XX. Consider them through all actions and 
 occupations, of their lives : as when they eate, 
 and when they sleepe : when they are in the act 
 of necessary exoneration, and when in the act of 
 lust. Againe, when they either are in their 
 greatest exultation ; and in the middle of all 
 their pompe and glory ; or being angry and dis- 
 pleased, in great state and majestic, as from an 
 higher place, they chide and rebuke. How 
 
HIS MEDITATIONS 175 
 
 base, and slavish, but a little while agoe, they Natural 
 were faine to be, that they might come to this ; l ve 
 and within a very little while what will bee their 
 estate, when death hath once seazed upon them. 
 XXL That is best for every one, that the 
 common Nature of all doth send unto every one, 
 and then is it best, when she doth send it. 
 
 XXII. The Earth, saith the Poet, doth often 
 long after the raine. So is the glorious skie often 
 as desirous to fall upon the earth, which argues a 
 mutuall kinde of love betweene them. And so 
 (say I) doth the world beare a certaine affection 
 of love to whatsoever shall come to passe. With 
 thine affections shall mine concurre, O World. 
 The same (and no other,) shall the object of 
 my longing be, which is of thine. Now that the 
 World doth love, as it is true indeede, so is it as 
 commonly said, and acknowledged, when, ac- 
 cording to the Greeke phrase, imitated by the 
 Latines, of things that use to be, wee say com- 
 monly, that they love to be. 
 
 XXIII. Either thou docst continue in this 
 kinde of life, and that is it, which so long thou 
 hast beene used unto and therefore tolerable : or 
 thou doest retire, or leave the World, and that 
 of thine owne accord, and then thou hast thy 
 minde : or thy life is cut off, and then mayest 
 thou rejoyce that thou hast ended thy charge. 
 One of these must needes be. Be therefore of 
 good comfort. 
 
 XXIV. Let it alwayes appeare, and be mani- 
 fest unto thee, that solitarinesse, and desart 
 places, by many Philosophers, so much esteemed 
 
176 M. AUREL. ANTONINUS 
 
 Law the of, and affected, are of themselves but thus and 
 Dispenser tnu8 ; and that all things are here to them that 
 live in Townes, and converse with others : as 
 they are the same nature every where to be seene 
 and observed : to them that have retired them- 
 selves to the top of mountaines, and to desart 
 Havens, or what other desart and inhabited 
 places soever. For any where if thou wilt 
 mayest thou quickly finde and apply that to thy 
 selfe, which Plato saith of his Philosopher, in a 
 place ; as private and retired saith hee, as if hee 
 were shut up and enclosed about in some Shep- 
 herds lodge, on the top of a hill. There by thy 
 selfe to put these questions to thy selfe, or to 
 enter into these considerations : What is my 
 chiefe and principall part, which hath power 
 over the rest ? What is now the present estate 
 of it, as I use it ; and what is it, that I employ 
 it about? Is it now voyde of reason or no? Is 
 it free, and separated ; or so affixed, so congealed 
 and growne together, as it were with the flesh, 
 that it is swayed by the motions and inclinations 
 of it? 
 
 XXV. He that runnes away from his Master, 
 is a fugitive. But the law is every mans Master. 
 He therefore that forsakes the Law, is a fugitive. 
 So is hee, whosoever he be, that is either sorry, 
 angry, or afraid, or for any thing that either hath 
 beene, is, or shall be by his appointment, who is 
 the Lord and Governour of the Universe. For 
 hee truly and properly is No/to;, or the Law, as 
 the onely *l/j,uv or, distributer and dispenser of 
 all things that happen unto any one in his life 
 
HIS MEDITATIONS 177 
 
 time. Whatsoever then is either sorry, angry, Small be- 
 or afraid, is a fugitive. ginnings 
 
 XXVI. From man is the seede, that once 
 cast into the wombe, man hath no more to doe 
 with it. Another Cause succeedeth, and under- 
 takes the Worke, and in time brings a Child 
 (that wonderfull effect from such a beginning !) 
 to perfection. Againe, Man lets food downe 
 through his throat ; and that once downe, hee 
 hath no more to doe with it. Another Cause 
 succeedeth and distributeth this foode into the 
 Senses, and the affections : into life, and into 
 strength ; -and doth with it those other many 
 and marvailous things, that belong unto man. 
 These things therefore that are so secretly, and 
 invisibly wrought and brought to passe, thou 
 must use to behold and contemplate ; and not 
 the things themselves onely, but the power also 
 by which they are effected ; that thou mayst 
 behold it, though not with the eyes of the body, 
 yet as plainly and visibly as thou canst see and 
 discerne the outward efficient cause of the de- 
 pression and elevation of any thing. 
 
 XXVII. Ever to mind and consider with thy 
 selfe, how all things that now are, have beene 
 heretofore much after the same sort, and after 
 the same fashion that now they are : and so to 
 thinke of those things which shall bee hereafter 
 also. Moreover, whole Jramata, and uniforme 
 scenes, or scenes that comprehend the lives and 
 actions of men of one calling and profession, as 
 many as either in thine owne experience thou 
 hast knowne, or by reading of ancient histories ; 
 
i? M. AUREL. ANTONINUS 
 
 Foolish (as the whole Court of Adrianus, the whole 
 
 iamenta- Court of Antoninus Pius, the whole Court of 
 
 18 Philippus, that of Alexander, that of Croesus : 
 
 to set them all before thine eyes. For thou 
 
 shalt finde that they are all but after one 
 
 sort and fashion : only that the actors were 
 
 others. 
 
 XXVI II. As a pigge that cryes and flings 
 when his throat is cut, phancie to thy selfe every 
 one to bee, that grieves for any worldly thing 
 and takes on. Such a one is he also, who upon 
 his bed alone, doth bewaile the miseries of this 
 our mortall life. And remember this, that unto 
 reasonable creatures only it is granted that they 
 may willingly and freely submit unto Providence : 
 but absolutely to submit, is a necessity imposed 
 upon all creatures equally. 
 
 XXIX. Whatsoever it is that thou goest 
 about, consider of it by thy selfe, and aske thy 
 selfe, What ? because I shall doe this no more 
 when I am dead, should therefore death seeme 
 grievous unto me ? 
 
 XXX. When thou art offended with any 
 mans transgression, presently reflect upon thy 
 selfe, and consider what thou thy selfe art 
 guilrie of in the same kinde. As that thou 
 also perchance dost think it a happinesse either 
 to be rich, or to live in pleasure, or to be 
 praised and commended, and so of the rest in 
 particular. For this if thou shalt call to mind, 
 thou shalt soone forget thine anger ; especially 
 when at the same time this also shall concurre 
 in thy thoughts, that he was constrained by his 
 
HIS MEDITATIONS 179 
 
 error and ignorance so to doe : For how can he Worldly 
 choose as long as he is of that opinion ? Doe things are 
 thou therefore if thou canst, take away that from * s 7 
 him, that forceth him to doe as he doth. 
 
 XXXI. When thou seest Satyro, thinke of 
 Socraticus, and Eutyches, or Hymen, and when 
 Euphrates, thinke of Eutychio, and Sylvanus, 
 when Alciphron, of Tropzophorus, when Xeno- 
 phon, of Crito, or Severus. And when thou 
 doest looke upon thy self, phancie unto thy 
 selfe some one or other of the Cassars ; and so 
 for every one, some one or other that hath beene 
 for estate and profession answerable unto him. 
 Then let this come to thy minde at the same 
 time ; And where now are they all ? No where 
 or any where ? For so shalt thou at all times 
 be able to perceive how all worldly things are 
 but as the smoake, that vanisheth away : or, in- 
 deed, meere nothing. Especially when thou 
 shalt call to minde this also, that whatsoever is 
 once changed, shall never be againe as long as 
 the world endureth. And thou then, how long 
 shalt thou endure ? And why doth it not suffice 
 thee, if vertuously, and as becommeth thee, thou 
 mayest passe that portion of time, how little so- 
 ever it be, that is allotted unto thee ? 
 
 XXXII. What a subject, and what a course 
 of life is it, that thou doest so much desire to be 
 rid of. For all these things, what are they, but 
 fit objects for an understanding, that beholdeth 
 every thing according to its true nature, to exer- 
 cise it selfe upon ? Be patient therefore, untill 
 that (as a strong stomach that turnes all things 
 
iSo M. AUREL. ANTONINUS 
 
 Say and into his owne nature ; and as a great fire that 
 C xL^f at turnet h * n fl ame and light, whatsoever thou 
 tfiisftime C ^ oe8t cast ' nto iO t ^ lou have ma de these things 
 also familiar, and as it were naturall unto thee. 
 
 XXXIII. Let it not be in any mans power, 
 to say truly of thee, that thou art not truly 
 simple, or, sincere and open, or not good. Let 
 him be deceived whosoever he be that shall have 
 any such opinion of thee. For all this doth 
 depend of thee. For who is it that should 
 hinder thee from being either truly simple or 
 good ? Doe thou only resolve rather not to 
 live, then not to bee such. For indeed neither 
 doth it stand with reason that he should live that 
 is not such. What then is it that may upon this 
 present occasion according to best reason and 
 discretion, either be said or done ? For what- 
 soever it be, it is in thy power either to doe it, 
 or to say it, and therefore seeke not any pre- 
 tences, as though thou wert hindered. Thou 
 wilt never cease groaning and complaining, untill 
 such time as that, what pleasure is unto the 
 voluptuous, be unto thee, to doe in every thing 
 that presents it selfe, whatsoever may bee done 
 conformably and agreeably to the proper con- 
 stitution of man, or, to man as he is a man. 
 For thou must account that pleasure, whatsoever 
 it bee, that thou mayest doe according to thine 
 owne Nature. And to doe this, every place will 
 fit thee. Unto the Cylindrut, or roller, it is not 
 granted to move every where according to its 
 owne proper motion, as neither unto the water, 
 nor unto the fire, nor unto any other thing, that 
 
HIS MEDITATIONS 181 
 
 either is meerely natural!, or natural! and sensi- Of hind- 
 tive ; but not rational!. For many things there ranees 
 be that can hinder their operations. But of the 
 minde and understanding this is the proper privi- 
 ledge, that according to its owne nature, and as 
 it will it selfe, it can passe through every obstacle 
 that it findes, and keepe straight on forwards. 
 Setting therefore before thine eyes this happi- 
 nesse and felicity of thy minde, whereby it is 
 able to pass through all things, and is capable of 
 all motions, whether as the fire, upwards ; or 
 as the stone downewards, or as the Cylindrut 
 through that which is sloping : content thy 
 selfe with it, and seeke not after any other 
 thing. For all other kinde of hindrances 
 that are not hindrances of thy minde either 
 they are proper to the body, or meerely 
 proceed from the opinion, Reason not making 
 that resistance that it should, but basely, and 
 cowardly suffering it selfe to be foiled ; and 
 of themselves can neither wound, nor doe any 
 hurt at all. Else must hee of necessity, who- 
 soever he be that meets with any of them, 
 become worse then he was before. For so is it 
 in all other subjects, that that is thought hurtfull 
 unto them, whereby they are made worse. But 
 here contrariwise, man (if he make that good 
 use of them that he should) is rather the better 
 and the more praiseworthy for any of those 
 kinde of hinderances, then otherwise. But 
 generally remember that nothing can hurt a 
 naturall Citizen, that is not hurtfull unto the 
 Citie it selfe, nor any thing hurt the City, that 
 
i Si M. AUREL. ANTONINUS 
 
 As the is not hurtfull unto the Law it selfe. But none 
 
 flower of o f these casualties, or externall hinderances, doe 
 
 ' t e hurt the Law it selfe ; or, are contrarie to that 
 
 perisheth course of justice, and equitie, by which puhlick 
 
 societies are maintained : neither therefore doe 
 
 they hurt either Citie or Citizen. 
 
 XXXIV. As he that is bitten by a mad dog, 
 is affraid of every thing almost that he seeth : so 
 unto him, whom the Dogmata have once bitten, 
 or in whom true knowledge hath made an im- 
 pression, every thing almost that he sees or reades 
 be it never so short or ordinary, doth afford a 
 good memento ; to put him out of all griefe and 
 feare, as that of the Poet, The windes blow upon 
 the trees, and their leaves fall upon the ground. 
 Then doe the trees beginne to budde againe, and 
 by the spring time they put forth new branches. 
 So is the generation of men ; some come into the 
 world, and others goe out of it.' Of these leaves 
 then thy Children are. And they also that 
 applaud thee so gravely, or, that applaud thy 
 speeches, with that their usuall acclamation, 
 &icTtsruc, O wisely spoken ! and speake well 
 of thee, as on the other side, they that stick not 
 to curse thee, they that privately and secretly 
 dispraise and deride thee, they also are but leaves. 
 And they also that shall follow, in whose 
 memories the names of men famous after death, 
 is preserved, they are but leaves neither. For 
 even so is it of all these worldly things. Their 
 spring comes, and they are put forth. Then 
 blows the winde, and they goe downe. And 
 then in lieu of them grow others out of the wood 
 
HIS MEDITATIONS 183 
 
 or common matter of all things, like unto them. Diseased 
 But, to endure but for a while, is common unto minds 
 all. Why then shouldest thou so earnestly either 
 seeke after these things, or fly from them, as 
 though they should endure for ever ? Yet a 
 little while, and thine eyes will be closed up, and 
 for him that caries thee to thy grave shall another 
 mourne within a while after. 
 
 XXXV. A good eye must be good to see 
 whatsoever is to be scene, and not greene things 
 only. For that is proper to sore eyes. So must 
 a good eare, and a good smell be ready for what- 
 soever is either to be heard, or smelt : and a good 
 stomach as indifferent to all kindes of food, as a 
 milstone is, to whatsoever she was made for, to 
 grinde. As ready therefore must a sound under- 
 standing be for whatsoever shall happen. But 
 he that saith, O that my Children might live ! 
 and, O that all men might commend me for 
 whatsoever I doe ! is an eye that seekes after 
 greene things ; or as teeth, after that which is 
 tender. 
 
 XXXVI. There is not any man that is so 
 happy in his death, but that some of those that 
 are by him when he dies, will be ready to rejoyce 
 at his supposed calamity. Is it one that was 
 vertuous and wise indeed ? Will there not some 
 one or other be found, who thus will say to him- 
 selfe, Well now at last shall I be at rest from 
 this Pedagogue. He did not indeed otherwise 
 trouble us much : but I know well enough that in 
 his heart, hee did much condemne us. Thus 
 will they speake of the vertuous. But as for us, 
 
i?4 M. AUREL. ANTONINUS 
 
 Ready to alas ! how many things be there, for which there 
 depart bee many that glad would be to be rid of us. 
 This therefore if thou shall thinke of whensoever 
 thou dyest, thou shalt die the more willingly, 
 when thou shalt thinke with thy selfe, I am now 
 to depart from that world, wherein those that 
 have beene my neerest friends and acquaintances, 
 they whom I have so much suffered for, so often 
 prayed for, and for whom I have taken such care, 
 even they would have me die, hoping that after 
 my death they shall live happier, then they did 
 before. What then should any man desire to 
 continue here any longer ? Neverthelesse, when- 
 soever thou dyest, thou must not be lesse kinde 
 and loving unto them for it ; but as before, see 
 them, continue to be their friend, to wish them 
 well, and meekly, and gently to carry thy selfe 
 towards them, but yet so that on the other side, 
 it make thee not the more unwilling to die. But 
 as it fareth with them that die an easie quick 
 death, whose soule is soon separated from their 
 bodies, so must thy separation from them be. 
 To these had nature joyned and annexed me : 
 now she parts us ; I am ready to depart, as from 
 friends and kinsmen, but yet without either reluc- 
 tancy, or compulsion. For this also is according 
 to Nature. 
 
 XXXVII. Use thy selfe, as often, as thou 
 seest any man doe any thing, presently (if it bee 
 possible) to say unto thy selfe, what is this mans 
 end in this his action ? But begin this course 
 with thy selfe first of all, and diligently examine 
 thy selfe concerning whatsoever thou doest. 
 
HIS MEDITATIONS 185 
 
 XXXVIII. Remember, that that which sets Acci- 
 a man at worke, and hath power over the aflfec- dents 
 tions to draw them either one way, or the other p" Q _ 
 way, is not any externall thing properly but that parties 
 which is hidden within every mans dogmata, and 
 opinions : That, that is Rhetorick ; that is life ; 
 that (to speake true) is man himselfe. As for 
 thy body, which as a vessel, or, a case, com- 
 passeth thee about, and the many and curious 
 instruments that it hath annexed unto it, let them 
 not trouble thy thoughts. For of themselves 
 they are but as a carpenters axe, but that they 
 are borne with us, and naturally sticking unto us. 
 But otherwise, without the inward cause that hath 
 power to moove them, and to restraine them, 
 those parts are of themselves of no more use unto 
 us, then the shuttle is of it selfe to the weaver, or 
 the pen to the writer, or the whip to the coach- 
 man. 
 
 Boobe 
 
 PHE natural! properties, and priviledges of a 
 JL reasonable soule are; That she seeth her 
 selfe ; that she can order, and compose her selfe : 
 that shee makes her selfe as she will her selfe : 
 that shee reapes her owne fruits whatsoever, 
 whereas plants, trees, unreasonable creatures, 
 what fruit soever (be it either fruit properly, 
 or analogically only) they beare, they beare 
 them unto others, and not to themselves. 
 
i86 M. AUREL. ANTONINUS 
 
 Againe ; Whensoever, and wheresoever, sooner 
 eas ?9" or later, her life doth end, she hath her owne 
 g ou l end neverthelesse. For it is not with her, as 
 with dancers, and players, who if they be in- 
 terrupted in any part of their action, the whole 
 action must needes be imperfect : but shee in 
 what part of time or action soever, shee be 
 surprised, can make that which she hath in 
 her hand whatsoever it be, compleat and full, 
 so that she may depart with that comfort, ' I 
 have lived ; neither want I any thing of that 
 which properly did belong unto mee.' Againe, 
 she compasseth the whole world, and penetrateth 
 into the Vanity, and meere outside (wanting 
 substance and solidity) of it, and stretcheth her 
 selfe unto the infinitnesse of eternity ; and the 
 revolution or restauration of all things after a 
 certaine period of time, to the same state and 
 place as before, shee fetcheth about, and doth 
 comprehend in her selfe ; and considers withall, 
 and sees clearly this, that neither they that shall 
 follow us, shall see any new thing, that wee have 
 not scene, nor they that went before, any thing 
 more then wee : but that he that is once come 
 to forty (if he have any wit at all) can in a 
 manner (for that they are all of one kind) see 
 all things, both passed, and future. As proper 
 is it, and natural! to the soule of man to love her 
 neighbour, to be true and modest ; and to regard 
 nothing so much as her selfe : which is also the 
 property of the Law : whereby by the way it 
 appeares, that sound reason and justice comes all 
 to one, and therefore that justice is the chiefe 
 
HIS MEDITATIONS 187 
 
 thing, that reasonable creatures ought to propose How to 
 unto themselves as their end. despise 
 
 II. A pleasant song or dance; the Pancratiastes m 
 exercise, sports that thou art wont to be much 
 taken with, thou shah easily contemne ; if the 
 harmonious voyce thou shalt divide into so many 
 particular sounds whereof it doth consist, and 
 of every one in particular shall aske thy selfe, 
 whether this or that sound is it, that doth so 
 conquer thee. For thou wilt be ashamed of it. 
 And so for shame, if accordingly thou shalt con- 
 sider it, every particular motion and posture by 
 
 it selfe : and so for the wrestlers exercise too. 
 Generally then, whatsoever it be, besides vertue, 
 and those things that proceed from vertue that 
 thou art subject to be much affected with, re- 
 member presently thus to divide it, and by this 
 kind of division, in each particular to attain unto 
 the contempt of the Whole. This thou must 
 transfer and apply to thy whole life also. 
 
 III. That soule which is ever ready, even 
 now presently (if neede be) from the body, 
 whether by way of Extinction, or Dispersion, 
 or Continuation in another place and estate to 
 be separated, how blessed, and happy is it ! But 
 this readinesse of it, it must proceed, not from an 
 obstinate and peremptory resolution of the mind, 
 violently and passionately set upon opposition, as 
 Christians are wont ; but from a peculiar judge- 
 ment ; with discretion and gravity, so that others 
 may be perswaded also and drawne to the like 
 example, but without any noyse and passionate 
 exclamations. 
 
i8 M. AUREL. ANTONINUS 
 
 Tragedy IV. Have I done any thing charitably ? then 
 and am I benefitted by it. See that this upon all 
 
 Comedy occas ; ons ma y p resent j t selfe unto thy mind, 
 and never cease to thinke of it. What is thy 
 profession ? to be good. And how should 
 this be well brought to passe, but by certaine 
 Theorems and doctrines ; Some concerning the 
 Nature of the Universe, and some concern- 
 ing the proper and particular constitution of 
 man. 
 
 V. Tragedies were at first brought in, and in- 
 stituted, to put men in minde of worldly chances 
 and casualties: That these things in the ordinary 
 course of nature did so happen : That men that 
 were much pleased and delighted by such acci- 
 dents upon this stage, would not by the same 
 things in a greater stage be grieved and afflicted : 
 For here you see what is the end of all such 
 things ; and that even they that cry out so 
 mournfully to Cithairon, must beare them for 
 all their cries and exclamations, as well as 
 others. And in very truth many good things 
 are spoken by these Poets ; as that (for ex- 
 ample) is an excellent passage : ' But if so be 
 that I and my two children be neglected by the 
 Gods, they have some reason even for that,' 
 &c. And againe, ' It will but little availe thee 
 to storme and rage against the things themselves,' 
 &c. Againe, * To reape ones life, as a ripe eare 
 of corne ' ; and whatsoever else is to bee found 
 in them, that is of the same kinde. After the 
 Tragedie, the Comccdia vetus, or ancient Comoedie 
 was brought in, which had the liberty to enveigh 
 
HIS MEDITATIONS 189 
 
 against personall vices ; being therefore through A man 
 this her freedome and libertie of speech of very cu * ^ 
 
 good use and effect, to restraine men from pride *^ ? e 
 
 7n 1-1 i joined 
 
 and arrogancie. 1 o which end it was, that 
 
 Diogenes tooke also the same liberty. After 
 these, what were either the Media, or Nova 
 Comadia admitted for, but meerely, (or for the 
 most part at least) for the delight and pleasure 
 of curious and excellent imitation ? It will 
 steale away ; looke to it, &c. Why, no man 
 denies, but that these also have some good things 
 whereof that may be one : But the whole drift 
 and foundation of that kinde of Dramatical! 
 Poetry, what is it else, but as we have 
 said ? 
 
 VI. How clearely doth it appeare unto thee, 
 that no other course of thy life could fit a true 
 Philosophers practise better, then this very course, 
 that thou art now already in ? 
 
 VII. A branch cut off from the continuity of 
 that which was next unto it, must needs be cut 
 off from the whole tree: so a man that is divided 
 from another man, is divided from the whole 
 Society. A branch is cut off by another, but 
 hee that hates and is averse, cuts himselfe off 
 from his neighbour, and knowes not that at the 
 same time he divides himselfe from the whole 
 bodie, or, corporation. But herein is the gift 
 and mercy of God, the Author of this society, 
 in that, once cut off wee may grow together and 
 become part of the Whole againe. But if this 
 happen often the misery is that the further a man 
 is runne in this division, the harder he is to be 
 
190 M. AUREL. ANTONINUS 
 
 The reunited and restored againe : and however the 
 
 fugitive branch which, once cut off, afterwards was graffed 
 
 soldier j n ^ goners can ^n y OU j s not Jik e tna t which 
 
 sprouted together at first, and still continued in 
 
 the unity of the body. 
 
 VIII. To grow together like fellow branches 
 in matter of good correspondence and affection ; 
 but not in matter of opinions. They that shall 
 oppose thee in thy right courses, as it is not in 
 their power to divert thee from thy good action, 
 so neither let it be to divert thee from thy good 
 affection towards them. But be it thy care to 
 keepe thy selfe constant in both ; both in a right 
 judgement and action, and in true meekenesse 
 towards them, that either shall doe their en- 
 deavour to hinder thee, or at least will be dis- 
 pleased with thee for what thou hast done. For 
 to faile in either (either in the one to give over 
 for feare, or in the other to forsake thy naturall 
 affection towards him, who by nature is both thy 
 friend and thy kinsman) is equally base, and 
 much savouring of the disposition of a cowardly 
 fugitive souldier. 
 
 IX. It is not possible that any nature should 
 bee inferiour unto art, since that all arts imitate 
 nature. If this be so ; that the most perfect and 
 generall nature of all natures should in her opera- 
 tion come short of the skill of arts, is most im- 
 probable. Now common is it to all arts, to 
 make that which is worse for the betters sake. 
 Much more then doth the common Nature doe 
 the same. Hence is the first ground of Justice. 
 From Justice all other vertues have their exist- 
 
HIS MEDITATIONS 19' 
 
 ence. For Justice cannot be preserved, if either Totus 
 wee settle our mindes and affections upon worldly teres 
 things ; or be apt to be deceived, or rash, and *?".? 
 inconstant. dus 
 
 X. The things themselves (which either to 
 get or to avoid thou art put to so much trouble) 
 come not unto thee themselves ; but thou in a 
 manner goest unto them. Let then thine owne 
 judgement and opinion concerning those things 
 be at rest ; and as for the things themselves, 
 they stand still and quiet, without any noyse or 
 stirre at all ; and so shall all pursuing and flying 
 cease. 
 
 XI. Then is the Soule as Empedocles doth 
 liken it like unto a Sphere, or Globe, when she 
 is all of one forme and figure : When shee neither 
 greedily stretcheth out her selfe unto any thing, 
 nor basely contracts her selfe, or lies flat and 
 dejected ; but shineth all with light, whereby 
 shee does see and behold the true nature, both 
 that of the Universe, and her owne in particular. 
 
 XII. Will any contemne me ? let him looke 
 to that, upon what grounds he does it : my care 
 shall be that I may never be found either doing, 
 or speaking any thing that doth truly deserve 
 contempt. Will any hate me ? let him looke to 
 that. I for my part will be kinde and loving 
 unto all, and even unto him that hates me, whom- 
 soever he be, will I be ready to shew his error, 
 not by way of exprobation, or ostentation of my 
 patience, but ingenuously and meekly : such as 
 was that famous Phocion, if so bee that he did 
 not dissemble. For it is inwardly that these 
 
i 9 * M. AUREL. ANTONINUS 
 
 Do not things must be : that the gods who look in- 
 protest W ardly, and not upon the outward appearance, 
 too much ma y beho]^ a raan tru ]y f ree f rom a ]i indigna- 
 tion and griefe. For what hurt can it be unto 
 thee whatsoever any man else doth, as long as 
 thou mayest doe that which is proper and sut- 
 able to thine owne nature? Wilt not thou (a 
 man wholly appointed to be both what, and as 
 the common good shall require) accept of that 
 which is now seasonable to the nature of the 
 Universe ? 
 
 XIII. They contemne one another, and yet 
 they seeke to please one another : and whilest 
 they seeke to surpasse one another in worldly 
 pompe and greatnesse, they most debase and 
 prostitute themselves in their better part one to 
 another. 
 
 XIV. How rotten and unsincere is he, that 
 saith, I am resolved to carry my selfe hereafter 
 towards you with all ingenuity, and simplicity. 
 O man, what doest thou meane ! what needs 
 this profession of thine ? the thing it selfe will 
 shew it. It ought to be written upon thy fore- 
 head. No sooner thy voyce is heard, then thy 
 countenance must be able to shew what is in 
 thy mind : even as he that is loved knowes pre- 
 sently by the lookes of his sweet-heart what is 
 in her minde. Such must he be for all the 
 world, that is truly simple and good, as he 
 whose arme holes are offensive, that whosoever 
 stands by, as soone as ever he comes neere him, 
 may as it were smell him whether he will or no. 
 But the affectation of simplicity, is nowise laud- 
 
HIS MEDITATIONS 193 
 
 able. There is nothing more shamefull then per- Power 
 fidious friendship. Above all things, that must v er ur 
 be avoided. However true goodnesse simplicity nou S 
 and kindnesse cannot so be hidden, but that as 
 we have already said in the very eyes and coun- 
 tenance they will shew themselves. 
 
 XV. To live happily is an inward power 
 of the soule, when shee is affected with 
 indifferencie, towards those things that are 
 by their nature indifferent. To be thus 
 affected she must consider all worldly objects 
 both divided and whole : remembring withall 
 that no object can of it selfe beget any opinion 
 in us, neither can come to us, but stands without 
 still and quiet ; but that we our selves beget, and 
 as it were print in our selves opinions concerning 
 them. Now it is in our power, not to print 
 them ; and if they creepe in and lurk in some 
 corner, it is in our power to wipe them off. 
 Remembering moreover, that this care and 
 circumspection of thine, is to continue but for 
 a while, and then thy life will be at an end. 
 And what should hinder, but that thou mayest 
 doe well with all these things ? For if they be 
 according to nature, rejoyce in them, and let 
 them be pleasing and acceptable unto thee. 
 But if they be against Nature, seek thou that 
 which is according to thine owne Nature, and 
 whether it be for thy credit or no, use all pos- 
 sible speed for the attainment of it : for no man 
 ought to be blamed, for seeking his owne good 
 and happinesse. 
 
 XVI. Of every thing thou must consider 
 
194 M. AUREL. ANTONINUS 
 
 Atoms from whence it came, of what things it doth 
 or Na- consist, and into what it will be changed : what 
 will be the nature of it, or what it will be like 
 unto when it is changed ; and that it can suffer 
 no hurt by this change. And as for other mens, 
 either foolishnesse, or wickednesse, that it may 
 not trouble and grieve thee ; First generally thus ; 
 What reference have I unto these ? and that we 
 are all borne for one anothers good : Then more 
 particularly after another consideration ; as a Ram 
 is first in a flock of Sheepe, and a Bull in a 
 Heard of cattell, so am I borne to rule over 
 them. Begin yet higher, even from this : if 
 Atomes be not the beginning of all things, then 
 which to beleeve nothing can be more absurd, 
 then must we needes grant that there is a 
 Nature, that doth governe the Universe. If 
 such a Nature, then are all worse things made 
 for the betters sake ; and all better for one 
 anothers sake. Secondly, what manner of men 
 they be, at board, and upon their beds, and so 
 forth. But above all things, how they are 
 forced by their opinions that they hold, to 
 doe what they doe ; and even those things 
 that they doe, with what pride and selfe-con- 
 ceit they doe them. Thirdly, that if they doe 
 these things rightly, thou hast no reason to be 
 grieved. But if not rightly, it must needes be 
 that they doe them against their wills, and 
 through meere ignorance. For as, according to 
 Platoes opinion, no soule doth willingly erre, so 
 by consequent neither doth it anything otherwise 
 then it ought, but against her will. Therefore are 
 
HIS MEDITATIONS 195 
 
 they grieved, whensoever they heare themselves Reasons 
 charged, either of unjustice, or unconscionable- 
 nesse, or covetousnesse, or in generall, of any 
 injurious kinde of dealing towards their neigh- 
 bours. Fourthly, that thou thy selfe doest trans- 
 gresse in many things, and art even such another 
 as they are. And though perchance thou doest 
 forbeare the very act of some sinnes, yet hast 
 thou in thy selfe an habitual! disposition to them, 
 but that either through feare, or vaine glory, or 
 some such other ambitious foolish respect, thou 
 art restrained. Fiftly, that whether they have 
 sinned or no, thou doest not understand per- 
 fectly. For many things are done by way of 
 discreet policy ; and generally a man must know 
 many things first, before he be able truly and 
 judiciously to judge of another mans action. 
 Sixtly, that whensoever thou doest take on 
 grievously, or makest great woe, little doest 
 thou remember then that a mans life, is but for 
 a moment of time, and that within a while we 
 shall all bee in our graves. Seventhly, That 
 it is not the sinnes and transgressions themselves 
 that trouble us properly ; for they have their 
 existence in their mindes and understandings 
 onely, that commit them ; but our owne opin- 
 ions concerning those sinnes. Remove then, 
 and bee content to part with that conceit of 
 thine, that it is a grievous thing, and thou hast 
 removed thine anger. But how should I re- 
 move it ? How ? reasoning with thy selfe that 
 it is not shamefull. For if that which is shame- 
 full, be not the onely true evill that is, thou 
 
i 9 6 M. AUREL. ANTONINUS 
 
 Coals also wilt be driven whiJest thou doest follow 
 of fire t he common instinct of Nature, to avoyde that 
 which is evill, to commit many unjust things, 
 and to become a thiefe, and any thing, that 
 will make to the attainement of thy intended 
 worldly ends. Eightly, How many things may 
 and doe oftentimes follow upon such fits of anger 
 and griefe ; farre more grievous in themselves, 
 then those very things which we are so grieved 
 or angry for. Ninthly, That meekenesse is a 
 thing unconquerable, if it be true and natural!, 
 and not affected, or hypocriticall. For how 
 shall even the most fierce and malicious that 
 thou shalt conceive, be able to hold on against 
 thee, if thou shalt still continue meeke and loving 
 unto him ; and that even at that time, when hee 
 is about to doe thee wrong, thou shalt be well 
 disposed, and in good temper, with all meeke- 
 nesse to teach him, and to instruct him better ? 
 As for example ; My sonne, we were not borne 
 for this, to hurt and annoy one another ; It will 
 be thy hurt not mine, my sonne : and so to shew 
 him forcibly and fully, that it is so in very deede : 
 and that neither Bees doe it one to another, nor 
 any other creatures that are naturally sociable. 
 But this thou must doe, not scoffingly, not by 
 way of exprobation, but tenderly without any 
 harshnesse of words. Neither must thou doe 
 it by way of exercise, or ostentation, that they 
 that are by and heare thee, may admire thee: 
 but so al waves that no body be privie to it, 
 but himselfe alone : yea, though there be more 
 present at the same time. These nine particular 
 
HIS MEDITATIONS 197 
 
 heads, as so many gifts from the Muses, see that Quiet 
 thou remember well : and begin one day, whilest strength 
 thou art yet alive, to bee a man indeed. But 
 on the other side thou must take heede, as much 
 to flatter them, as to be angry with them : for 
 both are equally uncharitable, and equally hurt- 
 full. And in thy passions, take it presently to 
 thy consideration, that to be angry, is not the 
 part of a man, but that to be meeke and gentle, 
 as it savours of more humanity, so of more man- 
 hood. That in this, there is strength and nerves, 
 or vigour and fortitude ; whereof anger and in- 
 dignation is altogether voyde. For the neerer 
 every thing is unto unpassionatenesse, the neerer 
 it is unto power. And as griefe doth proceed 
 from weaknesse, so doth anger. For both, both 
 hee that is angry and that grieveth, have received 
 a wound, and cowardly have as it were yeelded 
 themselves unto their affections. If thou wilt 
 have a Tenth also, receive this Tenth gift from 
 Hercules the Guide and Leader of the Muses : 
 That is a mad mans part, to looke that there 
 should be no wicked men in the World, because 
 it is impossible. Now for a man to brooke well 
 enough, that there should be wicked men in the 
 World, but not to endure that any should trans- 
 gresse against himselfe, is against all equity, and 
 indeede tyrannicall. 
 
 XVII. Foure severall dispositions, or, inclina- 
 tions there be of the minde and understanding, 
 which to be aware of, thou must carefully ob- 
 serve : and whensoever thou doest discover them, 
 thou must rectifie them, saying to thy selfe con- 
 
i 9 * M. AUREL. ANTONINUS 
 
 The cerning every one of them, This imagination is 
 Elements not nec essary ; This is uncharitable : This thou 
 selves 8 ^ ia ^ t 8 P ea ' ce as anot her mans slave, or instrument ; 
 obedient tn en which nothing can be more senselesse and 
 to Nature absurd : For the Fourth, thou shall sharply 
 check and upbraid thy selfe, for that thou doest 
 suffer that more divine part in thee, to become 
 subject and obnoxious to that more ignoble part 
 of thy body, and the grosse lusts and concupi- 
 scences thereof. 
 
 XVIII. What portion soever, either of aire, 
 or fire there be in thee, although by nature it 
 tend upwards, submitting neverthelesse to the 
 ordinance of the Universe, it abides here below 
 in this mixt body. So whatsoever is ia thee, 
 either earthy, or humid, although by nature it 
 tend downwards, yet is it against its nature both 
 raised upwards, and standing, or consistent. So 
 obedient are even the Elements themselves to the 
 Universe, abiding patiently wheresoever (though 
 against their Nature) they are placed, untill the 
 sound as it were of their retreate, and separation. 
 Is it not a grievous thing then, that thy reasonable 
 part only should be disobedient, and should not 
 endure to keepe its place : yea though it be 
 nothing enjoyned that is contrary unto it, but 
 that only which is according to its nature ? For 
 wee cannot say of it when it is disobedient, as 
 wee say of the fire, or aire, that it tends upwards 
 towards its proper Element, for then goes it the 
 quite contrary way. For the motion of the 
 minde to any injustice, or incontinency, or to 
 sorrow, or to feare, is nothing else but a separ- 
 
HIS MEDITATIONS 199 
 
 ation from nature. Also when the minde is How to 
 grieved for any thing that is happened by the ^ e *h e 
 
 divine Providence, then doth it likewise forsake same 
 ' T-, . . man 
 
 its owne place. ror it was ordained unto a j ways 
 
 holinesse and godlinesse, which specially consist 
 in an humble submission to God and his Provi- 
 dence in all things ; as well as unto Justice : 
 these also being part of those duties, which as 
 naturally sociable, wee are bound unto ; and 
 without which wee cannot happily converse one 
 with another : yea and the very ground, and 
 fountaine indeed of all just actions. 
 
 XIX. He that hath not one and the selfe same 
 generall end alwayes as long as he liveth, cannot 
 possibly be one and the selfe same man alwayes. 
 But this will not suffice except thou adde also 
 what ought to be this generall end. For as the 
 generall conceit and apprehension of all those 
 things which upon no certaine ground are by the 
 greater part of men deemed good, cannot be 
 uniforme and agreeable, but that only which is 
 limited, and restrained by some certaine pro- 
 prieties and conditions, as of community : that 
 nothing be conceived good, which is not com- 
 monly, and publickly good : so must the end also 
 that wee propose unto our selves, be common 
 and sociable. For he that doth direct all his 
 owne private motions and purposes to that end, 
 all his actions will be agreeable and uniforme ; 
 and by that meanes will be still the same man. 
 
 XX. Remember the fable of the countrey 
 mouse and the citie mouse, and the great fright 
 and terror that this was put into. 
 
*oo M. AUREL. ANTONINUS 
 
 Good XXI. Socrates was wont to call the common 
 Maxims conceits and opinions of men, the common 
 Lamiae, or bugbeares of the world : the proper 
 terrour of silly children. 
 
 XXII. The Lacedemonians at their publick 
 spectacula, were wont to appoint seates and 
 formes for their strangers in the shadow, they 
 themselves were content to set any where. 
 
 XXIII. What Socrates answered unto 
 Perdiccas, why he did not come unto him, Least 
 of all deathes I should die the worst kinde of 
 death, said he : that is, not able to requite the 
 good that hath beene done unto mee. 
 
 XXIV. In the ancient mysticall letters of the 
 Ephesians, commonly called Ephaitf littere, there 
 was an Item, that a man should alwayes have in his 
 minde some one or other of the Ancient Worthies. 
 
 XXV. The Pythagoreans were wont betimes 
 in the morning the first thing they did, to looke 
 up unto the heavens, to put themselves in minde 
 of them who constantly, and unvariably did per- 
 forme their taske : as also to put themselves in 
 minde of orderlinesse, or good order, and of 
 purity, and of naked simplicity. For no starre 
 or planet hath any cover before it. 
 
 XXVI. How Socrates looked, when hee was 
 faine to gird himselfe with a skinne, Xanthippe 
 his wife having taking away his clothes, and 
 carried them abroad with her, and what he said to 
 his fellowes and friends, who were ashamed ; and 
 out of respect to him, did retire themselves when 
 they saw him thus decked. 
 
 XXVII. In matter of writing or reading thou 
 
HIS MEDITATIONS 10. 
 
 must needs be taught before thou can doe either : Good 
 much more in matter of life. For thou art borne Maxims 
 a meere slave, to thy senses and brutish affections ' ; 
 destitute without teaching of all true knowledge 
 and sound reason. 
 
 XXVIII. <My heart smiled within me.' 
 * They will accuse even vertue her selfe, with 
 hainous, and opprobrious words.' 
 
 XXIX. As they that long after figges in 
 winter when they cannot be had ; so are they 
 that long after children, before they be granted 
 them. 
 
 XXX. As often as a Father kisseth his Child, 
 Hee should say secretly with himselfe ' (said 
 Epictetus,) * To-morrow perchance shall he die.' 
 But these words be ominous. No words 
 ominous (said he) that signifie any thing that is 
 naturall : In very truth and deed not more 
 ominous then this, ' To cut downe grapes when 
 they are ripe.' Green grapes, ripe grapes, dried 
 grapes, or raisons : so many changes and muta- 
 tions of one thing, not into that which was not 
 absolutely, but rather so many severall changes 
 and mutations, not into that which hath no 
 being at all, but into that which is not yet in 
 being. 
 
 XXXI. ' Of the free will there is no thiefe or 
 robber : ' out of Epictetus ; Whose is this also : 
 That wee should finde a certaine art and method 
 of assenting ; and that we should alwayes observe 
 with great care and heed the inclinations of our 
 mindes, that they may alwayes be with their due 
 restraint and reservation, alwayes charitable, and 
 
ioi M. AUREL. ANTONINUS 
 
 No petty according to the true worth of every present 
 
 matter object. And as for earnest longing, that wee 
 
 :e should altogether avoide it : and to use averse- 
 
 nesse in those things onely, that wholly depend 
 
 of our owne wills. It is not about ordinary 
 
 petty matters, believe it, that all our strife and 
 
 contention is, but whether, with the vulgar, wee 
 
 should be mad, or by the helpe of Philosophic 
 
 wise and sober, said he. 
 
 XXXII. Socrates said, ' What will you have ? 
 the soules of reasonable, or unreasonable creatures ? 
 Of reasonable. But what? Of those whose reason 
 is sound and perfect : or of those whose reason is 
 vitiated and corrupted ? Of those whose reason 
 is sound and perfect. Why then labour yee 
 not for such ? Because we have them already. 
 What then doe yee so strive and contend 
 betweene you ? ' 
 
 Boofce 
 
 TX7HATSOEVER thou doest hereafter 
 V V adspire unto, thou mayest even now 
 enjoy and possesse, if thou doest not envie thy 
 selfe thine owne happinesse. And that will 
 bee, if thou shalt forget all that is past, and for 
 the future, referre thy selfe wholy to the divine 
 providence, and shalt bend and apply all thy 
 present thoughts and intentions, to holinesse and 
 righteousnesse. To holinesse, in accepting wil- 
 lingly whatsoever is sent by the divine provi- 
 
HIS MEDITATIONS 103 
 
 dence, as being that which the nature of the Holi- 
 Universe hath appointed unto thee, which also ness and 
 hath appointed thee for that, whatsoever it be. 
 To righteousnesse, in speaking the Truth freely, 
 and without ambiguity ; and in doing all things 
 justly and discreetly. Now in this good course, 
 let not other mens either wickednesse, or opinion, 
 or voyce hinder thee : no, nor the sense of this 
 thy pamperd masse of flesh : for let that which 
 suffers, looke to it selfe. If therefore whenso- 
 ever the time of thy departing shall come, thou 
 shalt readily leave all things, and shalt respect 
 thy minde onely, and that divine part of thine, 
 and this shall be thine onely feare, not that some 
 time or other, thou shalt cease to live, but thou 
 shalt never begin to live according to Nature : 
 then shalt thou be a man indeede, worthy 
 of that world, from which thou hadst thy 
 beginning ; then shalt thou cease to be a 
 stranger in thy Country, and to wonder at 
 those things that happen dayly, as things 
 strange and unexpected, and anxiously to 
 depend of divers things that are not in thy 
 power. 
 
 II. God beholds our mindes and understand- 
 ings, bare and naked from these materiall vessels, 
 and outsides, and all earthly drosse. For with 
 his simple and pure understanding, hee pierceth 
 into our inmost and purest parts, which from 
 His, as it were by a water pipe and chanell, first 
 flowed and issued. This if thou also shalt use 
 to doe, thou shalt rid thy selfe of that manifold 
 luggage, wherewith thou art round about en- 
 
104 M. AUREL. ANTONINUS 
 
 The cumbred. For hee that does regard neither his 
 trinity body, nor his cloathing, nor his dwelling, nor any 
 mafl such externall furniture, must needes gaine unto 
 himselfe great rest and ease. Three things there 
 be in all, which thou doest consist of; thy body, 
 thy life, and thy minde. Of these the two former, 
 are so farre forth thine, as that thou art bound 
 to take care for them. But the third alone is 
 that which is properly thine. If then thou shall 
 separate from thy selfe, that is from thy 
 minde, whatsoever other men either doe or say, 
 or whatsoever thou thy selfe hast heretofore either 
 done or said ; and all troublesom thoughts con- 
 cerning the future, and whatsoever, (as either 
 belonging to thy body or life:) is without the 
 jurisdiction of thine owne will, and whatsoever 
 in the ordinary course of humane chances and 
 accidents doth happen unto thee ; so that thy 
 minde (keeping her selfe loose and free from all 
 outward coincidentall intanglements ; alwayes in 
 a readinesse to depart : ) shall live by her selfe, 
 and to her selfe, doing that which is just, accept- 
 ing whatsoever doth happen, and speaking the 
 truth alwayes ; If I say thou shall separate from 
 thy minde, whatsoever by sympathie might ad- 
 here unto it, and all time both past and future, 
 and shalt make thy selfe in all points and respects, 
 like unto Empedocles his allegorical Sphere, ' all 
 round and circular,' &c. and shalt thinke of no 
 longer life, then that which is now present : 
 Then shalt thou bee truly able to passe the 
 remainder of thy dayes without troubles and dis- 
 tractions ; nobly and generously disposed, and in 
 
HIS MEDITATIONS 105 
 
 good favour and correspondency, with that Spirit Do the 
 which is within thee. dead 
 
 III. I have often wonderd, how it should e - p 
 come to passe, that every man loving himselfe 
 
 best, should more regard other mens opinions 
 concerning himselfe, then his owne. For if any 
 God or grave Master standing by, should com- 
 mand any of us to think nothing by himselfe, but 
 what he should presently speake out ; no man 
 were able to endure it, though but for one day. 
 Thus doe wee feare more what our neighbours 
 will think of us, then what wee our selves. 
 
 IV. How comes it to passe, that the Gods 
 having ordered all other things so well and so 
 lovingly, should be overseene in this one onely 
 thing, that whereas there hath beene some very 
 good men, that have made many covenants as it 
 were with God, and by many holy actions, 
 and outward services contracted a kinde of 
 familiarity with Him ; that these men when 
 once they are dead, should never be restored 
 to life, but be extinct for ever. But this 
 thou mayest be sure of, that this (if it be so 
 indeed) would never have beene so ordered 
 by the Gods, had it beene fit otherwise. For 
 certainly it was possible, had it beene more 
 just so ; and had it beene according to 
 Nature, the Nature of the Universe would easily 
 have borne it. But now because it is not so, (if 
 so be that it be not so indeed) be therefore con- 
 fident that it was not fit it should be so. For 
 thou seest thy selfe, that now seeking after this 
 matter, how freely thou doest argue and contest 
 
206 M. AUREL. ANTONINUS 
 
 What with God. But were not the Gods both just and 
 things to g OO( i i n the highest degree, thou durst not thus 
 16 uoon reason u 'i tn ^em. Now if just and good, it 
 could not be that in the creation of the world, 
 they should either unjustly, or unreasonably over- 
 see any thing. 
 
 V. Use thy selfe even unto those things that thou 
 doest at first despaire of. For the left hand wee 
 see, which for the most part lyeth idle because not 
 used ; yet doth it hold the bridle with more strength 
 then the right, because it hath beene used unto 
 it. 
 
 VI-. Let these be the objects of thy ordinarie 
 meditation : to consider, what manner of men 
 both for soule and body wee ought to be, when- 
 soever death shall surprise us : The shortnesse of 
 this our mortall life : The immense vastnesse of 
 the time that hath beene before, and will be after 
 us : the frailty of every worldly materiall object : 
 all these things to consider, and behold cleerly in 
 themselves, all disguisement of externall outside 
 being removed and taken away. Againe, to 
 consider the efficient causes of all things : the 
 proper ends and references of all actions : what 
 paine is in it selfe, what pleasure, what death : 
 what fame or honour, how every man is the true 
 and proper ground of his owne rest and tran- 
 quillity, and that no man can truly be hindered 
 by any other: That all is but conceit and 
 opinion. As for the use of thy Dogmata, thou 
 must carry thy selfe in the practice of them, 
 rather like unto a Pancratiastes, or, one that at 
 the same time both fights and wrastles with 
 
HIS MEDITATIONS 107 
 
 hands and feet, then a Gladiator. For this, Be not 
 if he lose his sword that he fights with, he is surprised 
 gone : whereas the other hath still his hand free, 
 which he may easily turne, and manage at his will. 
 
 VII. All worldly things thou must behold 
 and consider, dividing them into matter, forme, 
 and reference, or their proper end. 
 
 VIII. How happy is man in this his power 
 that hath beene granted unto him : that he needs 
 not doe any thing but what God shall approve, 
 and that he may imbrace contentedly, whatso- 
 ever God doth send unto him ? 
 
 IX. Whatsoever doth happen in the ordinary 
 course and consequence of naturall events, neither 
 the gods, (for it is not possible, that they either 
 wittingly, or unwittingly should do anything 
 amisse) nor men, (for it is through ignorance, 
 and therefore against their wills that they doe 
 any thing amisse) must be accused. None then 
 must bee accused. 
 
 X. How ridiculous and strange is hee, that 
 wonders at any thing that happens in this life in 
 the ordinary course of nature ! 
 
 XI. Either Fate, (and that either an absolute 
 necessity, and unavoidable decree ; or a placable 
 and flexible Providence) or All is a mere casuall 
 Confusion, voide of all order and government. 
 If an absolute and unavoidable Necessity, why 
 doest thou resist? If a placable and exorable 
 Providence, make thy self worthy of the divine 
 helpe and assistance. If all be a mere confusion 
 without any Moderator, or Govemour, then hast 
 thou reason to congratulate thy selfe, that in such 
 
ao8 M. AUREL. ANTONINUS 
 
 The a generall flood of Confusion, thou thy selfe hast 
 
 vicious obtained a reasonable Facultie, whereby thou 
 
 "^J mayest governe thine owne life and actions. 
 
 needs But if thou beest caried away with the flood, it 
 
 sin must be thy body perchance, or thy life, or some 
 
 other thing that belongs unto them that is caried 
 
 away : thy minde and understanding cannot. 
 
 Or should it be so, that the light of a candle 
 
 indeed is still bright, and lightsome untill it be 
 
 put out : and should Truth, and Righteousnesse, 
 
 and Temperance cease to shine in thee whilest 
 
 thou thy selfe hast any being ? 
 
 XII. At the conceit and apprehension that 
 such and such a one hath sinned, thus reason with 
 thy selfe, What do I know whether this be a 
 sinne indeed, as it seemes to be ? But if it be, 
 what doe I know but that he himselfe hath 
 already condemned himselfe for it ? And that 
 is all one as if a man should scratch and teare 
 his owne face, an object of compassion rather 
 then of anger. Againe, that he that would 
 not have a vicious man to sinne, is like 
 unto him that would not have moisture 
 in the figge, nor children to weepe, nor a 
 horse to neigh, nor any thing else that in the 
 course of nature is necessary. For what shall 
 he doe that hath such an habit ? If thou 
 therefore beest powerfull and eloquent, remedy 
 it if thou canst. 
 
 XIII. If it be not fitting; doe it not. If it 
 bee not true, speake it not. Ever maintaine 
 thine owne purpose and resolution free from all 
 compulsion and necessitie. 
 
HIS MEDITATIONS 209 
 
 XIV. Of every thing that presents it selfe Rules of 
 unto thee, to consider what the true nature of it conduct 
 is, and to unfold it, as it were, by dividing it into 
 
 that which is formall : that which is materiall : 
 the true use or end of it, and the just time that it 
 is appointed to last. 
 
 XV. It is high time for thee, to understand 
 that there is somewhat in thee, better and more 
 divine then either thy passions, or thy sensual 
 appetites and affections. What is now the object 
 of my minde, is it feare, or suspition, or lust, or 
 any such thing ? To doe nothing rashly without 
 some certaine end ; let that be thy first care. 
 The next, to have no other end then the com- 
 mon good. For, alas ! yet a little while, and 
 thou art no more : no more will any, either of 
 those things that now thou seest, or of those 
 men that now are living, be any more. For 
 all things are by nature appointed soone to be 
 changed, turned, and corrupted, that other things 
 might succeed in their roome. 
 
 XVI. Remember that all is but opinion, and 
 all opinion depends of the minde. Take thine 
 opinion away, and then as a ship that hath 
 stricken in within the armes and mouth of the 
 harbour, a present calme ; all things safe and 
 steady : a Bay, not capable of any stormes and 
 tempests : as the Poet hath it. 
 
 XVII. No operation whatsoever it be, ceasing 
 for a while, can be truly said to suffer any evill, 
 because it is at an end. Neither can he that is 
 the Author of that operation ; for this very re- 
 spect, because his operation is at an end, be said 
 
no M. AUREL. ANTONINUS 
 
 The to suffer any evill. Likewise then, neither can 
 world t h e w hole body of all our actions (which is our 
 
 fresh ^ e ) '^ ' n t ' me * l cease > be said to suffer any 
 and evill for this very reason, because it is at an end : 
 
 new nor He truly be said to have beene ill affected, 
 that did put a period to this series of actions. 
 Now this time or certaine period, depends of the 
 determination of Nature : sometimes of particular 
 nature, as when a man dyeth old ; but of nature 
 in generall, however ; the parts whereof thus 
 changing one after another, the whole world still 
 continues fresh and new. Now that is ever best 
 and most seasonable, which is for the good of 
 the Whole. Thus it appeares that death of it 
 selfe, can neither bee hurtfull to any in particular, 
 because it is not a shamfull thing (for neither is 
 it a thing that depends of our owne will, nor of 
 it selfe contrary to the common good) and gener- 
 ally, as it is both expedient and seasonable to the 
 Whole, that in that respect it must needs be good. 
 It is that also, which is brought unto us by the 
 order and appointment of the divine providence ; 
 so that hee whose will and minde in these things 
 runnes along with the divine ordinance, and by 
 this concurrence of his will and minde with the 
 Divine providence, is led and driven along, as it 
 were by God himselfe, may truly be termed and 
 esteemed the Qtopopr^c,:, or Divinely led and 
 inspired. 
 
 XVIII. These three things thou must have 
 alwayes in a readiness : first concerning thine 
 owne actions, whether thou doest nothing either 
 idly, or otherwise, then justice and equity doe 
 
HIS MEDITATIONS an 
 
 require : and concerning those things that happen Three 
 unto thee externally, that either they happen unto Maxims 
 thee by chance, or by providence; of which two to 
 accuse either, is equally against reason. Secondly, 
 what like unto our bodies are whilest yet rude 
 and imperfect, untill they be animated : and from 
 their animation, untill their expiration : of what 
 things they are compounded, and into what things 
 they shall be dissolved. Thirdly, how vaine all 
 things will appeare unto thee when, from on high 
 as it were, looking down, thou shall contemplate 
 all things upon Earth, and the wonderfull 
 mutability, that they are subject unto: con- 
 sidering withall, the infinite both greatnesse and 
 variety of things aeriall and things caelestiall, 
 that are round about it. And that as often as 
 thou shall behold them, thou shall slill see the 
 same : as the same things, so the same shortnesse 
 of conlinuance of all those ihings. And, behold, 
 These be ihe things that we are so proud, and 
 puffed up for. 
 
 XIX. Cast away from thee opinion, and thou 
 art safe. And what is it that hinders thee from 
 casting of it away ? When thou arl grieved at 
 any thing, hast thou forgolten lhal all things 
 happen according to the Nature of the Universe ; 
 and that him onely it concernes, who is in fault ; 
 and moreover, that what is now done, is that 
 which from ever hath beene done in the world, 
 and will ever be done, and is now done every 
 where : how neerely all men are allied one to 
 another by a kindred not of blood, nor of seed, 
 but of the same minde. Thou hast also forgotten 
 
in M. AUREL. ANTONINUS 
 
 Man's that every mans minde, partakes of the Deity, 
 mind an( j issueth from thence ; and that no man can 
 16 properly call any thing his owne, no not his 
 sonne, nor his body, nor his life ; for that they 
 all proceed from that One who is the giver of all 
 things : That all things are but opinion ; that 
 no man lives properly, but that very instant of 
 time which is now present. And therefore that 
 no man whensoever hee dieth can properly 
 be said to lose any more, then an instant of 
 time. 
 
 XX. Let thy thoughts ever runne upon them, 
 who once for some one thing or other, were 
 moved with extraordinary indignation ; who were 
 once in the highest pitch of either honour, or 
 calamity ; or mutuall hatred and enmity ; or of 
 any other fortune or condition whatsoever. Then 
 consider whats now become of all those things. 
 All is turned to smoake ; all to ashes, and a 
 meere fable ; and perchance not so much as a 
 fable. As also whatsoever is of this Nature, as 
 Fabius Catulinus in the field ; Lucius Lupus, 
 and Stertinius at Baiae ; Tiberius at Capreae : 
 and Velius Rufus, and all such examples of 
 vehement prosecution in worldly matters ; let 
 these also runne in thy minde at the same time ; 
 and how vile every object of such earnest and 
 vehement prosecution is ; and how much more 
 agreeable to true Philosophic it is, for a man to 
 carry himselfe in every matter that offers it selfe, 
 justly, and moderately, as one that followeth the 
 Gods with all simplicity. For, for a man to be 
 proud and high conceited, that he is not proud 
 
HIS MEDITATIONS 113 
 
 and high conceited, is of all kinde of pride and I know 
 presumption, the most intolerable. that 
 
 XXI. To them that aske thee, Where hast 
 thou scene the Gods, or how knowest thou 
 certainly that there be Gods, that thou art so 
 devout in their worship ? I answer first of all, 
 that even to the very eye, they are in some 
 manner visible and apparent. Secondly, neither 
 have I ever scene mine owne soule, and yet I 
 respect and honour it. So then for the Gods, 
 by the dayly experience that I have of their 
 power and providence towards my selfe and 
 others, I know certainly that they are, and 
 therefore worship them. 
 
 XXII. Herein doth consist happinesse of life, 
 for a man to know thoroughly the true nature of 
 every thing ; What is the matter, and what is the 
 forme of it : with all his heart and soule, ever to 
 doe that which is just, and to speake the truth. 
 What then remaineth but to enjoy thy life in a 
 course and coherence of good actions, one upon 
 another immediatly succeeding, and never inter- 
 rupted, though for never so little a while ? 
 
 XXIII. There is but one light of the sunne, 
 though it be intercepted by walls and mountaines, 
 and other thousand objects. There is but one 
 common substance of the whole World, though 
 it be concluded and restrained into severall 
 different bodies, in number infinite. There is 
 but one common soule, though divided into 
 innumerable particular essences and natures. So 
 is there but one common intellectuall soule, 
 though it seeme to be divided. And as for all 
 
in M. AUREL. ANTONINUS 
 
 What other parts of those Generalls which we have 
 ~ s * mentioned, as either sensitive soules or subjects, 
 desire? t ' iese ^ themselves (as naturally irrational) have 
 no common mutuall reference one unto another, 
 though many of them containe a Mind, or 
 Reasonable Faculty in them, whereby they are 
 ruled and governed. But of every reasonable 
 minde, this the particular nature, that it hath 
 reference to whatsoever is of her owne kinde, 
 and desireth to be united : neither can this 
 common affection, or mutuall unity and corre- 
 spondency, be here intercepted or divided, or 
 confined to particulars as those other common 
 things are. 
 
 XXIV 7 . What doest thou desire? To live 
 long. What ? To enjoy the operations of a 
 sensitive soule ; or of the appetitive Facultie ? 
 or wouldst thou grow, and then decrease againe? 
 Wouldst thou long be able to talke, to thinck 
 and reason with thyselfe ? Which of all these 
 seemes unto thee a worthy object of thy desire ? 
 Now if of all these thou doest finde that they be 
 but little worth in themselves, proceed on unto 
 the last, which is, In all things to follow God 
 and Reason. But for a man to greeve that by 
 death he shall be deprived of any ot these things, 
 is both against God and Reason. 
 
 XXV. What a small portion of vaste and 
 infinite eternitie it is, that is allowed unto every 
 one of us, and how soone it vanisheth into the 
 generall age of the world : of the common sub- 
 stance, and of the common soule also what a 
 small portion is allotted unto us : and in what a 
 
HIS MEDITATIONS 215 
 
 little clod of the whole Earth (as it were) it is How 
 that thou doest crawle. After thou shah rightly small a 
 have considered these things with thy selfe, "^ . 
 phancie not any thing else in the world any 
 more to be of any weight and moment but 
 this, to do that only which thine owne nature 
 doth require ; and to conforme thyselfe to that 
 which the common Nature doth affbord. 
 
 XXVI. What is the present estate of my 
 understanding ? For herein lyeth all indeede. 
 As for all other things, they are without the 
 compasse of myne owne will : and if without 
 the compasse of my will, then are they as dead 
 things unto me, and as it were mere smoake. 
 
 XXVII. To stirre up a man to the contempt 
 of death this among other things, is of good 
 power and efficacy, that even they who esteemed 
 pleasure to be happines, and payne miserie, did 
 neverthelesse many of them contemne death as 
 much as any. And can death be terrible to 
 him, to whome that only seemes good, which 
 in the ordinary course of nature is seasonable ? 
 to him, to whome, whether his actions be many 
 or few, so they be all good, is all one ; and who 
 whether hee behold the things of the world being 
 alwayes the same either for many years, or for 
 few yeares only, is altogether indifferent ? O 
 man ! as a Citizen thou hast lived, and con- 
 versed in this great Citty the World. Whether 
 just for so many yeares, or no, what is it unto 
 thee ? Thou hast lived (thou mayest bee sure) 
 as long as the Lawes, and Orders of the City 
 required ; which may be the common comfort 
 
n6 M. AUREL. ANTONINUS 
 
 The play of all. Why then should it be grievous unto 
 is over thee, if (not a Tyran, nor an unjust Judge, 
 but) the same nature that brought thee in, 
 doth now send thee out of the world ? As if 
 the Praetor should fairely dismisse him from the 
 stage, whom he had taken in to act a while. 
 Oh, but the play is not yet at an end, there 
 are but three Acts yet acted of it ? Thou 
 hast well said : for in matter of life, three 
 Acts is the whole Play. Now to set a cer- 
 taine time to every mans acting, belongs unto 
 him only, who as first hee was of thy composi- 
 tion, so is now the cause of thy dissolution. As 
 for thyselfe, thou hast to do with neither. Goe 
 thy wayes then well pleased and contented : for 
 so is He that dismisseth thee. 
 
 FINIS 
 
This edition of Casaubon's translation of " The Medita- 
 tions of Marcus Aurelius " has been edited by Mr W. H. D. 
 Rouse, late Fcllotv of Christ 's College, Cambridge. The text 
 has been prepared by a comparison of thijint and second editions 
 of 1634 and I 635. The square brackets of the original, the 
 italics, and a fe"w peculiarities of punctuation have not been 
 reproduced a parenthetical alternative has noiv and then been 
 emitted ; the spelling of a fnu proper names has been corrected ; 
 but the text is otherivise not altered. Marginalia, Notes, and 
 Vocabulary have been added by the Editor. 
 
 1. G. 
 
 Midsummer Day, 1898. 
 
IRotee 
 
 THIS being neither a critical edition of the text nor an 
 emended edition of Casaubon's translation, it has not 
 been thought necessary to add full notes. Casaubon's 
 own notes have been omitted, because for the most 
 part they are discursive, and not necessary to an under- 
 standing of what is written. In those which here 
 follow, certain emendations of his are mentioned, 
 which he proposes in his notes, and follows in the 
 translation. In addition, one or two corrections are 
 made where he has mistaken the Greek, and the trans- 
 lation might be misleading. Those which do not come 
 under these two heads will explain themselves. 
 
 It should be borne in mind that Casaubon's is often 
 rather a paraphrase than a close translation ; and it did 
 not seem worth while to notice every variation or am- 
 plification of the original. In the original editions all 
 that Casaubon conceives as understood, but not ex- 
 prest, is enclosed in square brackets. These brackets 
 are here omitted, as they interfere with the comfort of 
 the reader. We, moreover, are concerned rather with 
 the style and vigour of the translation than with 
 literal correctness. 
 
 Numbers in brackets refer to the Teubner text of 
 Stich. References in the Preface have been altered to 
 suit the same edition, but the divisions of the text are 
 left unaltered. For some of the references identified I 
 am indebted to Mr G. H. Kendall's Marnu Aurelius. 
 
 xvii. So plausible, etc. Lucian in Hermotimo, and 
 Is. C. ad ista Pers. Si Cynico barbam petulant, 
 Uc., page 165. C. 
 xix. For my part : See Hugo Grot, de jure Belli ac 
 
 P. lib. i., cap. z, sec. 6. C. 
 
 xxxiii. ff. The Greek quotations from this place to 
 the end of the preface are given in full by 
 C., but here are generally reduced to first 
 and last words, or those only which are 
 necessary 
 
NOTES 9 
 
 BOOK I 
 
 p. 2. "Both to frequent" (4). Gr. rb pr/, C. conjec- 
 tures ri> /jit. The text is probably right : 
 " I did not frequent public lectures, and I 
 was taught at home." 
 
 p. 4. Idiots. . . . Philosophers (9). The reading is 
 doubtful, but the meaning seems to be : 
 " simple and unlearned men." 
 
 p 6. "Claudius Maximus " (15). The reading of 
 the Palatine MS. (now lost) was a-apd/cX^cm 
 Ma^/xou, which C. supposes to conceal the 
 letters K\ as an abbreviation of Claudius. 
 
 p. 8. "Patient hearing. . . . He would not" (16). 
 C. translates his conjectural reading eirlfj-ovov 
 d\\ov. ou irpoair^ffT-rj. . . . Stich suggests a 
 reading with much the same sense: . . . 
 tirtfwvov. d\A' o0Toi. . . . 
 
 "Strict and rigid dealing" (16). C. translates 
 TOVUV (Pal. MS.) as though from rbvos, in 
 the sense of " strain," " rigour." The read- 
 ing of other MSS. nvwv is preferable. 
 
 p. 13. " Caieta " (17). The passage is certainly cor- 
 rupt. C. spies a reference to Chryses praying 
 by the sea-shore in the Iliad, and supposes M. 
 Aurelius to have done the like. None of the 
 emendations suggested is satisfactory. 
 
 p. 13. At xv. Book II. is usually reckoned to begin. 
 
 BOOK II 
 
 p. 17. " Doe, soule " (6). If the received reading be 
 right, it must be sarcastic ; but there are 
 several variants which show how unsatis- 
 factory it is. C. translates e8 -ydp 6 /Sios 
 tic6,ffT<p sc. trap 1 eaury, which I do not under- 
 stand. The sense required is: "Do not 
 violence to thyself, for thou hast not long to 
 use self-respect. Life is not (v. 1. ofi) < long > 
 for each, and this life for thee is all but 
 done." 
 
o NOTES 
 
 p. 10. "Honour and credit do proceed" (n). The 
 Terb has dropt out of the text, but C. has 
 supplied one of the required meaning. 
 - Consider," etc. (12). This verb is not in 
 the Greek, which means : " (And reason 
 also shows) how man, etc. r 
 
 BOOK IV 
 
 p. 4.3. "Agathos* (18): This is probably not a proper 
 name, but the text seems to be unsound. The 
 meaning may be ' the good man ought ..." 
 
 p. 54. "For herein lyeth all" (43). C. translates his 
 conjecture 8\or for : 
 
 BOOK V 
 
 p. 67. Karopffufftit (15): Acts of " rightne?s '' or 
 * straightness." 
 
 p. 71. "Roarer" (28): Gr. "tragedian." Ed. i has 
 " whoremonger," ed. 2 corrects to " harlot," 
 but omits to alter the word at its second 
 occurrence. 
 
 p. 74. "Thou hast . . . them" (33 : A quotation 
 from Homer Odyssey iv. 690. 
 
 p. 75. "One of the Poets" (33^: Hesiod. Op. ft Diet. 197. 
 
 p. 76. xxix. and xxx. (36). The Greek appears to 
 contain quotations from sources not known, 
 and the translation is a paraphrase. (One or 
 two alterations are here made on the authority 
 of the second edition.) 
 
 BOOK VI 
 
 p. 80. "Affected and qualified" (14): ?. the power 
 of cohesion shown in things inanimate : 
 <j>vffit, power of growth seen in plants and 
 the like. 
 
 p. 83. ' Wonder at them " (18): Le.. mankind. 
 
 p. 91. "Chrysippus" (42): C. refers to a passage of 
 Plutarch DC Cammunitiu Notitiii (c. xiv.), whei e 
 Chrysippus is represented as saying that a 
 coarse phrase may be vile in itself, yet have 
 due place in a comedy as contributing to a 
 certain effect. 
 
NOTES 221 
 
 p. 94. " Man or men ..." (45). There is no hiatus 
 in the Greek, which means: "Whatever (is 
 beneficial) for a man is so for other men also." 
 xlii. There is no hiatus in the Greek. 
 
 BOOK VII 
 
 p. 102. ix. (n). C. translates his conjecture /XT) for 1j. 
 The Greek means (i straight, or rectified," 
 with a play on the literal and metaphorical 
 meaning of 6p06s. 
 
 p. 103. evdaifjiovla contains the word da.lfj.uv in com- 
 position. 
 
 p. 106. " Plato" (35) : Republic, vi. p. 486 A. 
 
 p. 108. xxii. (31). The text is corrupt, but the words 
 " or if it be but few " should be " that is little 
 enough." 
 
 p. 109. " It will," etc. (38) : Euripides Belltrophon, frag. 
 
 287 (Nauck). 
 "Lives," etc. (40): Euripides Hypsipylc, frag. 
 
 757 (Nauck). 
 
 "As long,"etc.(4z): Aristophanes, Achari:<e,66\. 
 " Plato " (44) : Apology, p. 28 B. 
 
 p. no. " For thus " (45) : Apology, p. 28 E. 
 
 " But, O noble sir," etc. (46) : Plato Gorglat, 
 512 D. 
 
 p. in. " Andas for those parts," etc. (50): Aquotation 
 from Euripides, Chrysippus, frag. 839 (Nauck). 
 "With meates," etc. (51): From Eurip. 
 Supplied, 1 1 10. 
 
 p 115. xxxiii. (63): "They both," i.e., life and 
 wrestling. 
 
 p. 115. "Says he "(63): Plato, quoted by Epictetus, 
 Arr. i. 28, 2 and 22. 
 
 p. 1 16. "How know we," etc. (66). The Greek 
 means : (i How know we whether Telauges 
 were not nobler in character than Sopho- 
 cles? " The allusion is unknown. 
 
 p. 1 1 6. " Pagus " (66): The word is not a proper 
 
 name, but means " frost." 
 " The hardihood of Socrates was famous ; set 
 
 PlatO, Symposium, p. 22O. 
 
NOTES 
 
 BOOK X 
 
 p. 152. xxii. (14): The Greek means, " paltry breath 
 
 bearing up corpses, so that the tale of Dead 
 
 Man's Land is clearer." 
 p. 175. "The Poet" (21) : Euripides, frag. 898 
 
 (Nauck) ; compare Aeschylus, Lanaides, 
 
 frag. 44. 
 
 p. 176. "Plato" (13): Theaetetus, p. 1740. 
 p. 182. ' The Poet " (34) : Homer, Iliad, vi. 147. 
 
 " Wood " : A translation of PXij, " matter." 
 p. 185. "Rhetorick" f38): Rather "the gift of 
 
 speech " ; or perhaps the " decree " of the 
 
 reasoning faculty. 
 
 BOOK XI 
 
 p. 1 88. " Cithaeron " (6) : Oedipus utters thi" cry after 
 discovering that he has fulfilled his awful 
 doom. He was exposed on Cithaeron as an 
 infant to die. and the cry implies that he 
 wishes he had died there. Sophocles, Oedi- 
 ptu Tyrannu;, 1391. 
 
 p. 189. " Nova Ccmjedia . . . ," etc. C. haa here 
 strayed from the Greek rather widely. 
 Translate : " and understand to what end 
 the New Comedy was adopted, which by 
 small degrees degenerated into a inere show 
 of skill in mimicry." 
 
 p. 191. ' Phocion " (13) : When about to be put to 
 death he charged his son to bear no malice 
 against the Athenians. 
 
 p. 201. " My heart," etc. (3 1 ) : From Homer, Odyssey 
 
 ix. 413. 
 " They will '' (32) : From Hesiod, Opera rf 
 
 Diet, 184. 
 Epictetus " (34) : Arr. i. n, 37. 
 
 p. 202. Epictetus " (36) . Arr. 3, 22, 105. 
 
 "Cut down grapes" (35 , : Correct "ears of 
 corn." 
 
GLOSSARY 
 
 This Glossary includes all proper names (excepting a feui 
 which are insignificant o* unknown), and all obsolete or 
 obscure words. 
 
 ADRIANUS, or Hadrian (76- 
 138 A.D.)I I4th Roman Em- 
 peror. 
 
 Agrippa, M. Vipsanius (B.C. 
 63-12), a distinguished soldier 
 under Augustus. 
 
 Ala, armpit, 72. 
 
 Alexander the Great, King of 
 Macedonia, and Conqueror 
 of the East, 356-323 B.C. 
 
 Antisthenes of Athens, founder 
 of the sect of Cynic philoso- 
 phers, and an opponent of 
 Plato, 5tb century B.C. 
 
 Antoninus Pius, isth Roman 
 Emperor, 138-161 A.D., " one 
 of the best princes that ever 
 mounted a throne." 
 
 Apathia, the Stoic ideal was 
 calmness in all circum- 
 stances, an insensibility to 
 pain, and absence of all 
 exaltation at pleasure or 
 good fortune. 
 
 Apollonius of Alexandria, 
 called Dyscolus, or the 
 " Ill-tempered," a great 
 grammarian. 
 
 Aposteme, tumour, excres- 
 cence, 22. 
 
 Archimedes of Syracuse, B.C. 
 287-212, the most famous 
 mathematician of antiquity. 
 
 Aruspices, those who observed 
 omens. 
 
 Athos, a mountain promontory 
 at the N. of the ^Egean 
 Sea. 
 
 Augustus, first Roman Em- 
 peror (ruled 31 B.C.-I4 A.D.). 
 
 BACCHIUS : there were several 
 persons of this name, and 
 the one meant is perhaps the 
 musician. 
 
 Brutus (i) the liberator of the 
 Roman people from their 
 kings, and (2) the murderer 
 of Cassar. Both names were 
 household words. 
 
 CAESAR, C. Julius, the Dic- 
 tator and Conqueror. 
 
 Caieta, a town in Latium. 
 
 Camillus, a famous dictator in 
 the early days of the Roman 
 Republic. 
 
 Carnuntum, a town on the 
 Danube in Upper Pannonia. 
 
 Cato, called of Utica, a Stoic 
 who died by his own hand 
 after the battle of Thapsus, 
 B.C. 46. His name was 
 proverbial for virtue and 
 courage. 
 
 Cautelous, cautious, 142. 
 
 Cecrops, first legendary King 
 of Athens. 
 
 Charax, perhaps the priestly 
 historian of that name, whose 
 date is unknown, except that 
 it must be later than Nero. 
 
 Chirurgion, surgeon, 34. 
 
 Chrysippus, B.C. 280-207, a 
 Stoic philosopher, and the 
 founder of Stoicism as a 
 systematic philosophy. 
 
 Circus, the Circus Maximus at 
 
 Rome, where games were 
 
 held. There were four 
 
 companies who contracted 
 
 333 
 
1*4 
 
 GLOSSARY 
 
 to provide horses, drivers, 
 &c. These were called 
 Factiones, and each had its 
 distinguishing colour : rus- 
 sata (red), albata (white), 
 veneta (blue), prasina 
 (green). There was high 
 rivalry between them, and 
 riots and bloodshed not in- 
 frequently. 
 
 Cithairon, a mountain rang: 
 N. of Attica. 
 
 Comedy, ancient j a term ap- 
 plied to the Attic comedy of 
 Aristophanes and his time, 
 which criticised persons and 
 politics, like a modern comic 
 journaK such as Punch. See 
 Nova Cotncedia. 
 
 Consort, concert or harmony, 
 in. 
 
 Crates, a Cynic philosopher of 
 the 4th century B.C. 
 
 Croesus, King of Lydia, pro- 
 verbial for wealth ; he reigned 
 560-546 B.C. 
 
 Cynics, a school of philoso- 
 phers, founded by Antis- 
 thenes. Their texts were a 
 kind of caricature of So- 
 craticism. Nothing was 
 good but virtue, nothing bad 
 but_vice. The Cynics re- 
 pudiated all civil and social 
 claims, and attempted to re- 
 turn to what they called a 
 state of nature. Many of 
 them were very disgusting 
 in their manners. 
 
 DEMETRIUS of Phalerum, an 
 Athenian orator, statesman, 
 philosopher, and poet. Born, 
 B.C. 345. 
 
 Democntus of Abdera (B.C. 
 460-361), celebrated as the 
 "laughing philosopher, " 
 whose constant thought was 
 "What fools these mortals 
 be." _ He invented the 
 Atomic Theory. 
 
 Dio of Syracuse, a disciple of 
 
 Plato, and afterwards tyrant 
 of Syracuse. Murdered 
 353 B.C. 
 
 Diogenes, the Cynic, bom 
 about 412 B.C., renowned for 
 his rudeness and hardihood. 
 
 Diognetus, a painter. 
 
 Dispense with , pu t up with , 1 19. 
 
 Dogmata, pithy sayings, or 
 philosophical rules of life. 
 
 EMPEDOCLES of Agrigentum, 
 fl. sth century B.C., a philo- 
 sopher, who first laid down 
 that there were " four ele- 
 ments." He believed in 
 the transmigration of souls, 
 and the indestructibility of 
 matter. 
 
 Entrall, entrail or organ, 79. 
 
 Epictetus, a famous Stoic 
 philosopher. He was of 
 Phrygia, at first a slave, 
 then freedman, lame, poor, 
 and contented. The work 
 called Encheiridion was 
 compiled by a pupil from 
 his discourses. 
 
 Epicureans, a sect of philo- 
 sophers founded by Epi- 
 curus, who " combined the 
 physics of Democritus," i.e., 
 the atomic theory, "with 
 the ethics of Aristippus." 
 They_ proposed to live for 
 happiness, but the word did 
 not bear that coarse and vul- 
 gar sense originally which it 
 soon took. 
 
 Epicurus of Samos, 342-270 
 B.C. Lived at Athens in his 
 "gardens," an urbane and 
 kindly, if somewhat useless, 
 life. His character was 
 simple and temperate, and 
 had none of the vice or in- 
 dulgence which was after- 
 wards associated with the 
 name of Epicurean. 
 
 Eudoxus of Cnidus, a famous 
 astronomer and physician of 
 the 4th century D.C. 
 
GLOSSARY 
 
 1x5 
 
 FORTUIT, chance (adj.), 78. 
 
 Pronto, M. Cornelius, a rhe- 
 torician and pleader, made 
 consul in 143 A. D. A number 
 of his letters to M. Aur. and 
 others are extant. 
 
 GRANUA, a tributary of the 
 Danube. 
 
 HELICE, ancient capital city 
 of Achaia, swallowed up by 
 an earthquake, B.C. 373. 
 
 Helvidius Priscus, son-in-law 
 of Thrasea Paetus, a noble 
 man and a lover of liberty. 
 He was banished by Nero, 
 and put to death by 
 Vespasian. 
 
 Heraclitus of Ephesus, who 
 lived in the 6th century, B.C. 
 He wrote on philosophy and 
 natural science. 
 
 Herculaneum, near Mount 
 Vesuvius, buried by the 
 eruption of A.D. 79. 
 
 Hercules, p. 197, should be 
 Apollo. See Muses. 
 
 Hiatus, gape, 89. 
 
 Hipparchus of Bithynia, an 
 astronomer of the second 
 century, B.C. "The true 
 father of astronomy." 
 
 Hippocrates of Cos, about 
 460-357 B.C. One of the 
 most famous physicians of 
 antiquity. 
 
 IDIOT, p. xxix., means merely 
 the non-proficient in any- 
 thing, the "layman," he 
 who was not technically 
 trained in any art, craft, or 
 calling. 
 
 LEONNATUS, a distinguished 
 
 general under Alexander 
 
 the Great. 
 Lucilla, daughter of M. 
 
 Aurelius, and wife of Verus, 
 
 whom she survived. 
 
 MAECENAS, a trusted adviser 
 of Augustus, and a muni- 
 ficent patron of wits and 
 literary men. 
 
 Maximus, Claudius, a Stoic 
 philosopher. 
 
 Media Comoedia, something 
 " midway " between the Old 
 and New Comedy ; see 
 Comedy, Ancient, and Nova 
 Comcedia. 
 
 Menippus,a Cynic philosopher. 
 
 Middle things, p. 94. The 
 Stoics divided all things 
 into virtue, vice, and in- 
 different things ; but as " in- 
 different " they regarded 
 most of those things which 
 the world regards as good 
 or bad, such as wealth or 
 poverty. Of these, some 
 were to be desired," some 
 "to be rejected." 
 
 Muses, the nine deities who 
 presided over various kinds 
 of poesy, music, etc. Their 
 leader was Apollo, one of 
 whose titles is Musegetes, 
 the Leader of the Muses. 
 
 Nova Comcedia, the New 
 Attic Comedy of Menander 
 and his School, which criti- 
 cised not persons but man- 
 ners, like a modern comic 
 opera. See Comedy, Ancient. 
 
 PAGUS, p. 116, a mistransla- 
 tion ; see note. 
 
 Palaestra, wrestling school, 84. 
 
 Pancratiast, competitor in the 
 pancratium, a combined con- 
 test which comprised boxing 
 and wrestling. 
 
 Parmularii, gladiators armed 
 with a small round shield 
 (parma). 
 
 Pesle mesle, pell-mell, in. 
 
 Philippus, founder of the 
 Macedonian supremacy, and 
 father of Alexander the 
 Great. 
 
GLOSSARY 
 
GLOSSARY 
 
 "7 
 
 pupil of Aristotle, and his 
 successor as president of the 
 Lyceum. He wrote a large 
 number of works on phil- 
 osophy and natural history. 
 Died 287 B.C. 
 
 Thrasea, P. Thrasea Paetus, a 
 senator and Stoic philoso- 
 pher, a noble and courageous 
 man. He was condemned to 
 death by Nero. 
 
 Tiberius. 2nd Roman Em- 
 ueror (14-31 A.D.). He spent 
 the latter part of his life at 
 Capreae (Capri), off Naples, 
 in luxury or debauchery, 
 neglecting his imperial 
 duties. 
 
 To-torn, torn to pieces, 84. 
 Trajan, isth Roman Em- 
 peror, 52-117 A.D. 
 
 VERUS, Lucius Aurelius, col- 
 league of M. Aurelius in 
 the Empire. He married 
 Lucilla, daughter of M. A., 
 and died 169 A.D.). 
 
 Vespasian, gth Roman Em- 
 peror (9-79 A.D. 
 
 XENOCRATES of Chalcedon, 
 396-314 B.C., a philosopher, 
 and president of the 
 Academy. 
 
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 LOAN DEPT. 
 
 This book is due on the last date stamped below, or 
 
 on the date to which renewed. 
 Renewed books are subject to immediate recall 
 
 Hffil 
 
 OAN 
 
 IX