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+The Project Gutenberg EBook of Thoughts of Marcus Aurelius Antoninus
+by Marcus Aurelius Antoninus
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Thoughts of Marcus Aurelius Antoninus
+
+Author: Marcus Aurelius Antoninus
+
+Translator: George Long
+
+Editor: George Long
+
+Release Date: May 22, 2005 [EBook #15877]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THOUGHTS OF MARCUS AURELIUS ***
+
+
+
+
+Produced by Juliet Sutherland, Turgut Dincer, Leonard
+Johnson and the Online Distributed Proofreading Team at
+https://www.pgdp.net.
+
+
+
+
+
+
+
+
+
+THE THOUGHTS
+
+OF
+
+THE EMPEROR
+
+MARCUS AURELIUS ANTONINUS
+
+[Illustration: MARCUS AURELIUS ANTONINUS]
+
+CONTENTS.
+
+
+BIOGRAPHICAL SKETCH      9
+
+PHILOSOPHY OF MARCUS AURELIUS ANTONINUS      45
+
+THE THOUGHTS      99
+
+INDEX OF TERMS      305
+
+GENERAL INDEX      311
+
+
+
+BIOGRAPHICAL SKETCH
+
+OF
+
+MARCUS AURELIUS ANTONINUS.
+
+
+M. Antoninus was born at Rome, A.D. 121, on the 26th of April. His
+father, Annius Verus, died while he was praetor. His mother was Domitia
+Calvilla, also named Lucilla. The Emperor T. Antoninus Pius married
+Annia Galeria Faustina, the sister of Annius Verus, and was consequently
+the uncle of M. Antoninus. When Hadrian adopted Antoninus Pius and
+declared him his successor in the empire, Antoninus Pius adopted both L.
+Ceionius Commodus, the son of Aelius Caesar, and M. Antoninus, whose
+original name was M. Annius Verus. Antoninus then took the name of M.
+Aelius Aurelius Verus, to which was added the title of Caesar in A.D.
+139: the name Aelius belonged to Hadrian's family, and Aurelius was the
+name of Antoninus Pius. When M. Antoninus became Augustus, he dropped
+the name of Verus and took the name of Antoninus. Accordingly he is
+generally named M. Aurelius Antoninus, or simply M. Antoninus.
+
+The youth was most carefully brought up. He thanks the gods (i. 17) that
+he had good grandfathers, good parents, a good sister, good teachers,
+good associates, good kinsmen and friends, nearly everything good. He
+had the happy fortune to witness the example of his uncle and adoptive
+father Antoninus Pius, and he has recorded in his word (i. 16; vi. 30)
+the virtues of the excellent man and prudent ruler. Like many young
+Romans he tried his hand at poetry and studied rhetoric. Herodes Atticus
+and M. Cornelius Fronto were his teachers in eloquence. There are extant
+letters between Fronto and Marcus,[A] which show the great affection of
+the pupil for the master, and the master's great hopes of his
+industrious pupil. M. Antoninus mentions Fronto (i. 11) among those to
+whom he was indebted for his education.
+
+    [A] M. Cornelii Frontonis Reliquiae, Berlin, 1816. There are a
+    few letters between Fronto and Antoninus Pius.
+
+When he was eleven years old, he assumed the dress of philosophers,
+something plain and coarse, became a hard student, and lived a most
+laborious, abstemious life, even so far as to injure his health.
+Finally, he abandoned poetry and rhetoric for philosophy, and he
+attached himself to the sect of the Stoics. But he did not neglect the
+study of law, which was a useful preparation for the high place which he
+was designed to fill. His teacher was L. Volusianus Maecianus, a
+distinguished jurist. We must suppose that he learned the Roman
+discipline of arms, which was a necessary part of the education of a man
+who afterwards led his troops to battle against a warlike race.
+
+Antoninus has recorded in his first book the names of his teachers, and
+the obligations which he owed to each of them. The way in which he
+speaks of what he learned from them might seem to savor of vanity or
+self-praise, if we look carelessly at the way in which he has expressed
+himself; but if any one draws this conclusion, he will be mistaken.
+Antoninus means to commemorate the merits of his several teachers, what
+they taught, and what a pupil might learn from them. Besides, this book,
+like the eleven other books, was for his own use; and if we may trust
+the note at the end of the first book, it was written during one of M.
+Antoninus' campaigns against the Quadi, at a time when the commemoration
+of the virtues of his illustrious teachers might remind him of their
+lessons and the practical uses which he might derive from them.
+
+Among his teachers of philosophy was Sextus of Chaeroneia, a grandson of
+Plutarch. What he learned from this excellent man is told by himself (i.
+9). His favorite teacher was Q. Junius Rusticus (i. 7), a philosopher,
+and also a man of practical good sense in public affairs. Rusticus was
+the adviser of Antoninus after he became emperor. Young men who are
+destined for high places are not often fortunate in those who are about
+them, their companions and teachers; and I do not know any example of a
+young prince having had an education which can be compared with that of
+M. Antoninus. Such a body of teachers distinguished by their
+acquirements and their character will hardly be collected again; and as
+to the pupil, we have not had one like him since.
+
+Hadrian died in July A.D. 138, and was succeeded by Antoninus Pius. M.
+Antoninus married Faustina, his cousin, the daughter of Pius, probably
+about A.D. 146, for he had a daughter born in 147. He received from his
+adoptive father the title of Caesar, and was associated with him in the
+administration of the state. The father and the adopted son lived
+together in perfect friendship and confidence. Antoninus was a dutiful
+son, and the emperor Pius loved and esteemed him.
+
+Antoninus Pius died in March, A.D. 161. The Senate, it is said, urged M.
+Antoninus to take the sole administration of the empire, but he
+associated with himself the other adopted son of Pius, L. Ceionius
+Commodus, who is generally called L. Verus. Thus Rome for the first time
+had two emperors. Verus was an indolent man of pleasure, and unworthy of
+his station. Antoninus however bore with him, and it is said Verus had
+sense enough to pay to his colleague the respect due to his character. A
+virtuous emperor and a loose partner lived together in peace, and their
+alliance was strengthened by Antoninus giving to Verus for wife his
+daughter Lucilla.
+
+The reign of Antoninus was first troubled by a Parthian war, in which
+Verus was sent to command; but he did nothing, and the success that was
+obtained by the Romans in Armenia and on the Euphrates and Tigris was
+due to his generals. This Parthian war ended in A.D. 165. Aurelius and
+Verus had a triumph (A.D. 166) for the victories in the East. A
+pestilence followed, which carried off great numbers in Rome and Italy,
+and spread to the west of Europe.
+
+The north of Italy was also threatened by the rude people beyond the
+Alps, from the borders of Gallia to the eastern side of the Hadriatic.
+These barbarians attempted to break into Italy, as the Germanic nations
+had attempted near three hundred years before; and the rest of the life
+of Antoninus, with some intervals, was employed in driving back the
+invaders. In 169 Verus suddenly died, and Antoninus administered the
+state alone.
+
+During the German wars Antoninus resided for three years on the Danube
+at Carnuntum. The Marcomanni were driven out of Pannonia and almost
+destroyed in their retreat across the Danube; and in A.D. 174 the
+emperor gained a great victory over the Quadi.
+
+In A.D. 175, Avidius Cassius, a brave and skilful Roman commander who
+was at the head of the troops in Asia, revolted, and declared himself
+Augustus. But Cassius was assassinated by some of his officers, and so
+the rebellion came to an end. Antoninus showed his humanity by his
+treatment of the family and the partisans of Cassius; and his letter to
+the Senate, in which he recommends mercy, is extant. (Vulcatius, Avidius
+Cassius, c. 12.)
+
+Antoninus set out for the East on hearing of Cassius' revolt. Though he
+appears to have returned to Rome in A.D. 174, he went back to prosecute
+the war against the Germans, and it is probable that he marched direct
+to the East from the German war. His wife Faustina, who accompanied him
+into Asia, died suddenly at the foot of the Taurus, to the great grief
+of her husband. Capitolinus, who has written the life of Antoninus, and
+also Dion Cassius, accuses the empress of scandalous infidelity to her
+husband, and of abominable lewdness. But Capitolinus says that Antoninus
+either knew it not or pretended not to know it. Nothing is so common as
+such malicious reports in all ages, and the history of imperial Rome is
+full of them. Antoninus loved his wife, and he says that she was
+"obedient, affectionate, and simple." The same scandal had been spread
+about Faustina's mother, the wife of Antoninus Pius, and yet he too was
+perfectly satisfied with his wife. Antoninus Pius says after her death,
+in a letter to Fronto, that he would rather have lived in exile with his
+wife than in his palace at Rome without her. There are not many men who
+would give their wives a better character than these two emperors.
+Capitolinus wrote in the time of Diocletian. He may have intended to
+tell the truth, but he is a poor, feeble biographer. Dion Cassius, the
+most malignant of historians, always reports, and perhaps he believed,
+any scandal against anybody.
+
+Antoninus continued his journey to Syria and Egypt, and on his return to
+Italy through Athens he was initiated into the Eleusinian mysteries. It
+was the practice of the emperor to conform to the established rites of
+the age, and to perform religious ceremonies with due solemnity. We
+cannot conclude from this that he was a superstitious man, though we
+might perhaps do so if his book did not show that he was not. But that
+is only one among many instances that a ruler's public acts do not
+always prove his real opinions. A prudent governor will not roughly
+oppose even the superstitions of his people; and though he may wish they
+were wiser, he will know that he cannot make them so by offending their
+prejudices.
+
+Antoninus and his son Commodus entered Rome in triumph, perhaps for some
+German victories, on the 23d. of December, A.D. 176. In the following
+year Commodus was associated with his father in the empire, and took
+the name of Augustus. This year A.D. 177 is memorable in ecclesiastical
+history. Attalus and others were put to death at Lyon for their
+adherence to the Christian religion. The evidence of this persecution is
+a letter preserved by Eusebius (E.H. V. I; printed in Routh's Reliquiae
+Sacrae, vol. i, with notes). The letter is from the Christians of Vienna
+and Lugdunum in Gallia (Vienna and Lyon) to their Christian brethren in
+Asia and Phrygia; and it is preserved perhaps nearly entire. It contains
+a very particular description of the tortures inflicted on the
+Christians in Gallia, and it states that while the persecution was going
+on, Attalus, a Christian and a Roman citizen, was loudly demanded by the
+populace and brought into the amphitheatre; but the governor ordered him
+to be reserved, with the rest who were in prison, until he had received
+instructions from the emperor. Many had been tortured before the
+governor thought of applying to Antoninus. The imperial rescript, says
+the letter, was that the Christians should be punished, but if they
+would deny their faith, they must be released. On this the work began
+again. The Christians who were Roman citizens were beheaded; the rest
+were exposed to the wild beasts in the amphitheatre. Some modern writers
+on ecclesiastical history, when they use this letter, say nothing of the
+wonderful stories of the martyrs' sufferings. Sanctus, as the letter
+says, was burnt with plates of hot iron till his body was one sore and
+had lost all human form; but on being put to the rack he recovered his
+former appearance under the torture, which was thus a cure instead of a
+punishment. He was afterwards torn by beasts, and placed on an iron
+chair and roasted. He died at last.
+
+The letter is one piece of evidence. The writer, whoever he was that
+wrote in the name of the Gallic Christians, is our evidence both for the
+ordinary and the extraordinary circumstances of the story, and we cannot
+accept his evidence for one part and reject the other. We often receive
+small evidence as a proof of a thing we believe to be within the limits
+of probability or possibility, and we reject exactly the same evidence,
+when the thing to which it refers appears very improbable or impossible.
+But this is a false method of inquiry, though it is followed by some
+modern writers, who select what they like from a story and reject the
+rest of the evidence; or if they do not reject it, they dishonestly
+suppress it. A man can only act consistently by accepting all this
+letter or rejecting it all, and we cannot blame him for either. But he
+who rejects it may still admit that such a letter may be founded on real
+facts; and he would make this admission as the most probable way of
+accounting for the existence of the letter; but if, as he would suppose,
+the writer has stated some things falsely, he cannot tell what part of
+his story is worthy of credit.
+
+The war on the northern frontier appears to have been uninterrupted
+during the visit of Antoninus to the East, and on his return the emperor
+again left Rome to oppose the barbarians. The Germanic people were
+defeated in a great battle A.D. 179. During this campaign the emperor
+was seized with some contagious malady, of which he died in the camp at
+Sirmium (Mitrovitz), on the Save, in Lower Pannonia, but at Vindebona
+(Vienna), according to other authorities, on the 17th of March, A.D.
+180, in the fifty-ninth year of his age. His son Commodus was with him.
+The body, or the ashes probably, of the emperor were carried to Rome,
+and he received the honor of deification. Those who could afford it had
+his statue or bust; and when Capitolinus wrote, many people still had
+statues of Antoninus among the Dei Penates or household deities. He was
+in a manner made a saint. Commodus erected to the memory of his father
+the Antonine column which is now in the Piazza Colonna at Rome. The
+_bassi rilievi_ which are placed in a spiral line round the shaft
+commemorate the victories of Antoninus over the Marcomanni and the
+Quadi, and the miraculous shower of rain which refreshed the Roman
+soldiers and discomfited their enemies. The statue of Antoninus was
+placed on the capital of the column, but it was removed at some time
+unknown, and a bronze statue of St. Paul was put in the place by Pope
+Sixtus the fifth.
+
+The historical evidence for the times of Antoninus is very defective,
+and some of that which remains is not credible. The most curious is the
+story about the miracle which happened in A.D. 174, during the war with
+the Quadi. The Roman army was in danger of perishing by thirst, but a
+sudden storm drenched them with rain, while it discharged fire and hail
+on their enemies, and the Romans gained a great victory. All the
+authorities which speak of the battle speak also of the miracle. The
+Gentile writers assign it to their gods, and the Christians to the
+intercession of the Christian legion in the emperor's army. To confirm
+the Christian statement it is added that the emperor gave the title of
+Thundering to this legion; but Dacier and others, who maintain the
+Christian report of the miracle, admit that this title of Thundering or
+Lightning was not given to this legion because the Quadi were struck
+with lightning, but because there was a figure of lightning on their
+shields, and that this title of the legion existed in the time of
+Augustus.
+
+Scaliger also had observed that the legion was called Thundering
+([Greek: keraunobolos], or [Greek: keraunophoros]) before the reign of
+Antoninus. We learn this from Dion Cassius (Lib. 55, c. 23, and the note
+of Reimarus), who enumerates all the legions of Augustus' time. The name
+Thundering of Lightning also occurs on an inscription of the reign of
+Trajan, which was found at Trieste. Eusebius (v. 5), when he relates the
+miracle, quotes Apolinarius, bishop of Hierapolis, as authority for this
+name being given to the legion Melitene by the emperor in consequence of
+the success which he obtained through their prayers; from which we may
+estimate the value of Apolinarius' testimony. Eusebius does not say in
+what book of Apolinarius the statement occurs. Dion says that the
+Thundering legion was stationed in Cappadocia in the time of Augustus.
+Valesius also observes that in the Notitia of the Imperium Romanum there
+is mentioned under the commander of Armenia the Praefectura of the
+twelfth legion named "Thundering Melitene;" and this position in Armenia
+will agree with what Dion says of its position in Cappadocia.
+Accordingly Valesius concludes that Melitene was not the name of the
+legion, but of the town in which it was stationed. Melitene was also the
+name of the district in which this town was situated. The legions did
+not, he says, take their name from the place where they were on duty,
+but from the country in which they were raised, and therefore what
+Eusebius says about the Melitene does not seem probable to him. Yet
+Valesius, on the authority of Apolinarius and Tertullian, believed that
+the miracle was worked through the prayers of the Christian soldiers in
+the emperor's army. Rufinus does not give the name of Melitene to this
+legion, says Valesius, and probably he purposely omitted it, because he
+knew that Melitene was the name of a town in Armenia Minor, where the
+legion was stationed in his time.
+
+The emperor, it is said, made a report of his victory to the Senate,
+which we may believe, for such was the practice; but we do not know what
+he said in his letter, for it is not extant. Dacier assumes that the
+emperor's letter was purposely destroyed by the Senate or the enemies of
+Christianity, that so honorable a testimony to the Christians and their
+religion might not be perpetuated. The critic has however not seen that
+he contradicts himself when he tells us the purport of the letter, for
+he says that it was destroyed, and even Eusebius could not find it. But
+there does exist a letter in Greek addressed by Antoninus to the Roman
+people and the sacred Senate after this memorable victory. It is
+sometimes printed after Justin's first Apology, but it is totally
+unconnected with the apologies. This letter is one of the most stupid
+forgeries of the many which exist, and it cannot be possibly founded
+even on the genuine report of Antoninus to the Senate. If it were
+genuine, it would free the emperor from the charge of persecuting men
+because they were Christians, for he says in this false letter that if a
+man accuse another only of being a Christian, and the accused confess,
+and there is nothing else against him, he must be set free; with this
+monstrous addition, made by a man inconceivably ignorant, that the
+informer must be burnt alive.[A]
+
+    [A] Eusebius (v. 5) quotes Tertullian's Apology to the Roman
+    Senate in confirmation of the story. Tertullian, he says,
+    writes that letters of the emperor were extant, in which he
+    declares that his army was saved by the prayers of the
+    Christians; and that he "threatened to punish with death those
+    who ventured to accuse us." It is possible that the forged
+    letter which is now extant may be one of those which Tertullian
+    had seen, for he uses the plural number, "letters." A great
+    deal has been written about this miracle of the Thundering
+    Legion, and more than is worth reading. There is a dissertation
+    on this supposed miracle in Moyle's Works, London, 1726.
+
+During the time of Antoninus Pius and Marcus Antoninus there appeared
+the first Apology of Justinus, and under M. Antoninus the Oration of
+Tatian against the Greeks, which was a fierce attack on the established
+religions; the address of Athenagoras to M. Antoninus on behalf of the
+Christians, and the Apology of Melito, bishop of Sardes, also addressed
+to the emperor, and that of Apolinarius. The first Apology of Justinus
+is addressed to T. Antoninus Pius and his two adopted sons, M. Antoninus
+and L. Verus; but we do not know whether they read it.[A] The second
+Apology of Justinus is entitled "to the Roman Senate;" but this
+superscription is from some copyist. In the first chapter Justinus
+addresses the Romans. In the second chapter he speaks of an affair that
+had recently happened in the time of M. Antoninus and L,. Verus, as it
+seems; and he also directly addresses the emperor, saying of a certain
+woman, "she addressed a petition to thee, the emperor, and thou didst
+grant the petition." In other passages the writer addresses the two
+emperors, from which we must conclude that the Apology was directed to
+them. Eusebius (E.H. iv. 18) states that the second Apology was
+addressed to the successor of Antoninus Pius, and he names him Antoninus
+Verus, meaning M. Antoninus. In one passage of this second Apology (c.
+8), Justinus, or the writer, whoever he may be, says that even men who
+followed the Stoic doctrines, when they ordered their lives according to
+ethical reason, were hated and murdered, such as Heraclitus, Musonius in
+his own times, and others; for all those who in any way labored to live
+according to reason and avoided wickedness were always hated; and this
+was the effect of the work of daemons.
+
+    [A] Orosius, vii. 14, says that Justinus the philosopher
+    presented to Antonius Pius his work in defence of the Christian
+    religion, and made him merciful to the Christians.
+
+Justinus himself is said to have been put to death at Rome, because he
+refused to sacrifice to the gods. It cannot have been in the reign of
+Hadrian, as one authority states; nor in the time of Antoninus Pius, if
+the second Apology was written in the time of M. Antoninus; and there is
+evidence that this event took place under M. Antoninus and L. Verus,
+when Rusticus was praefect of the city.[A]
+
+    [A] See the Martyrium Sanctorum Justini, &c., in the works of
+    Justinus, ed. Otto, vol. ii. 559. "Junius Rusticus Praefectus
+    Urbi erat sub imperatoribus M. Aurelio et L. Vero, id quod
+    liquet ex Themistii Orat. xxxiv Dindorf. p. 451, et ex quodam
+    illorum rescripto, Dig. 49. 1. I, § 2" (Otto). The rescript
+    contains the words "Junium Rusticum amicum nostrum Praefectum
+    Urbi." The Martyrium of Justinus and others is written in
+    Greek. It begins, "In the time of the wicked defenders of
+    idolatry impious edicts were published against the pious
+    Christians both in cities and country places, for the purpose
+    of compelling them to make offerings to vain idols. Accordingly
+    the holy men (Justinus, Chariton, a woman Charito, Paeon,
+    Liberianus, and others) were brought before Rusticus, the
+    praefect of Rome."
+
+    The Martyrium gives the examination of the accused by Rusticus.
+    All of them professed to be Christians. Justinus was asked if
+    he expected to ascend into heaven and to receive a reward for
+    his sufferings, if he was condemned to death. He answered that
+    he did not expect: he was certain of it. Finally, the test of
+    obedience was proposed to the prisoners; they were required to
+    sacrifice to the gods. All refused, and Rusticus pronounced the
+    sentence, which was that those who refused to sacrifice to the
+    gods and obey the emperor's order should be whipped and
+    beheaded according to the law. The martyrs were then led to the
+    usual place of execution and beheaded. Some of the faithful
+    secretly carried off the bodies and deposited them in a fit
+    place.
+
+The persecution in which Polycarp suffered at Smyrna belongs to the time
+of M. Antoninus. The evidence for it is the letter of the church of
+Smyrna to the churches of Philomelium and the other Christian churches,
+and it is preserved by Eusebius (E.H. iv. 15). But the critics do not
+agree about the time of Polycarp's death, differing in the two extremes
+to the amount of twelve years. The circumstances of Polycarp's martyrdom
+were accompanied by miracles, one of which Eusebius (iv. 15) has
+omitted, but it appears in the oldest Latin version of the letter, which
+Usher published, and it is supposed that this version was made not long
+after the time of Eusebius. The notice at the end of the letter states
+that it was transcribed by Caius from the copy of Irenaeus, the disciple
+of Polycarp, then transcribed by Socrates at Corinth; "after which I
+Pionius again wrote it out from the copy above mentioned, having
+searched it out by the revelation of Polycarp, who directed me to it,"
+&c. The story of Polycarp's martyrdom is embellished with miraculous
+circumstances which some modern writers on ecclesiastical history take
+the liberty of omitting.[A]
+
+    [A] Conyers Middleton, An Inquiry into the Miraculous Powers,
+    &c. p. 126. Middleton says that Eusebius omitted to mention the
+    dove, which flew out of Polycarp's body, and Dodwell and
+    Archbishop Wake have done the same. Wake says, "I am so little
+    a friend to such miracles that I thought it better with
+    Eusebius to omit that circumstance than to mention it from Bp.
+    Usher's Manuscript," which manuscript however, says Middleton,
+    he afterwards declares to be so well attested that we need not
+    any further assurance of the truth of it.
+
+In order to form a proper notion of the condition of the Christians
+under M. Antoninus we must go back to Trajan's time. When the younger
+Pliny was governor of Bithynia, the Christians were numerous in those
+parts, and the worshipers of the old religion were falling off. The
+temples were deserted, the festivals neglected, and there were no
+purchasers of victims for sacrifice. Those who were interested in the
+maintenance of the old religion thus found that their profits were in
+danger. Christians of both sexes and all ages were brought before the
+governor who did not know what to do with them. He could come to no
+other conclusion than this, that those who confessed to be Christians
+and persevered in their religion ought to be punished; if for nothing
+else, for their invincible obstinancy. He found no crimes proved against
+the Christians, and he could only characterize their religion as a
+depraved and extravagant superstition, which might be stopped if the
+people were allowed the opportunity of recanting. Pliny wrote this in a
+letter to Trajan (Plinius, Ep. x. 97). He asked for the emperor's
+directions, because he did not know what to do. He remarks that he had
+never been engaged in judicial inquiries about the Christians, and that
+accordingly he did not know what to inquire about, or how far to inquire
+and punish. This proves that it was not a new thing to examine into a
+man's profession of Christianity and to punish him for it.[A]
+
+    [A] Orosius (vii. 12) speaks of Trajan's persecution of the
+    Christians, and of Pliny's application to him having led the
+    emperor to mitigate his severity. The punishment by the Mosaic
+    law for those who attempted to seduce the Jews to follow new
+    gods was death. If a man was secretly enticed to such new
+    worship, he must kill the seducer, even if the seducer were
+    brother, son, daughter, wife, or friend. (Deut. xiii.)
+
+Trajan's rescript is extant. He approved of the governor's judgment in
+the matter, but he said that no search must be made after the
+Christians; if a man was charged with the new religion and convicted, he
+must not be punished if he affirmed that he was not a Christian, and
+confirmed his denial by showing his reverence to the heathen gods. He
+added that no notice must be taken of anonymous informations, for such
+things were of bad example. Trajan was a mild and sensible man; and both
+motives of mercy and policy probably also induced him to take as little
+notice of the Christians as he could, to let them live in quiet if it
+were possible. Trajan's rescript is the first legislative act of the
+head of the Roman state with reference to Christianity, which is known
+to us. It does not appear that the Christians were further disturbed
+under his reign. The martyrdom of Ignatius by the order of Trajan
+himself is not universally admitted to be an historical fact.[A]
+
+    [A] The Martyrium Ignatii, first published in Latin by
+    Archbishop Usher, is the chief evidence for the circumstances
+    of Ignatius' death.
+
+In the time of Hadrian it was no longer possible for the Roman
+government to overlook the great increase of the Christians and the
+hostility of the common sort to them. If the governors in the provinces
+were willing to let them alone, they could not resist the fanaticism of
+the heathen community, who looked on the Christians as atheists. The
+Jews too, who were settled all over the Roman Empire, were as hostile to
+the Christians as the Gentiles were.[A] With the time of Hadrian begin
+the Christian Apologies, which show plainly what the popular feeling
+towards the Christians then was. A rescript of Hadrian to Minucius
+Fundanus, the Proconsul of Asia, which stands at the end of Justin's
+first Apology,[B] instructs the governor that innocent people must not
+be troubled, and false accusers must not be allowed to extort money from
+them; the charges against the Christians must be made in due form, and
+no attention must be paid to popular clamors; when Christians were
+regularly prosecuted and convicted of illegal acts, they must be
+punished according to their deserts; and false accusers also must be
+punished. Antoninus Pius is said to have published rescripts to the same
+effect. The terms of Hadrian's rescript seem very favorable to the
+Christians; but if we understand it in this sense, that they were only
+to be punished like other people for illegal acts, it would have had no
+meaning, for that could have been done without asking the emperor's
+advice. The real purpose of the rescript is that Christians must be
+punished if they persisted in their belief, and would not prove their
+renunciation of it by acknowledging the heathen religion. This was
+Trajan's rule, and we have no reason for supposing that Hadrian granted
+more to the Christians than Trajan did. There is also printed at the end
+of Justin's first Apology a rescript of Antoninus Pius to the Commune of
+([Greek: to koinon tês Asias]), and it is also in Eusebius (E.H. iv.
+13). The date of the rescript is the third consulship of Antoninus
+Pius.[C] The rescript declares that the Christians--for they are meant,
+though the name Christians does not occur in the rescript--were not to
+be disturbed unless they were attempting something against the Roman
+rule; and no man was to be punished simply for being a Christian. But
+this rescript is spurious. Any man moderately acquainted with Roman
+history will see by the style and tenor that it is a clumsy forgery.
+
+    [A] We have the evidence of Justinus (ad Diognetum, c. 5) to
+    this effect: "The Christians are attacked by the Jews as if
+    they were men of a different race, and are persecuted by the
+    Greeks; and those who hate them cannot give the reason of their
+    enmity."
+
+    [B] And in Eusebius (E.H. iv. 8, 9). Orosius (vii. 13) says
+    that Hadrian sent this rescript to Minucius Fundanus, proconsul
+    of Asia after being instructed in books written on the
+    Christian religion by Quadratus, a disciple of the Apostles,
+    and Aristides, an Athenian, an honest and wise man, and Serenus
+    Granius. In the Greek text of Hadrian's rescript there
+    is mentioned Serenius Granianus, the predecessor of Minucius
+    Fundanus in the government of _Asia_.
+
+    This rescript of Hadrian has clearly been added to the Apology
+    by some editor. The Apology ends with the words: [Greek: ho
+    philon tô Oeô, touto genesthô]
+
+    [C] Eusebius (E.H. iv. 12), after giving the beginning of
+    Justinus' first Apology, which contains the address to T.
+    Antoninus and his two adopted sons, adds: "The same emperor
+    being addressed by other brethren in Asia, honored the Commune
+    of Asia with the following rescript." This rescript, which is
+    in the next chapter of Eusebius (E.H. iv. 13) is in the sole
+    name of Caesar Marcus Aurelius Antoninus Augustus Armenius,
+    though Eusebius had just before said that he was going to give
+    us a rescript of Antoninus Pius. There are some material
+    variations between the two copies of the rescript besides the
+    difference in the title, which difference makes it impossible
+    to say whether the forger intended to assign this rescript to
+    Pius or to M. Antoninus.
+
+    The author of the Alexandrine Chronicum says that Marcus, being
+    moved by the entreaties of Melito and other heads of the
+    church, wrote an Epistle to the Commune of Asia in which he
+    forbade the Christians to be troubled on account of their
+    religion. Valesius supposes this to be the letter or rescript
+    which is contained in Eusebius (iv. 13), and to be the answer
+    to the Apology of Melito, of which I shall soon give the
+    substance. But Marcus certainly did not write this letter which
+    is in Eusebius, and we know not what answer he made to Melito.
+
+In the time of M. Antoninus the opposition between the old and the new
+belief was still stronger, and the adherents of the heathen religion
+urged those in authority to a more regular resistance to the invasions
+of the Christian faith. Melito in his Apology to M. Antoninus represents
+the Christians of Asia as persecuted under new imperial orders.
+Shameless informers, he says, men who were greedy after the property of
+others, used these orders as a means of robbing those who were doing no
+harm. He doubts if a just emperor could have ordered anything so unjust;
+and if the last order was really not from the emperor, the Christians
+entreat him not to give them up to their enemies.[A] We conclude from
+this that there were at least imperial rescripts or constitutions of M.
+Antoninus which were made the foundation of these persecutions. The fact
+of being a Christian was now a crime and punished, unless the accused
+denied their religion. Then come the persecutions at Smyrna, which some
+modern critics place in A.D. 167, ten years before the persecution of
+Lyon. The governors of the provinces under M. Antoninus might have found
+enough even in Trajan's rescript to warrant them in punishing
+Christians, and the fanaticism of the people would drive them to
+persecution, even if they were unwilling. But besides the fact of the
+Christians rejecting all the heathen ceremonies, we must not forget that
+they plainly maintain that all the heathen religions were false. The
+Christians thus declared war against the heathen rites, and it is hardly
+necessary to observe that this was a declaration of hostility against
+the Roman government, which tolerated all the various forms of
+superstition that existed in the empire, and could not consistently
+tolerate another religion, which declared that all the rest were false
+and all the splendid ceremonies of the empire only a worship of devils.
+
+    [A] Eusebius, iv. 26; and Routh's Reliquiae Sacrae, vol. I, and
+    the notes. The interpretation of this Fragment is not easy.
+    Mosheim misunderstood one passage so far as to affirm that
+    Marcus promised rewards to those who denounced the Christians;
+    an interpretation which is entirely false. Melito calls the
+    Christian religion "our philosophy," which began among
+    barbarians (the Jews), and flourished among the Roman subjects
+    in the time of Augustus, to the great advantage of the empire,
+    for from that time the power of the Romans grew great and
+    glorious. He says that the emperor has and will have as the
+    successor to Augustus' power the good wishes of men, if he will
+    protect that philosophy which grew up with the empire and began
+    with Augustus, which philosophy the predecessors of Antoninus
+    honored in addition to the other religions. He further says
+    that the Christian religion had suffered no harm since the time
+    of Augustus, but on the contrary had enjoyed all honor and
+    respect that any man could desire. Nero and Domitian, he says,
+    were alone persuaded by some malicious men to calumniate the
+    Christian religion, and this was the origin of the false
+    charges against the Christians. But this was corrected by the
+    emperors who immediately preceded Antoninus, who often by their
+    rescripts reproved those who attempted to trouble the
+    Christians. Hadrian, Antoninus' grandfather, wrote to many, and
+    among them to Fundanus, the governor of Asia. Antoninus Pius,
+    when Marcus was associated with him in the empire, wrote to the
+    cities that they must not trouble the Christians; among others,
+    to the people of Larissa, Thessalonica, the Athenians, and all
+    the Greeks. Melito concluded thus: "We are persuaded that thou
+    who hast about these things the same mind that they had, nay
+    rather one much more humane and philosophical, wilt do all that
+    we ask thee."--This Apology was written after A.D. 169, the
+    year in which Verus died, for it speaks of Marcus only and his
+    son Commodus. According to Melito's testimony, Christians had
+    only been punished for their religion in the time of Nero and
+    Domitian, and the persecutions began again in the time of M.
+    Antoninus, and were founded on his orders, which were abused,
+    as he seems to mean. He distinctly affirms "that the race of
+    the godly is now persecuted and harassed by fresh imperial
+    orders in Asia, a thing which had never happened before." But
+    we know that all this is not true, and that Christians had been
+    punished in Trajan's time.
+
+If we had a true ecclesiastical history, we should know how the Roman
+emperors attempted to check the new religion; how they enforced their
+principle of finally punishing Christians, simply as Christians, which
+Justin in his Apology affirms that they did, and I have no doubt that he
+tells the truth; how far popular clamor and riots went in this matter,
+and how far many fanatical and ignorant Christians--for there were many
+such--contributed to excite the fanaticism on the other side and to
+embitter the quarrel between the Roman government and the new religion.
+Our extant ecclesiastical histories are manifestly falsified, and what
+truth they contain is grossly exaggerated; but the fact is certain that
+in the time of M. Antoninus the heathen populations were in open
+hostility to the Christians, and that under Antoninus' rule men were put
+to death because they were Christians. Eusebius, in the preface to his
+fifth book, remarks that in the seventeenth year of Antoninus' reign, in
+some parts of the world, the persecution of the Christians became more
+violent, and that it proceeded from the populace in the cities; and he
+adds, in his usual style of exaggeration, that we may infer from what
+took place in a single nation that myriads of martyrs were made in the
+habitable earth. The nation which he alludes to is Gallia; and he then
+proceeds to give the letter of the churches of Vienna and Lugdunum. It
+is probable that he has assiged the true cause of the persecutions, the
+fanaticism of the populace, and that both governors and emperor had a
+great deal of trouble with these disturbances. How far Marcus was
+cognizant of these cruel proceedings we do not know, for the historical
+records of his reign are very defective. He did not make the rule
+against the Christians, for Trajan did that; and if we admit that he
+would have been willing to let the Christians alone, we cannot affirm
+that it was in his power, for it would be a great mistake to suppose
+that Antoninus had the unlimited authority which some modern sovereigns
+have had. His power was limited by certain constitutional forms, by the
+Senate, and by the precedents of his predecessors. We cannot admit that
+such a man was an active persecutor, for there is no evidence that he
+was,[A] though it is certain that he had no good opinion of the
+Christians, as appears from his own words.[B] But he knew nothing of
+them except their hostility to the Roman religion, and he probably
+thought that they were dangerous to the state, notwithstanding the
+professions, false or true, of some of the Apologists. So much I have
+said, because it would be unfair not to state all that can be urged
+against a man whom his contemporaries and subsequent ages venerated as a
+model of virtue and benevolence. If I admitted the genuineness of some
+documents, he would be altogether clear from the charge of even allowing
+any persecutions; but as I seek the truth and am sure that they are
+false, I leave him to bear whatever blame is his due.[C] I add that it
+is quite certain that Antoninus did not derive any of his ethical
+principles from a religion of which he knew nothing.[D]
+
+    [A] Except that of Orosius (vii. 15), who says that during the
+    Parthian war there were grievous persecutions of the Christians
+    in Asia and Gallia under the orders of Marcus (praecepto ejus),
+    and "many were crowned with the martyrdom of saints."
+
+    [B] See xi. 3. The emperor probably speaks of such fanatics as
+    Clemens (quoted by Gataker on this passage) mentions. The
+    rational Christians admitted no fellowship with them. "Some of
+    these heretics," says Clemens, "show their impiety and
+    cowardice by loving their lives, saying that the knowledge of
+    the really existing God is true testimony (martyrdom), but that
+    a man is a self-murderer who bears witness by his death. We
+    also blame those who rush to death; for there are some, not of
+    us, but only bearing the same name, who give themselves up. We
+    say of them that they die without being martyrs, even if they
+    are publicly punished; and they give themselves up to a death
+    which avails nothing, as the Indian Gymnosophists give
+    themselves up foolishly to fire." Cave, in his primitive
+    Christianity (ii. c. 7), says of the Christians: "They did
+    flock to the place of torment faster than droves of beasts that
+    are driven to the shambles. They even longed to be in the arms
+    of suffering. Ignatius, though then in his journey to Rome in
+    order to his execution, yet by the way as he went could not but
+    vent his passionate desire of it 'Oh that I might come to those
+    wild beasts that are prepared for me; I heartily wish that I
+    may presently meet with them; I would invite and encourage them
+    speedily to devour me, and not be afraid to set upon me as they
+    have been to others; nay, should they refuse it, I would even
+    force them to it;'" and more to the same purpose from Eusebius.
+    Cave, an honest and good man, says all this in praise of the
+    Christians; but I think that he mistook the matter. We admire a
+    man who holds to his principles even to death; but these
+    fanatical Christians are the Gymnosophists whom Clemens treats
+    with disdain.
+
+    [C] Dr. F.C. Baur, in his work entitled "Das Christenthum und
+    die Christliche Kirche der drei ersten Jahrhunderte," &c., has
+    examined this question with great good sense and fairness, and
+    I believe he has stated the truth as near as our authorities
+    enable us to reach it.
+
+    [D] In the Digest, 48, 19, 30, there is the following excerpt
+    from Modestinus: "Si quis aliquid fecerit, quo leves hominum
+    animi superstitione numinis terrerentur, divus Marcus hujusmodi
+    homines in insulam relegari rescripsit."
+
+There is no doubt that the Emperor's Reflections--or his Meditations, as
+they are generally named--is a genuine work. In the first book he speaks
+of himself, his family, and his teachers; and in other books he mentions
+himself. Suidas (v.[Greek: Markos]) notices a work of Antoninus in
+twelve books, which he names the "conduct of his own life;" and he cites
+the book under several words in his Dictionary, giving the emperor's
+name, but not the title of the work. There are also passages cited by
+Suidas from Antoninus without mention of the emperor's name. The true
+title of the work is unknown. Xylander, who published the first edition
+of this book (Zürich, 1558, 8vo, with a Latin version), used a
+manuscript which contained the twelve books, but it is not known where
+the manuscript is now. The only other complete manuscript which is known
+to exist is in the Vatican library, but it has no title and no
+inscriptions of the several books: the eleventh only has the
+inscription, [Greek: Markou autokratoros] marked with an asterisk. The
+other Vatican manuscripts and the three Florentine contain only excerpts
+from the emperor's book. All the titles of the excerpts nearly agree
+with that which Xylander prefixed to his edition, [Greek: Markou
+Antôninou Autokratoros tôn eis heauton biblia ib.] This title has been
+used by all subsequent editors. We cannot tell whether Antoninus divided
+his work into books or somebody else did it. If the inscriptions at the
+end of the first and second books are genuine, he may have made the
+division himself.
+
+It is plain that the emperor wrote down his thoughts or reflections as
+the occasions arose; and since they were intended for his own use, it is
+no improbable conjecture that he left a complete copy behind him written
+with his own hand; for it is not likely that so diligent a man would use
+the labor of a transcriber for such a purpose, and expose his most
+secret thoughts to any other eye. He may have also intended the book for
+his son Commodus, who however had no taste for his father's philosophy.
+Some careful hand preserved the precious volume; and a work by Antoninus
+is mentioned by other late writers besides Suidas.
+
+Many critics have labored on the text of Antoninus. The most complete
+edition is that by Thomas Gataker, 1652, 4to. The second edition of
+Gataker was superintended by George Stanhope, 1697, 4to. There is also
+an edition of 1704. Gataker made and suggested many good corrections,
+and he also made a new Latin version, which is not a very good specimen
+of Latin, but it generally expresses the sense of the original, and
+often better than some of the more recent translations. He added in the
+margin opposite to each paragraph references to the other parallel
+passages; and he wrote a commentary, one of the most complete that has
+been written on any ancient author. This commentary contains the
+editor's exposition of the more difficult passages, and quotations from
+all the Greek and Roman writers for the illustration of the text. It is
+a wonderful monument of learning and labor, and certainly no Englishman
+has yet done anything like it. At the end of his preface the editor says
+that he wrote it at Rotherhithe near London, in a severe winter, when he
+was in the seventy-eighth year of his age, 1651--a time when Milton,
+Selden, and other great men of the Commonwealth time were living; and
+the great French scholar Saumaise (Salmasius), with whom Gataker
+corresponded and received help from him for his edition of Antoninus.
+The Greek test has also been edited by J. M. Schultz, Leipzig, 1802,
+8vo; and by the learned Greek Adamantinus Corais, Paris, 1816, 8vo. The
+text of Schultz was republished by Tauchnitz, 1821.
+
+There are English, German, French, Italian, and Spanish translations of
+M. Antoninus, and there may be others. I have not seen all the English
+translations. There is one by Jeremy Collier, 1702, 8vo, a most coarse
+and vulgar copy of the original. The latest French translation by
+Alexis Pierron in the collection of Charpentier is better than Dacier's,
+which has been honored with an Italian version (Udine, 1772). There is
+an Italian version (1675), which I have not seen. It is by a cardinal.
+"A man illustrious in the church, the Cardinal Francis Barberini the
+elder, nephew of Pope Urban VIII., occupied the last years of his life
+in translating into his native language the thoughts of the Roman
+emperor, in order to diffuse among the faithful the fertilizing and
+vivifying seeds. He dedicated this translation to his soul, to make it,
+as he says in his energetic style, redder than his purple at the sight
+of the virtues of this Gentile" (Pierron, Preface).
+
+I have made this translation at intervals after having used the book for
+many years. It is made from the Greek, but I have not always followed
+one text; and I have occasionally compared other versions with my own. I
+made this translation for my own use, because I found that it was worth
+the labor; but it may be useful to others also; and therefore I
+determined to print it. As the original is sometimes very difficult to
+understand and still more difficult to translate, it is not possible
+that I have always avoided error. But I believe that I have not often
+missed the meaning, and those who will take the trouble to compare the
+translation with the original should not hastily conclude that I am
+wrong, if they do not agree with me. Some passages do give the meaning,
+though at first sight they may not appear to do so; and when I differ
+from the translators, I think that in some places they are wrong, and in
+other places I am sure that they are. I have placed in some passages a
++, which indicates corruption in the text or great uncertainty in the
+meaning. I could have made the language more easy and flowing, but I
+have preferred a ruder style as being better suited to express the
+character of the original; and sometimes the obscurity which may appear
+in the version is a fair copy of the obscurity of the Greek. If I should
+ever revise this version, I would gladly make use of any corrections
+which may be suggested. I have added an index of some of the Greek terms
+with the corresponding English. If I have not given the best words for
+the Greek, I have done the best that I could; and in the text I have
+always given the same translation of the same word.
+
+The last reflection of the Stoic philosophy that I have observed is in
+Simplicius' Commentary on the Enchiridion of Epictetus. Simplicius was
+not a Christian, and such a man was not likely to be converted at a time
+when Christianity was grossly corrupted. But he was a really religious
+man, and he concludes his commentary with a prayer to the Deity which no
+Christian could improve. From the time of Zeno to Simplicius, a period
+of about nine hundred years, the Stoic philosophy formed the characters
+of some of the best and greatest men. Finally it became extinct, and we
+hear no more of it till the revival of letters in Italy. Angelo
+Poliziano met with two very inaccurate and incomplete manuscripts of
+Epictetus' Enchiridion, which he translated into Latin and dedicated to
+his great patron Lorenzo de' Medici, in whose collection he had found
+the book. Poliziano's version was printed in the first Bâle edition of
+the Enchiridion, A.D. 1531 (apud And. Cratandrum). Poliziano recommends
+the Enchiridion to Lorenzo as a work well suited to his temper, and
+useful in the difficulties by which he was surrounded.
+
+Epictetus and Antoninus have had readers ever since they were first
+printed. The little book of Antoninus has been the companion of some
+great men. Machiavelli's Art of War and Marcus Antoninus were the two
+books which were used when he was a young man by Captain John Smith, and
+he could not have found two writers better fitted to form the character
+of a soldier and a man. Smith is almost unknown and forgotten in
+England, his native country, but not in America, where he saved the
+young colony of Virginia. He was great in his heroic mind and his deeds
+in arms, but greater still in the nobleness of his character. For a
+man's greatness lies not in wealth and station, as the vulgar believe,
+nor yet in his intellectual capacity, which is often associated with
+the meanest moral character, the most abject servility to those in high
+places, and arrogance to the poor and lowly; but a man's true greatness
+lies in the consciousness of an honest purpose in life, founded on a
+just estimate of himself and everything else, on frequent
+self-examination, and a steady obedience to the rule which he knows to
+be right, without troubling himself, as the emperor says he should not,
+about what others may think or say, or whether they do or do not do that
+which he thinks and says and does.
+
+
+
+
+THE PHILOSOPHY
+
+OF
+
+MARCUS AURELIUS ANTONIUS
+
+
+It has been said that the Stoic philosophy first showed its real value
+when it passed from Greece to Rome. The doctrines of Zeno and his
+successors were well suited to the gravity and practical good sense of
+the Romans; and even in the Republican period we have an example of a
+man, M. Cato Uticensis, who lived the life of a Stoic and died
+consistently with the opinions which he professed. He was a man, says
+Cicero, who embraced the Stoic philosophy from conviction; not for the
+purpose of vain discussion, as most did, but in order to make his life
+conformable to the Stoic precepts. In the wretched times from the death
+of Augustus to the murder of Domitian, there was nothing but the Stoic
+philosophy which could console and support the followers of the old
+religion under imperial tyranny and amidst universal corruption. There
+were even then noble minds that could dare and endure, sustained by a
+good conscience and an elevated idea of the purposes of man's existence.
+Such were Paetus Thrasae, Helvidius Priscus, Cornutus, C. Musonius
+Rufus,[A] and the poets Persius and Juvenal, whose energetic language
+and manly thoughts may be as instructive to us now as they might have
+been to their contemporaries. Persius died under Nero's bloody reign;
+but Juvenal had the good fortune to survive the tyrant Domitian and to
+see the better times of Nerva, Trajan, and Hadrian.[B] His best precepts
+are derived from the Stoic school, and they are enforced in his finest
+verses by the unrivalled vigor of the Latin language.
+
+    [A] I have omitted Seneca, Nero's preceptor. He was in a sense
+    a Stoic, and he has said many good things in a very fine way.
+    There is a judgment of Gellius (xii. 2.) on Seneca, or rather a
+    statement of what some people thought of his philosophy, and it
+    is not favorable. His writings and his life must be taken
+    together, and I have nothing more to say of him here. The
+    reader will find a notice of Seneca and his philosophy in
+    "Seekers after God," by the Rev. P. W. Farrar. Macmillan and
+    Co.
+
+    [B] Ribbeck has labored to prove that those Satires, which
+    contain philosophical precepts, are not the work of the real,
+    but of a false Juvenal, a Declamator. Still the verses exist,
+    and were written by somebody who was acquainted with the Stoic
+    doctrines.
+
+
+The best two expounders of the later Stoical philosophy were a Greek
+slave and a Roman emperor. Epictetus, a Phrygian Greek, was brought to
+Rome, we know not how, but he was there the slave and afterwards the
+freedman of an unworthy master, Epaphroditus by name, himself a freedman
+and a favorite of Nero. Epictetus may have been a hearer of C. Musonius
+Rufus, while he was still a slave, but he could hardly have been a
+teacher before he was made free. He was one of the philosophers whom
+Domitian's order banished from Rome. He retired to Nicopolis in Epirus,
+and he may have died there. Like other great teachers he wrote nothing,
+and we are indebted to his grateful pupil Arrian for what we have of
+Epictetus' discourses. Arrian wrote eight books of the discourses of
+Epictetus, of which only four remain and some fragments. We have also
+from Arrian's hand the small Enchiridion or Manual of the chief precepts
+of Epictetus. This is a valuable commentary on the Enchiridion by
+Simplicius, who lived in the time of the emperor Justinian.[A]
+
+    [A] There is a complete edition of Arrian's Epictetus with the
+    commentary of Simplicius by J. Schweighaeuser, 6 vols. 8vo.
+    1799, 1800. There is also an English translation of Epictetus
+    by Mrs. Carter.
+
+Antoninus in his first book (i. 7), in which he gratefully commemorates
+his obligations to his teachers, says that he was made acquainted by
+Junius Rusticus with the discourses of Epictetus, whom he mentions also
+in other passages (iv. 41; xi. 34, 36). Indeed, the doctrines of
+Epictetus and Antoninus are the same, and Epictetus is the best
+authority for the explanation of the philosophical language of Antoninus
+and the exposition of his opinions. But the method of the two
+philosophers is entirely different. Epictetus addressed himself to his
+hearers in a continuous discourse and in a familiar and simple manner.
+Antoninus wrote down his reflections for his own use only, in short,
+unconnected paragraphs, which are often obscure.
+
+The Stoics made three divisions of philosophy,--Physic ([Greek:
+phusikon]), Ethic ([Greek: êthikon]), and Logic ([Greek: logikon])
+(viii. 13). This division, we are told by Diogenes, was made by Zeno of
+Citium, the founder of the Stoic sect, and by Chrysippus; but these
+philosophers placed the three divisions in the following order,--Logic,
+Physic, Ethic. It appears, however, that this division was made before
+Zeno's time, and acknowledged by Plato, as Cicero remarks (Acad. Post.
+i. 5). Logic is not synonymous with our term Logic in the narrower sense
+of that word.
+
+Cleanthes, a Stoic, subdivided the three divisions and made
+six,--Dialectic and Rhetoric, comprised in Logic; Ethic and Politic;
+Physic and Theology. This division was merely for practical use, for all
+Philosophy is one. Even among the earliest Stoics Logic, or Dialectic,
+does not occupy the same place as in Plato: it is considered only as an
+instrument which is to be used for the other divisions of Philosophy.
+An exposition of the earlier Stoic doctrines and of their modifications
+would require a volume. My object is to explain only the opinions of
+Antoninus, so far as they can be collected from his book.
+
+According to the subdivision of Cleanthes, Physic and Theology go
+together, or the study of the nature of Things, and the study of the
+nature of the Deity, so far as man can understand the Deity, and of his
+government of the universe. This division or subdivision is not formally
+adopted by Antoninus, for, as already observed, there is no method in
+his book; but it is virtually contained in it.
+
+Cleanthes also connects Ethic and Politic, or the study of the
+principles of morals and the study of the constitution of civil society;
+and undoubtedly he did well in subdividing Ethic into two parts. Ethic
+in the narrower sense and Politic; for though the two are intimately
+connected, they are also very distinct, and many questions can only be
+properly discussed by carefully observing the distinction. Antoninus
+does not treat of Politic. His subject is Ethic, and Ethic in its
+practical application to his own conduct in life as a man and as a
+governor. His Ethic is founded on his doctrines about man's nature, the
+Universal Nature, and the relation of every man to everything else. It
+is therefore intimately and inseparably connected with Physic, or the
+Nature of Things, and with Theology, or the Nature of the Deity. He
+advises us to examine well all the impressions on our minds
+([Greek: phantasiai]) and to form a right judgment of them, to make just
+conclusions, and to inquire into the meanings of words, and so far to
+apply Dialectic; but he has no attempt at any exposition of Dialectic,
+and his philosophy is in substance purely moral and practical. He says
+(viii. 13), "Constantly and, if it be possible, on the occasion of every
+impression on the soul,[A] apply to it the principles of Physic, of
+Ethic, and of Dialectic:" which is only another way of telling us to
+examine the impression in every possible way. In another passage (iii.
+11) he says, "To the aids which have been mentioned, let this one still
+be added: make for thyself a definition or description of the object
+([Greek: to phantaston]) which is presented to thee, so as to see
+distinctly what kind of a thing it is in its substance, in its nudity,
+in its complete entirety, and tell thyself its proper name, and the
+names of the things of which it has been compounded, and into which it
+will be resolved." Such an examination implies a use of Dialectic, which
+Antoninus accordingly employed as a means toward establishing his
+Physical, Theological, and Ethical principles.
+
+    [A] The original is [Greek: epi pasês phantasias]. We have no word
+    which expresses [Greek: phantasia], for it is not only the sensuous
+    appearance which comes from an external object, which object is
+    called [Greek: to phantaston], but it is also the thought or feeling
+    or opinion which is produced even when there is no
+    corresponding external object before us. Accordingly everything
+    which moves the soul is [Greek: phantaston], and produces a
+    [Greek: phantasia].
+
+    In this extract Antoninus says [Greek: physiologein, pathologein,
+    dialektikeuesthai]. I have translated [Greek: pathologein] by using
+    the word Moral (Ethic), and that is the meaning here.
+
+There are several expositions of the Physical, Theological, and Ethical
+principles, which are contained in the work of Antoninus; and more
+expositions than I have read. Ritter (Geschichte der Philosophie, iv.
+241), after explaining the doctrines of Epictetus, treats very briefly
+and insufficiently those of Antoninus. But he refers to a short essay,
+in which the work is done better.[A] There is also an essay on the
+Philosophical Principles of M. Aurelius Antoninus by J.M. Schultz,
+placed at the end of his German translation of Antoninus (Schleswig,
+1799). With the assistance of these two useful essays and his own
+diligent study, a man may form a sufficient notion of the principles of
+Antoninus; but he will find it more difficult to expound them to others.
+Besides the want of arrangement in the original and of connection among
+the numerous paragraphs, the corruption of the text, the obscurity of
+the language and the style, and sometimes perhaps the confusion in the
+writer's own ideas--besides all this, there is occasionally an apparent
+contradiction in the emperor's thoughts, as if his principles were
+sometimes unsettled, as if doubt sometimes clouded his mind. A man who
+leads a life of tranquillity and reflection, who is not disturbed at
+home and meddles not with the affairs of the world, may keep his mind at
+ease and his thoughts in one even course. But such a man has not been
+tried. All his Ethical philosophy and his passive virtue might turn out
+to be idle words, if he were once exposed to the rude realities of human
+existence. Fine thoughts and moral dissertations from men who have not
+worked and suffered may be read, but they will be forgotten. No
+religion, no Ethical philosophy is worth anything, if the teacher has
+not lived the "life of an apostle," and been ready to die "the death of
+a martyr." "Not in passivity (the passive effects) but in activity lie
+the evil and the good of the rational social animal, just as his virtue
+and his vice lie not in passivity, but in activity" (ix. 16). The
+emperor Antoninus was a practical moralist. From his youth he followed a
+laborious discipline, and though his high station placed him above all
+want or the fear of it, he lived as frugally and temperately as the
+poorest philospher. Epictetus wanted little, and it seems that he always
+had the little that he wanted and he was content with it, as he had been
+with his servile station! But Antoninus after his accession to the
+empire sat on an uneasy seat. He had the administration of an empire
+which extended from the Euphrates to the Atlantic, from the cold
+mountains of Scotland to the hot sands of Africa; and we may imagine,
+though we cannot know it by experience, what must be the trials, the
+troubles, the anxiety, and the sorrows of him who has the world's
+business on his hands, with the wish to do the best that he can, and the
+certain knowledge that he can do very little of the good which he
+wishes.
+
+    [A] De Marco Aurelio Antonino ... ex ipsius Commentariis.
+    Scriptio Philologica. Instituit Nicolaus Bachius, Lipsiae,
+    1826.
+
+In the midst of war, pestilence, conspiracy, general corruption, and
+with the weight of so unwieldy an empire upon him, we may easily
+comprehend that Antoninus often had need of all his fortitude to support
+him. The best and the bravest men have moments of doubt and of weakness;
+but if they are the best and the bravest, they rise again from their
+depression by recurring to first principles, as Antoninus does. The
+emperor says that life is smoke, a vapor, and St. James in his Epistle
+is of the same mind; that the world is full of envious, jealous,
+malignant people, and a man might be well content to get out of it. He
+has doubts perhaps sometimes even about that to which he holds most
+firmly. There are only a few passages of this kind, but they are
+evidence of the struggles which even the noblest of the sons of men had
+to maintain against the hard realities of his daily life. A poor remark
+it is which I have seen somewhere, and made in a disparaging way, that
+the emperor's reflections show that he had need of consolation and
+comfort in life, and even to prepare him to meet his death. True that he
+did need comfort and support, and we see how he found it. He constantly
+recurs to his fundamental principle that the universe is wisely ordered,
+that every man is a part of it and must conform to that order which he
+cannot change, that whatever the Deity has done is good, that all
+mankind are a man's brethren, that he must love and cherish them and try
+to make them better, even those who would do him harm. This is his
+conclusion (ii. 17): "What then is that which is able to conduct a man?
+One thing and only one, Philosophy. But this consists in keeping the
+divinity within a man free from violence and unharmed, superior to pains
+and pleasures, doing nothing without a purpose nor yet falsely and with
+hypocrisy, not feeling the need of another man's doing or not doing
+anything; and besides, accepting all that happens and all that is
+allotted, as coming from thence, wherever it is, from whence he himself
+came; and finally waiting for death with a cheerful mind as being
+nothing else than a dissolution of the elements of which every living
+being is compounded. But if there is no harm, to the elements themselves
+in each continually changing into another, why should a man have any
+apprehension about the change and dissolution of all the elements
+[himself]? for it is according to nature; and nothing is evil that is
+according to nature."
+
+The Physic of Antoninus is the knowledge of the Nature of the Universe,
+of its government, and of the relation of man's nature to both. He names
+the universe ([Greek: hê tôn hylôn ousia], vi. 1),[A] "the universal
+substance," and he adds that "reason" ([Greek: logos]) governs the
+universe. He also (vi. 9) uses the terms "universal nature" or "nature
+of the universe." He (vi. 25) calls the universe "the one and all, which
+we name Cosmos or Order" ([Greek: kosmos]). If he ever seems to use
+these general terms as significant of the All, of all that man can in
+any way conceive to exist, he still on other occasions plainly
+distinguishes between Matter, Material things ([Greek: hylê, hylikon]),
+and Cause, Origin, Reason ([Greek: aitia, aitiôdes, logos]).[B] This is
+conformable to Zeno's doctrine that there are two original principles
+([Greek: archai]) of all things, that which acts ([Greek: to poioun])
+and that which is acted upon ([Greek: to paschon]). That which is acted
+on is the formless matter ([Greek: hylê]): that which acts is the reason
+([Greek: logos]), God, who is eternal and operates through all matter,
+and produces all things. So Antoninus (v. 32) speaks of the reason
+([Greek: logos])which pervades all substance ([Greek: ousia]), and
+through all time by fixed periods (revolutions) administers the universe
+([Greek: to pan]). God is eternal, and Matter is eternal. It is God who
+gives form to matter, but he is not said to have created matter.
+According to this view, which is as old as Anaxagoras, God and matter
+exist independently, but God governs matter. This doctrine is simply the
+expression of the fact of the existence both of matter and of God. The
+Stoics did not perplex themselves with the in-soluble question of the
+origin and nature of matter.[C] Antoninus also assumes a beginning of
+things, as we now know them; but his language is sometimes very obscure.
+I have endeavored to explain the meaning of one difficult passage (vii.
+75, and the note).
+
+    [A] As to the word [Greek: ousia], the reader may see the
+    Index. I add here a few examples of the use of the word;
+    Antoninus has (v. 24), [Greek: hê sumpasa ousia], "the
+    universal substance." He says (xii. 30 and iv. 40), "there is
+    one common substance" ([Greek: ousia]), distributed among
+    countless bodies. In Stobaeus (tom. 1, lib. 1, tit. 14) there
+    is this definition, [Greek: ousian de phasin tôn ontôn hapantôn
+    tên prôtên hylên]. In viii. II, Antoninus speaks of [Greek: to
+    ousiôdes kai hyulikon], "the substantial and the material;" and
+    (vii. 10) he says that "everything material" ([Greek: enulon])
+    disappears in the substance of the whole ([Greek: tê tôn holôn
+    ousia]). The [Greek: ousia] is the generic name of that existence
+    which we assume as the highest or ultimate, because we conceive
+    no existence which can be coordinated with it and none above
+    it. It is the philosopher's "substance:" it is the ultimate
+    expression for that which we conceive or suppose to be the
+    basis, the being of a thing. "From the Divine, which is
+    substance in itself, or the only and sole substance, all and
+    everything that is created exists" (Swedenborg, Angelic Wisdom,
+    198).
+
+    [B] I remark, in order to anticipate any misapprehension, that
+    all these general terms involve a contradiction. The "one and
+    all," and the like, and "the whole," imply limitation. "One" is
+    limited; "all" is limited; the "whole" is limited. We cannot
+    help it. We cannot find words to express that which we cannot
+    fully conceive. The addition of "absolute" or any other such
+    word does not mend the matter. Even the word God is used by
+    most people, often unconsciously, in such a way that limitation
+    is implied, and yet at the same time words are added which are
+    intended to deny limitation. A Christian martyr, when he was
+    asked what God was, is said to have answered that God has no
+    name like a man; and Justin says the same (Apol. ii. 6), "the
+    names Father, God, Creator, Lord, and Master are not names, but
+    appellations derived from benefactions and acts." (Compare
+    Seneca, De Benef. iv. 8.) We can conceive the existence of a
+    thing, or rather we may have the idea of an existence, without
+    an adequate notion of it, "adequate" meaning coextensive and
+    coequal with the thing. We have a notion of limited space
+    derived from the dimensions of what we call a material thing,
+    though of space absolute, if I may use the term, we have no
+    notion at all; and of infinite space the notion is the same--no
+    notion at all; and yet we conceive it in a sense, though I know
+    not how, and we believe that space is infinite, and we cannot
+    conceive it to be finite.
+
+    [C] The notions of matter and of space are inseparable. We
+    derive the notion of space from matter and form. But we have no
+    adequate conception either of matter or space. Matter in its
+    ultimate resolution is as unintelligible as what men call mind,
+    spirit, or by whatever other name they may express the power
+    which makes itself known by acts. Anaxagoras laid down the
+    distinction between intelligence [Greek: nous] and matter, and
+    he said that intelligence impressed motion on matter, and so
+    separated the elements of matter and gave them order; but he
+    probably only assumed a beginning, as Simplicius says, as a
+    foundation of his philosophical teaching. Empedocles said, "The
+    universe always existed." He had no idea of what is called
+    creation. Ocellus Lucanus (i, § 2) maintained that the Universe
+    ([Greek: to pan]) was imperishable and uncreated. Consequently
+    it is eternal. He admitted the existence of God; but his
+    theology would require some discussion. On the contrary, the
+    Brachmans, according to Strabo (p. 713, ed. Cas.), taught that
+    the universe was created and perishable; and the creator and
+    administrator of it pervades the whole. The author of the book
+    of Solomon's Wisdom says (xi. 17): "Thy Almighty hand made the
+    world of matter without form," which may mean that matter
+    existed already.
+
+    The common Greek word which we translate "matter" is [Greek:
+    hylê]. It is the stuff that things are made of.
+
+Matter consists of elemental parts ([Greek: stoicheia]) of which all
+material objects are made. But nothing is permanent in form. The nature
+of the universe, according to Antoninus' expression (iv. 36), "loves
+nothing so much as to change the things which are, and to make new
+things like them. For everything that exists is in a manner the seed of
+that which will be. But thou art thinking only of seeds which are cast
+into the earth or into a womb: but this is a very vulgar notion." All
+things then are in a constant flux and change; some things are dissolved
+into the elements, others come in their places; and so the "whole
+universe continues ever young and perfect" (xii. 23).
+
+Antoninus has some obscure expressions about what he calls "seminal
+principles" ([Greek: spermatikoi logoi]). He opposes them to the
+Epicurean atoms (vi. 24), and consequently his "seminal principles" are
+not material atoms which wander about at hazard, and combine nobody
+knows how. In one passage (iv. 21) he speaks of living principles, souls
+([Greek: psychahi]) after the dissolution of their bodies being
+received into the "seminal principle of the universe." Schultz thinks
+that by "seminal principles Antoninus means the relations of the various
+elemental principles, which relations are determined by the Deity and by
+which alone the production of organized beings is possible." This may be
+the meaning; but if it is, nothing of any value can be derived from
+it.[A] Antoninus often uses the word "Nature" ([Greek: physis]), and we
+must attempt to fix its meaning, The simple etymological sense of
+[Greek: physis] is "production," the birth of what we call Things. The
+Romans used Natura, which also means "birth" originally. But neither the
+Greeks nor the Romans stuck to this simple meaning, nor do we. Antoninus
+says (x. 6): "Whether the universe is [a concourse of] atoms or Nature
+[is a system], let this first be established, that I am a part of the
+whole which is governed by nature." Here it might seem as if nature were
+personified and viewed as an active, efficient power; as something
+which, it not independent of the Deity, acts by a power which is given
+to it by the Deity. Such, if I understand the expression right, is the
+way in which the word Nature is often used now, though it is plain that
+many writers use the word without fixing any exact meaning to it. It is
+the same with the expression Laws of Nature, which some writers may use
+in an intelligible sense, but others as clearly use in no definite sense
+at all. There is no meaning in this word Nature, except that which
+Bishop Butler assigns to it, when he says, "The only distinct meaning of
+that word Natural is Stated, Fixed, or Settled; since what is natural as
+much requires and presupposes an intelligent agent to render it so,
+_i.e._, to effect it continually or at stated times, as what is
+supernatural or miraculous does to effect it at once." This is Plato's
+meaning (De Leg., iv. 715) when he says that God holds the beginning and
+end and middle of all that exists, and proceeds straight on his course,
+making his circuit according to nature (that is by a fixed order); and
+he is continually accompanied by justice, who punishes those who deviate
+from the divine law, that is, from the order or course which God
+observes.
+
+    [A] Justin (Apol. ii. 8) has the words [Greek: kata
+    spermatikou logou meros], where he is speaking of the Stoics;
+    but he uses this expression in a peculiar sense (note II). The
+    early Christian writers were familiar with the Stoic terms, and
+    their writings show that the contest was begun between the
+    Christian expositors and the Greek philosophy. Even in the
+    second Epistle of St. Peter (ii. I, v. 4) we find a Stoic
+    expression, [Greek: Ina dia toutôn genêsthe theias koinônoi
+    physeôs.]
+
+When we look at the motions of the planets, the action of what we call
+gravitation, the elemental combination of unorganized bodies and their
+resolution, the production of plants and of living bodies, their
+generation, growth, and their dissolution, which we call their death, we
+observe a regular sequence of phenomena, which within the limits of
+experience present and past, so far as we know the past, is fixed and
+invariable. But if this is not so, if the order and sequence of
+phenomena, as known to us, are subject to change in the course of an
+infinite progression,--and such change is conceivable,--we have not
+discovered, nor shall we ever discover, the whole of the order and
+sequence of phenomena, in which sequence there may be involved according
+to its very nature, that is, according to its fixed order, some
+variation of what we now call the Order or Nature of Things. It is also
+conceivable that such changes have taken place,--changes in the order of
+things, as we are compelled by the imperfection of language to call
+them, but which are no changes; and further it is certain that our
+knowledge of the true sequence of all actual phenomena, as for instance
+the phenomena of generation, growth, and dissolution, is and ever must
+be imperfect.
+
+We do not fare much better when we speak of Causes and Effects than when
+we speak of Nature. For the practical purposes of life we may use the
+terms cause and effect conveniently, and we may fix a distinct meaning
+to them, distinct enough at least to prevent all misunderstanding. But
+the case is different when we speak of causes and effects as of Things.
+All that we know is phenomena, as the Greeks called them, or appearances
+which follow one another in a regular order, as we conceive it, so that
+if some one phenomenon should fail in the series, we conceive that there
+must either be an interruption of the series, or that something else
+will appear after the phenomenon which has failed to appear, and will
+occupy the vacant place; and so the series in its progression may be
+modified or totally changed. Cause and effect then mean nothing in the
+sequence of natural phenomena beyond what I have said; and the real
+cause, or the transcendent cause, as some would call it, of each
+successive phenomenon is in that which is the cause of all things which
+are, which have been, and which will be forever. Thus the word Creation
+may have a real sense if we consider it as the first, if we can conceive
+a first, in the present order of natural phenomena; but in the vulgar
+sense a creation of all things at a certain time, followed by a
+quiescence of the first cause and an abandonment of all sequences of
+Phenomena to the laws of Nature, or to the other words that people may
+Use, is absolutely absurd.[A]
+
+    [A] Time and space are the conditions of our thought; but time
+    infinite and space infinite cannot be objects of thought,
+    except in a very imperfect way. Time and space must not in any
+    way be thought of when we think of the Deity. Swedenborg says,
+    "The natural man may believe that he would have no thought, if
+    the ideas of time, of space, and of things material were taken
+    away; for upon those is founded all the thought that man has.
+    But let him know that the thoughts are limited and confined in
+    proportion as they partake of time, of space, and of what is
+    material; and that they are not limited and are extended, in
+    proportion as they do not partake of those things; since the
+    mind is so far elevated above the things corporeal and worldly"
+    (Concerning Heaven and Hell, 169).
+
+[Illustration: THE TEMPLE OF PALLAS]
+
+Now, though there is great difficulty in understanding all the
+passages of Antoninus, in which he speaks of Nature, of the changes of
+things and of the economy of the universe, I am convinced that his sense
+of Nature and Natural is the same as that which I have stated; and as he
+was a man who knew how to use words in a clear way and with strict
+consistency, we ought to assume, even if his meaning in some passages is
+doubtful, that his view of Nature was in harmony with his fixed belief
+in the all-pervading, ever present, and ever active energy of God. (ii.
+4; iv. 40; x. 1; vi. 40; and other passages. Compare Seneca, De Benef.,
+iv. 7. Swedenborg, Angelic Wisdom, 349-357.)
+
+There is much in Antoninus that is hard to understand, and it might be
+said that he did not fully comprehend all that he wrote; which would
+however be in no way remarkable, for it happens now that a man may write
+what neither he nor anybody can understand. Antoninus tells us (xii. 10)
+to look at things and see what they are, resolving them into the
+material [Greek: hylê], the casual [Greek: aition], and the relation
+[Greek: anaphora], or the purpose, by which he seems to mean something
+in the nature of what we call effect, or end. The word Caus ([Greek:
+aitia]) is the difficulty. There is the same word in the Sanscrit
+(hétu); and the subtle philosophers of India and of Greece, and
+the less subtle philosophers of modern times, have all used this word,
+or an equivalent word, in a vague way. Yet the confusion sometimes may
+be in the inevitable ambiguity of language rather than in the mind of
+the writer, for I cannot think that some of the wisest of men did not
+know what they intended to say. When Antoninus says (iv. 36), "that
+everything that exists is in a manner the seed of that which will be,"
+he might be supposed to say what some of the Indian philosophers have
+said, and thus a profound truth might be converted into a gross
+absurdity. But he says, "in a manner," and in a manner he said true; and
+in another manner, if you mistake his meaning, he said false. When Plato
+said, "Nothing ever is, but is always becoming" ([Greek: aei
+gignetai]), he delivered a text, out of which we may derive something;
+for he destroys by it not all practical, but all speculative notions of
+cause and effect. The whole series of things, as they appear to us, must
+be contemplated in time, that is in succession, and we conceive or
+suppose intervals between one state of things and another state of
+things, so that there is priority and sequence, and interval, and Being,
+and a ceasing to Be, and beginning and ending. But there is nothing of
+the kind in the Nature of Things. It is an everlasting continuity (iv.
+45; vii. 75). When Antoninus speaks of generation (x. 26), he speaks of
+one cause ([Greek: aitia]) acting, and then another cause taking up the
+work, which the former left in a certain state, and so on; and we might
+perhaps conceive that he had some notion like what has been called "the
+self-evolving power of nature;" a fine phrase indeed, the full import of
+which I believe that the writer of it did not see, and thus he laid
+himself open to the imputation of being a follower of one of the Hindu
+sects, which makes all things come by evolution out of nature or matter,
+or out of something which takes the place of Deity, but is not Deity. I
+would have all men think as they please, or as they can, and I only
+claim the same freedom which I give. When a man writes anything, we may
+fairly try to find out all that his words must mean, even if the result
+is that they mean what he did not mean; and if we find this
+contradiction, it is not our fault, but his misfortune. Now Antoninus is
+perhaps somewhat in this condition in what he says (x. 26), though he
+speaks at the end of the paragraph of the power which acts, unseen by
+the eyes, but still no less clearly. But whether in this passage (x. 26)
+lie means that the power is conceived to be in the different successive
+causes ([Greek: aitiai]), or in something else, nobody can tell. From
+other passages, however, I do collect that his notion of the phenomena
+of the universe is what I have stated. The Deity works unseen, if we may
+use such language, and perhaps I may, as Job did, or he who wrote the
+book of Job. "In him we live and move and are," said St. Paul to the
+Athenians; and to show his hearers that this was no new doctrine, he
+quoted the Greek poets. One of these poets was the Stoic Cleauthes,
+whose noble hymn to Zeus, or God, is an elevated expression of devotion
+and philosophy. It deprives Nature of her power, and puts her under the
+immediate government of the Deity.
+
+"Thee all this heaven, which whirls around the earth,
+ Obeys, and willing follows where thou leadest.
+ Without thee, God, nothing is done on earth,
+ Nor in the ethereal realms, nor in the sea,
+ Save what the wicked through their folly do."
+
+Antoninus' conviction of the existence of a divine power and government
+was founded on his perception of the order of the universe. Like
+Socrates (Xen. Mem., iv. 3, 13, etc.) he says that though we cannot see
+the forms of divine powers, we know that they exist because we see their
+works.
+
+"To those who ask, Where hast thou seen the gods, or how dost thou
+comprehend that they exist and so worshipest them? I answer, in the
+first place, that they may be seen even with the eyes; in the second
+place, neither have I seen my own soul, and yet I honor it. Thus then
+with respect to the gods, from what I constantly experience of their
+power, from this I comprehend that they exist, and I venerate them."
+(xii. 28, and the note. Comp. Aristotle de Mundo, c. 6; Xen. Mem. i. 4,
+9; Cicero, Tuscul. i. 28, 29; St. Paul's Epistle to the Romans, i. 19,
+20; and Montaigne's Apology for Raimond de Sebonde, ii. c. 12.) This is
+a very old argument, which has always had great weight with most people,
+and has appeared sufficient. It does not acquire the least additional
+strength by being developed in a learned treatise. It is as intelligible
+in its simple enunciation as it can be made. If it is rejected, there is
+no arguing with him who rejects it: and if it is worked out into
+innumerable particulars, the value of the evidence runs the risk of
+being buried under a mass of words.
+
+Man being conscious that he is a spiritual power, or that he has such a
+power, in whatever way he conceives that he has it--for I wish simply to
+state a fact--from this power which he has in himself, he is led, as
+Antoninus says, to believe that there is a greater power, which, as the
+old Stoics tell us, pervades the whole universe as the intellect[A]
+([Greek: nous]) pervades man. (Compare Epictetus' Discourses, i. 14;
+and Voltaire à Mad^e. Necker, vol. lxvii., p. 278, ed. Lequien.)
+
+    [A] I have always translated the word [Greek: nous],
+    "intelligence" or "intellect." It appears to be the word used
+    by the oldest Greek philosophers to express the notion of
+    "intelligence" as opposed to the notion of "matter." I have
+    always translated the word [Greek: logos] by "reason," and
+    [Greek: logikos] by the word "rational," or perhaps sometimes
+    "reasonable," as I have translated [Greek: noeros] by the word
+    "intellectual." Every man who has thought and has read any
+    philosophical writings knows the difficulty of finding words to
+    express certain notions, how imperfectly words express these
+    notions, and how carelessly the words are often used. The
+    various senses of the word [Greek: logos] are enough to perplex
+    any man. Our translators of the New Testament (St. John, c. 1.)
+    have simply translated [Greek: ho logos] by "the word," as the
+    Germans translated it by "das Wort;" but in their theological
+    writings they sometimes retain the original term Logos. The
+    Germans have a term Vernunft, which seems to come nearest to
+    our word Reason, or the necessary and absolute truths which we
+    cannot conceive as being other than what they are. Such are
+    what some people have called the laws of thought, the
+    conceptions of space and of time, and axioms or first
+    principles, which need no proof and cannot be proved or denied.
+    Accordingly the Germans can say, "Gott ist die höchste
+    Vernunft," the Supreme Reason. The Germans have also a word
+    Verstand, which seems to represent our word "understanding,"
+    "intelligence," "intellect," not as a thing absolute which
+    exists by itself, but as a thing connected with an individual
+    being, as a man. Accordingly it is the capacity of receiving
+    impressions (Vorstellungen, [Greek: phantasiai],) and forming
+    from them distinct ideas (Begriffe), and perceiving
+    differences. I do not think that these remarks will help the
+    reader to the understanding of Antoninus, or his use of the
+    words [Greek: nous] and [Greek: logos]. The emperor's meaning
+    must be got from his own words, and if it does not agree
+    altogether with modern notions, it is not our business to force
+    it into agreement, but simply to find out what his meaning is,
+    if we can.
+
+    Justinus (ad Diognetum, c. vii.) says that the omnipotent,
+    all-creating, and invisible God has fixed truth and the holy,
+    incomprehensible Logos in men's hearts; and this Logos is the
+    architect and creator of the Universe. In the first Apology (c.
+    xxxii.), he says that the seed ([Greek: sperma]) from God is
+    the Logos, which dwells in those who believe in God. So it
+    appears that according to Justinus the Logos is only in such
+    believers. In the second Apology (c. viii.) he speaks of the
+    seed of the Logos being implanted in all mankind; but those who
+    order their lives according to Logos, such as the Stoics, have
+    only a portion of the Logos ([Greek: kata spermatikou logou
+    meros]), and have not the knowledge and contemplation of the
+    entire Logos, which is Christ. Swedenborg's remarks (Angelic
+    Wisdom, 240) are worth comparing with Justinus. The modern
+    philosopher in substance agrees with the ancient; but he is
+    more precise.
+
+God exists then, but what do we know of his nature? Antoninus says that
+the soul of man is an efflux from the divinity. We have bodies like
+animals, but we have reason, intelligence, as the gods. Animals have
+life ([Greek: psychê]) and what we call instincts or natural principles
+of action: but the rational animal man alone has a rational, intelligent
+soul ([Greek: psychê logikê noera]). Antoninus insists on this
+continually: God is in man,[A] and so we must constantly attend to the
+divinity within us, for it is only in this way that we can have any
+knowledge of the nature of God. The human soul is in a sense a portion
+of the divinity, and the soul alone has any communication with the
+Deity; for as he says (xii. 2): "With his intellectual part alone God
+touches the intelligence only which has flowed and been derived from
+himself into these bodies." In fact he says that which is hidden within
+a man is life, that is, the man himself. All the rest is vesture,
+covering, organs, instrument, which the living man, the real[B] man,
+uses for the purpose of his present existence. The air is universally
+diffused for him who is able to respire; and so for him who is willing
+to partake of it the intelligent power, which holds within it all
+things, is diffused as wide and free as the air (viii. 54). It is by
+living a divine life that man approaches to a knowledge of the
+divinity.[C] It is by following the divinity within [Greek: daimôn] or
+[Greek: theos], as Antonius calls it, that man comes nearest to the
+Deity, the supreme good; for man can never attain to perfect agreement
+with his internal guide ([Greek: to hêgemonikon]). "Live with the gods.
+And he does live with the gods who constantly shows to them that his own
+soul is satisfied with that which is assigned to him, and that it does
+all the daemon ([Greek: daimôn]) wishes, which Zeus hath given to every
+man for his guardian and guide, a portion of himself. And this daemon is
+every man's understanding and reason" (v. 27).
+
+    [A] Comp. Ep. to the Corinthians, i. 3, 17, and James iv. 8,
+    "Drawnigh to God and he will draw nigh to you."
+
+    [B] This is also Swedenborg's doctrine of the soul. "As to what
+    concerns the soul, of which it is said that it shall live after
+    death, it is nothing else but the man himself, who lives in the
+    body, that is, the interior man, who by the body acts in the
+    world and from whom the body itself lives" (quoted by Clissold,
+    p. 456 of "The Practical Nature of the Theological Writings of
+    Emanuel Swedenborg, in a Letter to the Archbishop of Dublin
+    (Whately)," second edition, 1859; a book which theologians
+    might read with profit). This is an old doctrine of the soul,
+    which has been often proclaimed, but never better expressed
+    than by the "Auctor de Mundo," c. 6, quoted by Gataker in his
+    "Antoninus," p. 436. "The soul by which we live and have cities
+    and houses is invisible, but it is seen by its works; for the
+    whole method of life has been devised by it and ordered, and by
+    it is held together. In like manner we must think also about
+    the Deity, who in power is most mighty, in beauty most comely,
+    in life immortal, and in virtue supreme: wherefore though he is
+    invisible to human nature, he is seen by his very works." Other
+    passages to the same purpose are quoted by Gataker (p. 382).
+    Bishop Butler has the same as to the soul: "Upon the whole,
+    then, our organs of sense and our limbs are certainly
+    instruments, which the living persons, ourselves, make use of
+    to perceive and move with." If this is not plain enough, be
+    also says: "It follows that our organized bodies are no more
+    ourselves, or part of ourselves, than any other matter around
+    us." (Compare Anton, x. 38).
+
+    [C] The reader may consult Discourse V., "Of the existence and
+    nature of God," in John Smith's "Select Discourses." He has
+    prefixed as a text to this Discourse, the striking passage of
+    Agapetus, Paraenes. § 3: "He who knows himself will know God;
+    and he who knows God will be made like to God; and he will be
+    made like to God, who has become worthy of God; and he becomes
+    worthy of God, who does nothing unworthy of God, but thinks the
+    things that are his, and speaks what he thinks, and does what
+    he speaks." I suppose that the old saying, "Know thyself,"
+    which is attributed to Socrates and others, had a larger
+    meaning than the narrow sense which is generally given to it.
+    (Agapetus, ed. Stephan. Schoning, Franeker, 1608. This volume
+    contains also the Paraeneses of Nilus.)
+
+There is in man, that is in the reason, the intelligence, a superior
+faculty which if it is exercised rules all the rest. This is the ruling
+faculty ([Greek: to hêgemonikon]), which Cicero (De Natura Deorum, ii.
+11) renders by the Latin word Principatus, "to which nothing can or
+ought to be superior." Antoninus often uses this term and others which
+are equivalent. He names it (vii. 64) "the governing intelligence." The
+governing faculty is the master of the soul (v. 26). A man must
+reverence only his ruling faculty and the divinity within him. As we
+must reverence that which is supreme in the universe, so we must
+reverence that which is supreme in ourselves; and this is that which is
+of like kind with that which is supreme in the universe (v. 21). So, as
+Plotinus says, the soul of man can only know the divine so far as it
+knows itself. In one passage (xi. 19) Antoninus speaks of a man's
+condemnation of himself when the diviner part within him has been
+overpowered and yields to the less honorable and to the perishable part,
+the body, and its gross pleasures. In a word, the views of Antoninus on
+this matter, however his expressions may vary, are exactly what Bishop
+Butler expresses when he speaks of "the natural supremacy of reflection
+or conscience," of the faculty "which surveys, approves, or disapproves
+the several affections of our mind and actions of our lives."
+
+Much matter might be collected from Antoninus on the notion of the
+Universe being one animated Being. But all that he says amounts to no
+more, as Schultz remarks, than this: the soul of man is most intimately
+united to his body, and together they make one animal, which we call
+man; so the Deity is most intimately united to the world, or the
+material universe, and together they form one whole. But Antoninus did
+not view God and the material universe as the same, any more than he
+viewed the body and soul of man as one. Antoninus has 110 speculations
+on the absolute nature of the Deity. It was not his fashion to waste his
+time on what man cannot understand.[A] He was satisfied that God exists,
+that he governs all things, that man can only have an imperfect
+knowledge of his nature, and he must attain this imperfect knowledge by
+reverencing the divinity which is within him, and keeping it pure.
+
+    [A] "God, who is infinitely beyond the reach of our narrow
+    capacities" (Locke, Essay concerning the Human Understanding,
+    ii. chap. 17).
+
+From all that has been said, it follows that the universe is
+administered by the Providence of God ([Greek: pronoia]), and that all
+things are wisely ordered. There are passages in which Antoninus
+expresses doubts, or states different possible theories of the
+constitution and government of the universe; but he always recurs to his
+fundamental principle, that if we admit the existence of a deity, we
+must also admit that he orders all things wisely and well (iv. 27; vi.
+1; ix. 28; xii. 5; and many other passages). Epictetus says (i. 6) that
+we can discern the providence which rules the world, if we possess two
+things,--the power of seeing all that happens with respect to each
+thing, and a grateful disposition.
+
+But if all things are wisely ordered, how is the world so full of what
+we call evil, physical and moral? If instead of saying that there is
+evil in the world, we use the expression which I have used, "what we
+call evil," we have partly anticipated the emperor's answer. We see and
+feel and know imperfectly very few things in the few years that we live,
+and all the knowledge and all the experience of all the human race is
+positive ignorance of the whole, which is infinite. Now, as our reason
+teaches us that everything is in some way related to and connected with
+every other thing, all notion of evil as being in the universe of things
+is a contradiction; for if the whole comes from and is governed by an
+intelligent being, it is impossible to conceive anything in it which
+tends to the evil or destruction of the whole (viii. 55; x. 6).
+Everything is in constant mutation, and yet the whole subsists; we might
+imagine the solar system resolved into its elemental parts, and yet the
+whole would still subsist "ever young and perfect."
+
+All things, all forms, are dissolved, and new forms appear. All living
+things undergo the change which we call death. If we call death an evil,
+then all change is an evil. Living beings also suffer pain, and man
+suffers most of all, for he suffers both in and by his body and by his
+intelligent part. Men suffer also from one another, and perhaps the
+largest part of human suffering comes to man from those whom he calls
+his brothers. Antoninus says (viii. 55), "Generally, wickedness does no
+harm at all to the universe; and particularly, the wickedness [of one
+man] does no harm to another. It is only harmful to him who has it in
+his power to be released from it as soon as he shall choose." The first
+part of this is perfectly consistent with the doctrine that the whole
+can sustain no evil or harm. The second part must be explained by the
+Stoic principle that there is no evil in anything which is not in our
+power. What wrong we suffer from another is his evil, not ours. But this
+is an admission that there is evil in a sort, for he who does wrong does
+evil, and if others can endure the wrong, still there is evil in the
+wrong-doer. Antoninus (xi. 18) gives many excellent precepts with
+respect to wrongs and injuries, and his precepts are practical. He
+teaches us to bear what we cannot avoid, and his lessons may be just as
+useful to him who denies the being and the government of God as to him
+who believes in both. There is no direct answer in Antoninus to the
+objections which may be made to the existence and providence of God
+because of the moral disorder and suffering which are in the world,
+except this answer which he makes in reply to the supposition that even
+the best men may be extinguished by death. He says if it is so, we may
+be sure that if it ought to have been otherwise, the gods would have
+ordered it otherwise (xii. 5). His conviction of the wisdom which we may
+observe in the government of the world is too strong to be disturbed by
+any apparent irregularities in the order of things. That these disorders
+exist is a fact, and those who would conclude from them against the
+being and government of God conclude too hastily. We all admit that
+there is an order in the material world, a Nature, in the sense in which
+that word has been explained, a constitution ([Greek: kataskeuê]), what we
+call a system, a relation of parts to one another and a fitness of the
+whole for something. So in the constitution of plants and of animals
+there is an order, a fitness for some end. Sometimes the order, as we
+conceive it, is interrupted, and the end, as we conceive it, is not
+attained. The seed, the plant, or the animal sometimes perishes before
+it has passed through all its changes and done all its uses. It is
+according to Nature, that is a fixed order, for some to perish early and
+for others to do all their uses and leave successors to take their
+place. So man has a corporeal and intellectual and moral constitution
+fit for certain uses, and on the whole man performs these uses, dies,
+and leaves other men in his place. So society exists, and a social state
+is manifestly the natural state of man--the state for which his nature
+fits him, and society amidst innumerable irregularities and disorders
+still subsists; and perhaps we may say that the history of the past and
+our present knowledge give us a reasonable hope that its disorders will
+diminish, and that order, its governing principle, may be more firmly
+established. As order then, a fixed order, we may say, subject to
+deviations real or apparent, must be admitted to exist in the whole
+nature of things, that which we call disorder or evil, as it seems to
+us, does not in any way alter the fact of the general constitution of
+things having a nature or fixed order. Nobody will conclude from the
+existence of disorder that order is not the rule, for the existence of
+order both physical and moral is proved by daily experience and all past
+experience. We cannot conceive how the order of the universe is
+maintained: we cannot even conceive how our own life from day to day is
+continued, nor how we perform the simplest movements of the body, nor
+how we grow and think and act, though we know many of the conditions
+which are necessary for all these functions. Knowing nothing then of the
+unseen power which acts in ourselves except by what is done, we know
+nothing of the power which acts through what we call all time and all
+space; but seeing that there is a nature or fixed order in all things
+known to us, it is conformable to the nature of our minds to believe
+that this universal Nature has a cause which operates continually, and
+that we are totally unable to speculate on the reason of any of those
+disorders or evils which we perceive. This I believe is the answer which
+may be collected from all that Antoninus has said.[A]
+
+    [A] Cleanthes says in his Hymn:--
+
+    "For all things good and bad to One thou formest,
+    So that One everlasting reason governs all."
+
+    See Bishop Butler's Sermons. Sermon XV., "Upon the Ignorance of
+    Man."
+
+The origin of evil is an old question. Achilles tells Priam (Iliad,
+24, 527) that Zeus has two casks, one filled with good things, and the
+other with bad, and that he gives to men out of each according to his
+pleasure; and so we must be content, for we cannot alter the will of
+Zeus. One of the Greek commentators asks how must we reconcile this
+doctrine with what we find in the first book of the Odyssey, where the
+king of the gods says, Men say that evil comes to them from us, but they
+bring it on themselves through their own folly. The answer is plain
+enough even to the Greek commentator. The poets make both Achilles and
+Zeus speak appropriately to their several characters. Indeed, Zeus says
+plainly that men do attribute their sufferings to their gods, but they
+do it falsely, for they are the cause of their own sorrows.
+
+[Illustration: THE APPIAN WAY, ROME]
+
+Epictetus in his Enchiridion (c. 27) makes short work of the question of
+evil. He says, "As a mark is not set up for the purpose of missing it,
+so neither does the nature of evil exist in the universe." This will
+appear obscure enough to those who are not acquainted with Epictetus,
+but he always knows what he is talking about. We do not set up a mark in
+order to miss it, though we may miss it. God, whose existence Epictetus
+assumes, has not ordered all things so that his purpose shall fail.
+Whatever there may be of what we call evil, the nature of evil, as he
+expresses it, does not exist; that is, evil is not a part of the
+constitution or nature of things. If there were a principle of evil
+([Greek: archê]) in the constitution of things, evil would no longer be
+evil, as Simplicius argues, but evil would be good. Simplicius (c. 34,
+[27]) has a long and curious discourse on this text of Epictetus, and it
+is amusing and instructive.
+
+One passage more will conclude this matter. It contains all that the
+emperor could say (ii. 11): "To go from among men, if there are gods, is
+not a thing to be afraid of, for the gods will not involve thee in evil;
+but if indeed they do not exist, or if they have no concern about human
+affairs, what is it to me to live in a universe devoid of gods or devoid
+of providence? But in truth they do exist, and they do care for human
+things, and they have put all the means in man's power to enable him not
+to fall into real evils. And as to the rest, if there was anything evil,
+they would have provided for this also, that it should be altogether in
+a man's power not to fall into it. But that which does not make a man
+worse, how can it make a man's life worse? But neither through
+ignorance, nor having the knowledge but not the power to guard against
+or correct these things, is it possible that the nature of the universe
+has overlooked them; nor is it possible that it has made so great a
+mistake, either through want of power or want of skill, that good and
+evil should happen indiscriminately to the good and the bad. But death
+certainly and life, honor and dishonor, pain and pleasure, all these
+things equally happen to good and bad men, being things which make us
+neither better nor worse. Therefore they are neither good nor evil."
+
+The Ethical part of Antoninus' Philosophy follows from his general
+principles. The end of all his philosophy is to live conformably to
+Nature, both a man's own nature and the nature of the universe. Bishop
+Butler has explained what the Greek philosophers meant when they spoke
+of living according to Nature, and he says that when it is explained, as
+he has explained it and as they understood it, it is "a manner of
+speaking not loose and undeterminate, but clear and distinct, strictly
+just and true." To live according to Nature is to live according to a
+man's whole nature, not according to a part of it, and to reverence the
+divinity within him as the governor of all his actions. "To the rational
+animal the same act is according to nature and according to reason"[A]
+(vii. 11). That which is done contrary to reason is also an act contrary
+to nature, to the whole nature, though it is certainly conformable to
+some part of man's nature, or it could not be done. Man is made for
+action, not for idleness or pleasure. As plants and animals do the uses
+of their nature, so man must do his (v. 1).
+
+    [A] This is what Juvenal means when he says (xiv. 321),--
+
+    "Nunquam aliud Natura aliud Sapientia dicit."
+
+Man must also live conformably to the universal nature, conformably to
+the nature of all things of which he is one; and as a citizen of a
+political community he must direct his life and actions with reference
+to those among whom, among other purposes, he lives.[A] A man must not
+retire into solitude and cut himself off from his fellow-men. He must be
+ever active to do his part in the great whole. All men are his kin, not
+only in blood, but still more by participating in the same intelligence
+and by being a portion of the same divinity. A man cannot really be
+injured by his brethren, for no act of theirs can make him bad, and he
+must not be angry with them nor hate them: "For we are made for
+co-operation, like feet, like hands, like eyelids, like the rows of the
+upper and lower teeth. To act against one another then is contrary to
+nature; and it is acting against one another to be vexed and to turn
+away" (ii. 1).
+
+    [A] See viii. 52; and Persius iii. 66
+
+Further he says: "Take pleasure in one thing and rest in it in passing
+from one social act to another social act, thinking of God" (vi. 7).
+Again: "Love mankind. Follow God" (vii. 31). It is the characteristic of
+the rational soul for a man to love his neighbor (xi. 1). Antoninus
+teaches in various passages the forgiveness of injuries, and we know
+that he also practised what he taught. Bishop Butler remarks that "this
+divine precept to forgive injuries and to love our enemies, though to be
+met with in Gentile moralists, yet is in a peculiar sense a precept of
+Christianity, as our Saviour has insisted more upon it than on any other
+single virtue." The practice of this precept is the most difficult of
+all virtues. Antoninus often enforces it and gives us aid towards
+following it. When we are injured, we feel anger and resentment, and the
+feeling is natural, just, and useful for the conservation of society. It
+is useful that wrong-doers should feel the natural consequences of their
+actions, among which is the disapprobation of society and the resentment
+of him who is wronged. But revenge, in the proper sense of that word,
+must not be practised. "The best way of avenging thyself," says the
+emperor, "is not to become like the wrong-doer." It is plain by this
+that he does not mean that we should in any case practise revenge; but
+he says to those who talk of revenging wrongs, Be not like him who has
+done the wrong. Socrates in the Crito (c. 10) says the same in other
+words, and St. Paul (Ep. to the Romans, xii. 17). "When a man has done
+thee any wrong, immediately consider with what opinion about good or
+evil he has done wrong. For when thou hast seen this, thou wilt pity him
+and wilt neither wonder nor be angry" (vii. 26). Antoninus would not
+deny that wrong naturally produces the feeling of anger and resentment,
+for this is implied in the recommendation to reflect on the nature of
+the man's mind who has done the wrong, and then you will have pity
+instead of resentment; and so it comes to the same as St. Paul's advice
+to be angry and sin not; which, as Butler well explains it, is not a
+recommendation to be angry, which nobody needs, for anger is a natural
+passion, but it is a warning against allowing anger to lead us into sin.
+In short the emperor's doctrine about wrongful acts is this: wrong-doers
+do not know what good and bad are: they offend out of ignorance, and in
+the sense of the Stoics this is true. Though this kind of ignorance will
+never be admitted as a legal excuse, and ought not to be admitted as a
+full excuse in any way by society, there may be grievous injuries, such
+as it is in a man's power to forgive without harm to society; and if he
+forgives because he sees that his enemies know not what they do, he is
+acting in the spirit of the sublime prayer, "Father, forgive them, for
+they know not what they do."
+
+The emperor's moral philosophy was not a feeble, narrow system, which
+teaches a man to look directly to his own happiness, though a man's
+happiness or tranquillity is indirectly promoted by living as he ought
+to do. A man must live conformably to the universal nature, which means,
+as the emperor explains it in many passages, that a man's actions must
+be conformable to his true relations to all other human beings, both as
+a citizen of a political community and as a member of the whole human
+family. This implies, and he often expresses it in the most forcible
+language, that a man's words and actions, so far as they affect others,
+must be measured by a fixed rule, which is their consistency with the
+conservation and the interests of the particular society of which he is
+a member, and of the whole human race. To live conformably to such a
+rule, a man must use his rational faculties in order to discern clearly
+the consequences and full effect of all his actions and of the actions
+of others: he must not live a life of contemplation and reflection only,
+though he must often retire within himself to calm and purify his soul
+by thought,[A] but he must mingle in the work of man and be a fellow
+laborer for the general good.
+
+    [A] Ut nemo in sese tentat descendere, nemo.--_Persius_, iv.
+    21.
+
+A man should have an object or purpose in life, that he may direct all
+his energies to it; of course a good object (ii. 7). He who has not one
+object or purpose of life, cannot be one and the same all through his
+life (xi. 21). Bacon has a remark to the same effect, on the best means
+of "reducing of the mind unto virtue and good estate; which is, the
+electing and propounding unto a man's self good and virtuous ends of his
+life, such as may be in a reasonable sort within his compass to attain."
+He is a happy man who has been wise enough to do this when he was young
+and has had the opportunities; but the emperor seeing well that a man
+cannot always be so wise in his youth, encourages himself to do it when
+he can, and not to let life slip away before he has begun. He who can
+propose to himself good and virtuous ends of life, and be true to them,
+cannot fail to live conformably to his own interest and the universal
+interest, for in the nature of things they are one. If a thing is not
+good for the hive, it is not good for the bee (vi. 54).
+
+One passage may end this matter. "If the gods have determined about me
+and about the things which must happen to me, they have determined well,
+for it is not easy even to imagine a deity without forethought; and as
+to doing me harm, why should they have any desire towards that? For what
+advantage would result to them from this or to the whole, which is the
+special object of their providence? But if they have not determined
+about me individually, they have certainly determined about the whole at
+least; and the things which happen by way of sequence in this general
+arrangement I ought to accept with pleasure and to be content with them.
+But if they determine about nothing--which it is wicked to believe, or
+if we do believe it, let us neither sacrifice nor pray nor swear by
+them, nor do anything else which we do as if the gods were present and
+lived with us; but if however the gods determine about none of the
+things which concern us, I am able to determine about myself, and I can
+inquire about that which is useful: and that is useful to every man
+which is conformable to his own constitution ([Greek: kataskeuê]) and
+nature. But my nature is rational and social; and my city and country,
+so far as I am Antoninus, is Rome; but so far as I am a man, it is the
+world. The things then which are useful to these cities are alone useful
+to me" (vi. 44).
+
+It would be tedious, and it is not necessary, to state the emperor's
+opinions on all the ways in which a man may profitably use his
+understanding towards perfecting himself in practical virtue. The
+passages to this purpose are in all parts of his book, but as they are
+in no order or connection, a man must use the book a long time before he
+will find out all that is in it. A few words may be added here. If we
+analyze all other things, we find how insufficient they are for human
+life, and how truly worthless many of them are. Virtue alone is
+indivisible, one, and perfectly satisfying. The notion of Virtue cannot
+be considered vague or unsettled, because a man may find it difficult to
+explain the notion fully to himself, or to expound it to others in such
+a way as to prevent cavilling. Virtue is a whole, and no more consists
+of parts than man's intelligence does; and yet we speak of various
+intellectual faculties as a convenient way of expressing the various
+powers which man's intellect shows by his works. In the same way we may
+speak of various virtues or parts of virtue, in a practical sense, for
+the purpose of showing what particular virtues we ought to practice in
+order to the exercise of the whole of virtue, that is, as man's nature
+is capable of.
+
+The prime principle in man's constitution is social. The next in order
+is not to yield to the persuasions of the body, when they are not
+conformable to the rational principle, which must govern. The third is
+freedom from error and from deception. "Let then the ruling principle
+holding fast to these things go straight on, and it has what is its own"
+(vii. 55). The emperor selects justice as the virtue which is the basis
+of all the rest (x. 11), and this had been said long before his time.
+
+It is true that all people have some notion of what is meant by justice
+as a disposition of the mind, and some notion about acting in conformity
+to this disposition; but experience shows that men's notions about
+justice are as confused as their actions are inconsistent with the true
+notion of justice. The emperor's notion of justice is clear enough, but
+not practical enough for all mankind. "Let there be freedom from
+perturbations with respect to the things which come from the external
+cause; and let there be justice in the things done by virtue of the
+internal cause, that is, let there be movement and action terminating in
+this, in social acts, for this is according to thy nature" (ix. 31). In
+another place (ix. 1) he says that "he who acts unjustly acts
+impiously," which follows of course from all that he says in various
+places. He insists on the practice of truth as a virtue and as a means
+to virtue, which no doubt it is: for lying even in indifferent things
+weakens the understanding; and lying maliciously is as great a moral
+offense as a man can be guilty of, viewed both as showing an habitual
+disposition, and viewed with respect to consequences. He couples the
+notion of justice with action. A man must not pride himself on having
+some fine notion of justice in his head, but he must exhibit his justice
+in act, like St. James' notion of faith. But this is enough.
+
+The Stoics, and Antoninus among them, call some things beautiful
+([Greek: kala]) and some ugly ([Greek: aischra]), and as they are beautiful
+so they are good, and as they are ugly so they are evil, or bad (ii. 1).
+All these things, good and evil, are in our power, absolutely, some of
+the stricter Stoics would say; in a manner only, as those who would not
+depart altogether from common sense would say; practically they are to a
+great degree in the power of some persons and in some circumstances, but
+in a small degree only in other persons and in other circumstances. The
+Stoics maintain man's free will as to the things which are in his power;
+for as to the things which are out of his power, free will terminating
+in action is of course excluded by the very terms of the expression. I
+hardly know if we can discover exactly Antoninus' notion of the free
+will of man, nor is the question worth the inquiry. What he does mean
+and does say is intelligible. All the things which are not in our power
+([Greek: aproaireta]) are indifferent: they are neither good nor bad,
+morally. Such are life, health, wealth, power, disease, poverty, and
+death. Life and death are all men's portion. Health, wealth, power,
+disease, and poverty happen to men, indifferently to the good and to the
+bad; to those who live according to nature and to those who do not.[A]
+"Life," says the emperor, "is a warfare and a stranger's sojourn, and
+after fame is oblivion" (ii. 17). After speaking of those men who have
+disturbed the world and then died, and of the death of philosophers such
+as Heraclitus and Democritus, who was destroyed by lice, and of Socrates
+whom other lice (his enemies) destroyed, he says: "What means all this?
+Thou hast embarked, thou hast made the voyage, thou art come to shore;
+get out. If indeed to another life, there is no want of gods, not even
+there. But if to a state without sensation, thou wilt cease to be held
+by pains and pleasures, and to be a slave to the vessel which is as much
+inferior as that which serves it is superior: for the one is
+intelligence and Deity; the other is earth and corruption" (iii. 3). It
+is not death that a man should fear, but he should fear never beginning
+to live according to nature (xii. 1). Every man should live in such a
+way as to discharge his duty, and to trouble himself about nothing else.
+He should live such a life that he shall always be ready for death, and
+shall depart content when the summons comes. For what is death? "A
+cessation of the impressions through the senses, and of the pulling of
+the strings which move the appetites, and of the discursive movements of
+the thoughts, and of the service to the flesh" (vi. 28). Death is such
+as generation is, a mystery of nature (iv. 5). In another passage, the
+exact meaning of which is perhaps doubtful (ix. 3), he speaks of the
+child which leaves the womb, and so he says the soul at death leaves its
+envelope. As the child is born or comes into life by leaving the womb,
+so the soul may on leaving the body pass into another existence which is
+perfect. I am not sure if this is the emperor's meaning. Butler compares
+it with a passage in Strabo (p. 713) about the Brachmans' notion of
+death being the birth into real life and a happy life, to those who have
+philosophized; and he thinks Antoninus may allude to this opinion.[B]
+
+    [A] "All events come alike to all: there is one event to the
+    righteous and to the wicked: to the good and to the clean and
+    to the unclean," &c. (Ecclesiastes, ix. v. 2); and (v. 3),
+    "This is an evil among all things that are done under the sun,
+    that there is one event unto all." In what sense "evil" is
+    meant here seems rather doubtful. There is no doubt about the
+    emperor's meaning. Compare Epictetus, Enchiridion, c. i., &c.;
+    and the doctrine of the Brachmans (Strabo p. 713, ed. Cas.):
+    [Greek: agathon de ê kakon mêden einai tôn sumbainontôn
+    anthrôpois].
+
+    [B] Seneca (Ep. 102) has the same, whether an expression of his
+    own opinion, or merely a fine saying of others employed to
+    embellish his writings, I know not. After speaking of the child
+    being prepared in the womb to live this life, he adds, "Sic per
+    hoc spatium, quod ab infantia patet in senectutem, in alium
+    naturae sumimur partum. Alia origo nos expectat, alius rerum
+    status." See Ecclesiastes, xii. 7; and Lucan, i. 457:--
+
+                   "Longae, canitis si cognita, vitae
+             Mors media est."
+
+Antoninus' opinion of a future life is nowhere clearly expressed. His
+doctrine of the nature of the soul of necessity implies that it does not
+perish absolutely, for a portion of the divinity cannot perish. The
+opinion is at least as old as the time of Epicharmus and Euripides; what
+comes from earth goes back to earth, and what comes from heaven, the
+divinity, returns to him who gave it. But I find nothing clear in
+Antoninus as to the notion of the man existing after death so as to be
+conscious of his sameness with that soul which occupied his vessel of
+clay. He seems to be perplexed on this matter, and finally to have
+rested in this, that God or the gods will do whatever is best, and
+consistent with the university of things.
+
+Nor, I think, does he speak conclusively on another Stoic doctrine,
+which some Stoics practised,--the anticipating the regular course of
+nature by a man's own act. The reader will find some passages in which
+this is touched on, and he may make of them what he can. But there are
+passages in which the emperor encourages himself to wait for the end
+patiently and with tranquillity; and certainly it is consistent with all
+his best teaching that a man should bear all that falls to his lot and
+do useful acts as he lives. He should not therefore abridge the time of
+his usefulness by his own act. Whether he contemplates any possible
+cases in which a man should die by his own hand, I cannot tell; and the
+matter is not worth a curious inquiry, for I believe it would not lead
+to any certain result as to his opinion on this point. I do not think
+that Antoninus, who never mentions Seneca, though he must have known all
+about him, would have agreed with Seneca when he gives as a reason for
+suicide, that the eternal law, whatever he means, has made nothing
+better for us than this, that it has given us only one way of entering
+into life and many ways of going out of it. The ways of going out indeed
+are many, and that is a good reason for a man taking care of himself.[A]
+
+    [A] See Plinius H.N. ii., c. 7; Seneca, De Provid. c. 6; and
+    Ep. 70: "Nihil melius aeterna lex," &c.
+
+Happiness was not the direct object of a Stoic's life. There is no rule
+of life contained in the precept that a man should pursue his own
+happiness. Many men think that they are seeking happiness when they are
+only seeking the gratification of some particular passion, the strongest
+that they have. The end of a man is, as already explained, to live
+conformably to nature, and he will thus obtain happiness, tranquillity
+of mind, and contentment (iii. 12; viii. 1, and other places). As a
+means of living conformably to nature he must study the four chief
+virtues, each of which has its proper sphere: wisdom, or the knowledge
+of good and evil; justice, or the giving to every man his due;
+fortitude, or the enduring of labor and pain; and temperance, which is
+moderation in all things. By thus living conformably to nature the Stoic
+obtained all that he wished or expected. His reward was in his virtuous
+life, and he was satisfied with that. Some Greek poet long ago wrote:--
+
+   "For virtue only of all human things
+   Takes her reward not from the hands of others.
+   Virtue herself rewards the toils of virtue."
+
+Some of the Stoics indeed expressed themselves in very arrogant, absurd
+terms, about the wise man's self-sufficiency; they elevated him to the
+rank of a deity.[A] But these were only talkers and lecturers, such as
+those in all ages who utter fine words, know little of human affairs,
+and care only for notoriety. Epictetus and Antoninus both by precept and
+example labored to improve themselves and others; and if we discover
+imperfections in their teaching, we must still honor these great men who
+attempted to show that there is in man's nature and in the constitution
+of things sufficient reason for living a virtuous life. It is difficult
+enough to live as we ought to live, difficult even for any man to live
+in such a way as to satisfy himself, if he exercises only in a moderate
+degree the power of reflecting upon and reviewing his own conduct; and
+if all men cannot be brought to the same opinions in morals and
+religion, it is at least worth while to give them good reasons for as
+much as they can be persuaded to accept.
+
+    [A] J. Smith in his Select Discourses on "the Excellency and
+    Nobleness of True Religion" (c. vi.) has remarked on this
+    Stoical arrogance. He finds it in Seneca and others. In Seneca
+    certainly, and perhaps something of it in Epictetus; but it is
+    not in Antoninus.
+
+
+
+
+THE THOUGHTS
+
+OF
+
+MARCUS AURELIUS ANTONIUS.
+
+
+
+
+I.
+
+
+From my grandfather Verus[A] [I learned] good morals and the government
+of my temper.
+
+2. From the reputation and remembrance of my father,[B] modesty and a
+manly character.
+
+3. From my mother,[C] piety and beneficence, and abstinence, not only
+from evil deeds, but even from evil thoughts; and further, simplicity in
+my way of living, far removed from the habits of the rich.
+
+4. From my great-grandfather,[D] not to have frequented public schools,
+and to have had good teachers at home, and to know that on such things a
+man should spend liberally.
+
+    [A] Annius Verus was his grandfather's name. There is no verb
+    in this section connected with the word "from," nor in the
+    following sections of this book; and it is not quite certain
+    what verb should be supplied. What I have added may express the
+    meaning here, though there are sections which it will not fit.
+    If he does not mean to say that he learned all these good
+    things from the several persons whom he mentions, he means that
+    he observed certain good qualities in them, or received certain
+    benefits from them, and it is implied that he was the better
+    for it, or at least might have been: for it would be a mistake
+    to understand Marcus as saying that he possessed all the
+    virtues which he observed in his kinsmen and teachers.
+
+    [B] His father's name was Annius Verus.
+
+    [C] His mother was Domitia Calvilla, named also Lucilla.
+
+    [D] Perhaps his mother's grandfather, Catilius Severus.
+
+5. From my governor, to be neither of the green nor of the blue party at
+the games in the Circus, nor a partisan either of the Parmularius or the
+Scutarius at the gladiators' fights; from him too I learned endurance of
+labor, and to want little, and to work with my own hands, and not to
+meddle with other people's affairs, and not to be ready to listen to
+slander.
+
+6. From Diognetus,[A] not to busy myself about trifling things, and not
+to give credit to what was said by miracle-workers and jugglers about
+incantations and the driving away of daemons and such things; and not to
+breed quails [for fighting], nor to give myself up passionately to such
+things; and to endure freedom of speech; and to have become intimate
+with philosophy; and to have been a hearer, first of Bacchius, then of
+Tandasis and Marcianus; and to have written dialogues in my youth; and
+to have desired a plank bed and skin, and whatever else of the kind
+belongs to the Grecian discipline.
+
+    [A] In the works of Justinus there is printed a letter to one
+    Diognetus, whom the writer names "most excellent." He was a
+    Gentile, but he wished very much to know what the religion of
+    the Christians was, what God they worshipped, and how this
+    worship made them despise the world and death, and neither
+    believe in the gods of the Greeks nor observe the superstition
+    of the Jews; and what was this love to one another which they
+    had, and why this new kind of religion was introduced now and
+    not before. My friend Mr. Jenkins, rector of Lyminge in Kent,
+    has suggested to me that this Diognetus may have been the tutor
+    of M. Antoninus.
+
+7. From Rusticus[A] I received the impression that my character required
+improvement and discipline; and from him I learned not to be led astray
+to sophistic emulation, nor to writing on speculative matters, nor to
+delivering little hortatory orations, nor to showing myself off as a man
+who practises much discipline, or does benevolent acts in order to make
+a display; and to abstain from rhetoric, and poetry, and fine writing;
+and not to walk about in the house in my outdoor dress, nor to do other
+things of the kind; and to write my letters with simplicity, like the
+letter which Rusticus wrote from Sinuessa to my mother; and with respect
+to those who have offended me by words, or done me wrong, to be easily
+disposed to be pacified and reconciled, as soon as they have shown a
+readiness to be reconciled; and to read carefully, and not to be
+satisfied with a superficial understanding of a book; nor hastily to
+give my assent to those who talk overmuch; and I am indebted to him for
+being acquainted with the discourses of Epictetus, which he communicated
+to me out of his own collection.
+
+    [A] Q. Junius Rusticus was a Stoic philosopher, whom Antoninus
+    valued highly, and often took his advice (Capitol. _M. Antonin_.
+    iii).
+
+    Antoninus says, [Greek: tois Epiktêteiois hypomnêmasin] which
+    must not be translated, "the writings of Epictetus," for
+    Epictetus wrote nothing. His pupil Arrian, who has preserved
+    for us all that we know of Epictetus, says, [Greek: tauta
+    epeirathên hypomnêmata emautô diaphylaxai tês ekeinou dianoias]
+    (_Ep. ad. Gell_.)
+
+8. From Apollonius[A] I learned freedom of will and undeviating
+steadiness of purpose; and to look to nothing else, not even for a
+moment, except to reason; and to be always the same, in sharp pains, on
+the occasion of the loss of a child, and in long illness; and to see
+clearly in a living example that the same man can be both most resolute
+and yielding, and not peevish in giving his instruction; and to have had
+before my eyes a man who clearly considered his experience and his skill
+in expounding philosophical principles as the smallest of his merits;
+and from him I learned how to receive from friends what are esteemed
+favors, without being either humbled by them or letting them pass
+unnoticed.
+
+    [A] Apollonius of Chalcis came to Rome in the time of Pius to
+    be Marcus' preceptor. He was a rigid Stoic.
+
+9. From Sextus,[A] a benevolent disposition, and the example of a
+family governed in a fatherly manner, and the idea of living conformably
+to nature; and gravity without affectation, and to look carefully after
+the interests of friends, and to tolerate ignorant persons, and those
+who form opinions without consideration:+ he had the power of readily
+accommodating himself to all, so that intercourse with him was more
+agreeable than any flattery; and at the same time he was most highly
+venerated by those who associated with him: and he had the faculty both
+of discovery and ordering, in an intelligent and methodical way, the
+principles necessary for life; and he never showed anger or any other
+passion, but was entirely free from passion, and also most affectionate;
+and he could express approbation without noisy display, and he possessed
+much knowledge without ostentation.
+
+10. From Alexander[B] the grammarian, to refrain from fault-finding, and
+not in a reproachful way to chide those who uttered any barbarous or
+solecistic or strange-sounding expression; but dexterously to introduce
+the very expression which ought to have been used, and in the way of
+answer or giving confirmation, or joining in an inquiry about the thing
+itself, not about the word, or by some other fit suggestion.
+
+11. From Fronto[C] I learned to observe what envy and duplicity and
+hypocrisy are in a tyrant, and that generally those among us who are
+called Patricians are rather deficient in paternal affection.
+
+12. From Alexander the Platonic, not frequently nor without necessity to
+say to any one, or to write in a letter, that I have no leisure; nor
+continually to excuse the neglect of duties required by our relation to
+those with whom we live, by alleging urgent occupations.
+
+13. From Catulus[D] not to be indifferent when a friend finds fault,
+even if he should find fault without reason, but to try to restore him
+to his usual disposition; and to be ready to speak well of teachers, as
+it is reported of Domitius and Athenodotus; and to love my children
+truly.
+
+    [A] Sextus of Chaeronea, a grandson of Plutarch, or nephew, as
+    some say; but more probably a grandson.
+
+    [B] Alexander was a Grammaticus, a native of Phrygia. He wrote
+    a commentary on Homer; and the rhetorician Aristides wrote a
+    panegyric on Alexander in a funeral oration.
+
+    [C] M. Cornelius Fronto was a rhetorician, and in great favor
+    with Marcus. There are extant various letters between Marcus
+    and Fronto.
+
+    [D] Cinna Catulus, a Stoic philosopher.
+
+14. From my brother[A] Severus, to love my kin, and to love truth, and
+to love justice; and through him I learned to know Thrasea, Helvidius,
+Cato, Dion, Brutus;[B] and from him I received the idea of a polity in
+which there is the same law for all, a polity administered with regard
+to equal rights and equal freedom of speech, and the idea of a kingly
+government which respects most of all the freedom of the governed; I
+learned from him also + consistency and undeviating steadiness in my
+regard for philosophy; and a disposition to do good, and to give to
+others readily, and to cherish good hopes, and to believe that I am
+loved by my friends; and in him I observed no concealment of his
+opinions with respect to those whom he condemned, and that his friends
+had no need to conjecture what he wished or did not wish, but it was
+quite plain.
+
+    [A] The word brother may not be genuine. Antoninus had no
+    brother. It has been supposed that he may mean some cousin.
+    Schultz in his translation omits "brother," and says that this
+    Severus is probably Claudius Severus, a peripatetic.
+
+    [B] We know, from Tacitus (_Annal._ xiii., xvi. 21; and other
+    passages), who Thrasea and Helvidius were. Plutarch has written
+    the lives of the two Catos, and of Dion and Brutus. Antoninus
+    probably alludes to Cato of Utica, who was a Stoic.
+
+15. From Maximus[A] I learned self-government, and not to be led aside
+by anything; and cheerfulness in all circumstances, as well as in
+illness; and a just admixture in the moral character of sweetness and
+dignity, and to do what was set before me without complaining. I
+observed that everybody believed that he thought as he spoke, and that
+in all that he did he never had any bad intention; and he never showed
+amazement and surprise, and was never in a hurry, and never put off
+doing a thing, nor was perplexed nor dejected, nor did he ever laugh to
+disguise his vexation, nor, on the other hand, was he ever passionate or
+suspicious. He was accustomed to do acts of beneficence, and was ready
+to forgive, and was free from all falsehood; and he presented the
+appearance of a man who could not be diverted from right, rather than of
+a man who had been improved. I observed, too, that no man could ever
+think that he was despised by Maximus, or ever venture to think himself
+a better man. He had also the art of being humorous in an agreeable
+way.+
+
+    [A] Claudius Maximus was a Stoic philosopher, who was highly
+    esteemed also by Antoninus Pius, Marcus' predecessor. The
+    character of Maximus is that of a perfect man. (See viii. 25.)
+
+16. In my father[A] I observed mildness of temper, and unchangeable
+resolution in the things which he had determined after due deliberation;
+and no vain-glory in those things which men call honors; and a love of
+labor and perseverance; and a readiness to listen to those who had
+anything to propose for the common weal; and undeviating firmness in
+giving to every man according to his deserts; and a knowledge derived
+from experience of the occasions for vigorous action and for remission.
+And I observed that he had overcome all passion for boys; and he
+considered himself no more than any other citizen;[B] and he released
+his friends from all obligation to sup with him or to attend him of
+necessity when he went abroad, and those who had failed to accompany
+him, by reason of any urgent circumstances, always found him the same. I
+observed too his habit of careful inquiry in all matters of
+deliberation, and his persistency, and that he never stopped his
+investigation through being satisfied with appearances which first
+present themselves; and that his disposition was to keep his friends,
+and not to be soon tired of them, nor yet to be extravagant in his
+affection; and to be satisfied on all occasions, and cheerful; and to
+foresee things a long way off, and to provide for the smallest without
+display; and to check immediately popular applause and all flattery; and
+to be ever watchful over the things which were necessary for the
+administration of the empire, and to be a good manager of the
+expenditure, and patiently to endure the blame which he got for such
+conduct; and he was neither superstitious with respect to the gods, nor
+did he court men by gifts or by trying to please them, or by flattering
+the populace; but he showed sobriety in all things, and firmness, and
+never any mean thoughts or action, nor love of novelty. And the things
+which conduce in any way to the commodity of life, and of which fortune
+gives an abundant supply, he used without arrogance and without excusing
+himself; so that when he had them, he enjoyed them without affectation,
+and when he had them not, he did not want them. No one could ever say of
+him that he was either a sophist or a [home-bred] flippant slave or a
+pedant; but every one acknowledged him to be a man ripe, perfect, above
+flattery, able to manage his own and other men's affairs. Besides this,
+he honored those who were true philosophers, and he did not reproach
+those who pretended to be philosophers, nor yet was he easily led by
+them. He was also easy in conversation, and he made himself agreeable
+without any offensive affectation. He took a reasonable care of his
+body's health, not as one who was greatly attached to life, nor out of
+regard to personal appearance, nor yet in a careless way, but so that
+through his own attention he very seldom stood in need of the
+physician's art or of medicine or external applications. He was most
+ready to give without envy to those who possessed any particular
+faculty, such as that of eloquence or knowledge of the law or of morals,
+or of anything else; and he gave them his help, that each might enjoy
+reputation according to his deserts; and he always acted conformably to
+the institutions of his country, without showing any affectation of
+doing so. Further, he was not fond of change nor unsteady, but he loved
+to stay in the same places, and to employ himself about the same things;
+and after his paroxysms of headache he came immediately fresh and
+vigorous to his usual occupations. His secrets were not many, but very
+few and very rare, and these only about public matters; and he showed
+prudence and economy in the exhibition of the public spectacles and the
+construction of public buildings, his donations to the people, and in
+such things, for he was a man who looked to what ought to be done, not
+to the reputation which is got by a man's acts. He did not take the bath
+at unseasonable hours; he was not fond of building houses, nor curious
+about what he ate, nor about the texture and color of his clothes, nor
+about the beauty of his slaves.[C] His dress came from Lorium, his villa
+on the coast, and from Lanuvium generally.[D] We know how he behaved to
+the toll-collector at Tusculum who asked his pardon; and such was all
+his behavior. There was in him nothing harsh, nor implacable, nor
+violent, nor, as one may say, anything carried to the sweating point;
+but he examined all things severally, as if he had abundance of time,
+and without confusion, in an orderly way, vigorously and consistently.
+And that might be applied to him which is recorded of Socrates,[E] that
+he was able both to abstain from, and to enjoy, those things which many
+are too weak to abstain from, and cannot enjoy without excess. But to be
+strong enough both to bear the one and to be sober in the other is the
+mark of a man who has a perfect and invincible soul, such as he showed
+in the illness of Maximus.
+
+    [A] He means his adoptive father, his predecessor, the Emperor
+    Antoninus Pius. Compare vi. 30.
+
+    [B] He uses the word [Greek: koinonoêmosunê]. See Gataker's
+    note.
+
+    [C] This passage is corrupt, and the exact meaning is
+    uncertain.
+
+    [D] Lorium was a villa on the coast north of Rome, and there
+    Antoninus was brought up, and he died there. This also is
+    corrupt.
+
+    [E] Xenophon, Memorab. i. 3, 15.
+
+17. To the gods I am indebted for having good grandfathers, good
+parents, a good sister, good teachers, good associates, good kinsmen and
+friends, nearly everything good. Further, I owe it to the gods that I
+was not hurried into any offence against any of them, though I had a
+disposition which, if opportunity had offered, might have led me to do
+something of this kind; but, through their favor, there never was such a
+concurrence of circumstances as put me to the trial. Further, I am
+thankful to the gods that I was not longer brought up with my
+grandfather's concubine, and that I preserved the flower of my youth,
+and that I did not make proof of my virility before the proper season,
+but even deferred the time; that I was subjected to a ruler and father
+who was able to take away all pride from me, and to bring me to the
+knowledge that it is possible for a man to live in a palace without
+wanting either guards or embroidered dresses, or torches and statues,
+and such-like show; but that it is in such a man's power to bring
+himself very near to the fashion of a private person, without being for
+this reason either meaner in thought, or more remiss in action, with
+respect to the things which must be done for the public interest in a
+manner that befits a ruler. I thank the gods for giving me such a
+brother,[A] who was able by his moral character to rouse me to vigilance
+over myself, and who at the same time pleased me by his respect and
+affection; that my children have not been stupid nor deformed in body;
+that I did not make more proficiency in rhetoric, poetry, and the other
+studies, in which I should perhaps have been completely engaged, if I
+had seen that I was making progress in them; that I made haste to place
+those who brought me up in the station of honor, which they seemed to
+desire, without putting them off with hope of my doing it some other
+time after, because they were then still young; that I knew Apollonius,
+Rusticus, Maximus; that I received clear and frequent impressions about
+living according to nature, and what kind of a life that is, so that, so
+far as depended on the gods, and their gifts, and help, and
+inspirations, nothing hindered me from forthwith living according to
+nature, though I still fall short of it through my own fault, and
+through not observing the admonitions of the gods, and, I may almost
+say, their direct instructions; that my body has held out so long in
+such a kind of life; that I never touched either Benedicta or Theodotus,
+and that, after having fallen into amatory passions, I was cured, and,
+though I was often out of humor with Rusticus, I never did anything of
+which I had occasion to repent; that, though it was my mother's fate to
+die young, she spent the last years of her life with me; that, whenever
+I wished to help any man in his need, or on any other occasion, I was
+never told that I had not the means of doing it; and that to myself the
+same necessity never happened, to receive anything from another; that I
+have such a wife,[B] so obedient, and so affectionate, and so simple;
+that I had abundance of good masters for my children; and that remedies
+have been shown to me by dreams, both others, and against bloodspitting
+and giddiness[C]...; and that, when I had an inclination to philosophy,
+I did not fall into the hands of any sophist, and that I did not waste
+my time on writers [of histories], or in the resolution of syllogisms,
+or occupy myself about the investigation of appearances in the heavens;
+for all these things require the help of the gods and fortune.
+
+Among the Quadi at the Granua.[D]
+
+    [A] The emperor had no brother except L. Verus, his brother by
+    adoption.
+
+    [B] See the _Life of Antoninus_.
+
+    [C] This is corrupt.
+
+    [D] The Quadi lived in the southern part of Bohemia and
+    Moravia; and Antoninus made a campaign against them. (See the
+    _Life_.) Granua is probably the river Graan, which flows into
+    the Danube.
+
+    If these words are genuine, Antoninus may have written this
+    first book during the war with the Quadi. In the first edition
+    of Antoninus, and in the older editions, the first three
+    sections of the second book make the conclusion of the first
+    book. Gataker placed them at the beginning of the second book.
+
+
+
+
+II.
+
+
+Begin the morning by saying to thyself, I shall meet with the busybody,
+the ungrateful, arrogant, deceitful, envious, unsocial. All these things
+happen to them by reason of their ignorance of what is good and evil.
+But I who have seen the nature of the good that it is beautiful, and of
+the bad that it is ugly, and the nature of him who does wrong, that it
+is akin to me; not [only] of the same blood or seed, but that it
+participates in [the same] intelligence and [the same] portion of the
+divinity, I can neither be injured by any of them, for no one can fix on
+me what is ugly, nor can I be angry with my kinsman, nor hate him. For
+we are made for co-operation, like feet, like hands, like eyelids, like
+the rows of the upper and lower teeth.[A] To act against one another,
+then, is contrary to nature; and it is acting against one another to be
+vexed and to turn away.
+
+    [A] Xenophon, Mem. ii. 3. 18.
+
+2. Whatever this is that I am, it is a little flesh and breath, and the
+ruling part. Throw away thy books; no longer distract thyself: it is not
+allowed; but as if thou wast now dying, despise the flesh; it is blood
+and bones and network, a contexture of nerves, veins, and arteries. See
+the breath also, what kind of a thing it is; air, and not always the
+same, but every moment sent out and again sucked in. The third, then, is
+the ruling part; consider thus: Thou art an old man; no longer let this
+be a slave, no longer be pulled by the strings like a puppet to unsocial
+movements, no longer be either dissatisfied with thy present lot, or
+shrink from the future.
+
+3. All that is from the gods is full of providence. That which is from
+fortune is not separated from nature or without an interweaving and
+involution with the things which are ordered by providence. From thence
+all things flow; and there is besides necessity, and that which is for
+the advantage of the whole universe, of which thou art a part. But that
+is good for every part of nature which the nature of the whole brings,
+and what serves to maintain this nature. Now the universe is preserved,
+as by the changes of the elements so by the changes of things compounded
+of the elements. Let these principles be enough for thee; let them
+always be fixed opinions. But cast away the thirst after books, that
+thou mayest not die murmuring, but cheerfully, truly, and from thy heart
+thankful to the gods.
+
+4. Remember how long thou hast been putting off these things, and how
+often thou hast received an opportunity from the gods, and yet dost not
+use it. Thou must now at last perceive of what universe thou art a
+part, and of what administrator of the universe thy existence is an
+efflux, and that a limit of time is fixed for thee, which if thou dost
+not use for clearing away the clouds from thy mind, it will go and thou
+wilt go, and it will never return.
+
+5. Every moment think steadily as a Roman and a man to do what thou hast
+in hand with perfect and simple dignity, and feeling of affection, and
+freedom, and justice, and to give thyself relief from all other
+thoughts. And thou wilt give thyself relief if thou doest every act of
+thy life as if it were the last, laying aside all carelessness and
+passionate aversion from the commands of reason, and all hypocrisy, and
+self-love, and discontent with the portion which has been given to thee.
+Thou seest how few the things are, the which if a man lays hold of, he
+is able to live a life which flows in quiet, and is like the existence
+of the gods; for the gods on their part will require nothing more from
+him who observes these things.
+
+6. Do wrong[A] to thyself, do wrong to thyself, my soul; but thou wilt
+no longer have the opportunity of honoring thyself. Every man's life is
+sufficient.+ But thine is nearly finished, though thy soul reverences
+not itself, but places thy felicity in the souls of others.
+
+    [A] Perhaps it should be, "thou art doing violence to thyself."
+    [Greek: hybrizeis] not [Greek: hybrize].
+
+7. Do the things external which fall upon thee distract thee? Give
+thyself time to learn something new and good, and cease to be whirled
+around. But then thou must also avoid being carried about the other way;
+for those too are triflers who have wearied themselves in life by their
+activity, and yet have no object to which to direct every movement, and,
+in a word, all their thoughts.
+
+8. Through not observing what is in the mind of another a man has seldom
+been seen to be unhappy; but those who do not observe the movements of
+their own minds must of necessity be unhappy.
+
+9. This thou must always bear in mind, what is the nature of the whole,
+and what is my nature, and how this is related to that, and what kind of
+a part it is of what kind of a whole, and that there is no one who
+hinders thee from always doing and saying the things which are according
+to the nature of which thou art a part.
+
+10. Theophrastus, in his comparison of bad acts--such a comparison as
+one would make in accordance with the common notions of mankind--says,
+like a true philosopher, that the offenses which are committed through
+desire are more blamable than those which are committed through anger.
+For he who is excited by anger seems to turn away from reason with a
+certain pain and unconscious contraction; but he who offends through
+desire, being overpowered by pleasure, seems to be in a manner more
+intemperate and more womanish in his offences. Rightly, then, and in a
+way worthy of philosophy, he said that the offence which is committed
+with pleasure is more blamable than that which is committed with pain;
+and on the whole the one is more like a person who has been first
+wronged and through pain is compelled to be angry, but the other is
+moved by his own impulse to do wrong, being carried towards doing
+something by desire.
+
+11. Since it is possible[A] that thou mayest depart from life this very
+moment, regulate every act and thought accordingly.[B] But to go away
+from among men, if there are gods, is not a thing to be afraid of, for
+the gods will not involve thee in evil; but if indeed they do not exist,
+or if they have no concern about human affairs, what is it to me to live
+in a universe devoid of gods or devoid of providence? But in truth they
+do exist, and they do care for human things, and they have put all the
+means in man's power to enable him not to fall into real evils. And as
+to the rest, if there was anything evil, they would have provided for
+this also, that it should be altogether in a man's power not to fall
+into it. Now that which does not make a man worse, how can it make a
+man's life worse? But neither through ignorance, nor--having the
+knowledge but not the power to guard against or correct these things, is
+it possible that the nature of the universe has overlooked them; nor is
+it possible that it has made so great a mistake, either through want of
+power or want of skill, that good and evil should happen
+indiscriminately to the good and the bad. But death certainly, and life,
+honor and dishonor, pain and pleasure,--all these things equally happen
+to good men and bad, being things which make us neither better nor
+worse. Therefore they are neither good nor evil.
+
+    [A] Or it may mean, "since it is in thy power to depart;" which
+    gives a meaning somewhat different.
+
+    [B] See Cicero, Tuscul., i. 49.
+
+12. How quickly all things disappear,--in the universe the bodies
+themselves, but in time the remembrance of them. What is the nature of
+all sensible things, and particularly those which attract with the bait
+of pleasure or terrify by pain, or are noised abroad by vapory fame; how
+worthless, and contemptible, and sordid, and perishable, and dead they
+are,--all this it is the part of the intellectual faculty to observe. To
+observe too who these are whose opinions and voices give reputation;
+what death is, and the fact that, if a man looks at it in itself, and by
+the abstractive power of reflection resolves into their parts all the
+things which present themselves to the imagination in it, he will then
+consider it to be nothing else than an operation of nature; and if any
+one is afraid of an operation of nature, he is a child. This, however,
+is not only an operation of nature, but it is also a thing which
+conduces to the purposes of nature. To observe too how man comes near to
+the Deity, and by what part of him, and when this part of man is so
+disposed+ (vi. 28).
+
+13. Nothing is more wretched than a man who traverses everything in a
+round, and pries into the things beneath the earth, as the poet[A] says,
+and seeks by conjecture what is in the minds of his neighbors, without
+perceiving that it is sufficient to attend to the daemon within him, and
+to reverence it sincerely. And reverence of the daemon consists in
+keeping it pure from passion and thoughtlessness, and dissatisfaction
+with what comes from gods and men. For the things from the gods merit
+veneration for their excellence; and the things from men should be dear
+to us by reason of kinship; and sometimes even, in a manner, they move
+our pity by reason of men's ignorance of good and bad; this defect being
+not less than that which deprives us of the power of distinguishing
+things that are white and black.
+
+    [A] Pindar, in the Theaetetus of Plato. See xi. 1.
+
+14. Though thou shouldest be going to live three thousand years and as
+many times ten thousand years, still remember that no man loses any
+other life than this which he now lives, nor lives any other than this
+which he now loses. The longest and shortest are thus brought to the
+same. For the present is the same to all, though that which perish is
+not the same;+[A] and so that which is lost appears to be a mere
+moment. For a man cannot lose either the past or the future: for what a
+man has not, how can any one take this from him? These two things then
+thou must bear in mind; the one, that all things from eternity are of
+like forms and come round in a circle, and that it makes no difference
+whether a man shall see the same things during a hundred years, or two
+hundred, or an infinite time; and the second, that the longest liver and
+he who will die soonest lose just the same. For the present is the only
+thing of which a man can be deprived, if it is true that this is the
+only thing which he has, and that a man cannot lose a thing if he has it
+not.
+
+    [A] See Gataker's note.
+
+15. Remember that all is opinion. For what was said by the Cynic Monimus
+is manifest: and manifest too is the use of what was said, if a man
+receives what may be got out of it as far as it is true.
+
+16. The soul of man does violence to itself, first of all, when it
+becomes an abscess, and, as it were, a tumor on the universe, so far as
+it can. For to be vexed at anything which happens is a separation of
+ourselves from nature, in some part of which the natures of all other
+things are contained. In the next place, the soul does violence to
+itself when it turns away from any man, or even moves towards him with
+the intention of injuring, such as are the souls of those who are angry.
+In the third place, the soul does violence to itself when it is
+overpowered by pleasure or by pain. Fourthly, when it plays a part, and
+does or says anything insincerely and untruly. Fifthly, when it allows
+any act of its own and any movement to be without an aim, and does
+anything thoughtlessly and without considering what it is, it being
+right that even the smallest things be done with reference to an end;
+and the end of rational animals is to follow the reason and the law of
+the most ancient city and polity.
+
+17. Of human life the time is a point, and the substance is in a flux,
+and the perception dull, and the composition of the whole body subject
+to putrefaction, and the soul a whirl, and fortune hard to divine, and
+fame a thing devoid of judgment. And, to say all in a word, everything
+which belongs to the body is a stream, and what belongs to the soul is a
+dream and vapor, and life is a warfare and a stranger's sojourn, and
+after fame is oblivion. What then is that which is able to conduct a
+man? One thing, and only one, philosophy. But this consists in keeping
+the daemon within a man free from violence and unharmed, superior to
+pains and pleasures, doing nothing without a purpose, nor yet falsely
+and with hypocrisy, not feeling the need of another man's doing or not
+doing anything; and besides, accepting all that happens, and all that
+is allotted, as coming from thence, wherever it is, from whence he
+himself came; and, finally, waiting for death with a cheerful mind, as
+being nothing else than a dissolution of the elements of which every
+living being is compounded. But if there is no harm to the elements
+themselves in each continually changing into another, why should a man
+have any apprehension about the change and dissolution of all the
+elements? For it is according to nature, and nothing is evil which is
+according to nature.
+
+This in Carnuntum.[A]
+
+    [A] Carnuntum was a town of Pannonia, on the south side of the
+    Danube, about thirty miles east of Vindobona (Vienna).
+    Orosius (vii. 15) and Eutropius (viii. 13) say that Antoninus
+    remained three years at Carmuntum during his war with the
+    Marcomanni.
+
+
+
+
+III.
+
+
+We ought to consider not only that our life is daily wasting away and a
+smaller part of it is left, but another thing also must be taken into
+the account, that if a man should live longer, it is quite uncertain
+whether the understanding will still continue sufficient for the
+comprehension of things, and retain the power of contemplation which
+strives to acquire the knowledge of the divine and the human. For if he
+shall begin to fall into dotage, perspiration and nutrition and
+imagination and appetite, and whatever else there is of the kind, will
+not fail; but the power of making use of ourselves, and filling up the
+measure of our duty, and clearly separating all appearances, and
+considering whether a man should now depart from life, and whatever else
+of the kind absolutely requires a disciplined reason,--all this is
+already extinguished. We must make haste, then, not only because we are
+daily nearer to death, but also because the conception of things and the
+understanding of them cease first.
+
+2. We ought to observe also that even the things which follow after the
+things which are produced according to nature contain something pleasing
+and attractive. For instance, when bread is baked some parts are split
+at the surface, and these parts which thus open, and have a certain
+fashion contrary to the purpose of the baker's art, are beautiful in a
+manner, and in a peculiar way excite a desire for eating. And again,
+figs, when they are quite ripe, gape open; and in the ripe olives the
+very circumstance of their being near to rottenness adds a peculiar
+beauty to the fruit. And the ears of corn bending down, and the lion's
+eyebrows, and the foam which flows from the mouth of wild boars, and
+many other things,--though they are far from being beautiful if a man
+should examine them severally,--still, because they are consequent upon
+the things which are formed by nature, help to adorn them, and they
+please the mind; so that if a man should have a feeling and deeper
+insight with respect to the things which are produced in the universe,
+there is hardly one of those which follow by way of consequence which
+will not seem to him to be in a manner disposed so as to give pleasure.
+And so he will see even the real gaping jaws of wild beasts with no less
+pleasure than those which painters and sculptors show by imitation; and
+in an old woman and an old man he will be able to see a certain maturity
+and comeliness; and the attractive loveliness of young persons he will
+be able to look on with chaste eyes; and many such things will present
+themselves, not pleasing to every man, but to him only who has become
+truly familiar with Nature and her works.
+
+3. Hippocrates, after curing many diseases, himself fell sick and died.
+The Chaldaei foretold the deaths of many, and then fate caught them too.
+Alexander and Pompeius, and Caius Caesar, after so often completely
+destroying whole cities, and in battle cutting to pieces many ten
+thousands of cavalry and infantry, themselves too at last departed from
+life. Heraclitus, after so many speculations on the conflagration of the
+universe, was filled with water internally and died smeared all over
+with mud. And lice destroyed Democritus; and other lice killed Socrates.
+What means all this? Thou hast embarked, thou hast made the voyage, thou
+art come to shore; get out. If indeed to another life, there is no want
+of gods, not even there; but if to a state without sensation, thou wilt
+cease to be held by pains and pleasures, and to be a slave to the
+vessel, which is as much inferior as that which serves it is superior:+
+for the one is intelligence and deity; the other is earth and
+corruption.
+
+4. Do not waste the remainder of thy life in thoughts about others, when
+thou dost not refer thy thoughts to some object of common utility. For
+thou losest the opportunity of doing something else when thou hast such
+thoughts as these,--What is such a person doing, and why, and what is he
+saying, and what is he thinking of, and what is he contriving, and
+whatever else of the kind makes us wander away from the observation of
+our own ruling power. We ought then to check in the series of our
+thoughts everything that is without a purpose and useless, but most of
+all the over-curious feeling and the malignant; and a man should use
+himself to think of those things only about which if one should suddenly
+ask, What hast thou now in thy thoughts? with perfect openness thou
+mightest immediately answer, This or That; so that from thy words it
+should be plain that everything in thee is simple and benevolent, and
+such as befits a social animal, and one that cares not for thoughts
+about pleasure or sensual enjoyments at all, nor has any rivalry or envy
+and suspicion, or anything else for which thou wouldst blush if thou
+shouldst say that thou hadst it in thy mind. For the man who is such,
+and no longer delays being among the number of the best, is like a
+priest and minister of the gods, using too the [deity] which is planted
+within him, which makes the man uncontaminated by pleasure, unharmed by
+any pain, untouched by any insult, feeling no wrong, a fighter in the
+noblest fight, one who cannot be overpowered by any passion, dyed deep
+with justice, accepting with all his soul everything which happens and
+is assigned to him as his portion; and not often, nor yet without great
+necessity and for the general interest, imagining what another says, or
+does, or thinks. For it is only what belongs to himself that he makes
+the matter for his activity; and he constantly thinks of that which is
+allotted to himself out of the sum total of things, and he makes his own
+acts fair, and he is persuaded that his own portion is good. For the lot
+which is assigned to each man is carried along with him and carries him
+along with it.+ And he remembers also that every rational animal is his
+kinsman, and that to care for all men is according to man's nature; and
+a man should hold on to the opinion not of all, but of those only who
+confessedly live according to nature. But as to those who live not so,
+he always bears in mind what kind of men they are both at home and from
+home, both by night and by day, and what they are, and with what men
+they live an impure life. Accordingly, he does not value at all the
+praise which comes from such men, since they are not even satisfied with
+themselves.
+
+5. Labor not unwillingly, nor without regard to the common interest, nor
+without due consideration, nor with distraction; nor let studied
+ornament set off thy thoughts, and be not either a man of many words, or
+busy about too many things. And further, let the deity which is in thee
+be the guardian of a living being, manly and of ripe age, and engaged in
+matter political, and a Roman, and a ruler, who has taken his post like
+a man waiting for the signal which summons him from life, and ready to
+go, having need neither of oath nor of any man's testimony. Be cheerful
+also, and seek not external help nor the tranquillity which others
+give. A man then must stand erect, not be kept erect by others.
+
+6. If thou findest in human life anything better than justice, truth,
+temperance, fortitude, and, in a word, anything better than thy own
+mind's self-satisfaction in the things which it enables thee to do
+according to right reason, and in the condition that is assigned to thee
+without thy own choice; if, I say, thou seest anything better than this,
+turn to it with all thy soul, and enjoy that which thou hast found to be
+the best. But if nothing appears to be better than the Deity which is
+planted in thee, which has subjected to itself all thy appetites, and
+carefully examines all the impressions, and, as Socrates said, has
+detached itself from the persuasions of sense, and has submitted itself
+to the gods, and cares for mankind; if thou findest everything else
+smaller and of less value than this, give place to nothing else, for if
+thou dost once diverge and incline to it, thou wilt no longer without
+distraction be able to give the preference to that good thing which is
+thy proper possession and thy own; for it is not right that anything of
+any other kind, such as praise from the many, or power, or enjoyment of
+pleasure, should come into competition with that which is rationally and
+politically [or, practically] good. All these things, even though they
+may seem to adapt themselves [to the better things] in a small degree,
+obtain the superiority all at once, and carry us away. But do thou, I
+say, simply and freely choose the better, and hold to it.--But that
+which is useful is the better.--Well, then, if it is useful to thee as a
+rational being, keep to it; but if it is only useful to thee as an
+animal, say so, and maintain thy judgment without arrogance: only take
+care that thou makest the inquiry by a sure method.
+
+7. Never value anything as profitable to thyself which shall compel thee
+to break thy promise, to lose thy self-respect, to hate any man, to
+suspect, to curse, to act the hypocrite, to desire anything which needs
+walls and curtains: for he who has preferred to everything else his own
+intelligence and daemon and the worship of its excellence, acts no
+tragic part, does not groan, will not need either solitude or much
+company; and, what is chief of all, he will live without either pursuing
+or flying from [death];[A] but whether for a longer or a shorter time he
+shall have the soul enclosed in the body, he cares not at all: for even
+if he must depart immediately, he will go as readily as if he were going
+to do anything else which can be done with decency and order; taking
+care of this only all through life, that his thoughts turn not away from
+anything which belongs to an intelligent animal and a member of a civil
+community.
+
+    [A] Comp. ix. 3.
+
+8. In the mind of one who is chastened and purified thou wilt find no
+corrupt matter, nor impurity, nor any sore skinned over. Nor is his life
+incomplete when fate overtakes him, as one may say of an actor who
+leaves the stage before ending and finishing the play. Besides, there is
+in him nothing servile, nor affected, nor too closely bound [to other
+things], nor yet detached[A] [from other things], nothing worthy of
+blame, nothing which seeks a hiding-place.
+
+    [A] viii. 34.
+
+9. Reverence the faculty which produces opinion. On this faculty it
+entirely depends whether there shall exist in thy ruling part any
+opinion inconsistent with nature and the constitution of the rational
+animal. And this faculty promises freedom from hasty judgment, and
+friendship towards men, and obedience to the gods.
+
+10. Throwing away then all things, hold to these only which are few; and
+besides, bear in mind that every man lives only this present time, which
+is an indivisible point, and that all the rest of his life is either
+past or it is uncertain. Short then is the time which every man lives;
+and small the nook of the earth where he lives; and short too the
+longest posthumous fame, and even this only continued by a succession of
+poor human beings, who will very soon die, and who know not even
+themselves, much less him who died long ago.
+
+11. To the aids which have been mentioned let this one still be added:
+Make for thyself a definition or description of the thing which is
+presented to thee, so as to see distinctly what kind of a thing it is in
+its substance, in its nudity, in its complete entirety, and tell thyself
+its proper name, and the names of the things of which it has been
+compounded, and into which it will be resolved. For nothing is so
+productive of elevation of mind as to be able to examine methodically
+and truly every object which is presented to thee in life, and always to
+look at things so as to see at the same time what kind of universe this
+is, and what kind of use everything performs in it, and what value
+everything has with reference to the whole, and what with reference to
+man, who is a citizen of the highest city, of which all other cities are
+like families; what each thing is, and of what it is composed, and how
+long it is the nature of this thing to endure which now makes an
+impression on me, and what virtue I have need of with respect to it,
+such as gentleness, manliness, truth, fidelity, simplicity, contentment,
+and the rest. Wherefore, on every occasion a man should say: This comes
+from god; and this is according to the apportionment + and spinning of
+the thread of destiny, and such-like coincidence and chance; and this is
+from one of the same stock, and a kinsman and partner, one who knows
+not, however, what is according to his nature. But I know; for this
+reason I behave towards him according to the natural law of fellowship
+with benevolence and justice. At the same time, however, in things
+indifferent[A] I attempt to ascertain the value of each.
+
+    [A] Est et horum quae media appellamus grande
+    discrimen.--_Seneca_, Ep. 82.
+
+12. If thou workest at that which is before thee, following right reason
+seriously, vigorously, calmly, without allowing anything else to
+distract thee, but keeping thy divine part pure, as if thou shouldst be
+bound to give it back immediately; if thou holdest to this, expecting
+nothing, fearing nothing, but satisfied with thy present activity
+according to nature, and with heroic truth in every word and sound which
+thou utterest, thou wilt live happy. And there is no man who is able to
+prevent this.
+
+13. As physicians have always their instruments and knives ready for
+cases which suddenly require their skill, so do thou have principles
+ready for the understanding of things divine and human, and for doing
+everything, even the smallest, with a recollection of the bond which
+unites the divine and human to one another. For neither wilt thou do
+anything well which pertains to man without at the same time having a
+reference to things divine; nor the contrary.
+
+14. No longer wander at hazard; for neither wilt thou read thy own
+memoirs,[A] nor the acts of the ancient Romans and Hellenes, and the
+selections from books which thou wast reserving for thy old age.[B]
+Hasten then to the end which thou hast before thee, and, throwing away
+idle hopes, come to thy own aid, if thou carest at all for thyself,
+while it is in thy power.
+
+    [A] [Greek: hypomnêmata]: or memoranda, notes, and the like.
+    See i. 17.
+
+    [B] Compare Fronto, ii. 9; a letter of Marcus to Fronto, who
+    was then consul: "Feci tamen mihi per hos dies excerpta ex
+    libris sexaginta in quinque tomis." But he says some of them
+    were small books.
+
+15. They know not how many things are signified by the words stealing,
+sowing, buying, keeping quiet, seeing what ought to be done; for this is
+not effected by the eyes, but by another kind of vision.
+
+16. Body, soul, intelligence: to the body belong sensation, to the soul
+appetites, to the intelligence principles. To receive the impressions of
+forms by means of appearances belongs even to animals; to be pulled by
+the strings[A] of desire belongs both to wild beasts and to men who have
+made themselves into women, and to a Phalaris and a Nero: and to have
+the intelligence that guides to the things which appear suitable belongs
+also to those who do not believe in the gods, and who betray their
+country, and do their impure deeds when they have shut the doors. If
+then everything else is common to all that I have mentioned, there
+remains that which is peculiar to the good man, to be pleased and
+content with what happens, and with the thread which is spun for him;
+and not to defile the divinity which is planted in his breast, nor
+disturb it by a crowd of images, but to preserve it tranquil, following
+it obediently as a god, neither saying anything contrary to the truth,
+nor doing anything contrary to justice. And if all men refuse to believe
+that he lives a simple, modest, and contented life, he is neither angry
+with any of them, nor does he deviate from the way which leads to the
+end of life, to which a man ought to come pure, tranquil, ready to
+depart, and without any compulsion perfectly reconciled to his lot.
+
+    [A] Compare Plato, De Legibus, i. p. 644, [Greek: oti tauta ta
+    pathê] etc.; and Antoninus, ii. 2; vii. 3; xii. 19.
+
+
+
+
+IV.
+
+
+That which rules within, when it is according to nature, is so affected
+with respect to the events which happened, that it always easily adapts
+itself to that which is possible and is presented to it. For it requires
+no definite material, but it moves towards its purpose,[A] under certain
+conditions, however; and it makes a material for itself out of that
+which opposes it, as fire lays hold of what falls into it, by which a
+small light would have been extinguished; but when the fire is strong,
+it soon appropriates to itself the matter which is heaped on it, and
+consumes it, and rises higher by means of this very material.
+
+    [A] [Greek: pros tha hêgoumena] literally "towards that which
+    leads." The exact translation is doubtful. See Gataker's note.
+
+2. Let no act be done without a purpose, nor otherwise than according to
+the perfect principles of art.
+
+3. Men seek retreats for themselves, houses in the country, sea-shores,
+and mountains; and thou too art wont to desire such things very much.
+But this is altogether a mark of the most common sort of men, for it is
+in thy power whenever thou shalt choose to retire into thyself. For
+nowhere either with more quiet or more freedom from trouble does a man
+retire than into his own soul, particularly when he has within him such
+thoughts that by looking into them he is immediately in perfect
+tranquillity; and I affirm that tranquillity is nothing else than the
+good ordering of the mind. Constantly then give to thyself this retreat,
+and renew thyself; and let thy principles be brief and fundamental,
+which, as soon as thou shalt recur to them, will be sufficient to
+cleanse the soul completely, and to send thee back free from all
+discontent with the things to which thou returnest. For with what art
+thou discontented? With the badness of men? Recall to thy mind this
+conclusion, that rational animals exist for one another, and that to
+endure is a part of justice, and that men do wrong involuntarily; and
+consider how many already, after mutual enmity, suspicion, hatred, and
+fighting, have been stretched dead, reduced to ashes; and be quiet at
+last.--But perhaps thou art dissatisfied with that which is assigned to
+thee out of the universe.--Recall to thy recollection this alternative;
+either there is providence or atoms [fortuitous concurrence of things];
+or remember the arguments by which it has been proved that the world is
+a kind of political community [and be quiet at last].--But perhaps
+corporeal things will still fasten upon thee.--Consider then further
+that the mind mingles not with the breath, whether moving gently or
+violently, when it has once drawn itself apart and discovered its own
+power, and think also of all that thou hast heard and assented to about
+pain and pleasure [and be quiet at last].--But perhaps the desire of the
+thing called fame will torment thee.--See how soon everything is
+forgotten, and look at the chaos of infinite time on each side of [the
+present], and the emptiness of applause, and the changeableness and want
+of judgment in those who pretend to give praise, and the narrowness of
+the space within which it is circumscribed [and be quiet at last]. For
+the whole earth is a point, and how small a nook in it is this thy
+dwelling, and how few are there in it, and what kind of people are they
+who will praise thee.
+
+This then remains: Remember to retire into this little territory of thy
+own,[A] and above all do not distract or strain thyself, but be free,
+and look at things as a man, as a human being, as a citizen, as a
+mortal. But among the things readiest to thy hand to which thou shalt
+turn, let there be these, which are two. One is that things do not touch
+the soul, for they are external and remain immovable; but our
+perturbations come only from the opinion which is within. The other is
+that all these things, which thou seest, change immediately and will no
+longer be; and constantly bear in mind how many of these changes thou
+hast already witnessed. The universe is transformation: life is opinion.
+
+    [A] Tecum habita, noris quam sit tibi curta
+    supellex.--_Perseus_, iv. 52.
+
+4. If our intellectual part is common, the reason also, in respect of
+which we are rational beings, is common: if this is so, common also is
+the reason which commands us what to do, and what not to do; if this is
+so, there is a common law also; if this is so, we are fellow-citizens;
+if this is so, we are members of some political community; if this is
+so, the world is in a manner a state.[A] For of what other common
+political community will any one say that the whole human race are
+members? And from thence, from this common political community, comes
+also our very intellectual faculty and reasoning faculty and our
+capacity for law; or whence do they come? For as my earthly part is a
+portion given to me from certain earth, and that which is watery from
+another element, and that which is hot and fiery from some peculiar
+source (for nothing comes out of that which is nothing, as nothing also
+returns to non-existence), so also the intellectual part comes from some
+source.
+
+    [A] Compare Cicero De Legibus, i. 7.
+
+5. Death is such as generation is, a mystery of nature; composition out
+of the same elements, and a decomposition into the same; and altogether
+not a thing of which any man should be ashamed, for it is not contrary
+to [the nature of] a reasonable animal, and not contrary to the reason
+of our constitution.
+
+6. It is natural that these things should be done by such persons, it is
+a matter of necessity; and if a man will not have it so, he will not
+allow the fig-tree to have juice. But by all means bear this in mind,
+that within a very short time both thou and he will be dead; and soon
+not even your names will be left behind.
+
+7. Take away thy opinion, and then there is taken away the complaint, "I
+have been harmed." Take away the complaint, "I have been harmed," and
+the harm is taken away.
+
+8. That which does not make a man worse than he was, also does not make
+his life worse, nor does it harm him either from without or from within.
+
+9. The nature of that which is [universally] useful has been compelled
+to do this.
+
+10. Consider that everything which happens, happens justly, and if thou
+observest carefully, thou wilt find it to be so. I do not say only with
+respect to the continuity of the series of things, but with respect to
+what is just, and as if it were done by one who assigns to each thing
+its value. Observe then as thou hast begun; and whatever thou doest, do
+it in conjunction with this, the being good, and in the sense in which a
+man is properly understood to be good. Keep to this in every action.
+
+11. Do not have such an opinion of things as he has who does thee wrong,
+or such as he wishes thee to have, but look at them as they are in
+truth.
+
+12. A man should always have these two rules in readiness; the one to do
+only whatever the reason of the ruling and legislating faculty may
+suggest for the use of men; the other, to change thy opinion, if there
+is any one at hand who sets thee right and moves thee from any opinion.
+But this change of opinion must proceed only from a certain persuasion,
+as of what is just or of common advantage, and the like, not because it
+appears pleasant or brings reputation.
+
+13. Hast thou reason? I have.--Why then dost not thou use it? For if
+this does its own work, what else dost thou wish?
+
+14. Thou hast existed as a part. Thou shalt disappear in that which
+produced thee; but rather thou shalt be received back into its seminal
+principle by transmutation.
+
+15. Many grains of frankincense on the same altar: one falls before,
+another falls after; but it makes no difference.
+
+16. Within ten days thou wilt seem a god to those to whom thou art now a
+beast and an ape, if thou wilt return to thy principles and the worship
+of reason.
+
+17. Do not act as if thou wert going to live ten thousand years. Death
+hangs over thee. While thou livest, while it is in thy power, be good.
+
+18. How much trouble he avoids who does not look to see what his
+neighbor says or does or thinks, but only to what he does himself, that
+it may be just and pure; or, as Agathon+ says, look not round at the
+depraved morals of others, but run straight along the line without
+deviating from it.
+
+19. He who has a vehement desire for posthumous fame does not consider
+that every one of those who remember him will himself also die very
+soon; then again also they who have succeeded them, until the whole
+remembrance shall have been extinguished as it is transmitted through
+men who foolishly admire and perish. But suppose that those who will
+remember are even immortal, and that the remembrance will be immortal,
+what then is this to thee? And I say not what is it to the dead, but
+what is it to the living? What is praise, except + indeed so far as it
+has + a certain utility? For thou now rejectest unseasonably the gift
+of nature, clinging to something else ... +.
+
+20. Everything which is in any way beautiful is beautiful in itself, and
+terminates in itself, not having praise as part of itself. Neither worse
+then nor better is a thing made by being praised. I affirm this also of
+the things which are called beautiful by the vulgar, for example,
+material things and works of art. That which is really beautiful has no
+need of anything; not more than law, not more than truth, not more than
+benevolence or modesty. Which of these things is beautiful because it
+is praised, or spoiled by being blamed? Is such a thing as an emerald
+made worse than it was, if it is not praised? or gold, ivory, purple, a
+lyre, a little knife, a flower, a shrub?
+
+[Illustration: INTERIOR OF THE PARTHENON]
+
+21. If souls continue to exist, how does the air contain them from
+eternity?--But how does the earth contain the bodies of those who have
+been buried from time so remote? For as here the mutation of these
+bodies after a certain continuance, whatever it may be, and their
+dissolution, make room for other dead bodies, so the souls which are
+removed into the air after subsisting for some time are transmuted and
+diffused, and assume a fiery nature by being received into the seminal
+intelligence of the universe, and in this way make room for the fresh
+souls which come to dwell there. And this is the answer which a man
+might give on the hypothesis of souls continuing to exist. But we must
+not only think of the number of bodies which are thus buried, but also
+of the number of animals which are daily eaten by us and the other
+animals. For what a number is consumed, and thus in a manner buried in
+the bodies of those who feed on them! And nevertheless this earth
+receives them by reason of the changes [of these bodies] into blood, and
+the transformations into the aerial or the fiery element.
+
+What is the investigation into the truth in this matter? The division
+into that which is material and that which is the cause of form [the
+formal], (vii. 29.)
+
+22. Do not be whirled about, but in every movement have respect to
+justice, and on the occasion of every impression maintain the faculty of
+comprehension [or understanding].
+
+23. Everything harmonizes with me, which is harmonious to thee, O
+Universe. Nothing for me is too early nor too late, which is in due time
+for thee. Everything is fruit to me which thy seasons bring, O Nature:
+from thee are all things, in thee are all things, to thee all things
+return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear
+city of Zeus?
+
+24. Occupy thyself with few things, says the philosopher, if thou
+wouldst be tranquil.--But consider if it would not be better to say, Do
+what is necessary, and whatever the reason of the animal which is
+naturally social requires, and as it requires. For this brings not only
+the tranquillity which comes from doing well, but also that which comes
+from doing few things. For the greatest part of what we say and do being
+unnecessary, if a man takes this away, he will have more leisure and
+less uneasiness. Accordingly, on every occasion a man should ask
+himself, Is this one of the unnecessary things? Now a man should take
+away not only unnecessary acts, but also unnecessary thoughts, for thus
+superfluous acts will not follow after.
+
+25. Try how the life of the good man suits thee, the life of him who is
+satisfied with his portion out of the whole, and satisfied with his own
+just acts and benevolent disposition.
+
+26. Hast thou seen those things? Look also at these. Do not disturb
+thyself. Make thyself all simplicity. Does any one do wrong? It is to
+himself that he does the wrong. Has anything happened to thee? Well; out
+of the universe from the beginning everything which happens has been
+apportioned and spun out to thee. In a word, thy life is short. Thou
+must turn to profit the present by the aid of reason and justice. Be
+sober in thy relaxation.
+
+27. Either it is a well-arranged universe[A] or a chaos huddled
+together, but still a universe. But can a certain order subsist in thee,
+and disorder in the All? And this too when all things are so separated
+and diffused and sympathetic.
+
+    [A] Antoninus here uses the word [Greek: kosmos] both in the
+    sense of the Universe and of Order; and it is difficult to
+    express his meaning.
+
+28. A black character, a womanish character, a stubborn character,
+bestial, childish, animal, stupid, counterfeit, scurrilous, fraudulent,
+tyrannical.
+
+29. If he is a stranger to the universe who does not know what is in it,
+no less is he a stranger who does not know what is going on in it. He is
+a runaway, who flies from social reason; he is blind, who shuts the eyes
+of understanding; he is poor, who has need of another, and has not from
+himself all things which are useful for life. He is an abscess on the
+universe who withdraws and separates himself from the reason of our
+common nature through being displeased with the things which happen, for
+the same nature produces this, and has produced thee too: he is a piece
+rent asunder from the state, who tears, his own soul from that of
+reasonable animals, which is one.
+
+30. The one is a philosopher without a tunic, and the other without a
+book: here is another half naked: Bread I have not, he says, and I abide
+by reason--and I do not get the means of living out of my learning, +
+and I abide [by my reason].
+
+31. Love the art, poor as it may be, which thou hast learned, and be
+content with it; and pass through the rest of life like one who has
+intrusted to the gods with his whole soul all that he has, making
+thyself neither the tyrant nor the slave of any man.
+
+32. Consider, for example, the times of Vespasian. Thou wilt see all
+these things, people marrying, bringing up children, sick, dying,
+warring, feasting, trafficking, cultivating the ground, flattering,
+obstinately arrogant, suspecting, plotting, wishing for some to die,
+grumbling about the present, loving, heaping up treasure, desiring
+consulship, kingly power. Well, then, that life of these people no
+longer exists at all. Again, remove to the times of Trajan. Again, all
+is the same. Their life too is gone. In like manner view also the other
+epochs of time and of whole nations, and see how many after great
+efforts soon fell and were resolved into the elements. But chiefly thou
+shouldst think of those whom thou hast thyself known distracting
+themselves about idle things, neglecting to do what was in accordance
+with their proper constitution, and to hold firmly to this and to be
+content with it. And herein it is necessary to remember that the
+attention given to everything has its proper value and proportion. For
+thus thou wilt not be dissatisfied, if thou appliest thyself to smaller
+matters no further than is fit.
+
+33. The words which were formerly familiar are now antiquated: so also
+the names of those who were famed of old, are now in a manner
+antiquated, Camillus, Caeso, Volesus, Leonnatus, and a little after also
+Scipio and Cato, then Augustus, then also Hadrianus and Antoninus. For
+all things soon pass away and become a mere tale, and complete oblivion
+soon buries them. And I say this of those who have shone in a wondrous
+way. For the rest, as soon as they have breathed out their breath they
+are gone, and no man speaks of them. And, to conclude the matter, what
+is even an eternal remembrance? A mere nothing. What then is that about
+which we ought to employ our serious pains? This one thing, thoughts
+just, and acts social, and words which never lie, and a disposition
+which gladly accepts all that happens, as necessary, as usual, as
+flowing from a principle and source of the same kind.
+
+34. Willingly give thyself up to Clotho [one of the fates], allowing her
+to spin thy thread + into whatever things she pleases.
+
+35. Everything is only for a day, both that which remembers and that
+which is remembered.
+
+36. Observe constantly that all things take place by change, and
+accustom thyself to consider that the nature of the universe loves
+nothing so much as to change the things which are and to make new things
+like them. For everything that exists is in a manner the seed of that
+which will be. But thou art thinking only of seeds which are cast into
+the earth or into a womb: but this is a very vulgar notion.
+
+37. Thou wilt soon die, and thou art not yet simple, nor free from
+perturbations, nor without suspicion of being hurt by external things,
+nor kindly disposed towards all; nor dost thou yet place wisdom only in
+acting justly.
+
+38. Examine men's ruling principles, even those of the wise, what kind
+of things they avoid, and what kind they pursue.
+
+39. What is evil to thee does not subsist in the ruling principle of
+another; nor yet in any turning and mutation of thy corporeal covering.
+Where is it then? It is in that part of thee in which subsists the power
+of forming opinions about evils. Let this power then not form [such]
+opinions, and all is well. And if that which is nearest to it, the poor
+body, is cut, burnt, filled with matter and rottenness, nevertheless let
+the part which forms opinions about these things be quiet; that is, let
+it judge that nothing is either bad or good which can happen equally to
+the bad man and the good. For that which happens equally to him who
+lives contrary to nature and to him who lives according to nature, is
+neither according to nature nor contrary to nature.
+
+40. Constantly regard the universe as one living being, having one
+substance and one soul; and observe how all things have reference to one
+perception, the perception of this one living being; and how all things
+act with one movement; and how all things are the co-operating causes of
+all things which exist; observe too the continuous spinning of the
+thread and the contexture of the web.
+
+41. Thou art a little soul bearing about a corpse, as Epictetus used to
+say (i. c. 19).
+
+42. It is no evil for things to undergo change, and no good for things
+to subsist in consequence of change.
+
+43. Time is like a river made up of the events which happen, and a
+violent stream; for as soon as a thing has been seen, it is carried
+away, and another comes in its place, and this will be carried away too.
+
+44. Everything which happens is as familiar and well known as the rose
+in spring and the fruit in summer; for such is disease, and death, and
+calumny, and treachery, and whatever else delights fools or vexes them.
+
+45. In the series of things, those which follow are always aptly fitted
+to those which have gone before: for this series is not like a mere
+enumeration of disjointed things, which has only a necessary sequence,
+but it is a rational connection: and as all existing things are arranged
+together harmoniously, so the things which come into existence exhibit
+no mere succession, but a certain wonderful relationship (vi. 38; vii.
+9; vii. 75, note).
+
+46. Always remember the saying of Heraclitus, that the death of earth is
+to become water, and the death of water is to become air, and the death
+of air is to become fire, and reversely. And think too of him who
+forgets whither the way leads, and that men quarrel with that with which
+they are most constantly in communion, the reason which governs the
+universe; and the things which they daily meet with seem to them
+strange: and consider that we ought not to act and speak as if we were
+asleep, for even in sleep we seem to act and speak; and that + we ought
+not, like children who learn from their parents, simply to act and speak
+as we have been taught. +
+
+47. If any god told thee that thou shalt die to-morrow, or certainly on
+the day after to-morrow, thou wouldst not care much whether it was on
+the third day or on the morrow, unless thou wast in the highest degree
+mean-spirited; for how small is the difference! So think it no great
+thing to die after as many years as thou canst name rather than
+to-morrow.
+
+48. Think continually how many physicians are dead after often
+contracting their eyebrows over the sick; and how many astrologers after
+predicting with great pretensions the deaths of others; and how many
+philosophers after endless discourses on death or immortality; how many
+heroes after killing thousands; and how many tyrants who have used their
+power over men's lives with terrible insolence, as if they were
+immortal; and how many cities are entirely dead, so to speak, Helice[A]
+and Pompeii and Herculaneum, and others innumerable. Add to the
+reckoning all whom thou hast known, one after another. One man after
+burying another has been laid out dead, and another buries him; and all
+this in a short time. To conclude, always observe how ephemeral and
+worthless human things are, and what was yesterday a little mucus,
+to-morrow will be a mummy or ashes. Pass then through this little space
+of time conformably to nature, and end thy journey in content, as an
+olive falls off when it is ripe, blessing nature who produced it, and
+thanking the tree on which it grew.
+
+    [A] Ovid, Met. xv. 293:--
+
+        "Si quaeras Helicen et Burin Achaidas urbes,
+        Invenies sub aquis."
+
+49. Be like the promontory against which the waves continually break,
+but it stands firm and tames the fury of the water around it.
+
+Unhappy am I because this has happened to me? Not so, but happy am I,
+though this has happened to me, because I continue free from pain,
+neither crushed by the present nor fearing the future. For such a thing
+as this might have happened to every man; but every man would not have
+continued free from pain on such an occasion. Why then is that rather a
+misfortune than this a good fortune? And dost thou in all cases call
+that a man's misfortune which is not a deviation from man's nature? And
+does a thing seem to thee to be a deviation from man's nature, when it
+is not contrary to the will of man's nature? Well, thou knowest the will
+of nature. Will then this which has happened prevent thee from being
+just, magnanimous, temperate, prudent, secure against inconsiderate
+opinions and falsehood; will it prevent thee from having modesty,
+freedom, and everything else, by the presence of which man's nature
+obtains all that is its own? Remember too on every occasion which leads
+thee to vexation to apply this principle; not that this is a misfortune,
+but that to bear it nobly is good fortune.
+
+50. It is a vulgar, but still a useful help towards contempt of death,
+to pass in review those who have tenaciously stuck to life. What more
+then have they gained than those who have died early? Certainly they
+lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus,
+Lepidus, or any one else like them, who have carried out many to be
+buried, and then were carried out themselves. Altogether the interval is
+small [between birth and death]; and consider with how much trouble, and
+in company with what sort of people, and in what a feeble body, this
+interval is laboriously passed. Do not then consider life a thing of any
+value. + For look to the immensity of time behind thee, and to the time
+which is before thee, another boundless space. In this infinity then
+what is the difference between him who lives three days and him who
+lives three generations?[A]
+
+    [A] An allusion to Homer's Nestor, who was living at the war of
+    Troy among the third generation, like old Parr with his hundred
+    and fifty-two years, and some others in modern times who have
+    beaten Parr by twenty or thirty years if it is true; and yet
+    they died at last. The word is [Greek: trigerêniou] in
+    Antoninus. Nestor is named [Greek: trigerôn] by some writers;
+    but here perhaps there is an allusion to Homer's [Greek:
+    Gerênios hippota Nestôr].
+
+51. Always run to the short way; and the short way is the natural:
+accordingly say and do everything in conformity with the soundest
+reason. For such a purpose frees a man from trouble,+ and warfare, and
+all artifice and ostentatious display.
+
+
+
+
+V.
+
+
+In the morning when thou risest unwillingly, let this thought be
+present,--I am rising to the work of a human being. Why then am I
+dissatisfied if I am going to do the things for which I exist and for
+which I was brought into the world? Or have I been made for this, to lie
+in the bed-clothes and keep myself warm?--But this is more
+pleasant.--Dost thou exist then to take thy pleasure, and not at all for
+action or exertion? Dost thou not see the little plants, the little
+birds, the ants, the spiders, the bees working together to put in order
+their several parts of the universe? And art thou unwilling to do the
+work of a human being, and dost thou not make haste to do that which, is
+according to thy nature? But it is necessary to take rest also.--It is
+necessary. However, Nature has fixed bounds to this too: she has fixed
+bounds to eating and drinking, and yet thou goest beyond these bounds,
+beyond what is sufficient; yet in thy acts it is not so, but thou
+stoppest short of what thou canst do. So thou lovest not thyself, for if
+thou didst, thou wouldst love thy nature and her will. But those who
+love their several arts exhaust themselves in working at them unwashed
+and without food; but thou valuest thy own nature less than the turner
+values the turning art, or the dancer the dancing art, or the lover of
+money values his money, or the vain-glorious man his little glory. And
+such men, when they have a violent affection to a thing, choose neither
+to eat nor to sleep rather than to perfect the things which they care
+for. But are the acts which concern society more vile in thy eyes and
+less worthy of thy labor?
+
+2. How easy it is to repel and to wipe away every impression which is
+troublesome or unsuitable, and immediately to be in all tranquillity.
+
+3. Judge every word and deed which are according to nature to be fit for
+thee; and be not diverted by the blame which follows from any people,
+nor by their words, but if a thing is good to be done or said, do not
+consider it unworthy of thee. For those persons have their peculiar
+leading principle and follow their peculiar movement; which things do
+not thou regard, but go straight on, following thy own nature and the
+common nature; and the way of both is one.
+
+4. I go through the things which happen according to nature until I
+shall fall and rest, breathing out my breath into that element out of
+which I daily draw it in, and falling upon that earth out of which my
+father collected the seed, and my mother the blood, and my nurse the
+milk; out of which during so many years I have been supplied with food
+and drink; which bears me when I tread on it and abuse it for so many
+purposes.
+
+5. Thou sayest, Men cannot admire the sharpness of thy wits.--Be it so:
+but there are many other things of which thou canst not say, I am not
+formed from them by nature. Show those qualities then which are
+altogether in thy power, sincerity, gravity, endurance of labor,
+aversion to pleasure, contentment with thy portion and with few things,
+benevolence, frankness, no love of superfluity, freedom from trifling,
+magnanimity. Dost thou not see how many qualities thou art immediately
+able to exhibit, in which there is no excuse of natural incapacity and
+unfitness, and yet thou still remainest voluntarily below the mark? or
+art thou compelled through being defectively furnished by nature to
+murmur, and to be stingy, and to flatter, and to find fault with thy
+poor body, and to try to please men, and to make great display, and to
+be so restless in thy mind? No, by the gods; but thou mightest have been
+delivered from these things long ago. Only if in truth thou canst be
+charged with being rather slow and dull of comprehension, thou must
+exert thyself about this also, not neglecting it nor yet taking pleasure
+in thy dullness.
+
+6. One man, when he has done a service to another, is ready to set it
+down to his account as a favor conferred. Another is not ready to do
+this, but still in his own mind he thinks of the man as his debtor, and
+he knows what he has done. A third in a manner does not even know what
+he has done, but he is like a vine which has produced grapes, and seeks
+for nothing more after it has once produced its proper fruit. As a horse
+when he has run, a dog when he has tackled the game, a bee when it has
+made the honey, so a man when he has done a good act does not call out
+for others to come and see, but he goes on to another act, as a vine
+goes on to produce again the grapes in season.--Must a man then be one
+of these, who in a manner act thus without observing it?--Yes.--But this
+very thing is necessary, the observation of what a man is doing: for, it
+may be said, it is characteristic of the social animal to perceive that
+he is working in a social manner, and indeed to wish that his social
+partner also should perceive it.--It is true that thou sayest, but thou
+dost not rightly understand what is now said: and for this reason thou
+wilt become one of those of whom I spoke before, for even they are
+misled by a certain show of reason. But if thou wilt choose to
+understand the meaning of what is said, do not fear that for this reason
+thou wilt omit any social act.
+
+7. A prayer of the Athenians: Rain, rain, O dear Zeus, down on the
+ploughed fields of the Athenians and on the plains.--In truth we ought
+not to pray at all, or we ought to pray in this simple and noble
+fashion.
+
+8. Just as we must understand when it is said, That Aesculapius
+prescribed to this man horse-exercise, or bathing in cold water, or
+going without shoes, so we must understand it when it is said, That the
+nature of the universe prescribed to this man disease, or mutilation, or
+loss, or anything else of the kind. For in the first case Prescribed
+means something like this: he prescribed this for this man as a thing
+adapted to procure health; and in the second case it means, That which
+happens[A] to [or suits] every man is fixed in a manner for him suitably
+to his destiny. For this is what we mean when we say that things are
+suitable to us, as the workmen say of squared stones in walls or the
+pyramids, that they are suitable, when they fit them to one another in
+some kind of connection. For there is altogether one fitness [harmony].
+And as the universe is made up out of all bodies to be such a body as it
+is, so out of all existing causes necessity [destiny] is made up to be
+such a cause as it is. And even those who are completely ignorant
+understand what I mean; for they say, It [necessity, destiny] brought
+this to such a person.--This then was brought and this was prescribed to
+him. Let us then receive these things, as well as those which
+Aesculapius prescribes. Many as a matter of course even among his
+prescriptions are disagreeable, but we accept them in the hope of
+health. Let the perfecting and accomplishment of the things which the
+common nature judges to be good, be judged by thee to be of the same
+kind as thy health. And so accept everything which happens, even if it
+seem disagreeable, because it leads to this, to the health of the
+universe and to the prosperity and felicity of Zeus [the universe]. For
+he would not have brought on any man what he has brought, if it were not
+useful for the whole. Neither does the nature of anything, whatever it
+may be, cause anything which is not suitable to that which is directed
+by it. For two reasons then it is right to be content with that which
+happens to thee; the one, because it was done for thee and prescribed
+for thee, and in a manner had reference to thee, originally from the
+most ancient causes spun with thy destiny; and the other, because even
+that which comes severally to every man is to the power which
+administers the universe a cause of felicity and perfection, nay even of
+its very continuance. For the integrity of the whole is mutilated, if
+thou cuttest off anything whatever from the conjunction and the
+continuity either of the parts or of the causes. And thou dost cut off,
+as far as it is in thy power, when thou art dissatisfied, and in a
+manner triest to put anything out of the way.
+
+    [A] In this section there is a play on the meaning of [Greek:
+    sumbainein].
+
+[Illustration: THE CAPITOL AND TEMPLE OF JUPITER]
+
+9. Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not
+succeed in doing everything according to right principles, but when
+thou hast failed, return back again, and be content if the greater part
+of what thou doest is consistent with man's nature, and love this to
+which thou returnest; and do not return to philosophy as if she were a
+master, but act like those who have sore eyes and apply a bit of sponge
+and egg, or as another applies a plaster, or drenching with water. For
+thus thou wilt not fail to + obey reason, and thou wilt repose in it.
+And remember that philosophy requires only things which thy nature
+requires; but thou wouldst have something else which is not according to
+nature.--It may be objected, Why, what is more agreeable than this
+[which I am doing]? But is not this the very reason why pleasure
+deceives us? And consider if magnanimity, freedom, simplicity,
+equanimity, piety, are not more agreeable. For what is more agreeable
+than wisdom itself, when thou thinkest of the security and the happy
+course of all things which depend on the faculty of understanding and
+knowledge?
+
+10. Things are in such a kind of envelopment that they have seemed to
+philosophers, not a few nor those common philosophers, altogether
+unintelligible; nay even to the Stoics themselves they seem difficult to
+understand. And all our assent is changeable; for where is the man who
+never changes? Carry thy thoughts then to the objects themselves, and
+consider how short-lived they are and worthless, and that they may be in
+the possession of a filthy wretch or a whore or a robber. Then turn to
+the morals of those who live with thee, and it is hardly possible to
+endure even the most agreeable of them, to say nothing of a man being
+hardly able to endure himself. In such darkness then and dirt, and in so
+constant a flux both of substance and of time, and of motion and of
+things moved, what there is worth being highly prized, or even an object
+of serious pursuit, I cannot imagine. But on the contrary it is a man's
+duty to comfort himself, and to wait for the natural dissolution, and
+not to be vexed at the delay, but to rest in these principles only: the
+one, that nothing will happen to me which is not conformable to the
+nature of the universe; and the other, that it is in my power never to
+act contrary to my god and daemon: for there is no man who will compel
+me to this.
+
+11. About what am I now employing my own soul? On every occasion I must
+ask myself this question, and inquire, What have I now in this part of
+me which they call the ruling principle? and whose soul have I
+now,--that of a child, or of a young man, or of a feeble woman, or of a
+tyrant, or of a domestic animal, or of a wild beast?
+
+12. What kind of things those are which appear good to the many, we may
+learn even from this. For if any man should conceive certain things as
+being really good, such as prudence, temperance, justice, fortitude, he
+would not after having first conceived these endure to listen to
+anything+ which should not be in harmony with what is really good.+ But
+if a man has first conceived as good the things which appear to the many
+to be good, he will listen and readily receive as very applicable that
+which was said by the comic writer. +Thus even the many perceive the
+difference.+ For were it not so, this saying would not offend and would
+not be rejected [in the first case], while we receive it when it is said
+of wealth, and of the means which further luxury and fame, as said fitly
+and wittily. Go on then and ask if we should value and think those
+things to be good, to which after their first conception in the mind the
+words of the comic writer might be aptly applied,--that he who has them,
+through pure abundance has not a place to ease himself in.
+
+13. I am composed of the formal and the material; and neither of them
+will perish into non-existence, as neither of them came into existence
+out of non-existence. Every part of me then will be reduced by change
+into some part of the universe, and that again will change into another
+part of the universe, and so on forever. And by consequence of such a
+change I too exist, and those who begot me, and so on forever in the
+other direction. For nothing hinders us from saying so, even if the
+universe is administered according to definite periods [of revolution].
+
+14. Reason and the reasoning art [philosophy] are powers which are
+sufficient for themselves and for their own works. They move then from a
+first principle which is their own, and they make their way to the end
+which is proposed to them; and this is the reason why such acts are
+named Catorthoseis or right acts, which word signifies that they proceed
+by the right road.
+
+15. None of these things ought to be called a man's, which do not belong
+to a man, as man. They are not required of a man, nor does man's nature
+promise them, nor are they the means of man's nature attaining its end.
+Neither then does the end of man lie in these things, nor yet that which
+aids to the accomplishment of this end, and that which aids toward this
+end is that which is good. Besides, if any of these things did belong to
+man, it would not be right for a man to despise them and to set himself
+against them; nor would a man be worthy of praise who snowed that he did
+not want these things, nor would he who stinted himself in any of them
+be good, if indeed these things were good. But now the more of these
+things a man deprives himself of, or of other things like them, or even
+when he is deprived of any of them, the more patiently he endures the
+loss, just in the same degree he is a better man.
+
+16. Such as are thy habitual thoughts, such also will be the character
+of thy mind; for the soul is dyed by the thoughts. Dye it then with a
+continuous series of such thoughts as these: for instance, that where a
+man can live, there he can also live well. But he must live in a palace;
+well then, he can also live well in a palace. And again, consider that
+for whatever purpose each thing has been constituted, for this it has
+been constituted, and towards this it is carried; and its end is in that
+towards which it is carried; and where the end is, there also is the
+advantage and the good of each thing. Now the good for the reasonable
+animal is society; for that we are made for society has been shown
+above.[A] Is it not plain that the inferior exists for the sake of the
+superior? But the things which have life are superior to those which
+have not life, and of those which have life the superior are those which
+have reason.
+
+    [A] ii. 1.
+
+17. To seek what is impossible is madness: and it is impossible that the
+bad should not do something of this kind.
+
+18. Nothing happens to any man which he is not formed by nature to bear.
+The same things happen to another, and either because he does not see
+that they have happened, or because he would show a great spirit, he is
+firm and remains unharmed. It is a shame then that ignorance and conceit
+should be stronger than wisdom.
+
+19. Things themselves touch not the soul, not in the least degree; nor
+have they admission to the soul, nor can they turn or move the soul: but
+the soul turns and moves itself alone, and whatever judgments it may
+think proper to make, such it makes for itself the things which present
+themselves to it.
+
+20. In one respect man is the nearest thing to me, so far as I must do
+good to men and endure them. But so far as some men make themselves
+obstacles to my proper acts, man becomes to me one of the things which
+are indifferent, no less than the sun or wind or a wild beast. Now it is
+true that these may impede my action, but they are no impediments to my
+affects and disposition, which have the power of acting conditionally
+and changing: for the mind converts and changes every hindrance to its
+activity into an aid; and so that which is a hindrance is made a
+furtherance to an act; and that which is an obstacle on the road helps
+us on this road.
+
+21. Reverence that which is best in the universe; and this is that which
+makes use of all things and directs all things. And in like manner also
+reverence that which is best in thyself; and this is of the same kind as
+that. For in thyself also, that which makes use of everything else is
+this, and thy life is directed by this.
+
+22. That which does no harm to the state, does no harm to the citizen.
+In the case of every appearance of harm apply this rule: if the state
+is not harmed by this, neither am I harmed. But if the state is harmed,
+thou must not be angry with him who does harm to the state. Show him
+where his error is.
+
+23. Often think of the rapidity with which things pass by and disappear,
+both the things which are and the things which are produced. For
+substance is like a river in a continual flow, and the activities of
+things are in constant change, and the causes work in infinite
+varieties; and there is hardly anything which stands still. And consider
+this which is near to thee, this boundless abyss of the past and of the
+future in which all things disappear. How then is he not a fool who is
+puffed up with such things or plagued about them and makes himself
+miserable? for they vex him only for a time, and a short time.
+
+24. Think of the universal substance, of which thou hast a very small
+portion; and of universal time, of which a short and indivisible
+interval has been assigned to thee; and of that which is fixed by
+destiny, and how small a part of it thou art.
+
+25. Does another do me wrong? Let him look to it. He has his own
+disposition, his own activity. I now have what the universal nature now
+wills me to have; and I do what my nature now wills me to do.
+
+26. Let the part of thy soul which leads and governs be undisturbed by
+the movements in the flesh, whether of pleasure or of pain; and let it
+not unite with them, but let it circumscribe itself and limit those
+affects to their parts. But when these affects rise up to the mind by
+virtue of that other sympathy that naturally exists in a body which is
+all one, then thou must not strive to resist the sensation, for it is
+natural: but let not the ruling part of itself add to the sensation the
+opinion that it is either good or bad.
+
+27. Live with the gods. And he does live with the gods who constantly
+shows to them that his own soul is satisfied with that which is assigned
+to him, and that it does all that the daemon wishes, which Zeus hath
+given to every man for his guardian and guide, a portion of himself. And
+this is every man's understanding and reason.
+
+28. Art thou angry with him whose armpits stink? art thou angry with him
+whose mouth smells foul? What good will this anger do thee? He has such
+a mouth, he has such armpits: it is necessary that such an emanation
+must come from such things: but the man has reason, it will be said, and
+he is able, if he takes pains, to discover wherein he offends; I wish
+thee well of thy discovery. Well then, and thou hast reason: by thy
+rational faculty stir up his rational faculty; show him his error,
+admonish him. For if he listens, thou wilt cure him, and there is no
+need of anger. [+ Neither tragic actor nor whore. +][A]
+
+    [A] This is imperfect or corrupt, or both. There is also
+    something wrong or incomplete in the beginning of S. 29, where
+    he says [Greek: hôs exelthôn zên dianoê], which Gataker
+    translates "as if thou wast about to quit life;" but we cannot
+    translate [Greek: exelthôn] in that way. Other translations are
+    not much more satisfactory. I have translated it literally and
+    left it imperfect.
+
+29. As thou intendest to live when them art gone out, ... so it is in
+thy power to live here. But if men do not permit thee, then get away out
+of life, yet so as if thou wert suffering no harm. The house is smoky,
+and I quit it.[A] Why dost thou think that this is any trouble? But so
+long as nothing of the kind drives me out, I remain, am free, and no man
+shall hinder me from doing what I choose; and I choose to do what is
+according to the nature of the rational and social animal.
+
+    [A] Epictetus, i. 25, 18.
+
+30. The intelligence of the universe is social. Accordingly it has made
+the inferior things for the sake of the superior, and it has fitted the
+superior to one another. Thou seest how it has subordinated,
+co-ordinated, and assigned to everything its proper portion, and has
+brought together into concord with one another the things which are the
+best.
+
+31. How hast thou behaved hitherto to the gods, thy parents, brethren,
+children, teachers, to those who looked after thy infancy, to thy
+friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved
+to all in such a way that this may be said of thee,--
+
+      "Never has wronged a man in deed or word."
+
+And call to recollection both how many things thou hast passed through,
+and how many things thou hast been able to endure, and that the history
+of thy life is now complete and thy service is ended; and how many
+beautiful things thou hast seen; and how many pleasures and pains thou
+hast despised; and how many things called honorable thou hast spurned;
+and to how many ill-minded folks thou hast shown a kind disposition.
+
+32. Why do unskilled and ignorant souls disturb him who has skill and
+knowledge? What soul then has skill and knowledge? That which knows
+beginning and end, and knows the reason which pervades all substance,
+and though all time by fixed periods [revolutions] administers the
+universe.
+
+33. Soon, very soon, thou wilt be ashes, or a skeleton, and either a
+name or not even a name; but name is sound and echo. And the things
+which are much valued in life are empty and rotten and trifling, and
+[like] little dogs biting one another, and little children quarreling,
+laughing, and then straightway weeping. But fidelity and modesty and
+justice and truth are fled
+
+      Up to Olympus from the wide-spread earth.
+                 HESIOD, _Works, etc_. v. 197.
+
+What then is there which still detains thee here, if the objects of
+sense are easily changed and never stand still, and the organs of
+perception are dull and easily receive false impressions, and the poor
+soul itself is an exhalation from blood? But to have good repute amid
+such a world as this is an empty thing. Why then dost thou not wait in
+tranquillity for thy end, whether it is extinction or removal to another
+state? And until that time comes, what is sufficient? Why, what else
+than to venerate the gods and bless them, and to do good to men, and to
+practise tolerance and self-restraint;[A] but as to everything which is
+beyond the limits of the poor flesh and breath, to remember that this is
+neither thine nor in thy power.
+
+    [A] This is the Stoic precept [Greek: anechou kai apechou]. The
+    first part teaches us to be content with men and things as they
+    are. The second part teaches us the virtue of self-restraint,
+    or the government of our passions.
+
+34. Thou canst pass thy life in an equable flow of happiness, if thou
+canst go by the right way, and think and act in the right way. These two
+things are common both to the soul of God and to the soul of man, and to
+the soul of every rational being: not to be hindered by another; and to
+hold good to consist in the disposition to justice and the practice of
+it, and in this to let thy desire find its termination.
+
+35. If this is neither my own badness, nor an effect of my own badness,
+and the common weal is not injured, why am I troubled about it, and what
+is the harm to the common weal?
+
+36. Do not be carried along inconsiderately by the appearance of
+things, but give help [to all] according to thy ability and their
+fitness; and if they should have sustained loss in matters which are
+indifferent, do not imagine this to be a damage; for it is a bad habit.
+But as the old man, when he went away, asked back his foster-child's
+top, remembering that it was a top, so do thou in this case also.
+
+When thou art calling out on the Rostra, hast thou forgotten, man, what
+these things are?--Yes; but they are objects of great concern to these
+people--wilt thou too then be made a fool for these things? I was once a
+fortunate man, but I lost it, I know not how.--But fortunate means that
+a man has assigned to himself a good fortune: and a good fortune is good
+disposition of the soul, good emotions, good actions.[A]
+
+    [A] This section is unintelligible. Many of the words may be
+    corrupt, and the general purport of the section cannot be
+    discovered. Perhaps several things have been improperly joined
+    in one section. I have translated it nearly literally.
+    Different translators give the section a different turn, and
+    the critics have tried to mend what they cannot understand.
+
+
+
+
+VI.
+
+
+The substance of the universe is obedient and compliant; and the reason
+which governs it has in itself no cause for doing evil, for it has no
+malice, nor does it do evil to anything, nor is anything harmed by it.
+But all things are made and perfected according to this reason.
+
+2. Let it make no difference to thee whether thou art cold or warm, if
+thou art doing thy duty; and whether thou art drowsy or satisfied with
+sleep; and whether ill-spoken of or praised; and whether dying or doing
+something else. For it is one of the acts of life, this act by which we
+die; it is sufficient then in this act also to do well what we have in
+hand (vi. 22, 28).
+
+3. Look within. Let neither the peculiar quality of anything nor its
+value escape thee.
+
+4. All existing things soon change, and they will either be reduced to
+vapor, if indeed all substance is one, or they will be dispersed.
+
+5. The reason which governs knows what its own disposition is, and what
+it does, and on what material it works.
+
+6. The best way of avenging thyself is not to become like [the
+wrong-doer].
+
+7. Take pleasure in one thing and rest in it, in passing from one social
+act to another social act, thinking of God.
+
+8. The ruling principle is that which rouses and turns itself, and while
+it makes itself such as it is and such as it wills to be, it also makes
+everything which happens appear to itself to be such as it wills.
+
+9. In conformity to the nature of the universe every single thing is
+accomplished; for certainly it is not in conformity to any other nature
+that each thing is accomplished, either a nature which externally
+comprehends this, or a nature which is comprehended within this nature,
+or a nature external and independent of this (xi. 1; vi. 40; viii. 50).
+
+10. The universe is either a confusion, and a mutual involution of
+things, and a dispersion, or it is unity and order and providence. If
+then it is the former, why do I desire to tarry in a fortuitous
+combination of things and such a disorder? and why do I care about
+anything else than how I shall at last become earth? and why am I
+disturbed, for the dispersion of my elements will happen whatever I do?
+But if the other supposition is true, I venerate, and I am firm, and I
+trust in him who governs (iv. 27).
+
+11. When thou hast been compelled by circumstances to be disturbed in a
+manner, quickly return to thyself, and do not continue out of tune
+longer than the compulsion lasts; for thou wilt have more mastery over
+the harmony by continually recurring to it.
+
+12. If thou hadst a step-mother and a mother at the same time, thou
+wouldst be dutiful to thy step-mother, but still thou wouldst constantly
+return to thy mother. Let the court and philosophy now be to thee
+step-mother and mother: return to philosophy frequently and repose in
+her, through whom what thou meetest with in the court appears to thee
+tolerable, and thou appearest tolerable in the court.
+
+13. When we have meat before us and such eatables, we receive the
+impression that this is the dead body of a fish, and this the dead body
+of a bird or of a pig; and again, that this Falernian is only a little
+grape-juice, and this purple robe some sheep's wool dyed with the blood
+of a shell-fish: such then are these impressions, and they reach the
+things themselves and penetrate them, and so we see what kind of things
+they are. Just in the same way ought we to act all through life, and
+where there are things which appear most worthy of our approbation, we
+ought to lay them bare and look at their worthlessness and strip them of
+all the words by which they are exalted. For outward show is a wonderful
+perverter of the reason, and when thou art most sure that thou art
+employed about things worth thy pains, it is then that it cheats thee
+most. Consider then what Crates says of Xenocrates himself.
+
+14. Most of the things which the multitude admire are referred to
+objects of the most general kind, those which are held together by
+cohesion or natural organization, such as stones, wood, fig-trees,
+vines, olives. But those which are admired by men, who are a little more
+reasonable, are referred to the things which are held together by a
+living principle, as flocks, herds. Those which are admired by men who
+are still more instructed are the things which are held together by a
+rational soul, not however a universal soul, but rational so far as it
+is a soul skilled in some art, or expert in some other way, or simply
+rational so far as it possesses a number of slaves. But he who values a
+rational soul, a soul universal and fitted for political life, regards
+nothing else except this; and above all things he keeps his soul in a
+condition and in an activity conformable to reason and social life, and
+he co-operates to this end with those who are of the same kind as
+himself.
+
+15. Some things are hurrying into existence, and others are hurrying out
+of it; and of that which is coming into existence part is already
+extinguished. Motions and changes are continually renewing the world,
+just as the uninterrupted course of time is always renewing the infinite
+duration of ages. In this flowing stream then, on which there is no
+abiding, what is there of the things which hurry by on which a man would
+set a high price? It would be just as if a man should fall in love with
+one of the sparrows which fly by, but it has already passed out of
+sight. Something of this kind is the very life of every man, like the
+exhalation of the blood and the respiration of the air. For such as it
+is to have once drawn in the air and to have given it back, which we do
+every moment, just the same is it with the whole respiratory power,
+which thou didst receive at thy birth yesterday and the day before, to
+give it back to the element from which thou didst first draw it.
+
+16. Neither is transpiration, as in plants, a thing to be valued, nor
+respiration, as in domesticated animals and wild beasts, nor the
+receiving of impressions by the appearances of things, nor being moved
+by desires as puppets by strings, nor assembling in herds, nor being
+nourished by food; for this is just like the act of separating and
+parting with the useless part of our food. What then is worth being
+valued? To be received with clapping of hands? No. Neither must we value
+the clapping of tongues; for the praise which comes from the many is a
+clapping of tongues. Suppose then that thou hast given up this worthless
+thing called fame, what remains that is worth valuing? This, in my
+opinion: to move thyself and to restrain thyself in conformity to thy
+proper constitution, to which end both all employments and arts lead.
+For every art aims at this, that the thing which has been made should be
+adapted to the work for which it has been made; and both the
+vine-planter who looks after the vine, and the horse-breaker, and he who
+trains the dog, seek this end. But the education and the teaching of
+youth aim at something. In this then is the value of the education and
+the teaching. And if this is well, thou wilt not seek anything else.
+Wilt thou not cease to value many other things too? Then thou wilt be
+neither free, nor sufficient for thy own happiness, nor without passion.
+For of necessity thou must be envious, jealous, and suspicious of those
+who can take away those things, and plot against those who have that
+which is valued by thee. Of necessity a man must be altogether in a
+state of perturbation who wants any of these things; and besides, he
+must often find fault with the gods. But to reverence and honor thy own
+mind will make thee content with thyself, and in harmony with society,
+and in agreement with the gods, that is, praising all that they give and
+have ordered.
+
+17. Above, below, all around are the movements of the elements. But the
+motion of virtue is in none of these: it is something more divine, and
+advancing by a way hardly observed, it goes happily on its road.
+
+18. How strangely men act! They will not praise those who are living at
+the same time and living with themselves; but to be themselves praised
+by posterity, by those whom they have never seen nor ever will see, this
+they set much value on. But this is very much the same as if thou
+shouldst be grieved because those who have lived before thee did not
+praise thee.
+
+19. If a thing is difficult to be accomplished by thyself, do not think
+that it is impossible for man: but if anything is possible for man and
+conformable to his nature, think that this can be attained by thyself
+too.
+
+20. In the gymnastic exercises suppose that a man has torn thee with his
+nails, and by dashing against thy head has inflicted a wound. Well, we
+neither show any signs of vexation, nor are we offended, nor do we
+suspect him afterwards as a treacherous fellow; and yet we are on our
+guard against him, not however as an enemy, nor yet with suspicion, but
+we quietly get out of his way. Something like this let thy behavior be
+in all the other parts of life; let us overlook many things in those who
+are like antagonists in the gymnasium. For it is in our power, as I
+said, to get out of the way, and to have no suspicion nor hatred.
+
+21. If any man is able to convince me and show me that I do not think or
+act right, I will gladly change; for I seek the truth, by which no man
+was ever injured. But he is injured who abides in his error and
+ignorance.
+
+22. I do my duty: other things trouble me not; for they are either
+things without life, or things without reason, or things that have
+rambled and know not the way.
+
+23. As to the animals which have no reason, and generally all things
+and objects, do thou, since thou hast reason and they have none, make
+use of them with a generous and liberal spirit. But towards human
+beings, as they have reason, behave in a social spirit. And on all
+occasions call on the gods, and do not perplex thyself about the length
+of time in which thou shalt do this; for even three hours so spent are
+sufficient.
+
+24. Alexander the Macedonian and his groom by death were brought to the
+same state; for either they were received among the same seminal
+principles of the universe, or they were alike dispersed among the
+atoms.
+
+25. Consider how many things in the same indivisible time take place in
+each of us,--things which concern the body and things which concern the
+soul: and so thou wilt not wonder if many more things, or rather all
+things which come into existence in that which is the one and all, which
+we call Cosmos, exist in it at the same time.
+
+26. If any man should propose to thee the question, how the name
+Antoninus is written, wouldst thou with a straining of the voice utter
+each letter? What then if they grow angry, wilt thou be angry too? Wilt
+thou not go on with composure and number every letter? Just so then in
+this life also remember that every duty is made up of certain parts.
+These it is thy duty to observe, and without being disturbed or showing
+anger towards those who are angry with thee, to go on thy way and
+finish that which is set before thee.
+
+27. How cruel it is not to allow men to strive After the things which
+appear to them to be suitable to their nature and profitable! And yet in
+a manner thou dost not allow them to do this, when thou art vexed
+because they do wrong. For they are certainly moved towards things
+because they suppose them to be suitable to their nature and profitable
+to them. But it is not so. Teach them then, and show them without being
+angry.
+
+28. Death is a cessation of the impressions through the senses, and of
+the pulling of the strings which move the appetites, and of the
+discursive movements of the thoughts, and of the service to the flesh
+(ii. 12).
+
+29. It is a shame for the soul to be first to give way in this life,
+when thy body does not give way.
+
+30. Take care that thou art not made into a Caesar, that thou art not
+dyed with this dye; for such things happen. Keep thyself then simple,
+good, pure, serious, free from affectation, a friend of justice, a
+worshipper of the gods, kind, affectionate, strenuous in all proper
+acts. Strive to continue to be such as philosophy wished to make thee.
+Reverence the gods, and help men. Short is life. There is only one fruit
+of this terrene life--a pious disposition and social acts. Do everything
+as a disciple of Antoninus. Remember his constancy in every act which
+was conformable to reason, and his evenness in all things, and his
+piety, and the serenity of his countenance, and his sweetness, and his
+disregard of empty fame, and his efforts to understand things; and how
+he would never let anything pass without having first most carefully
+examined it and clearly understood it; and how he bore with those who
+blamed him unjustly without blaming them in return; how he did nothing
+in a hurry; and how he listened not to calumnies, and how exact an
+examiner of manners and actions he was; and not given to reproach
+people, nor timid, nor suspicious, nor a sophist; and with how little he
+was satisfied, such as lodging, bed, dress, food, servants; and how
+laborious and patient; and how he was able on account of his sparing
+diet to hold out to the evening, not even requiring to relieve himself
+by any evacuations except at the usual hour; and his firmness and
+uniformity in his friendships; and how he tolerated freedom of speech in
+those who opposed his opinions; and the pleasure that he had when any
+man showed him anything better; and how religious he was without
+superstition. Imitate all this, that thou mayest have as good a
+conscience, when thy last hour comes, as he had (i. 16).
+
+31. Return to thy sober senses and call thyself back; and when thou hast
+roused thyself from sleep and hast perceived that they were only dreams
+which troubled thee, now in thy waking hours look at these [the things
+about thee] as thou didst look at those [the dreams].
+
+32. I consist of a little body and a soul. Now to this little body all
+things are indifferent, for it is not able to perceive differences. But
+to the understanding those things only are indifferent which are not the
+works of its own activity. But whatever things are the works of its own
+activity, all these are in its power. And of these however only those
+which are done with reference to the present; for as to the future and
+the past activities of the mind, even these are for the present
+indifferent.
+
+33. Neither the labor which the hand does nor that of the foot is
+contrary to nature, so long as the foot does the foot's work and the
+hand the hand's. So then neither to a man as a man is his labor contrary
+to nature, so long as it does the things of a man. But if the labor is
+not contrary to his nature, neither is it an evil to him.
+
+34. How many pleasures have been enjoyed by robbers, patricides,
+tyrants.
+
+35. Dost thou not see how the handicrafts-men accommodate themselves up
+to a certain point to those who are not skilled in their
+craft--nevertheless they cling to the reason [the principles] of their
+art, and do not endure to depart from it? Is it not strange if the
+architect and the physician shall have more respect to the reason [the
+principles] of their own arts than man to his own reason, which is
+common to him and the gods?
+
+36. Asia, Europe, are corners of the universe; all the sea a drop in the
+universe; Athos a little clod of the universe: all the present time is a
+point in eternity. All things are little, changeable, perishable. All
+things come from thence, from that universal ruling power, either
+directly proceeding or by way of sequence. And accordingly the lion's
+gaping jaws, and that which is poisonous, and every harmful thing, as a
+thorn, as mud, are after-products of the grand and beautiful. Do not
+then imagine that they are of another kind from that which thou dost
+venerate, but form a just opinion of the source of all (vii. 75).
+
+37. He who has seen present things has seen all, both everything which
+has taken place from all eternity and everything which will be for time
+without end; for all things are of one kin and of one form.
+
+38. Frequently consider the connection of all things in the universe and
+their relation to one another. For in a manner all things are implicated
+with one another, and all in this way are friendly to one another; for
+one thing comes in order after another, and this is by virtue of the +
+active movement and mutual conspiration and the unity of the substance
+(ix. 1).
+
+39. Adapt thyself to the things with which thy lot has been cast: and
+the men among whom thou hast received thy portion, love them, but do it
+truly [sincerely].
+
+40. Every instrument, tool, vessel, if it does that for which it has
+been made, is well, and yet he who made it is not there. But in the
+things which are held together by nature there is within, and there
+abides in them the power which made them; wherefore the more is it fit
+to reverence this power, and to think, that, if thou dost live and act
+according to its will, everything in thee is in conformity to
+intelligence. And thus also in the universe the things which belong to
+it are in conformity to intelligence.
+
+41. Whatever of the things which are not within thy power thou shalt
+suppose to be good for thee or evil, it must of necessity be that, if
+such a bad thing befall thee, or the loss of such a good thing, thou
+wilt not blame the gods, and hate men too, those who are the cause of
+the misfortune or the loss, or those who are suspected of being likely
+to be the cause; and indeed we do much injustice because we make a
+difference between these things [because we do not regard these things
+as indifferent+].[A] But if we judge only those things which are in our
+power to be good or bad, there remains no reason either for finding
+fault with God or standing in a hostile attitude to man.[B]
+
+    [A] Gataker translates this "because we strive to get these
+    things," comparing the use of [Greek: diapheresthai] in v. I, and x.
+    27, and ix. 38, where it appears that his reference should be
+    xi. 10. He may be right in his interpretation, but I doubt.
+
+    [B] Cicero, De Natura Deorum. iii. 32.
+
+42. We are all working together to one end, some with knowledge and
+design, and others without knowing what they do; as men also when they
+are asleep, of whom it is Heraclitus, I think, who says that they are
+laborers and co-operators in the things which take place in the
+universe. But men co-operate after different fashions: and even those
+co-operate abundantly, who find fault with what happens and those who
+try to oppose it and to hinder it; for the universe had need even of
+such men as these. It remains then for thee to understand among what
+kind of workmen thou placest thyself; for he who rules all things will
+certainly make a right use of thee, and he will receive thee among some
+part of the co-operators and of those whose labors conduce to one end.
+But be not thou such a part as the mean and ridiculous verse in the
+play, which Chrysippus speaks of.[A]
+
+    [A] Plutarch, adversus Stoicos, c. 14.
+
+43. Does the sun undertake to do the work of the rain, or Aesculapius
+the work of the Fruit-bearer [the earth]? And how is it with respect to
+each of the stars--are they not different and yet they work together to
+the same end?
+
+44. If the gods have determined about me and about the things which must
+happen to me, they have determined well, for it is not easy even to
+imagine a deity without forethought; and as to doing me harm, why
+should they have any desire towards that? for what advantage would
+result to them from this or to the whole, which is the special object of
+their providence? But if they have not determined about me individually,
+they have certainly determined about the whole at least, and the things
+which happen by way of sequence in this general arrangement I ought to
+accept with pleasure and to be content with them. But if they determine
+about nothing,--which it is wicked to believe, or if we do believe it,
+let us neither sacrifice nor pray nor swear by them, nor do anything
+else which we do as if the gods were present and lived with us,--but if
+however the gods determine about none of the things which concern us, I
+am able to determine about myself, and I can inquire about that which is
+useful; and that is useful to every man which is conformable to his own
+constitution and nature. But my nature is rational and social; and my
+city and country, so far as I am Antoninus, is Rome, but so far as I am
+a man, it is the world. The things then which are useful to these cities
+are alone useful to me.
+
+45. Whatever happens to every man, this is for the interest of the
+universal: this might be sufficient. But further thou wilt observe this
+also as a general truth, if thou dost observe, that whatever is
+profitable to any man is profitable also to other men. But let the word
+profitable be taken here in the common sense as said of things of the
+middle kind [neither good nor bad].
+
+46. As it happens to thee in the amphitheatre and such places, that the
+continual sight of the same things, and the uniformity, make the
+spectacle wearisome, so it is in the whole of life; for all things
+above, below, are the same and from the same. How long then?
+
+47. Think continually that all kinds of men and all kinds of pursuits
+and of all nations are dead, so that thy thoughts come down even to
+Philistion and Phoebus and Origanion. Now turn thy thoughts to the other
+kinds [of men]. To that place then we must remove, where there are so
+many great orators, and so many noble philosophers, Heraclitus,
+Pythagoras, Socrates; so many heroes of former days, and so many
+generals after them, and tyrants; besides these, Eudoxus, Hipparchus,
+Archimedes, and other men of acute natural talents, great minds, lovers
+of labor, versatile, confident, mockers even of the perishable and
+ephemeral life of man, as Menippus and such as are like him. As to all
+these consider that they have long been in the dust. What harm then is
+this to them; and what to those whose names are altogether unknown? One
+thing here is worth a great deal, to pass thy life in truth and justice,
+with a benevolent disposition even to liars and unjust men.
+
+48. When thou wishest to delight thyself, think of the virtues of those
+who live with thee; for instance, the activity of one, and the modesty
+of another, and the liberality of a third, and some other good quality
+of a fourth. For nothing delights so much as the examples of the
+virtues, when they are exhibited in the morals of those who live with us
+and present themselves in abundance, as far as is possible. Wherefore we
+must keep them before us.
+
+49. Thou art not dissatisfied. I suppose, because thou weighest only so
+many litrae and not three hundred. Be not dissatisfied then that thou
+must live only so many years and not more; for as thou art satisfied
+with the amount of substance which has been assigned to thee, so be
+content with the time.
+
+50. Let us try to persuade them [men]. But act even against their will,
+when the principles of justice lead that way. If however any man by
+using force stands in thy way, betake thyself to contentment and
+tranquillity, and at the same time employ the hindrance towards the
+exercise of some other virtue; and remember that thy attempt was with a
+reservation [conditionally], that thou didst not desire to do
+impossibilities. What then didst thou desire?--Some such effort as
+this.--But thou attainest thy object, if the things to which thou wast
+moved are [not] accomplished. +
+
+51. He who loves fame considers another man's activity to be his own
+good; and he who loves pleasure, his own sensations; but he who has
+understanding considers his own acts to be his own good.
+
+52. It is in our power to have no opinion about a thing, and not to be
+disturbed in our soul; for things themselves have no natural power to
+form our judgments.
+
+53. Accustom thyself to attend carefully to what is said by another, and
+as much as it is possible, be in the speaker's mind.
+
+54. That which is not good for the swarm, neither is it good for the
+bee.
+
+55. If sailors abused the helmsman, or the sick the doctor, would they
+listen to anybody else? or how could the helmsman secure the safety of
+those in the ship, or the doctor the health of those whom he attends?
+
+56. How many together with whom I came into the world are already gone
+out of it.
+
+57. To the jaundiced honey tastes bitter, and to those bitten by mad
+dogs water causes fear; and to little children the ball is a fine thing.
+Why then am I angry? Dost thou think that a false opinion has less power
+than the bile in the jaundiced or the poison in him who is bitten by a
+mad dog?
+
+58. No man will hinder thee from living according to the reason of thy
+own nature: nothing will happen to thee contrary to the reason of the
+universal nature.
+
+59. What kind of people are those whom men wish to please, and for what
+objects, and by what kind of acts? How soon will time cover all things,
+and how many it has covered already.
+
+
+
+
+VII.
+
+
+What is badness? It is that which thou hast often seen. And on the
+occasion of everything which happens keep this in mind, that it is that
+which thou hast often seen. Everywhere up and down thou wilt find the
+same things, with which the old histories are filled, those of the
+middle ages and those of our own day; with which cities and houses are
+filled now. There is nothing new: all things are both familiar and
+short-lived.
+
+2. How can our principles become dead, unless the impressions [thoughts]
+which correspond to them are extinguished? But it is in thy power
+continuously to fan these thoughts into a flame. I can have that opinion
+about anything which I ought to have. If I can, why am I disturbed? The
+things which are external to my mind have no relation at all to my
+mind.--Let this be the state of thy affects, and thou standest erect. To
+recover thy life is in thy power. Look at things again as thou didst use
+to look at them; for in this consists the recovery of thy life.
+
+3. The idle business of show, plays on the stage, flocks of sheep,
+herds, exercises with spears, a bone cast to little dogs, a bit of bread
+into fishponds, laborings of ants and burden-carrying, runnings about
+of frightened little mice, puppets pulled by strings--[all alike]. It is
+thy duty then in the midst of such things to show good humor and not a
+proud air; to understand however that every man is worth just so much as
+the things are worth about which he busies himself.
+
+4. In discourse thou must attend to what is said, and in every movement
+thou must observe what is doing. And in the one thou shouldst see
+immediately to what end it refers, but in the other watch carefully what
+is the thing signified.
+
+5. Is my understanding sufficient for this or not? If it is sufficient,
+I use it for the work as an instrument given by the universal nature.
+But if it is not sufficient, then either I retire from the work and give
+way to him who is able to do it better, unless there be some reason why
+I ought not to do so; or I do it as well as I can, taking to help me the
+man who with the aid of my ruling principle can do what is now fit and
+useful for the general good. For what-soever either by myself or with
+another I can do, ought to be directed to this only, to that which is
+useful and well suited to society.
+
+6. How many after being celebrated by fame have been given up to
+oblivion; and how many who have celebrated the fame of others have long
+been dead.
+
+7. Be not ashamed to be helped; for it is thy business to do thy duty
+like a soldier in the assault on a town. How then, if being lame thou
+canst not mount up on the battlements alone, but with the help of
+another it is possible?
+
+8. Let not future things disturb thee, for thou wilt come to them, if it
+shall be necessary, having with thee the same reason which now thou
+usest for present things.
+
+9. All things are implicated with one another, and the bond is holy; and
+there is hardly anything unconnected with any other thing. For things
+have been co-ordinated, and they combine to form the same universe
+[order]. For there is one universe made up of all things, and one god
+who pervades all things, and one substance,[A] and one law, [one] common
+reason in all intelligent animals, and one truth; if indeed there is
+also one perfection for all animals which are of the same stock and
+participate in the reason.
+
+    [A] "One substance," p. 42, note 1.
+
+10. Everything material soon disappears in the substance of the whole;
+and everything formal [causal] is very soon taken back into the
+universal reason; and the memory of everything is very soon overwhelmed
+in time.
+
+11. To the rational animal the same act is according to nature and
+according to reason.
+
+12. Be thou erect, or be made erect (iii. 5).
+
+13. Just as it is with the members in those bodies which are united in
+one, so it is with rational beings which exist separate, for they have
+been constituted for one co-operation. And the perception of this will
+be more apparent to thee if thou often sayest to thyself that I am a
+member [Greek: melos] of the system of rational beings. But if [using
+the letter _r_] thou sayest that thou art a part [Greek: meros], thou
+dost not yet love men from thy heart; beneficence does not yet delight
+thee for its own sake;[A] thou still doest it barely as a thing of
+propriety, and not yet as doing good to thyself.
+
+    [A] I have used Gataker's conjecture [Greek: katalêktikôs]
+    instead of the common reading [Greek: katalêptikôs]: compare
+    iv. 20; ix. 42.
+
+14. Let there fall externally what will on the parts which can feel the
+effects of this fall. For those parts which have felt will complain, if
+they choose. But I, unless I think that what has happened is an evil, am
+not injured. And it is in my power not to think so.
+
+15. Whatever any one does or says, I must be good; just as if the gold,
+or the emerald, or the purple, were always saying this. Whatever any one
+does or says, I must be emerald and keep my color.
+
+16. The ruling faculty does not disturb itself; I mean, does not
+frighten itself or cause itself pain.+ But if any one else can frighten
+or pain it, let him do so. For the faculty itself will not by its own
+opinion turn itself into such ways. Let the body itself take care, if it
+can, that it suffer nothing, and let it speak, if it suffers. But the
+soul itself, that which is subject to fear, to pain, which has
+completely the power of forming an opinion about these things, will
+suffer nothing, for it will never deviate+ into such a judgment. The
+leading principle in itself wants nothing, unless it makes a want for
+itself; and therefore it is both free from perturbation and unimpeded,
+if it does not disturb and impede itself.
+
+17. Eudaemonia [happiness] is a good daemon, or a good thing. What then
+art thou doing here, O imagination? Go away, I entreat thee by the gods,
+as thou didst come, for I want thee not. But thou art come according to
+thy old fashion. I am not angry with thee: only go away.
+
+18. Is any man afraid of change? Why, what can take place without
+change? What then is more pleasing or more suitable to the universal
+nature? And canst thou take a bath unless the wood undergoes a change?
+and canst thou be nourished, unless the food undergoes a change? And can
+anything else that is useful be accomplished without change? Dost thou
+not see then that for thyself also to change is just the same, and
+equally necessary for the universal nature?
+
+19. Through the universal substance as through a furious torrent all
+bodies are carried, being by their nature united with and co-operating
+with the whole, as the parts of our body with one another. How many a
+Chrysippus, how many a Socrates, how many an Epictetus has time already
+swallowed up! And let the same thought occur to thee with reference to
+every man and thing (v. 23; vi. 15).
+
+20. One thing only troubles me, lest I should do something which the
+constitution of man does not allow, or in the way which it does not
+allow, or what it does not allow now.
+
+21. Near is thy forgetfulness of all things; and near the forgetfulness
+of thee by all.
+
+22. It is peculiar to man to love even those who do wrong. And this
+happens, if when they do wrong it occurs to thee that they are kinsmen,
+and that they do wrong through ignorance and unintentionally, and that
+soon both of you will die; and above all, that the wrong-doer has done
+thee no harm, for he has not made thy ruling faculty worse than it was
+before.
+
+23. The universal nature out of the universal substance, as if it were
+wax, now moulds a horse, and when it has broken this up, it uses the
+material for a tree, then for a man, then for something else; and each
+of these things subsists for a very short time. But it is no hardship
+for the vessel to be broken up, just as there was none in its being
+fastened together (viii. 50).
+
+24. A scowling look is altogether unnatural; when it is often
+assumed,[A] the result is that all comeliness dies away, and at last is
+so completely extinguished that it cannot be again lighted up at
+all. Try to conclude from this very fact that it is contrary to reason.
+For if even the perception of doing wrong shall depart, what reason is
+there for living any longer?
+
+    [A] This is corrupt.
+
+25. Nature which governs the whole will soon change all things thou
+seest, and out of their substance will make other things, and again
+other things from the substance of them, in order that the world may be
+ever new (xii. 23).
+
+26. When a man has done thee any wrong, immediately consider with what
+opinion about good or evil he has done wrong. For when thou hast seen
+this, thou wilt pity him, and wilt neither wonder nor be angry. For
+either thou thyself thinkest the same thing to be good that he does, or
+another thing of the same kind. It is thy duty then to pardon him. But
+if thou dost not think such things to be good or evil, thou wilt more
+readily be well disposed to him who is in error.
+
+27. Think not so much of what thou hast not as of what thou hast: but of
+the things which thou hast select the best, and then reflect how eagerly
+they would have been sought, if thou hadst them not. At the same time,
+however, take care that thou dost not through being so pleased with them
+accustom thyself to overvalue them, so as to be disturbed if ever thou
+shouldst not have them.
+
+28. Retire into thyself. The rational principle which rules has this
+nature, that it is content with itself when it does what is just, and so
+secures tranquillity.
+
+29. Wipe out the imagination. Stop the pulling of the strings. Confine
+thyself to the present. Understand well what happens either to thee or
+to another. Divide and distribute every object into the causal [formal]
+and the material. Think of thy last hour. Let the wrong which is done by
+a man stay there where the wrong was done (viii. 29).
+
+30. Direct thy attention to what is said. Let thy understanding enter
+into the things that are doing and the things which do them (vii. 4).
+
+31. Adorn thyself with simplicity and modesty, and with indifference
+towards the things which lie between virtue and vice. Love mankind.
+Follow God. The poet says that law rules all--+ And it is enough to
+remember that law rules all.+[A]
+
+    [A] The end of this section is unintelligible.
+
+32. About death: whether it is a dispersion, or a resolution into atoms,
+or annihilation, it is either extinction or change.
+
+33. About pain: the pain which is intolerable carries us off; but that
+which lasts a long time is tolerable; and the mind maintains its own
+tranquillity by retiring into itself, and the ruling faculty is not made
+worse. But the parts which are harmed by pain, let them, if they can,
+give their opinion about it.
+
+34. About fame: look at the minds [of those who seek fame], observe what
+they are, and what kind of things they avoid, and what kind of things
+they pursue. And consider that as the heaps of sand piled on one another
+hide the former sands; so in life the events which go before are soon
+covered by those which come after.
+
+35. From Plato:[A] The man who has an elevated mind and takes a view of
+all time and of all substance, dost thou suppose it possible for him to
+think that human life is anything great? It is not possible, he
+said.--Such a man then will think that death also is no evil.--Certainly
+not.
+
+36. From Antisthenes: It is royal to do good and to be abused.
+
+37. It is a base thing for the countenance to be obedient and to
+regulate and compose itself as the mind commands, and for the mind not
+to be regulated and composed by itself.
+
+38. It is not right to vex ourselves at things, For they care nought
+about it.[B]
+
+39. To the immortal gods and us give joy.
+
+40. Life must be reaped like the ripe ears of corn.
+    One man is born; another dies.[C]
+
+    [A] Plato, Pol. vi. 486.
+
+    [B] From the Bellerophon of Euripides.
+
+    [C] From the Hypsipyle of Euripides. Cicero (Tuscul. iii. 25)
+    has translated six lines from Euripides, and among them are
+    these two lines,--
+
+       "Reddenda terrae est terra: tum vita omnibus
+       Metenda ut fruges: Sic jubet necessitas."
+
+41. If gods care not for me and my children,
+    There is a reason for it.
+
+42. For the good is with me, and the just.[A]
+
+43. No joining others in their wailing,
+    no violent emotion.
+
+44. From Plato:[B] But I would make this man a sufficient answer, which
+is this: Thou sayest not well, if thou thinkest that a man who is good
+for anything at all ought to compute the hazard of life or death, and
+should not rather look to this only in all that he does, whether he is
+doing what is just or unjust, and the works of a good or bad man.
+
+45. [C]For thus it is, men of Athens, in truth: wherever a man has
+placed himself thinking it the best place for him, or has been placed by
+a commander, there in my opinion he ought to stay and to abide the
+hazard, taking nothing into the reckoning, either death or anything
+else, before the baseness [of deserting his post].
+
+[A] See Aristophanes, Acharnenses, v. 661.
+
+[B] From the Apologia, c. 16.
+
+[C] From the Apologia, c. 16.
+
+46. But, my good friend, reflect whether that which is noble and good is
+not something different from saving and being saved; for+ as to a man
+living such or such a time, at least one who is really a man, consider
+if this is not---a thing to be dismissed from the thoughts:+ and there
+must be no love of life: but as to these matters a man must intrust them
+to the Deity and believe what the women say, that no man can escape his
+destiny, the next inquiry being how he may best live the time that he
+has to live.[A]
+
+47. Look round at the courses of the stars, as if thou wert going along
+with them; and constantly consider the changes of the elements into one
+another, for such thoughts purge away the filth of the terrene life.
+
+48. This is a fine saying of Plato:[B] That he who is discoursing about
+men should look also at earthly things as if he viewed them from some
+higher place; should look at them in their assemblies, armies,
+agricultural labors, marriages, treaties, births, deaths, noise of the
+courts of justice, desert places, various nations of barbarians, feasts,
+lamentations, markets, a mixture of all things and an orderly
+combination of contraries.
+
+    [A] Plato, Gorgias, c. 68 (512). In this passage the text of
+    Antoninus has [Greek: eateon], which is perhaps right; but
+    there is a difficulty in the words [Greek: mê gar touto men,
+    to zên hoposondê chronon tonge hôs alêthos andra eateon esti, kai
+    ou] &C. The conjecture [Greek: eukteon] for [Greek: eateon]
+    does not mend the matter.
+
+    [B] It is said that this is not in the extant writings of
+    Plato.
+
+49. Consider the past,--such great changes of political supremacies;
+thou mayest foresee also the things which will be. For they will
+certainly be of like form, and it is not possible that they should
+deviate from the order of the things which take place now; accordingly
+to have contemplated human life for forty years is the same as to have
+contemplated it for ten thousand years. For what more wilt thou see?
+
+50. That which has grown from the earth to the earth,
+    But that which has sprung from heavenly seed,
+    Back to the heavenly realms returns.[A]
+
+This is either a dissolution of the mutual involution of the atoms, or a
+similar dispersion of the unsentient elements.
+
+51. With food and drinks and cunning magic arts
+    Turning the channel's course to 'scape from death.[B]
+          The breeze which heaven has sent
+    We must endure, and toil without complaining.
+
+    [A] From the Chrysippus of Euripides.
+
+    [B] The first two lines are from the Supplices of Euripides, v.
+    1110.
+
+52. Another may be more expert in casting his opponent; but he is not
+more social, nor more modest, nor better disciplined to meet all that
+happens, nor more considerate with respect to the faults of his
+neighbors.
+
+53. Where any work can be done conformably to the reason which is common
+to gods and men, there we have nothing to fear; for where we are able
+to get profit by means of the activity which is successful and proceeds
+according to our constitution, there no harm is to be suspected.
+
+54. Everywhere and at all times it is in thy power piously to acquiesce
+in thy present condition, and to behave, justly to those who are about
+thee, and to exert thy skill upon thy present thoughts, that nothing
+shall steal into them without being well examined.
+
+55. Do not look around thee to discover other men's ruling principles,
+but look straight to this, to what nature leads thee, both the universal
+nature through the things which happen to thee, and thy own nature
+through the acts which must be done by thee. But every being ought to do
+that which is according to its constitution; and all other things have
+been constituted for the sake of rational beings, just as among
+irrational things the inferior for the sake of the superior, but the
+rational for the sake of one another.
+
+The prime principle then in man's constitution is the social. And the
+second is not to yield to the persuasions of the body,--for it is the
+peculiar office of the rational and intelligent motion to circumscribe
+itself, and never to be overpowered either by the motion of the senses
+or of the appetites, for both are animal: but the intelligent motion
+claims superiority, and does not permit itself to be overpowered by the
+others. And with good reason, for it is formed by nature to use all of
+them. The third thing in the rational constitution is freedom from error
+and from deception. Let then the ruling principle holding fast to these
+things go straight on, and it has what is its own.
+
+56. Consider thyself to be dead, and to have completed thy life up to
+the present time; and live according to nature the remainder which is
+allowed thee.
+
+57. Love that only which happens to thee and is spun with the thread of
+thy destiny. For what is more suitable?
+
+58. In everything which happens keep before thy eyes those to whom the
+same things happened, and how they were vexed, and treated them as
+strange things, and found fault with them: and now where are they?
+Nowhere. Why then dost thou too choose to act in the same way? and why
+dost thou not leave these agitations which are foreign to nature to
+those who cause them and those who are moved by them; and why art thou
+not altogether intent upon the right way of making use of the things
+which happen to thee? For then thou wilt use them well, and they will be
+a material for thee [to work on]. Only attend to thyself, and resolve to
+be a good man in every act which thou doest: and remember ...[A]
+
+    [A] This section is obscure, and the conclusion is so corrupt
+    that it is impossible to give any probable meaning to it. It is
+    better to leave it as it is than to patch it up, as some
+    critics and translators have done.
+
+59. Look within. Within is the fountain of good, and it will ever bubble
+up, if thou wilt ever dig.
+
+60. The body ought to be compact, and to show no irregularity either in
+motion or attitude. For what the mind shows in the face by maintaining
+in it the expression of intelligence and propriety, that ought to be
+required also in the whole body. But all these things should be observed
+without affectation.
+
+61. The art of life is more like the wrestler's art than the dancer's,
+in respect of this, that it should stand ready and firm to meet onsets
+which are sudden and unexpected.
+
+62. Constantly observe who those are whose approbation thou wishest to
+have, and what ruling principles they possess. For then thou wilt
+neither blame those who offend involuntarily, nor wilt thou want their
+approbation, if thou lookest to the sources of their opinions and
+appetites.
+
+63. Every soul, the philosopher says, is involuntarily deprived of
+truth; consequently in the same way it is deprived of justice and
+temperance and benevolence and everything of the kind. It is most
+necessary to bear this constantly in mind, for thus thou wilt be more
+gentle towards all.
+
+64. In every pain let this thought be present, that there is no dishonor
+in it, nor does it make the governing intelligence worse, for it does
+not damage the intelligence either so far as the intelligence is
+rational[A] or so far as it is social. Indeed in the case of most pains
+let this remark of Epicurus aid thee, that pain is neither intolerable
+nor everlasting, if thou bearest in mind that it has its limits, and if
+thou addest nothing to it in imagination: and remember this too, that we
+do not perceive that many things which are disagreeable to us are the
+same as pain, such as excessive drowsiness, and the being scorched by
+heat, and the having no appetite. When then thou art discontented about
+any of these things, say to thyself that thou art yielding to pain.
+
+65. Take care not to feel towards the inhuman as they feel towards
+men.[B]
+
+66. How do we know if Telauges was not superior in character to
+Socrates? For it is not enough that Socrates died a more noble death,
+and disputed more skilfully with the sophists, and passed the night in
+the cold with more endurance, and that when he was bid to arrest Leon[C]
+of Salamis, he considered it more noble to refuse, and that he walked in
+a swaggering way in the streets[D]--though as to this fact one may have
+great doubts if it was true. But we ought to inquire what kind of a soul
+it was that Socrates possessed, and if he was able to be content with
+being just towards men and pious towards the gods, neither idly vexed on
+account of men's villainy, nor yet making himself a slave to any man's
+ignorance, nor receiving as strange anything that fell to his share out
+of the universal, nor enduring it as intolerable, nor allowing his
+understanding to sympathize with the affects of the miserable flesh.
+
+    [A] The text has [Greek: hylikê], which it has been proposed to
+    alter to [Greek: logikê], and this change is necessary. We
+    shall then have in this section [Greek: logikê] and [Greek:
+    koinônikê] associated, as we have in s. 68 [Greek: logikê] and
+    [Greek: politikê], and in s. 72.
+
+    [B] I have followed Gataker's conjecture [Greek: ohi
+    apanthrôpoi] instead of the MSS. reading [Greek: ohi anthrôpoi]
+
+    [C] Leon of Salamis. See Plato, Epist. 7; Apolog. c. 20;
+    Epictetus, iv. I, 160; iv. 7, 30.
+
+    [D] Aristophan. Nub. 362. [Greek: hoti brenthuei t' en taisis
+    hodois kai tô ophthalmô paraballei.]
+
+67. Nature has not so mingled+ [the intelligence] with the composition
+of the body, as not to have allowed thee the power of circumscribing
+thyself and of bringing under subjection to thyself all that is thy own;
+for it is very possible to be a divine man and to be recognized as such
+by no one. Always bear this in mind; and another thing too, that very
+little indeed is necessary for living a happy life. And because thou
+hast despaired of becoming a dialectician and skilled in the knowledge
+of nature, do not for this reason renounce the hope of being both free
+and modest, and social and obedient to God.
+
+68. It is in thy power to live free from all compulsion in the greatest
+tranquillity of mind, even if all the world cry out against thee as
+much as they choose, and even if wild beasts tear in pieces the members
+of this kneaded matter which has grown around thee. For what hinders the
+mind in the midst of all this from maintaining itself in tranquillity
+and in a just judgment of all surrounding things and in a ready use of
+the objects which are presented to it, so that the judgment may say to
+the thing which falls under its observation: This thou art in substance
+[reality], though in men's opinion thou mayest appear to be of a
+different kind; and the use shall say to that which falls under the
+hand: Thou art the thing that I was seeking; for to me that which
+presents itself is always a material for virtue both rational and
+political, and in a word, for the exercise of art, which belongs to man
+or God. For everything which happens has a relationship either to God or
+man, and is neither new nor difficult to handle, but usual and apt
+matter to work on.
+
+69. The perfection of moral character consists in this, in passing every
+day as the last, and in being neither violently excited nor torpid nor
+playing the hypocrite.
+
+70. The gods who are immortal are not vexed because during so long a
+time they must tolerate continually men such as they are and so many of
+them bad; and besides this, they also take care of them in all ways.
+But thou, who art destined to end so soon, art thou wearied of enduring
+the bad, and this too when thou art one of them?
+
+71. It is a ridiculous thing for a man not to fly from his own badness,
+which is indeed possible, but to fly from other men's badness, which is
+impossible.
+
+72. Whatever the rational and political [social] faculty finds to be
+neither intelligent nor social, it properly judges to be inferior to
+itself.
+
+73. When thou hast done a good act and another has received it, why dost
+thou still look for a third thing besides these, as fools do, either to
+have the reputation of having done a good act or to obtain a return?
+
+74. No man is tired of receiving what is useful. But it is useful to act
+according to nature. Do not then be tired of receiving what is useful by
+doing it to others.
+
+75. The nature of the All moved to make the universe. But now either
+everything that takes place comes by way of consequence or [continuity];
+or even the chief things towards which the ruling power of the universe
+directs its own movement are governed by no rational principle. If this
+is remembered, it will make thee more tranquil in many things (vi. 44;
+ix. 28).[A]
+
+    [A] It is not easy to understand this section. It has been
+    suggested that there is some error in [Greek: ê alogista] &c.
+    Some of the translators have made nothing of the passage, and
+    they have somewhat perverted the words. The first proposition
+    is, that the universe was made by some sufficient power. A
+    beginning of the universe is assumed, and a power which framed
+    an order. The next question is, How are things produced now?
+    Or, in other words, by what power do forms appear in continuous
+    succession? The answer, according to Antoninus, may be this: It
+    is by virtue of the original constitution of things that all
+    change and succession have been effected and are effected. And
+    this is intelligible in a sense, if we admit that the universe
+    is always one and the same, a continuity of identity; as much
+    one and the same as man is one and the same--which he believes
+    himself to be, though he also believes, and cannot help
+    believing, that both in his body and in his thoughts there is
+    change and succession. There is no real discontinuity then in
+    the universe; and if we say that there was an order framed in
+    the beginning, and that the things which are now produced are a
+    consequence of a previous arrangement, we speak of things as we
+    are compelled to view them, as forming a series of succession,
+    just as we speak of the changes in our own bodies and the
+    sequence of our own thoughts. But as there are no intervals,
+    not even intervals infinitely small, between any two supposed
+    states of any one thing, so there are no intervals, not even
+    infinitely small, between what we call one thing and any other
+    thing which we speak of as immediately preceding or following
+    it. What we call time is an idea derived from our notion of a
+    succession of things or events, an idea which is a part of our
+    constitution, but not an idea which we can suppose to belong to
+    an infinite intelligence and power. The conclusion then is
+    certain that the present and the past, the production of
+    present things and the supposed original order, out of which we
+    say that present things now come, are one, and the present
+    productive power and the so-called past arrangement are only
+    different names for one thing. I suppose then that Antoninus
+    wrote here as people sometimes talk now, and that his real
+    meaning is not exactly expressed by his words. There are
+    certainly other passages from which I think that we may collect
+    that he had notions of production something like what I have
+    expressed. We now come to the alternate: "or even the chief
+    things ... principle." I do not exactly know what he means by
+    [Greek: ta kureôtata] "the chief," or "the most excellent," or
+    whatever it is. But as he speaks elsewhere of inferior and
+    superior things, and of the inferior being for the use of the
+    superior, and of rational beings being the highest, he may here
+    mean rational beings. He also in this alternative assumes a
+    governing power of the universe, and that it acts by directing
+    its power towards these chief objects, or making its special,
+    proper motion towards them. And here he uses the noun ([Greek:
+    hormê]) "movement," which contains the same notion as the verb
+    ([Greek: ôrmêse]) "moved," which he used at the beginning of
+    the paragraph, when he was speaking of the making of the
+    universe. If we do not accept the first hypothesis, he says, we
+    must take the conclusion of the second, that the "chief things
+    towards which the ruling power of the universe directs its own
+    movement are governed by no rational principle." The meaning
+    then is, if there is a meaning in it, that though there is a
+    governing power which strives to give effect to its efforts, we
+    must conclude that there is no rational direction of anything,
+    if the power which first made the universe does not in some way
+    govern it still. Besides, if we assume that anything is now
+    produced or now exists without the action of the supreme
+    intelligence, and yet that this intelligence makes an effort to
+    act, we obtain a conclusion which cannot be reconciled with the
+    nature of a supreme power, whose existence Antoninus always
+    assumes. The tranquillity that a man may gain from these
+    reflections must result from his rejecting the second
+    hypothesis and accepting the first--whatever may be the exact
+    sense in which the emperor understood the first. Or, as he says
+    elsewhere, if there is no Providence which governs the world,
+    man has at least the power of governing himself according to
+    the constitution of his nature; and so he may be tranquil if he
+    does the best that he can.
+
+    If there is no error in the passage, it is worth the labor to
+    discover the writer's exact meaning--for I think that he had a
+    meaning, though people may not agree what it was. (Compare ix.
+    28.) If I have rightly explained the emperor's meaning in this
+    and other passages, he has touched the solution of a great
+    question.
+
+
+
+
+VIII.
+
+
+This reflection also tends to the removal of the desire of empty fame,
+that it is no longer in thy power to have lived the whole of thy life,
+or at least thy life from thy youth upwards, like a philosopher; but
+both to many others and to thyself it is plain that thou art far from
+philosophy. Thou hast fallen into disorder then, so that it is no longer
+easy for thee to get the reputation of a philosopher; and thy plan of
+life also opposes it. If then thou hast truly seen where the matter
+lies, throw away the thought, How thou shall seem [to others], and be
+content if thou shalt live the rest of thy life in such wise as thy
+nature wills. Observe then what it wills, and let nothing else distract
+thee; for thou hast had experience of many wanderings without having
+found happiness anywhere,--not in syllogisms, nor in wealth, nor in
+reputation, nor in enjoyment, nor anywhere. Where is it then? In doing
+what man's nature requires. How then shall a man do this? If he has
+principles from which come his affects and his acts. What principles?
+Those which relate to good and bad: the belief that there is nothing
+good for man which does not make him just, temperate, manly, free; and
+that there is nothing bad which does not do the contrary to what has
+been mentioned.
+
+2. On the occasion of every act ask thyself, How is this with respect to
+me? Shall I repent of it? A little time and I am dead, and all is gone.
+What more do I seek, if what I am now doing is the work of an
+intelligent living being, and a social being, and one who is under the
+same law with God?
+
+3. Alexander and Caius[A] and Pompeius, what are they in comparison with
+Diogenes and Heraclitus and Socrates? For they were acquainted with
+things, and their causes [forms], and their matter, and the ruling
+principles of these men were the same [or conformable to their
+pursuits]. But as to the others, how many things had they to care for,
+and to how many things were they slaves!
+
+    [A] Caius is C. Julius Caesar, the dictator; and Pompeius is
+    Cn. Pompeius, named Magnus.
+
+4. [Consider] that men will do the same things nevertheless, even though
+thou shouldst burst.
+
+5. This is the chief thing: Be not perturbed, for all things are
+according to the nature of the universal; and in a little time thou wilt
+be nobody and nowhere, like Hadrianus and Augustus. In the next place,
+having fixed thy eyes steadily on thy business, look at it, and at the
+same time remembering that it is thy duty to be a good man, and what
+man's nature demands, do that without turning aside; and speak as it
+seems to thee most just, only let it be with a good disposition and with
+modesty and without hypocrisy.
+
+6. The nature of the universal has this work to do,--to remove to that
+place the things which are in this, to change them, to take, them away
+hence, and to carry them there. All things are change, yet we need not
+fear anything new. All things are familiar [to us]; but the distribution
+of them still remains the same.
+
+7. Every nature is contented with itself when it goes on its way well;
+and a rational nature goes on its way well when in its thoughts it
+assents to nothing false or uncertain, and when it directs its movements
+to social acts only, and when it confines its desires and aversions to
+the things which are in its power, and when it is satisfied with
+everything that is assigned to it by the common nature. For of this
+common nature every particular nature is a part, as the nature of the
+leaf is a part of the nature of the plant; except that in the plant the
+nature of the leaf is part of a nature which has not perception or
+reason, and is subject to be impeded; but the nature of man is part of a
+nature which is not subject to impediments, and is intelligent and just,
+since it gives to everything in equal portions and according to its
+worth, times, substance, cause [form], activity, and incident. But
+examine, not to discover that any one thing compared with any other
+single thing is equal in all respects, but by taking all the parts
+together of one thing and comparing them with all the parts together of
+another.
+
+8. Thou hast not leisure [or ability] to read. But thou hast leisure [or
+ability] to check arrogance: thou hast leisure to be superior to
+pleasure and pain: thou hast leisure to be superior to love of fame, and
+not to be vexed at stupid and ungrateful people, nay even to care for
+them.
+
+9. Let no man any longer hear thee finding fault with the court life or
+with thy own (v. 16).
+
+10. Repentance is a kind of self-reproof for having neglected something
+useful; but that which is good must be something useful, and the perfect
+good man should look after it. But no such man would ever repent of
+having refused any sensual pleasure. Pleasure then is neither good nor
+useful.
+
+11. This thing, what is it in itself, in its own constitution? What is
+its substance and material? And what its causal nature [or form]? And
+what is it doing in the world? And how long does it subsist?
+
+12. When thou risest from sleep with reluctance, remember that it is
+according to thy constitution and according to human nature to perform
+social acts, but sleeping is common also to irrational animals. But that
+which is according to each individual's nature is also more peculiarly
+its own, and more suitable to its nature, and indeed also more agreeable
+(v. 1).
+
+13. Constantly, and, if it be possible, on the occasion of every
+impression on the soul, apply to it the principles of Physic, of Ethic,
+and of Dialectic.
+
+14. Whatever man thou meetest with, immediately say to thyself: What
+opinions has this man about good and bad? For if with respect to
+pleasure and pain and the causes of each, and with respect to fame and
+ignominy, death and life, he has such and such opinions, it will seem
+nothing wonderful or strange to me if he does such and such things; and
+I shall bear in mind that he is compelled to do so.[A]
+
+    [A] Antoninus v. 16. Thucydides, iii 10: [Greek: en gar tô
+    diallassonti tês gnômês kai ai diaphorai tôn ergôn
+    kathistantai].
+
+15. Remember that as it is a shame to be surprised if the fig-tree
+produces figs, so it is to be surprised if the world produces such and
+such things of which it is productive; and for the physician and the
+helmsman it is a shame to be surprised if a man has a fever, or if the
+wind is unfavorable.
+
+16. Remember that to change thy opinion and to follow him who corrects
+thy error is as consistent with freedom as it is to persist in thy
+error. For it is thy own, the activity which is exerted according to thy
+own movement and judgment, and indeed according to thy own understanding
+too.
+
+17. If a thing is in thy own power, why dost thou do it? but if it is in
+the power of another, whom dost thou blame,--the atoms [chance] or the
+gods? Both are foolish. Thou must blame nobody. For if thou canst,
+correct [that which is the cause]; but if thou canst not do this,
+correct at least the thing itself; but if thou canst not do even this,
+of what use is it to thee to find fault? for nothing should be done
+without a purpose.
+
+18. That which has died falls not out of the universe. If it stays here,
+it also changes here, and is dissolved into its proper parts, which are
+elements of the universe and of thyself. And these too change, and they
+murmur not.
+
+19. Everything exists for some end,--a horse, a vine. Why dost thou
+wonder? Even the sun will say, I am for some purpose, and the rest of
+the gods will say the same. For what purpose then art thou,--to enjoy
+pleasure? See if common sense allows this.
+
+20. Nature has had regard in everything no less to the end than to the
+beginning and the continuance, just like the man who throws up a ball.
+What good is it then for the ball to be thrown up, or harm for it to
+come down, or even to have fallen? and what good is it to the bubble
+while it holds together, or what harm when it is burst? The same may be
+said of a light also.
+
+21. Turn it [the body] inside out, and see what kind of thing it is; and
+when it has grown old, what kind of thing it becomes, and when it is
+diseased.
+
+Short lived are both the praiser and the praised, and the rememberer and
+the remembered: and all this in a nook of this part of the world; and
+not even here do all agree, no, not any one with himself: and the whole
+earth too is a point.
+
+22. Attend to the matter which is before thee, whether it is an opinion
+or an act or a word.
+
+Thou sufferest this justly: for thou choosest rather to become good
+to-morrow than to be good to-day.
+
+23. Am I doing anything? I do it with reference to the good of mankind.
+Does anything happen to me? I receive it and refer it to the gods, and
+the source of all things, from which all that happens is derived.
+
+24. Such as bathing appears to thee,--oil, sweat, dirt, filthy water,
+all things disgusting,--so is every part of life and everything.
+
+25. Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus
+die, and then Secunda died. Epitynchanus saw Diotimus die, and then
+Epitynchanus died. Antoninus saw Faustina die, and then Antoninus died.
+Such is everything. Celer saw Hadrianus die, and then Celer died. And
+those sharp-witted men, either seers or men inflated with pride, where
+are they,--for instance the sharp-witted men, Charax and Demetrius the
+Platonist, and Eudaemon, and any one else like them? All ephemeral,
+dead long ago. Some indeed have not been remembered even for a short
+time, and others have become the heroes of fables, and again others have
+disappeared even from fables. Remember this then, that this little
+compound, thyself, must either be dissolved, or thy poor breath must be
+extinguished, or be removed and placed elsewhere.
+
+26. It is satisfaction to a man to do the proper works of a man. Now it
+is a proper work of a man to be benevolent to his own kind, to despise
+the movements of the senses, to form a just judgment of plausible
+appearances, and to take a survey of the nature of the universe and of
+the things which happen in it.
+
+27. There are three relations [between thee and other things]: the one
+to the body[A] which surrounds thee; the second to the divine cause from
+which all things come to all; and the third to those who live with thee.
+
+    [A] The text has [Greek: aition], which in Antoninus means
+    "form," "formal." Accordingly Schultz recommends either
+    Valkenaer's emendation [Greek: angeion], "body," or Coraïs'
+    [Greek: sômation]. Compare xii. 13; x. 38.
+
+28. Pain is either an evil to the body--then let the body say what it
+thinks of it--or to the soul; but it is in the power of the soul to
+maintain its own serenity and tranquillity, and not to think that pain
+is an evil. For every judgment and movement and desire and aversion is
+within, and no evil ascends so high.
+
+29. Wipe out thy imaginations by often saying to thyself: Now it is in
+my power to let no badness be in this soul, nor desire, nor any
+perturbation at all; but looking at all things I see what is their
+nature, and I use each according to its value.--Remember this power
+which thou hast from nature.
+
+30. Speak both in the senate and to every man, whoever he may be,
+appropriately, not with any affectation: use plain discourse.
+
+31. Augustus' court, wife, daughter, descendants, ancestors, sister,
+Agrippa, kinsmen, intimates, friends; Areius,[A] Maecenas, physicians,
+and sacrificing priests,--the whole court is dead. Then turn to the
+rest, not considering the death of a single man [but of a whole race],
+as of the Pompeii; and that which is inscribed on the tombs,--The last
+of his race. Then consider what trouble those before them have had that
+they might leave a successor; and then, that of necessity some one must
+be the last. Again, here consider the death of a whole race.
+
+    [A] Areius ([Greek: Areios]) was a philosopher, who was
+    intimate with Augustus; Sueton. Augustus, c. 89; Plutarch,
+    Antoninus, 80; Dion Cassius, 51, c. 16.
+
+32. It is thy duty to order thy life well in every single act; and if
+every act does its duty as far as is possible, be content; and no one is
+able to hinder thee so that each act shall not do its duty.--But
+something external will stand in the way. Nothing will stand in the way
+of thy acting justly and soberly and considerately.--But perhaps some
+other active power will be hindered. Well, but by acquiescing in the
+hindrance and by being content to transfer thy efforts to that which is
+allowed, another opportunity of action is immediately put before thee in
+place of that which was hindered, and one which will adapt itself to
+this ordering of which we are speaking.
+
+33. Receive [wealth or prosperity] without arrogance; and be ready to
+let it go.
+
+34. If thou didst ever see a hand cut off, or a foot, or a head, lying
+anywhere apart from the rest of the body, such does a man make himself,
+as far as he can, who is not content with what happens, and separates
+himself from others, or does anything unsocial. Suppose that thou hast
+detached thyself from the natural unity,--for thou wast made by nature a
+part, but now thou hast cut thyself off,--yet here there is this
+beautiful provision, that it is in thy power again to unite thyself. God
+has allowed this to no other part, after it has been separated and cut
+asunder, to come together again. But consider the kindness by which he
+has distinguished man, for he has put it in his power not to be
+separated at all from the universal; and when he has been separated, he
+has allowed him to return and to be united and to resume his place as a
+part.
+
+35. As the nature of the universal has given to every rational being
+all the other powers that it has, + so we have received from it this
+power also. For as the universal nature converts and fixes in its
+predestined place everything which stands in the way and opposes it, and
+makes such things a part of itself, so also the rational animal is able
+to make every hindrance its own material, and to use it for such
+purposes as it may have designed.[A]
+
+36. Do not disturb thyself by thinking of the whole of thy life. Let not
+thy thoughts at once embrace all the various troubles which thou mayest
+expect to befall thee: but on every occasion ask thyself, What is there
+in this which is intolerable and past bearing? for thou wilt be ashamed
+to confess. In the next place remember that neither the future nor the
+past pains thee, but only the present. But this is reduced to a very
+little, if thou only circumscribest it, and chidest thy mind if it is
+unable to hold out against even this.
+
+37. Does Panthea or Fergamus now sit by the tomb of Verus?[B] Does
+Chaurias or Diotimus sit by the tomb of Hadrianus? That would be
+ridiculous. Well, suppose they did sit there, would the dead be
+conscious of it? and if the dead were conscious, would they be pleased?
+and if they were pleased, would that make them immortal? Was it not in
+the order of destiny that these persons too should first become old
+women and old men and then die? What then would those do after these
+were dead? All this is foul smell and blood in a bag.
+
+    [A] The text is corrupt at the beginning of the paragraph, but
+    the meaning will appear if the second [Greek: logikôn] is
+    changed into [Greek: holôn] though this change alone will not
+    establish the grammatical completeness of the text.
+
+    [B] "Verus" is a conjecture of Saumaise, and perhaps the true
+    reading.
+
+38. If thou canst see sharp, look and judge wisely, + says the
+philosopher.
+
+39. In the constitution of the rational animal I see no virtue which is
+opposed to justice; but I see a virtue which is opposed to love of
+pleasure, and that is temperance.
+
+40. If thou takest away thy opinion about that which appears to give
+thee pain, thou thyself standest in perfect security.--Who is this
+self?--The reason.--But I am not reason.--Be it so. Let then the reason
+itself not trouble itself. But if any other part of thee suffers, let it
+have its own opinion about itself (vii. 16).
+
+41. Hindrance to the perceptions of sense is an evil to the animal
+nature. Hindrance to the movements [desires] is equally an evil to the
+animal nature. And something else also is equally an impediment and an
+evil to the constitution of plants. So then that which is a hindrance to
+the intelligence is an evil to the intelligent nature. Apply all these
+things then to thyself. Does pain or sensuous pleasure affect thee? The
+senses will look to that. Has any obstacle opposed thee in thy efforts
+towards an object? If indeed thou wast making this effort absolutely
+[unconditionally, or without any reservation], certainly this obstacle
+is an evil to thee considered as a rational animal. But if thou takest
+[into consideration] the usual course of things, thou hast not yet been
+injured nor even impeded. The things however which are proper to the
+understanding no other man is used to impede, for neither fire, nor
+iron, nor tyrant, nor abuse, touches it in any way. When it has been
+made a sphere, it continues a sphere (xi. 12).
+
+42. It is not fit that I should give myself pain, for I have never
+intentionally given pain even to another.
+
+43. Different things delight different people; but it is my delight to
+keep the ruling faculty sound without turning away either from any man
+or from any of the things which happen to men, but looking at and
+receiving all with welcome eyes and using everything according to its
+value.
+
+44. See that thou secure this present time to thyself: for those who
+rather pursue posthumous fame do not consider that the men of after time
+will be exactly such as these whom they cannot bear now; and both are
+mortal. And what is it in any way to thee if these men of after time
+utter this or that sound, or have this or that opinion about thee?
+
+45. Take me and cast me where thou wilt; for there I shall keep my
+divine part tranquil, that is, content, if it can feel and act
+comformably to its proper constitution. Is this [change of place]
+sufficient reason why my soul should be unhappy and worse than it was,
+depressed, expanded, shrinking, affrighted? and what wilt thou find
+which is sufficient reason for this?[A]
+
+    [A] [Greek: oregomenê] in this passage seems to have a passive
+    sense. It is difficult to find an apt expression for it and
+    some of the other words. A comparison with xi. 12, will help to
+    explain the meaning.
+
+46. Nothing can happen to any man which is not a human accident, nor to
+an ox which is not according to the nature of an ox, nor to a vine which
+is not according to the nature of a vine, nor to a stone which is not
+proper to a stone. If then there happens to each thing both what is
+usual and natural, why shouldst thou complain? For the common nature
+brings nothing which may not be borne by thee.
+
+47. If thou art pained by any external thing, it is not this thing that
+disturbs thee, but thy own judgment about it. And it is in thy power to
+wipe out this judgment now. But if anything in thy own disposition gives
+thee pain, who hinders thee from correcting thy opinion? And even if
+thou art pained because thou art not doing some particular thing which
+seems to thee to be right, why dost thou not rather act than
+complain?--But some insuperable obstacle is in the way?--Do not be
+grieved then, for the cause of its not being done depends not on
+thee.--But it is not worth while to live, if this cannot be done.--Take
+thy departure then from life contentedly, just as he dies who is in full
+activity, and well pleased too with the things which are obstacles.
+
+48. Remember that the ruling faculty is invincible, when self-collected
+it is satisfied with itself, if it does nothing which it does not choose
+to do, even if it resist from mere obstinacy. What then will it be when
+it forms a judgment about anything aided by reason and deliberately?
+Therefore the mind which is free from passions is a citadel, for man has
+nothing more secure to which he can fly for refuge and for the future be
+inexpugnable. He then who has not seen this is an ignorant man; but he
+who has seen it and does not fly to this refuge is unhappy.
+
+49. Say nothing more to thyself than what the first appearances report.
+Suppose that it has been reported to thee that a certain person speaks
+ill of thee. This has been reported; but that thou hast been injured,
+that has not been reported. I see that my child is sick. I do see; but
+that he is in danger, I do not see. Thus then always abide by the first
+appearances, and add nothing thyself from within, and then nothing
+happens to thee. Or rather add something like a man who knows everything
+that happens in the world.
+
+50. A cucumber is bitter--Throw it away.--There are briers in the
+road--Turn aside from them.--This is enough. Do not add, And why were
+such things made in the world? For thou wilt be ridiculed by a man who
+is acquainted with nature, as thou wouldst be ridiculed by a carpenter
+and shoemaker if thou didst find fault because thou seest in their
+workshop shavings and cuttings from the things which they make. And yet
+they have places into which they can throw these shavings and cuttings,
+and the universal nature has no external space; but the wondrous part of
+her art is that though she has circumscribed herself, everything within
+her which appears to decay and to grow old and to be useless she changes
+into herself, and again makes other new things from these very same, so
+that she requires neither substance from without nor wants a place into
+which she may cast that which decays. She is content then with her own
+space, and her own matter, and her own art.
+
+51. Neither in thy actions be sluggish nor in thy conversation without
+method, nor wandering in thy thoughts, nor let there be in thy soul
+inward contention nor external effusion, nor in life be so busy as to
+have no leisure.
+
+Suppose that men kill thee, cut thee in pieces, curse thee. What then
+can these things do to prevent thy mind from remaining pure, wise,
+sober, just? For instance, if a man should stand by a limpid pure
+spring, and curse it, the spring never ceases sending up potable water;
+and if he should cast clay into it or filth, it will speedily disperse
+them and wash them out, and will not be at all polluted. How then shalt
+thou possess a perpetual fountain [and not a mere well]? By forming +
+thyself hourly to freedom conjoined with contentment, simplicity, and
+modesty.
+
+52. He who does not know what the world is, does not know where he is.
+And he who does not know for what purpose the world exists, does not
+know who he is, nor what the world is. But he who has failed in any one
+of these things could not even say for what purpose he exists himself.
+What then dost thou think of him who [avoids or] seeks the praise of
+those who applaud, of men who know not either where they are or who they
+are?
+
+53. Dost thou wish to be praised by a man who curses himself thrice
+every hour? wouldst thou wish to please a man who does not please
+himself? Does a man please himself who repents of nearly everything that
+he does?
+
+54. No longer let thy breathing only act in concert with the air which
+surrounds thee, but let thy intelligence also now be in harmony with the
+intelligence which embraces all things. For the intelligent power is no
+less diffused in all parts and pervades all things for him who is
+willing to draw it to him than the aerial power for him who is able to
+respire it.
+
+55. Generally, wickedness does no harm at all to the universe; and
+particularly the wickedness [of one man] does no harm to another. It is
+only harmful to him who has it in his power to be released from it as
+soon as he shall choose.
+
+56. To my own free will the free will of my neighbor is just as
+indifferent as his poor breath and flesh. For though we are made
+especially for the sake of one another, still the ruling power of each
+of us has its own office, for otherwise my neighbor's wickedness would
+be my harm, which God has not willed, in order that my unhappiness may
+not depend on another.
+
+57. The sun appears to be poured down, and in all directions indeed it
+is diffused, yet it is not effused. For this diffusion is extension:
+Accordingly its rays are called Extensions [[Greek: aktines]] because
+they are extended [[Greek: apo tou ekteinesthai]].[A] But one may judge
+what kind of a thing a ray is, if he looks at the sun's light passing
+through a narrow opening into a darkened room, for it is extended in a
+right line, and as it were is divided when it meets with any solid body
+which stands in the way and intercepts the air beyond; but there the
+light remains fixed and does not glide or fall off. Such then ought to
+be the outpouring and diffusion of the understanding, and it should in
+no way be an effusion, but an extension, and it should make no violent
+or impetuous collision with the obstacles which are in its way; nor yet
+fall down, but be fixed, and enlighten that which receives it. For a
+body will deprive itself of the illumination, if it does not admit it.
+
+    [A] A piece of bad etymology.
+
+58. He who fears death either fears the loss of sensation or a different
+kind of sensation. But if thou shalt have no sensation, neither wilt
+thou feel any harm; and if thou shalt acquire another kind of sensation,
+thou wilt be a different kind of living being and thou wilt not cease to
+live.
+
+59. Men exist for the sake of one another. Teach them then, or bear with
+them.
+
+60. In one way an arrow moves, in another way the mind. The mind indeed,
+both when it exercises caution and when it is employed about inquiry,
+moves straight onward not the less, and to its object.
+
+61. Enter into every man's ruling faculty; and also let every other man
+enter into thine.[A]
+
+    [A] Compare Epictetus, iii. 9, 12.
+
+
+
+
+IX.
+
+
+He who acts unjustly acts impiously. For since the universal nature has
+made rational animals for the sake of one another, to help one another
+according to their deserts, but in no way to injure one another, he who
+transgresses her will is clearly guilty of impiety towards the highest
+divinity. And he too who lies is guilty of impiety to the same divinity;
+for the universal nature is the nature of things that are; and things
+that are have a relation to all things that come into existence.[A] And
+further, this universal nature is named truth, and is the prime cause of
+all things that are true. He then who lies intentionally is guilty of
+impiety, inasmuch as he acts unjustly by deceiving; and he also who lies
+unintentionally, inasmuch as he is at variance with the universal
+nature, and inasmuch as he disturbs the order by fighting against the
+nature of the world; for he fights against it, who is moved of himself
+to that which is contrary to truth, for he had received powers from
+nature through the neglect of which he is not able now to distinguish
+falsehood from truth. And indeed he who pursues pleasure as good, and
+avoids pain as evil, is guilty of impiety. For of necessity such a man
+must often find fault with the universal nature, alleging that it
+assigns things to the bad and the good contrary to their deserts,
+because frequently the bad are in the enjoyment of pleasure and possess
+the things which procure pleasure, but the good have pain for their
+share and the things which cause pain. And further, he who is afraid of
+pain will sometimes also be afraid of some of the things which will
+happen in the world, and even this is impiety. And he who pursues
+pleasure will not abstain from injustice, and this is plainly impiety.
+Now with respect to the things towards which the universal nature is
+equally affected--for it would not have made both, unless it was equally
+affected towards both--towards these they who wish to follow nature
+should be of the same mind with it, and equally affected. With respect
+to pain, then, and pleasure, or death and life, or honor and dishonor,
+which the universal nature employs equally, whoever is not equally
+affected is manifestly acting impiously. And I say that the universal
+nature employs them equally, instead of saying that they happen alike to
+those who are produced in continuous series and to those who come after
+them by virtue of a certain original movement of Providence, according
+to which it moved from a certain beginning to this ordering of things,
+having conceived certain principles of the things which were to be, and
+having determined powers productive of beings and of changes and of such
+like successions (vii. 75).
+
+    [A] "As there is not any action or natural event, which we are
+    acquainted with, so single and unconnected as not to have a
+    respect to some other actions and events, so possibly each of
+    them, when it has not an immediate, may yet have a remote,
+    natural relation to other actions and events, much beyond the
+    compass of this present world." Again: "Things seemingly the
+    most insignificant imaginable are perpetually observed to be
+    necessary conditions to other things of the greatest
+    importance, so that any one thing whatever may, for aught we
+    know to the contrary, be a necessary condition to any
+    other."--Butler's Analogy, Chap. 7. See all the chapter. Some
+    critics take [Greek: ta hyparchonta] in this passage of
+    Antoninus to be the same as [Greek: ta honta]: but if that were
+    so he might have said [Greek: pros allêla] instead of [Greek:
+    pros ta hyparchonta]. Perhaps the meaning of [Greek: pros ta
+    hyparchonta] may be "to all prior things." If so, the
+    translation is still correct. See vi. 38.
+
+2. It would be a man's happiest lot to depart from mankind without
+having had any taste of lying and hypocrisy and luxury and pride.
+However, to breathe out one's life when a man has had enough of these
+things is the next best voyage, as the saying is. Hast thou determined
+to abide with vice, and hast not experience yet induced thee to fly from
+this pestilence? For the destruction of the understanding is a
+pestilence, much more, indeed, than any such corruption and change of
+this atmosphere which surrounds us. For this corruption is a pestilence
+of animals so far as they are animals; but the other is a pestilence of
+men so far as they are men.
+
+3. Do not despise death, but be well content with it, since this too is
+one of those things which nature wills. For such as it is to be young
+and to grow old, and to increase and to reach maturity, and to have
+teeth and beard and gray hairs, and to beget and to be pregnant and to
+bring forth, and all the other natural operations which the seasons of
+thy life bring, such also is dissolution. This, then, is consistent with
+the character of a reflecting man--to be neither careless nor impatient
+nor contemptuous with respect to death, but to wait for it as one of the
+operations of nature. As thou now waitest for the time when the child
+shall come out of thy wife's womb, so be ready for the time when thy
+soul shall fall out of this envelope.[A] But if thou requirest also a
+vulgar kind of comfort which shall reach thy heart, thou wilt be made
+best reconciled to death by observing the objects from which thou art
+going to be removed, and the morals of those with whom thy soul will no
+longer be mingled. For it is no way right to be offended with men, but
+it is thy duty to care for them and to bear with them gently; and yet to
+remember that thy departure will not be from men who have the same
+principles as thyself. For this is the only thing, if there be any,
+which could draw us the contrary way and attach us to life,--to be
+permitted to live with those who have the same principles as ourselves.
+But now thou seest how great is the trouble arising from the discordance
+of those who live together, so that thou mayst say, Come quick, O death,
+lest perchance I, too, should forget myself.
+
+    [A] Note 1 of the Philosophy, p. 76.
+
+4. He who does wrong does wrong against himself. He who acts unjustly
+acts unjustly to himself, because he makes himself bad.
+
+5. He often acts unjustly who does not do a certain thing; not only he
+who does a certain thing.
+
+6. Thy present opinion founded on understanding, and thy present conduct
+directed to social good, and thy present disposition of contentment with
+everything which happens+--that is enough.
+
+7. Wipe out imagination; check desire: extinguish appetite: keep the
+ruling faculty in its own power.
+
+8. Among the animals which have not reason one life is distributed; but
+among reasonable animals one intelligent soul is distributed: just as
+there is one earth of all things which are of an earthly nature, and we
+see by one light, and breathe one air, all of us that have the faculty
+of vision and all that have life.
+
+9. All things which participate in anything which is common to them all,
+move towards that which is of the same kind with themselves. Everything
+which is earthy turns towards the earth, everything which is liquid
+flows together, and everything which is of an aerial kind does the
+same, so that they require something to keep them asunder, and the
+application of force. Fire indeed moves upwards on account of the
+elemental fire, but it is so ready to be kindled together with all the
+fire which is here, that even every substance which is somewhat dry is
+easily ignited, because there is less mingled with it of that which is a
+hindrance to ignition. Accordingly, then, everything also which
+participates in the common intelligent nature moves in like manner
+towards that which is of the same kind with itself, or moves even more.
+For so much as it is superior in comparison with all other things, in
+the same degree also is it more ready to mingle with and to be fused
+with that which is akin to it. Accordingly among animals devoid of
+reason we find swarms of bees, and herds of cattle, and the nurture of
+young birds, and in a manner, loves; for even in animals there are
+souls, and that power which brings them together is seen to exert itself
+in a superior degree, and in such a way as never has been observed in
+plants nor in stones nor in trees. But in rational animals there are
+political communities and friendships, and families and meetings of
+people; and in wars, treaties, and armistices. But in the things which
+are still superior, even though they are separated from one another,
+unity in a manner exists, as in the stars. Thus the ascent to the higher
+degree is able to produce a sympathy even in things which are
+separated. See, then, what now takes place; for only intelligent animals
+have now forgotten this mutual desire and inclination, and in them alone
+the property of flowing together is not seen. But still, though men
+strive to avoid [this union], they are caught and held by it, for their
+nature is too strong for them; and thou wilt see what I say, if thou
+only observest. Sooner, then, will one find anything earthy which comes
+in contact with no earthy thing, than a man altogether separated from
+other men.
+
+10. Both man and God and the universe produce fruit; at the proper
+seasons each produces it. But and if usage has especially fixed these
+terms to the vine and like things, this is nothing. Reason produces
+fruit both for all and for itself, and there are produced from it other
+things of the same kind as reason itself.
+
+11. If thou art able, correct by teaching those who do wrong; but if
+thou canst not, remember that indulgence is given to thee for this
+purpose. And the gods, too, are indulgent to such persons; and for some
+purposes they even help them to get health, wealth, reputation; so kind
+they are. And it is in thy power also; or say, who hinders thee?
+
+12. Labor not as one who is wretched, nor yet as one who would be pitied
+or admired; but direct thy will to one thing only--to put thyself in
+motion and to check thyself, as the social reason requires.
+
+13. To-day I have got out of all trouble, or rather I have cast out all
+trouble, for it was not outside, but within and in my opinions.
+
+14. All things are the same, familiar in experience, and ephemeral in
+time, and worthless in the matter. Everything now is just as it was in
+the time of those whom we have buried.
+
+15. Things stand outside of us, themselves by themselves, neither
+knowing aught of themselves, nor expressing any judgment. What is it,
+then, which does judge about them? The ruling faculty.
+
+16. Not in passivity but in activity lie the evil and the good of the
+rational social animal, just as his virtue and his vice lie not in
+passivity but in activity.[A]
+
+    [A] Virtutis omnis laus in actione consistit.--_Cicero_, De
+    Off., 1. 6.
+
+17. For the stone which has been thrown up it is no evil to come down,
+nor indeed any good to have been carried up (viii. 20).
+
+18. Penetrate inwards into men's leading principles, and thou wilt see
+what judges thou art afraid of, and what kind of judges they are of
+themselves.
+
+19. All things are changing: and thou thyself art in continuous mutation
+and in a manner in continuous destruction, and the whole universe too.
+
+20. It is thy duty to leave another man's wrongful act there where it is
+(vii. 29; ix. 38).
+
+21. Termination of activity, cessation from movement and opinion, and
+in a sense their death, is no evil. Turn thy thoughts now to the
+consideration of thy life, thy life as a child, as a youth, thy manhood,
+thy old age, for in these also every change was a death. Is this
+anything to fear? Turn thy thoughts now to thy life under thy
+grandfather, then to thy life under thy mother, then to thy life under
+thy father; and as thou findest many other differences and changes and
+terminations, ask thyself, Is this anything to fear? In like manner,
+then, neither are the termination and cessation and change of thy whole
+life a thing to be afraid of.
+
+[Illustration: THE FORUM]
+
+22. Hasten [to examine] thy own ruling faculty and that of the universe
+and that of thy neighbor: thy own, that thou mayst make it just: and
+that of the universe, that thou mayst remember of what thou art a part;
+and that of thy neighbor, that thou mayst know whether he has acted
+ignorantly or with knowledge, and thou mayst also consider that his
+ruling faculty is akin to thine.
+
+23. As thou thyself art a component part of a social system, so let
+every act of thine be a component part of social life. Whatever act of
+thine then has no reference either immediately or remotely to a social
+end, this tears asunder thy life, and does not allow it to be one, and
+it is of the nature of a mutiny, just as when in a popular assembly a
+man acting by himself stands apart from the general agreement.
+
+24. Quarrels of little children and their sports, and poor spirits
+carrying about dead bodies [such is everything]; and so what is
+exhibited in the representation of the mansions of the dead[A] strikes
+our eyes more clearly.
+
+    [A] [Greek: to tês Nekuias] may be, as Gataker conjectures, a
+    dramatic representation of the state of the dead. Schultz
+    supposes that it may be also a reference to the [Greek: Nekuia]
+    of the Odyssey (lib. xi.).
+
+25. Examine into the quality of the form of an object, and detach it
+altogether from its material part, and then contemplate it; then
+determine the time, the longest which a thing of this peculiar form is
+naturally made to endure.
+
+26. Thou hast endured infinite troubles through not being contented with
+thy ruling faculty when it does the things which it is constituted by
+nature to do. But enough + [of this].
+
+27. When another blames thee or hates thee, or when men say about thee
+anything injurious, approach their poor souls, penetrate within, and see
+what kind of men they are. Thou wilt discover that there is no reason to
+take any trouble that these men may have this or that opinion about
+thee. However, thou must be well disposed towards them, for by nature
+they are friends. And the gods too aid them in all ways, by dreams, by
+signs, towards the attainment of those things on which they set a value.+
+
+28. The periodic movements of the universe are the same, up and down
+from age to age. And either the universal intelligence puts itself in
+motion for every separate effect, and if this is so, be thou content
+with that which is the result of its activity; or it puts itself in
+motion once, and everything else comes by way of sequence[A] in a
+manner; or indivisible elements are the origin of all things.--In a
+word, if there is a god, all is well; and if chance rules, do not thou
+also be governed by it (vi. 44; vii. 75).
+
+    [A] The words which immediately follow [Greek: kat'
+    epakolouthêsin] are corrupt. But the meaning is hardly
+    doubtful. (Compare vii. 75.)
+
+Soon will the earth cover us all: then the earth, too, will change, and
+the things also which result from change will continue to change
+forever, and these again forever. For if a man reflects on the changes
+and transformations which follow one another like wave after wave and
+their rapidity, he will despise everything which is perishable (xii.
+21).
+
+29. The universal cause is like a winter torrent: it carries everything
+along with it. But how worthless are all these poor people who are
+engaged in matters political, and, as they suppose, are playing the
+philosopher! All drivellers. Well then, man: do what nature now
+requires. Set thyself in motion, if it is in thy power, and do not look
+about thee to see if any one will observe it; nor yet expect Plato's
+Republic:[A] but be content if the smallest thing goes on well, and
+consider such an event to be no small matter. For who can change men's
+opinions? and without a change of opinions what else is there than the
+slavery of men who groan while they pretend to obey? Come now and tell
+me of Alexander and Philippus and Demetrius of Phalerum. They themselves
+shall judge whether they discovered what the common nature required, and
+trained themselves accordingly. But if they acted like tragedy heroes,
+no one has condemned me to imitate them. Simple and modest is the work
+of philosophy. Draw me not aside to insolence and pride.
+
+    [A] Those who wish to know what Plato's Republic is may now
+    study it in the accurate translation of Davies and Vaughan.
+
+30. Look down from above on the countless herds of men and their
+countless solemnities, and the infinitely varied voyagings in storms and
+calms, and the differences among those who are born, who live together,
+and die. And consider, too, the life lived by others in olden time, and
+the life of those who will live after thee, and the life now lived among
+barbarous nations, and how many know not even thy name, and how many
+will soon forget it, and how they who perhaps now are praising thee will
+very soon blame thee, and that neither a posthumous name is of any
+value, nor reputation, nor anything else.
+
+31. Let there be freedom from perturbations with respect to the things
+which come from the external cause; and let there be justice in the
+things done by virtue of the internal cause, that is, let there be
+movement and action terminating in this, in social acts, for this is
+according to thy nature.
+
+32. Thou canst remove out of the way many useless things among those
+which disturb thee, for they lie entirely in thy opinion; and thou wilt
+then gain for thyself ample space by comprehending the whole universe in
+thy mind, and by contemplating the eternity of time, and observing the
+rapid change of every several thing, how short is the time from birth to
+dissolution, and the illimitable time before birth as well as the
+equally boundless time after dissolution!
+
+33. All that thou seest will quickly perish, and those who have been
+spectators of its dissolution will very soon perish too. And he who dies
+at the extremest old age will be brought into the same condition with
+him who died prematurely.
+
+34. What are these men's leading principles, and about what kind of
+things are they busy, and for what kind of reasons do they love and
+honor? Imagine that thou seest their pool souls laid bare. When they
+think that they do harm by their blame or good by their praise, what an
+idea!
+
+35. Loss is nothing else than change. But the universal nature delights
+in change, and in obedience to her all things are now done well, and
+from eternity have been in like form, and will be such to time without
+end. What, then, dost thou say,--that all things have been and all
+things always will be bad, and that no power has ever been found in so
+many gods to rectify these things, but the world has been condemned to
+be bound in never ceasing evil (iv. 45, vii. 18)?
+
+36. The rottenness of the matter which is the foundation of everything!
+water, dust, bones, filth: or again, marble rocks, the callosities of
+the earth; and gold and silver, the sediments; and garments, only bits
+of hair; and purple dye, blood; and everything else is of the same kind.
+And that which is of the nature of breath is also another thing of the
+same kind, changing from this to that.
+
+37. Enough of this wretched life and murmuring and apish tricks. Why art
+thou disturbed? What is there new in this? What unsettles thee? Is it
+the form of the thing? Look at it. Or is it the matter? Look at it. But
+besides these there is nothing. Towards the gods then, now become at
+last more simple and better. It is the same whether we examine these
+things for a hundred years or three.
+
+38. If a man has done wrong the harm is his own. But perhaps he has not
+done wrong.
+
+39. Either all things proceed from one intelligent source and come
+together as in one body, and the part ought not to find fault with what
+is done for the benefit of the whole; or there are only atoms, and
+nothing else than mixture and dispersion. Why, then, art thou disturbed?
+Say to the ruling faculty, Art thou dead, art thou corrupted, art thou
+playing the hypocrite, art thou become a beast, dost thou herd and feed
+with the rest?[A]
+
+    [A] There is some corruption at the end of this section, but I
+    think that the translation expresses the emperor's meaning.
+    Whether intelligence rules all things or chance rules, a man
+    must not be disturbed. He must use the power that he has and be
+    tranquil.
+
+40. Either the gods have no power or they have power. If, then, they
+have no power, why dost thou pray to them? But if they have power, why
+dost thou not pray for them to give thee the faculty of not fearing any
+of the things which thou fearest, or of not desiring any of the things
+which thou desirest, or not being pained at anything, rather than pray
+that any of these things should not happen or happen? for certainly if
+they can co-operate with men, they can co-operate for these purposes.
+But perhaps thou wilt say the gods have placed them in thy power. Well,
+then, is it not better to use what is in thy power like a free man than
+to desire in a slavish and abject way what is not in thy power? And who
+has told thee that the gods do not aid us, even in the things which are
+in our power? Begin, then, to pray for such things, and thou wilt see.
+One man prays thus: How shall I be able to lie with that woman? Do thou
+pray thus: How shall I not desire to lie with her? Another prays thus:
+How shall I be released from this? Pray thou: How shall I not desire to
+be released? Another thus: How shall I not lose my little son? Thou
+thus: How shall I not be afraid to lose him? In fine, turn thy prayers
+this way, and see what comes.
+
+41. Epicurus says, In my sickness my conversation was not about my
+bodily sufferings, nor, says he, did I talk on such subjects to those
+who visited me; but I continued to discourse on the nature of things as
+before, keeping to this main point, how the mind, while participating in
+such movements as go on in the poor flesh, shall be free from
+perturbations and maintain its proper good. Nor did I, he says, give the
+physicians an opportunity of putting on solemn looks, as if they were
+doing something great, but my life went on well and happily. Do, then,
+the same that he did both in sickness, if thou art sick, and in any
+other circumstances; for never to desert philosophy in any events that
+may befall us, nor to hold trifling talks either with an ignorant man or
+with one unacquainted with nature, is a principle of all schools of
+philosophy; but to be intent only on that which thou art now doing and
+on the instrument by which thou doest it.
+
+42. When thou art offended with any man's shameless conduct, immediately
+ask thyself, Is it possible, then, that shameless men should not be in
+the world? It is not possible. Do not, then, require what is impossible.
+For this man also is one of those shameless men who must of necessity be
+in the world. Let the same considerations be present to thy mind in the
+case of the knave, and the faithless man, and of every man who does
+wrong in any way. For at the same time that thou dost remind thyself
+that it is impossible that such kind of men should not exist, thou wilt
+become more kindly disposed towards every one individually. It is useful
+to perceive this, too, immediately when the occasion arises, what virtue
+nature has given to man to oppose to every wrongful act. For she has
+given to man, as an antidote against the stupid man, mildness, and
+against another kind of man some other power. And in all cases it is
+possible for thee to correct by teaching the man who is gone astray; for
+every man who errs misses his object and is gone astray. Besides,
+wherein hast thou been injured? For thou wilt find that no one among
+those against whom thou art irritated has done anything by which thy
+mind could be made worse; but that which is evil to thee and harmful has
+its foundation only in the mind. And what harm is done or what is there
+strange, if the man who has not been instructed does the acts of an
+uninstructed man? Consider whether thou shouldst not rather blame
+thyself, because thou didst not expect such a man to err in such a way.
+For thou hadst means given thee by thy reason to suppose that it was
+likely that he would commit this error, and yet thou hast forgotten and
+art amazed that he has erred. But most of all when thou blamest a man as
+faithless or ungrateful, turn to thyself. For the fault is manifestly
+thy own, whether thou didst trust that a man who had such a disposition
+would keep his promise, or when conferring thy kindness thou didst not
+confer it absolutely, nor yet in such way as to have received from thy
+very act all the profit. For what more dost thou want when thou hast
+done a man a service? art thou not content that thou hast done something
+conformable to thy nature, and dost thou seek to be paid for it? just as
+if the eye demanded a recompense for seeing, or the feet for walking.
+For as these members are formed for a particular purpose, and by working
+according to their several constitutions obtain what is their own;[A] so
+also as man is formed by nature to acts of benevolence, when he has done
+anything benevolent or in any other way conducive to the common
+interest, he has acted conformably to his constitution, and he gets what
+is his own.
+
+    [A] [Greek: Apechei to idion]. This sense of [Greek: apechein]
+    occurs in xi. 1, and iv. 49; also in St. Matthew, vi. 2,
+    [Greek: apechousi ton misthon], and in Epictetus.
+
+
+
+
+X.
+
+
+Wilt thou, then, my soul, never be good and simple and one and naked,
+more manifest than the body which surrounds thee? Wilt thou never enjoy
+an affectionate and contented disposition? Wilt thou never be full and
+without a want of any kind, longing for nothing more, nor desiring
+anything, either animate or inanimate, for the enjoyment of pleasures?
+nor yet desiring time wherein thou shalt have longer enjoyment, or
+place, or pleasant climate, or society of men with whom thou mayst live
+in harmony? but wilt thou be satisfied with thy present condition, and
+pleased with all that is about thee, and wilt thou convince thyself that
+thou hast everything, and that it comes from the gods, that everything
+is well for thee, and will be well whatever shall please them, and
+whatever they shall give for the conservation of the perfect living
+being,[A] the good and just and beautiful, which generates and holds
+together all things, and contains and embraces all things which are
+dissolved for the production of other like things? Wilt thou never be
+such that thou shalt so dwell in community with gods and men as neither
+to find fault with them at all, nor to be condemned by them?
+
+    [A] That is, God (iv. 40), as he is defined by Zeno. But the
+    confusion between gods and God is strange.
+
+2. Observe what thy nature requires, so far as thou art governed by
+nature only: then do it and accept it, if thy nature, so far as thou art
+a living being, shall not be made worse by it. And next thou must
+observe what thy nature requires so far as thou art a living being. And
+all this thou mayst allow thyself, if thy nature, so far as thou art a
+rational animal, shall not be made worse by it. But the rational animal
+is consequently also a political [social] animal. Use these rules, then,
+and trouble thyself about nothing else.
+
+3. Everything which happens either happens in such wise as thou art
+formed by nature to bear it, or as thou art not formed by nature to bear
+it. If, then, it happens to thee in such way as thou art formed by
+nature to bear it, do not complain, but bear it as thou art formed by
+nature to bear it. But if it happens in such wise as thou art not formed
+by nature to bear it, do not complain, for it will perish after it has
+consumed thee. Remember, however, that thou art formed by nature to bear
+everything, with respect to which it depends on thy own opinion to make
+it endurable and tolerable, by thinking that it is either thy interest
+or thy duty to do this.
+
+4. If a man is mistaken, instruct him kindly and show him his error. But
+if thou art not able, blame thyself, or blame not even thyself.
+
+5. Whatever may happen to thee, it was prepared for thee from all
+eternity; and the implication of causes was from eternity spinning the
+thread of thy being, and of that which is incident to it (iii. 11; iv.
+26).
+
+6. Whether the universe is [a concourse of] atoms, or nature [is a
+system], let this first be established, that I am a part of the whole
+which is governed by nature; next, I am in a manner intimately related
+to the parts which are of the same kind with myself. For remembering
+this, inasmuch as I am a part, I shall be discontented with none of the
+things which are assigned to me out of the whole; for nothing is
+injurious to the part if it is for the advantage of the whole. For the
+whole contains nothing which is not for its advantage; and all natures
+indeed have this common principle, but the nature of the universe has
+this principle besides, that it cannot be compelled even by any external
+cause to generate anything harmful to itself. By remembering, then, that
+I am a part of such a whole, I shall be content with everything that
+happens. And inasmuch as I am in a manner intimately related to the
+parts which are of the same kind with myself, I shall do nothing
+unsocial, but I shall rather direct myself to the things which are of
+the same kind with myself, and I shall turn all my efforts to the common
+interest, and divert them from the contrary. Now, if these things are
+done so, life must flow on happily, just as thou mayst observe that the
+life of a citizen is happy, who continues a course of action which is
+advantageous to his fellow-citizens, and is content with whatever the
+state may assign to him.
+
+7. The parts of the whole, everything, I mean, which is naturally
+comprehended in the universe, must of necessity perish; but let this be
+understood in this sense, that they must undergo change. But if this is
+naturally both an evil and a necessity for the parts, the whole would
+not continue to exist in a good condition, the parts being subject to
+change and constituted so as to perish in various ways. For whether did
+Nature herself design to do evil to the things which are parts of
+herself, and to make them subject to evil and of necessity fall into
+evil, or have such results happened without her knowing it? Both these
+suppositions, indeed, are incredible. But if a man should even drop the
+term Nature [as an efficient power], and should speak of these things as
+natural, even then it would be ridiculous to affirm at the same time
+that the parts of the whole are in their nature subject to change, and
+at the same time to be surprised or vexed as if something were happening
+contrary to nature, particularly as the dissolution of things is into
+those things of which each thing is composed. For there is either a
+dispersion of the elements out of which everything has been compounded,
+or a change from the solid to the earthy and from the airy to the
+aerial, so that these parts are taken back into the universal reason,
+whether this at certain periods is consumed by fire or renewed by
+eternal changes. And do not imagine that the solid and the airy part
+belong to thee from the time of generation. For all this received its
+accretion only yesterday and the day before, as one may say, from the
+food and the air which is inspired. This, then, which has received [the
+accretion], changes, not that which thy mother brought forth. But
+suppose that this [which thy mother brought forth] implicates thee very
+much with that other part, which has the peculiar quality [of change],
+this is nothing in fact in the way of objection to what is said.[A]
+
+    [A] The end of this section is perhaps corrupt. The meaning is
+    very obscure. I have given that meaning which appears to be
+    consistent with the whole argument. The emperor here maintains
+    that the essential part of man is unchangeable, and that the
+    other parts, if they change or perish, do not affect that which
+    really constitutes the man. See the Philosophy of Antoninus, p.
+    56, note 2. Schultz supposed "thy mother" to mean nature,
+    [Greek: hê physis]. But I doubt about that.
+
+8. When thou hast assumed these names, good, modest, true, rational, a
+man of equanimity, and magnanimous, take care that thou dost not change
+these names; and if thou shouldst lose them, quickly return to them. And
+remember that the term Rational was intended to signify a discriminating
+attention to every several thing, and freedom from negligence; and that
+Equanimity is the voluntary acceptance of the things which are assigned
+to thee by the common nature; and that Magnanimity is the elevation of
+the intelligent part above the pleasurable or painful sensations of the
+flesh, and above that poor thing called fame, and death, and all such
+things. If, then, thou maintainest thyself in the possession of these
+names, without desiring to be called by these names by others, thou wilt
+be another person and wilt enter on another life. For to continue to be
+such as thou hast hitherto been, and to be torn in pieces and defiled in
+such a life, is the character of a very stupid man and one over-fond of
+his life, and like those half-devoured fighters with wild beasts, who
+though covered with wounds and gore, still intreat to be kept to the
+following day, though they will be exposed in the same state to the same
+claws and bites.[A] Therefore fix thyself in the possession of these few
+names: and if thou art able to abide in them, abide as if thou wast
+removed to certain islands of the Happy.[B] But if thou shalt perceive
+that thou fallest out of them and dost not maintain thy hold, go
+courageously into some nook where thou shalt maintain them, or even
+depart at once from life, not in passion, but with simplicity and
+freedom and modesty, after doing this one [laudable] thing at least in
+thy life, to have gone out of it thus. In order, however to the
+remembrance of these names, it will greatly help thee if thou
+rememberest the gods, and that they wish not to be flattered, but wish
+all reasonable beings to be made like themselves; and if thou
+rememberest that what does the work of a fig-tree is a fig-tree, and
+that what does the work of a dog is a dog, and that what does the work
+of a bee is a bee, and that what does the work of a man is a man.
+
+    [A] See Seneca, Epp. 70, on these exhibitions which amused the
+    people of those days. These fighters were the Bestiarri, some
+    of whom may have been criminals; but even if they were, the
+    exhibition was equally characteristic of the depraved habits of
+    the spectators.
+
+    [B] The islands of the Happy, or the Fortunatae Insulae, are
+    spoken of by the Greek and Roman writers. They were the abode
+    of Heroes, like Achilles and Diomedes, as we see in the Scolion
+    of Harmodius and Aristogiton. Sertorius heard of the islands at
+    Cadiz from some sailors who had been there; and he had a wish
+    to go and live in them and rest from his troubles (Plutarch,
+    Sertorius, c. 8). In the Odyssey, Proteus told Menelaus that he
+    should not die in Argos, but be removed to a place at the
+    boundary of the earth where Rhadamanthus dwelt (Odyssey, iv.
+    565):--
+
+       "For there in sooth man's life is easiest:
+       Nor snow nor raging storm nor rain is there
+       But ever gently breathing gales of Zephyr
+       Oceanus sends up to gladden man."
+
+    It is certain that the writer of the Odyssey only follows some
+    old legend, without having any knowledge of any place which
+    corresponds to his description. The two islands which Sertorius
+    heard of may be Madeira and the adjacent island. Compare
+    Pindar, Ol. ii. 129.
+
+9. Mimi,[A] war, astonishment, torpor, slavery, will daily wipe out
+those holy principles of thine. + How many things without studying
+nature dost thou imagine, and how many dost thou neglect?[B] But it is
+thy duty so to look on and so to do everything, that at the same time
+the power of dealing with circumstances is perfected, and the
+contemplative faculty is exercised, and the confidence which comes from
+the knowledge of each several thing is maintained without showing it,
+but yet not concealed. For when wilt thou enjoy simplicity, when
+gravity, and when the knowledge of every several thing, both what it is
+in substance, and what place it has in the universe, and how long it is
+formed to exist, and of what things it is compounded, and to whom it can
+belong, and who are able both to give it and take it away?
+
+    [A] Corais conjectured [Greek: misos] "hatred" in place of
+    Mimi, Roman plays in which action and gesticulation were all or
+    nearly all.
+
+    [B] This is corrupt. See the addition of Schultz.
+
+10. A spider is proud when it has caught a fly, and another when he has
+caught a poor hare, and another when he has taken a little fish in a
+net, and another when he has taken wild boars, and another when he has
+taken bears, and another when he has taken Sarmatians. Are not these
+robbers, if thou examinest their opinions?[A]
+
+11. Acquire the contemplative way of seeing how all things change into
+one another, and constantly attend to it, and exercise thyself about
+this part [of philosophy]. For nothing is so much adapted to produce
+magnanimity. Such a man has put off the body, and as he sees that he
+must, no one knows how soon, go away from among men and leave everything
+here, he gives himself up entirely to just doing in all his actions, and
+in everything else that happens he resigns himself to the universal
+nature. But as to what any man shall say or think about him or do
+against him, he never even thinks of it, being himself contented with
+these two things--with acting justly in what he now does, and being
+satisfied with what is now assigned to him; and he lays aside all
+distracting and busy pursuits, and desires nothing else than to
+accomplish the straight course through the law[B] and by accomplishing
+the straight course to follow God.
+
+    [A] Marcus means to say that conquerors are robbers. He himself
+    warred against Sarmatians, and was a robber, as he says, like
+    the rest. But compare the life of Avidius Cassius, c. 4, by
+    Vulcatius.
+
+    [B] By the law he means the divine law, obedience to the will
+    of God.
+
+12. What need is there of suspicious fear, since it is in thy power to
+inquire what ought to be done? And if thou seest clear, go by this way
+content, without turning back; but if thou dost not see clear, stop and
+take the best advisers. But if any other things oppose thee, go on
+according to thy powers with due consideration, keeping to that which
+appears to be just. For it is best to reach this object, and if thou
+dost fail, let thy failure be in attempting this. He who follows reason
+in all things is both tranquil and active at the same time, and also
+cheerful and collected.
+
+13. Inquire of thyself as soon as thou wakest from sleep whether it will
+make any difference to thee if another does what is just and right. It
+will make no difference (vi. 32; viii. 55).
+
+Thou hast not forgotten, I suppose, that those who assume arrogant airs
+in bestowing their praise or blame on others are such as they are at bed
+and at board, and thou hast not forgotten what they do, and what they
+avoid, and what they pursue, and how they steal and how they rob, not
+with hands and feet, but with their most valuable part, by means of
+which there is produced, when a man chooses, fidelity, modesty, truth,
+law, a good daemon [happiness] (vii. 17)?
+
+14. To her who gives and takes back all, to nature, the man who is
+instructed and modest says, Give what thou wilt; take back what thou
+wilt. And he says this not proudly, but obediently, and well pleased
+with her.
+
+15. Short is the little which remains to thee of life. Live as on a
+mountain. For it makes no difference whether a man lives there or here,
+if he lives everywhere in the world as in a state [political community].
+Let me see, let them know a real man who lives according to nature. If
+they cannot endure him, let them kill him. For that is better than to
+live thus [as men do].
+
+16. No longer talk at all about the kind of man that a good man ought to
+be, but be such.
+
+17. Constantly contemplate the whole of time and the whole of substance,
+and consider that all individual things as to substance are a grain of a
+fig, and as to time the turning of a gimlet.
+
+18. Look at everything that exists, and observe that it is already in
+dissolution and in change, and as it were putrefaction or dispersion, or
+that everything is so constituted by nature as to die.
+
+19. Consider what men are when they are eating, sleeping, generating,
+easing themselves, and so forth. Then what kind of men they are when
+they are imperious + and arrogant, or angry and scolding from their
+elevated place. But a short time ago to how many they were slaves and
+for what things; and after a little time consider in what a condition
+they will be.
+
+20. That is for the good of each thing, which the universal nature
+brings to each. And it is for its good at the time when nature brings
+it.
+
+21. "The earth loves the shower;" and "the solemn ether loves;" and the
+universe loves to make whatever is about to be. I say then to the
+universe, that I love as thou lovest. And is not this too said that
+"this or that loves [is wont] to be produced?"[A]
+
+22. Either thou livest here and hast already accustomed thyself to it,
+or thou art going away, and this was thy own will; or thou art dying and
+hast discharged thy duty. But besides these things there is nothing. Be
+of good cheer, then.
+
+23. Let this always be plain to thee, that this piece of land is like
+any other; and that all things here are the same with things on the top
+of a mountain, or on the sea-shore, or wherever thou choosest to be. For
+thou wilt find just what Plato says, Dwelling within the walls of a city
+as in a shepherd's fold on a mountain. [The three last words are omitted
+in the translation.][B]
+
+    [A] These words are from Euripides. They are cited by
+    Aristotle, Ethic. Nicom. viii. 1. Athenaeus (xiii. 296) and
+    Stobaeus quote seven complete lines beginning [Greek: era men
+    ombrou gaia]. There is a similar fragment of Aeschylus,
+    Danaides, also quoted by Athenaeus.
+
+    It was the fashion of the Stoics to work on the meanings of
+    words. So Antoninus here takes the verb [Greek: philei],
+    "loves," which has also the sense of "is wont," "uses," and the
+    like. He finds in the common language of mankind a
+    philosophical truth, and most great truths are expressed in the
+    common language of life; some understand them, but most people
+    utter them without knowing how much they mean.
+
+    [B] Plato, Theaet. 174 D.E. But compare the original with the
+    use that Antoninus has made of it.
+
+24. What is my ruling faculty now to me? and of what nature am I now
+making it? and for what purpose am I now using it? is it void of
+understanding? is it loosed and rent asunder from social life? is it
+melted into and mixed with the poor flesh so as to move together with
+it?
+
+25. He who flies from his master is a runaway; but the law is master,
+and he who breaks the law is a runaway. And he also who is grieved or
+angry or afraid, + is dissatisfied because something has been or is or
+shall be of the things which are appointed by him who rules all things,
+and he is Law and assigns to every man what is fit. He then who fears or
+is grieved or is angry is a runaway.[A]
+
+    [A] Antoninus is here playing on the etymology, of [Greek:
+    nomos], law, assignment, that which assigns ([Greek: nemei]) to
+    every man his portion.
+
+26. A man deposits seed in a womb and goes away, and then another cause
+takes it and labors on it, and makes a child. What a thing from such a
+material! Again, the child passes food down through the throat, and then
+another cause takes it and makes perception and motion, and in fine,
+life and strength and other things; how many and how strange! Observe
+then the things which are produced in such a hidden way, and see the
+power, just as we see the power which carries things downwards and
+upwards, not with the eyes, but still no less plainly (vii. 85).
+
+27. Constantly consider how all things such as they now are, in time
+past also were; and consider that they will be the same again. And place
+before thy eyes entire dramas and stages of the same form, whatever thou
+hast learned from thy experience or from older history; for example, the
+whole court of Hadrianus, and the whole court of Antoninus, and the
+whole court of Philippus, Alexander, Croesus; for all those were such
+dramas as we see now, only with different actors.
+
+28. Imagine every man who is grieved at anything or discontented to be
+like a pig which is sacrificed and kicks and screams.
+
+Like this pig also is he who on his bed in silence laments the bonds in
+which we are held. And consider that only to the rational animal is it
+given to follow voluntarily what happens; but simply to follow is a
+necessity imposed on all.
+
+29. Severally on the occasion of everything that thou dost, pause and
+ask thyself if death is a dreadful thing because it deprives thee of
+this.
+
+30. When thou art offended at any man's fault, forthwith turn to thyself
+and reflect in what like manner thou dost err thyself; for example, in
+thinking that money is a good thing, or pleasure, or a bit of
+reputation, and the like. For by attending to this thou wilt quickly
+forget thy anger, if this consideration also is added, that the man is
+compelled: for what else could he do? or, if thou art able, take away
+from him the compulsion.
+
+31. When thou hast seen Satyron[A] the Socratic,+ think of either
+Eutyches or Hymen, and when thou hast seen Euphrates, think of Eutychion
+or Silvanus, and when thou hast seen Alciphron think of Tropaeophorus,
+and when thou hast seen Xenophon, think of Crito[B] or Severus, and when
+thou hast looked on thyself, think of any other Caesar, and in the case
+of every one do in like manner. Then let this thought be in thy mind,
+Where then are those men? Nowhere, or nobody knows where. For thus
+continuously thou wilt look at human things as smoke and nothing at all;
+especially if thou reflectest at the same time that what has once
+changed will never exist again in the infinite duration of time. But
+thou, in what a brief space of time is thy existence? And why art thou
+not content to pass through this short time in an orderly way? What
+matter and opportunity [for thy activity] art thou avoiding? For what
+else are all these things, except exercises for the reason, when it has
+viewed carefully and by examination into their nature the things which
+happen in life? Persevere then until thou shalt have made these things
+thy own, as the stomach which is strengthened makes all things its own,
+as the blazing fire makes flame and brightness out of everything that is
+thrown into it.
+
+32. Let it not be in any man's power to say truly of thee that thou are
+not simple or that thou art not good; but let him be a liar whoever
+shall think anything of this kind about thee; and this is altogether in
+thy power. For who is he that shall hinder thee from being good and
+simple? Do thou only determine to live no longer unless thou shalt be
+such. For neither does reason allow [thee to live], if thou art not
+such.[C]
+
+    [A] Nothing is known of Satyron or Satyrion; nor, I believe, of
+    Eutyches or Hymen. Euphrates is honorably mentioned by
+    Epictetus (iii. 15, 8; iv. 8, 17). Pliny (Epp. i. 10) speaks
+    very highly of him. He obtained the permission of the Emperor
+    Hadrian to drink poison, because he was old and in bad health
+    (Dion Cassius, 69, c. 8).
+
+    [B] Crito is the friend of Socrates; and he was, it appears,
+    also a friend of Xenophon. When the emperor says "seen"
+    ([Greek: idôn]), he does not mean with the eyes.
+
+    [C] Compare Epictetus, i. 29, 28.
+
+33. What is that which as to this material [our life] can be done or
+said in the way most conformable to reason? For whatever this may be, it
+is in thy power to do it or to say it, and do not make excuses that thou
+art hindered. Thou wilt not cease to lament till thy mind is in such a
+condition that what luxury is to those who enjoy pleasure, such shall be
+to thee, in the matter which is subjected and presented to thee, the
+doing of the things which are conformable to man's constitution; for a
+man ought to consider as an enjoyment everything which it is in his
+power to do according to his own nature. And it is in his power
+everywhere. Now, it is not given to a cylinder to move everywhere by its
+own motion, nor yet to water nor to fire, nor to anything else which is
+governed by nature or an irrational soul, for the things which check
+them and stand in the way are many. But intelligence and reason are able
+to go through everything that opposes them, and in such manner as they
+are formed by nature and as they choose. Place before thy eyes this
+facility with which the reason will be carried through all things, as
+fire upwards, as a stone downwards, as a cylinder down an inclined
+surface, and seek for nothing further. For all other obstacles either
+affect the body only, which is a dead thing; or, except through opinion
+and the yielding of the reason itself, they do not crush nor do any harm
+of any kind; for if they did, he who felt it would immediately become
+bad. Now, in the case of all things which have a certain constitution,
+whatever harm may happen to any of them, that which is so affected
+becomes consequently worse; but in the like case, a man becomes both
+better, if one may say so, and more worthy of praise by making a right
+use of these accidents. And finally remember that nothing harms him who
+is really a citizen, which does not harm the state; nor yet does
+anything harm the state, which does not harm law [order]; and of these
+things which are called misfortunes not one harms law. What then does
+not harm law does not harm either state or citizen.
+
+34. To him who is penetrated by true principles even the briefest
+precept is sufficient, and any common precept, to remind him that he
+should be free from grief and fear. For example:--
+
+     "Leaves, some the wind scatters on the ground--
+     So is the race of men."[A]
+
+Leaves, also, are thy children; and leaves, too, are they who cry out as
+if they were worthy of credit and bestow their praise, or on the
+contrary curse, or secretly blame and sneer; and leaves, in like manner,
+are those who shall receive and transmit a man's fame to after-times.
+For all such things as these "are produced in the season of spring," as
+the poet says; then the wind casts them down; then the forest produces
+other leaves in their places. But a brief existence is common to all
+things, and yet thou avoidest and pursuest all things as if they would
+be eternal. A little time, and thou shalt close thy eyes; and him who
+has attended thee to thy grave another soon will lament.
+
+    [A] Homer, II., vi. 146.
+
+35. The healthy eye ought to see all visible things and not to say, I
+wish for green things; for this is the condition of a diseased eye. And
+the healthy hearing and smelling ought to be ready to perceive all that
+can be heard and smelled. And the healthy stomach ought to be with
+respect to all food just as the mill with respect to all things which it
+is formed to grind. And accordingly the healthy understanding ought to
+be prepared for everything which happens; but that which says, Let my
+dear children live, and let all men praise whatever I may do, is an eye
+which seeks for green things, or teeth which seek for soft things.
+
+36. There is no man so fortunate that there shall not be by him when he
+is dying some who are pleased with what is going to happen.[A] Suppose
+that he was a good and wise man, will there not be at least some one to
+say to himself, Let us at last breathe freely, being relieved from this
+schoolmaster? It is true that he was harsh to none of us, but I
+perceived that he tacitly condemns us.--This is what is said of a good
+man. But in our own case how many other things are there for which there
+are many who wish to get rid of us? Thou wilt consider this, then, when
+thou art dying, and thou wilt depart more contentedly by reflecting
+thus: I am going away from such a life, in which even my associates in
+behalf of whom I have striven so much, prayed, and cared, themselves
+wish me to depart, hoping perchance to get some little advantage by it.
+Why then should a man cling to a longer stay here? Do not, however, for
+this reason go away less kindly disposed to them, but preserving thy own
+character, and friendly and benevolent and mild, and on the other hand
+not as if thou wast torn away; but as when a man dies a quiet death, the
+poor soul is easily separated from the body, such also ought thy
+departure from men to be, for nature united thee to them and associated
+thee. But does she now dissolve the union? Well, I am separated as from
+kinsmen, not however dragged resisting, but without compulsion; for
+this, too, is one of the things according to nature.
+
+    [A] He says [Greek: kakon], but as he affirms in other places
+    that death is no evil, he must mean what others may call an
+    evil, and he means only "what is going to happen."
+
+37. Accustom thyself as much as possible on the occasion of anything
+being done by any person to inquire with thyself, For what object is
+this man doing this? But begin with thyself, and examine thyself first.
+
+38. Remember that this which pulls the strings is the thing which is
+hidden within: this is the power of persuasion, this is life, this, if
+one may so say, is man. In contemplating thyself never include the
+vessel which surrounds thee and these instruments which are attached
+about it. For they are like to an axe, differing only in this, that they
+grow to the body. For indeed there is no more use in these parts without
+the cause which moves and checks them than in the weaver's shuttle, and
+the writer's pen, and the driver's whip.[A]
+
+    [A] See the Philosophy of Antoninus, p. 72, note.
+
+
+
+
+XI.
+
+
+These are the properties of the rational soul: it sees itself, analyzes
+itself, and makes itself such as it chooses; the fruit which it bears
+itself enjoys--for the fruits of plants and that in animals which
+corresponds to fruits others enjoy--it obtains its own end, wherever the
+limit of life may be fixed. Not as in a dance and in a play and in such
+like things, where the whole action is incomplete if anything cuts it
+short; but in every part, and wherever it may be stopped, it makes what
+has been set before it full and complete, so that it can say, I have
+what is my own. And further it traverses the whole universe, and the
+surrounding vacuum, and surveys its form, and it extends itself into the
+infinity of time, and embraces and comprehends the[A] periodical
+renovation of all things, and it comprehends that those who come after
+us will see nothing new, nor have those before us seen anything more,
+but in a manner he who is forty years old, if he has any understanding
+at all, has seen by virtue of the uniformity that prevails all things
+which have been and all that will be. This too is a property of the
+rational soul, love of one's neighbor, and truth and modesty, and to
+value nothing more than itself, which is also the property of Law.[B]
+Thus the right reason differs not at all from the reason of justice.
+
+    [A] [Greek: Tên periodikên palingenesian]. See v. 13, 32; x.
+    7.
+
+    [B] Law is the order by which all things are governed.
+
+2. Thou wilt set little value on pleasing song and dancing and the
+pancratium, if thou wilt distribute the melody of the voice into its
+several sounds, and ask thyself as to each, if thou art mastered by
+this; for thou wilt be prevented by shame from confessing it: and in the
+matter of dancing, if at each movement and attitude thou wilt do the
+same; and the like also in the matter of the pancratium. In all things,
+then, except virtue and the acts of virtue, remember to apply thyself to
+their several parts, and by this division to come to value them little:
+and apply this rule also to thy whole life.
+
+3. What a soul that is which is ready, if at any moment it must be
+separated from the body, and ready either to be extinguished or
+dispersed or continue to exist; but so that this readiness comes from a
+man's own judgment, not from mere obstinacy, as with the Christians,[A]
+but considerately and with dignity and in a way to persuade another,
+without tragic show.
+
+    [A] See the Life of Antoninus. This is the only passage in
+    which the emperor speaks of the Christians. Epictetus (iv. 7,
+    6) names them Galilaei.
+
+4. Have I done something for the general interest? Well then, I have
+had my reward. Let this always be present to thy mind, and never stop
+[doing such good].
+
+5. What is thy art? To be good. And how is this accomplished well except
+by general principles, some about the nature of the universe, and others
+about the proper constitution of man?
+
+6. At first tragedies were brought on the stage as means of reminding
+men of the things which happen to them, and that it is according to
+nature for things to happen so, and that, if you are delighted with what
+is shown on the stage, you should not be troubled with that which takes
+place on the larger stage. For you see that these things must be
+accomplished thus, and that even they bear them who cry out,[A] "O
+Cithaeron." And, indeed, some things are said well by the dramatic
+writers, of which kind is the following especially:--
+
+      "Me and my children if the gods neglect,
+      This has its reason too."[B]
+
+And again,--
+
+      "We must not chafe and fret at that which happens."
+
+And,--
+
+      "Life's harvest reap like the wheat's fruitful ear."
+
+And other things of the same kind.
+
+After tragedy the old comedy was introduced, which had a magisterial
+freedom of speech, and by its very plainness of speaking was useful in
+reminding men to beware of insolence; and for this purpose too Diogenes
+used to take from these writers.
+
+    [A] Sophocles, Oedipus Rex.
+
+    [B] See vii. 41, 38, 40.
+
+But as to the middle comedy, which came next, observe what it was, and
+again, for what object the new comedy was introduced, which gradually
+sank down into a mere mimic artifice. That some good things are said
+even by these writers, everybody knows: but the whole plan of such
+poetry and dramaturgy, to what end does it look?
+
+7. How plain does it appear that there is not another condition of life
+so well suited for philosophizing as this in which thou now happenest to
+be.
+
+8. A branch cut off from the adjacent branch must of necessity be cut
+off from the whole tree also. So too a man when he is separated from
+another man has fallen off from the whole social community. Now as to a
+branch, another cuts it off; but a man by his own act separates himself
+from his neighbor when he hates him and turns away from him, and he does
+not know that he has at the same time cut himself off from the whole
+social system. Yet he has this privilege certainly from Zeus, who framed
+society, for it is in our power to grow again to that which is near to
+us, and again to become a part which helps to make up the whole.
+However, if it often happens, this kind of separation, it makes it
+difficult for that which detaches itself to be brought to unity and to
+be restored to its former condition. Finally, the branch, which from the
+first grew together with the tree, and has continued to have one life
+with it, is not like that which after being cut off is then ingrafted,
+for this is something like what the gardeners mean when they say that it
+grows with the rest of the tree, but+ that it has not the same mind with
+it.
+
+9. As those who try to stand in thy way when thou art proceeding
+according to right reason will not be able to turn thee aside from thy
+proper action, so neither let them drive thee from thy benevolent
+feelings toward them, but be on thy guard equally in both matters, not
+only in the matter of steady judgment and action, but also in the matter
+of gentleness to those who try to hinder or otherwise trouble thee. For
+this also is a weakness, to be vexed at them, as well as to be diverted
+from thy course of action and to give way through fear; for both are
+equally deserters from their post,--the man who does it through fear,
+and the man who is alienated from him who is by nature a kinsman and a
+friend.
+
+10. There is no nature which is inferior to art, for the arts imitate
+the natures of things. But if this is so, that nature which is the most
+perfect and the most comprehensive of all natures, cannot fall short of
+the skill of art Now all arts do the inferior things for the sake of
+the superior; therefore the universal nature does so too. And, indeed,
+hence is the origin of justice, and in justice the other virtues have
+their foundation: for justice will not be observed, if we either care
+for middle things [things indifferent], or are easily deceived and
+careless and changeable (v. 16. 30; vii. 55).
+
+11. If the things do not come to thee, the pursuits and avoidances of
+which disturb thee, still in a manner thou goest to them. Let then thy
+judgment about them be at rest, and they will remain quiet, and thou
+wilt not be seen either pursuing or avoiding.
+
+12. The spherical form of the soul maintains its figure when it is
+neither extended towards any object, nor contracted inwards, nor
+dispersed, nor sinks down, but is illuminated by light, by which it sees
+the truth,--the truth of all things and the truth that is in itself
+(viii. 41, 45; xii. 3).
+
+13. Suppose any man shall despise me. Let him look to that himself. But
+I will look to this, that I be not discovered doing or saying anything
+deserving of contempt. Shall any man hate me? Let him look to it. But I
+will be mild and benevolent towards every man, and ready to show even
+him his mistake, not reproachfully, nor yet as making a display of my
+endurance, but nobly and honestly, like the great Phocion, unless indeed
+he only assumed it. For the interior [parts] ought to be such, and a
+man ought to be seen by the gods neither dissatisfied with anything nor
+complaining. For what evil is it to thee, if thou art now doing what is
+agreeable to thy own nature, and art satisfied with that which at this
+moment is suitable to the nature of the universe, since thou art a human
+being placed at thy post in order that what is for the common advantage
+may be done in some way?
+
+14. Men despise one another and flatter one another; and men wish to
+raise themselves above one another, and crouch before one another.
+
+15. How unsound and insincere is he who says, I have determined to deal
+with thee in a fair way!--What are thou doing, man? There is no occasion
+to give this notice. It will soon show itself by acts. The voice ought
+to be plainly written on the forehead. Such as a man's character is,+ he
+immediately shows it in his eyes, just as he who is beloved forthwith
+reads everything in the eyes of lovers. The man who is honest and good
+ought to be exactly like a man who smells strong, so that the bystander
+as soon as he comes near him must smell whether he choose or not. But
+the affectation of simplicity is like a crooked stick.[A] Nothing is
+more disgraceful than a wolfish friendship [false friendship]. Avoid
+this most of all. The good and simple and benevolent show all these
+things in the eyes, and there is no mistaking.
+
+    [A] Instead of [Greek: skalmê] Saumaise reads [Greek: skambê].
+    There is a Greek proverb, [Greek: skambon xylon oudepot
+    orthon]: "You cannot make a crooked stick straight."
+
+    The wolfish friendship is an allusion to the fable of the sheep
+    and the wolves.
+
+16. As to living in the best way, this power is in the soul, if it be
+indifferent to things which are indifferent. And it will be indifferent,
+if it looks on each of these things separately and all together, and if
+it remembers that not one of them produces in us an opinion about
+itself, nor comes to us; but these things remain immovable, and it is we
+ourselves who produce the judgments about them, and, as we may say,
+write them in ourselves, it being in our power not to write them, and it
+being in our power, if perchance these judgments have imperceptibly got
+admission to our minds, to wipe them out; and if we remember also that
+such attention will only be for a short time, and then life will be at
+an end. Besides, what trouble is there at all in doing this? For if
+these things are according to nature, rejoice in them and they will be
+easy to thee: but if contrary to nature, seek what is conformable to thy
+own nature, and strive towards this, even if it bring no reputation; for
+every man is allowed to seek his own good.
+
+17. Consider whence each thing is come, and of what it consists, + and
+into what it changes, and what kind of a thing it will be when it has
+changed, and that it will sustain no harm.
+
+18. [If any have offended against thee, consider first]: What is my
+relation to men, and that we are made for one another; and in another
+respect I was made to be set over them, as a ram over the flock or a
+bull over the herd. But examine the matter from first principles, from
+this. If all things are not mere atoms, it is nature which orders all
+things: if this is so, the inferior things exist for the sake of the
+superior, and these for the sake of one another (ii. 1; ix. 39; v. 16;
+iii. 4).
+
+Second, consider what kind of men they are at table, in bed, and so
+forth; and particularly, under what compulsions in respect of opinions
+they are; and as to their acts, consider with what pride they do what
+they do (viii. 14; ix. 34).
+
+Third, that if men do rightly what they do, we ought not to be
+displeased: but if they do not right, it is plain that they do so
+involuntarily and in ignorance. For as every soul is unwillingly
+deprived of the truth, so also is it unwillingly deprived of the power
+of behaving to each man according to his deserts. Accordingly men are
+pained when they are called unjust, ungrateful, and greedy, and in a
+word wrong-doers to their neighbors (vii. 62, 63; ii. 1; vii. 26; viii.
+29).
+
+Fourth, consider that thou also doest many things wrong, and that thou
+art a man like others; and even if thou dost abstain from certain
+faults, still thou hast the disposition to commit them, though either
+through cowardice, or concern about reputation, or some such mean
+motive, thou dost abstain from such faults (i. 17).
+
+Fifth, consider that thou dost not even understand whether men are doing
+wrong or not, for many things are done with a certain reference to
+circumstances. And in short, a man must learn a great deal to enable him
+to pass a correct judgment on another man's acts (ix. 38; iv. 51).
+
+Sixth, consider when thou art much vexed or grieved, that man's life is
+only a moment, and after a short time we are all laid out dead (vii. 58;
+iv. 48).
+
+Seventh, that it is not men's acts which disturb us, for those acts have
+their foundation in men's ruling principles, but it is our own opinions
+which disturb us. Take away these opinions then, and resolve to dismiss
+thy judgment about an act as if it were something grievous, and thy
+anger is gone. How then shall I take away these opinions? By reflecting
+that no wrongful act of another brings shame on thee: for unless that
+which is shameful is alone bad, thou also must of necessity do many
+things wrong, and become a robber and everything else (v. 25; vii. 16).
+
+Eighth, consider how much more pain is brought on us by the anger and
+vexation caused by such acts than by the acts themselves, at which we
+are angry and vexed (iv. 39, 49; vii. 24).
+
+Ninth, consider that a good disposition is invincible if it be genuine,
+and not an affected smile and acting a part. For what will the most
+violent man do to thee, if thou continuest to be of a kind disposition
+towards him, and if, as opportunity offers, thou gently admonishest him
+and calmly correctest his errors at the very time when he is trying to
+do thee harm, saying, Not so, my child: we are constituted by nature for
+something else: I shall certainly not be injured, but thou art injuring
+thyself, my child.--And show him with gentle tact and by general
+principles that this is so, and that even bees do not do as he does, nor
+any animals which are formed by nature to be gregarious. And thou must
+do this neither with any double meaning nor in the way of reproach, but
+affectionately and without any rancor in thy soul; and not as if thou
+wert lecturing him, nor yet that any bystander may admire, but either
+when he is alone, and if others are present ...[A]
+
+    [A] It appears that there is a defect in the text here.
+
+Remember these nine rules, as if thou hadst received them as a gift from
+the Muses, and begin at last to be a man while thou livest. But thou
+must equally avoid nattering men and being vexed at them, for both are
+unsocial and lead to harm. And let this truth be present to thee in the
+excitement of anger, that to be moved by passion is not manly, but that
+mildness and gentleness, as they are more agreeable to human nature, so
+also are they more manly; and he who possesses these qualities possesses
+strength, nerves, and courage, and not the man who is subject to fits of
+passion and discontent. For in the same degree in which a man's mind is
+nearer to freedom from all passion, in the same degree also is it nearer
+to strength: and as the sense of pain is a characteristic of weakness,
+so also is anger. For he who yields to pain and he who yields to anger,
+both are wounded and both submit.
+
+But if thou wilt, receive also a tenth present from the leader of the
+Muses [Apollo], and it is this,--that to expect bad men not to do wrong
+is madness, for he who expects this desires an impossibility. But to
+allow men to behave so to others, and to expect them not to do thee any
+wrong, is irrational and tyrannical.
+
+19. There are four principal aberrations of the superior faculty against
+which thou shouldst be constantly on thy guard, and when thou hast
+detected them, thou shouldst wipe them out and say on each occasion
+thus: This thought is not necessary: this tends to destroy social union:
+this which thou art going to say comes not from the real thoughts; for
+thou shouldst consider it among the most absurd of things for a man not
+to speak from his real thoughts. But the fourth is when thou shalt
+reproach thyself for anything, for this is an evidence of the diviner
+part within thee being overpowered and yielding to the less honorable
+and to the perishable part, the body, and to its gross pleasures (iv.
+24; ii. 16).
+
+20. Thy aerial part and all the fiery parts which are mingled in thee,
+though by nature they have an upward tendency, still in obedience to the
+disposition of the universe they are overpowered here in the compound
+mass [the body]. And also the whole of the earthy part in thee and the
+watery, though their tendency is downward, still are raised up and
+occupy a position which is not their natural one. In this manner then
+the elemental parts obey the universal; for when they have been fixed in
+any place, perforce they remain there until again the universal shall
+sound the signal for dissolution. Is it not then strange that thy
+intelligent part only should be disobedient and discontented with its
+own place? And yet no force is imposed on it, but only those things
+which are conformable to its nature: still it does not submit, but is
+carried in the opposite direction. For the movement towards injustice
+and intemperance and to anger and grief and fear is nothing else than
+the act of one who deviates from nature. And also when the ruling
+faculty is discontented with anything that happens, then too it deserts
+its post: for it is constituted for piety and reverence towards the gods
+no less than for justice. For these qualities also are comprehended
+under the generic term of contentment with the constitution of things,
+and indeed they are prior[A] to acts of justice.
+
+    [A] The word [Greek: presbytera], which is here translated
+    "prior," may also mean "superior;" but Antoninus seems to say
+    that piety and reverence of the gods precede all virtues, and
+    that other virtues are derived from them, even justice, which
+    in another passage (xi. 10) he makes the foundation of all
+    virtues. The ancient notion of justice is that of giving to
+    every one his due. It is not a legal definition, as some have
+    supposed, but a moral rule which law cannot in all cases
+    enforce. Besides, law has its own rules, which are sometimes
+    moral and sometimes immoral; but it enforces them all simply
+    because they are general rules, and if it did not or could not
+    enforce them, so far Law would not be Law. Justice, or the
+    doing what is just, implies a universal rule and obedience to
+    it; and as we all live under universal Law, which commands both
+    our body and our intelligence, and is the law of our nature,
+    that is, the law of the whole constitution of a man, we must
+    endeavor to discover what this supreme Law is. It is the will
+    of the power that rules all. By acting in obedience to this
+    will, we do justice, and by consequence everything else that we
+    ought to do.
+
+21. He who has not one and always the same object in life, cannot be one
+and the same all through his life. But what I have said is not enough,
+unless this also is added, what this object ought to be. For as there is
+not the same opinion about all the things which in some way or other are
+considered by the majority to be good, but only about some certain
+things, that is, things which concern the common interest, so also ought
+we to propose to ourselves an object which shall be of a common kind
+[social] and political. For he who directs all his own efforts to this
+object, will make all his acts alike, and thus will always be the same.
+
+22. Think of the country mouse and of the town mouse, and of the alarm
+and trepidation of the town mouse.[A]
+
+23. Socrates used to call the opinions of the many by the name of
+Lamiae,--bugbears to frighten children.
+
+24. The Lacedaemonians at their public spectacles used to set seats in
+the shade for strangers, but themselves sat down anywhere.
+
+25. Socrates excused himself to Perdiccas[B] for not going to him,
+saying, It is because I would not perish by the worst of all ends; that
+is, I would not receive a favor and then be unable to return it.
+
+26. In the writings of the [Ephesians][C] there was this precept,
+constantly to think of some one of the men of former times who practiced
+virtue.
+
+    [A] The story is told by Horace in his Satires (ii. 6), and by
+    others since but not better.
+
+    [B] Perhaps the emperor made a mistake here, for other writers
+    say that it was Archelaus, the son of Perdiccas, who invited
+    Socrates to Macedonia.
+
+    [C] Gataker suggested [Greek: Epekoureiôn] for [Greek:
+    Ephesiôn].
+
+27. The Pythagoreans bid us in the morning look to the heavens that we
+may be reminded of those bodies which continually do the same things
+and in the same manner perform their work, and also be reminded of their
+purity and nudity. For there is no veil over a star.
+
+28. Consider what a man Socrates was when he dressed himself in a skin,
+after Xanthippe had taken his cloak and gone out, and what Socrates said
+to his friends who were ashamed of him and drew back from him when they
+saw him dressed thus.
+
+29. Neither in writing nor in reading wilt thou be able to lay down
+rules for others before thou shalt have first learned to obey rules
+thyself. Much more is this so in life.
+
+30. A slave thou art: free speech is not for thee.
+
+31. And my heart laughed within.
+                          _Odyssey_, ix. 413.
+
+32. And virtue they will curse, speaking harsh words.
+                 HESIOD, _Works and Days_, 184.
+
+33. To look for the fig in winter is a mad-man's act: such is he who
+looks for his child when it is no longer allowed (Epictetus, iii. 24,
+87).
+
+34. When a man kisses his child, said Epictetus, he should whisper to
+himself, "To-morrow perchance thou wilt die."--But those are words of
+bad omen.--"No word is a word of bad omen," said Epictetus, "which
+expresses any work of nature; or if it is so, it is also a word of bad
+omen to speak of the ears of corn being reaped" (Epictetus, iii. 24, 88).
+
+35. The unripe grape, the ripe bunch, the dried grape, are all changes,
+not into nothing, but into something which exists not yet (Epictetus,
+iii. 24).
+
+36. No man can rob us of our free will (Epictetus, iii. 22, 105).
+
+37. Epictetus also said, a man must discover an art [or rules] with
+respect to giving his assent; and in respect to his movements he must be
+careful that they be made with regard to circumstances, that they be
+consistent with social interests, that they have regard to the value of
+the object; and as to sensual desire, he should altogether keep away
+from it; and as to avoidance [aversion], he should not show it with
+respect to any of the things which are not in our power.
+
+38. The dispute then, he said, is not about any common matter, but about
+being mad or not.
+
+39. Socrates used to say, What do you want, souls of rational men or
+irrational?--Souls of rational men.--Of what rational men, sound or
+unsound?--Sound.--Why then do you not seek for them?--Because we have
+them.--Why then do you fight and quarrel?
+
+
+
+
+XII.
+
+
+All those things at which thou wishest to arrive by a circuitous road
+thou canst have now, if thou dost not refuse them to thyself. And this
+means, if thou wilt take no notice of all the past, and trust the future
+to providence, and direct the present only conformably to piety and
+justice. Conformably to piety that thou mayest be content with the lot
+which is assigned to thee, for nature designed it for thee and thee for
+it. Conformably to justice, that thou mayst always speak the truth
+freely and without disguise, and do the things which are agreeable to
+law and according to the worth of each. And let neither another man's
+wickedness hinder thee, nor opinion nor voice, nor yet the sensations of
+the poor flesh which has grown about thee; for the passive part will
+look to this. If, then, whatever the time may be when thou shalt be near
+to thy departure, neglecting everything else thou shalt respect only thy
+ruling faculty and the divinity within thee, and if thou shalt be afraid
+not because thou must some time cease to live, but if thou shalt fear
+never to have begun to live according to nature--then thou wilt be a man
+worthy of the universe which has produced thee, and thou wilt cease to
+be a stranger in thy native land, and to wonder at things which happen
+daily as if they were something unexpected, and to be dependent on this
+or that.
+
+2. God sees the minds [ruling principles] of all men bared of the
+material vesture and rind and impurities. For with his intellectual part
+alone he touches the intelligence only which has flowed and been derived
+from himself into these bodies. And if thou also usest thyself to do
+this, thou wilt rid thyself of thy much trouble. For he who regards not
+the poor flesh which envelops him, surely will not trouble himself by
+looking after raiment and dwelling and fame and such like externals and
+show.
+
+3. The things are three of which thou art composed: a little body, a
+little breath [life], intelligence. Of these the first two are thine, so
+far as it is thy duty to take care of them; but the third alone is
+properly thine. Therefore if thou shalt separate from thyself, that is,
+from thy understanding, whatever others do or say, and whatever thou
+hast done or said thyself, and whatever future things trouble thee
+because they may happen, and whatever in the body which envelops thee or
+in the breath [life], which is by nature associated with the body, is
+attached to thee independent of thy will, and whatever the external
+circumfluent vortex whirls round, so that the intellectual power exempt
+from the things of fate can live pure and free by itself, doing what is
+just and accepting what happens and saying the truth: if thou wilt
+separate, I say, from this ruling faculty the things which are attached
+to it by the impressions of sense, and the things of time to come and of
+time that is past, and wilt make thyself like Empedocles' sphere,
+
+   "All round and in its joyous rest reposing;"[A]
+
+and if thou shalt strive to live only what is really thy life, that is,
+the present,--then thou wilt be able to pass that portion of life which
+remains for thee up to the time of thy death free from perturbations,
+nobly, and obedient to thy own daemon [to the god that is within thee]
+(ii. 13, 17; iii. 5, 6; xi. 12).
+
+4. I have often wondered how it is that every man loves himself more
+than all the rest of men, but yet sets less value on his own opinion of
+himself than on the opinion of others. If then a god or a wise teacher
+should present himself to a man and bid him to think of nothing and to
+design nothing which he would not express as soon as he conceived it, he
+could not endure it even for a single day.[B] So much more respect have
+we to what our neighbors shall think of us than to what we shall think
+of ourselves.
+
+    [A] The verse of Empedocles is corrupt in Antoninus. It has
+    been restored by Peyron from a Turin manuscript, thus:--
+
+         [Greek: Sphairos kykloterês moniê perigêthei gaiôn.]
+
+    [B] iii. 4.
+
+5. How can it be that the gods, after having arranged all things well
+and benevolently for mankind, have overlooked this alone, that some men,
+and very good men, and men who, as we may say, have had most communion
+with the divinity, and through pious acts and religious observances have
+been most intimate with the divinity, when they have once died should
+never exist again, but should be completely extinguished?
+
+But if this is so, be assured that if it ought to have been otherwise,
+the gods would have done it. For if it were just, it would also be
+possible; and if it were according to nature, nature would have had it
+so. But because it is not so, if in fact it is not so, be thou convinced
+that it ought not to have been so: for thou seest even of thyself that
+in this inquiry thou art disputing with the Deity; and we should not
+thus dispute with the gods, unless they were most excellent and most
+just; but if this is so, they would not have allowed anything in the
+ordering of the universe to be neglected unjustly and irrationally.
+
+6. Practise thyself even in the things which thou despairest of
+accomplishing. For even the left hand, which is ineffectual for all
+other things for want of practice, holds the bridle more vigorously than
+the right hand; for it has been practised in this.
+
+7. Consider in what condition both in body and soul a man should be when
+he is overtaken by death; and consider the shortness of life, the
+boundless abyss of time past and future, the feebleness of all matter.
+
+8. Contemplate the formative principles [forms] of things bare of their
+coverings; the purposes of actions; consider what pain is, what pleasure
+is, and death, and fame; who is to himself the cause of his uneasiness;
+how no man is hindered by another; that everything is opinion.
+
+9. In the application of thy principles thou must be like the
+pancratiast, not like the gladiator; for the gladiator lets fall the
+sword which he uses and is killed; but the other always has his hand,
+and needs to do nothing else than use it.
+
+10. See what things are in themselves, dividing them into matter, form,
+and purpose.
+
+11. What a power man has to do nothing except what God will approve, and
+to accept all that God may give him.
+
+12. With respect to that which happens conformably to nature, we ought
+to blame neither gods, for they do nothing wrong either voluntarily or
+involuntarily, nor men, for they do nothing wrong except involuntarily.
+Consequently we should blame nobody (ii. 11, 12, 13; vii. 62; 18 viii.
+17).
+
+13. How ridiculous and what a stranger he is who is surprised at
+anything which happens in life.
+
+14. Either there is a fatal necessity and invincible order, or a kind
+providence, or a confusion without a purpose and without a director
+(iv. 27). If then there is an invincible necessity, why dost thou
+resist? But if there is a providence which allows itself to be
+propitiated, make thyself worthy of the help of the divinity. But if
+there is a confusion without a governor, be content that in such a
+tempest thou hast in thyself a certain ruling intelligence. And even if
+the tempest carry thee away, let it carry away the poor flesh, the poor
+breath, everything else; for the intelligence at least it will not carry
+away.
+
+15. Does the light of the lamp shine without losing its splendor until
+it is extinguished? and shall the truth which is in thee and justice and
+temperance be extinguished [before thy death]?
+
+16. When a man has presented the appearance of having done wrong [say],
+How then do I know if this is a wrongful act? And even if he has done
+wrong, how do I know that he has not condemned himself? And so this is
+like tearing his own face. Consider that he who would not have the bad
+man do wrong, is like the man who would not have the fig-tree to bear
+juice in the figs, and infants to cry, and the horse to neigh, and
+whatever else must of necessity be. For what must a man do who has such
+a character? If then thou art irritable, + cure this man's
+disposition.[A]
+
+17. If it is not right, do not do it: if it is not true, do not say it.
+[For let thy efforts be--][B]
+
+    [A] The interpreters translate [Greek: gorgos] by the words
+    "acer, validusque," and "skilful." But in Epictetus (ii. 16,
+    20; iii. 12, 10) [Greek: gorgos] means "vehement," "prone to
+    anger," "irritable."
+
+    [B] There is something wrong here, or incomplete.
+
+18. In everything always observe what the thing is which produces for
+thee an appearance, and resolve it by dividing it into the formal, the
+material, the purpose, and the time within which it must end.
+
+19. Perceive at last that thou hast in thee something better and more
+divine than the things which cause the various affects, and as it were
+pull thee by the strings. What is there now in my mind,--is it fear, or
+suspicion, or desire, or anything of the kind (v. 11)?
+
+20. First, do nothing inconsiderately, nor without a purpose. Second,
+make thy acts refer to nothing else than to a social end.
+
+21. Consider that before long thou wilt be nobody and nowhere, nor will
+any of the things exist which thou now seest, nor any of those who are
+now living. For all things are formed by nature to change and be turned
+and to perish, in order that other things in continuous succession may
+exist (ix. 28).
+
+22. Consider that everything is opinion, and opinion is in thy power.
+Take away then, when thou choosest, thy opinion, and like a mariner who
+has doubled the promontory, thou wilt find calm, everything stable, and
+a waveless bay.
+
+23. Any one activity, whatever it may be, when it has ceased at its
+proper time, suffers no evil because it has ceased; nor he who has done
+this act, does he suffer any evil for this reason, that the act has
+ceased. In like manner then the whole, which consists of all the acts,
+which is our life, if it cease at its proper time, suffers no evil for
+this reason, that it has ceased; nor he who has terminated this series
+at the proper time, has he been ill dealt with. But the proper time and
+the limit nature fixes, sometimes as in old age the peculiar nature of
+man, but always the universal nature, by the change of whose parts the
+whole universe continues ever young and perfect.[A] And everything which
+is useful to the universal is always good and in season. Therefore the
+termination of life for every man is no evil, because neither is it
+shameful, since it is both independent of the will and not opposed to
+the general interest, but it is good, since it is seasonable, and
+profitable to and congruent with the universal. For thus too he is moved
+by the Deity who is moved in the same manner with the Deity, and moved
+towards the same thing in his mind.
+
+    [A] vii. 25.
+
+24. These three principles thou must have in readiness: In the things
+which thou doest, do nothing either inconsiderately or otherwise than as
+justice herself would act; but with respect to what may happen to thee
+from without, consider that it happens either by chance or according to
+providence, and thou must neither blame chance nor accuse providence.
+Second, consider what every being is from the seed to the time of its
+receiving a soul, and from the reception of a soul to the giving back of
+the same, and of what things every being is compounded, and into what
+things it is resolved. Third, if thou shouldst suddenly be raised up
+above the earth, and shouldst look down on human things, and observe the
+variety of them how great it is, and at the same time also shouldst see
+at a glance how great is the number of beings who dwell all around in
+the air and the ether, consider that as often as thou shouldst be raised
+up, thou wouldst see the same things, sameness of form and shortness of
+duration. Are these things to be proud of?
+
+25. Cast away opinion: thou art saved. Who then hinders thee from
+casting it away?
+
+26. When thou art troubled about anything, thou hast forgotten this,
+that all things happen according to the universal nature; and forgotten
+this, that a man's wrongful act is nothing to thee; and further thou
+hast forgotten this, that everything which happens, always happened so
+and will happen so, and now happens so everywhere; forgotten this too,
+how close is the kinship between a man and the whole human race, for it
+is a community, not of a little blood or seed, but of intelligence. And
+thou hast forgotten this too, that every man's intelligence is a god and
+is an efflux of the Deity;[A] and forgotten this, that nothing is a
+man's own, but that his child and his body and his very soul came from
+the Deity; forgotten this, that everything is opinion; and lastly thou
+hast forgotten that every man lives the present time only, and loses
+only this.
+
+    [A] See Epictetus, ii. 8, 9, etc.
+
+27. Constantly bring to thy recollection those who have complained
+greatly about anything, those who have been most conspicuous by the
+greatest fame or misfortunes or enmities or fortunes of any kind: then
+think where are they all now? Smoke and ash and a tale, or not even a
+tale. And let there be present to thy mind also everything of this sort,
+how Fabius Catellinus lived in the country, and Lucius Lupus in his
+gardens, and Stertinius at Briae, and Tiberius at Capreae, and Velius
+Rufus [or Rufus at Velia]; and in fine think of the eager pursuit of
+anything conjoined with pride;[A] and how worthless everything is after
+which men violently strain; and how much more philosophical it is for a
+man in the opportunities presented to him to show himself just,
+temperate, obedient to the gods, and to do this with all simplicity: for
+the pride which is proud of its want of pride is the most intolerable of
+all.
+
+    [A] [Greek: met' oiêseôs. Oiêsis kai typhos], Epict. i. 8, 6.
+
+28. To those who ask, Where hast thou seen the gods, or how dost thou
+comprehend that they exist and so worshippest them, I answer, in the
+first place, they may be seen even with the eyes;[A] in the second
+place, neither have I seen even my own soul, and yet I honor it. Thus
+then with respect to the gods, from what I constantly experience of
+their power, from this I comprehend that they exist, and I venerate
+them.
+
+    [A] "Seen even with the eyes." It is supposed that this may be
+    explained by the Stoic doctrine, that the universe is a god or
+    living being (iv. 40), and that the celestial bodies are gods
+    (viii. 19). But the emperor may mean that we know that the gods
+    exist, as he afterwards states it, because we see what they do;
+    as we know that man has intellectual powers, because we see
+    what he does, and in no other way do we know it. This passage
+    then will agree with the passage in the Epistle to the Romans
+    (i. _v_. 20), and with the Epistle to the Colossians (i. _v_.
+    15), in which Jesus Christ is named "the image of the invisible
+    god;" and with the passage in the Gospel of St. John (xiv. _v_.
+    9).
+
+    Gataker, whose notes are a wonderful collection of learning,
+    and all of it sound and good, quotes a passage of Calvin which
+    is founded on St. Paul's language (Rom. i. _v_. 20): "God by
+    creating the universe [or world, mundum], being himself
+    invisible, has presented himself to our eyes conspicuously in a
+    certain visible form." He also quotes Seneca (De Benef. iv. c.
+    8): "Quocunque te flexeris, ibi illum videbis occurrentem tibi:
+    nihil ab illo vacat, opus suum ipse implet." Compare also
+    Cicero, De Senectute (c. 22), Xenophon's Cyropaedia (viii. 7),
+    and Mem. iv. 3; also Epictetus, i. 6, de Providentia. I think
+    that my interpretation of Antoninus is right.
+
+29. The safety of life is this, to examine everything all through, what
+it is itself, that is its material, what the formal part; with all thy
+soul to do justice and to say the truth. What remains, except to enjoy
+life by joining one good thing to another so as not to leave even the
+smallest intervals between?
+
+30. There is one light of the sun, though it is interrupted by walls,
+mountains, and other things infinite. There is one common substance,[A]
+though it is distributed among countless bodies which have their several
+qualities. There is one soul, though it is distributed among infinite
+natures and individual circumscriptions [or individuals]. There is one
+intelligent soul, though it seems to be divided. Now in the things which
+have been mentioned, all the other parts, such as those which are air
+and matter, are without sensation and have no fellowship: and yet even
+these parts the intelligent principle holds together and the gravitation
+towards the same. But intellect in a peculiar manner tends to that which
+is of the same kin, and combines with it, and the feeling for communion
+is not interrupted.
+
+    [A] iv. 40.
+
+31. What dost thou wish--to continue to exist? Well, dost thou wish to
+have sensation, movement, growth, and then again to cease to grow, to
+use thy speech, to think? What is there of all these things which seems
+to thee worth desiring? But if it is easy to set little value on all
+these things, turn to that which remains, which is to follow reason and
+God. But it is inconsistent with honoring reason and God to be troubled
+because by death a man will be deprived of the other things.
+
+32. How small a part of the boundless and unfathomable time is assigned
+to every man, for it is very soon swallowed up in the eternal! And how
+small a part of the whole substance; and how small a part of the
+universal soul; and on what a small clod of the whole earth thou
+creepest! Reflecting on all this, consider nothing to be great, except
+to act as thy nature leads thee, and to endure that which the common
+nature brings.
+
+33. How does the ruling faculty make use of itself? for all lies in
+this. But everything else, whether it is in the power of thy will or
+not, is only lifeless ashes and smoke.
+
+34. This reflection is most adapted to move us to contempt of death,
+that even those who think pleasure to be a good and pain an evil still
+have despised it.
+
+35. The man to whom that only is good which comes in due season, and to
+whom it is the same thing whether he has done more or fewer acts
+conformable to right reason, and to whom it makes no difference whether
+he contemplates the world for a longer or a shorter time--for this man
+neither is death a terrible thing (iii. 7; vi. 23; x. 20; xii. 23).
+
+36. Man, thou hast been a citizen in this great state [the world];[A]
+what difference does it make to thee whether for five years [or three]?
+for that which is conformable to the laws is just for all. Where is the
+hardship then, if no tyrant nor yet an unjust judge sends thee away
+from the state, but nature, who brought thee into it? the same as if a
+praetor who has employed an actor dismisses him from the stage.[B]--"But
+I have not finished the five acts, but only three of them."--Thou sayest
+well, but in life the three acts are the whole drama; for what shall be
+a complete drama is determined by him who was once the cause of its
+composition, and now of its dissolution: but thou art the cause of
+neither. Depart then satisfied, for he also who releases thee is
+satisfied.
+
+    [A] ii. 16; iii. 11; iv. 29.
+
+    [B] iii. 8; xi. 1.
+
+
+
+
+INDEXES.
+
+
+INDEX OF TERMS.
+
+
+[Greek: adiaphora] (indifferentia, Cicero, Seneca, Epp. 82); things
+  indifferent, neither good nor bad; the same as [Greek: mesa].
+
+[Greek: aischros] (turpis, Cic.), ugly; morally ugly.
+
+[Greek: aitia], cause.
+
+[Greek: aitiôdes], [Greek: aition], [Greek: to], the formal or formative
+  principle, the cause.
+
+[Greek: akoinônêtos], unsocial.
+
+[Greek: anaphora], reference, relation to a purpose.
+
+[Greek: anypexairetôs], unconditionally.
+
+[Greek: aporroia], efflux.
+
+[Greek: aproaireta], [Greek: ta], the things which are not in our will
+  or power.
+
+[Greek: archê], a first principle.
+
+[Greek: atomoi] (corpora individua, Cic.), atoms.
+
+[Greek: autarkeia] est quae parvo contenta omne id respuit quod abundat
+  (Cic.); contentment.
+
+[Greek: autarkes], sufficient in itself; contented.
+
+[Greek: aphormai], means, principles. The word has also other
+  significations in Epictetus. Index ed. Schweig.
+
+[Greek: gignomena], [Greek: ta], things which are produced, come into
+  existence.
+
+[Greek: daimôn], god, god in man, man's intelligent principle.
+
+[Greek: diathesis], disposition, affection of the mind.
+
+[Greek: diairesis], division of things into their parts, dissection,
+  resolution, analysis.
+
+[Greek: dialektikê], ars bene disserendi et vera ac falsa dijudicandi
+  (Cic.).
+
+[Greek: dialysis], dissolution, the opposite of [Greek: sygkrisis].
+
+[Greek: dianoia], understanding; sometimes, the mind generally,
+  the whole intellectual power.
+
+[Greek: dogmata] (decreta, Cic.), principles.
+
+[Greek: dynamis noera], intellectual faculty.
+
+[Greek: enkrateia], temperance, self-restraint.
+
+[Greek: eidos] in divisione formae sunt, quas Graeci [Greek: eidê]
+  vocant; nostri, si qui haec forte tractant, species appellant (Cic.).
+  But [Greek: eidos] is used by Epictetus and Antoninus less exactly and
+  as a general term, like _genus_. Index Epict. ed. Schweig.--[Greek:
+  Hôs de ge ahi prôtai ousiai pros ta alla echousin, outô kai to eidos
+  pros to genos echei hypokeitai gar to eidos tô genei]. (Aristot. Cat.
+  c. 5.)
+
+[Greek: eimarmenê] (fatalis necessitas, fatum, Cic.), destiny,
+  necessity.
+
+[Greek: ekkliseis], aversions, avoidance, the turning away from
+  things; the opposite of [Greek: orexeiz.]
+
+[Greek: empsycha, ta] things which have life.
+
+[Greek: energeia], action, activity.
+
+[Greek: ennoia], [Greek: ennoiai], notio, notiones (Cic.), or "notitiae
+  rerum;" notions of things. (Notionem appello quam Graeci tum [Greek:
+  ennoian], tum [Greek: prolêpsin], Cic.).
+
+[Greek: enôsis], [Greek: ê], the unity.
+
+[Greek: epistrophê], attention to an object.
+
+[Greek: euthymia], animi tranquillitas (Cic.).
+
+[Greek: eumenes], [Greek: to], [Greek: eumeneia], benevolence; [Greek:
+  eumenês] sometimes means well-contented.
+
+[Greek: eunoia], benevolence.
+
+[Greek: exousia], power, faculty.
+
+[Greek: epakolouthêsin], [Greek: kata], by way of sequence.
+
+[Greek: hêgemonikon], [Greek: to], the ruling faculty or part; principatus
+  (Cic.).
+
+[Greek: theôrêmata], percepta (Cic.), things perceived, general
+  principles.
+
+[Greek: kathêkein], [Greek: to], duty, "officium."
+
+[Greek: kalos], beautiful.
+
+[Greek: katalêpsis], comprehension; cognitio, perceptio, comprehensio
+  (Cic.).
+
+[Greek: kataskeuê], constitution.
+
+[Greek: katorthôseis, katorthômata]; recta, recte facta (Cic.); right
+  acts, those acts to which we proceed by the right or straight road.
+
+[Greek: kosmos], order, world, universe.
+
+[Greek: kosmos, ho olos], the universe, that which is the One and
+  the all (vi. 25).
+
+[Greek: krima], a judgment.
+
+[Greek: kyrieuon, to endon], that which rules within (iv. 1), the same
+  as [Greek: to hêgemonikon]. Diogenes Laertius vii., Zeno. [Greek:
+  hêgemonikon de einai to kyriôtaton tês psychês].
+
+[Greek: logika, ta], the things which have reason.
+
+[Greek: logikos], rational.
+
+[Greek: logos], reason.
+
+[Greek: logos spermatikos], seminal principle.
+
+[Greek: mesa, ta], things indifferent, viewed with respect to
+  virtue.
+
+[Greek: noeros], intellectual.
+
+[Greek: nomos], law.
+
+[Greek: nous], intelligence, understanding.
+
+[Greek: oiêsis], arrogance, pride. It sometimes means in Antoninus
+  the same as [Greek: typhos]; but it also means "opinion."
+
+[Greek: oikonomia] (dispositio, ordo, Cic.) has sometimes the peculiar
+  sense of artifice, or doing something with an apparent purpose
+  different from the real purpose.
+
+[Greek: holon, to], the universe, the whole: [Greek: hê tôn olôn physis].
+
+[Greek: onta, ta], things which exist; existence, being.
+
+[Greek: orexis], desire of a thing, which is opposed to [Greek: ekklisis],
+aversion.
+
+[Greek: hormê], movement towards an object, appetite; appetitio,
+naturalis appetitus, appetitus animi (Cic.).
+
+[Greek: ousia], substance (vi. 49). Modern writers sometimes incorrectly
+  translate it "essentia." It is often used by Epictetus in the same
+  sense as [Greek: hylê]. Aristotle (Cat. c. 5) defines [Greek: ousia],
+  and it is properly translated "substantia" (ed. Jul. Pacius).
+  Porphyrius (Isag. c. 2): [Greek: hê ousia anôtatô ousa tô mêden pro
+  autês genos hên to genikôtaton].
+
+[Greek: parakolouthêtikê dynamis, hê], the power which enables us
+  to observe and understand.
+
+[Greek: peisis], passivity, opposed to [Greek: energeia]: also, affect.
+
+[Greek: peristaseis], circumstances, the things which surround
+  us; troubles, difficulties.
+
+[Greek: peprômenê, hê], destiny.
+
+[Greek: proairesis], purpose, free will (Aristot. Rhet. i. 13).
+
+[Greek: proaireta, ta], things which are within our will or power.
+
+[Greek: proairetikon, to], free will.
+
+[Greek: prothesis], a purpose, proposition.
+
+[Greek: pronoia] (providentia, Cic.), providence.
+
+[Greek: skopos], object, purpose.
+
+[Greek: stoicheion], element.
+
+[Greek: synkatathesis] (assensio, approbatio, Cic.), assent; [Greek:
+  synkatatheseis] (probationes, Gellius, xix. 1).
+
+[Greek: synkrimata], things compounded (ii. 3).
+
+[Greek: synkrisis], the act of combining elements out of which
+  a body is produced, combination.
+
+[Greek: synthesis], ordering, arrangement (compositio).
+
+[Greek: systêma], system, a thing compounded of parts which
+  have a certain relation to one another.
+
+[Greek: hylê], matter, material.
+
+[Greek: hylikon, to], the material principle.
+
+[Greek: hypexairesis], exception, reservation; [Greek: meth'
+  hypexaireseôs], conditionally.
+
+[Greek: hypothesis], material to work on; thing to employ the reason on;
+  proposition, thing assumed as matter for argument and to lead to
+  conclusions. (Quaestionum duo sunt genera; alterum infinitum, definitum
+  alterum. Definitum est, quod [Greek: hypothesin] Graeci, nos
+  _causam_: infinitum, quod [Greek: thesin] illi appellant, nos
+  _propositum_ possumus nominare. Cic. See Aristot. Anal. Post.
+  i. c. 2).
+
+[Greek: hypokeimena, ta], things present or existing, vi. 4; or
+  things which are a basis or foundation.
+
+[Greek: hypolêpsis], opinion.
+
+[Greek: hypostasis], basis, substance, being, foundation (x. 5).
+  Epictetus has [Greek: to hypostatikon kai ousiôdes]. (Justinus
+  ad Diogn. c. 2.)
+
+[Greek: hyphistasthai], to subsist, to be.
+
+[Greek: phantasiai] (visus, Cic.); appearances, thoughts, impressions
+  (visa animi, Gellius, xix. 1): [Greek: phantasia esti
+  typôsis en psychê].
+
+[Greek: phantasma], seems to be used by Antoninus in the same
+  sense as [Greek: phantasia]. Epictetus uses only [Greek: phantasia].
+
+[Greek: phantaston], that which produces a [Greek: phantasia: phantaston
+  to tepsiêkos tên phantasian aisthêton]
+
+[Greek: physis], nature.
+
+[Greek: physis hê tôn olôn], the nature of the universe.
+
+[Greek: psychê], soul, life, living principle.
+
+[Greek: psychê logikê, noera], a rational soul, an intelligent soul
+
+
+
+
+GENERAL INDEX.
+
+*** The paragraphs (par.) and lines (l.) are those of the sections.
+
+
+Active, man is by nature, ix. 16.
+
+Advice from the good to be taken, vii. 21; viii. 16.
+
+Affectation, vii. 60; viii. 30; xi. 18 (par. 9), 19.
+
+Anger discouraged, vi. 26, 27; xi. 18.
+
+Anger, offenses of, ii. 10.
+
+Anger, uselessness of, v. 28; viii. 4.
+
+Appearances not to be regarded, v. 36; vi. 3, 13.
+
+Astonishment should not be felt at any thing that happens, viii. 15;
+  xii. 1 (sub fine), 13.
+
+Attainment, what is within every one's, vii. 67; viii. 8.
+
+Attention to what is said or done, vi. 53; vii. 4, 30; viii. 22.
+
+
+Bad, the, ii. 1.
+
+Beautiful, the, ii. 1.
+
+
+Casual. _See_ Formal.
+
+Change keeps the world ever new, vii. 25; viii. 50 (l. 13); xii. 23 (l.
+  10).
+
+Change, law of, iv. 3 (sub f.), 36, v. 13, 23; vi. 4, 15, 36; vii. 18;
+  viii. 6; ix. 19, 28 (par. 2), 35; x. 7, 18; xii. 21.
+
+Change, no evil in, iv. 42.
+
+Christians, the xi. 3.
+
+Circle, things come round in a, ii. 14.
+
+Comedy, new, xi. 6.
+
+Comedy, Old, xi. 6.
+
+Complaining, uselessness of, viii. 17, 50.
+
+Connection. _See_ Universe.
+
+Conquerers are robbers, x. 10.
+
+Contentment. _See_ Resignation.
+
+Co-operation. _See_ Mankind and Universe.
+
+Daemon, the, ii. 13, 17; iii. 6 (l. 8), 7, 16 (l. 18); v. 10 (sub f.)
+  27; xii. 3 (sub. f.).
+
+Death, ii. 11, 12, 17; iii. 3, 7; iv. 5; v. 33; vi. 2, 24, 28; vii. 32;
+  viii. 20, 58; ix. 3, 21; x. 36; xii. 23, 34, 35.
+
+Death inevitable, iii. 3; iv. 3 (l. 22), 6, 32, 48, 50; v. 33; vi. 47;
+  viii. 25, 31.
+
+Desire, offenses of, ii. 10.
+
+Destiny, iii. 11 (l. 19); iv. 26; v. 8 (l. 13, etc.), 24; vii. 57; x. 5.
+
+Discontent. _See_ Resignation.
+
+Doubts discussed, vi. 10; vii. 75; ix. 28, 39; xii. 5, 14.
+
+Duty, all-importance of, vi. 2, 22; x. 22.
+
+
+Earth, insignificance of the, iii. 10; iv. 3 (par. 1, sub f.); vi. 36;
+  viii. 21; xii. 32.
+
+Earthly things, transitory nature of, ii. 12, 17; iv. 32, 33, 35, 48; v.
+  23; vi. 15, 36; vii. 21, 34; viii. 21, 25; x. 18, 31; xii. 27.
+
+Earthly things, worthlessness of, ii. 12; v. 10, 33; vi. 15; vii. 3; ix.
+  24, 36; xi. 2; xii. 27.
+
+Equanimity, x. 8.
+
+Example, we should not follow bad, vi. 6; vii. 65.
+
+Existence, meanness of, viii. 24.
+
+Existence, the object of, v. 1; viii. 19.
+
+External things cannot really harm a man, or affect the soul, ii, 11 (l.
+  22); iv. 3 (par. 2, sub f.); 8, 39, 49 (par. 2); v. 35; vii. 64;
+  viii. 1 (sub f.); 32, 51 (par. 2); ix. 31; x. 33.
+
+
+Failure, x. 12.
+
+Fame, worthlessness of, iii. 10; iv. 3 (l. 45), 19, 33 (l. 10); v. 33;
+  vi. 16, 18; vii. 34; viii. 1, 44; ix. 30.
+
+Fear, what we ought to, xii. 1 (l. 18).
+
+Fellowship. _See_ Mankind.
+
+Few things necessary for a virtuous and happy life, ii. 5; iii. 10; vii.
+  67; x. 8 (l. 22).
+
+Flattery, xi. 18 (par. 10).
+
+Formal, the, and the material, iv. 21 (par. 2); v. 13; vii. 10, 29;
+  viii. 11; ix. 25; xii. 8, 10, 18.
+
+Future, we should not be anxious about the, vii. 8; viii. 11; ix. 25;
+  xii. 1.
+
+
+Gods, perfect justice of the, xii. 5 (par. 2).
+
+Gods, the, vi. 44; xii. 28.
+
+Gods, the, cannot be evil, ii. 11; vi. 44.
+
+Good, the, ii. 1.
+
+
+Habit of thought, v. 16.
+
+Happiness, what is true, v. 9 (sub f.), 34; viii. 1; x. 33.
+
+Help to be accepted from others, xii. 7.
+
+Heroism, true, xi. 18 (par. 10).
+
+
+Ignorance. _See_ Wrong-doing.
+
+Independence. _See_ Self-reliance.
+
+Indifferent things, ii. 11 (sub f.); ix. 39; vi 32; ix, 1; (l. 30).
+
+Individual, the. _See_ Interests.
+
+Infinity. _See_ Time.
+
+Ingratitude. _See_ Mankind.
+
+Injustice, ix. 1.
+
+Intelligent soul, rational beings participate in the same, iv. 40; ix.
+  8, 9; x. 1 (l. 15); xii. 26, 30.
+
+Interests of the whole and the individual identical, iv. 23; v. 8 (l.
+  34); vi. 45, 54; x. 6, 20, 33 (sub f.); xii. 23 (l. 12).
+
+
+Justice, v. 34; x. 11; xi. 10.
+
+Justice and reason identical, xi. 1 (sub f.).
+
+Justice prevails everywhere, iv. 10.
+
+
+Leisure, we ought to have some, viii. 51.
+
+Life, a good, everywhere possible, v. 16.
+
+Life can only be lived once, ii. 14; x. 31 (l. 11).
+
+Life, shortness of, ii. 4, 17; iii. 10, 14; iv. 17, 48 (sub f.). 50; vi.
+  15, 36, 56; x. 31, 34.
+
+Life to be made a proper use of, without delay, ii. 4; iii. 1, 14; iv.
+  17, 37; vii. 56; viii. 22; x. 31 (l. 14); xii. 1 (l. 18).
+
+Life, whether long or short, matters not, vi. 49; ix. 33; xii. 36.
+
+
+Magnanimity, x. 8.
+
+Mankind, co-operation and fellowship of, one with another; ii. 1 (l.
+  11), 16; iii. 4 (sub f.); 11 (sub f.); iv. 4, 33 (sub f.); v.
+  16 (l. 11), 20; vi. 7, 14 (sub f.), 23, 39; vii. 5, 13, 22, 55;
+  viii. 12, 26, 34, 43, 59; ix. 1, 9 (sub f.), 23, 31, 42 (sub.
+  f.); x. 36, (l. 16); xi. 8, 21; xii. 20.
+
+Mankind, folly and baseness of, v. 10 (l. 9); ix. 2, 3 (l. 13), 29; x.
+  15, 19.
+
+Mankind, ingratitude of, x. 36.
+
+Material, the. _See_ Formal.
+
+
+Nature, after products of, iii. 2; vi. 36.
+
+Nature, bounds fixed by, v. 1.
+
+Nature, man formed by, to bear all that happens to him, v. 18; viii. 46.
+
+Nature, nothing evil, which is according to, ii. 17 (sub f.); vi. 33.
+
+Nature of the universe. _See_ Universe, nothing that happens is contrary
+  to the nature of the.
+
+Nature, perfect beauty of, iii. 2; vi. 36.
+
+Nature, we should live according to, iv. 48 (sub. f.), 51; v. 3. 25; vi.
+  16 (l. 12); vii. 15, 55; viii. 1, 54; x. 33.
+
+New, nothing, under the sun, ii. 14 (l. 11); iv. 44; vi. 37, 46; vii. 1,
+  49; viii. 6; ix. 14; x. 27; xi. 1.
+
+
+Object, we should always act with a view to some, ii. 7, 16 (l. 12);
+  iii. 4; iv. 2; viii. 17; x. 37; xi. 21; xii. 20.
+
+Obsolete, all things become, iv. 33.
+
+Omissions, sins of, ix. 5.
+
+Opinion, iv. 3 (par. 2) (sub f.), 7, 12, 39; vi. 52, 57; vii. 2, 14, 16,
+  26, 68; viii. 14, 29, 40, 47, 49; ix. 13, 29 (l. 12), 32, 42
+  (l. 21); x. 3; xi. 16, 18; xii. 22, 25.
+
+Others' conduct not to be inquired into, iii. 4; iv. 18; v. 25.
+
+Others, opinion of, to be disregarded, viii. 1 (l. 12); x. 8 (l. 12),
+  11; xi. 13; xii. 4.
+
+Others, we should be lenient towards, ii. 13 (sub f.); iii. 11 (sub f.);
+  iv. 3 (l. 16); v. 33 (l. 17); vi. 20, 27; vii. 26, 62, 63, 70;
+  ix. 11, 27; x. 4; xi. 9, 13, 18; xii. 16.
+
+Others, we should examine the ruling principles of; iv. 38; ix. 18, 22,
+  27, 34.
+
+Ourselves often to blame for expecting men to act contrary to their
+  nature, ix. 42 (l. 31).
+
+Ourselves, reformation should begin with, xi. 29.
+
+Ourselves, we should judge, x. 30; xi. 18 (par. 4).
+
+
+Pain, vii. 33, 64; viii. 28.
+
+Perfection not to be expected in this world, ix. 29 (l. 7).
+
+Perseverance, v. 9; x. 12.
+
+Persuasion, to be used, vi. 50.
+
+Perturbation, vi. 16 (sub f.); viii. 58; ix. 31.
+
+Pessimism, ix. 35.
+
+Philosophy, v. 9; vi. 12; ix. 41 (l. 15).
+
+Pleasure, he who pursues, is guilty of impiety, ix. 1 (l. 24).
+
+Pleasures are enjoyed by the bad, vi. 34; ix. 1 (l. 30).
+
+Power, things in our own, v. 5, 10 (sub f.); vi. 32, 41, 52, 58; vii. 2,
+  14, 54, 68; x. 32, 33.
+
+Power, things not in our own, v. 33 (sub f.); vi. 41.
+
+Practice is good, even in things which we despair of accomplishing, xii.
+  6.
+
+Praise, worthlessness of, iii. 4 (sub f.); iv. 20: vi. 16, 59; vii. 62;
+  viii. 52, 53; ix. 34.
+
+Prayer, the right sort of, v. 7; ix. 40.
+
+Present time the only thing a man really possesses, ii. 14; iii. 10;
+  viii. 44; xii. 3 (sub f.)
+
+Procrastination, _See_ Life to be made a proper use of, etc.
+
+Puppet pulled by strings of desire, ii. 2; iii. 16; vi. 16, 28; vii. 3,
+  29; xii. 19.
+
+
+Rational soul. _See_ Ruling part.
+
+Rational soul, spherical form of the, viii. 41 (sub f.); xi. 12; xii. 3
+  (and _see_ Ruling part).
+
+Reason, all-prevailing, v. 32; vi. 1, 40.
+
+Reason and nature identical, vii. 11.
+
+Reason the, can adapt everything that happens to its own use, v. 20; vi.
+  8; vii. 68 (l. 16); viii. 35; x. 31 (sub f.).
+
+Reason, we should live according to. _See_ Nature.
+
+Repentance does not follow renouncement of pleasure, viii. 10.
+
+Resignation and contentment, iii. 4 (l. 27, etc.), 16 (l. 10, etc.); iv.
+  23, 31, 33 (sub f.), 34; v. 8 (sub f.), 33 (l. 16); vi. 16 (sub f.),
+  44, 49; vii. 27, 57; ix. 37; x. 1, 11, 14, 25, 28, 35.
+
+Revenge, best kind of, vi. 6.
+
+Rising from bed, v. 1; viii. 11.
+
+Ruling part, the, ii. 2; iv. 11, 19, 21, 26; vi. 14, 35; vii. 16, 55
+  (par. 2); viii. 45, 48, 56, 57, 60, 61; ix. 15, 26; x. 24,
+  33 (l. 21), 38; xi. 1, 19, 20; xii. 3, 14.
+
+
+Self-reliance and steadfastness of soul, iii. 5 (sub f.), 12; iv. 14, 29
+  (l. 5), 49 (par. 1); v. 3, 34 (l. 5); vi. 44 (l. 15); vii. 12, 15; ix.
+  28 (l. 8), 29 (sub f.); xii. 14.
+
+Self-restraint, v. 33 (sub f.).
+
+Self, we should retire into, iv. 3 (l. 4 and par. 2); vii. 28, 33, 59;
+  viii. 48.
+
+Senses, movements of the, to be disregarded, v. 31 (l. 10); vii. 55
+  (par. 2); viii. 26, 39; x. 8 (l. 13); xi. 19; xii. 1 (l. 18).
+
+Sickness, behavior in, ix. 41.
+
+Social. _See_ Mankind.
+
+Steadfastness of soul. _See_ Self-reliance.
+
+Substance, the universal, iv. 40; v. 24; vii. 19, 23; xii. 30.
+
+Suicide, v. 29; viii. 47 (sub f.); x. 8 (l. 35).
+
+
+Time compared to a river, iv. 43.
+
+Time, infinity of, iv. 3 (l. 35), 50 (sub f.); v. 24; ix. 32; xii. 7,
+  32.
+
+Tragedy, xi. 6.
+
+Tranquillity of soul, iv. 3; vi. 11; vii. 68; viii. 28.
+
+
+Ugly, the, ii. 1.
+
+Unintelligible things, v. 10.
+
+Universe, harmony of the, iv. 27, 45; v. 8 (l. 14).
+
+Universe, intimate connection and co-operation of all things in the, one
+  with another, ii. 3, 9; iv. 29; v. 8, 30; vi. 38, 42, 43; vii. 9, 19,
+  68 (sub f.); viii. 7; ix. 1; x. 1.
+
+Universe, nothing that dies falls out of the, viii. 18, 50 (l. 13); x. 7
+  (l. 25).
+
+Universe, nothing that happens is contrary to the nature of the, v. 8,
+  10 (sub f.); vi. 9, 58; viii. 5; xii. 26.
+
+Unnecessary things, v. 45.
+
+Unnecessary thoughts, words, and actions, iii. 4; iv. 24.
+
+
+Vain professions, x. 16; xi. 15.
+
+Virtue, vi. 17.
+
+Virtue its own reward, v. 6; vii. 73; ix. 42 (l. 47); xi. 4.
+
+Virtue, omnipotence of, iv. 16.
+
+Virtue, pleasure in contemplating, vi. 48.
+
+
+Whole, integrity of the, to be preserved, v. 8 (sub f.).
+
+Whole, the. _See_ Interests.
+
+Wickedness has always existed, vii. 1.
+
+Wickedness must exist in the world, viii. 15, 50; ix. 42; xi. 18 (par.
+  ii); xii. 16.
+
+Worst evil, the, ix. 2 (l. 9.)
+
+Worth and importance, things of real, iv. 33 (sub f.); v. 10 (l. 16);
+  vi. 16, 30 (l. 7), 47 (sub f.); vii. 20, 44, 46, 58, 66; viii. 2,
+  3, 5; ix. 6, 12; x. 8 (l. 27), 11; xii. 1, 27, 31, 33.
+
+Wrong-doing cannot really harm any one, vii. 22; viii. 55; ix. 42 (l.
+  25); x. 13 (par. 1); xi. 18 (par. 7).
+
+Wrong-doing injures the wrong-doer, iv. 26; ix. 4, 38; xi. 18 (par. 3).
+
+Wrong-doing owing to ignorance, ii. 1, 13; vi. 27; vii. 22, 26, 62, 63;
+  xi. 18 (par. 3); xii. 22.
+
+Wrong-doing to be left where it is, vii. 29; ix. 20.
+
+
+
+
+THE END.
+
+
+
+
+
+End of the Project Gutenberg EBook of Thoughts of Marcus Aurelius Antoninus
+by Marcus Aurelius Antoninus
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+Marcus Aurelius Antoninus, by George Long.</title>
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+
+The Project Gutenberg EBook of Thoughts of Marcus Aurelius Antoninus
+by Marcus Aurelius Antoninus
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Thoughts of Marcus Aurelius Antoninus
+
+Author: Marcus Aurelius Antoninus
+
+Translator: George Long
+
+Editor: George Long
+
+Release Date: May 22, 2005 [EBook #15877]
+
+Language: English
+
+Character set encoding: ISO-8859-1
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THOUGHTS OF MARCUS AURELIUS ***
+
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+Johnson and the Online Distributed Proofreading Team at
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+</pre>
+
+
+<h1>THE THOUGHTS</h1>
+
+<h2>OF</h2>
+
+<h2>THE EMPEROR</h2>
+
+<h1>MARCUS AURELIUS ANTONINUS</h1>
+
+<h3>GEORGE LONG</h3>
+
+<p><br />
+</p>
+
+<p><br />
+
+</p>
+<div class="ctr">
+   <a id="antoninus" name="antoninus"></a>
+   <img src="images/antoninus.jpg"
+      alt="MARCUS AURELIUS ANTONINUS."
+      title="MARCUS AURELIUS ANTONINUS." />
+   <p class="caption">MARCUS AURELIUS ANTONINUS</p>
+</div>
+
+<p><br />
+</p>
+
+<div class="ctr">
+   <a id="front" name="front"></a>
+   <img src="images/front_page.png"
+      alt="Front Page."
+      title="Front Page." />
+   <p class="caption">Front Page</p>
+</div>
+
+<h2>CONTENTS.</h2>
+
+<ul class="TOC">
+<li>BIOGRAPHICAL SKETCH<span class=
+"tocright"><a href="#BIOGRAPHICAL_SKETCH">9</a></span></li>
+
+<li>PHILOSOPHY OF MARCUS AURELIUS ANTONINUS<span class=
+"tocright"><a href="#THE_PHILOSOPHY">45</a></span></li>
+
+<li>THE THOUGHTS<span class="tocright"><a href=
+"#THE_THOUGHTS">99</a></span></li>
+
+<li>INDEX OF TERMS<span class="tocright"><a href=
+"#INDEX_OF_TERMS">305</a></span></li>
+
+<li>GENERAL INDEX<span class="tocright"><a href=
+"#GENERAL_INDEX">311</a></span></li>
+</ul>
+
+<hr style="width: 65%;" />
+<h2><a name="BIOGRAPHICAL_SKETCH" id=
+"BIOGRAPHICAL_SKETCH" /> </a>BIOGRAPHICAL SKETCH</h2>
+
+<h2>OF</h2>
+
+<h2>MARCUS AURELIUS ANTONINUS.</h2>
+
+
+<p>M. Antoninus was born at Rome, A.D. 121, on the 26th of April.
+His father, Annius Verus, died while he was praetor. His mother was
+Domitia Calvilla, also named Lucilla. The Emperor T. Antoninus Pius
+married Annia Galeria Faustina, the sister of Annius Verus, and was
+consequently the uncle of M. Antoninus. When Hadrian adopted
+Antoninus Pius and declared him his successor in the empire,
+Antoninus Pius adopted both L. Ceionius Commodus, the son of Aelius
+Caesar, and M. Antoninus, whose original name was M. Annius Verus.
+Antoninus then took the name of M. Aelius Aurelius Verus, to which
+was added the title of Caesar in A.D. 139: the name Aelius belonged
+to Hadrian's family, and Aurelius was the name of Antoninus Pius.
+When M. Antoninus became Augustus, he dropped the name of Verus and
+took the name of Antoninus. Accordingly he is generally named M.
+Aurelius Antoninus, or simply M. Antoninus.</p>
+
+<p>The youth was most carefully brought up. He thanks the gods (<a
+href="#i._17">i. 17</a>) that he had good grandfathers, good
+parents, a good sister, good teachers, good associates, good
+kinsmen and friends, nearly everything good. He had the happy
+fortune to witness the example of his uncle and adoptive father
+Antoninus Pius, and he has recorded in his word (<a href=
+"#i._16">i. 16</a>; <a href="#vi._30">vi. 30</a>) the virtues of
+the excellent man and prudent ruler. Like many young Romans he
+tried his hand at poetry and studied rhetoric. Herodes Atticus and
+M. Cornelius Fronto were his teachers in eloquence. There are
+extant letters between Fronto and Marcus,<a name="FNanchor_A_1" id=
+"FNanchor_A_1" /><a href="#Footnote_A_1" class="fnanchor">[A]</a>
+which show the great affection of the pupil for the master, and the
+master's great hopes of his industrious pupil. M. Antoninus
+mentions Fronto (<a href="#i._11">i. 11</a>) among those to whom
+he was indebted for his education.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_1" id="Footnote_A_1" /><a href=
+"#FNanchor_A_1">[A]</a> M. Cornelii
+Frontonis Reliquiae, Berlin, 1816. There are a few letters between
+Fronto and Antoninus Pius.</p>
+</div>
+
+<p>When he was eleven years old, he assumed the dress of
+philosophers, something plain and coarse, became a hard student,
+and lived a most laborious, abstemious life, even so far as to
+injure his health. Finally, he abandoned poetry and rhetoric for
+philosophy, and he attached himself to the sect of the Stoics. But
+he did not neglect the study of law, which was a useful preparation
+for the high place which he was designed to fill. His teacher was
+L. Volusianus Maecianus, a distinguished jurist. We must suppose
+that he learned the Roman discipline of arms, which was a necessary
+part of the education of a man who afterwards led his troops to
+battle against a warlike race.</p>
+
+<p>Antoninus has recorded in his first book the names of his
+teachers, and the obligations which he owed to each of them. The
+way in which he speaks of what he learned from them might seem to
+savor of vanity or self-praise, if we look carelessly at the way in
+which he has expressed himself; but if any one draws this
+conclusion, he will be mistaken. Antoninus means to commemorate the
+merits of his several teachers, what they taught, and what a pupil
+might learn from them. Besides, this book, like the eleven other
+books, was for his own use; and if we may trust the note at the end
+of the first book, it was written during one of M. Antoninus'
+campaigns against the Quadi, at a time when the commemoration of
+the virtues of his illustrious teachers might remind him of their
+lessons and the practical uses which he might derive from them.</p>
+
+<p>Among his teachers of philosophy was Sextus of Chaeroneia, a
+grandson of Plutarch. What he learned from this excellent man is
+told by himself (<a href="#i._9">i. 9</a>). His favorite teacher
+was Q. Junius Rusticus (<a href="#i._7">i. 7</a>), a philosopher,
+and also a man of practical good sense in public affairs. Rusticus
+was the adviser of Antoninus after he became emperor. Young men who
+are destined for high places are not often fortunate in those who
+are about them, their companions and teachers; and I do not know
+any example of a young prince having had an education which can be
+compared with that of M. Antoninus. Such a body of teachers
+distinguished by their acquirements and their character will hardly
+be collected again; and as to the pupil, we have not had one like
+him since.</p>
+
+<p>Hadrian died in July A.D. 138, and was succeeded by Antoninus
+Pius. M. Antoninus married Faustina, his cousin, the daughter of
+Pius, probably about A.D. 146, for he had a daughter born in 147.
+He received from his adoptive father the title of Caesar, and was
+associated with him in the administration of the state. The father
+and the adopted son lived together in perfect friendship and
+confidence. Antoninus was a dutiful son, and the emperor Pius loved
+and esteemed him.</p>
+
+<p>Antoninus Pius died in March, A.D. 161. The Senate, it is said,
+urged M. Antoninus to take the sole administration of the empire,
+but he associated with himself the other adopted son of Pius, L.
+Ceionius Commodus, who is generally called L. Verus. Thus Rome for
+the first time had two emperors. Verus was an indolent man of
+pleasure, and unworthy of his station. Antoninus however bore with
+him, and it is said Verus had sense enough to pay to his colleague
+the respect due to his character. A virtuous emperor and a loose
+partner lived together in peace, and their alliance was
+strengthened by Antoninus giving to Verus for wife his daughter
+Lucilla.</p>
+
+<p>The reign of Antoninus was first troubled by a Parthian war, in
+which Verus was sent to command; but he did nothing, and the
+success that was obtained by the Romans in Armenia and on the
+Euphrates and Tigris was due to his generals. This Parthian war
+ended in A.D. 165. Aurelius and Verus had a triumph (A.D. 166) for
+the victories in the East. A pestilence followed, which carried off
+great numbers in Rome and Italy, and spread to the west of
+Europe.</p>
+
+<p>The north of Italy was also threatened by the rude people beyond
+the Alps, from the borders of Gallia to the eastern side of the
+Hadriatic. These barbarians attempted to break into Italy, as the
+Germanic nations had attempted near three hundred years before; and
+the rest of the life of Antoninus, with some intervals, was
+employed in driving back the invaders. In 169 Verus suddenly died,
+and Antoninus administered the state alone.</p>
+
+<p>During the German wars Antoninus resided for three years on the
+Danube at Carnuntum. The Marcomanni were driven out of Pannonia and
+almost destroyed in their retreat across the Danube; and in A.D.
+174 the emperor gained a great victory over the Quadi.</p>
+
+<p>In A.D. 175, Avidius Cassius, a brave and skilful Roman
+commander who was at the head of the troops in Asia, revolted, and
+declared himself Augustus. But Cassius was assassinated by some of
+his officers, and so the rebellion came to an end. Antoninus showed
+his humanity by his treatment of the family and the partisans of
+Cassius; and his letter to the Senate, in which he recommends
+mercy, is extant. (Vulcatius, Avidius Cassius, c. 12.)</p>
+
+<p>Antoninus set out for the East on hearing of Cassius' revolt.
+Though he appears to have returned to Rome in A.D. 174, he went
+back to prosecute the war against the Germans, and it is probable
+that he marched direct to the East from the German war. His wife
+Faustina, who accompanied him into Asia, died suddenly at the foot
+of the Taurus, to the great grief of her husband. Capitolinus, who
+has written the life of Antoninus, and also Dion Cassius, accuses
+the empress of scandalous infidelity to her husband, and of
+abominable lewdness. But Capitolinus says that Antoninus either
+knew it not or pretended not to know it. Nothing is so common as
+such malicious reports in all ages, and the history of imperial
+Rome is full of them. Antoninus loved his wife, and he says that
+she was "obedient, affectionate, and simple." The same scandal had
+been spread about Faustina's mother, the wife of Antoninus Pius,
+and yet he too was perfectly satisfied with his wife. Antoninus
+Pius says after her death, in a letter to Fronto, that he would
+rather have lived in exile with his wife than in his palace at Rome
+without her. There are not many men who would give their wives a
+better character than these two emperors. Capitolinus wrote in the
+time of Diocletian. He may have intended to tell the truth, but he
+is a poor, feeble biographer. Dion Cassius, the most malignant of
+historians, always reports, and perhaps he believed, any scandal
+against anybody.</p>
+
+<p>Antoninus continued his journey to Syria and Egypt, and on his
+return to Italy through Athens he was initiated into the Eleusinian
+mysteries. It was the practice of the emperor to conform to the
+established rites of the age, and to perform religious ceremonies
+with due solemnity. We cannot conclude from this that he was a
+superstitious man, though we might perhaps do so if his book did
+not show that he was not. But that is only one among many instances
+that a ruler's public acts do not always prove his real opinions. A
+prudent governor will not roughly oppose even the superstitions of
+his people; and though he may wish they were wiser, he will know
+that he cannot make them so by offending their prejudices.</p>
+
+<p>Antoninus and his son Commodus entered Rome in triumph, perhaps
+for some German victories, on the 23d. of December, A.D. 176. In
+the following year Commodus was associated with his father in the
+empire, and took the name of Augustus. This year A.D. 177 is
+memorable in ecclesiastical history. Attalus and others were put to
+death at Lyon for their adherence to the Christian religion. The
+evidence of this persecution is a letter preserved by Eusebius
+(E.H. V. I; printed in Routh's Reliquiae Sacrae, vol. i, with
+notes). The letter is from the Christians of Vienna and Lugdunum in
+Gallia (Vienna and Lyon) to their Christian brethren in Asia and
+Phrygia; and it is preserved perhaps nearly entire. It contains a
+very particular description of the tortures inflicted on the
+Christians in Gallia, and it states that while the persecution was
+going on, Attalus, a Christian and a Roman citizen, was loudly
+demanded by the populace and brought into the amphitheatre; but the
+governor ordered him to be reserved, with the rest who were in
+prison, until he had received instructions from the emperor. Many
+had been tortured before the governor thought of applying to
+Antoninus. The imperial rescript, says the letter, was that the
+Christians should be punished, but if they would deny their faith,
+they must be released. On this the work began again. The Christians
+who were Roman citizens were beheaded; the rest were exposed to the
+wild beasts in the amphitheatre. Some modern writers on
+ecclesiastical history, when they use this letter, say nothing of
+the wonderful stories of the martyrs' sufferings. Sanctus, as the
+letter says, was burnt with plates of hot iron till his body was
+one sore and had lost all human form; but on being put to the rack
+he recovered his former appearance under the torture, which was
+thus a cure instead of a punishment. He was afterwards torn by
+beasts, and placed on an iron chair and roasted. He died at
+last.</p>
+
+<p>The letter is one piece of evidence. The writer, whoever he was
+that wrote in the name of the Gallic Christians, is our evidence
+both for the ordinary and the extraordinary circumstances of the
+story, and we cannot accept his evidence for one part and reject
+the other. We often receive small evidence as a proof of a thing we
+believe to be within the limits of probability or possibility, and
+we reject exactly the same evidence, when the thing to which it
+refers appears very improbable or impossible. But this is a false
+method of inquiry, though it is followed by some modern writers,
+who select what they like from a story and reject the rest of the
+evidence; or if they do not reject it, they dishonestly suppress
+it. A man can only act consistently by accepting all this letter or
+rejecting it all, and we cannot blame him for either. But he who
+rejects it may still admit that such a letter may be founded on
+real facts; and he would make this admission as the most probable
+way of accounting for the existence of the letter; but if, as he
+would suppose, the writer has stated some things falsely, he cannot
+tell what part of his story is worthy of credit.</p>
+
+<p>The war on the northern frontier appears to have been
+uninterrupted during the visit of Antoninus to the East, and on his
+return the emperor again left Rome to oppose the barbarians. The
+Germanic people were defeated in a great battle A.D. 179. During
+this campaign the emperor was seized with some contagious malady,
+of which he died in the camp at Sirmium (Mitrovitz), on the Save,
+in Lower Pannonia, but at Vindebona (Vienna), according to other
+authorities, on the 17th of March, A.D. 180, in the fifty-ninth
+year of his age. His son Commodus was with him. The body, or the
+ashes probably, of the emperor were carried to Rome, and he
+received the honor of deification. Those who could afford it had
+his statue or bust; and when Capitolinus wrote, many people still
+had statues of Antoninus among the Dei Penates or household
+deities. He was in a manner made a saint. Commodus erected to the
+memory of his father the Antonine column which is now in the Piazza
+Colonna at Rome. The <i>bassi rilievi</i> which are placed in a
+spiral line round the shaft commemorate the victories of Antoninus
+over the Marcomanni and the Quadi, and the miraculous shower of
+rain which refreshed the Roman soldiers and discomfited their
+enemies. The statue of Antoninus was placed on the capital of the
+column, but it was removed at some time unknown, and a bronze
+statue of St. Paul was put in the place by Pope Sixtus the
+fifth.</p>
+
+<p>The historical evidence for the times of Antoninus is very
+defective, and some of that which remains is not credible. The most
+curious is the story about the miracle which happened in A.D. 174,
+during the war with the Quadi. The Roman army was in danger of
+perishing by thirst, but a sudden storm drenched them with rain,
+while it discharged fire and hail on their enemies, and the Romans
+gained a great victory. All the authorities which speak of the
+battle speak also of the miracle. The Gentile writers assign it to
+their gods, and the Christians to the intercession of the Christian
+legion in the emperor's army. To confirm the Christian statement it
+is added that the emperor gave the title of Thundering to this
+legion; but Dacier and others, who maintain the Christian report of
+the miracle, admit that this title of Thundering or Lightning was
+not given to this legion because the Quadi were struck with
+lightning, but because there was a figure of lightning on their
+shields, and that this title of the legion existed in the time of
+Augustus. Scaliger also had observed that the legion was called
+Thundering
+<ins class="greek" title="Greek: keraunobolos">(&kappa;&epsilon;&rho;&alpha;&upsilon;&nu;&omicron;&beta;&#x3cc;&lambda;&omicron;&sigmaf;</ins>
+or
+<ins class="greek" title="Greek: keraunophoros">&kappa;&epsilon;&rho;&alpha;&upsilon;&nu;&omicron;&phi;&#x3cc;&rho;&omicron;&sigmaf;)</ins>
+before the reign of Antoninus. We learn this from Dion Cassius
+(Lib. 55, c. 23, and the note of Reimarus), who enumerates all the
+legions of Augustus' time. The name Thundering of Lightning also
+occurs on an inscription of the reign of Trajan, which was found at
+Trieste. Eusebius (v. 5), when he relates the miracle, quotes
+Apolinarius, bishop of Hierapolis, as authority for this name being
+given to the legion Melitene by the emperor in consequence of the
+success which he obtained through their prayers; from which we may
+estimate the value of Apolinarius' testimony. Eusebius does not say
+in what book of Apolinarius the statement occurs. Dion says that
+the Thundering legion was stationed in Cappadocia in the time of
+Augustus. Valesius also observes that in the Notitia of the
+Imperium Romanum there is mentioned under the commander of Armenia
+the Praefectura of the twelfth legion named "Thundering Melitene;"
+and this position in Armenia will agree with what Dion says of its
+position in Cappadocia. Accordingly Valesius concludes that
+Melitene was not the name of the legion, but of the town in which
+it was stationed. Melitene was also the name of the district in
+which this town was situated. The legions did not, he says, take
+their name from the place where they were on duty, but from the
+country in which they were raised, and therefore what Eusebius says
+about the Melitene does not seem probable to him. Yet Valesius, on
+the authority of Apolinarius and Tertullian, believed that the
+miracle was worked through the prayers of the Christian soldiers in
+the emperor's army. Rufinus does not give the name of Melitene to
+this legion, says Valesius, and probably he purposely omitted it,
+because he knew that Melitene was the name of a town in Armenia
+Minor, where the legion was stationed in his time.</p>
+
+<p>The emperor, it is said, made a report of his victory to the
+Senate, which we may believe, for such was the practice; but we do
+not know what he said in his letter, for it is not extant. Dacier
+assumes that the emperor's letter was purposely destroyed by the
+Senate or the enemies of Christianity, that so honorable a
+testimony to the Christians and their religion might not be
+perpetuated. The critic has however not seen that he contradicts
+himself when he tells us the purport of the letter, for he says
+that it was destroyed, and even Eusebius could not find it. But
+there does exist a letter in Greek addressed by Antoninus to the
+Roman people and the sacred Senate after this memorable victory. It
+is sometimes printed after Justin's first Apology, but it is
+totally unconnected with the apologies. This letter is one of the
+most stupid forgeries of the many which exist, and it cannot be
+possibly founded even on the genuine report of Antoninus to the
+Senate. If it were genuine, it would free the emperor from the
+charge of persecuting men because they were Christians, for he says
+in this false letter that if a man accuse another only of being a
+Christian, and the accused confess, and there is nothing else
+against him, he must be set free; with this monstrous addition,
+made by a man inconceivably ignorant, that the informer must be
+burnt alive.<a name="FNanchor_A_2" id="FNanchor_A_2" /><a href=
+"#Footnote_A_2" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_2" id="Footnote_A_2" /><a href=
+"#FNanchor_A_2">[A]</a> Eusebius (v. 5)
+quotes Tertullian's Apology to the Roman Senate in confirmation of
+the story. Tertullian, he says, writes that letters of the emperor
+were extant, in which he declares that his army was saved by the
+prayers of the Christians; and that he "threatened to punish with
+death those who ventured to accuse us." It is possible that the
+forged letter which is now extant may be one of those which
+Tertullian had seen, for he uses the plural number, "letters." A
+great deal has been written about this miracle of the Thundering
+Legion, and more than is worth reading. There is a dissertation on
+this supposed miracle in Moyle's Works, London, 1726.</p>
+</div>
+
+<p>During the time of Antoninus Pius and Marcus Antoninus there
+appeared the first Apology of Justinus, and under M. Antoninus the
+Oration of Tatian against the Greeks, which was a fierce attack on
+the established religions; the address of Athenagoras to M.
+Antoninus on behalf of the Christians, and the Apology of Melito,
+bishop of Sardes, also addressed to the emperor, and that of
+Apolinarius. The first Apology of Justinus is addressed to T.
+Antoninus Pius and his two adopted sons, M. Antoninus and L. Verus;
+but we do not know whether they read it.<a name="FNanchor_A_3" id=
+"FNanchor_A_3" /><a href="#Footnote_A_3" class="fnanchor">[A]</a>
+The second Apology of Justinus is entitled "to the Roman Senate;"
+but this superscription is from some copyist. In the first chapter
+Justinus addresses the Romans. In the second chapter he speaks of
+an affair that had recently happened in the time of M. Antoninus
+and L,. Verus, as it seems; and he also directly addresses the
+emperor, saying of a certain woman, "she addressed a petition to
+thee, the emperor, and thou didst grant the petition." In other
+passages the writer addresses the two emperors, from which we must
+conclude that the Apology was directed to them. Eusebius (E.H. iv.
+18) states that the second Apology was addressed to the successor
+of Antoninus Pius, and he names him Antoninus Verus, meaning M.
+Antoninus. In one passage of this second Apology (c. 8), Justinus,
+or the writer, whoever he may be, says that even men who followed
+the Stoic doctrines, when they ordered their lives according to
+ethical reason, were hated and murdered, such as Heraclitus,
+Musonius in his own times, and others; for all those who in any way
+labored to live according to reason and avoided wickedness were
+always hated; and this was the effect of the work of daemons.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_3" id="Footnote_A_3" /><a href=
+"#FNanchor_A_3">[A]</a> Orosius, vii.
+14, says that Justinus the philosopher presented to Antonius Pius
+his work in defence of the Christian religion, and made him
+merciful to the Christians.</p>
+</div>
+
+<p>Justinus himself is said to have been put to death at Rome,
+because he refused to sacrifice to the gods. It cannot have been in
+the reign of Hadrian, as one authority states; nor in the time of
+Antoninus Pius, if the second Apology was written in the time of M.
+Antoninus; and there is evidence that this event took place under
+M. Antoninus and L. Verus, when Rusticus was praefect of the
+city.<a name="FNanchor_A_4" id="FNanchor_A_4" /><a href=
+"#Footnote_A_4" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_4" id="Footnote_A_4" /><a href=
+"#FNanchor_A_4">[A]</a> See the
+Martyrium Sanctorum Justini, &amp;c., in the works of Justinus, ed.
+Otto, vol. ii. 559. "Junius Rusticus Praefectus Urbi erat sub
+imperatoribus M. Aurelio et L. Vero, id quod liquet ex Themistii
+Orat. xxxiv Dindorf. p. 451, et ex quodam illorum rescripto, Dig.
+49. 1. I, &sect; 2" (Otto). The rescript contains the words "Junium
+Rusticum amicum nostrum Praefectum Urbi." The Martyrium of Justinus
+and others is written in Greek. It begins, "In the time of the
+wicked defenders of idolatry impious edicts were published against
+the pious Christians both in cities and country places, for the
+purpose of compelling them to make offerings to vain idols.
+Accordingly the holy men (Justinus, Chariton, a woman Charito,
+Paeon, Liberianus, and others) were brought before Rusticus, the
+praefect of Rome."</p>
+
+<p>The Martyrium gives the examination of the accused by Rusticus.
+All of them professed to be Christians. Justinus was asked if he
+expected to ascend into heaven and to receive a reward for his
+sufferings, if he was condemned to death. He answered that he did
+not expect: he was certain of it. Finally, the test of obedience
+was proposed to the prisoners; they were required to sacrifice to
+the gods. All refused, and Rusticus pronounced the sentence, which
+was that those who refused to sacrifice to the gods and obey the
+emperor's order should be whipped and beheaded according to the
+law. The martyrs were then led to the usual place of execution and
+beheaded. Some of the faithful secretly carried off the bodies and
+deposited them in a fit place.</p>
+</div>
+
+<p>The persecution in which Polycarp suffered at Smyrna belongs to
+the time of M. Antoninus. The evidence for it is the letter of the
+church of Smyrna to the churches of Philomelium and the other
+Christian churches, and it is preserved by Eusebius (E.H. iv. 15).
+But the critics do not agree about the time of Polycarp's death,
+differing in the two extremes to the amount of twelve years. The
+circumstances of Polycarp's martyrdom were accompanied by miracles,
+one of which Eusebius (<a href="#iv._15">iv. 15</a>) has omitted,
+but it appears in the oldest Latin version of the letter, which
+Usher published, and it is supposed that this version was made not
+long after the time of Eusebius. The notice at the end of the
+letter states that it was transcribed by Caius from the copy of
+Irenaeus, the disciple of Polycarp, then transcribed by Socrates at
+Corinth; "after which I Pionius again wrote it out from the copy
+above mentioned, having searched it out by the revelation of
+Polycarp, who directed me to it," &amp;c. The story of Polycarp's
+martyrdom is embellished with miraculous circumstances which some
+modern writers on ecclesiastical history take the liberty of
+omitting.<a name="FNanchor_A_5" id="FNanchor_A_5" /><a href=
+"#Footnote_A_5" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_5" id="Footnote_A_5" /><a href=
+"#FNanchor_A_5">[A]</a> Conyers
+Middleton, An Inquiry into the Miraculous Powers, &amp;c. p. 126.
+Middleton says that Eusebius omitted to mention the dove, which
+flew out of Polycarp's body, and Dodwell and Archbishop Wake have
+done the same. Wake says, "I am so little a friend to such miracles
+that I thought it better with Eusebius to omit that circumstance
+than to mention it from Bp. Usher's Manuscript," which manuscript
+however, says Middleton, he afterwards declares to be so well
+attested that we need not any further assurance of the truth of
+it.</p>
+</div>
+
+<p>In order to form a proper notion of the condition of the
+Christians under M. Antoninus we must go back to Trajan's time.
+When the younger Pliny was governor of Bithynia, the Christians
+were numerous in those parts, and the worshipers of the old
+religion were falling off. The temples were deserted, the festivals
+neglected, and there were no purchasers of victims for sacrifice.
+Those who were interested in the maintenance of the old religion
+thus found that their profits were in danger. Christians of both
+sexes and all ages were brought before the governor who did not
+know what to do with them. He could come to no other conclusion
+than this, that those who confessed to be Christians and persevered
+in their religion ought to be punished; if for nothing else, for
+their invincible obstinancy. He found no crimes proved against the
+Christians, and he could only characterize their religion as a
+depraved and extravagant superstition, which might be stopped if
+the people were allowed the opportunity of recanting. Pliny wrote
+this in a letter to Trajan (Plinius, Ep. x. 97). He asked for the
+emperor's directions, because he did not know what to do. He
+remarks that he had never been engaged in judicial inquiries about
+the Christians, and that accordingly he did not know what to
+inquire about, or how far to inquire and punish. This proves that
+it was not a new thing to examine into a man's profession of
+Christianity and to punish him for it.<a name="FNanchor_A_6" id=
+"FNanchor_A_6" /><a href="#Footnote_A_6" class=
+"fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_6" id="Footnote_A_6" /><a href=
+"#FNanchor_A_6">[A]</a> Orosius (vii.
+12) speaks of Trajan's persecution of the Christians, and of
+Pliny's application to him having led the emperor to mitigate his
+severity. The punishment by the Mosaic law for those who attempted
+to seduce the Jews to follow new gods was death. If a man was
+secretly enticed to such new worship, he must kill the seducer,
+even if the seducer were brother, son, daughter, wife, or friend.
+(Deut. xiii.)</p>
+</div>
+
+<p>Trajan's rescript is extant. He approved of the governor's
+judgment in the matter, but he said that no search must be made
+after the Christians; if a man was charged with the new religion
+and convicted, he must not be punished if he affirmed that he was
+not a Christian, and confirmed his denial by showing his reverence
+to the heathen gods. He added that no notice must be taken of
+anonymous informations, for such things were of bad example. Trajan
+was a mild and sensible man; and both motives of mercy and policy
+probably also induced him to take as little notice of the
+Christians as he could, to let them live in quiet if it were
+possible. Trajan's rescript is the first legislative act of the
+head of the Roman state with reference to Christianity, which is
+known to us. It does not appear that the Christians were further
+disturbed under his reign. The martyrdom of Ignatius by the order
+of Trajan himself is not universally admitted to be an historical
+fact.<a name="FNanchor_A_7" id="FNanchor_A_7" /><a href=
+"#Footnote_A_7" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_7" id="Footnote_A_7" /><a href=
+"#FNanchor_A_7">[A]</a> The Martyrium
+Ignatii, first published in Latin by Archbishop Usher, is the chief
+evidence for the circumstances of Ignatius' death.</p>
+</div>
+
+<p>In the time of Hadrian it was no longer possible for the Roman
+government to overlook the great increase of the Christians and the
+hostility of the common sort to them. If the governors in the
+provinces were willing to let them alone, they could not resist the
+fanaticism of the heathen community, who looked on the Christians
+as atheists. The Jews too, who were settled all over the Roman
+Empire, were as hostile to the Christians as the Gentiles were.<a
+name="FNanchor_A_8" id="FNanchor_A_8" /><a href="#Footnote_A_8"
+class="fnanchor">[A]</a> With the time of Hadrian begin the
+Christian Apologies, which show plainly what the popular feeling
+towards the Christians then was. A rescript of Hadrian to Minucius
+Fundanus, the Proconsul of Asia, which stands at the end of
+Justin's first Apology,<a name="FNanchor_B_9" id=
+"FNanchor_B_9" /><a href="#Footnote_B_9" class="fnanchor">[B]</a>
+instructs the governor that innocent people must not be troubled,
+and false accusers must not be allowed to extort money from them;
+the charges against the Christians must be made in due form, and no
+attention must be paid to popular clamors; when Christians were
+regularly prosecuted and convicted of illegal acts, they must be
+punished according to their deserts; and false accusers also must
+be punished. Antoninus Pius is said to have published rescripts to
+the same effect. The terms of Hadrian's rescript seem very
+favorable to the Christians; but if we understand it in this sense,
+that they were only to be punished like other people for illegal
+acts, it would have had no meaning, for that could have been done
+without asking the emperor's advice. The real purpose of the
+rescript is that Christians must be punished if they persisted in
+their belief, and would not prove their renunciation of it by
+acknowledging the heathen religion. This was Trajan's rule, and we
+have no reason for supposing that Hadrian granted more to the
+Christians than Trajan did. There is also printed at the end of
+Justin's first Apology a rescript of Antoninus Pius to the Commune
+of
+
+<ins class="greek"
+title="Greek: to koinon tes Asias">(&#x3c4;&#x1f78; &kappa;&omicron;&iota;&nu;&#x1f78;&nu; &tau;&#x1fc6;&sigmaf;
+&#x1fbd; &#x391;&sigma;&#x1f77;&alpha;&sigmaf;)</ins>
+
+and it is also in Eusebius (E.H.
+iv. 13). The date of the rescript is the third consulship of
+Antoninus Pius.<a name="FNanchor_C_10" id="FNanchor_C_10" /><a
+href="#Footnote_C_10" class="fnanchor">[C]</a> The rescript
+declares that the Christians&mdash;for they are meant, though the
+name Christians does not occur in the rescript&mdash;were not to be
+disturbed unless they were attempting something against the Roman
+rule; and no man was to be punished simply for being a Christian.
+But this rescript is spurious. Any man moderately acquainted with
+Roman history will see by the style and tenor that it is a clumsy
+forgery.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_8" id="Footnote_A_8" /><a href=
+"#FNanchor_A_8">[A]</a> We have the
+evidence of Justinus (ad Diognetum, c. 5) to this effect: "The
+Christians are attacked by the Jews as if they were men of a
+different race, and are persecuted by the Greeks; and those who
+hate them cannot give the reason of their enmity."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_9" id="Footnote_B_9" /><a href=
+"#FNanchor_B_9">[B]</a> And in Eusebius
+(E.H. iv. 8, 9). Orosius (vii. 13) says that Hadrian sent this
+rescript to Minucius Fundanus, proconsul of Asia after being
+instructed in books written on the Christian religion by Quadratus,
+a disciple of the Apostles, and Aristides, an Athenian, an honest
+and wise man, and Serenus Granius. In the Greek text of Hadrian's
+rescript there is mentioned Serenius Granianus, the predecessor of
+Minucius Fundanus in the government of <i>Asia</i>.</p>
+
+<p>This rescript of Hadrian has clearly been added to the Apology
+by some editor. The Apology ends with the words:
+
+<ins class="greek"
+ title="Greek: o philon tô Oeô, touto genestô">&#x1f45;
+&phi;&#x1f77;&lambda;&omicron;&nu; &tau;&#x1ff4;
+&Omicron;&epsilon;&#x1ff7; &tau;&omicron;&#x1fe6;&tau;&omicron;
+&gamma;&epsilon;&nu;&#x1f73;&sigma;&theta;&omega;</ins>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_10" id="Footnote_C_10" /><a href=
+"#FNanchor_C_10">[C]</a> Eusebius (E.H.
+iv. 12), after giving the beginning of Justinus' first Apology,
+which contains the address to T. Antoninus and his two adopted
+sons, adds: "The same emperor being addressed by other brethren in
+Asia, honored the Commune of Asia with the following rescript."
+This rescript, which is in the next chapter of Eusebius (E.H. iv.
+13) is in the sole name of Caesar Marcus Aurelius Antoninus
+Augustus Armenius, though Eusebius had just before said that he was
+going to give us a rescript of Antoninus Pius. There are some
+material variations between the two copies of the rescript besides
+the difference in the title, which difference makes it impossible
+to say whether the forger intended to assign this rescript to Pius
+or to M. Antoninus.</p>
+
+<p>The author of the Alexandrine Chronicum says that Marcus, being
+moved by the entreaties of Melito and other heads of the church,
+wrote an Epistle to the Commune of Asia in which he forbade the
+Christians to be troubled on account of their religion. Valesius
+supposes this to be the letter or rescript which is contained in
+Eusebius (iv. 13), and to be the answer to the Apology of Melito,
+of which I shall soon give the substance. But Marcus certainly did
+not write this letter which is in Eusebius, and we know not what
+answer he made to Melito.</p>
+</div>
+
+<p>In the time of M. Antoninus the opposition between the old and
+the new belief was still stronger, and the adherents of the heathen
+religion urged those in authority to a more regular resistance to
+the invasions of the Christian faith. Melito in his Apology to M.
+Antoninus represents the Christians of Asia as persecuted under new
+imperial orders. Shameless informers, he says, men who were greedy
+after the property of others, used these orders as a means of
+robbing those who were doing no harm. He doubts if a just emperor
+could have ordered anything so unjust; and if the last order was
+really not from the emperor, the Christians entreat him not to give
+them up to their enemies.<a name="FNanchor_A_11" id=
+"FNanchor_A_11" /><a href="#Footnote_A_11" class="fnanchor">[A]</a>
+We conclude from this that there were at least imperial rescripts
+or constitutions of M. Antoninus which were made the foundation of
+these persecutions. The fact of being a Christian was now a crime
+and punished, unless the accused denied their religion. Then come
+the persecutions at Smyrna, which some modern critics place in A.D.
+167, ten years before the persecution of Lyon. The governors of the
+provinces under M. Antoninus might have found enough even in
+Trajan's rescript to warrant them in punishing Christians, and the
+fanaticism of the people would drive them to persecution, even if
+they were unwilling. But besides the fact of the Christians
+rejecting all the heathen ceremonies, we must not forget that they
+plainly maintain that all the heathen religions were false. The
+Christians thus declared war against the heathen rites, and it is
+hardly necessary to observe that this was a declaration of
+hostility against the Roman government, which tolerated all the
+various forms of superstition that existed in the empire, and could
+not consistently tolerate another religion, which declared that all
+the rest were false and all the splendid ceremonies of the empire
+only a worship of devils.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_11" id="Footnote_A_11" /><a href=
+"#FNanchor_A_11">[A]</a> Eusebius, iv.
+26; and Routh's Reliquiae Sacrae, vol. I, and the notes. The
+interpretation of this Fragment is not easy. Mosheim misunderstood
+one passage so far as to affirm that Marcus promised rewards to
+those who denounced the Christians; an interpretation which is
+entirely false. Melito calls the Christian religion "our
+philosophy," which began among barbarians (the Jews), and
+flourished among the Roman subjects in the time of Augustus, to the
+great advantage of the empire, for from that time the power of the
+Romans grew great and glorious. He says that the emperor has and
+will have as the successor to Augustus' power the good wishes of
+men, if he will protect that philosophy which grew up with the
+empire and began with Augustus, which philosophy the predecessors
+of Antoninus honored in addition to the other religions. He further
+says that the Christian religion had suffered no harm since the
+time of Augustus, but on the contrary had enjoyed all honor and
+respect that any man could desire. Nero and Domitian, he says, were
+alone persuaded by some malicious men to calumniate the Christian
+religion, and this was the origin of the false charges against the
+Christians. But this was corrected by the emperors who immediately
+preceded Antoninus, who often by their rescripts reproved those who
+attempted to trouble the Christians. Hadrian, Antoninus'
+grandfather, wrote to many, and among them to Fundanus, the
+governor of Asia. Antoninus Pius, when Marcus was associated with
+him in the empire, wrote to the cities that they must not trouble
+the Christians; among others, to the people of Larissa,
+Thessalonica, the Athenians, and all the Greeks. Melito concluded
+thus: "We are persuaded that thou who hast about these things the
+same mind that they had, nay rather one much more humane and
+philosophical, wilt do all that we ask thee."&mdash;This Apology
+was written after A.D. 169, the year in which Verus died, for it
+speaks of Marcus only and his son Commodus. According to Melito's
+testimony, Christians had only been punished for their religion in
+the time of Nero and Domitian, and the persecutions began again in
+the time of M. Antoninus, and were founded on his orders, which
+were abused, as he seems to mean. He distinctly affirms "that the
+race of the godly is now persecuted and harassed by fresh imperial
+orders in Asia, a thing which had never happened before." But we
+know that all this is not true, and that Christians had been
+punished in Trajan's time.</p>
+</div>
+
+<p>If we had a true ecclesiastical history, we should know how the
+Roman emperors attempted to check the new religion; how they
+enforced their principle of finally punishing Christians, simply as
+Christians, which Justin in his Apology affirms that they did, and
+I have no doubt that he tells the truth; how far popular clamor and
+riots went in this matter, and how far many fanatical and ignorant
+Christians&mdash;for there were many such&mdash;contributed to
+excite the fanaticism on the other side and to embitter the quarrel
+between the Roman government and the new religion. Our extant
+ecclesiastical histories are manifestly falsified, and what truth
+they contain is grossly exaggerated; but the fact is certain that
+in the time of M. Antoninus the heathen populations were in open
+hostility to the Christians, and that under Antoninus' rule men
+were put to death because they were Christians. Eusebius, in the
+preface to his fifth book, remarks that in the seventeenth year of
+Antoninus' reign, in some parts of the world, the persecution of
+the Christians became more violent, and that it proceeded from the
+populace in the cities; and he adds, in his usual style of
+exaggeration, that we may infer from what took place in a single
+nation that myriads of martyrs were made in the habitable earth.
+The nation which he alludes to is Gallia; and he then proceeds to
+give the letter of the churches of Vienna and Lugdunum. It is
+probable that he has <ins class="correction" title="Transcriber's note: This is likely 'assigned'">assiged</ins> the true cause of the persecutions,
+the fanaticism of the populace, and that both governors and emperor
+had a great deal of trouble with these disturbances. How far Marcus
+was cognizant of these cruel proceedings we do not know, for the
+historical records of his reign are very defective. He did not make
+the rule against the Christians, for Trajan did that; and if we
+admit that he would have been willing to let the Christians alone,
+we cannot affirm that it was in his power, for it would be a great
+mistake to suppose that Antoninus had the unlimited authority which
+some modern sovereigns have had. His power was limited by certain
+constitutional forms, by the Senate, and by the precedents of his
+predecessors. We cannot admit that such a man was an active
+persecutor, for there is no evidence that he was,<a name=
+"FNanchor_A_12" id="FNanchor_A_12" /><a href="#Footnote_A_12"
+class="fnanchor">[A]</a> though it is certain that he had no good
+opinion of the Christians, as appears from his own words.<a name=
+"FNanchor_B_13" id="FNanchor_B_13" /><a href="#Footnote_B_13"
+class="fnanchor">[B]</a> But he knew nothing of them except their
+hostility to the Roman religion, and he probably thought that they
+were dangerous to the state, notwithstanding the professions, false
+or true, of some of the Apologists. So much I have said, because it
+would be unfair not to state all that can be urged against a man
+whom his contemporaries and subsequent ages venerated as a model of
+virtue and benevolence. If I admitted the genuineness of some
+documents, he would be altogether clear from the charge of even
+allowing any persecutions; but as I seek the truth and am sure that
+they are false, I leave him to bear whatever blame is his due.<a
+name="FNanchor_C_14" id="FNanchor_C_14" /><a href="#Footnote_C_14"
+class="fnanchor">[C]</a> I add that it is quite certain that
+Antoninus did not derive any of his ethical principles from a
+religion of which he knew nothing.<a name="FNanchor_D_15" id=
+"FNanchor_D_15" /><a href="#Footnote_D_15" class=
+"fnanchor">[D]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_12" id="Footnote_A_12" /><a href=
+"#FNanchor_A_12">[A]</a> Except that of
+Orosius (vii. 15), who says that during the Parthian war there were
+grievous persecutions of the Christians in Asia and Gallia under
+the orders of Marcus (praecepto ejus), and "many were crowned with
+the martyrdom of saints."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_13" id="Footnote_B_13" /><a href=
+"#FNanchor_B_13">[B]</a> See xi. 3. The
+emperor probably speaks of such fanatics as Clemens (quoted by
+Gataker on this passage) mentions. The rational Christians admitted
+no fellowship with them. "Some of these heretics," says Clemens,
+"show their impiety and cowardice by loving their lives, saying
+that the knowledge of the really existing God is true testimony
+(martyrdom), but that a man is a self-murderer who bears witness by
+his death. We also blame those who rush to death; for there are
+some, not of us, but only bearing the same name, who give
+themselves up. We say of them that they die without being martyrs,
+even if they are publicly punished; and they give themselves up to
+a death which avails nothing, as the Indian Gymnosophists give
+themselves up foolishly to fire." Cave, in his primitive
+Christianity (ii. c. 7), says of the Christians: "They did flock to
+the place of torment faster than droves of beasts that are driven
+to the shambles. They even longed to be in the arms of suffering.
+Ignatius, though then in his journey to Rome in order to his
+execution, yet by the way as he went could not but vent his
+passionate desire of it 'Oh that I might come to those wild beasts
+that are prepared for me; I heartily wish that I may presently meet
+with them; I would invite and encourage them speedily to devour me,
+and not be afraid to set upon me as they have been to others; nay,
+should they refuse it, I would even force them to it;'" and more to
+the same purpose from Eusebius. Cave, an honest and good man, says
+all this in praise of the Christians; but I think that he mistook
+the matter. We admire a man who holds to his principles even to
+death; but these fanatical Christians are the Gymnosophists whom
+Clemens treats with disdain.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_14" id="Footnote_C_14" /><a href=
+"#FNanchor_C_14">[C]</a> Dr. F.C. Baur,
+in his work entitled "Das Christenthum und die Christliche Kirche
+der drei ersten Jahrhunderte," &amp;c., has examined this question
+with great good sense and fairness, and I believe he has stated the
+truth as near as our authorities enable us to reach it.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_D_15" id="Footnote_D_15" /><a href=
+"#FNanchor_D_15">[D]</a> In the Digest,
+48, 19, 30, there is the following excerpt from Modestinus: "Si
+quis aliquid fecerit, quo leves hominum animi superstitione numinis
+terrerentur, divus Marcus hujusmodi homines in insulam relegari
+rescripsit."</p>
+</div>
+
+<p>There is no doubt that the Emperor's Reflections&mdash;or his
+Meditations, as they are generally named&mdash;is a genuine work.
+In the first book he speaks of himself, his family, and his
+teachers; and in other books he mentions himself. Suidas (v.
+<ins class="greek"
+ title="Greek: Márkos">&Mu;&#x1f71;&rho;&kappa;&omicron;&sigmaf;</ins>) notices a work of
+Antoninus in twelve books, which he names the "conduct of his own
+life;" and he cites the book under several words in his Dictionary,
+giving the emperor's name, but not the title of the work. There are
+also passages cited by Suidas from Antoninus without mention of the
+emperor's name. The true title of the work is unknown. Xylander,
+who published the first edition of this book (Z&uuml;rich, 1558,
+8vo, with a Latin version), used a manuscript which contained the
+twelve books, but it is not known where the manuscript is now. The
+only other complete manuscript which is known to exist is in the
+Vatican library, but it has no title and no inscriptions of the
+several books: the eleventh only has the inscription,
+<ins class="greek"
+ title="Greek: Márkou autokratoros">&Mu;&#x1f71;&rho;&kappa;&omicron;&upsilon;
+&alpha;&#x1fe6;&tau;&omicron;&kappa;&rho;&#x1f71;&tau;&omicron;&rho;&omicron;&sigmaf;</ins>
+marked with an asterisk. The other Vatican manuscripts and the
+three Florentine contain only excerpts from the emperor's book. All
+the titles of the excerpts nearly agree with that which Xylander
+prefixed to his edition,
+
+<ins class="greek"
+ title="Greek: Markou Antôninou Autokratoros tôn eis heauton biblia ib.">&Mu;&#x1f71;&rho;&kappa;&omicron;&upsilon;
+&#x1fbf;&Alpha;&nu;&tau;&omega;&nu;&#x1f77;&nu;&omicron;&upsilon;
+&Alpha;&#x1f50;&tau;&omicron;&kappa;&rho;&#x1f71;&tau;&omicron;&rho;&omicron;&sigmaf;
+&tau;&#x1ff6;&nu; &epsilon;&#x1f30;&sigmaf; &#x1f11;&alpha;&upsilon;&tau;&#x1f78;&nu;
+&beta;&iota;&beta;&lambda;&#x1f77;&alpha; &iota;&beta;.</ins>
+ This title has been used by all subsequent editors. We cannot tell whether
+Antoninus divided his work into books or somebody else did it. If
+the inscriptions at the end of the first and second books are
+genuine, he may have made the division himself.</p>
+
+<p>It is plain that the emperor wrote down his thoughts or
+reflections as the occasions arose; and since they were intended
+for his own use, it is no improbable conjecture that he left a
+complete copy behind him written with his own hand; for it is not
+likely that so diligent a man would use the labor of a transcriber
+for such a purpose, and expose his most secret thoughts to any
+other eye. He may have also intended the book for his son Commodus,
+who however had no taste for his father's philosophy. Some careful
+hand preserved the precious volume; and a work by Antoninus is
+mentioned by other late writers besides Suidas.</p>
+
+<p>Many critics have labored on the text of Antoninus. The most
+complete edition is that by Thomas Gataker, 1652, 4to. The second
+edition of Gataker was superintended by George Stanhope, 1697, 4to.
+There is also an edition of 1704. Gataker made and suggested many
+good corrections, and he also made a new Latin version, which is
+not a very good specimen of Latin, but it generally expresses the
+sense of the original, and often better than some of the more
+recent translations. He added in the margin opposite to each
+paragraph references to the other parallel passages; and he wrote a
+commentary, one of the most complete that has been written on any
+ancient author. This commentary contains the editor's exposition of
+the more difficult passages, and quotations from all the Greek and
+Roman writers for the illustration of the text. It is a wonderful
+monument of learning and labor, and certainly no Englishman has yet
+done anything like it. At the end of his preface the editor says
+that he wrote it at Rotherhithe near London, in a severe winter,
+when he was in the seventy-eighth year of his age, 1651&mdash;a
+time when Milton, Selden, and other great men of the Commonwealth
+time were living; and the great French scholar Saumaise
+(Salmasius), with whom Gataker corresponded and received help from
+him for his edition of Antoninus. The Greek test has also been
+edited by J. M. Schultz, Leipzig, 1802, 8vo; and by the learned
+Greek Adamantinus Corais, Paris, 1816, 8vo. The text of Schultz was
+republished by Tauchnitz, 1821.</p>
+
+<p>There are English, German, French, Italian, and Spanish
+translations of M. Antoninus, and there may be others. I have not
+seen all the English translations. There is one by Jeremy Collier,
+1702, 8vo, a most coarse and vulgar copy of the original. The
+latest French translation by Alexis Pierron in the collection of
+Charpentier is better than Dacier's, which has been honored with an
+Italian version (Udine, 1772). There is an Italian version (1675),
+which I have not seen. It is by a cardinal. "A man illustrious in
+the church, the Cardinal Francis Barberini the elder, nephew of
+Pope Urban VIII., occupied the last years of his life in
+translating into his native language the thoughts of the Roman
+emperor, in order to diffuse among the faithful the fertilizing and
+vivifying seeds. He dedicated this translation to his soul, to make
+it, as he says in his energetic style, redder than his purple at
+the sight of the virtues of this Gentile" (Pierron, Preface).</p>
+
+<p>I have made this translation at intervals after having used the
+book for many years. It is made from the Greek, but I have not
+always followed one text; and I have occasionally compared other
+versions with my own. I made this translation for my own use,
+because I found that it was worth the labor; but it may be useful
+to others also; and therefore I determined to print it. As the
+original is sometimes very difficult to understand and still more
+difficult to translate, it is not possible that I have always
+avoided error. But I believe that I have not often missed the
+meaning, and those who will take the trouble to compare the
+translation with the original should not hastily conclude that I am
+wrong, if they do not agree with me. Some passages do give the
+meaning, though at first sight they may not appear to do so; and
+when I differ from the translators, I think that in some places
+they are wrong, and in other places I am sure that they are. I have
+placed in some passages a +, which indicates corruption in the text
+or great uncertainty in the meaning. I could have made the language
+more easy and flowing, but I have preferred a ruder style as being
+better suited to express the character of the original; and
+sometimes the obscurity which may appear in the version is a fair
+copy of the obscurity of the Greek. If I should ever revise this
+version, I would gladly make use of any corrections which may be
+suggested. I have added an index of some of the Greek terms with
+the corresponding English. If I have not given the best words for
+the Greek, I have done the best that I could; and in the text I
+have always given the same translation of the same word.</p>
+
+<p>The last reflection of the Stoic philosophy that I have observed
+is in Simplicius' Commentary on the Enchiridion of Epictetus.
+Simplicius was not a Christian, and such a man was not likely to be
+converted at a time when Christianity was grossly corrupted. But he
+was a really religious man, and he concludes his commentary with a
+prayer to the Deity which no Christian could improve. From the time
+of Zeno to Simplicius, a period of about nine hundred years, the
+Stoic philosophy formed the characters of some of the best and
+greatest men. Finally it became extinct, and we hear no more of it
+till the revival of letters in Italy. Angelo Poliziano met with two
+very inaccurate and incomplete manuscripts of Epictetus'
+Enchiridion, which he translated into Latin and dedicated to his
+great patron Lorenzo de' Medici, in whose collection he had found
+the book. Poliziano's version was printed in the first B&acirc;le
+edition of the Enchiridion, A. D. 1531 (apud And. Cratandrum).
+Poliziano recommends the Enchiridion to Lorenzo as a work well
+suited to his temper, and useful in the difficulties by which he
+was surrounded.</p>
+
+<p>Epictetus and Antoninus have had readers ever since they were
+first printed. The little book of Antoninus has been the companion
+of some great men. Machiavelli's Art of War and Marcus Antoninus
+were the two books which were used when he was a young man by
+Captain John Smith, and he could not have found two writers better
+fitted to form the character of a soldier and a man. Smith is
+almost unknown and forgotten in England, his native country, but
+not in America, where he saved the young colony of Virginia. He was
+great in his heroic mind and his deeds in arms, but greater still
+in the nobleness of his character. For a man's greatness lies not
+in wealth and station, as the vulgar believe, nor yet in his
+intellectual capacity, which is often associated with the meanest
+moral character, the most abject servility to those in high places,
+and arrogance to the poor and lowly; but a man's true greatness
+lies in the consciousness of an honest purpose in life, founded on
+a just estimate of himself and everything else, on frequent
+self-examination, and a steady obedience to the rule which he knows
+to be right, without troubling himself, as the emperor says he
+should not, about what others may think or say, or whether they do
+or do not do that which he thinks and says and does.</p>
+
+<hr style="width: 65%;" />
+<h3><a name="THE_PHILOSOPHY" id="THE_PHILOSOPHY"></a>THE
+PHILOSOPHY</h3>
+
+<h3>OF</h3>
+
+<h2>MARCUS AURELIUS ANTONINUS.</h2>
+
+<p>It has been said that the Stoic philosophy first showed its real
+value when it passed from Greece to Rome. The doctrines of Zeno and
+his successors were well suited to the gravity and practical good
+sense of the Romans; and even in the Republican period we have an
+example of a man, M. Cato Uticensis, who lived the life of a Stoic
+and died consistently with the opinions which he professed. He was
+a man, says Cicero, who embraced the Stoic philosophy from
+conviction; not for the purpose of vain discussion, as most did,
+but in order to make his life conformable to the Stoic precepts. In
+the wretched times from the death of Augustus to the murder of
+Domitian, there was nothing but the Stoic philosophy which could
+console and support the followers of the old religion under
+imperial tyranny and amidst universal corruption. There were even
+then noble minds that could dare and endure, sustained by a good
+conscience and an elevated idea of the purposes of man's existence.
+Such were Paetus Thrasae, Helvidius Priscus, Cornutus, C. Musonius
+Rufus,<a name="FNanchor_A_16" id="FNanchor_A_16" /><a href=
+"#Footnote_A_16" class="fnanchor">[A]</a> and the poets Persius and
+Juvenal, whose energetic language and manly thoughts may be as
+instructive to us now as they might have been to their
+contemporaries. Persius died under Nero's bloody reign; but Juvenal
+had the good fortune to survive the tyrant Domitian and to see the
+better times of Nerva, Trajan, and Hadrian.<a name="FNanchor_B_17"
+id="FNanchor_B_17" /><a href="#Footnote_B_17" class=
+"fnanchor">[B]</a> His best precepts are derived from the Stoic
+school, and they are enforced in his finest verses by the
+unrivalled vigor of the Latin language.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_16" id="Footnote_A_16" /><a href=
+"#FNanchor_A_16">[A]</a> I have omitted
+Seneca, Nero's preceptor. He was in a sense a Stoic, and he has
+said many good things in a very fine way. There is a judgment of
+Gellius (xii. 2.) on Seneca, or rather a statement of what some
+people thought of his philosophy, and it is not favorable. His
+writings and his life must be taken together, and I have nothing
+more to say of him here. The reader will find a notice of Seneca
+and his philosophy in "Seekers after God," by the Rev. P. W.
+Farrar. Macmillan and Co.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_17" id="Footnote_B_17" /><a href=
+"#FNanchor_B_17">[B]</a> Ribbeck has
+labored to prove that those Satires, which contain philosophical
+precepts, are not the work of the real, but of a false Juvenal, a
+Declamator. Still the verses exist, and were written by somebody
+who was acquainted with the Stoic doctrines.</p>
+</div>
+
+<p>The best two expounders of the later Stoical philosophy were a
+Greek slave and a Roman emperor. Epictetus, a Phrygian Greek, was
+brought to Rome, we know not how, but he was there the slave and
+afterwards the freedman of an unworthy master, Epaphroditus by
+name, himself a freedman and a favorite of Nero. Epictetus may have
+been a hearer of C. Musonius Rufus, while he was still a slave, but
+he could hardly have been a teacher before he was made free. He was
+one of the philosophers whom Domitian's order banished from Rome.
+He retired to Nicopolis in Epirus, and he may have died there. Like
+other great teachers he wrote nothing, and we are indebted to his
+grateful pupil Arrian for what we have of Epictetus' discourses.
+Arrian wrote eight books of the discourses of Epictetus, of which
+only four remain and some fragments. We have also from Arrian's
+hand the small Enchiridion or Manual of the chief precepts of
+Epictetus. This is a valuable commentary on the Enchiridion by
+Simplicius, who lived in the time of the emperor Justinian.<a name=
+"FNanchor_A_18" id="FNanchor_A_18" /><a href="#Footnote_A_18"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_18" id="Footnote_A_18" /><a href=
+"#FNanchor_A_18">[A]</a> There is a
+complete edition of Arrian's Epictetus with the commentary of
+Simplicius by J. Schweighaeuser, 6 vols. 8vo. 1799, 1800. There is
+also an English translation of Epictetus by Mrs. Carter.</p>
+</div>
+
+<p>Antoninus in his first book (<a href="#i._7">i. 7</a>), in
+which he gratefully commemorates his obligations to his teachers,
+says that he was made acquainted by Junius Rusticus with the
+discourses of Epictetus, whom he mentions also in other passages
+(<a href="#iv._41">iv. 41</a>; <a href="#xi._34">xi. 34</a>, <a
+href="#xi._36">36</a>). Indeed, the doctrines of Epictetus and
+Antoninus are the same, and Epictetus is the best authority for the
+explanation of the philosophical language of Antoninus and the
+exposition of his opinions. But the method of the two philosophers
+is entirely different. Epictetus addressed himself to his hearers
+in a continuous discourse and in a familiar and simple manner.
+Antoninus wrote down his reflections for his own use only, in
+short, unconnected paragraphs, which are often obscure.</p>
+
+<p>The Stoics made three divisions of philosophy,&mdash;Physic
+
+<ins class="greek"
+ title="Greek: phusikon">(&phi;&upsilon;&sigma;&iota;&kappa;&#x1f79;&nu;)</ins>, Ethic
+<ins class="greek"
+ title="Greek: êthikon">(&#x1f20;&theta;&iota;&kappa;&#x1f79;&nu;)</ins>, and Logic
+<ins class="greek"
+ title="Greek: logikon">(&lambda;&omicron;&gamma;&iota;&kappa;&#x1f79;&nu;)</ins> (<a href=
+"#viii._13">viii. 13</a>). This division, we are told by Diogenes,
+was made by Zeno of Citium, the founder of the Stoic sect, and by
+Chrysippus; but these philosophers placed the three divisions in
+the following order,&mdash;Logic, Physic, Ethic. It appears,
+however, that this division was made before Zeno's time, and
+acknowledged by Plato, as Cicero remarks (Acad. Post. i. 5). Logic
+is not synonymous with our term Logic in the narrower sense of that
+word.</p>
+
+<p>Cleanthes, a Stoic, subdivided the three divisions and made
+six,&mdash;Dialectic and Rhetoric, comprised in Logic; Ethic and
+Politic; Physic and Theology. This division was merely for
+practical use, for all Philosophy is one. Even among the earliest
+Stoics Logic, or Dialectic, does not occupy the same place as in
+Plato: it is considered only as an instrument which is to be used
+for the other divisions of Philosophy. An exposition of the earlier
+Stoic doctrines and of their modifications would require a volume.
+My object is to explain only the opinions of Antoninus, so far as
+they can be collected from his book.</p>
+
+<p>According to the subdivision of Cleanthes, Physic and Theology
+go together, or the study of the nature of Things, and the study of
+the nature of the Deity, so far as man can understand the Deity,
+and of his government of the universe. This division or subdivision
+is not formally adopted by Antoninus, for, as already observed,
+there is no method in his book; but it is virtually contained in
+it.</p>
+
+<p>Cleanthes also connects Ethic and Politic, or the study of the
+principles of morals and the study of the constitution of civil
+society; and undoubtedly he did well in subdividing Ethic into two
+parts. Ethic in the narrower sense and Politic; for though the two
+are intimately connected, they are also very distinct, and many
+questions can only be properly discussed by carefully observing the
+distinction. Antoninus does not treat of Politic. His subject is
+Ethic, and Ethic in its practical application to his own conduct in
+life as a man and as a governor. His Ethic is founded on his
+doctrines about man's nature, the Universal Nature, and the
+relation of every man to everything else. It is therefore
+intimately and inseparably connected with Physic, or the Nature of
+Things, and with Theology, or the Nature of the Deity. He advises
+us to examine well all the impressions on our minds
+
+<ins class="greek"
+ title="Greek: phantasiai">(&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x1f77;&alpha;&iota;)</ins> and to
+form a right judgment of them, to make just conclusions, and to
+inquire into the meanings of words, and so far to apply Dialectic;
+but he has no attempt at any exposition of Dialectic, and his
+philosophy is in substance purely moral and practical. He says (<a
+href="#viii._13">viii. 13</a>), "Constantly and, if it be
+possible, on the occasion of every impression on the soul,<a name=
+"FNanchor_A_19" id="FNanchor_A_19" /><a href="#Footnote_A_19"
+class="fnanchor">[A]</a> apply to it the principles of Physic, of
+Ethic, and of Dialectic: "which is only another way of telling us
+to examine the impression in every possible way. In another passage
+(<a href="#iii._11">iii. 11</a>) he says, "To the aids which have
+been mentioned, let this one still be added: make for thyself a
+definition or description of the object
+
+<ins class="greek"
+ title="Greek: to phantaston">(&tau;&#x1f78; &phi;&alpha;&nu;&tau;&alpha;&sigma;&tau;&#x1f79;&nu;)</ins> which is
+presented to thee, so as to see distinctly what kind of a thing it
+is in its substance, in its nudity, in its complete entirety, and
+tell thyself its proper name, and the names of the things of which
+it has been compounded, and into which it will be resolved." Such
+an examination implies a use of Dialectic, which Antoninus
+accordingly employed as a means toward establishing his Physical,
+Theological, and Ethical principles.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_19" id="Footnote_A_19" /><a href=
+"#FNanchor_A_19">[A]</a> The original is
+
+<ins class="greek"
+ title="Greek: epi pasês phantasias">&#x1f10;&pi;&#x1f76; &pi;&#x1f71;&sigma;&eta;&sigmaf;
+&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x1f77;&alpha;&sigmaf;</ins>. We have
+no word which expresses
+
+<ins class="greek"
+ title="Greek: phantasia">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x1f77;&alpha;</ins>,
+
+for it is not only the sensuous appearance which comes from an external
+object, which object is called
+
+<ins class="greek"
+ title="Greek: to phantaston">&tau;&#x1f78; &phi;&alpha;&nu;&tau;&alpha;&sigma;&tau;&#x1f79;&nu;</ins>,
+
+but it is also the thought or feeling or opinion which is produced even
+when there is no corresponding external object before us. Accordingly
+everything which moves the soul is
+
+<ins class="greek"
+ title="Greek: phantaston">&phi;&alpha;&nu;&tau;&alpha;&sigma;&tau;&#x1f79;&nu;,</ins> and produces a
+
+<ins class="greek"
+ title="Greek: phantastia">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x1f77;&alpha;.</ins></p>
+
+<p>In this extract Antoninus says
+
+<ins class="greek"
+ title="Greek: physiologein, pathologein, dialektikeuesthai">&phi;&upsilon;&sigma;&iota;&omicron;&lambda;&omicron;&gamma;&epsilon;&#x1fd1;&nu;,
+&pi;&alpha;&theta;&omicron;&lambda;&omicron;&gamma;&epsilon;&#x1fd1;&nu;,
+&delta;&iota;&alpha;&lambda;&epsilon;&kappa;&tau;&iota;&kappa;&epsilon;&#x1f7b;&epsilon;&sigma;&theta;&alpha;&iota;.</ins>
+I have translated
+
+<ins class="greek"
+ title="Greek: pathologein">&pi;&alpha;&theta;&omicron;&lambda;&omicron;&gamma;&epsilon;&#x1fd1;&nu;</ins>
+by using the word Moral (Ethic), and that is the meaning here.</p>
+</div>
+
+<p>There are several expositions of the Physical, Theological, and
+Ethical principles, which are contained in the work of Antoninus;
+and more expositions than I have read. Ritter (Geschichte der
+Philosophie, iv. 241), after explaining the doctrines of Epictetus,
+treats very briefly and insufficiently those of Antoninus. But he
+refers to a short essay, in which the work is done better.<a name=
+"FNanchor_A_20" id="FNanchor_A_20" /><a href="#Footnote_A_20"
+class="fnanchor">[A]</a> There is also an essay on the
+Philosophical Principles of M. Aurelius Antoninus by J.M. Schultz,
+placed at the end of his German translation of Antoninus
+(Schleswig, 1799). With the assistance of these two useful essays
+and his own diligent study, a man may form a sufficient notion of
+the principles of Antoninus; but he will find it more difficult to
+expound them to others. Besides the want of arrangement in the
+original and of connection among the numerous paragraphs, the
+corruption of the text, the obscurity of the language and the
+style, and sometimes perhaps the confusion in the writer's own
+ideas&mdash;besides all this, there is occasionally an apparent
+contradiction in the emperor's thoughts, as if his principles were
+sometimes unsettled, as if doubt sometimes clouded his mind. A man
+who leads a life of tranquillity and reflection, who is not
+disturbed at home and meddles not with the affairs of the world,
+may keep his mind at ease and his thoughts in one even course. But
+such a man has not been tried. All his Ethical philosophy and his
+passive virtue might turn out to be idle words, if he were once
+exposed to the rude realities of human existence. Fine thoughts and
+moral dissertations from men who have not worked and suffered may
+be read, but they will be forgotten. No religion, no Ethical
+philosophy is worth anything, if the teacher has not lived the
+"life of an apostle," and been ready to die "the death of a
+martyr." "Not in passivity (the passive effects) but in activity
+lie the evil and the good of the rational social animal, just as
+his virtue and his vice lie not in passivity, but in activity" (<a
+href="#ix._16">ix. 16</a>). The emperor Antoninus was a practical
+moralist. From his youth he followed a laborious discipline, and
+though his high station placed him above all want or the fear of
+it, he lived as frugally and temperately as the poorest philospher.
+Epictetus wanted little, and it seems that he always had the little
+that he wanted and he was content with it, as he had been with his
+servile station! But Antoninus after his accession to the empire
+sat on an uneasy seat. He had the administration of an empire which
+extended from the Euphrates to the Atlantic, from the cold
+mountains of Scotland to the hot sands of Africa; and we may
+imagine, though we cannot know it by experience, what must be the
+trials, the troubles, the anxiety, and the sorrows of him who has
+the world's business on his hands, with the wish to do the best
+that he can, and the certain knowledge that he can do very little
+of the good which he wishes.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_20" id="Footnote_A_20" /><a href=
+"#FNanchor_A_20">[A]</a> De Marco
+Aurelio Antonino ... ex ipsius Commentariis. Scriptio Philologica.
+Instituit Nicolaus Bachius, Lipsiae, 1826.</p>
+</div>
+
+<p>In the midst of war, pestilence, conspiracy, general corruption,
+and with the weight of so unwieldy an empire upon him, we may
+easily comprehend that Antoninus often had need of all his
+fortitude to support him. The best and the bravest men have moments
+of doubt and of weakness; but if they are the best and the bravest,
+they rise again from their depression by recurring to first
+principles, as Antoninus does. The emperor says that life is smoke,
+a vapor, and St. James in his Epistle is of the same mind; that the
+world is full of envious, jealous, malignant people, and a man
+might be well content to get out of it. He has doubts perhaps
+sometimes even about that to which he holds most firmly. There are
+only a few passages of this kind, but they are evidence of the
+struggles which even the noblest of the sons of men had to maintain
+against the hard realities of his daily life. A poor remark it is
+which I have seen somewhere, and made in a disparaging way, that
+the emperor's reflections show that he had need of consolation and
+comfort in life, and even to prepare him to meet his death. True
+that he did need comfort and support, and we see how he found it.
+He constantly recurs to his fundamental principle that the universe
+is wisely ordered, that every man is a part of it and must conform
+to that order which he cannot change, that whatever the Deity has
+done is good, that all mankind are a man's brethren, that he must
+love and cherish them and try to make them better, even those who
+would do him harm. This is his conclusion (<a href="#ii._17">ii.
+17</a>): "What then is that which is able to conduct a man? One
+thing and only one, Philosophy. But this consists in keeping the
+divinity within a man free from violence and unharmed, superior to
+pains and pleasures, doing nothing without a purpose nor yet
+falsely and with hypocrisy, not feeling the need of another man's
+doing or not doing anything; and besides, accepting all that
+happens and all that is allotted, as coming from thence, wherever
+it is, from whence he himself came; and finally waiting for death
+with a cheerful mind as being nothing else than a dissolution of
+the elements of which every living being is compounded. But if
+there is no harm, to the elements themselves in each continually
+changing into another, why should a man have any apprehension about
+the change and dissolution of all the elements [himself]? for it is
+according to nature; and nothing is evil that is according to
+nature."</p>
+
+<p>The Physic of Antoninus is the knowledge of the Nature of the
+Universe, of its government, and of the relation of man's nature to
+both. He names the universe <ins class="greek"
+ title="Greek: hê tôn hylôn ousia">(&#x1f21; &tau;&#x1ff6;&nu;
+&#x1f51;&lambda;&omega;&nu; &omicron;&#x3af;&sigma;&#x3af;&alpha;</ins> vi.
+1),<a name="FNanchor_A_21" id="FNanchor_A_21" /><a href=
+"#Footnote_A_21" class="fnanchor">[A]</a> "the universal
+substance," and he adds that "reason "
+
+<ins class="greek"
+ title="Greek: logos">
+(&lambda;&#x3cc;&gamma;&omicron;&sigmaf;)</ins> governs the universe. He
+also (<a href="#vi._9">vi. 9</a>) uses the terms "universal
+nature" or "nature of the universe." He (<a href="#vi._25">vi.
+25</a>) calls the universe "the one and all, which we name Cosmos
+or Order"
+
+<ins class="greek"
+ title="Greek: kosmos">&kappa;&#x1f79;&sigma;&mu;&omicron;&sigmaf;)</ins>. If he
+ever seems to use these general terms as significant of the All, of
+all that man can in any way conceive to exist, he still on other
+occasions plainly distinguishes between Matter, Material things
+
+<ins class="greek"
+ title="Greek: hylê, hylikon">(&#x1f55;&lambda;&eta;, &#x1f51;&lambda;&#x3af;&kappa;&#x3cc;&nu;)</ins>, and
+Cause, Origin, Reason
+ <ins class="greek"
+ title="Greek: aitia, aitiôdes, logos">(&alpha;&#x1f30;&tau;&#x3af;&alpha;,
+&alpha;&#x1f30;&tau;&#x3af;&#x1ff6;&delta;&epsilon;&sigmaf;,
+&lambda;&#x3cc;&gamma;&omicron;&sigmaf;</ins>).<a name="FNanchor_B_22" id=
+"FNanchor_B_22" /><a href="#Footnote_B_22" class="fnanchor">[B]</a>
+This is conformable to Zeno's doctrine that there are two original
+principles <ins class="greek"
+ title="Greek: archai">(&#x1f00;&rho;&chi;&alpha;&#x3af;)</ins> of all things, that
+which acts <ins class="greek"
+ title="Greek: to poioun">(&#x3c4;&#x1f78;
+&pi;&omicron;&#x3af;&omicron;&#x1fe6;&nu;)</ins> and that which is acted
+upon <ins class="greek"
+ title="Greek: to paschon">(&tau;&#x1f78; &pi;&#x3ac;&sigma;&chi;&omicron;&nu;)</ins>. That
+which is acted on is the formless matter <ins class="greek"
+ title="Greek: hylê">(&#x1f55;&lambda;&eta;)</ins>:
+that which acts is the reason
+<ins class="greek"
+ title="Greek: logos">(&lambda;&#x3cc;&gamma;&omicron;&sigmaf;</ins>), God, who is eternal and
+operates through all matter, and produces all things. So Antoninus
+(<a href="#v._32">v. 32</a>) speaks of the reason
+<ins class="greek"
+ title="Greek: logos">(&lambda;&#x3cc;&gamma;&omicron;&sigmaf;)</ins> which pervades all
+substance <ins class="greek"
+ title="Greek: ousia">(&omicron;&#x1f50;&sigma;&#x3af;&alpha;)</ins>, and through all
+time by fixed periods (revolutions) administers the universe
+<ins class="greek"
+ title="Greek: to pan">(&tau;&#x1f78; &pi;&#x1fb6;&nu;</ins>). God is eternal, and Matter is
+eternal. It is God who gives form to matter, but he is not said to
+have created matter. According to this view, which is as old as
+Anaxagoras, God and matter exist independently, but God governs
+matter. This doctrine is simply the expression of the fact of the
+existence both of matter and of God. The Stoics did not perplex
+themselves with the in-soluble question of the origin and nature of
+matter.<a name="FNanchor_C_23" id="FNanchor_C_23" /><a href=
+"#Footnote_C_23" class="fnanchor">[C]</a> Antoninus also assumes a
+beginning of things, as we now know them; but his language is
+sometimes very obscure. I have endeavored to explain the meaning of
+one difficult passage (<a href="#vii._75">vii. 75</a>, and the
+note).</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_21" id="Footnote_A_21" /><a href=
+"#FNanchor_A_21">[A]</a> As to the word
+<ins class="greek"
+ title="Greek: ousia">&omicron;&#x1f50;&sigma;&#x3af;&alpha;</ins>, the reader may see the Index.
+I add here a few examples of the use of the word; Antoninus has (<a
+href="#v._24">v. 24</a>), <ins class="greek"
+ title="Greek: hê sumpasa ousia">&#x1f21; &sigma;&upsilon;&mu;&pi;&#x1fb6;&sigma;&alpha;
+&omicron;&#x1f50;&sigma;&#x3af;&alpha;</ins>, "the universal substance." He
+says (<a href="#xii._30">xii. 30</a> and <a href="#iv._40">iv.
+40</a>), "there is one common substance"
+<ins class="greek"
+ title="Greek: ousia">&omicron;&#x1f50;&sigma;&#x3af;&alpha;</ins>, distributed among countless
+bodies. In Stobaeus (tom. 1, lib. 1, tit. 14) there is this
+definition, <ins class="greek"
+ title="Greek: ousian de phasin tôn ontôn hapantôn tên prôtên hylên">&omicron;&#x1f50;&sigma;&#x3af;&alpha;&nu; &delta;&#x3ad;
+&phi;&alpha;&sigma;&#x3af;&nu; &tau;&#x1ff6;&nu;
+&#x1f44;&nu;&tau;&omega;&nu; &#x1f01;&pi;&#x3ac;&nu;&tau;&omega;&nu;
+&tau;&#x1f74;&nu; &pi;&rho;&#x3ce;&tau;&eta;&nu;
+&#x1f55;&lambda;&eta;&nu;.</ins> In viii. II, Antoninus speaks of
+<ins class="greek"
+ title="Greek: to ousiôdes kai hylikon">&tau;&#x1f78;
+&omicron;&#x1f50;&sigma;&#x3af;&#x1ff6;&delta;&epsilon;&sigmaf;
+&kappa;&alpha;&#x1f76; &#x1f51;&lambda;&#x3af;&kappa;&#x3cc;&nu;,</ins> "the
+substantial and the material;" and (<a href="#vii._10">vii.
+10</a>) he says that "everything material"
+<ins class="greek"
+ title="Greek: enulon">(&#x1f14;&nu;&upsilon;&lambda;&omicron;&nu;)</ins> disappears in the
+substance of the whole <ins class="greek"
+ title="Greek: tê tôn holôn ousia">(&tau;&#x1fc7; &tau;&#x1ff6;&nu;
+&#x1f45;&#x3bb;&omega;&nu; &omicron;&#x1f50;&sigma;&#x3af;&alpha;).</ins> The
+<ins class="greek"
+ title="Greek: ousia">&omicron;&#x1f50;&sigma;&#x3af;&alpha;</ins> is the generic name of that
+existence which we assume as the highest or ultimate, because we
+conceive no existence which can be coordinated with it and none
+above it. It is the philosopher's "substance:" it is the ultimate
+expression for that which we conceive or suppose to be the basis,
+the being of a thing. "From the Divine, which is substance in
+itself, or the only and sole substance, all and everything that is
+created exists" (Swedenborg, Angelic Wisdom, 198).</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_22" id="Footnote_B_22" /><a href=
+"#FNanchor_B_22">[B]</a> I remark, in
+order to anticipate any misapprehension, that all these general
+terms involve a contradiction. The "one and all," and the like, and
+"the whole," imply limitation. "One" is limited; "all" is limited;
+the "whole" is limited. We cannot help it. We cannot find words to
+express that which we cannot fully conceive. The addition of
+"absolute" or any other such word does not mend the matter. Even
+the word God is used by most people, often unconsciously, in such a
+way that limitation is implied, and yet at the same time words are
+added which are intended to deny limitation. A Christian martyr,
+when he was asked what God was, is said to have answered that God
+has no name like a man; and Justin says the same (Apol. ii. 6),
+"the names Father, God, Creator, Lord, and Master are not names,
+but appellations derived from benefactions and acts." (Compare
+Seneca, De Benef. iv. 8.) We can conceive the existence of a thing,
+or rather we may have the idea of an existence, without an adequate
+notion of it, "adequate" meaning coextensive and coequal with the
+thing. We have a notion of limited space derived from the
+dimensions of what we call a material thing, though of space
+absolute, if I may use the term, we have no notion at all; and of
+infinite space the notion is the same&mdash;no notion at all; and
+yet we conceive it in a sense, though I know not how, and we
+believe that space is infinite, and we cannot conceive it to be
+finite.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_23" id="Footnote_C_23" /><a href=
+"#FNanchor_C_23">[C]</a> The notions of
+matter and of space are inseparable. We derive the notion of space
+from matter and form. But we have no adequate conception either of
+matter or space. Matter in its ultimate resolution is as
+unintelligible as what men call mind, spirit, or by whatever other
+name they may express the power which makes itself known by acts.
+Anaxagoras laid down the distinction between intelligence
+<ins class="greek"
+ title="Greek: nous">(&nu;&omicron;&#x3cb;&sigmaf;</ins>) and matter, and he said that
+intelligence impressed motion on matter, and so separated the
+elements of matter and gave them order; but he probably only
+assumed a beginning, as Simplicius says, as a foundation of his
+philosophical teaching. Empedocles said, "The universe always
+existed." He had no idea of what is called creation. Ocellus
+Lucanus (i, &sect; 2) maintained that the Universe <ins class="greek"
+ title="Greek: to pan">(&tau;&omicron;&pi;&alpha;&nu;</ins>) was imperishable and uncreated. Consequently it is
+eternal. He admitted the existence of God; but his theology would
+require some discussion. On the contrary, the Brachmans, according
+to Strabo (p. 713, ed. Cas.), taught that the universe was created
+and perishable; and the creator and administrator of it pervades
+the whole. The author of the book of Solomon's Wisdom says (xi.
+17): "Thy Almighty hand made the world of matter without form,"
+which may mean that matter existed already.</p>
+
+<p>The common Greek word which we translate "matter" is
+<ins class="greek"
+ title="Greek: hylê">&#x3cb;&lambda;&eta;</ins>. It is the stuff that things are made of.</p>
+</div>
+
+<p>Matter consists of elemental parts
+<ins class="greek"
+ title="Greek: stoicheia">(&sigma;&tau;&omicron;&#x3af;&chi;&epsilon;&#x1fd6;&alpha;</ins>) of which
+all material objects are made. But nothing is permanent in form.
+The nature of the universe, according to Antoninus' expression (<a
+href="#iv._36">iv. 36</a>), "loves nothing so much as to change
+the things which are, and to make new things like them. For
+everything that exists is in a manner the seed of that which will
+be. But thou art thinking only of seeds which are cast into the
+earth or into a womb: but this is a very vulgar notion." All things
+then are in a constant flux and change; some things are dissolved
+into the elements, others come in their places; and so the "whole
+universe continues ever young and perfect" (<a href=
+"#xii._23">xii. 23</a>).</p>
+
+<p>Antoninus has some obscure expressions about what he calls
+"seminal principles"
+<ins class="greek"
+ title="Greek: spermatikoi logoi">(&sigma;&pi;&epsilon;&rho;&mu;&alpha;&tau;&#x3af;&kappa;&omicron;&#x1f76;
+&lambda;&#x3cc;&gamma;&omicron;&#x3af;</ins>). He opposes them to the
+Epicurean atoms (<a href="#vi._24">vi. 24</a>), and consequently
+his "seminal principles" are not material atoms which wander about
+at hazard, and combine nobody knows how. In one passage (<a href=
+"#iv._21">iv. 21</a>) he speaks of living principles, souls
+<ins class="greek"
+ title="Greek: psychai">(&psi;&upsilon;&chi;&alpha;&#x1f76;</ins>) after the dissolution of their
+bodies being received into the "seminal principle of the universe."
+Schultz thinks that by "seminal principles Antoninus means the
+relations of the various elemental principles, which relations are
+determined by the Deity and by which alone the production of
+organized beings is possible." This may be the meaning; but if it
+is, nothing of any value can be derived from it.<a name=
+"FNanchor_A_24" id="FNanchor_A_24" /><a href="#Footnote_A_24"
+class="fnanchor">[A]</a> Antoninus often uses the word "Nature"
+<ins class="greek"
+ title="Greek: physis">(&phi;&#x3cd;&sigma;&iota;&sigmaf;</ins>), and we must attempt to fix its
+meaning, The simple etymological sense of
+<ins class="greek"
+ title="Greek: physis">&phi;&#x3cd;&sigma;&iota;&sigmaf;</ins> is "production," the birth of what
+we call Things. The Romans used Natura, which also means "birth"
+originally. But neither the Greeks nor the Romans stuck to this
+simple meaning, nor do we. Antoninus says (<a href="#x._6">x.
+6</a>): "Whether the universe is [a concourse of] atoms or Nature
+[is a system], let this first be established, that I am a part of
+the whole which is governed by nature." Here it might seem as if
+nature were personified and viewed as an active, efficient power;
+as something which, it not independent of the Deity, acts by a
+power which is given to it by the Deity. Such, if I understand the
+expression right, is the way in which the word Nature is often used
+now, though it is plain that many writers use the word without
+fixing any exact meaning to it. It is the same with the expression
+Laws of Nature, which some writers may use in an intelligible
+sense, but others as clearly use in no definite sense at all. There
+is no meaning in this word Nature, except that which Bishop Butler
+assigns to it, when he says, "The only distinct meaning of that
+word Natural is Stated, Fixed, or Settled; since what is natural as
+much requires and presupposes an intelligent agent to render it so,
+<i>i.e.</i>, to effect it continually or at stated times, as what
+is supernatural or miraculous does to effect it at once." This is
+Plato's meaning (De Leg., iv. 715) when he says that God holds the
+beginning and end and middle of all that exists, and proceeds
+straight on his course, making his circuit according to nature
+(that is by a fixed order); and he is continually accompanied by
+justice, who punishes those who deviate from the divine law, that
+is, from the order or course which God observes.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_24" id="Footnote_A_24" /><a href=
+"#FNanchor_A_24">[A]</a> Justin (Apol.
+ii. 8) has the words <ins class="greek"
+ title="Greek: kata spermatikou logou meros">&kappa;&alpha;&tau;&#x1f70;
+&sigma;&pi;&epsilon;&rho;&mu;&alpha;&tau;&iota;&kappa;&omicron;&#x1fe6;
+&lambda;&#x3cc;&gamma;&omicron;&upsilon;
+&mu;&#x3ad;&rho;&omicron;&sigmaf;</ins>, where he is speaking of the
+Stoics; but he uses this expression in a peculiar sense (note II).
+The early Christian writers were familiar with the Stoic terms, and
+their writings show that the contest was begun between the
+Christian expositors and the Greek philosophy. Even in the second
+Epistle of St. Peter (ii. I, v. 4) we find a Stoic expression,
+
+<ins class="greek"
+ title="Greek: Ina dia toutôn genêsthe theias koinônoi physeôs">&#x1f34;&nu;&alpha; &delta;&iota;&#x1f70;
+&tau;&omicron;&#x3cd;&tau;&omega;&nu;
+&gamma;&#x3ad;&nu;&eta;&sigma;&theta;&epsilon;
+&theta;&epsilon;&#x3af;&alpha;&sigmaf;
+&kappa;&omicron;&#x3af;&nu;&omega;&nu;&omicron;&#x1f76;
+&phi;&#x3cd;&sigma;&epsilon;&omega;&sigmaf;</ins>.</p>
+</div>
+
+<p>When we look at the motions of the planets, the action of what
+we call gravitation, the elemental combination of unorganized
+bodies and their resolution, the production of plants and of living
+bodies, their generation, growth, and their dissolution, which we
+call their death, we observe a regular sequence of phenomena, which
+within the limits of experience present and past, so far as we know
+the past, is fixed and invariable. But if this is not so, if the
+order and sequence of phenomena, as known to us, are subject to
+change in the course of an infinite progression,&mdash;and such
+change is conceivable,&mdash;we have not discovered, nor shall we
+ever discover, the whole of the order and sequence of phenomena, in
+which sequence there may be involved according to its very nature,
+that is, according to its fixed order, some variation of what we
+now call the Order or Nature of Things. It is also conceivable that
+such changes have taken place,&mdash;changes in the order of
+things, as we are compelled by the imperfection of language to call
+them, but which are no changes; and further it is certain that our
+knowledge of the true sequence of all actual phenomena, as for
+instance the phenomena of generation, growth, and dissolution, is
+and ever must be imperfect.</p>
+
+<p>We do not fare much better when we speak of Causes and Effects
+than when we speak of Nature. For the practical purposes of life we
+may use the terms cause and effect conveniently, and we may fix a
+distinct meaning to them, distinct enough at least to prevent all
+misunderstanding. But the case is different when we speak of causes
+and effects as of Things. All that we know is phenomena, as the
+Greeks called them, or appearances which follow one another in a
+regular order, as we conceive it, so that if some one phenomenon
+should fail in the series, we conceive that there must either be an
+interruption of the series, or that something else will appear
+after the phenomenon which has failed to appear, and will occupy
+the vacant place; and so the series in its progression may be
+modified or totally changed. Cause and effect then mean nothing in
+the sequence of natural phenomena beyond what I have said; and the
+real cause, or the transcendent cause, as some would call it, of
+each successive phenomenon is in that which is the cause of all
+things which are, which have been, and which will be forever. Thus
+the word Creation may have a real sense if we consider it as the
+first, if we can conceive a first, in the present order of natural
+phenomena; but in the vulgar sense a creation of all things at a
+certain time, followed by a quiescence of the first cause and an
+abandonment of all sequences of Phenomena to the laws of Nature, or
+to the other words that people may Use, is absolutely absurd.<a
+name="FNanchor_A_25" id="FNanchor_A_25" /><a href="#Footnote_A_25"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_25" id="Footnote_A_25" /><a href=
+"#FNanchor_A_25">[A]</a> Time and space
+are the conditions of our thought; but time infinite and space
+infinite cannot be objects of thought, except in a very imperfect
+way. Time and space must not in any way be thought of when we think
+of the Deity. Swedenborg says, "The natural man may believe that he
+would have no thought, if the ideas of time, of space, and of
+things material were taken away; for upon those is founded all the
+thought that man has. But let him know that the thoughts are
+limited and confined in proportion as they partake of time, of
+space, and of what is material; and that they are not limited and
+are extended, in proportion as they do not partake of those things;
+since the mind is so far elevated above the things corporeal and
+worldly" (Concerning Heaven and Hell, 169).</p>
+</div>
+
+<div class="ctr">
+   <a id="temple" name="temple"></a>
+   <img src="images/temple_of_pallas.jpg"
+      alt="THE TEMPLE OF PALLAS."
+      title="THE TEMPLE OF PALLAS." />
+   <p class="caption">THE TEMPLE OF PALLAS</p>
+</div>
+
+<p>Now, though there is great difficulty in understanding all the
+passages of Antoninus, in which he speaks of Nature, of the changes
+of things and of the economy of the universe, I am convinced that
+his sense of Nature and Natural is the same as that which I have
+stated; and as he was a man who knew how to use words in a clear
+way and with strict consistency, we ought to assume, even if his
+meaning in some passages is doubtful, that his view of Nature was
+in harmony with his fixed belief in the all-pervading, ever
+present, and ever active energy of God. (<a href="#ii._4">ii.
+4</a>; <a href="#iv._40">iv. 40</a>; <a href="#x._1">x. 1</a>; <a
+href="#vi._40">vi. 40</a>; and other passages. Compare Seneca, De
+Benef., iv. 7. Swedenborg, Angelic Wisdom, 349-357.)</p>
+
+<p>There is much in Antoninus that is hard to understand, and it
+might be said that he did not fully comprehend all that he wrote;
+which would however be in no way remarkable, for it happens now
+that a man may write what neither he nor anybody can understand.
+Antoninus tells us (<a href="#xii._10">xii. 10</a>) to look at
+things and see what they are, resolving them into the material
+<ins class="greek"
+ title="Greek: hylê">(&#x1f55;&lambda;&eta;)</ins> , the casual
+<ins class="greek"
+ title="Greek: aition">(&alpha;&#x1f32;&tau;&iota;&omicron;&nu;)</ins>, and the relation
+<ins class="greek"
+ title="Greek: anaphora">(&#x1f00;&nu;&alpha;&phi;&omicron;&rho;&#x3ac;)</ins>, or the purpose, by
+which he seems to mean something in the nature of what we call
+effect, or end. The word Cause <ins class="greek"
+ title="Greek: aitia">(&alpha;&#x1f30;&tau;&#x3af;&alpha;)</ins> is
+the difficulty. There is the same word in the Sanscrit
+(<i>hétu</i>); and the subtle philosophers of India and of Greece,
+and the less subtle philosophers of modern times, have all used
+this word, or an equivalent word, in a vague way. Yet the confusion
+sometimes may be in the inevitable ambiguity of language rather
+than in the mind of the writer, for I cannot think that some of the
+wisest of men did not know what they intended to say. When
+Antoninus says (<a href="#iv._36">iv. 36</a>), "that everything
+that exists is in a manner the seed of that which will be," he
+might be supposed to say what some of the Indian philosophers have
+said, and thus a profound truth might be converted into a gross
+absurdity. But he says, "in a manner," and in a manner he said
+true; and in another manner, if you mistake his meaning, he said
+false. When Plato said, "Nothing ever is, but is always becoming"
+<ins class="greek"
+ title="Greek: aei gignetai">(&#x1f00;&epsilon;&#x1f76;
+&gamma;&#x3af;&gamma;&nu;&epsilon;&tau;&alpha;&iota;</ins>), he delivered
+a text, out of which we may derive something; for he destroys by it
+not all practical, but all speculative notions of cause and effect.
+The whole series of things, as they appear to us, must be
+contemplated in time, that is in succession, and we conceive or
+suppose intervals between one state of things and another state of
+things, so that there is priority and sequence, and interval, and
+Being, and a ceasing to Be, and beginning and ending. But there is
+nothing of the kind in the Nature of Things. It is an everlasting
+continuity (<a href="#iv._34">iv. 45</a>; <a href="#vii._75">vii.
+75</a>). When Antoninus speaks of generation (<a href="#x._26">x.
+26</a>), he speaks of one cause <ins class="greek"
+ title="Greek: aitia">(&alpha;&#x1f30;&tau;&#x3af;&alpha;)</ins>
+acting, and then another cause taking up the work, which the former
+left in a certain state, and so on; and we might perhaps conceive
+that he had some notion like what has been called "the
+self-evolving power of nature;" a fine phrase indeed, the full
+import of which I believe that the writer of it did not see, and
+thus he laid himself open to the imputation of being a follower of
+one of the Hindu sects, which makes all things come by evolution
+out of nature or matter, or out of something which takes the place
+of Deity, but is not Deity. I would have all men think as they
+please, or as they can, and I only claim the same freedom which I
+give. When a man writes anything, we may fairly try to find out all
+that his words must mean, even if the result is that they mean what
+he did not mean; and if we find this contradiction, it is not our
+fault, but his misfortune. Now Antoninus is perhaps somewhat in
+this condition in what he says (<a href="#x._26">x. 26</a>),
+though he speaks at the end of the paragraph of the power which
+acts, unseen by the eyes, but still no less clearly. But whether in
+this passage (<a href="#x._26">x. 26</a>) lie means that the power
+is conceived to be in the different successive causes
+<ins class="greek"
+ title="Greek: aitiai">(&alpha;&#x1f30;&tau;&#x3af;&alpha;&iota;)</ins>, or in something else,
+nobody can tell. From other passages, however, I do collect that
+his notion of the phenomena of the universe is what I have stated.
+The Deity works unseen, if we may use such language, and perhaps I
+may, as Job did, or he who wrote the book of Job. "In him we live
+and move and are," said St. Paul to the Athenians; and to show his
+hearers that this was no new doctrine, he quoted the Greek poets.
+One of these poets was the Stoic Cleauthes, whose noble hymn to
+Zeus, or God, is an elevated expression of devotion and philosophy.
+It deprives Nature of her power, and puts her under the immediate
+government of the Deity.</p>
+
+<div class="poem p">
+<p>"Thee all this heaven, which whirls around the earth,<br />
+Obeys, and willing follows where thou leadest.<br />
+Without thee, God, nothing is done on earth,<br />
+Nor in the ethereal realms, nor in the sea,<br />
+Save what the wicked through their folly do."<br />
+</p>
+</div>
+
+<p>Antoninus' conviction of the existence of a divine power and
+government was founded on his perception of the order of the
+universe. Like Socrates (Xen. Mem., iv. 3, 13, etc.) he says that
+though we cannot see the forms of divine powers, we know that they
+exist because we see their works.</p>
+
+<p>"To those who ask, Where hast thou seen the gods, or how dost
+thou comprehend that they exist and so worshipest them? I answer,
+in the first place, that they may be seen even with the eyes; in
+the second place, neither have I seen my own soul, and yet I honor
+it. Thus then with respect to the gods, from what I constantly
+experience of their power, from this I comprehend that they exist,
+and I venerate them." (<a href="#xii._28">xii. 28</a>, and the
+note. Comp. Aristotle de Mundo, c. 6; Xen. Mem. i. 4, 9; Cicero,
+Tuscul. i. 28, 29; St. Paul's Epistle to the Romans, i. 19, 20; and
+Montaigne's Apology for Raimond de Sebonde, ii. c. 12.) This is a
+very old argument, which has always had great weight with most
+people, and has appeared sufficient. It does not acquire the least
+additional strength by being developed in a learned treatise. It is
+as intelligible in its simple enunciation as it can be made. If it
+is rejected, there is no arguing with him who rejects it: and if it
+is worked out into innumerable particulars, the value of the
+evidence runs the risk of being buried under a mass of words.</p>
+
+<p>Man being conscious that he is a spiritual power, or that he has
+such a power, in whatever way he conceives that he has it&mdash;for
+I wish simply to state a fact&mdash;from this power which he has in
+himself, he is led, as Antoninus says, to believe that there is a
+greater power, which, as the old Stoics tell us, pervades the whole
+universe as the intellect<a name="FNanchor_A_26" id=
+"FNanchor_A_26" /><a href="#Footnote_A_26" class="fnanchor">[A]</a>
+<ins class="greek"
+ title="Greek: nous">(&nu;&omicron;&#x1fe6;&sigmaf;</ins>) pervades man. (Compare Epictetus'
+Discourses, i. 14; and Voltaire &agrave; Mad^e. Necker, vol.
+lxvii., p. 278, ed. Lequien.)</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_26" id="Footnote_A_26" /><a href=
+"#FNanchor_A_26">[A]</a> I have always
+translated the word <ins class="greek"
+ title="Greek: nous">&nu;&omicron;&#x1fe6;&sigmaf;</ins>, "intelligence" or
+"intellect." It appears to be the word used by the oldest Greek
+philosophers to express the notion of "intelligence" as opposed to
+the notion of "matter." I have always translated the word
+<ins class="greek"
+ title="Greek: logos">&lambda;&#x3cc;&gamma;&omicron;&sigmaf;</ins> by "reason," and
+<ins class="greek"
+ title="Greek: logikos">&lambda;&omicron;&gamma;&iota;&kappa;&#x3cc;&sigmaf;</ins> by the word
+"rational," or perhaps sometimes "reasonable," as I have translated
+<ins class="greek"
+ title="Greek: noeros">&nu;&omicron;&epsilon;&rho;&#x3cc;&sigmaf;</ins> by the word
+"intellectual." Every man who has thought and has read any
+philosophical writings knows the difficulty of finding words to
+express certain notions, how imperfectly
+words express these notions,
+and how carelessly the words are often used. The various senses of
+the word <ins class="greek"
+ title="Greek: logos">&lambda;&#x3cc;&gamma;&omicron;&sigmaf;</ins> are enough to
+perplex any man. Our translators of the New Testament (St. John, c.
+1.) have simply translated <ins class="greek"
+ title="Greek: ho logos">&#x1f41; &lambda;&#x3cc;&gamma;&omicron;&sigmaf;</ins> by "the word," as the
+Germans translated it by "das Wort;" but in their theological
+writings they sometimes retain the original term Logos. The Germans
+have a term Vernunft, which seems to come nearest to our word
+Reason, or the necessary and absolute truths which we cannot
+conceive as being other than what they are. Such are what some
+people have called the laws of thought, the conceptions of space
+and of time, and axioms or first principles, which need no proof
+and cannot be proved or denied. Accordingly the Germans can say,
+"Gott ist die h&ouml;chste Vernunft," the Supreme Reason. The
+Germans have also a word Verstand, which seems to represent our
+word "understanding," "intelligence," "intellect," not as a thing
+absolute which exists by itself, but as a thing connected with an
+individual being, as a man. Accordingly it is the capacity of
+receiving impressions (Vorstellungen,
+<ins class="greek"
+ title="Greek: phantasiai">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x3af;&alpha;&iota;)</ins>, and
+forming from them distinct ideas (Begriffe), and perceiving
+differences. I do not think that these remarks will help the reader
+to theunderstanding of Antoninus, or his use of the words
+<ins class="greek"
+ title="Greek: nous">&nu;&omicron;&#x1fe6;&sigmaf;</ins> and
+<ins class="greek"
+ title="Greek: logos">&lambda;&#x3cc;&gamma;&omicron;&sigmaf;</ins>. The emperor's meaning must
+be got from his own words, and if it does not agree altogether with
+modern notions, it is not our business to force it into agreement,
+but simply to find out what his meaning is, if we can.</p>
+
+<p>Justinus (ad Diognetum, c. vii.) says that the omnipotent,
+all-creating, and invisible God has fixed truth and the holy,
+incomprehensible Logos in men's hearts; and this Logos is the
+architect and creator of the Universe. In the first Apology (c.
+xxxii.), he says that the seed <ins class="greek"
+ title="Greek: sperma">(&sigma;&pi;&#x3ad;&rho;&mu;&alpha;</ins>)
+from God is the Logos, which dwells in those who believe in God. So
+it appears that according to Justinus the Logos is only in such
+believers. In the second Apology (c. viii.) he speaks of the seed
+of the Logos being implanted in all mankind; but those who order
+their lives according to Logos, such as the Stoics, have only a
+portion of the Logos <ins class="greek"
+ title="Greek: kata spermatikou logou
+    meros">(&kappa;&alpha;&tau;&#x1f70;
+&sigma;&pi;&epsilon;&rho;&mu;&alpha;&tau;&iota;&kappa;&omicron;&#x1fe6;
+&lambda;&#x3cc;&gamma;&omicron;&upsilon;
+&mu;&#x3ad;&rho;&omicron;&sigmaf;)</ins>, and have not the knowledge and
+contemplation of the entire Logos, which is Christ. Swedenborg's
+remarks (Angelic Wisdom, 240) are worth comparing with Justinus.
+The modern philosopher in substance agrees with the ancient; but he
+is more precise.</p>
+</div>
+
+<p>God exists then, but what do we know of his nature? Antoninus
+says that the soul of man is an efflux from the divinity. We have
+bodies like animals, but we have reason, intelligence, as the gods.
+Animals have life <ins class="greek"
+ title="Greek: psychê">(&psi;&upsilon;&chi;&#x3ae;)</ins> and what we call
+instincts or natural principles of action: but the rational animal
+man alone has a rational, intelligent soul
+<ins class="greek"
+ title="Greek: psychê logikê noera">(&psi;&upsilon;&chi;&#x1f74; &lambda;&omicron;&iota;&kappa;&#x3ae;,
+&upsilon;&omicron;&epsilon;&rho;&#x3ac;)</ins>. Antoninus insists on this
+continually: God is in man,<a name="FNanchor_A_27" id=
+"FNanchor_A_27" /><a href="#Footnote_A_27" class="fnanchor">[A]</a>
+and so we must constantly attend to the divinity within us, for it
+is only in this way that we can have any knowledge of the nature of
+God. The human soul is in a sense a portion of the divinity, and
+the soul alone has any communication with the Deity; for as he says
+(<a href="#xii._2">xii. 2</a>): "With his intellectual part alone
+God touches the intelligence only which has flowed and been derived
+from himself into these bodies." In fact he says that which is
+hidden within a man is life, that is, the man himself. All the rest
+is vesture, covering, organs, instrument, which the living man, the
+real<a name="FNanchor_B_28" id="FNanchor_B_28" /><a href=
+"#Footnote_B_28" class="fnanchor">[B]</a> man, uses for the purpose
+of his present existence. The air is universally diffused for him
+who is able to respire; and so for him who is willing to partake of
+it the intelligent power, which holds within it all things, is
+diffused as wide and free as the air (<a href="#viii._54">viii.
+54</a>). It is by living a divine life that man approaches to a
+knowledge of the divinity.<a name="FNanchor_C_29" id=
+"FNanchor_C_29" /><a href="#Footnote_C_29" class="fnanchor">[C]</a>
+It is by following the divinity within
+<ins class="greek"
+ title="Greek: daimôn">&delta;&alpha;&#x3af;&mu;&omega;&nu;</ins> or
+<ins class="greek"
+ title="Greek: theos">&theta;&epsilon;&#x3cc;&sigmaf;</ins>, as Antonius calls it, that man
+comes nearest to the Deity, the supreme good; for man can never
+attain to perfect agreement with his internal guide (&tau;&omicron;
+&#x3ae;&gamma;&epsilon;&mu;&omicron;&nu;&iota;&kappa;&#x3cc;&nu;).
+"Live with the gods. And he does live with the gods who constantly
+shows to them that his own soul is satisfied with that which is
+assigned to him, and that it does all the daemon
+<ins class="greek"
+ title="Greek: daimôn">(&delta;&alpha;&#x3af;&mu;&omega;&nu;)</ins> wishes, which Zeus hath given
+to every man for his guardian and guide, a portion of himself. And
+this daemon is every man's understanding and reason" (<a href=
+"#v._27">v. 27</a>).</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_27" id="Footnote_A_27" /><a href=
+"#FNanchor_A_27">[A]</a> Comp. Ep. to
+the Corinthians, i. 3, 17, and James iv. 8, "Drawnigh to God and he
+will draw nigh to you."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_28" id="Footnote_B_28" /><a href=
+"#FNanchor_B_28">[B]</a> This is also
+Swedenborg's doctrine of the soul. "As to what concerns the soul,
+of which it is said that it shall live after death, it is nothing
+else but the man himself, who lives in the body, that is, the
+interior man, who by the body acts in the world and from whom the
+body itself lives" (quoted by Clissold, p. 456 of "The Practical
+Nature of the Theological Writings of Emanuel Swedenborg, in a
+Letter to the Archbishop of Dublin (Whately)," second edition,
+1859; a book which theologians might read with profit). This is an
+old doctrine of the soul, which has been often proclaimed, but
+never better expressed than by the "Auctor de Mundo," c. 6, quoted
+by Gataker in his "Antoninus," p. 436. "The soul by which we live
+and have cities and houses is invisible, but it is seen by its
+works; for the whole method of life has been devised by it and
+ordered, and by it is held together. In like manner we must think
+also about the Deity, who in power is most mighty, in beauty most
+comely, in life immortal, and in virtue supreme: wherefore though
+he is invisible to human nature, he is seen by his very works."
+Other passages to the same purpose are quoted by Gataker (p. 382).
+Bishop Butler has the same as to the soul: "Upon the whole, then,
+our organs of sense and our limbs are certainly instruments, which
+the living persons, ourselves, make use of to perceive and move
+with." If this is not plain enough, be also says: "It follows that
+our organized bodies are no more ourselves, or part of ourselves,
+than any other matter around us." (Compare Anton, x. 38).</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_29" id="Footnote_C_29" /><a href=
+"#FNanchor_C_29">[C]</a> The reader may
+consult Discourse V., "Of the existence and nature of God," in John
+Smith's "Select Discourses." He has prefixed as a text to this
+Discourse, the striking passage of Agapetus, Paraenes. &sect; 3:
+"He who knows himself will know God; and he who knows God will be
+made like to God; and he will be made like to God, who has become
+worthy of God; and he becomes worthy of God, who does nothing
+unworthy of God, but thinks the things that are his, and speaks
+what he thinks, and does what he speaks." I suppose that the old
+saying, "Know thyself," which is attributed to Socrates and others,
+had a larger meaning than the narrow sense which is generally given
+to it. (Agapetus, ed. Stephan. Schoning, Franeker, 1608. This
+volume contains also the Paraeneses of Nilus.)</p>
+</div>
+
+<p>There is in man, that is in the reason, the intelligence, a
+superior faculty which if it is exercised rules all the rest. This
+is the ruling faculty <ins class="greek"
+ title="Greek: to hêgemonikon">(&tau;&#x1f78;
+&#x1f21;&gamma;&epsilon;&mu;&omicron;&nu;&iota;&kappa;&#x3cc;&nu;)</ins>,
+which Cicero (De Natura Deorum, ii. 11) renders by the Latin word
+Principatus, "to which nothing can or ought to be superior."
+Antoninus often uses this term and others which are equivalent. He
+names it (<a href="#vii._64">vii. 64</a>) "the governing
+intelligence." The governing faculty is the master of the soul (<a
+href="#v._26">v. 26</a>). A man must reverence only his ruling
+faculty and the divinity within him. As we must reverence that
+which is supreme in the universe, so we must reverence that which
+is supreme in ourselves; and this is that which is of like kind
+with that which is supreme in the universe (<a href="#v._21">v.
+21</a>). So, as Plotinus says, the soul of man can only know the
+divine so far as it knows itself. In one passage (<a href=
+"#xi._19">xi. 19</a>) Antoninus speaks of a man's condemnation of
+himself when the diviner part within him has been overpowered and
+yields to the less honorable and to the perishable part, the body,
+and its gross pleasures. In a word, the views of Antoninus on this
+matter, however his expressions may vary, are exactly what Bishop
+Butler expresses when he speaks of "the natural supremacy of
+reflection or conscience," of the faculty "which surveys, approves,
+or disapproves the several affections of our mind and actions of
+our lives."</p>
+
+<p>Much matter might be collected from Antoninus on the notion of
+the Universe being one animated Being. But all that he says amounts
+to no more, as Schultz remarks, than this: the soul of man is most
+intimately united to his body, and together they make one animal,
+which we call man; so the Deity is most intimately united to the
+world, or the material universe, and together they form one whole.
+But Antoninus did not view God and the material universe as the
+same, any more than he viewed the body and soul of man as one.
+Antoninus has 110 speculations on the absolute nature of the Deity.
+It was not his fashion to waste his time on what man cannot
+understand.<a name="FNanchor_A_30" id="FNanchor_A_30" /><a href=
+"#Footnote_A_30" class="fnanchor">[A]</a> He was satisfied that God
+exists, that he governs all things, that man can only have an
+imperfect knowledge of his nature, and he must attain this
+imperfect knowledge by reverencing the divinity which is within
+him, and keeping it pure.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_30" id="Footnote_A_30" /><a href=
+"#FNanchor_A_30">[A]</a> "God, who is
+infinitely beyond the reach of our narrow capacities" (Locke, Essay
+concerning the Human Understanding, ii. chap. 17).</p>
+</div>
+
+<p>From all that has been said, it follows that the universe is
+administered by the Providence of God
+<ins class="greek"
+ title="Greek: pronoia">(&pi;&rho;&#x3cc;&nu;&omicron;&iota;&alpha;)</ins>, and that all things
+are wisely ordered. There are passages in which Antoninus expresses
+doubts, or states different possible theories of the constitution
+and government of the universe; but he always recurs to his
+fundamental principle, that if we admit the existence of a deity,
+we must also admit that he orders all things wisely and well (<a
+href="#iv._27">iv. 27</a>; <a href="#vi._1">vi. 1</a>; <a href=
+"#ix._28">ix. 28</a>; <a href="#xii._5">xii. 5</a>; and many
+other passages). Epictetus says (i. 6) that we can discern the
+providence which rules the world, if we possess two
+things,&mdash;the power of seeing all that happens with respect to
+each thing, and a grateful disposition.</p>
+
+<p>But if all things are wisely ordered, how is the world so full
+of what we call evil, physical and moral? If instead of saying that
+there is evil in the world, we use the expression which I have
+used, "what we call evil," we have partly anticipated the emperor's
+answer. We see and feel and know imperfectly very few things in the
+few years that we live, and all the knowledge and all the
+experience of all the human race is positive ignorance of the
+whole, which is infinite. Now, as our reason teaches us that
+everything is in some way related to and connected with every other
+thing, all notion of evil as being in the universe of things is a
+contradiction; for if the whole comes from and is governed by an
+intelligent being, it is impossible to conceive anything in it
+which tends to the evil or destruction of the whole (<a href=
+"#viii._55">viii. 55</a>; <a href="#x._6">x. 6</a>). Everything
+is in constant mutation, and yet the whole subsists; we might
+imagine the solar system resolved into its elemental parts, and yet
+the whole would still subsist "ever young and perfect."</p>
+
+<p>All things, all forms, are dissolved, and new forms appear. All
+living things undergo the change which we call death. If we call
+death an evil, then all change is an evil. Living beings also
+suffer pain, and man suffers most of all, for he suffers both in
+and by his body and by his intelligent part. Men suffer also from
+one another, and perhaps the largest part of human suffering comes
+to man from those whom he calls his brothers. Antoninus says (<a
+href="#viii._55">viii. 55</a>), "Generally, wickedness does no
+harm at all to the universe; and particularly, the wickedness [of
+one man] does no harm to another. It is only harmful to him who has
+it in his power to be released from it as soon as he shall choose."
+The first part of this is perfectly consistent with the doctrine
+that the whole can sustain no evil or harm. The second part must be
+explained by the Stoic principle that there is no evil in anything
+which is not in our power. What wrong we suffer from another is his
+evil, not ours. But this is an admission that there is evil in a
+sort, for he who does wrong does evil, and if others can endure the
+wrong, still there is evil in the wrong-doer. Antoninus (<a href=
+"#xi._18">xi. 18</a>) gives many excellent precepts with respect
+to wrongs and injuries, and his precepts are practical. He teaches
+us to bear what we cannot avoid, and his lessons may be just as
+useful to him who denies the being and the government of God as to
+him who believes in both. There is no direct answer in Antoninus to
+the objections which may be made to the existence and providence of
+God because of the moral disorder and suffering which are in the
+world, except this answer which he makes in reply to the
+supposition that even the best men may be extinguished by death. He
+says if it is so, we may be sure that if it ought to have been
+otherwise, the gods would have ordered it otherwise (<a href=
+"#xii._5">xii. 5</a>). His conviction of the wisdom which we may
+observe in the government of the world is too strong to be
+disturbed by any apparent irregularities in the order of things.
+That these disorders exist is a fact, and those who would conclude
+from them against the being and government of God conclude too
+hastily. We all admit that there is an order in the material world,
+a Nature, in the sense in which that word has been explained, a
+constitution
+<ins class="greek"
+ title="Greek: kataskeuê">(&kappa;&alpha;&tau;&alpha;&sigma;&kappa;&epsilon;&upsilon;&#x3ae;)</ins>,
+what we call a system, a relation of parts to one another and a
+fitness of the whole for something. So in the constitution of
+plants and of animals there is an order, a fitness for some end.
+Sometimes the order, as we conceive it, is interrupted, and the
+end, as we conceive it, is not attained. The seed, the plant, or
+the animal sometimes perishes before it has passed through all its
+changes and done all its uses. It is according to Nature, that is a
+fixed order, for some to perish early and for others to do all
+their uses and leave successors to take their place. So man has a
+corporeal and intellectual and moral constitution fit for certain
+uses, and on the whole man performs these uses, dies, and leaves
+other men in his place. So society exists, and a social state is
+manifestly the natural state of man&mdash;the state for which his
+nature fits him, and society amidst innumerable irregularities and
+disorders still subsists; and perhaps we may say that the history
+of the past and our present knowledge give us a reasonable hope
+that its disorders will diminish, and that order, its governing
+principle, may be more firmly established. As order then, a fixed
+order, we may say, subject to deviations real or apparent, must be
+admitted to exist in the whole nature of things, that which we call
+disorder or evil, as it seems to us, does not in any way alter the
+fact of the general constitution of things having a nature or fixed
+order. Nobody will conclude from the existence of disorder that
+order is not the rule, for the existence of order both physical and
+moral is proved by daily experience and all past experience. We
+cannot conceive how the order of the universe is maintained: we
+cannot even conceive how our own life from day to day is continued,
+nor how we perform the simplest movements of the body, nor how we
+grow and think and act, though we know many of the conditions which
+are necessary for all these functions. Knowing nothing then of the
+unseen power which acts in ourselves except by what is done, we
+know nothing of the power which acts through what we call all time
+and all space; but seeing that there is a nature or fixed order in
+all things known to us, it is conformable to the nature of our
+minds to believe that this universal Nature has a cause which
+operates continually, and that we are totally unable to speculate
+on the reason of any of those disorders or evils which we perceive.
+This I believe is the answer which may be collected from all that
+Antoninus has said.<a name="FNanchor_A_31" id="FNanchor_A_31" /><a
+href="#Footnote_A_31" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_31" id="Footnote_A_31" /><a href=
+"#FNanchor_A_31">[A]</a> Cleanthes says
+in his Hymn:&mdash;</p>
+
+<div class="poem">
+<p>"For all things good and bad to One thou formest,<br />
+So that One everlasting reason governs all."</p>
+</div>
+
+<p>See Bishop Butler's Sermons. Sermon XV., "Upon the Ignorance of
+Man."</p>
+</div>
+
+<p>The origin of evil is an old question. Achilles tells Priam
+(Iliad, 24, 527) that Zeus has two casks, one filled with good
+things, and the other with bad, and that he gives to men out of
+each according to his pleasure; and so we must be content, for we
+cannot alter the will of Zeus. One of the Greek commentators asks
+how must we reconcile this doctrine with what we find in the first
+book of the Odyssey, where the king of the gods says, Men say that
+evil comes to them from us, but they bring it on themselves through
+their own folly. The answer is plain enough even to the Greek
+commentator. The poets make both Achilles and Zeus speak
+appropriately to their several characters. Indeed, Zeus says
+plainly that men do attribute their sufferings to their gods, but
+they do it falsely, for they are the cause of their own
+sorrows.</p>
+
+<div class="ctr">
+   <a id="appian" name="appian"></a>
+   <img src="images/appian_way.jpg"
+      alt="THE APPIAN WAY, ROME."
+      title="THE APPIAN WAY, ROME." />
+   <p class="caption">THE APPIAN WAY, ROME.</p>
+</div>
+
+<p>Epictetus in his Enchiridion (c. 27) makes short work of the
+question of evil. He says, "As a mark is not set up for the purpose
+of missing it, so neither does the nature of evil exist in the
+universe." This will appear obscure enough to those who are not
+acquainted with Epictetus, but he always knows what he is talking
+about. We do not set up a mark in order to miss it, though we may
+miss it. God, whose existence Epictetus assumes, has not ordered
+all things so that his purpose shall fail. Whatever there may be of
+what we call evil, the nature of evil, as he expresses it, does not
+exist; that is, evil is not a part of the constitution or nature of
+things. If there were a principle of evil <ins class="greek"
+ title="archê">(&#x1f00;&rho;&chi;&#x3ae;)</ins>
+in the constitution of things, evil would no longer be evil, as
+Simplicius argues, but evil would be good. Simplicius (c. 34, [27])
+has a long and curious discourse on this text of Epictetus, and it
+is amusing and instructive.</p>
+
+<p>One passage more will conclude this matter. It contains all that
+the emperor could say (<a href="#ii._11">ii. 11</a>): "To go from
+among men, if there are gods, is not a thing to be afraid of, for
+the gods will not involve thee in evil; but if indeed they do not
+exist, or if they have no concern about human affairs, what is it
+to me to live in a universe devoid of gods or devoid of providence?
+But in truth they do exist, and they do care for human things, and
+they have put all the means in man's power to enable him not to
+fall into real evils. And as to the rest, if there was anything
+evil, they would have provided for this also, that it should be
+altogether in a man's power not to fall into it. But that which
+does not make a man worse, how can it make a man's life worse? But
+neither through ignorance, nor having the knowledge but not the
+power to guard against or correct these things, is it possible that
+the nature of the universe has overlooked them; nor is it possible
+that it has made so great a mistake, either through want of power
+or want of skill, that good and evil should happen indiscriminately
+to the good and the bad. But death certainly and life, honor and
+dishonor, pain and pleasure, all these things equally happen to
+good and bad men, being things which make us neither better nor
+worse. Therefore they are neither good nor evil."</p>
+
+<p>The Ethical part of Antoninus' Philosophy follows from his
+general principles. The end of all his philosophy is to live
+conformably to Nature, both a man's own nature and the nature of
+the universe. Bishop Butler has explained what the Greek
+philosophers meant when they spoke of living according to Nature,
+and he says that when it is explained, as he has explained it and
+as they understood it, it is "a manner of speaking not loose and
+undeterminate, but clear and distinct, strictly just and true." To
+live according to Nature is to live according to a man's whole
+nature, not according to a part of it, and to reverence the
+divinity within him as the governor of all his actions. "To the
+rational animal the same act is according to nature and according
+to reason"<a name="FNanchor_A_32" id="FNanchor_A_32" /><a href=
+"#Footnote_A_32" class="fnanchor">[A]</a> (<a href="#vii._11">vii.
+11</a>). That which is done contrary to reason is also an act
+contrary to nature, to the whole nature, though it is certainly
+conformable to some part of man's nature, or it could not be done.
+Man is made for action, not for idleness or pleasure. As plants and
+animals do the uses of their nature, so man must do his (<a href=
+"#v._1">v. 1</a>).</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_32" id="Footnote_A_32" /><a href=
+"#FNanchor_A_32">[A]</a> This is what
+Juvenal means when he says (xiv. 321),&mdash;</p>
+
+<div class="poem">
+<p>"Nunquam aliud Natura aliud Sapientia dicit."</p>
+</div>
+</div>
+
+<p>Man must also live conformably to the universal nature,
+conformably to the nature of all things of which he is one; and as
+a citizen of a political community he must direct his life and
+actions with reference to those among whom, among other purposes,
+he lives.<a name="FNanchor_A_33" id="FNanchor_A_33" /><a href=
+"#Footnote_A_33" class="fnanchor">[A]</a> A man must not retire
+into solitude and cut himself off from his fellow-men. He must be
+ever active to do his part in the great whole. All men are his kin,
+not only in blood, but still more by participating in the same
+intelligence and by being a portion of the same divinity. A man
+cannot really be injured by his brethren, for no act of theirs can
+make him bad, and he must not be angry with them nor hate them:
+"For we are made for co-operation, like feet, like hands, like
+eyelids, like the rows of the upper and lower teeth. To act against
+one another then is contrary to nature; and it is acting against
+one another to be vexed and to turn away" (<a href="#ii._1">ii.
+1</a>).</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_33" id="Footnote_A_33" /><a href=
+"#FNanchor_A_33">[A]</a> See viii. 52;
+and Persius iii. 66</p>
+</div>
+
+<p>Further he says: "Take pleasure in one thing and rest in it in
+passing from one social act to another social act, thinking of God"
+(<a href="#vi._7">vi. 7</a>). Again: "Love mankind. Follow God"
+(<a href="#vii._31">vii. 31</a>). It is the characteristic of the
+rational soul for a man to love his neighbor (<a href="#xi._1">xi.
+1</a>). Antoninus teaches in various passages the forgiveness of
+injuries, and we know that he also practised what he taught. Bishop
+Butler remarks that "this divine precept to forgive injuries and to
+love our enemies, though to be met with in Gentile moralists, yet
+is in a peculiar sense a precept of Christianity, as our Saviour
+has insisted more upon it than on any other single virtue." The
+practice of this precept is the most difficult of all virtues.
+Antoninus often enforces it and gives us aid towards following it.
+When we are injured, we feel anger and resentment, and the feeling
+is natural, just, and useful for the conservation of society. It is
+useful that wrong-doers should feel the natural consequences of
+their actions, among which is the disapprobation of society and the
+resentment of him who is wronged. But revenge, in the proper sense
+of that word, must not be practised. "The best way of avenging
+thyself," says the emperor, "is not to become like the wrong-doer."
+It is plain by this that he does not mean that we should in any
+case practise revenge; but he says to those who talk of revenging
+wrongs, Be not like him who has done the wrong. Socrates in the
+Crito (c. 10) says the same in other words, and St. Paul (Ep. to
+the Romans, xii. 17). "When a man has done thee any wrong,
+immediately consider with what opinion about good or evil he has
+done wrong. For when thou hast seen this, thou wilt pity him and
+wilt neither wonder nor be angry" (<a href="#vii._26">vii.
+26</a>). Antoninus would not deny that wrong naturally produces the
+feeling of anger and resentment, for this is implied in the
+recommendation to reflect on the nature of the man's mind who has
+done the wrong, and then you will have pity instead of resentment;
+and so it comes to the same as St. Paul's advice to be angry and
+sin not; which, as Butler well explains it, is not a recommendation
+to be angry, which nobody needs, for anger is a natural passion,
+but it is a warning against allowing anger to lead us into sin. In
+short the emperor's doctrine about wrongful acts is this:
+wrong-doers do not know what good and bad are: they offend out of
+ignorance, and in the sense of the Stoics this is true. Though this
+kind of ignorance will never be admitted as a legal excuse, and
+ought not to be admitted as a full excuse in any way by society,
+there may be grievous injuries, such as it is in a man's power to
+forgive without harm to society; and if he forgives because he sees
+that his enemies know not what they do, he is acting in the spirit
+of the sublime prayer, "Father, forgive them, for they know not
+what they do."</p>
+
+<p>The emperor's moral philosophy was not a feeble, narrow system,
+which teaches a man to look directly to his own happiness, though a
+man's happiness or tranquillity is indirectly promoted by living as
+he ought to do. A man must live conformably to the universal
+nature, which means, as the emperor explains it in many passages,
+that a man's actions must be conformable to his true relations to
+all other human beings, both as a citizen of a political community
+and as a member of the whole human family. This implies, and he
+often expresses it in the most forcible language, that a man's
+words and actions, so far as they affect others, must be measured
+by a fixed rule, which is their consistency with the conservation
+and the interests of the particular society of which he is a
+member, and of the whole human race. To live conformably to such a
+rule, a man must use his rational faculties in order to discern
+clearly the consequences and full effect of all his actions and of
+the actions of others: he must not live a life of contemplation and
+reflection only, though he must often retire within himself to calm
+and purify his soul by thought,<a name="FNanchor_A_34" id=
+"FNanchor_A_34" /><a href="#Footnote_A_34" class="fnanchor">[A]</a>
+but he must mingle in the work of man and be a fellow laborer for
+the general good.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_34" id="Footnote_A_34" /><a href=
+"#FNanchor_A_34">[A]</a> Ut nemo in sese
+tentat descendere, nemo.&mdash;<i>Persius</i>, iv. 21.</p>
+</div>
+
+<p>A man should have an object or purpose in life, that he may
+direct all his energies to it; of course a good object (<a href=
+"#ii._7">ii. 7</a>). He who has not one object or purpose of life,
+cannot be one and the same all through his life (<a href=
+"#xi._21">xi. 21</a>). Bacon has a remark to the same effect, on
+the best means of "reducing of the mind unto virtue and good
+estate; which is, the electing and propounding unto a man's self
+good and virtuous ends of his life, such as may be in a reasonable
+sort within his compass to attain." He is a happy man who has been
+wise enough to do this when he was young and has had the
+opportunities; but the emperor seeing well that a man cannot always
+be so wise in his youth, encourages himself to do it when he can,
+and not to let life slip away before he has begun. He who can
+propose to himself good and virtuous ends of life, and be true to
+them, cannot fail to live conformably to his own interest and the
+universal interest, for in the nature of things they are one. If a
+thing is not good for the hive, it is not good for the bee (<a
+href="#vi._54">vi. 54</a>).</p>
+
+<p>One passage may end this matter. "If the gods have determined
+about me and about the things which must happen to me, they have
+determined well, for it is not easy even to imagine a deity without
+forethought; and as to doing me harm, why should they have any
+desire towards that? For what advantage would result to them from
+this or to the whole, which is the special object of their
+providence? But if they have not determined about me individually,
+they have certainly determined about the whole at least; and the
+things which happen by way of sequence in this general arrangement
+I ought to accept with pleasure and to be content with them. But if
+they determine about nothing&mdash;which it is wicked to believe,
+or if we do believe it, let us neither sacrifice nor pray nor swear
+by them, nor do anything else which we do as if the gods were
+present and lived with us; but if however the gods determine about
+none of the things which concern us, I am able to determine about
+myself, and I can inquire about that which is useful: and that is
+useful to every man which is conformable to his own constitution
+<ins class="greek"
+ title="Greek: kataskeuê">(&kappa;&alpha;&tau;&alpha;&sigma;&kappa;&epsilon;&upsilon;&#x1fc4;)</ins>
+and nature. But my nature is rational and social; and my city and
+country, so far as I am Antoninus, is Rome; but so far as I am a
+man, it is the world. The things then which are useful to these
+cities are alone useful to me" (<a href="#vi._44">vi. 44</a>).</p>
+
+<p>It would be tedious, and it is not necessary, to state the
+emperor's opinions on all the ways in which a man may profitably
+use his understanding towards perfecting himself in practical
+virtue. The passages to this purpose are in all parts of his book,
+but as they are in no order or connection, a man must use the book
+a long time before he will find out all that is in it. A few words
+may be added here. If we analyze all other things, we find how
+insufficient they are for human life, and how truly worthless many
+of them are. Virtue alone is indivisible, one, and perfectly
+satisfying. The notion of Virtue cannot be considered vague or
+unsettled, because a man may find it difficult to explain the
+notion fully to himself, or to expound it to others in such a way
+as to prevent cavilling. Virtue is a whole, and no more consists of
+parts than man's intelligence does; and yet we speak of various
+intellectual faculties as a convenient way of expressing the
+various powers which man's intellect shows by his works. In the
+same way we may speak of various virtues or parts of virtue, in a
+practical sense, for the purpose of showing what particular virtues
+we ought to practice in order to the exercise of the whole of
+virtue, that is, as man's nature is capable of.</p>
+
+<p>The prime principle in man's constitution is social. The next in
+order is not to yield to the persuasions of the body, when they are
+not conformable to the rational principle, which must govern. The
+third is freedom from error and from deception. "Let then the
+ruling principle holding fast to these things go straight on, and
+it has what is its own" (<a href="#vii._55">vii. 55</a>). The
+emperor selects justice as the virtue which is the basis of all the
+rest (<a href="#x._11">x. 11</a>), and this had been said long
+before his time.</p>
+
+<p>It is true that all people have some notion of what is meant by
+justice as a disposition of the mind, and some notion about acting
+in conformity to this disposition; but experience shows that men's
+notions about justice are as confused as their actions are
+inconsistent with the true notion of justice. The emperor's notion
+of justice is clear enough, but not practical enough for all
+mankind. "Let there be freedom from perturbations with respect to
+the things which come from the external cause; and let there be
+justice in the things done by virtue of the internal cause, that
+is, let there be movement and action terminating in this, in social
+acts, for this is according to thy nature" (<a href="#ix._31">ix.
+31</a>). In another place (<a href="#ix._1">ix. 1</a>) he says
+that "he who acts unjustly acts impiously," which follows of course
+from all that he says in various places. He insists on the practice
+of truth as a virtue and as a means to virtue, which no doubt it
+is: for lying even in indifferent things weakens the understanding;
+and lying maliciously is as great a moral offense as a man can be
+guilty of, viewed both as showing an habitual disposition, and
+viewed with respect to consequences. He couples the notion of
+justice with action. A man must not pride himself on having some
+fine notion of justice in his head, but he must exhibit his justice
+in act, like St. James' notion of faith. But this is enough.</p>
+
+<p>The Stoics, and Antoninus among them, call some things beautiful
+<ins class="greek"
+ title="Greek: kala">(&kappa;&alpha;&lambda;&#x1f71;)</ins> and some ugly
+<ins class="greek"
+ title="Greek: aischra">(&alpha;&#x1f30;&sigma;&chi;&rho;&#x1f71;)</ins>, and as they are beautiful
+so they are good, and as they are ugly so they are evil, or bad (<a
+href="#ii._1">ii. 1</a>). All these things, good and evil, are in
+our power, absolutely, some of the stricter Stoics would say; in a
+manner only, as those who would not depart altogether from common
+sense would say; practically they are to a great degree in the
+power of some persons and in some circumstances, but in a small
+degree only in other persons and in other circumstances. The Stoics
+maintain man's free will as to the things which are in his power;
+for as to the things which are out of his power, free will
+terminating in action is of course excluded by the very terms of
+the expression. I hardly know if we can discover exactly Antoninus'
+notion of the free will of man, nor is the question worth the
+inquiry. What he does mean and does say is intelligible. All the
+things which are not in our power
+<ins class="greek"
+ title="Greek: aproaireta">(&#x1f00;&pi;&rho;&omicron;&alpha;&#x1f77;&rho;&epsilon;&tau;&alpha;)</ins>
+are indifferent: they are neither good nor bad, morally. Such are
+life, health, wealth, power, disease, poverty, and death. Life and
+death are all men's portion. Health, wealth, power, disease, and
+poverty happen to men, indifferently to the good and to the bad; to
+those who live according to nature and to those who do not.<a name=
+"FNanchor_A_35" id="FNanchor_A_35" /><a href="#Footnote_A_35"
+class="fnanchor">[A]</a> "Life," says the emperor, "is a warfare
+and a stranger's sojourn, and after fame is oblivion" (<a href=
+"#ii._17">ii. 17</a>). After speaking of those men who have
+disturbed the world and then died, and of the death of philosophers
+such as Heraclitus and Democritus, who was destroyed by lice, and
+of Socrates whom other lice (his enemies) destroyed, he says: "What
+means all this? Thou hast embarked, thou hast made the voyage, thou
+art come to shore; get out. If indeed to another life, there is no
+want of gods, not even there. But if to a state without sensation,
+thou wilt cease to be held by pains and pleasures, and to be a
+slave to the vessel which is as much inferior as that which serves
+it is superior: for the one is intelligence and Deity; the other is
+earth and corruption" (<a href="#iii._3">iii. 3</a>). It is not
+death that a man should fear, but he should fear never beginning to
+live according to nature (<a href="#xii._1">xii. 1</a>). Every man
+should live in such a way as to discharge his duty, and to trouble
+himself about nothing else. He should live such a life that he
+shall always be ready for death, and shall depart content when the
+summons comes. For what is death? "A cessation of the impressions
+through the senses, and of the pulling of the strings which move
+the appetites, and of the discursive movements of the thoughts, and
+of the service to the flesh" (<a href="#vi._28">vi. 28</a>). Death
+is such as generation is, a mystery of nature (<a href=
+"#iv._5">iv. 5</a>). In another passage, the exact meaning of
+which is perhaps doubtful (<a href="#ix._3">ix. 3</a>), he speaks
+of the child which leaves the womb, and so he says the soul at
+death leaves its envelope. As the child is born or comes into life
+by leaving the womb, so the soul may on leaving the body pass into
+another existence which is perfect. I am not sure if this is the
+emperor's meaning. Butler compares it with a passage in Strabo (p.
+713) about the Brachmans' notion of death being the birth into real
+life and a happy life, to those who have philosophized; and he
+thinks Antoninus may allude to this opinion.<a name="FNanchor_B_36"
+id="FNanchor_B_36" /><a href="#Footnote_B_36" class=
+"fnanchor">[B]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_35" id="Footnote_A_35" /><a href=
+"#FNanchor_A_35">[A]</a> "All events
+come alike to all: there is one event to the righteous and to the
+wicked: to the good and to the clean and to the unclean," &amp;c.
+(Ecclesiastes, ix. v. 2); and (v. 3), "This is an evil among all
+things that are done under the sun, that there is one event unto
+all." In what sense "evil " is meant here seems rather doubtful.
+There is no doubt about the emperor's meaning. Compare Epictetus,
+Enchiridion, c. i., &amp;c.; and the doctrine of the Brachmans
+(Strabo p. 713, ed. Cas.): <ins class="greek"
+ title="Greek: agathon de ê kakon mêden einai tôn sumbainontôn anthrôpois">&#x1f00;&gamma;&alpha;&theta;&#x1f78;&nu;
+&delta;&#x1f72; &#x1f20; &kappa;&alpha;&kappa;&#x1f78;&nu;
+&mu;&eta;&delta;&#x1f72;&nu; &epsilon;&#x1f36;&nu;&alpha;&iota;
+&tau;&#x1ff6;&nu; &sigma;&upsilon;&mu;&beta;&alpha;&iota;&nu;&#x1f79;&nu;&tau;&omega;&nu;
+&#x1f00;&nu;&theta;&rho;&#x1f7d;&pi;&omicron;&iota;&sigmaf;</ins>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_36" id="Footnote_B_36" /><a href=
+"#FNanchor_B_36">[B]</a> Seneca (Ep.
+102) has the same, whether an expression of his own opinion, or
+merely a fine saying of others employed to embellish his writings,
+I know not. After speaking of the child being prepared in the womb
+to live this life, he adds, "Sic per hoc spatium, quod ab infantia
+patet in senectutem, in alium naturae sumimur partum. Alia origo
+nos expectat, alius rerum status." See Ecclesiastes, xii. 7; and
+Lucan, i. 457:&mdash;<br />
+</p>
+
+<div class="poem">"Longae, canitis si cognita, vitae<br />
+Mors media est."</div>
+</div>
+
+<p>Antoninus' opinion of a future life is nowhere clearly
+expressed. His doctrine of the nature of the soul of necessity
+implies that it does not perish absolutely, for a portion of the
+divinity cannot perish. The opinion is at least as old as the time
+of Epicharmus and Euripides; what comes from earth goes back to
+earth, and what comes from heaven, the divinity, returns to him who
+gave it. But I find nothing clear in Antoninus as to the notion of
+the man existing after death so as to be conscious of his sameness
+with that soul which occupied his vessel of clay. He seems to be
+perplexed on this matter, and finally to have rested in this, that
+God or the gods will do whatever is best, and consistent with the
+university of things.</p>
+
+<p>Nor, I think, does he speak conclusively on another Stoic
+doctrine, which some Stoics practised,&mdash;the anticipating the
+regular course of nature by a man's own act. The reader will find
+some passages in which this is touched on, and he may make of them
+what he can. But there are passages in which the emperor encourages
+himself to wait for the end patiently and with tranquillity; and
+certainly it is consistent with all his best teaching that a man
+should bear all that falls to his lot and do useful acts as he
+lives. He should not therefore abridge the time of his usefulness
+by his own act. Whether he contemplates any possible cases in which
+a man should die by his own hand, I cannot tell; and the matter is
+not worth a curious inquiry, for I believe it would not lead to any
+certain result as to his opinion on this point. I do not think that
+Antoninus, who never mentions Seneca, though he must have known all
+about him, would have agreed with Seneca when he gives as a reason
+for suicide, that the eternal law, whatever he means, has made
+nothing better for us than this, that it has given us only one way
+of entering into life and many ways of going out of it. The ways of
+going out indeed are many, and that is a good reason for a man
+taking care of himself.<a name="FNanchor_A_37" id=
+"FNanchor_A_37" /><a href="#Footnote_A_37" class=
+"fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_37" id="Footnote_A_37" /><a href=
+"#FNanchor_A_37">[A]</a> See Plinius
+H.N. ii., c. 7; Seneca, De Provid. c. 6; and Ep. 70: "Nihil melius
+aeterna lex," &amp;c.</p>
+</div>
+
+<p>Happiness was not the direct object of a Stoic's life. There is
+no rule of life contained in the precept that a man should pursue
+his own happiness. Many men think that they are seeking happiness
+when they are only seeking the gratification of some particular
+passion, the strongest that they have. The end of a man is, as
+already explained, to live conformably to nature, and he will thus
+obtain happiness, tranquillity of mind, and contentment (<a href=
+"#iii._12">iii. 12</a>; <a href="#vii._1">viii. 1</a>, and other
+places). As a means of living conformably to nature he must study
+the four chief virtues, each of which has its proper sphere:
+wisdom, or the knowledge of good and evil; justice, or the giving
+to every man his due; fortitude, or the enduring of labor and pain;
+and temperance, which is moderation in all things. By thus living
+conformably to nature the Stoic obtained all that he wished or
+expected. His reward was in his virtuous life, and he was satisfied
+with that. Some Greek poet long ago wrote:&mdash;</p>
+
+<div class="poem">
+<p>"For virtue only of all human things<br />
+Takes her reward not from the hands of others.<br />
+Virtue herself rewards the toils of virtue."<br />
+</p>
+</div>
+
+<p>Some of the Stoics indeed expressed themselves in very arrogant,
+absurd terms, about the wise man's self-sufficiency; they elevated
+him to the rank of a deity.<a name="FNanchor_A_38" id=
+"FNanchor_A_38" /><a href="#Footnote_A_38" class="fnanchor">[A]</a>
+But these were only talkers and lecturers, such as those in all
+ages who utter fine words, know little of human affairs, and care
+only for notoriety. Epictetus and Antoninus both by precept and
+example labored to improve themselves and others; and if we
+discover imperfections in their teaching, we must still honor these
+great men who attempted to show that there is in man's nature and
+in the constitution of things sufficient reason for living a
+virtuous life. It is difficult enough to live as we ought to live,
+difficult even for any man to live in such a way as to satisfy
+himself, if he exercises only in a moderate degree the power of
+reflecting upon and reviewing his own conduct; and if all men
+cannot be brought to the same opinions in morals and religion, it
+is at least worth while to give them good reasons for as much as
+they can be persuaded to accept.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_38" id="Footnote_A_38" /><a href=
+"#FNanchor_A_38">[A]</a> J. Smith in his
+Select Discourses on "the Excellency and Nobleness of True
+Religion" (c. vi.) has remarked on this Stoical arrogance. He finds
+it in Seneca and others. In Seneca certainly, and perhaps something
+of it in Epictetus; but it is not in Antoninus.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2><a name="THE_THOUGHTS" id="THE_THOUGHTS" />THE THOUGHTS</h2>
+
+<h2>OF</h2>
+
+<h2>MARCUS AURELIUS ANTONINUS.</h2>
+
+<h2>I.</h2>
+
+<p>From my grandfather Verus<a name="FNanchor_A_39" id=
+"FNanchor_A_39" /><a href="#Footnote_A_39" class="fnanchor">[A]</a>
+[I learned] good morals and the government of my temper.</p>
+
+<p>2. From the reputation and remembrance of my father,<a name=
+"FNanchor_B_40" id="FNanchor_B_40" /><a href="#Footnote_B_40"
+class="fnanchor">[B]</a> modesty and a manly character.</p>
+
+<p>3. From my mother,<a name="FNanchor_C_41" id=
+"FNanchor_C_41" /><a href="#Footnote_C_41" class="fnanchor">[C]</a>
+piety and beneficence, and abstinence, not only from evil deeds,
+but even from evil thoughts; and further, simplicity in my way of
+living, far removed from the habits of the rich.</p>
+
+<p>4. From my great-grandfather,<a name="FNanchor_D_42" id=
+"FNanchor_D_42" /><a href="#Footnote_D_42" class="fnanchor">[D]</a>
+not to have frequented public schools, and to have had good
+teachers at home, and to know that on such things a man should
+spend liberally.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_39" id="Footnote_A_39" /><a href=
+"#FNanchor_A_39">[A]</a> Annius Verus
+was his grandfather's name. There is no verb in this section
+connected with the word "from," nor in the following sections of
+this book; and it is not quite certain what verb should be
+supplied. What I have added may express the meaning here, though
+there are sections which it will not fit. If he does not mean to
+say that he learned all these good things from the several persons
+whom he mentions, he means that he observed certain good qualities
+in them, or received certain benefits from them, and it is implied
+that he was the better for it, or at least might have been: for it
+would be a mistake to understand Marcus as saying that he possessed
+all the virtues which he observed in his kinsmen and teachers.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_40" id="Footnote_B_40" /><a href=
+"#FNanchor_B_40">[B]</a> His father's
+name was Annius Verus.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_41" id="Footnote_C_41" /><a href=
+"#FNanchor_C_41">[C]</a> His mother was
+Domitia Calvilla, named also Lucilla.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_D_42" id="Footnote_D_42" /><a href=
+"#FNanchor_D_42">[D]</a> Perhaps his
+mother's grandfather, Catilius Severus.</p>
+</div>
+
+<p>5. From my governor, to be neither of the green nor of the blue
+party at the games in the Circus, nor a partisan either of the
+Parmularius or the Scutarius at the gladiators' fights; from him
+too I learned endurance of labor, and to want little, and to work
+with my own hands, and not to meddle with other people's affairs,
+and not to be ready to listen to slander.</p>
+
+<p>6. From Diognetus,<a name="FNanchor_A_43" id=
+"FNanchor_A_43" /><a href="#Footnote_A_43" class=
+"fnanchor">[A]</a> not to busy myself about trifling things, and not
+to give credit to what was said by miracle-workers and jugglers
+about incantations and the driving away of daemons and such things;
+and not to breed quails [for fighting], nor to give myself up
+passionately to such things; and to endure freedom of speech; and
+to have become intimate with philosophy; and to have been a hearer,
+first of Bacchius, then of Tandasis and Marcianus; and to have
+written dialogues in my youth; and to have desired a plank bed and
+skin, and whatever else of the kind belongs to the Grecian
+discipline.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_43" id="Footnote_A_43" /><a href=
+"#FNanchor_A_43">[A]</a> In the works of
+Justinus there is printed a letter to one Diognetus, whom the
+writer names "most excellent." He was a Gentile, but he wished very
+much to know what the religion of the Christians was, what God they
+worshipped, and how this worship made them despise the world and
+death, and neither believe in the gods of the Greeks nor observe
+the superstition of the Jews; and what was this love to one another
+which they had, and why this new kind of religion was introduced
+now and not before. My friend Mr. Jenkins, rector of Lyminge in
+Kent, has suggested to me that this Diognetus may have been the
+tutor of M. Antoninus.</p>
+</div>
+
+<p><a name="i._7" id="i._7">7.</a> From Rusticus<a name=
+"FNanchor_A_44" id="FNanchor_A_44" /><a href="#Footnote_A_44"
+class="fnanchor">[A]</a> I received the impression that my
+character required improvement and discipline; and from him I
+learned not to be led astray to sophistic emulation, nor to writing
+on speculative matters, nor to delivering little hortatory
+orations, nor to showing myself off as a man who practises much
+discipline, or does benevolent acts in order to make a display; and
+to abstain from rhetoric, and poetry, and fine writing; and not to
+walk about in the house in my outdoor dress, nor to do other things
+of the kind; and to write my letters with simplicity, like the
+letter which Rusticus wrote from Sinuessa to my mother; and with
+respect to those who have offended me by words, or done me wrong,
+to be easily disposed to be pacified and reconciled, as soon as
+they have shown a readiness to be reconciled; and to read
+carefully, and not to be satisfied with a superficial understanding
+of a book; nor hastily to give my assent to those who talk
+overmuch; and I am indebted to him for being acquainted with the
+discourses of Epictetus, which he communicated to me out of his own
+collection.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_44" id="Footnote_A_44" /><a href=
+"#FNanchor_A_44">[A]</a> Q. Junius
+Rusticus was a Stoic philosopher, whom Antoninus valued highly, and
+often took his advice (Capitol. <i>M. Antonin</i>. iii).</p>
+
+<p>Antoninus says, <ins class="greek"
+ title="Greek: tois Epiktêteiois hypomnêmasin">&tau;&omicron;&#x1fd0;&sigmaf;
+&#x1f18;&pi;&iota;&kappa;&tau;&epsilon;&#x1f77;&omicron;&iota;&sigmaf;
+&#x1f51;&pi;&omicron;&mu;&nu;&#x1fc4;&mu;&alpha;&sigma;&iota;&nu;</ins>,
+which must not be translated, "the writings of Epictetus," for
+Epictetus wrote nothing. His pupil Arrian, who has preserved for us
+all that we know of Epictetus, says, <ins class="greek"
+ title="Greek: tauta epeirathên hypomnêmata emautô diaphylaxai tês ekeinou dianoias">&tau;&alpha;&#x1fe0;&tau;&alpha;
+&#x1f10;&pi;&epsilon;&iota;&rho;&#x1f71;&theta;&eta;&nu;
+&#x1f51;&pi;&omicron;&mu;&nu;&#x1fc4;&mu;&alpha;&tau;&alpha;
+&#x1f10;&mu;&alpha;&upsilon;&tau;&#x1ff7;
+&delta;&#x3af;&alpha;&psi;&upsilon;&lambda;&#x1f71;&xi;&alpha;&iota;
+&tau;&#x1fc6;&sigmaf;
+&#x1f10;&kappa;&epsilon;&#x1f77;&nu;&omicron;&upsilon;
+&delta;&iota;&alpha;&nu;&omicron;&#x1f77;&alpha;&sigmaf;</ins> (<i>Ep. ad.
+Gell</i>.)</p>
+</div>
+
+<p>8. From Apollonius<a name="FNanchor_A_45" id=
+"FNanchor_A_45" /><a href="#Footnote_A_45" class="fnanchor">[A]</a>
+I learned freedom of will and undeviating steadiness of purpose;
+and to look to nothing else, not even for a moment, except to
+reason; and to be always the same, in sharp pains, on the occasion
+of the loss of a child, and in long illness; and to see clearly in
+a living example that the same man can be both most resolute and
+yielding, and not peevish in giving his instruction; and to have
+had before my eyes a man who clearly considered his experience and
+his skill in expounding philosophical principles as the smallest of
+his merits; and from him I learned how to receive from friends what
+are esteemed favors, without being either humbled by them or
+letting them pass unnoticed.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_45" id="Footnote_A_45" /><a href=
+"#FNanchor_A_45">[A]</a> Apollonius of
+Chalcis came to Rome in the time of Pius to be Marcus' preceptor.
+He was a rigid Stoic.</p>
+</div>
+
+<p><a name="i._9" id="i._9">9.</a> From Sextus,<a name=
+"FNanchor_A_46" id="FNanchor_A_46" /><a href="#Footnote_A_46"
+class="fnanchor">[A]</a> a benevolent disposition, and the example
+of a family governed in a fatherly manner, and the idea of living
+conformably to nature; and gravity without affectation, and to look
+carefully after the interests of friends, and to tolerate ignorant
+persons, and those who form opinions without consideration:+ he had
+the power of readily accommodating himself to all, so that
+intercourse with him was more agreeable than any flattery; and at
+the same time he was most highly venerated by those who associated
+with him: and he had the faculty both of discovery and ordering, in
+an intelligent and methodical way, the principles necessary for
+life; and he never showed anger or any other passion, but was
+entirely free from passion, and also most affectionate; and he
+could express approbation without noisy display, and he possessed
+much knowledge without ostentation.</p>
+
+<p>10. From Alexander<a name="FNanchor_B_47" id=
+"FNanchor_B_47" /><a href="#Footnote_B_47" class="fnanchor">[B]</a>
+the grammarian, to refrain from fault-finding, and not in a
+reproachful way to chide those who uttered any barbarous or
+solecistic or strange-sounding expression; but dexterously to
+introduce the very expression which ought to have been used, and in
+the way of answer or giving confirmation, or joining in an inquiry
+about the thing itself, not about the word, or by some other fit
+suggestion.</p>
+
+<p><a name="i._11" id="i._11">11.</a> From Fronto<a name=
+"FNanchor_C_48" id="FNanchor_C_48" /><a href="#Footnote_C_48"
+class="fnanchor">[C]</a> I learned to observe what envy and
+duplicity and hypocrisy are in a tyrant, and that generally those
+among us who are called Patricians are rather deficient in paternal
+affection.</p>
+
+<p>12. From Alexander the Platonic, not frequently nor without
+necessity to say to any one, or to write in a letter, that I have
+no leisure; nor continually to excuse the neglect of duties
+required by our relation to those with whom we live, by alleging
+urgent occupations.</p>
+
+<p>13. From Catulus<a name="FNanchor_D_49" id="FNanchor_D_49" /><a
+href="#Footnote_D_49" class="fnanchor">[D]</a> not to be
+indifferent when a friend finds fault, even if he should find fault
+without reason, but to try to restore him to his usual disposition;
+and to be ready to speak well of teachers, as it is reported of
+Domitius and Athenodotus; and to love my children truly.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_46" id="Footnote_A_46" /><a href=
+"#FNanchor_A_46">[A]</a> Sextus of
+Chaeronea, a grandson of Plutarch, or nephew, as some say; but more
+probably a grandson.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_47" id="Footnote_B_47" /><a href=
+"#FNanchor_B_47">[B]</a> Alexander was a
+Grammaticus, a native of Phrygia. He wrote a commentary on Homer;
+and the rhetorician Aristides wrote a panegyric on Alexander in a
+funeral oration.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_48" id="Footnote_C_48" /><a href=
+"#FNanchor_C_48">[C]</a> M. Cornelius
+Fronto was a rhetorician, and in great favor with Marcus. There are
+extant various letters between Marcus and Fronto.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_D_49" id="Footnote_D_49" /><a href=
+"#FNanchor_D_49">[D]</a> Cinna Catulus,
+a Stoic philosopher.</p>
+</div>
+
+<p>14. From my brother<a name="FNanchor_A_50" id=
+"FNanchor_A_50" /><a href="#Footnote_A_50" class="fnanchor">[A]</a>
+Severus, to love my kin, and to love truth, and to love justice;
+and through him I learned to know Thrasea, Helvidius, Cato, Dion,
+Brutus;<a name="FNanchor_B_51" id="FNanchor_B_51" /><a href=
+"#Footnote_B_51" class="fnanchor">[B]</a> and from him I received
+the idea of a polity in which there is the same law for all, a
+polity administered with regard to equal rights and equal freedom
+of speech, and the idea of a kingly government which respects most
+of all the freedom of the governed; I learned from him also +
+consistency and undeviating steadiness in my regard for philosophy;
+and a disposition to do good, and to give to others readily, and to
+cherish good hopes, and to believe that I am loved by my friends;
+and in him I observed no concealment of his opinions with respect
+to those whom he condemned, and that his friends had no need to
+conjecture what he wished or did not wish, but it was quite
+plain.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_50" id="Footnote_A_50" /><a href=
+"#FNanchor_A_50">[A]</a> The word
+brother may not be genuine. Antoninus had no brother. It has been
+supposed that he may mean some cousin. Schultz in his translation
+omits "brother," and says that this Severus is probably Claudius
+Severus, a peripatetic.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_51" id="Footnote_B_51" /><a href=
+"#FNanchor_B_51">[B]</a> We know, from
+Tacitus (<i>Annal.</i> xiii., xvi. 21; and other passages), who
+Thrasea and Helvidius were. Plutarch has written the lives of the
+two Catos, and of Dion and Brutus. Antoninus probably alludes to
+Cato of Utica, who was a Stoic.</p>
+</div>
+
+<p>15. From Maximus<a name="FNanchor_A_52" id="FNanchor_A_52" /><a
+href="#Footnote_A_52" class="fnanchor">[A]</a> I learned
+self-government, and not to be led aside by anything; and
+cheerfulness in all circumstances, as well as in illness; and a
+just admixture in the moral character of sweetness and dignity, and
+to do what was set before me without complaining. I observed that
+everybody believed that he thought as he spoke, and that in all
+that he did he never had any bad intention; and he never showed
+amazement and surprise, and was never in a hurry, and never put off
+doing a thing, nor was perplexed nor dejected, nor did he ever
+laugh to disguise his vexation, nor, on the other hand, was he ever
+passionate or suspicious. He was accustomed to do acts of
+beneficence, and was ready to forgive, and was free from all
+falsehood; and he presented the appearance of a man who could not
+be diverted from right, rather than of a man who had been improved.
+I observed, too, that no man could ever think that he was despised
+by Maximus, or ever venture to think himself a better man. He had
+also the art of being humorous in an agreeable way.+</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_52" id="Footnote_A_52" /><a href=
+"#FNanchor_A_52">[A]</a> Claudius
+Maximus was a Stoic philosopher, who was highly esteemed also by
+Antoninus Pius, Marcus' predecessor. The character of Maximus is
+that of a perfect man. (See viii. 25.)</p>
+</div>
+
+<p><a name="i._16" id="i._16">16.</a> In my father<a name=
+"FNanchor_A_53" id="FNanchor_A_53" /><a href="#Footnote_A_53"
+class="fnanchor">[A]</a> I observed mildness of temper, and
+unchangeable resolution in the things which he had determined after
+due deliberation; and no vain-glory in those things which men call
+honors; and a love of labor and perseverance; and a readiness to
+listen to those who had anything to propose for the common weal;
+and undeviating firmness in giving to every man according to his
+deserts; and a knowledge derived from experience of the occasions
+for vigorous action and for remission. And I observed that he had
+overcome all passion for boys; and he considered himself no more
+than any other citizen;<a name="FNanchor_B_54" id=
+"FNanchor_B_54" /><a href="#Footnote_B_54" class="fnanchor">[B]</a>
+and he released his friends from all obligation to sup with him or
+to attend him of necessity when he went abroad, and those who had
+failed to accompany him, by reason of any urgent circumstances,
+always found him the same. I observed too his habit of careful
+inquiry in all matters of deliberation, and his persistency, and
+that he never stopped his investigation through being satisfied
+with appearances which first present themselves; and that his
+disposition was to keep his friends, and not to be soon tired of
+them, nor yet to be extravagant in his affection; and to be
+satisfied on all occasions, and cheerful; and to foresee things a
+long way off, and to provide for the smallest without display; and
+to check immediately popular applause and all flattery; and to be
+ever watchful over the things which were necessary for the
+administration of the empire, and to be a good manager of the
+expenditure, and patiently to endure the blame which he got for
+such conduct; and he was neither superstitious with respect to the
+gods, nor did he court men by gifts or by trying to please them, or
+by flattering the populace; but he showed sobriety in all things,
+and firmness, and never any mean thoughts or action, nor love of
+novelty. And the things which conduce in any way to the commodity
+of life, and of which fortune gives an abundant supply, he used
+without arrogance and without excusing himself; so that when he had
+them, he enjoyed them without affectation, and when he had them
+not, he did not want them. No one could ever say of him that he was
+either a sophist or a [home-bred] flippant slave or a pedant; but
+every one acknowledged him to be a man ripe, perfect, above
+flattery, able to manage his own and other men's affairs. Besides
+this, he honored those who were true philosophers, and he did not
+reproach those who pretended to be philosophers, nor yet was he
+easily led by them. He was also easy in conversation, and he made
+himself agreeable without any offensive affectation. He took a
+reasonable care of his body's health, not as one who was greatly
+attached to life, nor out of regard to personal appearance, nor yet
+in a careless way, but so that through his own attention he very
+seldom stood in need of the physician's art or of medicine or
+external applications. He was most ready to give without envy to
+those who possessed any particular faculty, such as that of
+eloquence or knowledge of the law or of morals, or of anything
+else; and he gave them his help, that each might enjoy reputation
+according to his deserts; and he always acted conformably to the
+institutions of his country, without showing any affectation of
+doing so. Further, he was not fond of change nor unsteady, but he
+loved to stay in the same places, and to employ himself about the
+same things; and after his paroxysms of headache he came
+immediately fresh and vigorous to his usual occupations. His
+secrets were not many, but very few and very rare, and these only
+about public matters; and he showed prudence and economy in the
+exhibition of the public spectacles and the construction of public
+buildings, his donations to the people, and in such things, for he
+was a man who looked to what ought to be done, not to the
+reputation which is got by a man's acts. He did not take the bath
+at unseasonable hours; he was not fond of building houses, nor
+curious about what he ate, nor about the texture and color of his
+clothes, nor about the beauty of his slaves.<a name="FNanchor_C_55"
+id="FNanchor_C_55" /><a href="#Footnote_C_55" class=
+"fnanchor">[C]</a> His dress came from Lorium, his villa on the
+coast, and from Lanuvium generally.<a name="FNanchor_D_56" id=
+"FNanchor_D_56" /><a href="#Footnote_D_56" class="fnanchor">[D]</a>
+We know how he behaved to the toll-collector at Tusculum who asked
+his pardon; and such was all his behavior. There was in him nothing
+harsh, nor implacable, nor violent, nor, as one may say, anything
+carried to the sweating point; but he examined all things
+severally, as if he had abundance of time, and without confusion,
+in an orderly way, vigorously and consistently. And that might be
+applied to him which is recorded of Socrates,<a name=
+"FNanchor_E_57" id="FNanchor_E_57" /><a href="#Footnote_E_57"
+class="fnanchor">[E]</a> that he was able both to abstain from, and
+to enjoy, those things which many are too weak to abstain from, and
+cannot enjoy without excess. But to be strong enough both to bear
+the one and to be sober in the other is the mark of a man who has a
+perfect and invincible soul, such as he showed in the illness of
+Maximus.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_53" id="Footnote_A_53" /><a href=
+"#FNanchor_A_53">[A]</a> He means his
+adoptive father, his predecessor, the Emperor Antoninus Pius.
+Compare vi. 30.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_54" id="Footnote_B_54" /><a href=
+"#FNanchor_B_54">[B]</a> He uses the
+word
+<ins class="greek"
+ title="Greek: koinonoêmosunê">&kappa;&omicron;&#x3af;&nu;&omicron;&nu;&omicron;&eta;&mu;&omicron;&sigma;&#x1f7b;&nu;&eta;</ins>.
+See Gataker's note.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_55" id="Footnote_C_55" /><a href=
+"#FNanchor_C_55">[C]</a> This passage is
+corrupt, and the exact meaning is uncertain.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_D_56" id="Footnote_D_56" /><a href=
+"#FNanchor_D_56">[D]</a> Lorium was a
+villa on the coast north of Rome, and there Antoninus was brought
+up, and he died there. This also is corrupt.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_E_57" id="Footnote_E_57" /><a href=
+"#FNanchor_E_57">[E]</a> Xenophon,
+Memorab. i. 3, 15.</p>
+</div>
+
+<p><a name="i._17" id="i._17">17.</a> To the gods I am indebted
+for having good grandfathers, good parents, a good sister, good
+teachers, good associates, good kinsmen and friends, nearly
+everything good. Further, I owe it to the gods that I was not
+hurried into any offence against any of them, though I had a
+disposition which, if opportunity had offered, might have led me to
+do something of this kind; but, through their favor, there never
+was such a concurrence of circumstances as put me to the trial.
+Further, I am thankful to the gods that I was not longer brought up
+with my grandfather's concubine, and that I preserved the flower of
+my youth, and that I did not make proof of my virility before the
+proper season, but even deferred the time; that I was subjected to
+a ruler and father who was able to take away all pride from me, and
+to bring me to the knowledge that it is possible for a man to live
+in a palace without wanting either guards or embroidered dresses,
+or torches and statues, and such-like show; but that it is in such
+a man's power to bring himself very near to the fashion of a
+private person, without being for this reason either meaner in
+thought, or more remiss in action, with respect to the things which
+must be done for the public interest in a manner that befits a
+ruler. I thank the gods for giving me such a brother,<a name=
+"FNanchor_A_58" id="FNanchor_A_58" /><a href="#Footnote_A_58"
+class="fnanchor">[A]</a> who was able by his moral character to
+rouse me to vigilance over myself, and who at the same time pleased
+me by his respect and affection; that my children have not been
+stupid nor deformed in body; that I did not make more proficiency
+in rhetoric, poetry, and the other studies, in which I should
+perhaps have been completely engaged, if I had seen that I was
+making progress in them; that I made haste to place those who
+brought me up in the station of honor, which they seemed to desire,
+without putting them off with hope of my doing it some other time
+after, because they were then still young; that I knew Apollonius,
+Rusticus, Maximus; that I received clear and frequent impressions
+about living according to nature, and what kind of a life that is,
+so that, so far as depended on the gods, and their gifts, and help,
+and inspirations, nothing hindered me from forthwith living
+according to nature, though I still fall short of it through my own
+fault, and through not observing the admonitions of the gods, and,
+I may almost say, their direct instructions; that my body has held
+out so long in such a kind of life; that I never touched either
+Benedicta or Theodotus, and that, after having fallen into amatory
+passions, I was cured, and, though I was often out of humor with
+Rusticus, I never did anything of which I had occasion to repent;
+that, though it was my mother's fate to die young, she spent the
+last years of her life with me; that, whenever I wished to help any
+man in his need, or on any other occasion, I was never told that I
+had not the means of doing it; and that to myself the same
+necessity never happened, to receive anything from another; that I
+have such a wife,<a name="FNanchor_B_59" id="FNanchor_B_59" /><a
+href="#Footnote_B_59" class="fnanchor">[B]</a> so obedient, and so
+affectionate, and so simple; that I had abundance of good masters
+for my children; and that remedies have been shown to me by dreams,
+both others, and against bloodspitting and giddiness<a name=
+"FNanchor_C_60" id="FNanchor_C_60" /><a href="#Footnote_C_60"
+class="fnanchor">[C]</a>...; and that, when I had an inclination
+to philosophy, I did not fall into the hands of any sophist, and
+that I did not waste my time on writers [of histories], or in the
+resolution of syllogisms, or occupy myself about the investigation
+of appearances in the heavens; for all these things require the
+help of the gods and fortune.</p>
+
+<p>Among the Quadi at the Granua.<a name="FNanchor_D_61" id=
+"FNanchor_D_61" /><a href="#Footnote_D_61" class=
+"fnanchor">[D]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_58" id="Footnote_A_58" /><a href=
+"#FNanchor_A_58">[A]</a> The emperor had
+no brother except L. Verus, his brother by adoption.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_59" id="Footnote_B_59" /><a href=
+"#FNanchor_B_59">[B]</a> See the <i>Life
+of Antoninus</i>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_60" id="Footnote_C_60" /><a href=
+"#FNanchor_C_60">[C]</a> This is
+corrupt.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_D_61" id="Footnote_D_61" /><a href=
+"#FNanchor_D_61">[D]</a> The Quadi lived
+in the southern part of Bohemia and Moravia; and Antoninus made a
+campaign against them. (See the <i>Life</i>.) Granua is probably
+the river Graan, which flows into the Danube.</p>
+
+<p>If these words are genuine, Antoninus may have written this
+first book during the war with the Quadi. In the first edition of
+Antoninus, and in the older editions, the first three sections of
+the second book make the conclusion of the first book. Gataker
+placed them at the beginning of the second book.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>II.</h2>
+
+<p><a name="ii._1" id="ii._1"></a> Begin the morning by saying to
+thyself, I shall meet with the busybody, the ungrateful, arrogant,
+deceitful, envious, unsocial. All these things happen to them by
+reason of their ignorance of what is good and evil. But I who have
+seen the nature of the good that it is beautiful, and of the bad
+that it is ugly, and the nature of him who does wrong, that it is
+akin to me; not [only] of the same blood or seed, but that it
+participates in [the same] intelligence and [the same] portion of
+the divinity, I can neither be injured by any of them, for no one
+can fix on me what is ugly, nor can I be angry with my kinsman, nor
+hate him. For we are made for co-operation, like feet, like hands,
+like eyelids, like the rows of the upper and lower teeth.<a name=
+"FNanchor_A_62" id="FNanchor_A_62" /><a href="#Footnote_A_62"
+class="fnanchor">[A]</a> To act against one another, then, is
+contrary to nature; and it is acting against one another to be
+vexed and to turn away.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_62" id="Footnote_A_62" /><a href=
+"#FNanchor_A_62">[A]</a> Xenophon, Mem.
+ii. 3. 18.</p>
+</div>
+
+<p><a name="ii._2" id="ii._2">2.</a> Whatever this is that I am,
+it is a little flesh and breath, and the ruling part. Throw away
+thy books; no longer distract thyself: it is not allowed; but as if
+thou wast now dying, despise the flesh; it is blood and bones and
+network, a contexture of nerves, veins, and arteries. See the
+breath also, what kind of a thing it is; air, and not always the
+same, but every moment sent out and again sucked in. The third,
+then, is the ruling part; consider thus: Thou art an old man; no
+longer let this be a slave, no longer be pulled by the strings like
+a puppet to unsocial movements, no longer be either dissatisfied
+with thy present lot, or shrink from the future.</p>
+
+<p><a name="ii._3" id="ii._3">3.</a> All that is from the gods is
+full of providence. That which is from fortune is not separated
+from nature or without an interweaving and involution with the
+things which are ordered by providence. From thence all things
+flow; and there is besides necessity, and that which is for the
+advantage of the whole universe, of which thou art a part. But that
+is good for every part of nature which the nature of the whole
+brings, and what serves to maintain this nature. Now the universe
+is preserved, as by the changes of the elements so by the changes
+of things compounded of the elements. Let these principles be
+enough for thee; let them always be fixed opinions. But cast away
+the thirst after books, that thou mayest not die murmuring, but
+cheerfully, truly, and from thy heart thankful to the gods.</p>
+
+<p><a name="ii._4" id="ii._4">4.</a> Remember how long thou hast
+been putting off these things, and how often thou hast received an
+opportunity from the gods, and yet dost not use it. Thou must now
+at last perceive of what universe thou art a part, and of what
+administrator of the universe thy existence is an efflux, and that
+a limit of time is fixed for thee, which if thou dost not use for
+clearing away the clouds from thy mind, it will go and thou wilt
+go, and it will never return.</p>
+
+<p><a name="ii._5" id="ii._5">5.</a> Every moment think steadily
+as a Roman and a man to do what thou hast in hand with perfect and
+simple dignity, and feeling of affection, and freedom, and justice,
+and to give thyself relief from all other thoughts. And thou wilt
+give thyself relief if thou doest every act of thy life as if it
+were the last, laying aside all carelessness and passionate
+aversion from the commands of reason, and all hypocrisy, and
+self-love, and discontent with the portion which has been given to
+thee. Thou seest how few the things are, the which if a man lays
+hold of, he is able to live a life which flows in quiet, and is
+like the existence of the gods; for the gods on their part will
+require nothing more from him who observes these things.</p>
+
+<p>6. Do wrong<a name="FNanchor_A_63" id="FNanchor_A_63" /><a href=
+"#Footnote_A_63" class="fnanchor">[A]</a> to thyself, do wrong to
+thyself, my soul; but thou wilt no longer have the opportunity of
+honoring thyself. Every man's life is sufficient.+ But thine is
+nearly finished, though thy soul reverences not itself, but places
+thy felicity in the souls of others.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_63" id="Footnote_A_63" /><a href=
+"#FNanchor_A_63">[A]</a> Perhaps it
+should be, "thou art doing violence to thyself."
+<ins class="greek"
+ title="Greek: hybrizeis">&#x1f51;&beta;&rho;&#x1f77;&zeta;&epsilon;&#x3af;&sigmaf;</ins>,
+ not
+<ins class="greek"
+ title="Greek: hybrize">
+&#x1f55;&beta;&rho;&#x3af;&zeta;&epsilon;</ins>.</p>
+</div>
+
+<p><a name="ii._7" id="ii._7">7.</a> Do the things external which
+fall upon thee distract thee? Give thyself time to learn something
+new and good, and cease to be whirled around. But then thou must
+also avoid being carried about the other way; for those too are
+triflers who have wearied themselves in life by their activity, and
+yet have no object to which to direct every movement, and, in a
+word, all their thoughts.</p>
+
+<p>8. Through not observing what is in the mind of another a man
+has seldom been seen to be unhappy; but those who do not observe
+the movements of their own minds must of necessity be unhappy.</p>
+
+<p><a name="ii._9" id="ii._9">9.</a> This thou must always bear
+in mind, what is the nature of the whole, and what is my nature,
+and how this is related to that, and what kind of a part it is of
+what kind of a whole, and that there is no one who hinders thee
+from always doing and saying the things which are according to the
+nature of which thou art a part.</p>
+
+<p><a name="ii._10" id="ii._10">10.</a> Theophrastus, in his
+comparison of bad acts&mdash;such a comparison as one would make in
+accordance with the common notions of mankind&mdash;says, like a
+true philosopher, that the offenses which are committed through
+desire are more blamable than those which are committed through
+anger. For he who is excited by anger seems to turn away from
+reason with a certain pain and unconscious contraction; but he who
+offends through desire, being overpowered by pleasure, seems to be
+in a manner more intemperate and more womanish in his offences.
+Rightly, then, and in a way worthy of philosophy, he said that the
+offence which is committed with pleasure is more blamable than that
+which is committed with pain; and on the whole the one is more like
+a person who has been first wronged and through pain is compelled
+to be angry, but the other is moved by his own impulse to do wrong,
+being carried towards doing something by desire.</p>
+
+<p><a name="ii._11" id="ii._11">11.</a> Since it is possible<a
+name="FNanchor_A_64" id="FNanchor_A_64" /><a href="#Footnote_A_64"
+class="fnanchor">[A]</a> that thou mayest depart from life this
+very moment, regulate every act and thought accordingly.<a name=
+"FNanchor_B_65" id="FNanchor_B_65" /><a href="#Footnote_B_65"
+class="fnanchor">[B]</a> But to go away from among men, if there
+are gods, is not a thing to be afraid of, for the gods will not
+involve thee in evil; but if indeed they do not exist, or if they
+have no concern about human affairs, what is it to me to live in a
+universe devoid of gods or devoid of providence? But in truth they
+do exist, and they do care for human things, and they have put all
+the means in man's power to enable him not to fall into real evils.
+And as to the rest, if there was anything evil, they would have
+provided for this also, that it should be altogether in a man's
+power not to fall into it. Now that which does not make a man
+worse, how can it make a man's life worse? But neither through
+ignorance, nor&mdash; having the knowledge but not the power to
+guard against or correct these things, is it possible that the
+nature of the universe has overlooked them; nor is it possible that
+it has made so great a mistake, either through want of power or
+want of skill, that good and evil should happen indiscriminately to
+the good and the bad. But death certainly, and life, honor and
+dishonor, pain and pleasure,&mdash;all these things equally happen
+to good men and bad, being things which make us neither better nor
+worse. Therefore they are neither good nor evil.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_64" id="Footnote_A_64" /><a href=
+"#FNanchor_A_64">[A]</a> Or it may mean,
+"since it is in thy power to depart;" which gives a meaning
+somewhat different.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_65" id="Footnote_B_65" /><a href=
+"#FNanchor_B_65">[B]</a> See Cicero,
+Tuscul., i. 49.</p>
+</div>
+
+<p><a name="ii._12" id="ii._12">12.</a> How quickly all things
+disappear,&mdash;in the universe the bodies themselves, but in time
+the remembrance of them. What is the nature of all sensible things,
+and particularly those which attract with the bait of pleasure or
+terrify by pain, or are noised abroad by vapory fame; how
+worthless, and contemptible, and sordid, and perishable, and dead
+they are,&mdash;all this it is the part of the intellectual faculty
+to observe. To observe too who these are whose opinions and voices
+give reputation; what death is, and the fact that, if a man looks
+at it in itself, and by the abstractive power of reflection
+resolves into their parts all the things which present themselves
+to the imagination in it, he will then consider it to be nothing
+else than an operation of nature; and if any one is afraid of an
+operation of nature, he is a child. This, however, is not only an
+operation of nature, but it is also a thing which conduces to the
+purposes of nature. To observe too how man comes near to the Deity,
+and by what part of him, and when this part of man is so disposed+
+(<a href="#vi._28">vi. 28</a>).</p>
+
+<p><a name="ii._13" id="ii._13">13.</a> Nothing is more wretched
+than a man who traverses everything in a round, and pries into the
+things beneath the earth, as the poet<a name="FNanchor_A_66" id=
+"FNanchor_A_66" /><a href="#Footnote_A_66" class="fnanchor">[A]</a>
+says, and seeks by conjecture what is in the minds of his
+neighbors, without perceiving that it is sufficient to attend to
+the daemon within him, and to reverence it sincerely. And reverence
+of the daemon consists in keeping it pure from passion and
+thoughtlessness, and dissatisfaction with what comes from gods and
+men. For the things from the gods merit veneration for their
+excellence; and the things from men should be dear to us by reason
+of kinship; and sometimes even, in a manner, they move our pity by
+reason of men's ignorance of good and bad; this defect being not
+less than that which deprives us of the power of distinguishing
+things that are white and black.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_66" id="Footnote_A_66" /><a href=
+"#FNanchor_A_66">[A]</a> Pindar, in the
+Theaetetus of Plato. See xi. 1.</p>
+</div>
+
+<p><a name="ii._14" id="ii._14">14.</a> Though thou shouldest be
+going to live three thousand years and as many times ten thousand
+years, still remember that no man loses any other life than this
+which he now lives, nor lives any other than this which he now
+loses. The longest and shortest are thus brought to the same. For
+the present is the same to all, though that which perish is not the
+same;+<a name="FNanchor_A_67" id="FNanchor_A_67" /><a href=
+"#Footnote_A_67" class="fnanchor">[A]</a> and so that which is lost
+appears to be a mere moment. For a man cannot lose either the past
+or the future: for what a man has not, how can any one take this
+from him? These two things then thou must bear in mind; the one,
+that all things from eternity are of like forms and come round in a
+circle, and that it makes no difference whether a man shall see the
+same things during a hundred years, or two hundred, or an infinite
+time; and the second, that the longest liver and he who will die
+soonest lose just the same. For the present is the only thing of
+which a man can be deprived, if it is true that this is the only
+thing which he has, and that a man cannot lose a thing if he has it
+not.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_67" id="Footnote_A_67" /><a href=
+"#FNanchor_A_67">[A]</a> See Gataker's
+note.</p>
+</div>
+
+<p>15. Remember that all is opinion. For what was said by the Cynic
+Monimus is manifest: and manifest too is the use of what was said,
+if a man receives what may be got out of it as far as it is
+true.</p>
+
+<p><a name="ii._16" id="ii._16">16.</a> The soul of man does
+violence to itself, first of all, when it becomes an abscess, and,
+as it were, a tumor on the universe, so far as it can. For to be
+vexed at anything which happens is a separation of ourselves from
+nature, in some part of which the natures of all other things are
+contained. In the next place, the soul does violence to itself when
+it turns away from any man, or even moves towards him with the
+intention of injuring, such as are the souls of those who are
+angry. In the third place, the soul does violence to itself when it
+is overpowered by pleasure or by pain. Fourthly, when it plays a
+part, and does or says anything insincerely and untruly. Fifthly,
+when it allows any act of its own and any movement to be without an
+aim, and does anything thoughtlessly and without considering what
+it is, it being right that even the smallest things be done with
+reference to an end; and the end of rational animals is to follow
+the reason and the law of the most ancient city and polity.</p>
+
+<p><a name="ii._17" id="ii._17">17.</a> Of human life the time is
+a point, and the substance is in a flux, and the perception dull,
+and the composition of the whole body subject to putrefaction, and
+the soul a whirl, and fortune hard to divine, and fame a thing
+devoid of judgment. And, to say all in a word, everything which
+belongs to the body is a stream, and what belongs to the soul is a
+dream and vapor, and life is a warfare and a stranger's sojourn,
+and after fame is oblivion. What then is that which is able to
+conduct a man? One thing, and only one, philosophy. But this
+consists in keeping the daemon within a man free from violence and
+unharmed, superior to pains and pleasures, doing nothing without a
+purpose, nor yet falsely and with hypocrisy, not feeling the need
+of another man's doing or not doing anything; and besides,
+accepting all that happens, and all that is allotted, as coming
+from thence, wherever it is, from whence he himself came; and,
+finally, waiting for death with a cheerful mind, as being nothing
+else than a dissolution of the elements of which every living being
+is compounded. But if there is no harm to the elements themselves
+in each continually changing into another, why should a man have
+any apprehension about the change and dissolution of all the
+elements? For it is according to nature, and nothing is evil which
+is according to nature.</p>
+
+<p>This in Carnuntum.<a name="FNanchor_A_68" id=
+"FNanchor_A_68" /><a href="#Footnote_A_68" class=
+"fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_68" id="Footnote_A_68" /><a href=
+"#FNanchor_A_68">[A]</a> Carnuntum was a
+town of Pannonia, on the south side of the Danube, about thirty
+miles east of Vindobona (Vienna). Orosius (vii. 15) and Eutropius
+(viii. 13) say that Antoninus remained three years at Carmuntum
+during his war with the Marcomanni.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>III.</h2>
+
+<p><a name="iii._1" id="iii._1"></a>We ought to consider not only
+that our life is daily wasting away and a smaller part of it is
+left, but another thing also must be taken into the account, that
+if a man should live longer, it is quite uncertain whether the
+understanding will still continue sufficient for the comprehension
+of things, and retain the power of contemplation which strives to
+acquire the knowledge of the divine and the human. For if he shall
+begin to fall into dotage, perspiration and nutrition and
+imagination and appetite, and whatever else there is of the kind,
+will not fail; but the power of making use of ourselves, and
+filling up the measure of our duty, and clearly separating all
+appearances, and considering whether a man should now depart from
+life, and whatever else of the kind absolutely requires a
+disciplined reason,&mdash;all this is already extinguished. We must
+make haste, then, not only because we are daily nearer to death,
+but also because the conception of things and the understanding of
+them cease first.</p>
+
+<p><a name="iii._2" id="iii._2">2.</a> We ought to observe also
+that even the things which follow after the things which are
+produced according to nature contain something pleasing and
+attractive. For instance, when bread is baked some parts are split
+at the surface, and these parts which thus open, and have a certain
+fashion contrary to the purpose of the baker's art, are beautiful
+in a manner, and in a peculiar way excite a desire for eating. And
+again, figs, when they are quite ripe, gape open; and in the ripe
+olives the very circumstance of their being near to rottenness adds
+a peculiar beauty to the fruit. And the ears of corn bending down,
+and the lion's eyebrows, and the foam which flows from the mouth of
+wild boars, and many other things,&mdash;though they are far from
+being beautiful if a man should examine them
+severally,&mdash;still, because they are consequent upon the things
+which are formed by nature, help to adorn them, and they please the
+mind; so that if a man should have a feeling and deeper insight
+with respect to the things which are produced in the universe,
+there is hardly one of those which follow by way of consequence
+which will not seem to him to be in a manner disposed so as to give
+pleasure. And so he will see even the real gaping jaws of wild
+beasts with no less pleasure than those which painters and
+sculptors show by imitation; and in an old woman and an old man he
+will be able to see a certain maturity and comeliness; and the
+attractive loveliness of young persons he will be able to look on
+with chaste eyes; and many such things will present themselves, not
+pleasing to every man, but to him only who has become truly
+familiar with Nature and her works.</p>
+
+<p><a name="iii._3" id="iii._3">3.</a> Hippocrates, after curing
+many diseases, himself fell sick and died. The Chaldaei foretold
+the deaths of many, and then fate caught them too. Alexander and
+Pompeius, and Caius Caesar, after so often completely destroying
+whole cities, and in battle cutting to pieces many ten thousands of
+cavalry and infantry, themselves too at last departed from life.
+Heraclitus, after so many speculations on the conflagration of the
+universe, was filled with water internally and died smeared all
+over with mud. And lice destroyed Democritus; and other lice killed
+Socrates. What means all this? Thou hast embarked, thou hast made
+the voyage, thou art come to shore; get out. If indeed to another
+life, there is no want of gods, not even there; but if to a state
+without sensation, thou wilt cease to be held by pains and
+pleasures, and to be a slave to the vessel, which is as much
+inferior as that which serves it is superior:+ for the one is
+intelligence and deity; the other is earth and corruption.</p>
+
+<p><a name="iii._4" id="iii._4">4.</a> Do not waste the remainder
+of thy life in thoughts about others, when thou dost not refer thy
+thoughts to some object of common utility. For thou losest the
+opportunity of doing something else when thou hast such thoughts as
+these,&mdash;What is such a person doing, and why, and what is he
+saying, and what is he thinking of, and what is he contriving, and
+whatever else of the kind makes us wander away from the observation
+of our own ruling power. We ought then to check in the series of
+our thoughts everything that is without a purpose and useless, but
+most of all the over-curious feeling and the malignant; and a man
+should use himself to think of those things only about which if one
+should suddenly ask, What hast thou now in thy thoughts? with
+perfect openness thou mightest immediately answer, This or That; so
+that from thy words it should be plain that everything in thee is
+simple and benevolent, and such as befits a social animal, and one
+that cares not for thoughts about pleasure or sensual enjoyments at
+all, nor has any rivalry or envy and suspicion, or anything else
+for which thou wouldst blush if thou shouldst say that thou hadst
+it in thy mind. For the man who is such, and no longer delays being
+among the number of the best, is like a priest and minister of the
+gods, using too the [deity] which is planted within him, which
+makes the man uncontaminated by pleasure, unharmed by any pain,
+untouched by any insult, feeling no wrong, a fighter in the noblest
+fight, one who cannot be overpowered by any passion, dyed deep with
+justice, accepting with all his soul everything which happens and
+is assigned to him as his portion; and not often, nor yet without
+great necessity and for the general interest, imagining what
+another says, or does, or thinks. For it is only what belongs to
+himself that he makes the matter for his activity; and he
+constantly thinks of that which is allotted to himself out of the
+sum total of things, and he makes his own acts fair, and he is
+persuaded that his own portion is good. For the lot which is
+assigned to each man is carried along with him and carries him
+along with it.+ And he remembers also that every rational animal is
+his kinsman, and that to care for all men is according to man's
+nature; and a man should hold on to the opinion not of all, but of
+those only who confessedly live according to nature. But as to
+those who live not so, he always bears in mind what kind of men
+they are both at home and from home, both by night and by day, and
+what they are, and with what men they live an impure life.
+Accordingly, he does not value at all the praise which comes from
+such men, since they are not even satisfied with themselves.</p>
+
+<p><a name="iii._5" id="iii._5">5.</a> Labor not unwillingly, nor
+without regard to the common interest, nor without due
+consideration, nor with distraction; nor let studied ornament set
+off thy thoughts, and be not either a man of many words, or busy
+about too many things. And further, let the deity which is in thee
+be the guardian of a living being, manly and of ripe age, and
+engaged in matter political, and a Roman, and a ruler, who has
+taken his post like a man waiting for the signal which summons him
+from life, and ready to go, having need neither of oath nor of any
+man's testimony. Be cheerful also, and seek not external help nor
+the tranquillity which others give. A man then must stand erect,
+not be kept erect by others.</p>
+
+<p><a name="iii._6" id="iii._6">6.</a> If thou findest in human
+life anything better than justice, truth, temperance, fortitude,
+and, in a word, anything better than thy own mind's
+self-satisfaction in the things which it enables thee to do
+according to right reason, and in the condition that is assigned to
+thee without thy own choice; if, I say, thou seest anything better
+than this, turn to it with all thy soul, and enjoy that which thou
+hast found to be the best. But if nothing appears to be better than
+the Deity which is planted in thee, which has subjected to itself
+all thy appetites, and carefully examines all the impressions, and,
+as Socrates said, has detached itself from the persuasions of
+sense, and has submitted itself to the gods, and cares for mankind;
+if thou findest everything else smaller and of less value than
+this, give place to nothing else, for if thou dost once diverge and
+incline to it, thou wilt no longer without distraction be able to
+give the preference to that good thing which is thy proper
+possession and thy own; for it is not right that anything of any
+other kind, such as praise from the many, or power, or <ins class="correction" title="Transcriber's note: Should be enjoyment.">enioyment</ins> of
+pleasure, should come into competition with that which is
+rationally and politically [or, practically] good. All these
+things, even though they may seem to adapt themselves [to the
+better things] in a small degree, obtain the superiority all at
+once, and carry us away. But do thou, I say, simply and freely
+choose the better, and hold to it.&mdash;But that which is useful
+is the better.&mdash;Well, then, if it is useful to thee as a
+rational being, keep to it; but if it is only useful to thee as an
+animal, say so, and maintain thy judgment without arrogance: only
+take care that thou makest the inquiry by a sure method.</p>
+
+<p><a name="iii._7" id="iii._7">7.</a> Never value anything as
+profitable to thyself which shall compel thee to break thy promise,
+to lose thy self-respect, to hate any man, to suspect, to curse, to
+act the hypocrite, to desire anything which needs walls and
+curtains: for he who has preferred to everything else his own
+intelligence and daemon and the worship of its excellence, acts no
+tragic part, does not groan, will not need either solitude or much
+company; and, what is chief of all, he will live without either
+pursuing or flying from [death];<a name="FNanchor_A_69" id=
+"FNanchor_A_69" /><a href="#Footnote_A_69" class="fnanchor">[A]</a>
+but whether for a longer or a shorter time he shall have the soul
+enclosed in the body, he cares not at all: for even if he must
+depart immediately, he will go as readily as if he were going to do
+anything else which can be done with decency and order; taking care
+of this only all through life, that his thoughts turn not away from
+anything which belongs to an intelligent animal and a member of a
+civil community.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_69" id="Footnote_A_69" /><a href=
+"#FNanchor_A_69">[A]</a> Comp. ix.
+3.</p>
+</div>
+
+<p>8. In the mind of one who is chastened and purified thou wilt
+find no corrupt matter, nor impurity, nor any sore skinned over.
+Nor is his life incomplete when fate overtakes him, as one may say
+of an actor who leaves the stage before ending and finishing the
+play. Besides, there is in him nothing servile, nor affected, nor
+too closely bound [to other things], nor yet detached<a name=
+"FNanchor_A_70" id="FNanchor_A_70" /><a href="#Footnote_A_70"
+class="fnanchor">[A]</a> [from other things], nothing worthy of
+blame, nothing which seeks a hiding-place.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_70" id="Footnote_A_70" /><a href=
+"#FNanchor_A_70">[A]</a> viii. 34.</p>
+</div>
+
+<p>9. Reverence the faculty which produces opinion. On this faculty
+it entirely depends whether there shall exist in thy ruling part
+any opinion inconsistent with nature and the constitution of the
+rational animal. And this faculty promises freedom from hasty
+judgment, and friendship towards men, and obedience to the
+gods.</p>
+
+<p><a name="iii._10" id="iii._10">10.</a> Throwing away then all
+things, hold to these only which are few; and besides, bear in mind
+that every man lives only this present time, which is an
+indivisible point, and that all the rest of his life is either past
+or it is uncertain. Short then is the time which every man lives;
+and small the nook of the earth where he lives; and short too the
+longest posthumous fame, and even this only continued by a
+succession of poor human beings, who will very soon die, and who
+know not even themselves, much less him who died long ago.</p>
+
+<p><a name="iii._11" id="iii._11">11.</a> To the aids which have
+been mentioned let this one still be added: Make for thyself a
+definition or description of the thing which is presented to thee,
+so as to see distinctly what kind of a thing it is in its
+substance, in its nudity, in its complete entirety, and tell
+thyself its proper name, and the names of the things of which it
+has been compounded, and into which it will be resolved. For
+nothing is so productive of elevation of mind as to be able to
+examine methodically and truly every object which is presented to
+thee in life, and always to look at things so as to see at the same
+time what kind of universe this is, and what kind of use everything
+performs in it, and what value everything has with reference to the
+whole, and what with reference to man, who is a citizen of the
+highest city, of which all other cities are like families; what
+each thing is, and of what it is composed, and how long it is the
+nature of this thing to endure which now makes an impression on me,
+and what virtue I have need of with respect to it, such as
+gentleness, manliness, truth, fidelity, simplicity, contentment,
+and the rest. Wherefore, on every occasion a man should say: This
+comes from god; and this is according to the apportionment + and
+spinning of the thread of destiny, and such-like coincidence and
+chance; and this is from one of the same stock, and a kinsman and
+partner, one who knows not, however, what is according to his
+nature. But I know; for this reason I behave towards him according
+to the natural law of fellowship with benevolence and justice. At
+the same time, however, in things indifferent<a name=
+"FNanchor_A_71" id="FNanchor_A_71" /><a href="#Footnote_A_71"
+class="fnanchor">[A]</a> I attempt to ascertain the value of
+each.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_71" id="Footnote_A_71" /><a href=
+"#FNanchor_A_71">[A]</a> Est et horum
+quae media appellamus grande discrimen.&mdash;<i>Seneca</i>, Ep.
+82.</p>
+</div>
+
+<p><a name="iii._12" id="iii._12">12.</a> If thou workest at that
+which is before thee, following right reason seriously, vigorously,
+calmly, without allowing anything else to distract thee, but
+keeping thy divine part pure, as if thou shouldst be bound to give
+it back immediately; if thou holdest to this, expecting nothing,
+fearing nothing, but satisfied with thy present activity according
+to nature, and with heroic truth in every word and sound which thou
+utterest, thou wilt live happy. And there is no man who is able to
+prevent this.</p>
+
+<p>13. As physicians have always their instruments and knives ready
+for cases which suddenly require their skill, so do thou have
+principles ready for the understanding of things divine and human,
+and for doing everything, even the smallest, with a recollection of
+the bond which unites the divine and human to one another. For
+neither wilt thou do anything well which pertains to man without at
+the same time having a reference to things divine; nor the
+contrary.</p>
+
+<p><a name="iii._14" id="iii._14">14.</a> No longer wander at
+hazard; for neither wilt thou read thy own memoirs,<a name=
+"FNanchor_A_72" id="FNanchor_A_72" /><a href="#Footnote_A_72"
+class="fnanchor">[A]</a> nor the acts of the ancient Romans and
+Hellenes, and the selections from books which thou wast reserving
+for thy old age.<a name="FNanchor_B_73" id="FNanchor_B_73" /><a
+href="#Footnote_B_73" class="fnanchor">[B]</a> Hasten then to the
+end which thou hast before thee, and, throwing away idle hopes,
+come to thy own aid, if thou carest at all for thyself, while it is
+in thy power.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_72" id="Footnote_A_72" /><a href=
+"#FNanchor_A_72">[A]</a>
+<ins class="greek"
+ title="Greek: hypomnêmata">&#x1f51;&pi;&omicron;&mu;&nu;&#x1fc4;&mu;&alpha;&tau;&alpha;</ins>: or memoranda,
+notes, and the like. See i. 17.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_73" id="Footnote_B_73" /><a href=
+"#FNanchor_B_73">[B]</a> Compare Fronto,
+ii. 9; a letter of Marcus to Fronto, who was then consul: " Feci
+tamen mihi per hos dies excerpta ex libris sexaginta in quinque
+tomis." But he says some of them were small books.</p>
+</div>
+
+<p>15. They know not how many things are signified by the words
+stealing, sowing, buying, keeping quiet, seeing what ought to be
+done; for this is not effected by the eyes, but by another kind of
+vision.</p>
+
+<p><a name="iii._16" id="iii._16">16.</a> Body, soul,
+intelligence: to the body belong sensation, to the soul appetites,
+to the intelligence principles. To receive the impressions of forms
+by means of appearances belongs even to animals; to be pulled by
+the strings<a name="FNanchor_A_74" id="FNanchor_A_74" /><a href=
+"#Footnote_A_74" class="fnanchor">[A]</a> of desire belongs both to
+wild beasts and to men who have made themselves into women, and to
+a Phalaris and a Nero: and to have the intelligence that guides to
+the things which appear suitable belongs also to those who do not
+believe in the gods, and who betray their country, and do their
+impure deeds when they have shut the doors. If then everything else
+is common to all that I have mentioned, there remains that which is
+peculiar to the good man, to be pleased and content with what
+happens, and with the thread which is spun for him; and not to
+defile the divinity which is planted in his breast, nor disturb it
+by a crowd of images, but to preserve it tranquil, following it
+obediently as a god, neither saying anything contrary to the truth,
+nor doing anything contrary to justice. And if all men refuse to
+believe that he lives a simple, modest, and contented life, he is
+neither angry with any of them, nor does he deviate from the way
+which leads to the end of life, to which a man ought to come pure,
+tranquil, ready to depart, and without any compulsion perfectly
+reconciled to his lot.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_74" id="Footnote_A_74" /><a href=
+"#FNanchor_A_74">[A]</a> Compare Plato,
+De Legibus, i. p. 644, <ins class="greek"
+ title="Greek: oti tauta ta pathê">&#x1f44;&tau;&iota;
+&tau;&alpha;&#x1fe6;&tau;&alpha; &tau;&#x1f70; &pi;&#x1f71;&theta;&eta;</ins>
+etc.; and Antoninus, ii. 2; vii. 3; xii. 19.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>IV.</h2>
+
+<p><a name="iv._1" id="iv._1"></a> That which rules within, when
+it is according to nature, is so affected with respect to the
+events which happened, that it always easily adapts itself to that
+which is possible and is presented to it. For it requires no
+definite material, but it moves towards its purpose,<a name=
+"FNanchor_A_75" id="FNanchor_A_75" /><a href="#Footnote_A_75"
+class="fnanchor">[A]</a> under certain conditions, however; and it
+makes a material for itself out of that which opposes it, as fire
+lays hold of what falls into it, by which a small light would have
+been extinguished; but when the fire is strong, it soon
+appropriates to itself the matter which is heaped on it, and
+consumes it, and rises higher by means of this very material.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_75" id="Footnote_A_75" /><a href=
+"#FNanchor_A_75">[A]</a>
+<ins class="greek"
+ title="Greek: pros tha hêgoumena">&pi;&rho;&#x1f78;&sigmaf; &tau;&#x1f01;
+&#x1f21;&gamma;&omicron;&#x1f7b;&mu;&epsilon;&nu;&alpha;</ins>, literally
+"towards that which leads." The exact translation is doubtful. See
+Gataker's note.</p>
+</div>
+
+<p><a name="iv._2" id="iv._2">2.</a> Let no act be done without a
+purpose, nor otherwise than according to the perfect principles of
+art.</p>
+
+<p><a name="iv._3" id="iv._3">3.</a> Men seek retreats for
+themselves, houses in the country, sea-shores, and mountains; and
+thou too art wont to desire such things very much. But this is
+altogether a mark of the most common sort of men, for it is in thy
+power whenever thou shalt choose to retire into thyself. For
+nowhere either with more quiet or more freedom from trouble does a
+man retire than into his own soul, particularly when he has within
+him such thoughts that by looking into them he is immediately in
+perfect tranquillity; and I affirm that tranquillity is nothing
+else than the good ordering of the mind. Constantly then give to
+thyself this retreat, and renew thyself; and let thy principles be
+brief and fundamental, which, as soon as thou shalt recur to them,
+will be sufficient to cleanse the soul completely, and to send thee
+back free from all discontent with the things to which thou
+returnest. For with what art thou discontented? With the badness of
+men? Recall to thy mind this conclusion, that rational animals
+exist for one another, and that to endure is a part of justice, and
+that men do wrong involuntarily; and consider how many already,
+after mutual enmity, suspicion, hatred, and fighting, have been
+stretched dead, reduced to ashes; and be quiet at last.&mdash;But
+perhaps thou art dissatisfied with that which is assigned to thee
+out of the universe.&mdash;Recall to thy recollection this
+alternative; either there is providence or atoms [fortuitous
+concurrence of things]; or remember the arguments by which it has
+been proved that the world is a kind of political community [and be
+quiet at last].&mdash;But perhaps corporeal things will still
+fasten upon thee.&mdash;Consider then further that the mind mingles
+not with the breath, whether moving gently or violently, when it
+has once drawn itself apart and discovered its own power, and think
+also of all that thou hast heard and assented to about pain and
+pleasure [and be quiet at last].&mdash;But perhaps the desire of
+the thing called fame will torment thee.&mdash;See how soon
+everything is forgotten, and look at the chaos of infinite time on
+each side of [the present], and the emptiness of applause, and the
+changeableness and want of judgment in those who pretend to give
+praise, and the narrowness of the space within which it is
+circumscribed [and be quiet at last]. For the whole earth is a
+point, and how small a nook in it is this thy dwelling, and how few
+are there in it, and what kind of people are they who will praise
+thee.</p>
+
+<p>This then remains: Remember to retire into this little territory
+of thy own,<a name="FNanchor_A_76" id="FNanchor_A_76" /><a href=
+"#Footnote_A_76" class="fnanchor">[A]</a> and above all do not
+distract or strain thyself, but be free, and look at things as a
+man, as a human being, as a citizen, as a mortal. But among the
+things readiest to thy hand to which thou shalt turn, let there be
+these, which are two. One is that things do not touch the soul, for
+they are external and remain immovable; but our perturbations come
+only from the opinion which is within. The other is that all these
+things, which thou seest, change immediately and will no longer be;
+and constantly bear in mind how many of these changes thou hast
+already witnessed. The universe is transformation: life is
+opinion.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_76" id="Footnote_A_76" /><a href=
+"#FNanchor_A_76">[A]</a> Tecum habita,
+noris quam sit tibi curta supellex.&mdash;<i>Perseus</i>, iv.
+52.</p>
+</div>
+
+<p><a name="iv._4" id="iv._4">4.</a> If our intellectual part is
+common, the reason also, in respect of which we are rational
+beings, is common: if this is so, common also is the reason which
+commands us what to do, and what not to do; if this is so, there is
+a common law also; if this is so, we are fellow-citizens; if this
+is so, we are members of some political community; if this is so,
+the world is in a manner a state.<a name="FNanchor_A_77" id=
+"FNanchor_A_77" /><a href="#Footnote_A_77" class="fnanchor">[A]</a>
+For of what other common political community will any one say that
+the whole human race are members? And from thence, from this common
+political community, comes also our very intellectual faculty and
+reasoning faculty and our capacity for law; or whence do they come?
+For as my earthly part is a portion given to me from certain earth,
+and that which is watery from another element, and that which is
+hot and fiery from some peculiar source (for nothing comes out of
+that which is nothing, as nothing also returns to non-existence),
+so also the intellectual part comes from some source.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_77" id="Footnote_A_77" /><a href=
+"#FNanchor_A_77">[A]</a> Compare Cicero
+De Legibus, i. 7.</p>
+</div>
+
+<p><a name="iv._5" id="iv._5">5.</a> Death is such as generation
+is, a mystery of nature; composition out of the same elements, and
+a decomposition into the same; and altogether not a thing of which
+any man should be ashamed, for it is not contrary to [the nature
+of] a reasonable animal, and not contrary to the reason of our
+constitution.</p>
+
+<p><a name="iv._6" id="iv._6">6.</a> It is natural that these
+things should be done by such persons, it is a matter of necessity;
+and if a man will not have it so, he will not allow the fig-tree to
+have juice. But by all means bear this in mind, that within a very
+short time both thou and he will be dead; and soon not even your
+names will be left behind.</p>
+
+<p><a name="iv._7" id="iv._7">7.</a> Take away thy opinion, and
+then there is taken away the complaint, "I have been harmed." Take
+away the complaint, "I have been harmed," and the harm is taken
+away.</p>
+
+<p><a name="iv._8" id="iv._8">8.</a> That which does not make a
+man worse than he was, also does not make his life worse, nor does
+it harm him either from without or from within.</p>
+
+<p>9. The nature of that which is [universally] useful has been
+compelled to do this.</p>
+
+<p><a name="iv._10" id="iv._10">10.</a> Consider that everything
+which happens, happens justly, and if thou observest carefully,
+thou wilt find it to be so. I do not say only with respect to the
+continuity of the series of things, but with respect to what is
+just, and as if it were done by one who assigns to each thing its
+value. Observe then as thou hast begun; and whatever thou doest, do
+it in conjunction with this, the being good, and in the sense in
+which a man is properly understood to be good. Keep to this in
+every action.</p>
+
+<p><a name="iv._11" id="iv._11">11.</a> Do not have such an
+opinion of things as he has who does thee wrong, or such as he
+wishes thee to have, but look at them as they are in truth.</p>
+
+<p><a name="iv._12" id="iv._12">12.</a> A man should always have
+these two rules in readiness; the one to do only whatever the
+reason of the ruling and legislating faculty may suggest for the
+use of men; the other, to change thy opinion, if there is any one
+at hand who sets thee right and moves thee from any opinion. But
+this change of opinion must proceed only from a certain persuasion,
+as of what is just or of common advantage, and the like, not
+because it appears pleasant or brings reputation.</p>
+
+<p>13. Hast thou reason? I have.&mdash;Why then dost not thou use
+it? For if this does its own work, what else dost thou wish?</p>
+
+<p><a name="iv._14" id="iv._14">14.</a> Thou hast existed as a
+part. Thou shalt disappear in that which produced thee; but rather
+thou shalt be received back into its seminal principle by
+transmutation.</p>
+
+<p><a name="iv._15" id="iv._15">15.</a> Many grains of
+frankincense on the same altar: one falls before, another falls
+after; but it makes no difference.</p>
+
+<p><a name="iv._16" id="iv._16">16.</a> Within ten days thou wilt
+seem a god to those to whom thou art now a beast and an ape, if
+thou wilt return to thy principles and the worship of reason.</p>
+
+<p><a name="iv._17" id="iv._17">17.</a> Do not act as if thou
+wert going to live ten thousand years. Death hangs over thee. While
+thou livest, while it is in thy power, be good.</p>
+
+<p><a name="iv._18" id="iv._18">18.</a> How much trouble he
+avoids who does not look to see what his neighbor says or does or
+thinks, but only to what he does himself, that it may be just and
+pure; or, as Agathon+ says, look not round at the depraved morals
+of others, but run straight along the line without deviating from
+it.</p>
+
+<p><a name="iv._19" id="iv._19">19.</a> He who has a vehement
+desire for posthumous fame does not consider that every one of
+those who remember him will himself also die very soon; then again
+also they who have succeeded them, until the whole remembrance
+shall have been extinguished as it is transmitted through men who
+foolishly admire and perish. But suppose that those who will
+remember are even immortal, and that the remembrance will be
+immortal, what then is this to thee? And I say not what is it to
+the dead, but what is it to the living? What is praise, except +
+indeed so far as it has + a certain utility? For thou now rejectest
+unseasonably the gift of nature, clinging to something else
+...+</p>
+
+<p><a name="iv._20" id="iv._20">20.</a> Everything which is in
+any way beautiful is beautiful in itself, and terminates in itself,
+not having praise as part of itself. Neither worse then nor better
+is a thing made by being praised. I affirm this also of the things
+which are called beautiful by the vulgar, for example, material
+things and works of art. That which is really beautiful has no need
+of anything; not more than law, not more than truth, not more than
+benevolence or modesty. Which of these things is beautiful because
+it is praised, or spoiled by being blamed? Is such a thing as an
+emerald made worse than it was, if it is not praised? or gold,
+ivory, purple, a lyre, a little knife, a flower, a shrub?</p>
+
+<div class="ctr">
+   <a id="parthenon" name="parthenon"></a>
+   <img src="images/parthenon.jpg"
+      alt="INTERIOR OF THE PARTHENON."
+      title="INTERIOR OF THE PARTHENON." />
+   <p class="caption">INTERIOR OF THE PARTHENON</p>
+</div>
+
+<p><a name="iv._21" id="iv._21">21.</a> If souls continue to
+exist, how does the air contain them from eternity?&mdash;But how
+does the earth contain the bodies of those who have been buried
+from time so remote? For as here the mutation of these bodies after
+a certain continuance, whatever it may be, and their dissolution,
+make room for other dead bodies, so the souls which are removed
+into the air after subsisting for some time are transmuted and
+diffused, and assume a fiery nature by being received into the
+seminal intelligence of the universe, and in this way make room for
+the fresh souls which come to dwell there. And this is the answer
+which a man might give on the hypothesis of souls continuing to
+exist. But we must not only think of the number of bodies which are
+thus buried, but also of the number of animals which are daily
+eaten by us and the other animals. For what a number is consumed,
+and thus in a manner buried in the bodies of those who feed on
+them! And nevertheless this earth receives them by reason of the
+changes [of these bodies] into blood, and the transformations into
+the aerial or the fiery element.</p>
+
+<p>What is the investigation into the truth in this matter? The
+division into that which is material and that which is the cause of
+form [the formal], (<a href="#vii._29">vii. 29</a>.)</p>
+
+<p>22. Do not be whirled about, but in every movement have respect
+to justice, and on the occasion of every impression maintain the
+faculty of comprehension [or understanding].</p>
+
+<p><a name="iv._23" id="iv._23">23.</a> Everything harmonizes
+with me, which is harmonious to thee, O Universe. Nothing for me is
+too early nor too late, which is in due time for thee. Everything
+is fruit to me which thy seasons bring, O Nature: from thee are all
+things, in thee are all things, to thee all things return. The poet
+says, Dear city of Cecrops; and wilt not thou say, Dear city of
+Zeus?</p>
+
+<p><a name="iv._24" id="iv._24">24.</a> Occupy thyself with few
+things, says the philosopher, if thou wouldst be
+tranquil.&mdash;But consider if it would not be better to say, Do
+what is necessary, and whatever the reason of the animal which is
+naturally social requires, and as it requires. For this brings not
+only the tranquillity which comes from doing well, but also that
+which comes from doing few things. For the greatest part of what we
+say and do being unnecessary, if a man takes this away, he will
+have more leisure and less uneasiness. Accordingly, on every
+occasion a man should ask himself, Is this one of the unnecessary
+things? Now a man should take away not only unnecessary acts, but
+also unnecessary thoughts, for thus superfluous acts will not
+follow after.</p>
+
+<p>25. Try how the life of the good man suits thee, the life of him
+who is satisfied with his portion out of the whole, and satisfied
+with his own just acts and benevolent disposition.</p>
+
+<p><a name="iv._26" id="iv._26">26.</a> Hast thou seen those
+things? Look also at these. Do not disturb thyself. Make thyself
+all simplicity. Does any one do wrong? It is to himself that he
+does the wrong. Has anything happened to thee? Well; out of the
+universe from the beginning everything which happens has been
+apportioned and spun out to thee. In a word, thy life is short.
+Thou must turn to profit the present by the aid of reason and
+justice. Be sober in thy relaxation.</p>
+
+<p><a name="iv._27" id="iv._27">27.</a> Either it is a
+well-arranged universe<a name="FNanchor_A_78" id=
+"FNanchor_A_78" /><a href="#Footnote_A_78" class="fnanchor">[A]</a>
+or a chaos huddled together, but still a universe. But can a
+certain order subsist in thee, and disorder in the All? And this
+too when all things are so separated and diffused and
+sympathetic.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_78" id="Footnote_A_78" /><a href=
+"#FNanchor_A_78">[A]</a> Antoninus here
+uses the word <ins class="greek"
+ title="Greek: kosmos">&kappa;&#x1f79;&sigma;&mu;&omicron;&sigmaf;</ins> both in the
+sense of the Universe and of Order; and it is difficult to express
+his meaning.</p>
+</div>
+
+<p>28. A black character, a womanish character, a stubborn
+character, bestial, childish, animal, stupid, counterfeit,
+scurrilous, fraudulent, tyrannical.</p>
+
+<p><a name="iv._29" id="iv._29">29.</a> If he is a stranger to
+the universe who does not know what is in it, no less is he a
+stranger who does not know what is going on in it. He is a runaway,
+who flies from social reason; he is blind, who shuts the eyes of
+understanding; he is poor, who has need of another, and has not
+from himself all things which are useful for life. He is an abscess
+on the universe who withdraws and separates himself from the reason
+of our common nature through being displeased with the things which
+happen, for the same nature produces this, and has produced thee
+too: he is a piece rent asunder from the state, who tears, his own
+soul from that of reasonable animals, which is one.</p>
+
+<p>30. The one is a philosopher without a tunic, and the other
+without a book: here is another half naked: Bread I have not, he
+says, and I abide by reason&mdash;and I do not get the means of
+living out of my learning, + and I abide [by my reason].</p>
+
+<p><a name="iv._31" id="iv._31">31.</a> Love the art, poor as it
+may be, which thou hast learned, and be content with it; and pass
+through the rest of life like one who has intrusted to the gods
+with his whole soul all that he has, making thyself neither the
+tyrant nor the slave of any man.</p>
+
+<p><a name="iv._32" id="iv._32">32.</a> Consider, for example,
+the times of Vespasian. Thou wilt see all these things, people
+marrying, bringing up children, sick, dying, warring, feasting,
+trafficking, cultivating the ground, flattering, obstinately
+arrogant, suspecting, plotting, wishing for some to die, grumbling
+about the present, loving, heaping up treasure, desiring
+consulship, kingly power. Well, then, that life of these people no
+longer exists at all. Again, remove to the times of Trajan. Again,
+all is the same. Their life too is gone. In like manner view also
+the other epochs of time and of whole nations, and see how many
+after great efforts soon fell and were resolved into the elements.
+But chiefly thou shouldst think of those whom thou hast thyself
+known distracting themselves about idle things, neglecting to do
+what was in accordance with their proper constitution, and to hold
+firmly to this and to be content with it. And herein it is
+necessary to remember that the attention given to everything has
+its proper value and proportion. For thus thou wilt not be
+dissatisfied, if thou appliest thyself to smaller matters no
+further than is fit.</p>
+
+<p><a name="iv._33" id="iv._33">33.</a> The words which were
+formerly familiar are now antiquated: so also the names of those
+who were famed of old, are now in a manner antiquated, Camillus,
+Caeso, Volesus, Leonnatus, and a little after also Scipio and Cato,
+then Augustus, then also Hadrianus and Antoninus. For all things
+soon pass away and become a mere tale, and complete oblivion soon
+buries them. And I say this of those who have shone in a wondrous
+way. For the rest, as soon as they have breathed out their breath
+they are gone, and no man speaks of them. And, to conclude the
+matter, what is even an eternal remembrance? A mere nothing. What
+then is that about which we ought to employ our serious pains? This
+one thing, thoughts just, and acts social, and words which never
+lie, and a disposition which gladly accepts all that happens, as
+necessary, as usual, as flowing from a principle and source of the
+same kind.</p>
+
+<p><a name="iv._34" id="iv._34">34.</a> Willingly give thyself up
+to Clotho [one of the fates], allowing her to spin thy thread +
+into whatever things she pleases.</p>
+
+<p><a name="iv._35" id="iv._35">35.</a> Everything is only for a
+day, both that which remembers and that which is remembered.</p>
+
+<p><a name="iv._36" id="iv._36">36.</a> Observe constantly that
+all things take place by change, and accustom thyself to consider
+that the nature of the universe loves nothing so much as to change
+the things which are and to make new things like them. For
+everything that exists is in a manner the seed of that which will
+be. But thou art thinking only of seeds which are cast into the
+earth or into a womb: but this is a very vulgar notion.</p>
+
+<p><a name="iv._37" id="iv._37">37.</a> Thou wilt soon die, and
+thou art not yet simple, nor free from perturbations, nor without
+suspicion of being hurt by external things, nor kindly disposed
+towards all; nor dost thou yet place wisdom only in acting
+justly.</p>
+
+<p><a name="iv._38" id="iv._38">38.</a> Examine men's ruling
+principles, even those of the wise, what kind of things they avoid,
+and what kind they pursue.</p>
+
+<p><a name="iv._39" id="iv._39">39.</a> What is evil to thee does
+not subsist in the ruling principle of another; nor yet in any
+turning and mutation of thy corporeal covering. Where is it then?
+It is in that part of thee in which subsists the power of forming
+opinions about evils. Let this power then not form [such] opinions,
+and all is well. And if that which is nearest to it, the poor body,
+is cut, burnt, filled with matter and rottenness, nevertheless let
+the part which forms opinions about these things be quiet; that is,
+let it judge that nothing is either bad or good which can happen
+equally to the bad man and the good. For that which happens equally
+to him who lives contrary to nature and to him who lives according
+to nature, is neither according to nature nor contrary to
+nature.</p>
+
+<p><a name="iv._40" id="iv._40">40.</a> Constantly regard the
+universe as one living being, having one substance and one soul;
+and observe how all things have reference to one perception, the
+perception of this one living being; and how all things act with
+one movement; and how all things are the co-operating causes of all
+things which exist; observe too the continuous spinning of the
+thread and the contexture of the web.</p>
+
+<p><a name="iv._41" id="iv._41">41.</a> Thou art a little soul
+bearing about a corpse, as Epictetus used to say (i. c. 19).</p>
+
+<p><a name="iv._42" id="iv._42">42.</a> It is no evil for things
+to undergo change, and no good for things to subsist in consequence
+of change.</p>
+
+<p><a name="iv._43" id="iv._43">43.</a> Time is like a river made
+up of the events which happen, and a violent stream; for as soon as
+a thing has been seen, it is carried away, and another comes in its
+place, and this will be carried away too.</p>
+
+<p><a name="iv._44" id="iv._44">44.</a> Everything which happens
+is as familiar and well known as the rose in spring and the fruit
+in summer; for such is disease, and death, and calumny, and
+treachery, and whatever else delights fools or vexes them.</p>
+
+<p><a name="iv._45" id="iv._45">45.</a> In the series of things,
+those which follow are always aptly fitted to those which have gone
+before: for this series is not like a mere enumeration of
+disjointed things, which has only a necessary sequence, but it is a
+rational connection: and as all existing things are arranged
+together harmoniously, so the things which come into existence
+exhibit no mere succession, but a certain wonderful relationship
+(<a href="#vi._38">vi. 38</a>; <a href="#vii._9">vii. 9</a>; <a
+href="#vii._75">vii. 75</a>, note).</p>
+
+<p>46. Always remember the saying of Heraclitus, that the death of
+earth is to become water, and the death of water is to become air,
+and the death of air is to become fire, and reversely. And think
+too of him who forgets whither the way leads, and that men quarrel
+with that with which they are most constantly in communion, the
+reason which governs the universe; and the things which they daily
+meet with seem to them strange: and consider that we ought not to
+act and speak as if we were asleep, for even in sleep we seem to
+act and speak; and that + we ought not, like children who learn
+from their parents, simply to act and speak as we have been taught.
++</p>
+
+<p>47. If any god told thee that thou shalt die to-morrow, or
+certainly on the day after to-morrow, thou wouldst not care much
+whether it was on the third day or on the morrow, unless thou wast
+in the highest degree mean-spirited; for how small is the
+difference! So think it no great thing to die after as many years
+as thou canst name rather than to-morrow.</p>
+
+<p><a name="iv._48" id="iv._48">48.</a> Think continually how
+many physicians are dead after often contracting their eyebrows
+over the sick; and how many astrologers after predicting with great
+pretensions the deaths of others; and how many philosophers after
+endless discourses on death or immortality; how many heroes after
+killing thousands; and how many tyrants who have used their power
+over men's lives with terrible insolence, as if they were immortal;
+and how many cities are entirely dead, so to speak, Helice<a name=
+"FNanchor_A_79" id="FNanchor_A_79" /><a href="#Footnote_A_79"
+class="fnanchor">[A]</a> and Pompeii and Herculaneum, and others
+innumerable. Add to the reckoning all whom thou hast known, one
+after another. One man after burying another has been laid out
+dead, and another buries him; and all this in a short time. To
+conclude, always observe how ephemeral and worthless human things
+are, and what was yesterday a little mucus, to-morrow will be a
+mummy or ashes. Pass then through this little space of time
+conformably to nature, and end thy journey in content, as an olive
+falls off when it is ripe, blessing nature who produced it, and
+thanking the tree on which it grew.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_79" id="Footnote_A_79" /><a href=
+"#FNanchor_A_79">[A]</a> Ovid, Met. xv.
+293:&mdash;</p>
+
+<div class="poem">
+<p>"Si quaeras Helicen et Burin Achaidas urbes,<br />
+Invenies sub aquis.</p>
+</div>
+</div>
+
+<p><a name="iv._49" id="iv._49">49.</a> Be like the promontory
+against which the waves continually break, but it stands firm and
+tames the fury of the water around it.</p>
+
+<p>Unhappy am I because this has happened to me? Not so, but happy
+am I, though this has happened to me, because I continue free from
+pain, neither crushed by the present nor fearing the future. For
+such a thing as this might have happened to every man; but every
+man would not have continued free from pain on such an occasion.
+Why then is that rather a misfortune than this a good fortune? And
+dost thou in all cases call that a man's misfortune which is not a
+deviation from man's nature? And does a thing seem to thee to be a
+deviation from man's nature, when it is not contrary to the will of
+man's nature? Well, thou knowest the will of nature. Will then this
+which has happened prevent thee from being just, magnanimous,
+temperate, prudent, secure against inconsiderate opinions and
+falsehood; will it prevent thee from having modesty, freedom, and
+everything else, by the presence of which man's nature obtains all
+that is its own? Remember too on every occasion which leads thee to
+vexation to apply this principle; not that this is a misfortune,
+but that to bear it nobly is good fortune.</p>
+
+<p><a name="iv._50" id="iv._50">50.</a> It is a vulgar, but still
+a useful help towards contempt of death, to pass in review those
+who have tenaciously stuck to life. What more then have they gained
+than those who have died early? Certainly they lie in their tombs
+somewhere at last, Cadicianus, Fabius, Julianus, Lepidus, or any
+one else like them, who have carried out many to be buried, and
+then were carried out themselves. Altogether the interval is small
+[between birth and death]; and consider with how much trouble, and
+in company with what sort of people, and in what a feeble body,
+this interval is laboriously passed. Do not then consider life a
+thing of any value. + For look to the immensity of time behind
+thee, and to the time which is before thee, another boundless
+space. In this infinity then what is the difference between him who
+lives three days and him who lives three generations?<a name=
+"FNanchor_A_80" id="FNanchor_A_80" /><a href="#Footnote_A_80"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_80" id="Footnote_A_80" /><a href=
+"#FNanchor_A_80">[A]</a> An allusion to
+Homer's Nestor, who was living at the war of Troy among the third
+generation, like old Parr with his hundred and fifty-two years, and
+some others in modern times who have beaten Parr by twenty or
+thirty years if it is true; and yet they died at last. The word is
+<ins class="greek"
+ title="Greek: trigerêniou">&tau;&rho;&iota;&gamma;&epsilon;&rho;&eta;&nu;&#x3af;&omicron;&upsilon;</ins>
+in Antoninus. Nestor is named
+<ins class="greek"
+ title="Greek: trigerôn">&tau;&rho;&iota;&gamma;&#x3ad;&rho;&omega;&nu;</ins> by some writers; but
+here perhaps there is an allusion to Homer's
+<ins class="greek"
+ title="Greek: Gerênios hippota Nestôr">&#x393;&epsilon;&rho;&#x1fc4;&#x3bd;&omicron;&sigmaf;
+&#x1f31;&pi;&pi;&#x3cc;&tau;&alpha;
+&#x39d;&epsilon;&sigma;&tau;&omega;&alpha;</ins>.</p>
+</div>
+
+<p><a name="iv._51" id="iv._51">51.</a> Always run to the short
+way; and the short way is the natural: accordingly say and do
+everything in conformity with the soundest reason. For such a
+purpose frees a man from trouble,+ and warfare, and all artifice
+and ostentatious display.</p>
+
+<hr style="width: 65%;" />
+<h2>V.</h2>
+
+<p><a name="v._1" id="v._1"></a>In the morning when thou risest
+unwillingly, let this thought be present,&mdash;I am rising to the
+work of a human being. Why then am I dissatisfied if I am going to
+do the things for which I exist and for which I was brought into
+the world? Or have I been made for this, to lie in the bed-clothes
+and keep myself warm?&mdash;But this is more pleasant.&mdash;Dost
+thou exist then to take thy pleasure, and not at all for action or
+exertion? Dost thou not see the little plants, the little birds,
+the ants, the spiders, the bees working together to put in order
+their several parts of the universe? And art thou unwilling to do
+the work of a human being, and dost thou not make haste to do that
+which, is according to thy nature? But it is necessary to take rest
+also.&mdash;It is necessary. However, Nature has fixed bounds to
+this too: she has fixed bounds to eating and drinking, and yet thou
+goest beyond these bounds, beyond what is sufficient; yet in thy
+acts it is not so, but thou stoppest short of what thou canst do.
+So thou lovest not thyself, for if thou didst, thou wouldst love
+thy nature and her will. But those who love their several arts
+exhaust themselves in working at them unwashed and without food;
+but thou valuest thy own nature less than the turner values the
+turning art, or the dancer the dancing art, or the lover of money
+values his money, or the vain-glorious man his little glory. And
+such men, when they have a violent affection to a thing, choose
+neither to eat nor to sleep rather than to perfect the things which
+they care for. But are the acts which concern society more vile in
+thy eyes and less worthy of thy labor?</p>
+
+<p>2. How easy it is to repel and to wipe away every impression
+which is troublesome or unsuitable, and immediately to be in all
+tranquillity.</p>
+
+<p><a name="v._3" id="v._3">3.</a> Judge every word and deed
+which are according to nature to be fit for thee; and be not
+diverted by the blame which follows from any people, nor by their
+words, but if a thing is good to be done or said, do not consider
+it unworthy of thee. For those persons have their peculiar leading
+principle and follow their peculiar movement; which things do not
+thou regard, but go straight on, following thy own nature and the
+common nature; and the way of both is one.</p>
+
+<p>4. I go through the things which happen according to nature
+until I shall fall and rest, breathing out my breath into that
+element out of which I daily draw it in, and falling upon that
+earth out of which my father collected the seed, and my mother the
+blood, and my nurse the milk; out of which during so many years I
+have been supplied with food and drink; which bears me when I tread
+on it and abuse it for so many purposes.</p>
+
+<p><a name="v._5" id="v._5">5.</a> Thou sayest, Men cannot admire
+the sharpness of thy wits.&mdash;Be it so: but there are many other
+things of which thou canst not say, I am not formed from them by
+nature. Show those qualities then which are altogether in thy
+power, sincerity, gravity, endurance of labor, aversion to
+pleasure, contentment with thy portion and with few things,
+benevolence, frankness, no love of superfluity, freedom from
+trifling, magnanimity. Dost thou not see how many qualities thou
+art immediately able to exhibit, in which there is no excuse of
+natural incapacity and unfitness, and yet thou still remainest
+voluntarily below the mark? or art thou compelled through being
+defectively furnished by nature to murmur, and to be stingy, and to
+flatter, and to find fault with thy poor body, and to try to please
+men, and to make great display, and to be so restless in thy mind?
+No, by the gods; but thou mightest have been delivered from these
+things long ago. Only if in truth thou canst be charged with being
+rather slow and dull of comprehension, thou must exert thyself
+about this also, not neglecting it nor yet taking pleasure in thy
+dullness.</p>
+
+<p><a name="v._6" id="v._6">6.</a> One man, when he has done a
+service to another, is ready to set it down to his account as a
+favor conferred. Another is not ready to do this, but still in his
+own mind he thinks of the man as his debtor, and he knows what he
+has done. A third in a manner does not even know what he has done,
+but he is like a vine which has produced grapes, and seeks for
+nothing more after it has once produced its proper fruit. As a
+horse when he has run, a dog when he has tackled the game, a bee
+when it has made the honey, so a man when he has done a good act
+does not call out for others to come and see, but he goes on to
+another act, as a vine goes on to produce again the grapes in
+season.&mdash;Must a man then be one of these, who in a manner act
+thus without observing it?&mdash;Yes.&mdash;But this very thing is
+necessary, the observation of what a man is doing: for, it may be
+said, it is characteristic of the social animal to perceive that he
+is working in a social manner, and indeed to wish that his social
+partner also should perceive it.&mdash;It is true that thou sayest,
+but thou dost not rightly understand what is now said: and for this
+reason thou wilt become one of those of whom I spoke before, for
+even they are misled by a certain show of reason. But if thou wilt
+choose to understand the meaning of what is said, do not fear that
+for this reason thou wilt omit any social act.</p>
+
+<p><a name="v._7" id="v._7">7.</a> A prayer of the Athenians:
+Rain, rain, O dear Zeus, down on the ploughed fields of the
+Athenians and on the plains.&mdash;In truth we ought not to pray at
+all, or we ought to pray in this simple and noble fashion.</p>
+
+<p><a name="v._8" id="v._8">8.</a> Just as we must understand
+when it is said, That Aesculapius prescribed to this man
+horse-exercise, or bathing in cold water, or going without shoes,
+so we must understand it when it is said, That the nature of the
+universe prescribed to this man disease, or mutilation, or loss, or
+anything else of the kind. For in the first case Prescribed means
+something like this: he prescribed this for this man as a thing
+adapted to procure health; and in the second case it means, That
+which happens<a name="FNanchor_A_81" id="FNanchor_A_81" /><a href=
+"#Footnote_A_81" class="fnanchor">[A]</a> to [or suits] every man
+is fixed in a manner for him suitably to his destiny. For this is
+what we mean when we say that things are suitable to us, as the
+workmen say of squared stones in walls or the pyramids, that they
+are suitable, when they fit them to one another in some kind of
+connection. For there is altogether one fitness [harmony]. And as
+the universe is made up out of all bodies to be such a body as it
+is, so out of all existing causes necessity [destiny] is made up to
+be such a cause as it is. And even those who are completely
+ignorant understand what I mean; for they say, It [necessity,
+destiny] brought this to such a person.&mdash;This then was brought
+and this was prescribed to him. Let us then receive these things,
+as well as those which Aesculapius prescribes. Many as a matter of
+course even among his prescriptions are disagreeable, but we accept
+them in the hope of health. Let the perfecting and accomplishment
+of the things which the common nature judges to be good, be judged
+by thee to be of the same kind as thy health. And so accept
+everything which happens, even if it seem disagreeable, because it
+leads to this, to the health of the universe and to the prosperity
+and felicity of Zeus [the universe]. For he would not have brought
+on any man what he has brought, if it were not useful for the
+whole. Neither does the nature of anything, whatever it may be,
+cause anything which is not suitable to that which is directed by
+it. For two reasons then it is right to be content with that which
+happens to thee; the one, because it was done for thee and
+prescribed for thee, and in a manner had reference to thee,
+originally from the most ancient causes spun with thy destiny; and
+the other, because even that which comes severally to every man is
+to the power which administers the universe a cause of felicity and
+perfection, nay even of its very continuance. For the integrity of
+the whole is mutilated, if thou cuttest off anything whatever from
+the conjunction and the continuity either of the parts or of the
+causes. And thou dost cut off, as far as it is in thy power, when
+thou art dissatisfied, and in a manner triest to put anything out
+of the way.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_81" id="Footnote_A_81" /><a href=
+"#FNanchor_A_81">[A]</a> In this section
+there is a play on the meaning of
+<ins class="greek"
+ title="Greek: sumbainein">&sigma;&upsilon;&mu;&beta;&alpha;&#x1fdf;&nu;&epsilon;&#x3af;&nu;</ins>.</p>
+</div>
+
+<div class="ctr">
+   <a id="capitol" name="capitol"></a>
+   <img src="images/capitol.jpg"
+      alt="THE CAPITOL AND TEMPLE OF JUPITER."
+      title="THE CAPITOL AND TEMPLE OF JUPITER." />
+   <p class="caption">THE CAPITOL AND TEMPLE OF JUPITER</p>
+</div>
+
+<p><a name="v._9" id="v._9">9.</a> Be not disgusted, nor
+discouraged, nor dissatisfied, if thou dost not succeed in doing
+everything according to right principles, but when thou hast
+failed, return back again, and be content if the greater part of
+what thou doest is consistent with man's nature, and love this to
+which thou returnest; and do not return to philosophy as if she
+were a master, but act like those who have sore eyes and apply a
+bit of sponge and egg, or as another applies a plaster, or
+drenching with water. For thus thou wilt not fail to + obey reason,
+and thou wilt repose in it. And remember that philosophy requires
+only things which thy nature requires; but thou wouldst have
+something else which is not according to nature.&mdash;It may be
+objected, Why, what is more agreeable than this [which I am doing]?
+But is not this the very reason why pleasure deceives us? And
+consider if magnanimity, freedom, simplicity, equanimity, piety,
+are not more agreeable. For what is more agreeable than wisdom
+itself, when thou thinkest of the security and the happy course of
+all things which depend on the faculty of understanding and
+knowledge?</p>
+
+<p><a name="v._10" id="v._10">10.</a> Things are in such a kind
+of envelopment that they have seemed to philosophers, not a few nor
+those common philosophers, altogether unintelligible; nay even to
+the Stoics themselves they seem difficult to understand. And all
+our assent is changeable; for where is the man who never changes?
+Carry thy thoughts then to the objects themselves, and consider how
+short-lived they are and worthless, and that they may be in the
+possession of a filthy wretch or a whore or a robber. Then turn to
+the morals of those who live with thee, and it is hardly possible
+to endure even the most agreeable of them, to say nothing of a man
+being hardly able to endure himself. In such darkness then and
+dirt, and in so constant a flux both of substance and of time, and
+of motion and of things moved, what there is worth being highly
+prized, or even an object of serious pursuit, I cannot imagine. But
+on the contrary it is a man's duty to comfort himself, and to wait
+for the natural dissolution, and not to be vexed at the delay, but
+to rest in these principles only: the one, that nothing will happen
+to me which is not conformable to the nature of the universe; and
+the other, that it is in my power never to act contrary to my god
+and daemon: for there is no man who will compel me to this.</p>
+
+<p><a name="v._11" id="v._11">11.</a> About what am I now
+employing my own soul? On every occasion I must ask myself this
+question, and inquire, What have I now in this part of me which
+they call the ruling principle? and whose soul have I
+now,&mdash;that of a child, or of a young man, or of a feeble
+woman, or of a tyrant, or of a domestic animal, or of a wild
+beast?</p>
+
+<p>12. What kind of things those are which appear good to the many,
+we may learn even from this. For if any man should conceive certain
+things as being really good, such as prudence, temperance, justice,
+fortitude, he would not after having first conceived these endure
+to listen to anything+ which should not be in harmony with what is
+really good.+ But if a man has first conceived as good the things
+which appear to the many to be good, he will listen and readily
+receive as very applicable that which was said by the comic writer.
++Thus even the many perceive the difference.+ For were it not so,
+this saying would not offend and would not be rejected [in the
+first case], while we receive it when it is said of wealth, and of
+the means which further luxury and fame, as said fitly and wittily.
+Go on then and ask if we should value and think those things to be
+good, to which after their first conception in the mind the words
+of the comic writer might be aptly applied,&mdash;that he who has
+them, through pure abundance has not a place to ease himself
+in.</p>
+
+<p><a name="v._13" id="v._13">13.</a> I am composed of the formal
+and the material; and neither of them will perish into
+non-existence, as neither of them came into existence out of
+non-existence. Every part of me then will be reduced by change into
+some part of the universe, and that again will change into another
+part of the universe, and so on forever. And by consequence of such
+a change I too exist, and those who begot me, and so on forever in
+the other direction. For nothing hinders us from saying so, even if
+the universe is administered according to definite periods [of
+revolution].</p>
+
+<p>14. Reason and the reasoning art [philosophy] are powers which
+are sufficient for themselves and for their own works. They move
+then from a first principle which is their own, and they make their
+way to the end which is proposed to them; and this is the reason
+why such acts are named Catorthoseis or right acts, which word
+signifies that they proceed by the right road.</p>
+
+<p>15. None of these things ought to be called a man's, which do
+not belong to a man, as man. They are not required of a man, nor
+does man's nature promise them, nor are they the means of man's
+nature attaining its end. Neither then does the end of man lie in
+these things, nor yet that which aids to the accomplishment of this
+end, and that which aids toward this end is that which is good.
+Besides, if any of these things did belong to man, it would not be
+right for a man to despise them and to set himself against them;
+nor would a man be worthy of praise who snowed that he did not want
+these things, nor would he who stinted himself in any of them be
+good, if indeed these things were good. But now the more of these
+things a man deprives himself of, or of other things like them, or
+even when he is deprived of any of them, the more patiently he
+endures the loss, just in the same degree he is a better man.</p>
+
+<p><a name="v._16" id="v._16">16.</a> Such as are thy habitual
+thoughts, such also will be the character of thy mind; for the soul
+is dyed by the thoughts. Dye it then with a continuous series of
+such thoughts as these: for instance, that where a man can live,
+there he can also live well. But he must live in a palace; well
+then, he can also live well in a palace. And again, consider that
+for whatever purpose each thing has been constituted, for this it
+has been constituted, and towards this it is carried; and its end
+is in that towards which it is carried; and where the end is, there
+also is the advantage and the good of each thing. Now the good for
+the reasonable animal is society; for that we are made for society
+has been shown above.<a name=
+"FNanchor_A_82a" id="FNanchor_A_82a" /><a href="#Footnote_A_82a"
+class="fnanchor">[A]</a> Is it not plain that the inferior exists
+for the sake of the superior? But the things which have life are
+superior to those which have not life, and of those which have life
+the superior are those which have reason.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_82a" id="Footnote_A_82a" /><a href=
+"#FNanchor_A_82a">[A]</a> ii. 1.</p>
+</div>
+
+<p>17. To seek what is impossible is madness: and it is impossible
+that the bad should not do something of this kind.</p>
+
+<p><a name="v._18" id="v._18">18.</a> Nothing happens to any man
+which he is not formed by nature to bear. The same things happen to
+another, and either because he does not see that they have
+happened, or because he would show a great spirit, he is firm and
+remains unharmed. It is a shame then that ignorance and conceit
+should be stronger than wisdom.</p>
+
+<p>19. Things themselves touch not the soul, not in the least
+degree; nor have they admission to the soul, nor can they turn or
+move the soul: but the soul turns and moves itself alone, and
+whatever judgments it may think proper to make, such it makes for
+itself the things which present themselves to it.</p>
+
+<p><a name="v._20" id="v._20">20.</a> In one respect man is the
+nearest thing to me, so far as I must do good to men and endure
+them. But so far as some men make themselves obstacles to my proper
+acts, man becomes to me one of the things which are indifferent, no
+less than the sun or wind or a wild beast. Now it is true that
+these may impede my action, but they are no impediments to my
+affects and disposition, which have the power of acting
+conditionally and changing: for the mind converts and changes every
+hindrance to its activity into an aid; and so that which is a
+hindrance is made a furtherance to an act; and that which is an
+obstacle on the road helps us on this road.</p>
+
+<p><a name="v._21" id="v._21">21.</a> Reverence that which is
+best in the universe; and this is that which makes use of all
+things and directs all things. And in like manner also reverence
+that which is best in thyself; and this is of the same kind as
+that. For in thyself also, that which makes use of everything else
+is this, and thy life is directed by this.</p>
+
+<p>22. That which does no harm to the state, does no harm to the
+citizen. In the case of every appearance of harm apply this rule:
+if the state is not harmed by this, neither am I harmed. But if the
+state is harmed, thou must not be angry with him who does harm to
+the state. Show him where his error is.</p>
+
+<p><a name="v._23" id="v._23">23.</a> Often think of the rapidity
+with which things pass by and disappear, both the things which are
+and the things which are produced. For substance is like a river in
+a continual flow, and the activities of things are in constant
+change, and the causes work in infinite varieties; and there is
+hardly anything which stands still. And consider this which is near
+to thee, this boundless abyss of the past and of the future in
+which all things disappear. How then is he not a fool who is puffed
+up with such things or plagued about them and makes himself
+miserable? for they vex him only for a time, and a short time.</p>
+
+<p><a name="v._24" id="v._24">24.</a> Think of the universal
+substance, of which thou hast a very small portion; and of
+universal time, of which a short and indivisible interval has been
+assigned to thee; and of that which is fixed by destiny, and how
+small a part of it thou art.</p>
+
+<p><a name="v._25" id="v._25">25.</a> Does another do me wrong?
+Let him look to it. He has his own disposition, his own activity. I
+now have what the universal nature now wills me to have; and I do
+what my nature now wills me to do.</p>
+
+<p><a name="v._26" id="v._26">26.</a> Let the part of thy soul
+which leads and governs be undisturbed by the movements in the
+flesh, whether of pleasure or of pain; and let it not unite with
+them, but let it circumscribe itself and limit those affects to
+their parts. But when these affects rise up to the mind by virtue
+of that other sympathy that naturally exists in a body which is all
+one, then thou must not strive to resist the sensation, for it is
+natural: but let not the ruling part of itself add to the sensation
+the opinion that it is either good or bad.</p>
+
+<p><a name="v._27" id="v._27">27.</a> Live with the gods. And he
+does live with the gods who constantly shows to them that his own
+soul is satisfied with that which is assigned to him, and that it
+does all that the daemon wishes, which Zeus hath given to every man
+for his guardian and guide, a portion of himself. And this is every
+man's understanding and reason.</p>
+
+<p><a name="v._28" id="v._28">28.</a> Art thou angry with him
+whose armpits stink? art thou angry with him whose mouth smells
+foul? What good will this anger do thee? He has such a mouth, he
+has such armpits: it is necessary that such an emanation must come
+from such things: but the man has reason, it will be said, and he
+is able, if he takes pains, to discover wherein he offends; I wish
+thee well of thy discovery. Well then, and thou hast reason: by thy
+rational faculty stir up his rational faculty; show him his error,
+admonish him. For if he listens, thou wilt cure him, and there is
+no need of anger. [+ Neither tragic actor nor whore. +]<a name=
+"FNanchor_A_82" id="FNanchor_A_82" /><a href="#Footnote_A_82"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_82" id="Footnote_A_82" /><a href=
+"#FNanchor_A_82">[A]</a> This is
+imperfect or corrupt, or both. There is also something wrong or
+incomplete in the beginning of S. 29, where he says <ins class="greek"
+ title="Greek: hôs exelthôn zên dianoê">&#x1f60;&sigmaf;
+&#x1f10;&xi;&epsilon;&lambda;&theta;&#x1f7c;&nu; &zeta;&#x1fc7;&nu;
+&delta;&iota;&alpha;&nu;&omicron;&#x1fc7;</ins>, which Gataker translates "
+as if thou wast about to quit life;" but we cannot translate
+<ins class="greek"
+ title="Greek: exelthôn">&#x1f10;&xi;&epsilon;&lambda;&theta;&#x1f7d;&nu;</ins> in that way. Other
+translations are not much more satisfactory. I have translated it
+literally and left it imperfect.</p>
+</div>
+
+<p><a name="v._29" id="v._29">29.</a> As thou intendest to live
+when them art gone out, ... so it is in thy power to live here. But
+if men do not permit thee, then get away out of life, yet so as if
+thou wert suffering no harm. The house is smoky, and I quit it.<a
+name="FNanchor_A_83" id="FNanchor_A_83" /><a href="#Footnote_A_83"
+class="fnanchor">[A]</a> Why dost thou think that this is any
+trouble? But so long as nothing of the kind drives me out, I
+remain, am free, and no man shall hinder me from doing what I
+choose; and I choose to do what is according to the nature of the
+rational and social animal.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_83" id="Footnote_A_83" /><a href=
+"#FNanchor_A_83">[A]</a> Epictetus, i.
+25, 18.</p>
+</div>
+
+<p><a name="v._30" id="v._30">30.</a> The intelligence of the
+universe is social. Accordingly it has made the inferior things for
+the sake of the superior, and it has fitted the superior to one
+another. Thou seest how it has subordinated, co-ordinated, and
+assigned to everything its proper portion, and has brought together
+into concord with one another the things which are the best.</p>
+
+<p><a name="v._31" id="v._31">31.</a> How hast thou behaved
+hitherto to the gods, thy parents, brethren, children, teachers, to
+those who looked after thy infancy, to thy friends, kinsfolk, to
+thy slaves? Consider if thou hast hitherto behaved to all in such a
+way that this may be said of thee,&mdash;</p>
+
+<div class="poem">
+<p>"Never has wronged a man in deed or word."<br />
+</p>
+</div>
+
+<p>And call to recollection both how many things thou hast passed
+through, and how many things thou hast been able to endure, and
+that the history of thy life is now complete and thy service is
+ended; and how many beautiful things thou hast seen; and how many
+pleasures and pains thou hast despised; and how many things called
+honorable thou hast spurned; and to how many ill-minded folks thou
+hast shown a kind disposition.</p>
+
+<p><a name="v._32" id="v._32">32.</a> Why do unskilled and
+ignorant souls disturb him who has skill and knowledge? What soul
+then has skill and knowledge? That which knows beginning and end,
+and knows the reason which pervades all substance, and though all
+time by fixed periods [revolutions] administers the universe.</p>
+
+<p><a name="v._33" id="v._33">33.</a> Soon, very soon, thou wilt
+be ashes, or a skeleton, and either a name or not even a name; but
+name is sound and echo. And the things which are much valued in
+life are empty and rotten and trifling, and [like] little dogs
+biting one another, and little children quarreling, laughing, and
+then straightway weeping. But fidelity and modesty and justice and
+truth are fled</p>
+
+<div class="poem">
+<p>Up to Olympus from the wide-spread earth.<br />
+<span style="margin-left: 7em;">HESIOD, <i>Works, etc</i>. v.
+197.</span><br />
+</p>
+</div>
+
+<p>What then is there which still detains thee here, if the objects
+of sense are easily changed and never stand still, and the organs
+of perception are dull and easily receive false impressions, and
+the poor soul itself is an exhalation from blood? But to have good
+repute amid such a world as this is an empty thing. Why then dost
+thou not wait in tranquillity for thy end, whether it is extinction
+or removal to another state? And until that time comes, what is
+sufficient? Why, what else than to venerate the gods and bless
+them, and to do good to men, and to practise tolerance and
+self-restraint;<a name="FNanchor_A_84" id="FNanchor_A_84" /><a
+href="#Footnote_A_84" class="fnanchor">[A]</a> but as to everything
+which is beyond the limits of the poor flesh and breath, to
+remember that this is neither thine nor in thy power.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_84" id="Footnote_A_84" /><a href=
+"#FNanchor_A_84">[A]</a> This is the
+Stoic precept <ins class="greek"
+ title="Greek: anechou kai apechou">&#x3ac;&nu;&#x3ad;&chi;&omicron;&nu;
+&kappa;&alpha;&#x3af; &#x3ac;&pi;&#x3ad;&chi;&omicron;&nu;</ins>. The first
+part teaches us to be content with men and things as they are. The
+second part teaches us the virtue of self-restraint, or the
+government of our passions.</p>
+</div>
+
+<p><a name="v._34" id="v._34">34.</a> Thou canst pass thy life in
+an equable flow of happiness, if thou canst go by the right way,
+and think and act in the right way. These two things are common
+both to the soul of God and to the soul of man, and to the soul of
+every rational being: not to be hindered by another; and to hold
+good to consist in the disposition to justice and the practice of
+it, and in this to let thy desire find its termination.</p>
+
+<p><a name="v._35" id="v._35">35.</a> If this is neither my own
+badness, nor an effect of my own badness, and the common weal is
+not injured, why am I troubled about it, and what is the harm to
+the common weal?</p>
+
+<p><a name="v._36" id="v._36">36.</a> Do not be carried along
+inconsiderately by the appearance of things, but give help [to all]
+according to thy ability and their fitness; and if they should have
+sustained loss in matters which are indifferent, do not imagine
+this to be a damage; for it is a bad habit. But as the old man,
+when he went away, asked back his foster-child's top, remembering
+that it was a top, so do thou in this case also.</p>
+
+<p>When thou art calling out on the Rostra, hast thou forgotten,
+man, what these things are?&mdash;Yes; but they are objects of
+great concern to these people&mdash;wilt thou too then be made a
+fool for these things? I was once a fortunate man, but I lost it, I
+know not how.&mdash;But fortunate means that a man has assigned to
+himself a good fortune: and a good fortune is good disposition of
+the soul, good emotions, good actions.<a name="FNanchor_A_85" id=
+"FNanchor_A_85" /><a href="#Footnote_A_85" class=
+"fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_85" id="Footnote_A_85" /><a href=
+"#FNanchor_A_85">[A]</a> This section is
+unintelligible. Many of the words may be corrupt, and the general
+purport of the section cannot be discovered. Perhaps several things
+have been improperly joined in one section. I have translated it
+nearly literally. Different translators give the section a
+different turn, and the critics have tried to mend what they cannot
+understand.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>VI.</h2>
+
+<p><a name="vi._1" id="vi._1"></a>The substance of the universe
+is obedient and compliant; and the reason which governs it has in
+itself no cause for doing evil, for it has no malice, nor does it
+do evil to anything, nor is anything harmed by it. But all things
+are made and perfected according to this reason.</p>
+
+<p><a name="vi._2" id="vi._2">2.</a> Let it make no difference to
+thee whether thou art cold or warm, if thou art doing thy duty; and
+whether thou art drowsy or satisfied with sleep; and whether
+ill-spoken of or praised; and whether dying or doing something
+else. For it is one of the acts of life, this act by which we die;
+it is sufficient then in this act also to do well what we have in
+hand (<a href="#vi._22">vi. 22</a>, <a href=
+"#vi._28">28</a>).</p>
+
+<p><a name="vi._3" id="vi._3">3.</a> Look within. Let neither the
+peculiar quality of anything nor its value escape thee.</p>
+
+<p><a name="vi._4" id="vi._4">4.</a> All existing things soon
+change, and they will either be reduced to vapor, if indeed all
+substance is one, or they will be dispersed.</p>
+
+<p>5. The reason which governs knows what its own disposition is,
+and what it does, and on what material it works.</p>
+
+<p><a name="vi._6" id="vi._6">6.</a> The best way of avenging
+thyself is not to become like [the wrong-doer].</p>
+
+<p><a name="vi._7" id="vi._7">7.</a> Take pleasure in one thing
+and rest in it, in passing from one social act to another social
+act, thinking of God.</p>
+
+<p><a name="vi._8" id="vi._8">8.</a> The ruling principle is that
+which rouses and turns itself, and while it makes itself such as it
+is and such as it wills to be, it also makes everything which
+happens appear to itself to be such as it wills.</p>
+
+<p><a name="vi._9" id="vi._9">9.</a> In conformity to the nature
+of the universe every single thing is accomplished; for certainly
+it is not in conformity to any other nature that each thing is
+accomplished, either a nature which externally comprehends this, or
+a nature which is comprehended within this nature, or a nature
+external and independent of this (<a href="#xi._1">xi. 1</a>; <a
+href="#vi._40">vi. 40</a>; <a href="#viii._26">viii. 50</a>).</p>
+
+<p><a name="vi._10" id="vi._10">10.</a> The universe is either a
+confusion, and a mutual involution of things, and a dispersion, or
+it is unity and order and providence. If then it is the former, why
+do I desire to tarry in a fortuitous combination of things and such
+a disorder? and why do I care about anything else than how I shall
+at last become earth? and why am I disturbed, for the dispersion of
+my elements will happen whatever I do? But if the other supposition
+is true, I venerate, and I am firm, and I trust in him who governs
+(<a href="#iv._27">iv. 27</a>).</p>
+
+<p><a name="vi._11" id="vi._11">11.</a> When thou hast been
+compelled by circumstances to be disturbed in a manner, quickly
+return to thyself, and do not continue out of tune longer than the
+compulsion lasts; for thou wilt have more mastery over the harmony
+by continually recurring to it.</p>
+
+<p><a name="vi._12" id="vi._12">12.</a> If thou hadst a
+step-mother and a mother at the same time, thou wouldst be dutiful
+to thy step-mother, but still thou wouldst constantly return to thy
+mother. Let the court and philosophy now be to thee step-mother and
+mother: return to philosophy frequently and repose in her, through
+whom what thou meetest with in the court appears to thee tolerable,
+and thou appearest tolerable in the court.</p>
+
+<p><a name="vi._13" id="vi._13">13.</a> When we have meat before
+us and such eatables, we receive the impression that this is the
+dead body of a fish, and this the dead body of a bird or of a pig;
+and again, that this Falernian is only a little grape-juice, and
+this purple robe some sheep's wool dyed with the blood of a
+shell-fish: such then are these impressions, and they reach the
+things themselves and penetrate them, and so we see what kind of
+things they are. Just in the same way ought we to act all through
+life, and where there are things which appear most worthy of our
+approbation, we ought to lay them bare and look at their
+worthlessness and strip them of all the words by which they are
+exalted. For outward show is a wonderful perverter of the reason,
+and when thou art most sure that thou art employed about things
+worth thy pains, it is then that it cheats thee most. Consider then
+what Crates says of Xenocrates himself.</p>
+
+<p><a name="vi._14" id="vi._14">14.</a> Most of the things which
+the multitude admire are referred to objects of the most general
+kind, those which are held together by cohesion or natural
+organization, such as stones, wood, fig-trees, vines, olives. But
+those which are admired by men, who are a little more reasonable,
+are referred to the things which are held together by a living
+principle, as flocks, herds. Those which are admired by men who are
+still more instructed are the things which are held together by a
+rational soul, not however a universal soul, but rational so far as
+it is a soul skilled in some art, or expert in some other way, or
+simply rational so far as it possesses a number of slaves. But he
+who values a rational soul, a soul universal and fitted for
+political life, regards nothing else except this; and above all
+things he keeps his soul in a condition and in an activity
+conformable to reason and social life, and he co-operates to this
+end with those who are of the same kind as himself.</p>
+
+<p><a name="vi._15" id="vi._15">15.</a> Some things are hurrying
+into existence, and others are hurrying out of it; and of that
+which is coming into existence part is already extinguished.
+Motions and changes are continually renewing the world, just as the
+uninterrupted course of time is always renewing the infinite
+duration of ages. In this flowing stream then, on which there is no
+abiding, what is there of the things which hurry by on which a man
+would set a high price? It would be just as if a man should fall in
+love with one of the sparrows which fly by, but it has already
+passed out of sight. Something of this kind is the very life of
+every man, like the exhalation of the blood and the respiration of
+the air. For such as it is to have once drawn in the air and to
+have given it back, which we do every moment, just the same is it
+with the whole respiratory power, which thou didst receive at thy
+birth yesterday and the day before, to give it back to the element
+from which thou didst first draw it.</p>
+
+<p><a name="vi._16" id="vi._16">16.</a> Neither is transpiration,
+as in plants, a thing to be valued, nor respiration, as in
+domesticated animals and wild beasts, nor the receiving of
+impressions by the appearances of things, nor being moved by
+desires as puppets by strings, nor assembling in herds, nor being
+nourished by food; for this is just like the act of separating and
+parting with the useless part of our food. What then is worth being
+valued? To be received with clapping of hands? No. Neither must we
+value the clapping of tongues; for the praise which comes from the
+many is a clapping of tongues. Suppose then that thou hast given up
+this worthless thing called fame, what remains that is worth
+valuing? This, in my opinion: to move thyself and to restrain
+thyself in conformity to thy proper constitution, to which end both
+all employments and arts lead. For every art aims at this, that the
+thing which has been made should be adapted to the work for which
+it has been made; and both the vine-planter who looks after the
+vine, and the horse-breaker, and he who trains the dog, seek this
+end. But the education and the teaching of youth aim at something.
+In this then is the value of the education and the teaching. And if
+this is well, thou wilt not seek anything else. Wilt thou not cease
+to value many other things too? Then thou wilt be neither free, nor
+sufficient for thy own happiness, nor without passion. For of
+necessity thou must be envious, jealous, and suspicious of those
+who can take away those things, and plot against those who have
+that which is valued by thee. Of necessity a man must be altogether
+in a state of perturbation who wants any of these things; and
+besides, he must often find fault with the gods. But to reverence
+and honor thy own mind will make thee content with thyself, and in
+harmony with society, and in agreement with the gods, that is,
+praising all that they give and have ordered.</p>
+
+<p><a name="vi._17" id="vi._17">17.</a> Above, below, all around
+are the movements of the elements. But the motion of virtue is in
+none of these: it is something more divine, and advancing by a way
+hardly observed, it goes happily on its road.</p>
+
+<p><a name="vi._18" id="vi._18">18.</a> How strangely men act!
+They will not praise those who are living at the same time and
+living with themselves; but to be themselves praised by posterity,
+by those whom they have never seen nor ever will see, this they set
+much value on. But this is very much the same as if thou shouldst
+be grieved because those who have lived before thee did not praise
+thee.</p>
+
+<p>19. If a thing is difficult to be accomplished by thyself, do
+not think that it is impossible for man: but if anything is
+possible for man and conformable to his nature, think that this can
+be attained by thyself too.</p>
+
+<p><a name="vi._20" id="vi._20">20.</a> In the gymnastic
+exercises suppose that a man has torn thee with his nails, and by
+dashing against thy head has inflicted a wound. Well, we neither
+show any signs of vexation, nor are we offended, nor do we suspect
+him afterwards as a treacherous fellow; and yet we are on our guard
+against him, not however as an enemy, nor yet with suspicion, but
+we quietly get out of his way. Something like this let thy behavior
+be in all the other parts of life; let us overlook many things in
+those who are like antagonists in the gymnasium. For it is in our
+power, as I said, to get out of the way, and to have no suspicion
+nor hatred.</p>
+
+<p>21. If any man is able to convince me and show me that I do not
+think or act right, I will gladly change; for I seek the truth, by
+which no man was ever injured. But he is injured who abides in his
+error and ignorance.</p>
+
+<p><a name="vi._22" id="vi._22">22.</a> I do my duty: other
+things trouble me not; for they are either things without life, or
+things without reason, or things that have rambled and know not the
+way.</p>
+
+<p><a name="vi._23" id="vi._23">23.</a> As to the animals which
+have no reason, and generally all things and objects, do thou,
+since thou hast reason and they have none, make use of them with a
+generous and liberal spirit. But towards human beings, as they have
+reason, behave in a social spirit. And on all occasions call on the
+gods, and do not perplex thyself about the length of time in which
+thou shalt do this; for even three hours so spent are
+sufficient.</p>
+
+<p><a name="vi._24" id="vi._24">24.</a> Alexander the Macedonian
+and his groom by death were brought to the same state; for either
+they were received among the same seminal principles of the
+universe, or they were alike dispersed among the atoms.</p>
+
+<p><a name="vi._25" id="vi._25">25.</a> Consider how many things
+in the same indivisible time take place in each of us,&mdash;things
+which concern the body and things which concern the soul: and so
+thou wilt not wonder if many more things, or rather all things
+which come into existence in that which is the one and all, which
+we call Cosmos, exist in it at the same time.</p>
+
+<p><a name="vi._26" id="vi._26">26.</a> If any man should propose
+to thee the question, how the name Antoninus is written, wouldst
+thou with a straining of the voice utter each letter? What then if
+they grow angry, wilt thou be angry too? Wilt thou not go on with
+composure and number every letter? Just so then in this life also
+remember that every duty is made up of certain parts. These it is
+thy duty to observe, and without being disturbed or showing anger
+towards those who are angry with thee, to go on thy way and finish
+that which is set before thee.</p>
+
+<p><a name="vi._27" id="vi._27">27.</a> How cruel it is not to
+allow men to strive After the things which appear to them to be
+suitable to their nature and profitable! And yet in a manner thou
+dost not allow them to do this, when thou art vexed because they do
+wrong. For they are certainly moved towards things because they
+suppose them to be suitable to their nature and profitable to them.
+But it is not so. Teach them then, and show them without being
+angry.</p>
+
+<p><a name="vi._28" id="vi._28">28.</a> Death is a cessation of
+the impressions through the senses, and of the pulling of the
+strings which move the appetites, and of the discursive movements
+of the thoughts, and of the service to the flesh (<a href=
+"#ii._12">ii. 12</a>).</p>
+
+<p>29. It is a shame for the soul to be first to give way in this
+life, when thy body does not give way.</p>
+
+<p><a name="vi._30" id="vi._30">30.</a> Take care that thou art
+not made into a Caesar, that thou art not dyed with this dye; for
+such things happen. Keep thyself then simple, good, pure, serious,
+free from affectation, a friend of justice, a worshipper of the
+gods, kind, affectionate, strenuous in all proper acts. Strive to
+continue to be such as philosophy wished to make thee. Reverence
+the gods, and help men. Short is life. There is only one fruit of
+this terrene life&mdash;a pious disposition and social acts. Do
+everything as a disciple of Antoninus. Remember his constancy in
+every act which was conformable to reason, and his evenness in all
+things, and his piety, and the serenity of his countenance, and his
+sweetness, and his disregard of empty fame, and his efforts to
+understand things; and how he would never let anything pass without
+having first most carefully examined it and clearly understood it;
+and how he bore with those who blamed him unjustly without blaming
+them in return; how he did nothing in a hurry; and how he listened
+not to calumnies, and how exact an examiner of manners and actions
+he was; and not given to reproach people, nor timid, nor
+suspicious, nor a sophist; and with how little he was satisfied,
+such as lodging, bed, dress, food, servants; and how laborious and
+patient; and how he was able on account of his sparing diet to hold
+out to the evening, not even requiring to relieve himself by any
+evacuations except at the usual hour; and his firmness and
+uniformity in his friendships; and how he tolerated freedom of
+speech in those who opposed his opinions; and the pleasure that he
+had when any man showed him anything better; and how religious he
+was without superstition. Imitate all this, that thou mayest have
+as good a conscience, when thy last hour comes, as he had (<a href=
+"#i._16">i. 16</a>).</p>
+
+<p>31. Return to thy sober senses and call thyself back; and when
+thou hast roused thyself from sleep and hast perceived that they
+were only dreams which troubled thee, now in thy waking hours look
+at these [the things about thee] as thou didst look at those [the
+dreams].</p>
+
+<p><a name="vi._32" id="vi._32">32.</a> I consist of a little
+body and a soul. Now to this little body all things are
+indifferent, for it is not able to perceive differences. But to the
+understanding those things only are indifferent which are not the
+works of its own activity. But whatever things are the works of its
+own activity, all these are in its power. And of these however only
+those which are done with reference to the present; for as to the
+future and the past activities of the mind, even these are for the
+present indifferent.</p>
+
+<p><a name="vi._33" id="vi._33">33.</a> Neither the labor which
+the hand does nor that of the foot is contrary to nature, so long
+as the foot does the foot's work and the hand the hand's. So then
+neither to a man as a man is his labor contrary to nature, so long
+as it does the things of a man. But if the labor is not contrary to
+his nature, neither is it an evil to him.</p>
+
+<p><a name="vi._34" id="vi._34">34.</a> How many pleasures have
+been enjoyed by robbers, patricides, tyrants.</p>
+
+<p><a name="vi._35" id="vi._35">35.</a> Dost thou not see how the
+handicrafts-men accommodate themselves up to a certain point to
+those who are not skilled in their craft&mdash;nevertheless they
+cling to the reason [the principles] of their art, and do not
+endure to depart from it? Is it not strange if the architect and
+the physician shall have more respect to the reason [the
+principles] of their own arts than man to his own reason, which is
+common to him and the gods?</p>
+
+<p><a name="vi._36" id="vi._36">36.</a> Asia, Europe, are corners
+of the universe; all the sea a drop in the universe; Athos a little
+clod of the universe: all the present time is a point in eternity.
+All things are little, changeable, perishable. All things come from
+thence, from that universal ruling power, either directly
+proceeding or by way of sequence. And accordingly the lion's gaping
+jaws, and that which is poisonous, and every harmful thing, as a
+thorn, as mud, are after-products of the grand and beautiful. Do
+not then imagine that they are of another kind from that which thou
+dost venerate, but form a just opinion of the source of all (<a
+href="#vii._75">vii. 75</a>).</p>
+
+<p><a name="vi._37" id="vi._37">37.</a> He who has seen present
+things has seen all, both everything which has taken place from all
+eternity and everything which will be for time without end; for all
+things are of one kin and of one form.</p>
+
+<p><a name="vi._38" id="vi._38">38.</a> Frequently consider the
+connection of all things in the universe and their relation to one
+another. For in a manner all things are implicated with one
+another, and all in this way are friendly to one another; for one
+thing comes in order after another, and this is by virtue of the +
+active movement and mutual conspiration and the unity of the
+substance (<a href="#ix._1">ix. 1</a>).</p>
+
+<p><a name="vi._39" id="vi._39">39.</a> Adapt thyself to the
+things with which thy lot has been cast: and the men among whom
+thou hast received thy portion, love them, but do it truly
+[sincerely].</p>
+
+<p><a name="vi._40" id="vi._40">40.</a> Every instrument, tool,
+vessel, if it does that for which it has been made, is well, and
+yet he who made it is not there. But in the things which are held
+together by nature there is within, and there abides in them the
+power which made them; wherefore the more is it fit to reverence
+this power, and to think, that, if thou dost live and act according
+to its will, everything in thee is in conformity to intelligence.
+And thus also in the universe the things which belong to it are in
+conformity to intelligence.</p>
+
+<p><a name="vi._41" id="vi._41">41.</a> Whatever of the things
+which are not within thy power thou shalt suppose to be good for
+thee or evil, it must of necessity be that, if such a bad thing
+befall thee, or the loss of such a good thing, thou wilt not blame
+the gods, and hate men too, those who are the cause of the
+misfortune or the loss, or those who are suspected of being likely
+to be the cause; and indeed we do much injustice because we make a
+difference between these things [because we do not regard these
+things as indifferent+].<a name="FNanchor_A_86" id=
+"FNanchor_A_86" /><a href="#Footnote_A_86" class="fnanchor">[A]</a>
+But if we judge only those things which are in our power to be good
+or bad, there remains no reason either for finding fault with God
+or standing in a hostile attitude to man.<a name="FNanchor_B_87"
+id="FNanchor_B_87" /><a href="#Footnote_B_87" class=
+"fnanchor">[B]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_86" id="Footnote_A_86" /><a href=
+"#FNanchor_A_86">[A]</a> Gataker
+translates this "because we strive to get these things," comparing
+the use of
+<ins class="greek"
+ title="Greek: diapheresthai">&delta;&iota;&alpha;&phi;&#x1f73;&rho;&epsilon;&sigma;&theta;&alpha;&iota;</ins>
+in v. I, and x. 27, and ix. 38, where it appears that his reference
+should be xi. 10. He may be right in his interpretation, but I
+doubt.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_87" id="Footnote_B_87" /><a href=
+"#FNanchor_B_87">[B]</a> Cicero, De
+Natura Deorum. iii. 32.</p>
+</div>
+
+<p><a name="vi._42" id="vi._42">42.</a> We are all working
+together to one end, some with knowledge and design, and others
+without knowing what they do; as men also when they are asleep, of
+whom it is Heraclitus, I think, who says that they are laborers and
+co-operators in the things which take place in the universe. But
+men co-operate after different fashions: and even those co-operate
+abundantly, who find fault with what happens and those who try to
+oppose it and to hinder it; for the universe had need even of such
+men as these. It remains then for thee to understand among what
+kind of workmen thou placest thyself; for he who rules all things
+will certainly make a right use of thee, and he will receive thee
+among some part of the co-operators and of those whose labors
+conduce to one end. But be not thou such a part as the mean and
+ridiculous verse in the play, which Chrysippus speaks of.<a name=
+"FNanchor_A_88" id="FNanchor_A_88" /><a href="#Footnote_A_88"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_88" id="Footnote_A_88" /><a href=
+"#FNanchor_A_88">[A]</a> Plutarch,
+adversus Stoicos, c. 14.</p>
+</div>
+
+<p><a name="vi._43" id="vi._43">43.</a> Does the sun undertake to
+do the work of the rain, or Aesculapius the work of the
+Fruit-bearer [the earth]? And how is it with respect to each of the
+stars&mdash;are they not different and yet they work together to
+the same end?</p>
+
+<p><a name="vi._44" id="vi._44">44.</a> If the gods have
+determined about me and about the things which must happen to me,
+they have determined well, for it is not easy even to imagine a
+deity without forethought; and as to doing me harm, why should they
+have any desire towards that? for what advantage would result to
+them from this or to the whole, which is the special object of
+their providence? But if they have not determined about me
+individually, they have certainly determined about the whole at
+least, and the things which happen by way of sequence in this
+general arrangement I ought to accept with pleasure and to be
+content with them. But if they determine about nothing,&mdash;which
+it is wicked to believe, or if we do believe it, let us neither
+sacrifice nor pray nor swear by them, nor do anything else which we
+do as if the gods were present and lived with us,&mdash;but if
+however the gods determine about none of the things which concern
+us, I am able to determine about myself, and I can inquire about
+that which is useful; and that is useful to every man which is
+conformable to his own constitution and nature. But my nature is
+rational and social; and my city and country, so far as I am
+Antoninus, is Rome, but so far as I am a man, it is the world. The
+things then which are useful to these cities are alone useful to
+me.</p>
+
+<p><a name="vi._45" id="vi._45">45.</a> Whatever happens to every
+man, this is for the interest of the universal: this might be
+sufficient. But further thou wilt observe this also as a general
+truth, if thou dost observe, that whatever is profitable to any man
+is profitable also to other men. But let the word profitable be
+taken here in the common sense as said of things of the middle kind
+[neither good nor bad].</p>
+
+<p><a name="vi._46" id="vi._46">46.</a> As it happens to thee in
+the amphitheatre and such places, that the continual sight of the
+same things, and the uniformity, make the spectacle wearisome, so
+it is in the whole of life; for all things above, below, are the
+same and from the same. How long then?</p>
+
+<p><a name="vi._47" id="vi._47">47.</a> Think continually that
+all kinds of men and all kinds of pursuits and of all nations are
+dead, so that thy thoughts come down even to Philistion and Phoebus
+and Origanion. Now turn thy thoughts to the other kinds [of men].
+To that place then we must remove, where there are so many great
+orators, and so many noble philosophers, Heraclitus, Pythagoras,
+Socrates; so many heroes of former days, and so many generals after
+them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes,
+and other men of acute natural talents, great minds, lovers of
+labor, versatile, confident, mockers even of the perishable and
+ephemeral life of man, as Menippus and such as are like him. As to
+all these consider that they have long been in the dust. What harm
+then is this to them; and what to those whose names are altogether
+unknown? One thing here is worth a great deal, to pass thy life in
+truth and justice, with a benevolent disposition even to liars and
+unjust men.</p>
+
+<p><a name="vi._48" id="vi._48">48.</a> When thou wishest to
+delight thyself, think of the virtues of those who live with thee;
+for instance, the activity of one, and the modesty of another, and
+the liberality of a third, and some other good quality of a fourth.
+For nothing delights so much as the examples of the virtues, when
+they are exhibited in the morals of those who live with us and
+present themselves in abundance, as far as is possible. Wherefore
+we must keep them before us.</p>
+
+<p><a name="vi._49" id="vi._49">49.</a> Thou art not
+dissatisfied. I suppose, because thou weighest only so many litrae
+and not three hundred. Be not dissatisfied then that thou must live
+only so many years and not more; for as thou art satisfied with the
+amount of substance which has been assigned to thee, so be content
+with the time.</p>
+
+<p>50. Let us try to persuade them [men]. But act even against
+their will, when the principles of justice lead that way. If
+however any man by using force stands in thy way, betake thyself to
+contentment and tranquillity, and at the same time employ the
+hindrance towards the exercise of some other virtue; and remember
+that thy attempt was with a reservation [conditionally], that thou
+didst not desire to do impossibilities. What then didst thou
+desire?&mdash;Some such effort as this.&mdash;But thou attainest
+thy object, if the things to which thou wast moved are [not]
+accomplished. +</p>
+
+<p>51. He who loves fame considers another man's activity to be his
+own good; and he who loves pleasure, his own sensations; but he who
+has understanding considers his own acts to be his own good.</p>
+
+<p><a name="vi._52" id="vi._52">52.</a> It is in our power to
+have no opinion about a thing, and not to be disturbed in our soul;
+for things themselves have no natural power to form our
+judgments.</p>
+
+<p><a name="vi._53" id="vi._53">53.</a> Accustom thyself to
+attend carefully to what is said by another, and as much as it is
+possible, be in the speaker's mind.</p>
+
+<p><a name="vi._54" id="vi._54">54.</a> That which is not good
+for the swarm, neither is it good for the bee.</p>
+
+<p>55. If sailors abused the helmsman, or the sick the doctor,
+would they listen to anybody else? or how could the helmsman secure
+the safety of those in the ship, or the doctor the health of those
+whom he attends?</p>
+
+<p><a name="vi._56" id="vi._56">56.</a> How many together with
+whom I came into the world are already gone out of it.</p>
+
+<p><a name="vi._57" id="vi._57">57.</a> To the jaundiced honey
+tastes bitter, and to those bitten by mad dogs water causes fear;
+and to little children the ball is a fine thing. Why then am I
+angry? Dost thou think that a false opinion has less power than the
+bile in the jaundiced or the poison in him who is bitten by a mad
+dog?</p>
+
+<p><a name="vi._58" id="vi._58">58.</a> No man will hinder thee
+from living according to the reason of thy own nature: nothing will
+happen to thee contrary to the reason of the universal nature.</p>
+
+<p><a name="vi._59" id="vi._59">59.</a> What kind of people are
+those whom men wish to please, and for what objects, and by what
+kind of acts? How soon will time cover all things, and how many it
+has covered already.</p>
+
+<hr style="width: 65%;" />
+<h2>VII.</h2>
+
+<p><a name="vii._1" id="vii._1"></a>What is badness? It is that
+which thou hast often seen. And on the occasion of everything which
+happens keep this in mind, that it is that which thou hast often
+seen. Everywhere up and down thou wilt find the same things, with
+which the old histories are filled, those of the middle ages and
+those of our own day; with which cities and houses are filled now.
+There is nothing new: all things are both familiar and
+short-lived.</p>
+
+<p><a name="vii._2" id="vii._2">2.</a> How can our principles
+become dead, unless the impressions [thoughts] which correspond to
+them are extinguished? But it is in thy power continuously to fan
+these thoughts into a flame. I can have that opinion about anything
+which I ought to have. If I can, why am I disturbed? The things
+which are external to my mind have no relation at all to my
+mind.&mdash;Let this be the state of thy affects, and thou standest
+erect. To recover thy life is in thy power. Look at things again as
+thou didst use to look at them; for in this consists the recovery
+of thy life.</p>
+
+<p><a name="vii._3" id="vii._3">3.</a> The idle business of show,
+plays on the stage, flocks of sheep, herds, exercises with spears,
+a bone cast to little dogs, a bit of bread into fishponds,
+laborings of ants and burden-carrying, runnings about of frightened
+little mice, puppets pulled by strings&mdash;[all alike]. It is thy
+duty then in the midst of such things to show good humor and not a
+proud air; to understand however that every man is worth just so
+much as the things are worth about which he busies himself.</p>
+
+<p><a name="vii._4" id="vii._4">4.</a> In discourse thou must
+attend to what is said, and in every movement thou must observe
+what is doing. And in the one thou shouldst see immediately to what
+end it refers, but in the other watch carefully what is the thing
+signified.</p>
+
+<p><a name="vii._5" id="vii._5">5.</a> Is my understanding
+sufficient for this or not? If it is sufficient, I use it for the
+work as an instrument given by the universal nature. But if it is
+not sufficient, then either I retire from the work and give way to
+him who is able to do it better, unless there be some reason why I
+ought not to do so; or I do it as well as I can, taking to help me
+the man who with the aid of my ruling principle can do what is now
+fit and useful for the general good. For what-soever either by
+myself or with another I can do, ought to be directed to this only,
+to that which is useful and well suited to society.</p>
+
+<p>6. How many after being celebrated by fame have been given up to
+oblivion; and how many who have celebrated the fame of others have
+long been dead.</p>
+
+<p><a name="vii._7" id="vii._7">7.</a> Be not ashamed to be
+helped; for it is thy business to do thy duty like a soldier in the
+assault on a town. How then, if being lame thou canst not mount up
+on the battlements alone, but with the help of another it is
+possible?</p>
+
+<p><a name="vii._8" id="vii._8">8.</a> Let not future things
+disturb thee, for thou wilt come to them, if it shall be necessary,
+having with thee the same reason which now thou usest for present
+things.</p>
+
+<p><a name="vii._9" id="vii._9">9.</a> All things are implicated
+with one another, and the bond is holy; and there is hardly
+anything unconnected with any other thing. For things have been
+co-ordinated, and they combine to form the same universe [order].
+For there is one universe made up of all things, and one god who
+pervades all things, and one substance,<a name="FNanchor_A_89" id=
+"FNanchor_A_89" /><a href="#Footnote_A_89" class="fnanchor">[A]</a>
+and one law, [one] common reason in all intelligent animals, and
+one truth; if indeed there is also one perfection for all animals
+which are of the same stock and participate in the reason.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_89" id="Footnote_A_89" /><a href=
+"#FNanchor_A_89">[A]</a> "One
+substance," p. 42, note 1.</p>
+</div>
+
+<p><a name="vii._10" id="vii._10">10.</a> Everything material
+soon disappears in the substance of the whole; and everything
+formal [causal] is very soon taken back into the universal reason;
+and the memory of everything is very soon overwhelmed in time.</p>
+
+<p><a name="vii._11" id="vii._11">11.</a> To the rational animal
+the same act is according to nature and according to reason.</p>
+
+<p><a name="vii._12" id="vii._12">12.</a> Be thou erect, or be
+made erect (<a href="#iii._5">iii. 5</a>).</p>
+
+<p><a name="vii._13" id="vii._13">13.</a> Just as it is with the
+members in those bodies which are united in one, so it is with
+rational beings which exist separate, for they have been
+constituted for one co-operation. And the perception of this will
+be more apparent to thee if thou often sayest to thyself that I am
+a member &mu;&#x3ad;&lambda;&omicron;&sigmaf; f the system of
+rational beings. But if [using the letter <i>r</i>] thou sayest
+that thou art a part
+
+ <ins class="greek"
+ title="Greek: meros">&mu;&#x1f73;&rho;&omicron;&sigmaf;</ins>, thou dost
+not yet love men from thy heart; beneficence does not yet delight
+thee for its own sake;<a name="FNanchor_A_90" id=
+"FNanchor_A_90" /><a href="#Footnote_A_90" class="fnanchor">[A]</a>
+thou still doest it barely as a thing of propriety, and not yet as
+doing good to thyself.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_90" id="Footnote_A_90" /><a href=
+"#FNanchor_A_90">[A]</a> I have used
+Gataker's conjecture
+<ins class="greek"
+ title="Greek: katalêktikôs">&kappa;&alpha;&tau;&alpha;&lambda;&eta;&kappa;&tau;&iota;&kappa;&#x1ff6;&sigmaf;</ins>
+instead of the common reading
+<ins class="greek"
+ title="Greek: katalêptikôs">&kappa;&alpha;&tau;&alpha;&lambda;&eta;&pi;&tau;&iota;&kappa;&#x1ff6;&sigmaf;</ins>:
+compare iv. 20; ix. 42.</p>
+</div>
+
+<p><a name="vii._14" id="vii._14">14.</a> Let there fall
+externally what will on the parts which can feel the effects of
+this fall. For those parts which have felt will complain, if they
+choose. But I, unless I think that what has happened is an evil, am
+not injured. And it is in my power not to think so.</p>
+
+<p><a name="vii._15" id="vii._15">15.</a> Whatever any one does
+or says, I must be good; just as if the gold, or the emerald, or
+the purple, were always saying this. Whatever any one does or says,
+I must be emerald and keep my color.</p>
+
+<p><a name="vii._16" id="vii._16">16.</a> The ruling faculty does
+not disturb itself; I mean, does not frighten itself or cause
+itself pain.+ But if any one else can frighten or pain it, let him
+do so. For the faculty itself will not by its own opinion turn
+itself into such ways. Let the body itself take care, if it can,
+that it suffer nothing, and let it speak, if it suffers. But the
+soul itself, that which is subject to fear, to pain, which has
+completely the power of forming an opinion about these things, will
+suffer nothing, for it will never deviate+ into such a judgment.
+The leading principle in itself wants nothing, unless it makes a
+want for itself; and therefore it is both free from perturbation
+and unimpeded, if it does not disturb and impede itself.</p>
+
+<p><a name="vii._17" id="vii._17">17.</a> Eudaemonia [happiness]
+is a good daemon, or a good thing. What then art thou doing here, O
+imagination? Go away, I entreat thee by the gods, as thou didst
+come, for I want thee not. But thou art come according to thy old
+fashion. I am not angry with thee: only go away.</p>
+
+<p><a name="vii._18" id="vii._18">18.</a> Is any man afraid of
+change? Why, what can take place without change? What then is more
+pleasing or more suitable to the universal nature? And canst thou
+take a bath unless the wood undergoes a change? and canst thou be
+nourished, unless the food undergoes a change? And can anything
+else that is useful be accomplished without change? Dost thou not
+see then that for thyself also to change is just the same, and
+equally necessary for the universal nature?</p>
+
+<p><a name="vii._19" id="vii._19">19.</a> Through the universal
+substance as through a furious torrent all bodies are carried,
+being by their nature united with and co-operating with the whole,
+as the parts of our body with one another. How many a Chrysippus,
+how many a Socrates, how many an Epictetus has time already
+swallowed up! And let the same thought occur to thee with reference
+to every man and thing (<a href="#v._23">v. 23</a>; <a href=
+"#vi._15">vi. 15</a>).</p>
+
+<p><a name="vii._20" id="vii._20">20.</a> One thing only troubles
+me, lest I should do something which the constitution of man does
+not allow, or in the way which it does not allow, or what it does
+not allow now.</p>
+
+<p><a name="vii._21" id="vii._21">21.</a> Near is thy
+forgetfulness of all things; and near the forgetfulness of thee by
+all.</p>
+
+<p><a name="vii._22" id="vii._22">22.</a> It is peculiar to man
+to love even those who do wrong. And this happens, if when they do
+wrong it occurs to thee that they are kinsmen, and that they do
+wrong through ignorance and unintentionally, and that soon both of
+you will die; and above all, that the wrong-doer has done thee no
+harm, for he has not made thy ruling faculty worse than it was
+before.</p>
+
+<p><a name="vii._23" id="vii._23">23.</a> The universal nature
+out of the universal substance, as if it were wax, now moulds a
+horse, and when it has broken this up, it uses the material for a
+tree, then for a man, then for something else; and each of these
+things subsists for a very short time. But it is no hardship for
+the vessel to be broken up, just as there was none in its being
+fastened together (<a href="#viii._50">viii. 50</a>).</p>
+
+<p><a name="vii._24" id="vii._24">24.</a> A scowling look is
+altogether unnatural; when it is often assumed,<a name=
+"FNanchor_A_91" id="FNanchor_A_91" /><a href="#Footnote_A_91"
+class="fnanchor">[A]</a> the result is that all comeliness dies
+away, and at last is so completely extinguished that it cannot be
+again lighted up at all. Try to conclude from this very fact that
+it is contrary to reason. For if even the perception of doing wrong
+shall depart, what reason is there for living any longer?</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_91" id="Footnote_A_91" /><a href=
+"#FNanchor_A_91">[A]</a> This is
+corrupt.</p>
+</div>
+
+<p><a name="vii._25" id="vii._25">25.</a> Nature which governs
+the whole will soon change all things thou seest, and out of their
+substance will make other things, and again other things from the
+substance of them, in order that the world may be ever new (<a
+href="#xii._23">xii. 23</a>).</p>
+
+<p><a name="vii._26" id="vii._26">26.</a> When a man has done
+thee any wrong, immediately consider with what opinion about good
+or evil he has done wrong. For when thou hast seen this, thou wilt
+pity him, and wilt neither wonder nor be angry. For either thou
+thyself thinkest the same thing to be good that he does, or another
+thing of the same kind. It is thy duty then to pardon him. But if
+thou dost not think such things to be good or evil, thou wilt more
+readily be well disposed to him who is in error.</p>
+
+<p><a name="vii._27" id="vii._27">27.</a> Think not so much of
+what thou hast not as of what thou hast: but of the things which
+thou hast select the best, and then reflect how eagerly they would
+have been sought, if thou hadst them not. At the same time,
+however, take care that thou dost not through being so pleased with
+them accustom thyself to overvalue them, so as to be disturbed if
+ever thou shouldst not have them.</p>
+
+<p><a name="vii._28" id="vii._28">28.</a> Retire into thyself.
+The rational principle which rules has this nature, that it is
+content with itself when it does what is just, and so secures
+tranquillity.</p>
+
+<p><a name="vii._29" id="vii._29">29.</a> Wipe out the
+imagination. Stop the pulling of the strings. Confine thyself to
+the present. Understand well what happens either to thee or to
+another. Divide and distribute every object into the causal
+[formal] and the material. Think of thy last hour. Let the wrong
+which is done by a man stay there where the wrong was done (<a
+href="#viii._29">viii. 29</a>).</p>
+
+<p><a name="vii._30" id="vii._30">30.</a> Direct thy attention to
+what is said. Let thy understanding enter into the things that are
+doing and the things which do them (<a href="#vii._4">vii.
+4</a>).</p>
+
+<p><a name="vii._31" id="vii._31">31.</a> Adorn thyself with
+simplicity and modesty, and with indifference towards the things
+which lie between virtue and vice. Love mankind. Follow God. The
+poet says that law rules all&mdash;+ And it is enough to remember
+that law rules all.+<a name="FNanchor_A_92" id="FNanchor_A_92" /><a
+href="#Footnote_A_92" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_92" id="Footnote_A_92" /><a href=
+"#FNanchor_A_92">[A]</a> The end of this
+section is unintelligible.</p>
+</div>
+
+<p><a name="vii._32" id="vii._32">32.</a> About death: whether it
+is a dispersion, or a resolution into atoms, or annihilation, it is
+either extinction or change.</p>
+
+<p><a name="vii._33" id="vii._33">33.</a> About pain: the pain
+which is intolerable carries us off; but that which lasts a long
+time is tolerable; and the mind maintains its own tranquillity by
+retiring into itself, and the ruling faculty is not made worse. But
+the parts which are harmed by pain, let them, if they can, give
+their opinion about it.</p>
+
+<p><a name="vii._34" id="vii._34">34.</a> About fame: look at the
+minds [of those who seek fame], observe what they are, and what
+kind of things they avoid, and what kind of things they pursue. And
+consider that as the heaps of sand piled on one another hide the
+former sands; so in life the events which go before are soon
+covered by those which come after.</p>
+
+<p>35. From Plato:<a name="FNanchor_A_93" id="FNanchor_A_93" /><a
+href="#Footnote_A_93" class="fnanchor">[A]</a> The man who has an
+elevated mind and takes a view of all time and of all substance,
+dost thou suppose it possible for him to think that human life is
+anything great? It is not possible, he said.&mdash;Such a man then
+will think that death also is no evil.&mdash;Certainly not.</p>
+
+<p>36. From Antisthenes: It is royal to do good and to be
+abused.</p>
+
+<p>37. It is a base thing for the countenance to be obedient and to
+regulate and compose itself as the mind commands, and for the mind
+not to be regulated and composed by itself.</p>
+
+<p>38. It is not right to vex ourselves at things, For they care
+nought about it.<a name="FNanchor_B_94" id="FNanchor_B_94" /><a
+href="#Footnote_B_94" class="fnanchor">[B]</a></p>
+
+<p>39. To the immortal gods and us give joy.</p>
+
+<p>40. Life must be reaped like the ripe ears of corn.<br />
+<span style="margin-left: 2em;">One man is born; another dies.<a
+name="FNanchor_C_95" id="FNanchor_C_95" /><a href="#Footnote_C_95"
+class="fnanchor">[C]</a></span><br />
+</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_93" id="Footnote_A_93" /><a href=
+"#FNanchor_A_93">[A]</a> Plato, Pol. vi.
+486.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_94" id="Footnote_B_94" /><a href=
+"#FNanchor_B_94">[B]</a> From the
+Bellerophon of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_95" id="Footnote_C_95" /><a href=
+"#FNanchor_C_95">[C]</a> From the
+Hypsipyle of Euripides. Cicero (Tuscul. iii. 25) has translated six
+lines from Euripides, and among them are these two
+lines,&mdash;</p>
+
+<div class="poem">
+<p>"Reddenda terrae est terra: tum vita omnibus<br />
+Metenda ut fruges: Sic jubet necessitas."
+</p>
+</div>
+</div>
+
+<p>41. If gods care not for me and my children, There is a reason
+for it.</p>
+
+<p>42. For the good is with me, and the just.<a name=
+"FNanchor_A_96" id="FNanchor_A_96" /><a href="#Footnote_A_96"
+class="fnanchor">[A]</a></p>
+
+<p>43. No joining others in their wailing, no violent emotion.</p>
+
+<p><a name="vii._44" id="vii._44">44.</a> From Plato:<a name=
+"FNanchor_B_97" id="FNanchor_B_97" /><a href="#Footnote_B_97"
+class="fnanchor">[B]</a> But I would make this man a sufficient
+answer, which is this: Thou sayest not well, if thou thinkest that
+a man who is good for anything at all ought to compute the hazard
+of life or death, and should not rather look to this only in all
+that he does, whether he is doing what is just or unjust, and the
+works of a good or bad man.</p>
+
+<p>45. <a name="FNanchor_C_98" id="FNanchor_C_98" /><a href=
+"#Footnote_C_98" class="fnanchor">[C]</a>For thus it is, men of
+Athens, in truth: wherever a man has placed himself thinking it the
+best place for him, or has been placed by a commander, there in my
+opinion he ought to stay and to abide the hazard, taking nothing
+into the reckoning, either death or anything else, before the
+baseness [of deserting his post].</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_96" id="Footnote_A_96" /><a href=
+"#FNanchor_A_96">[A]</a> See
+Aristophanes, Acharnenses, v. 661.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_97" id="Footnote_B_97" /><a href=
+"#FNanchor_B_97">[B]</a> From the
+Apologia, c. 16.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_98" id="Footnote_C_98" /><a href=
+"#FNanchor_C_98">[C]</a> From the
+Apologia, c. 16.</p>
+</div>
+
+<p><a name="vii._46" id="vii._46">46.</a> But, my good friend,
+reflect whether that which is noble and good is not something
+different from saving and being saved; for+ as to a man living such
+or such a time, at least one who is really a man, consider if this
+is not a thing to be dismissed from the thoughts:+ and there must
+be no love of life: but as to these matters a man must intrust them
+to the Deity and believe what the women say, that no man can escape
+his destiny, the next inquiry being how he may best live the time
+that he has to live.<a name="FNanchor_A_99" id="FNanchor_A_99" /><a
+href="#Footnote_A_99" class="fnanchor">[A]</a></p>
+
+<p>47. Look round at the courses of the stars, as if thou wert
+going along with them; and constantly consider the changes of the
+elements into one another, for such thoughts purge away the filth
+of the terrene life.</p>
+
+<p>48. This is a fine saying of Plato:<a name="FNanchor_B_100" id=
+"FNanchor_B_100" /><a href="#Footnote_B_100" class=
+"fnanchor">[B]</a> That he who is discoursing about men should look
+also at earthly things as if he viewed them from some higher place;
+should look at them in their assemblies, armies, agricultural
+labors, marriages, treaties, births, deaths, noise of the courts of
+justice, desert places, various nations of barbarians, feasts,
+lamentations, markets, a mixture of all things and an orderly
+combination of contraries.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_99" id="Footnote_A_99" /><a href=
+"#FNanchor_A_99">[A]</a> Plato, Gorgias,
+c. 68 (512). In this passage the text of Antoninus has
+<ins class="greek"
+ title="Greek: eateon">&#x1f10;&alpha;&tau;&#x1f73;&omicron;&nu;</ins>, which is perhaps right; but
+there is a difficulty in the words
+
+ <ins class="greek"
+ title="Greek: mê gar touto men, to zên hoposondê chronon tonge hôs alêthos andra eateon esti, kai
+    ou">&mu;&#x1f74; &gamma;&#x1f70;&rho;
+&tau;&omicron;&#x1fe0;&tau;&omicron; &mu;&#x1f73;&nu;, &tau;&#x1f78;
+&zeta;&#x1fc6;&nu;
+&#x1f41;&pi;&omicron;&sigma;&omicron;&nu;&delta;&#x1f74;
+&chi;&rho;&#x1f79;&nu;&omicron;&nu; &tau;&#x1f79;&nu;&gamma;&epsilon;
+&#x1f61;&sigmaf; &#x1f00;&lambda;&eta;&theta;&#x1ff6;&sigmaf;
+&#x1f04;&nu;&delta;&rho;&alpha; &#x1f10;&alpha;&tau;&#x1f73;&omicron;&nu;
+&#x1f10;&sigma;&tau;&#x1f77; &kappa;&alpha;&#x1f76; &omicron;&#x1f50;
+</ins>, &amp;c. The conjecture
+<ins class="greek"
+ title="Greek: eukteon">&epsilon;&#x1f50;&kappa;&tau;&#x1f73;&omicron;&nu;</ins> for
+<ins class="greek"
+ title="Greek: eateon">&#x1f10;&alpha;&tau;&#x1f73;&omicron;&nu;</ins> does not mend the matter.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_100" id="Footnote_B_100" /><a href=
+"#FNanchor_B_100">[B]</a> It is said
+that this is not in the extant writings of Plato.</p>
+</div>
+
+<p><a name="vii._49" id="vii._49">49.</a> Consider the
+past,&mdash;such great changes of political supremacies; thou
+mayest foresee also the things which will be. For they will
+certainly be of like form, and it is not possible that they should
+deviate from the order of the things which take place now;
+accordingly to have contemplated human life for forty years is the
+same as to have contemplated it for ten thousand years. For what
+more wilt thou see?</p>
+
+<p>50. That which has grown from the earth to the earth,<br />
+But that which has sprung from heavenly seed,<br />
+Back to the heavenly realms returns.<a name="FNanchor_A_101" id=
+"FNanchor_A_101" /><a href="#Footnote_A_101" class=
+"fnanchor">[A]</a><br />
+</p>
+
+<p>This is either a dissolution of the mutual involution of the
+atoms, or a similar dispersion of the unsentient elements.</p>
+
+<p>51. With food and drinks and cunning magic arts<br />
+Turning the channel's course to 'scape from death.<a name=
+"FNanchor_B_102" id="FNanchor_B_102" /><a href="#Footnote_B_102"
+class="fnanchor">[B]</a><br />
+<span style="margin-left: 2em;">The breeze which heaven has
+sent</span><br />
+We must endure, and toil without complaining.<br />
+</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_101" id="Footnote_A_101" /><a href=
+"#FNanchor_A_101">[A]</a> From the
+Chrysippus of Euripides.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_102" id="Footnote_B_102" /><a href=
+"#FNanchor_B_102">[B]</a> The first two
+lines are from the Supplices of Euripides, v. 1110.</p>
+</div>
+
+<p>52. Another may be more expert in casting his opponent; but he
+is not more social, nor more modest, nor better disciplined to meet
+all that happens, nor more considerate with respect to the faults
+of his neighbors.</p>
+
+<p>53. Where any work can be done conformably to the reason which
+is common to gods and men, there we have nothing to fear; for where
+we are able to get profit by means of the activity which is
+successful and proceeds according to our constitution, there no
+harm is to be suspected.</p>
+
+<p><a name="vii._54" id="vii._54">54.</a> Everywhere and at all
+times it is in thy power piously to acquiesce in thy present
+condition, and to behave, justly to those who are about thee, and
+to exert thy skill upon thy present thoughts, that nothing shall
+steal into them without being well examined.</p>
+
+<p><a name="vii._55" id="vii._55">55.</a> Do not look around thee
+to discover other men's ruling principles, but look straight to
+this, to what nature leads thee, both the universal nature through
+the things which happen to thee, and thy own nature through the
+acts which must be done by thee. But every being ought to do that
+which is according to its constitution; and all other things have
+been constituted for the sake of rational beings, just as among
+irrational things the inferior for the sake of the superior, but
+the rational for the sake of one another.</p>
+
+<p>The prime principle then in man's constitution is the social.
+And the second is not to yield to the persuasions of the
+body,&mdash;for it is the peculiar office of the rational and
+intelligent motion to circumscribe itself, and never to be
+overpowered either by the motion of the senses or of the appetites,
+for both are animal: but the intelligent motion claims superiority,
+and does not permit itself to be overpowered by the others. And
+with good reason, for it is formed by nature to use all of them.
+The third thing in the rational constitution is freedom from error
+and from deception. Let then the ruling principle holding fast to
+these things go straight on, and it has what is its own.</p>
+
+<p><a name="vii._56" id="vii._56">56.</a> Consider thyself to be
+dead, and to have completed thy life up to the present time; and
+live according to nature the remainder which is allowed thee.</p>
+
+<p><a name="vii._57" id="vii._57">57.</a> Love that only which
+happens to thee and is spun with the thread of thy destiny. For
+what is more suitable?</p>
+
+<p><a name="vii._58" id="vii._58">58.</a> In everything which
+happens keep before thy eyes those to whom the same things
+happened, and how they were vexed, and treated them as strange
+things, and found fault with them: and now where are they? Nowhere.
+Why then dost thou too choose to act in the same way? and why dost
+thou not leave these agitations which are foreign to nature to
+those who cause them and those who are moved by them; and why art
+thou not altogether intent upon the right way of making use of the
+things which happen to thee? For then thou wilt use them well, and
+they will be a material for thee [to work on]. Only attend to
+thyself, and resolve to be a good man in every act which thou
+doest: and remember ...<a name="FNanchor_A_103" id=
+"FNanchor_A_103" /><a href="#Footnote_A_103" class=
+"fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_103" id="Footnote_A_103" /><a href=
+"#FNanchor_A_103">[A]</a> This section
+is obscure, and the conclusion is so corrupt that it is impossible
+to give any probable meaning to it. It is better to leave it as it
+is than to patch it up, as some critics and translators have
+done.</p>
+</div>
+
+<p><a name="vii._59" id="vii._59">59.</a> Look within. Within is
+the fountain of good, and it will ever bubble up, if thou wilt ever
+dig.</p>
+
+<p><a name="vii._60" id="vii._60">60.</a> The body ought to be
+compact, and to show no irregularity either in motion or attitude.
+For what the mind shows in the face by maintaining in it the
+expression of intelligence and propriety, that ought to be required
+also in the whole body. But all these things should be observed
+without affectation.</p>
+
+<p>61. The art of life is more like the wrestler's art than the
+dancer's, in respect of this, that it should stand ready and firm
+to meet onsets which are sudden and unexpected.</p>
+
+<p><a name="vii._62" id="vii._62">62.</a> Constantly observe who
+those are whose approbation thou wishest to have, and what ruling
+principles they possess. For then thou wilt neither blame those who
+offend involuntarily, nor wilt thou want their approbation, if thou
+lookest to the sources of their opinions and appetites.</p>
+
+<p><a name="vii._63" id="vii._63">63.</a> Every soul, the
+philosopher says, is involuntarily deprived of truth; consequently
+in the same way it is deprived of justice and temperance and
+benevolence and everything of the kind. It is most necessary to
+bear this constantly in mind, for thus thou wilt be more gentle
+towards all.</p>
+
+<p><a name="vii._64" id="vii._64">64.</a> In every pain let this
+thought be present, that there is no dishonor in it, nor does it
+make the governing intelligence worse, for it does not damage the
+intelligence either so far as the intelligence is rational<a name=
+"FNanchor_A_104" id="FNanchor_A_104" /><a href="#Footnote_A_104"
+class="fnanchor">[A]</a> or so far as it is social. Indeed in the
+case of most pains let this remark of Epicurus aid thee, that pain
+is neither intolerable nor everlasting, if thou bearest in mind
+that it has its limits, and if thou addest nothing to it in
+imagination: and remember this too, that we do not perceive that
+many things which are disagreeable to us are the same as pain, such
+as excessive drowsiness, and the being scorched by heat, and the
+having no appetite. When then thou art discontented about any of
+these things, say to thyself that thou art yielding to pain.</p>
+
+<p><a name="vii._65" id="vii._65">65.</a> Take care not to feel
+towards the inhuman as they feel towards men.<a name=
+"FNanchor_B_105" id="FNanchor_B_105" /><a href="#Footnote_B_105"
+class="fnanchor">[B]</a></p>
+
+<p><a name="vii._66" id="vii._66">66.</a> How do we know if
+Telauges was not superior in character to Socrates? For it is not
+enough that Socrates died a more noble death, and disputed more
+skilfully with the sophists, and passed the night in the cold with
+more endurance, and that when he was bid to arrest Leon<a name=
+"FNanchor_C_106" id="FNanchor_C_106" /><a href="#Footnote_C_106"
+class="fnanchor">[C]</a> of Salamis, he considered it more noble to
+refuse, and that he walked in a swaggering way in the streets<a
+name="FNanchor_D_107" id="FNanchor_D_107" /><a href=
+"#Footnote_D_107" class="fnanchor">[D]</a>&mdash;though as to this
+fact one may have great doubts if it was true. But we ought to
+inquire what kind of a soul it was that Socrates possessed, and if
+he was able to be content with being just towards men and pious
+towards the gods, neither idly vexed on account of men's villainy,
+nor yet making himself a slave to any man's ignorance, nor
+receiving as strange anything that fell to his share out of the
+universal, nor enduring it as intolerable, nor allowing his
+understanding to sympathize with the affects of the miserable
+flesh.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_104" id="Footnote_A_104" /><a href=
+"#FNanchor_A_104">[A]</a> The text has
+
+<ins class="greek"
+ title="Greek: hylikê">&#x1f51;&lambda;&#x3af;&kappa;&#x1fc4;</ins>, which it has been proposed to
+alter to
+ <ins class="greek"
+ title="Greek: logikê">&lambda;&omicron;&gamma;&#x3af;&kappa;&#x1fc4;</ins>, and this
+change is necessary. We shall then have in this section
+<ins class="greek"
+ title="Greek: logikê">&lambda;&omicron;&gamma;&#x3af;&kappa;&#x1fc4;</ins> and
+<ins class="greek"
+ title="Greek: koinônikê">&kappa;&omicron;&#x3af;&nu;&omega;&nu;&#x3af;&kappa;&#x1fc4;</ins>
+associated, as we have in s. 68
+<ins class="greek"
+ title="Greek: logikê">&lambda;&omicron;&gamma;&#x3af;&kappa;&#x1fc4;</ins>; and
+<ins class="greek"
+ title="Greek: politikê">&pi;&omicron;&lambda;&#x3af;&tau;&#x3af;&kappa;&#x1fc4;</ins>, and in s.
+72.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_105" id="Footnote_B_105" /><a href=
+"#FNanchor_B_105">[B]</a> I have
+followed Gataker's conjecture
+<ins class="greek"
+ title="Greek: ohi apanthrôpoi">&omicron;&#x1f31;
+&#x1f00;&pi;&#x1f71;&nu;&theta;&rho;&omega;&pi;&#x3bf;&#x3b9;</ins> instead of the
+MSS. reading <ins class="greek"
+ title="Greek: ohi anthrôpoi">&omicron;&#x1f31;
+&#x1f04;&nu;&theta;&rho;&omega;&pi;&#x3bf;&#x3b9;</ins>.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_106" id="Footnote_C_106" /><a href=
+"#FNanchor_C_106">[C]</a> Leon of
+Salamis. See Plato, Epist. 7; Apolog. c, 20; Epictetus, iv. I, 160;
+iv. 7, 30.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_D_107" id="Footnote_D_107" /><a href=
+"#FNanchor_D_107">[D]</a> Aristophan.
+Nub. 362.
+<ins class="greek"
+ title="Greek: hoti brenthuei t' en taisis hodois kai tô ophthalmô paraballei.">&#x1f45;&tau;&iota;
+&beta;&rho;&epsilon;&nu;&theta;&#x1f7b;&epsilon;&#x3af; &tau;&#x1fbd;
+&#x1f10;&nu; &tau;&alpha;&#x1f76;&sigma;&#x3af;&nu;
+&#x1f41;&delta;&omicron;&#x1fd1;&sigmaf; &kappa;&alpha;&#x1f76;
+&tau;&#x1f7c; &#x1f40;&phi;&theta;&alpha;&lambda;&mu;&#x1f7c;
+&pi;&alpha;&rho;&alpha;&beta;&#x1f71;&lambda;&lambda;&epsilon;&#x3af;</ins>.</p>
+</div>
+
+<p><a name="vii._67" id="vii._67">67.</a> Nature has not so
+mingled+ [the intelligence] with the composition of the body, as
+not to have allowed thee the power of circumscribing thyself and of
+bringing under subjection to thyself all that is thy own; for it is
+very possible to be a divine man and to be recognized as such by no
+one. Always bear this in mind; and another thing too, that very
+little indeed is necessary for living a happy life. And because
+thou hast despaired of becoming a dialectician and skilled in the
+knowledge of nature, do not for this reason renounce the hope of
+being both free and modest, and social and obedient to God.</p>
+
+<p><a name="vii._68" id="vii._68">68.</a> It is in thy power to
+live free from all compulsion in the greatest tranquillity of mind,
+even if all the world cry out against thee as much as they choose,
+and even if wild beasts tear in pieces the members of this kneaded
+matter which has grown around thee. For what hinders the mind in
+the midst of all this from maintaining itself in tranquillity and
+in a just judgment of all surrounding things and in a ready use of
+the objects which are presented to it, so that the judgment may say
+to the thing which falls under its observation: This thou art in
+substance [reality], though in men's opinion thou mayest appear to
+be of a different kind; and the use shall say to that which falls
+under the hand: Thou art the thing that I was seeking; for to me
+that which presents itself is always a material for virtue both
+rational and political, and in a word, for the exercise of art,
+which belongs to man or God. For everything which happens has a
+relationship either to God or man, and is neither new nor difficult
+to handle, but usual and apt matter to work on.</p>
+
+<p>69. The perfection of moral character consists in this, in
+passing every day as the last, and in being neither violently
+excited nor torpid nor playing the hypocrite.</p>
+
+<p><a name="vii._70" id="vii._70">70.</a> The gods who are
+immortal are not vexed because during so long a time they must
+tolerate continually men such as they are and so many of them bad;
+and besides this, they also take care of them in all ways. But
+thou, who art destined to end so soon, art thou wearied of enduring
+the bad, and this too when thou art one of
+them?</p>
+
+<p>71. It is a ridiculous thing for a man not to fly from his own
+badness, which is indeed possible, but to fly from other men's
+badness, which is impossible.</p>
+
+<p>72. Whatever the rational and political [social] faculty finds
+to be neither intelligent nor social, it properly judges to be
+inferior to itself.</p>
+
+<p><a name="vii._73" id="vii._73">73.</a> When thou hast done a
+good act and another has received it, why dost thou still look for
+a third thing besides these, as fools do, either to have the
+reputation of having done a good act or to obtain a return?</p>
+
+<p>74. No man is tired of receiving what is useful. But it is
+useful to act according to nature. Do not then be tired of
+receiving what is useful by doing it to others.</p>
+
+<p><a name="vii._75" id="vii._75">75.</a> The nature of the All
+moved to make the universe. But now either everything that takes
+place comes by way of consequence or [continuity]; or even the
+chief things towards which the ruling power of the universe directs
+its own movement are governed by no rational principle. If this is
+remembered, it will make thee more tranquil in many things (<a
+href="#vi._44">vi. 44</a>; <a href="#ix._28">ix. 28</a>).<a name=
+"FNanchor_A_108" id="FNanchor_A_108" /><a href="#Footnote_A_108"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_108" id="Footnote_A_108" /><a href=
+"#FNanchor_A_108">[A]</a> It is not easy
+to understand this section. It has been suggested that there is
+some error in <ins class="greek"
+ title="Greek: ê alogista">&#x1f22; &#x1f00;&lambda;&#x1f79;&gamma;&iota;&sigma;&tau;&alpha;
+</ins>, &amp;c. Some of the translators have made nothing of the passage,
+and they have somewhat perverted the words. The first proposition
+is, that the universe was made by some sufficient power. A
+beginning of the universe is assumed, and a power which framed an
+order. The next question is, How are things produced now? Or, in
+other words, by what power do forms appear in continuous
+succession? The answer, according to Antoninus, may be this: It is
+by virtue of the original constitution of things that all change
+and succession have been effected and are effected. And this is
+intelligible in a sense, if we admit that the universe is always
+one and the same, a continuity of identity; as much one and the
+same as man is one and the same&mdash;which he believes himself to
+be, though he also believes, and cannot help believing, that both
+in his body and in his thoughts there is change and succession.
+There is no real discontinuity then in the universe; and if we say
+that there was an order framed in the beginning, and that the
+things which are now produced are a consequence of a previous
+arrangement, we speak of things as we are compelled to view them,
+as forming a series of succession, just as we speak of the changes
+in our own bodies and the sequence of our own thoughts. But as
+there are no .intervals, not even intervals infinitely small,
+between any two supposed states of any one thing, so there are no
+intervals, not even infinitely small, between what we call one
+thing and any other thing which we speak of as immediately
+preceding or following it. What we call time is an idea derived
+from our notion of a succession of things or events, an idea which
+is a part of our constitution, but not an idea which we can suppose
+to belong to an infinite intelligence and power. The conclusion
+then is certain that the present and the past, the production of
+present things and the supposed original order, out of which we say
+that present things now come, are one, and the present productive
+power and the so-called past arrangement are only different names
+for one thing. I suppose then that Antoninus wrote here as people
+sometimes talk now, and that his real meaning is not exactly
+expressed by his words. There are certainly other passages from
+which I think that we may collect that he had notions of production
+something like what I have expressed.</p>
+
+<p>We now come to the alternate: "or even the chief things ...
+principle." I do not exactly know what he means by
+
+<ins class="greek"
+ title="Greek: ta kureôtata"> &tau;&#x1f70;
+&kappa;&upsilon;&rho;&iota;&#x1f7d;&tau;&alpha;&tau;&alpha;</ins> "the
+chief," or "the most excellent," or whatever it is. But as he
+speaks elsewhere of inferior and superior things, and of the
+inferior being for the use of the superior, and of rational beings
+being the highest, he may here mean rational beings. He also in
+this alternative assumes a governing power of the universe, and
+that it acts by directing its power towards these chief objects, or
+making its special, proper motion towards them. And here he uses
+the noun <ins class="greek"
+ title="Greek: hormê">(&#x1f41;&rho;&mu;&#x1fc4;)</ins> "movement," which contains the
+same notion as the verb <ins class="greek"
+ title="Greek: hôrmêse">(&#x1f61;&rho;&mu;&eta;&sigma;&epsilon;</ins>)
+"moved," which he used at the beginning of the paragraph, when he
+was speaking of the making of the universe. If we do not accept the
+first hypothesis, he says, we must take the conclusion of the
+second, that the "chief things towards which the ruling power of
+the universe directs its own movement are governed by no rational
+principle." The meaning then is, if there is a meaning in it, that
+though there is a governing power which strives to give effect to
+its efforts, we must conclude that there is no rational direction
+of anything, if the power which first made the universe does not in
+some way govern it still. Besides, if we assume that anything is
+now produced or now exists without the action of the supreme
+intelligence, and yet that this intelligence makes an effort to
+act, we obtain a conclusion which cannot be reconciled with the
+nature of a supreme power, whose existence Antoninus always
+assumes. The tranquillity that a man may gain from these
+reflections must result from his rejecting the second hypothesis
+and accepting the first&mdash;whatever may be the exact sense in
+which the emperor understood the first. Or, as he says elsewhere,
+if there is no Providence which governs the world, man has at least
+the power of governing himself according to the constitution of his
+nature; and so he may be tranquil if he does the best that he
+can.</p>
+
+<p>If there is no error in the passage, it is worth the labor to
+discover the writer's exact meaning&mdash;for I think that he had a
+meaning, though people may not agree what it was. (Compare ix. 28.)
+If I have rightly explained the emperor's meaning in this and other
+passages, he has touched the solution of a great question.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>VIII.</h2>
+
+<p><a name="viii._1" id="viii._1"></a>This reflection also tends
+to the removal of the desire of empty fame, that it is no longer in
+thy power to have lived the whole of thy life, or at least thy life
+from thy youth upwards, like a philosopher; but both to many others
+and to thyself it is plain that thou art far from philosophy. Thou
+hast fallen into disorder then, so that it is no longer easy for
+thee to get the reputation of a philosopher; and thy plan of life
+also opposes it. If then thou hast truly seen where the matter
+lies, throw away the thought, How thou shall seem [to others], and
+be content if thou shalt live the rest of thy life in such wise as
+thy nature wills. Observe then what it wills, and let nothing else
+distract thee; for thou hast had experience of many wanderings
+without having found happiness anywhere,&mdash;not in syllogisms,
+nor in wealth, nor in reputation, nor in enjoyment, nor anywhere.
+Where is it then? In doing what man's nature requires. How then
+shall a man do this? If he has principles from which come his
+affects and his acts. What principles? Those which relate to good
+and bad: the belief that there is nothing good for man which does
+not make him just, temperate, manly, free; and that there is
+nothing bad which does not do the contrary to what has been
+mentioned.</p>
+
+<p><a name="viii._2" id="viii._2">2.</a> On the occasion of every
+act ask thyself, How is this with respect to me? Shall I repent of
+it? A little time and I am dead, and all is gone. What more do I
+seek, if what I am now doing is the work of an intelligent living
+being, and a social being, and one who is under the same law with
+God?</p>
+
+<p><a name="viii._3" id="viii._3">3.</a> Alexander and Caius<a
+name="FNanchor_A_109" id="FNanchor_A_109" /><a href=
+"#Footnote_A_109" class="fnanchor">[A]</a> and Pompeius, what are
+they in comparison with Diogenes and Heraclitus and Socrates? For
+they were acquainted with things, and their causes [forms], and
+their matter, and the ruling principles of these men were the same
+[or conformable to their pursuits]. But as to the others, how many
+things had they to care for, and to how many things were they
+slaves!</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_109" id="Footnote_A_109" /><a href=
+"#FNanchor_A_109">[A]</a> Caius is C.
+Julius Caesar, the dictator; and Pompeius is Cn. Pompeius, named
+Magnus.</p>
+</div>
+
+<p><a name="viii._4" id="viii._4">4.</a> [Consider] that men will
+do the same things nevertheless, even though thou shouldst
+burst.</p>
+
+<p><a name="viii._5" id="viii._5">5.</a> This is the chief thing:
+Be not perturbed, for all things are according to the nature of the
+universal; and in a little time thou wilt be nobody and nowhere,
+like Hadrianus and Augustus. In the next place, having fixed thy
+eyes steadily on thy business, look at it, and at the same time
+remembering that it is thy duty to be a good man, and what man's
+nature demands, do that without turning aside; and speak as it
+seems to thee most just, only let it be with a good disposition and
+with modesty and without hypocrisy.</p>
+
+<p><a name="viii._6" id="viii._6">6.</a> The nature of the
+universal has this work to do,&mdash;to remove to that place the
+things which are in this, to change them, to take, them away hence,
+and to carry them there. All things are change, yet we need not
+fear anything new. All things are familiar [to us]; but the
+distribution of them still remains the same.</p>
+
+<p><a name="viii._7" id="viii._7">7.</a> Every nature is
+contented with itself when it goes on its way well; and a rational
+nature goes on its way well when in its thoughts it assents to
+nothing false or uncertain, and when it directs its movements to
+social acts only, and when it confines its desires and aversions to
+the things which are in its power, and when it is satisfied with
+everything that is assigned to it by the common nature. For of this
+common nature every particular nature is a part, as the nature of
+the leaf is a part of the nature of the plant; except that in the
+plant the nature of the leaf is part of a nature which has not
+perception or reason, and is subject to be impeded; but the nature
+of man is part of a nature which is not subject to impediments, and
+is intelligent and just, since it gives to everything in equal
+portions and according to its worth, times, substance, cause
+[form], activity, and incident. But examine, not to discover that
+any one thing compared with any other single thing is equal in all
+respects, but by taking all the parts together of one thing and
+comparing them with all the parts together of another.</p>
+
+<p><a name="viii._8" id="viii._8">8.</a> Thou hast not leisure
+[or ability] to read. But thou hast leisure [or ability] to check
+arrogance: thou hast leisure to be superior to pleasure and pain:
+thou hast leisure to be superior to love of fame, and not to be
+vexed at stupid. and ungrateful people, nay even to care for
+them.</p>
+
+<p>9. Let no man any longer hear thee finding fault with the court
+life or with thy own (<a href="#v._16">v. 16</a>).</p>
+
+<p><a name="viii._10" id="viii._10">10.</a> Repentance is a kind
+of self-reproof for having neglected something useful; but that
+which is good must be something useful, and the perfect good man
+should look after it. But no such man would ever repent of having
+refused any sensual pleasure. Pleasure then is neither good nor
+useful.</p>
+
+<p><a name="viii._11" id="viii._11">11.</a> This thing, what is
+it in itself, in its own constitution? What is its substance and
+material? And what its causal nature [or form]? And what is it
+doing in the world? And how long does it subsist?</p>
+
+<p><a name="viii._12" id="viii._12">12.</a> When thou risest from
+sleep with reluctance, remember that it is according to thy
+constitution and according to human nature to perform social acts,
+but sleeping is common also to irrational animals. But that which
+is according to each individual's nature is also more peculiarly
+its own, and more suitable to its nature, and indeed also more
+agreeable (<a href="#v._1">v. 1</a>).</p>
+
+<p><a name="viii._13" id="viii._13">13.</a> Constantly, and, if
+it be possible, on the occasion of every impression on the soul,
+apply to it the principles of Physic, of Ethic, and of
+Dialectic.</p>
+
+<p><a name="viii._14" id="viii._14">14.</a> Whatever man thou
+meetest with, immediately say to thyself: What opinions has this
+man about good and bad? For if with respect to pleasure and pain
+and the causes of each, and with respect to fame and ignominy,
+death and life, he has such and such opinions, it will seem nothing
+wonderful or strange to me if he does such and such things; and I
+shall bear in mind that he is compelled to do so.<a name=
+"FNanchor_A_110" id="FNanchor_A_110" /><a href="#Footnote_A_110"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_110" id="Footnote_A_110" /><a href=
+"#FNanchor_A_110">[A]</a> Antoninus v.
+16. Thucydides, iii 10: <ins class="greek"
+ title="Greek: en gar tô diallassonti tês gnômês kai ai diaphorai tôn ergôn kathistantai">&#x1f10;&nu; &gamma;&#x1f70;&rho; &tau;&#x1fa4;
+&delta;&iota;&alpha;&lambda;&lambda;&#x1f71;&sigma;&sigma;&omicron;&nu;&tau;&iota;
+&tau;&#x1fc6;&sigmaf; &gamma;&nu;&#x1f7d;&mu;&eta;&sigmaf;
+&kappa;&alpha;&#x1f76; &alpha;&#x1f31;
+&delta;&iota;&alpha;&phi;&omicron;&rho;&alpha;&#x1f76;
+&tau;&#x1ff6;&nu; &#x1f10;&rho;&gamma;&omega;&nu;
+&kappa;&alpha;&theta;&#x3af;&sigma;&tau;&alpha;&nu;&tau;&alpha;&iota;</ins>.</p>
+</div>
+
+<p><a name="viii._15" id="viii._15">15.</a> Remember that as it
+is a shame to be surprised if the fig-tree produces figs, so it is
+to be surprised if the world produces such and such things of which
+it is productive; and for the physician and the helmsman it is a
+shame to be surprised if a man has a fever, or if the wind is
+unfavorable.</p>
+
+<p><a name="viii._16" id="viii._16">16.</a> Remember that to
+change thy opinion and to follow him who corrects thy error is as
+consistent with freedom as it is to persist in thy error. For it is
+thy own, the activity which is exerted according to thy own
+movement and judgment, and indeed according to thy own
+understanding too.</p>
+
+<p><a name="viii._17" id="viii._17">17.</a> If a thing is in thy
+own power, why dost thou do it? but if it is in the power of
+another, whom dost thou blame,&mdash;the atoms [chance] or the
+gods? Both are foolish. Thou must blame nobody. For if thou canst,
+correct [that which is the cause]; but if thou canst not do this,
+correct at least the thing itself; but if thou canst not do even
+this, of what use is it to thee to find fault? for nothing should
+be done without a purpose.</p>
+
+<p><a name="viii._18" id="viii._18">18.</a> That which has died
+falls not out of the universe. If it stays here, it also changes
+here, and is dissolved into its proper parts, which are elements of
+the universe and of thyself. And these too change, and they murmur
+not.</p>
+
+<p><a name="viii._19" id="viii._19">19.</a> Everything exists for
+some end,&mdash;a horse, a vine. Why dost thou wonder? Even the sun
+will say, I am for some purpose, and the rest of the gods will say
+the same. For what purpose then art thou,&mdash;to enjoy pleasure?
+See if common sense allows this.</p>
+
+<p><a name="viii._20" id="viii._20">20.</a> Nature has had regard
+in everything no less to the end than to the beginning and the
+continuance, just like the man who throws up a ball. What good is
+it then for the ball to be thrown up, or harm for it to come down,
+or even to have fallen? and what good is it to the bubble while it
+holds together, or what harm when it is burst? The same may be said
+of a light also.</p>
+
+<p><a name="viii._21" id="viii._21">21.</a> Turn it [the body]
+inside out, and see what kind of thing it is; and when it has grown
+old, what kind of thing it becomes, and when it is diseased.</p>
+
+<p>Short lived are both the praiser and the praised, and the
+rememberer and the remembered: and all this in a nook of this part
+of the world; and not even here do all agree, no, not any one with
+himself: and the whole earth too is a point.</p>
+
+<p><a name="viii._22" id="viii._22">22.</a> Attend to the matter
+which is before thee, whether it is an opinion or an act or a
+word.</p>
+
+<p>Thou sufferest this justly: for thou choosest rather to become
+good to-morrow than to be good to-day.</p>
+
+<p>23. Am I doing anything? I do it with reference to the good of
+mankind. Does anything happen to me? I receive it and refer it to
+the gods, and the source of all things, from which all that happens
+is derived.</p>
+
+<p><a name="viii._24" id="viii._24">24.</a> Such as bathing
+appears to thee,&mdash;oil, sweat, dirt, filthy water, all things
+disgusting,&mdash;so is every part of life and everything.</p>
+
+<p><a name="viii._25" id="viii._25">25.</a> Lucilla saw Verus
+die, and then Lucilla died. Secunda saw Maximus die, and then
+Secunda died. Epitynchanus saw Diotimus die, and then Epitynchanus
+died. Antoninus saw Faustina die, and then Antoninus died. Such is
+everything. Celer saw Hadrianus die, and then Celer died. And those
+sharp-witted men, either seers or men inflated with pride, where
+are they,&mdash;for instance the sharp-witted men, Charax and
+Demetrius the Platonist, and Eudaemon, and any one else like them?
+All ephemeral, dead long ago. Some indeed have not been remembered
+even for a short time, and others have become the heroes of fables,
+and again others have disappeared even from fables. Remember this
+then, that this little compound, thyself, must either be dissolved,
+or thy poor breath must be extinguished, or be removed and placed
+elsewhere.</p>
+
+<p><a name="viii._26" id="viii._26">26.</a> It is satisfaction to
+a man to do the proper works of a man. Now it is a proper work of a
+man to be benevolent to his own kind, to despise the movements of
+the senses, to form a just judgment of plausible appearances, and
+to take a survey of the nature of the universe and of the things
+which happen in it.</p>
+
+<p>27. There are three relations [between thee and other things]:
+the one to the body<a name="FNanchor_A_111" id=
+"FNanchor_A_111" /><a href="#Footnote_A_111" class=
+"fnanchor">[A]</a> which surrounds thee; the second to the divine
+cause from which all things come to all; and the third to those who
+live with thee.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_111" id="Footnote_A_111" /><a href=
+"#FNanchor_A_111">[A]</a> The text has
+<ins class="greek"
+ title="Greek: aition">&alpha;&#x1f34;&tau;&iota;&omicron;&nu;</ins>, which in Antoninus means "form,"
+"formal." Accordingly Schultz recommends either Valkenaer's
+emendation <ins class="greek"
+ title="Greek: angeion">&#x1f00;&gamma;&gamma;&epsilon;&#x1fd6;&omicron;&nu;</ins>,
+"body," or Cora&iuml;s'
+<ins class="greek"
+ title="Greek: sômation">&sigma;&omega;&mu;&#x3ac;&tau;&iota;&omicron;&nu;</ins>. Compare
+xii. 13; x. 38.</p>
+</div>
+
+<p><a name="viii._28" id="viii._28">28.</a> Pain is either an
+evil to the body&mdash;then let the body say what it thinks of
+it&mdash;or to the soul; but it is in the power of the soul to
+maintain its own serenity and tranquillity, and not to think that
+pain is an evil. For every judgment and movement and desire and
+aversion is within, and no evil ascends so high.</p>
+
+<p><a name="viii._29" id="viii._29">29.</a> Wipe out thy
+imaginations by often saying to thyself: Now it is in my power to
+let no badness be in this soul, nor desire, nor any perturbation at
+all; but looking at all things I see what is their nature, and I
+use each according to its value.&mdash;Remember this power which
+thou hast from nature.</p>
+
+<p><a name="viii._30" id="viii._30">30.</a> Speak both in the
+senate and to every man, whoever he may be, appropriately, not with
+any affectation: use plain discourse.</p>
+
+<p><a name="viii._31" id="viii._31">31.</a> Augustus' court,
+wife, daughter, descendants, ancestors, sister, Agrippa, kinsmen,
+intimates, friends; Areius,<a name="FNanchor_A_112" id=
+"FNanchor_A_112" /><a href="#Footnote_A_112" class=
+"fnanchor">[A]</a> Maecenas, physicians, and sacrificing
+priests,&mdash;the whole court is dead. Then turn to the rest, not
+considering the death of a single man [but of a whole race], as of
+the Pompeii; and that which is inscribed on the tombs,&mdash;The
+last of his race. Then consider what trouble those before them have
+had that they might leave a successor; and then, that of necessity
+some one must be the last. Again, here consider the death of a
+whole race.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_112" id="Footnote_A_112" /><a href=
+"#FNanchor_A_112">[A]</a> Areius
+<ins class="greek"
+ title="Greek: Areios">(&#x1fce; &Alpha;&rho;&epsilon;&iota;&omicron;&sigmaf;)</ins> was a philosopher,
+who was intimate with Augustus; Sueton. Augustus, c. 89; Plutarch,
+Antoninus, 80; Dion Cassius, 51, c. 16.</p>
+</div>
+
+<p><a name="viii._32" id="viii._32">32.</a> It is thy duty to
+order thy life well in every single act; and if every act does its
+duty as far as is possible, be content; and no one is able to
+hinder thee so that each act shall not do its duty.&mdash;But
+something external will stand in the way. Nothing will stand in the
+way of thy acting justly and soberly and considerately.&mdash;But
+perhaps some other active power will be hindered. Well, but by
+acquiescing in the hindrance and by being content to transfer thy
+efforts to that which is allowed, another opportunity of action is
+immediately put before thee in place of that which was hindered,
+and one which will adapt itself to this ordering of which we are
+speaking.</p>
+
+<p>33. Receive [wealth or prosperity] without arrogance; and be
+ready to let it go.</p>
+
+<p><a name="viii._34" id="viii._34">34.</a> If thou didst ever
+see a hand cut off, or a foot, or a head, lying anywhere apart from
+the rest of the body, such does a man make himself, as far as he
+can, who is not content with what happens, and separates himself
+from others, or does anything unsocial. Suppose that thou hast
+detached thyself from the natural unity,&mdash;for thou wast made
+by nature a part, but now thou hast cut thyself off,&mdash;yet here
+there is this beautiful provision, that it is in thy power again to
+unite thyself. God has allowed this to no other part, after it has
+been separated and cut asunder, to come together again. But
+consider the kindness by which he has distinguished man, for he has
+put it in his power not to be separated at all from the universal;
+and when he has been separated, he has allowed him to return and to
+be united and to resume his place as a part.</p>
+
+<p><a name="viii._35" id="viii._35">35.</a> As the nature of the
+universal has given to every rational being all the other powers
+that it has, + so we have received from it this power also. For as
+the universal nature converts and fixes in its predestined place
+everything which stands in the way and opposes it, and makes such
+things a part of itself, so also the rational animal is able to
+make every hindrance its own material, and to use it for such
+purposes as it may have designed.<a name="FNanchor_A_113" id=
+"FNanchor_A_113" /><a href="#Footnote_A_113" class=
+"fnanchor">[A]</a></p>
+
+<p>36. Do not disturb thyself by thinking of the whole of thy life.
+Let not thy thoughts at once embrace all the various troubles which
+thou mayest expect to befall thee: but on every occasion ask
+thyself, What is there in this which is intolerable and past
+bearing? for thou wilt be ashamed to confess. In the next place
+remember that neither the future nor the past pains thee, but only
+the present. But this is reduced to a very little, if thou only
+circumscribest it, and chidest thy mind if it is unable to hold out
+against even this.</p>
+
+<p>37. Does Panthea or Fergamus now sit by the tomb of Verus?<a
+name="FNanchor_B_114" id="FNanchor_B_114" /><a href=
+"#Footnote_B_114" class="fnanchor">[B]</a> Does Chaurias or
+Diotimus sit by the tomb of Hadrianus? That would be ridiculous.
+Well, suppose they did sit there, would the dead be conscious of
+it? and if the dead were conscious, would they be pleased? and if
+they were pleased, would that make them immortal? Was it not in the
+order of destiny that these persons too should first become old
+women and old men and then die? What then would those do after
+these were dead? All this is foul smell and blood in a bag.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_113" id="Footnote_A_113" /><a href=
+"#FNanchor_A_113">[A]</a> The text is
+corrupt at the beginning of the paragraph, but the meaning will
+appear if the second
+<ins class="greek"
+ title="Greek: logikôn">&lambda;&omicron;&gamma;&iota;&kappa;&#x1ff6;&nu;</ins> is changed into
+
+<ins class="greek"
+ title="Greek: holôn">&#x1f45;&lambda;&omega;&nu;</ins>: though this change alone will not
+establish the grammatical completeness of the text.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_114" id="Footnote_B_114" /><a href=
+"#FNanchor_B_114">[B]</a> "Verus" is a
+conjecture of Saumaise, and perhaps the true reading.</p>
+</div>
+
+<p>38. If thou canst see sharp, look and judge wisely, + says the
+philosopher.</p>
+
+<p><a name="viii._39" id="viii._39">39.</a> In the constitution
+of the rational animal I see no virtue which is opposed to justice;
+but I see a virtue which is opposed to love of pleasure, and that
+is temperance.</p>
+
+<p><a name="viii._40" id="viii._40">40.</a> If thou takest away
+thy opinion about that which appears to give thee pain, thou
+thyself standest in perfect security.&mdash;Who is this
+self?&mdash;The reason.&mdash;But I am not reason.&mdash;Be it so.
+Let then the reason itself not trouble itself. But if any other
+part of thee suffers, let it have its own opinion about itself (<a
+href="#vii._16">vii. 16</a>).</p>
+
+<p><a name="viii._41" id="viii._41">41.</a> Hindrance to the
+perceptions of sense is an evil to the animal nature. Hindrance to
+the movements [desires] is equally an evil to the animal nature.
+And something else also is equally an impediment and an evil to the
+constitution of plants. So then that which is a hindrance to the
+intelligence is an evil to the intelligent nature. Apply all these
+things then to thyself. Does pain or sensuous pleasure affect thee?
+The senses will look to that. Has any obstacle opposed thee in thy
+efforts towards an object? If indeed thou wast making this effort
+absolutely [unconditionally, or without any reservation], certainly
+this obstacle is an evil to thee considered as a rational animal.
+But if thou takest [into consideration] the usual course of things,
+thou hast not yet been injured nor even impeded. The things however
+which are proper to the understanding no other man is used to
+impede, for neither fire, nor iron, nor tyrant, nor abuse, touches
+it in any way. When it has been made a sphere, it continues a
+sphere (<a href="#xi._12">xi. 12</a>).</p>
+
+<p>42. It is not fit that I should give myself pain, for I have
+never intentionally given pain even to another.</p>
+
+<p><a name="viii._43" id="viii._43">43.</a> Different things
+delight different people; but it is my delight to keep the ruling
+faculty sound without turning away either from any man or from any
+of the things which happen to men, but looking at and receiving all
+with welcome eyes and using everything according to its value.</p>
+
+<p><a name="viii._44" id="viii._44">44.</a> See that thou secure
+this present time to thyself: for those who rather pursue
+posthumous fame do not consider that the men of after time will be
+exactly such as these whom they cannot bear now; and both are
+mortal. And what is it in any way to thee if these men of after
+time utter this or that sound, or have this or that opinion about
+thee?</p>
+
+<p><a name="viii._45" id="viii._45">45.</a> Take me and cast me
+where thou wilt; for there I shall keep my divine part tranquil,
+that is, content, if it can feel and act comformably to its proper
+constitution. Is this [change of place] sufficient reason why my
+soul should be unhappy and worse than it was, depressed, expanded,
+shrinking, affrighted? and what wilt thou find which is sufficient
+reason for this?<a name="FNanchor_A_115" id="FNanchor_A_115" /><a
+href="#Footnote_A_115" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_115" id="Footnote_A_115" /><a href=
+"#FNanchor_A_115">[A]</a>
+<ins class="greek"
+ title="Greek: oregomenê">&#x1f40;&rho;&epsilon;&gamma;&omicron;&mu;&#x1f73;&nu;&eta;</ins> in this
+passage seems to have a passive sense. It is difficult to find an
+apt expression for it and some of the other words. A comparison
+with xi. 12, will help to explain the meaning.</p>
+</div>
+
+<p><a name="viii._46" id="viii._46">46.</a> Nothing can happen to
+any man which is not a human accident, nor to an ox which is not
+according to the nature of an ox, nor to a vine which is not
+according to the nature of a vine, nor to a stone which is not
+proper to a stone. If then there happens to each thing both what is
+usual and natural, why shouldst thou complain? For the common
+nature brings nothing which may not be borne by thee.</p>
+
+<p><a name="viii._47" id="viii._47">47.</a> If thou art pained by
+any external thing, it is not this thing that disturbs thee, but
+thy own judgment about it. And it is in thy power to wipe out this
+judgment now. But if anything in thy own disposition gives thee
+pain, who hinders thee from correcting thy opinion? And even if
+thou art pained because thou art not doing some particular thing
+which seems to thee to be right, why dost thou not rather act than
+complain?&mdash;But some insuperable obstacle is in the way?&mdash;Do not be grieved
+then, for the cause of its not being done depends not on
+thee.&mdash;But it is not worth while to live, if this cannot be
+done.&mdash;Take thy departure then from life contentedly, just as
+he dies who is in full activity, and well pleased too with the
+things which are obstacles.</p>
+
+<p><a name="viii._48" id="viii._48">48.</a> Remember that the
+ruling faculty is invincible, when self-collected it is satisfied
+with itself, if it does nothing which it does not choose to do,
+even if it resist from mere obstinacy. What then will it be when it
+forms a judgment about anything aided by reason and deliberately?
+Therefore the mind which is free from passions is a citadel, for
+man has nothing more secure to which he can fly for refuge and for
+the future be inexpugnable. He then who has not seen this is an
+ignorant man; but he who has seen it and does not fly to this
+refuge is unhappy.</p>
+
+<p><a name="viii._49" id="viii._49">49.</a> Say nothing more to
+thyself than what the first appearances report. Suppose that it has
+been reported to thee that a certain person speaks ill of thee.
+This has been reported; but that thou hast been injured, that has
+not been reported. I see that my child is sick. I do see; but that
+he is in danger, I do not see. Thus then always abide by the first
+appearances, and add nothing thyself from within, and then nothing
+happens to thee. Or rather add something like a man who knows
+everything that happens in the world.</p>
+
+<p><a name="viii._50" id="viii._50">50.</a> A cucumber is
+bitter&mdash;Throw it away.&mdash;There are briers in the
+road&mdash;Turn aside from them.&mdash;This is enough. Do not add,
+And why were such things made in the world? For thou wilt be
+ridiculed by a man who is acquainted with nature, as thou wouldst
+be ridiculed by a carpenter and shoemaker if thou didst find fault
+because thou seest in their workshop shavings and cuttings from the
+things which they make. And yet they have places into which they
+can throw these shavings and cuttings, and the universal nature has
+no external space; but the wondrous part of her art is that though
+she has circumscribed herself, everything within her which appears
+to decay and to grow old and to be useless she changes into
+herself, and again makes other new things from these very same, so
+that she requires neither substance from without nor wants a place
+into which she may cast that which decays. She is content then with
+her own space, and her own matter, and her own art.</p>
+
+<p><a name="viii._51" id="viii._51">51.</a> Neither in thy
+actions be sluggish nor in thy conversation without method, nor
+wandering in thy thoughts, nor let there be in thy soul inward
+contention nor external effusion, nor in life be so busy as to have
+no leisure.</p>
+
+<p>Suppose that men kill thee, cut thee in pieces, curse thee. What
+then can these things do to prevent thy mind from remaining pure,
+wise, sober, just? For instance, if a man should stand by a limpid
+pure spring, and curse it, the spring never ceases sending up
+potable water; and if he should cast clay into it or filth, it will
+speedily disperse them and wash them out, and will not be at all
+polluted. How then shalt thou possess a perpetual fountain [and not
+a mere well]? By forming + thyself hourly to freedom conjoined with
+contentment, simplicity, and modesty.</p>
+
+<p><a name="viii._52" id="viii._52">52.</a> He who does not know
+what the world is, does not know where he is. And he who does not
+know for what purpose the world exists, does not know who he is,
+nor what the world is. But he who has failed in any one of these
+things could not even say for what purpose he exists himself. What
+then dost thou think of him who [avoids or] seeks the praise of
+those who applaud, of men who know not either where they are or who
+they are?</p>
+
+<p><a name="viii._53" id="viii._53">53.</a> Dost thou wish to be
+praised by a man who curses himself thrice every hour? wouldst thou
+wish to please a man who does not please himself? Does a man please
+himself who repents of nearly everything that he does?</p>
+
+<p><a name="viii._54" id="viii._54">54.</a> No longer let thy
+breathing only act in concert with the air which surrounds thee,
+but let thy intelligence also now be in harmony with the
+intelligence which embraces all things. For the intelligent power
+is no less diffused in all parts and pervades all things for him
+who is willing to draw it to him than the aerial power for him who
+is able to respire it.</p>
+
+<p><a name="viii._55" id="viii._55">55.</a> Generally, wickedness
+does no harm at all to the universe; and particularly the
+wickedness [of one man] does no harm to another. It is only harmful
+to him who has it in his power to be released from it as soon as he
+shall choose.</p>
+
+<p><a name="viii._56" id="viii._56">56.</a> To my own free will
+the free will of my neighbor is just as indifferent as his poor
+breath and flesh. For though we are made especially for the sake of
+one another, still the ruling power of each of us has its own
+office, for otherwise my neighbor's wickedness would be my harm,
+which God has not willed, in order that my unhappiness may not
+depend on another.</p>
+
+<p><a name="viii._57" id="viii._57">57.</a> The sun appears to be
+poured down, and in all directions indeed it is diffused, yet it is
+not effused. For this diffusion is extension: Accordingly its rays
+are called Extensions
+<ins class="greek"
+ title="Greek: aktines">[&#x1f00;&kappa;&tau;&#x1fd6;&nu;&epsilon;&sigmaf;]</ins> because they are
+extended <ins class="greek"
+ title="Greek: apo tou ekteinesthai">[&#x1f00;&pi;&#x1f78; &tau;&omicron;&#x1fe6;
+&#x1f10;&kappa;&tau;&epsilon;&#x1f77;&nu;&epsilon;&sigma;&theta;&alpha;&iota;]</ins>
+.<a name="FNanchor_A_116" id="FNanchor_A_116" /><a href=
+"#Footnote_A_116" class="fnanchor">[A]</a> But one may judge what
+kind of a thing a ray is, if he looks at the sun's light passing
+through a narrow opening into a darkened room, for it is extended
+in a right line, and as it were is divided when it meets with any
+solid body which stands in the way and intercepts the air beyond;
+but there the light remains fixed and does not glide or fall off.
+Such then ought to be the outpouring and diffusion of the
+understanding, and it should in no way be an effusion, but an
+extension, and it should make no violent or impetuous collision
+with the obstacles which are in its way; nor yet fall down, but be
+fixed, and enlighten that which receives it. For a body will
+deprive itself of the illumination, if it does not admit it.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_116" id="Footnote_A_116" /><a href=
+"#FNanchor_A_116">[A]</a> A piece of bad
+etymology.</p>
+</div>
+
+<p><a name="viii._58" id="viii._58">58.</a> He who fears death
+either fears the loss of sensation or a different kind of
+sensation. But if thou shalt have no sensation, neither wilt thou
+feel any harm; and if thou shalt acquire another kind of sensation,
+thou wilt be a different kind of living being and thou wilt not
+cease to live.</p>
+
+<p><a name="viii._59" id="viii._59">59.</a> Men exist for the
+sake of one another. Teach them then, or bear with them.</p>
+
+<p><a name="viii._60" id="viii._60">60.</a> In one way an arrow
+moves, in another way the mind. The mind indeed, both when it
+exercises caution and when it is employed about inquiry, moves
+straight onward not the less, and to its object.</p>
+
+<p><a name="viii._61" id="viii._61">61.</a> Enter into every
+man's ruling faculty; and also let every other man enter into
+thine.<a name="FNanchor_A_117" id="FNanchor_A_117" /><a href=
+"#Footnote_A_117" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_117" id="Footnote_A_117" /><a href=
+"#FNanchor_A_117">[A]</a> Compare
+Epictetus, iii. 9, 12.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>IX.</h2>
+
+<p><a name="ix._1" id="ix._1"></a> He who acts unjustly acts
+impiously. For since the universal nature has made rational animals
+for the sake of one another, to help one another according to their
+deserts, but in no way to injure one another, he who transgresses
+her will is clearly guilty of impiety towards the highest divinity.
+And he too who lies is guilty of impiety to the same divinity; for
+the universal nature is the nature of things that are; and things
+that are have a relation to all things that come into existence.<a
+name="FNanchor_A_118" id="FNanchor_A_118" /><a href=
+"#Footnote_A_118" class="fnanchor">[A]</a> And further, this
+universal nature is named truth, and is the prime cause of all
+things that are true. He then who lies intentionally is guilty of
+impiety, inasmuch as he acts unjustly by deceiving; and he also who
+lies unintentionally, inasmuch as he is at variance with the
+universal nature, and inasmuch as he disturbs the order by fighting
+against the nature of the world; for he fights against it, who is
+moved of himself to that which is contrary to truth, for he had
+received powers from nature through the neglect of which he is not
+able now to distinguish falsehood from truth. And indeed he who
+pursues pleasure as good, and avoids pain as evil, is guilty of
+impiety. For of necessity such a man must often find fault with the
+universal nature, alleging that it assigns things to the bad and
+the good contrary to their deserts, because frequently the bad are
+in the enjoyment of pleasure and possess the things which procure
+pleasure, but the good have pain for their share and the things
+which cause pain. And further, he who is afraid of pain will
+sometimes also be afraid of some of the things which will happen in
+the world, and even this is impiety. And he who pursues pleasure
+will not abstain from injustice, and this is plainly impiety. Now
+with respect to the things towards which the universal nature is
+equally affected&mdash;for it would not have made both, unless it
+was equally affected towards both&mdash;towards these they who wish
+to follow nature should be of the same mind with it, and equally
+affected. With respect to pain, then, and pleasure, or death and
+life, or honor and dishonor, which the universal nature employs
+equally, whoever is not equally affected is manifestly acting
+impiously. And I say that the universal nature employs them
+equally, instead of saying that they happen alike to those who are
+produced in continuous series and to those who come after them by
+virtue of a certain original movement of Providence, according to
+which it moved from a certain beginning to this ordering of things,
+having conceived certain principles of the things which were to be,
+and having determined powers productive of beings and of changes
+and of such like successions (<a href="#vii._75">vii. 75</a>).</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_118" id="Footnote_A_118" /><a href=
+"#FNanchor_A_118">[A]</a> "As there is
+not any action or natural event, which we are acquainted with, so
+single and unconnected as not to have a respect to some other
+actions and events, so possibly each of them, when it has not an
+immediate, may yet have a remote, natural relation to other actions
+and events, much beyond the compass of this present world." Again:
+"Things seemingly the most insignificant imaginable are perpetually
+observed to be necessary conditions to other things of the greatest
+importance, so that any one thing whatever may, for aught we know
+to the contrary, be a necessary condition to any
+other."&mdash;Butler's Analogy, Chap. 7. See all the chapter. Some
+critics take <ins class="greek"
+ title="Greek: ta hyparchonta">&tau;&#x1f70;
+&#x1f51;&pi;&#x1f71;&rho;&chi;&omicron;&nu;&tau;&alpha;</ins> in this
+passage of Antoninus to be the same as <ins class="greek"
+ title="Greek: ta onta">&#x3c4;&#x1f70; &#x1f44;&nu;&tau;&alpha;</ins>: but
+if that were so he might have said <ins class="greek"
+ title="Greek: pros allêla">&pi;&rho;&#x1f78;&sigmaf;
+&#x1f04;&lambda;&lambda;&eta;&lambda;&alpha;</ins> instead of
+<ins class="greek"
+ title="Greek: pros ta hyparchonta">&pi;&rho;&#x1f78;&sigmaf; &tau;&#x1f70;
+&#x1f51;&pi;&#x1f71;&rho;&chi;&omicron;&nu;&tau;&alpha;</ins>. Perhaps the
+meaning of <ins class="greek"
+ title="Greek: pros ta hyparchonta">&pi;&rho;&#x1f78;&sigmaf; &tau;&#x1f70;
+&#x1f51;&pi;&#x1f71;&rho;&chi;&omicron;&nu;&tau;&alpha;</ins> may be "to all
+prior things." If so, the translation is still correct. See vi.
+38.</p>
+</div>
+
+<p><a name="ix._2" id="ix._2">2.</a> It would be a man's happiest
+lot to depart from mankind without having had any taste of lying
+and hypocrisy and luxury and pride. However, to breathe out one's
+life when a man has had enough of these things is the next best
+voyage, as the saying is. Hast thou determined to abide with vice,
+and hast not experience yet induced thee to fly from this
+pestilence? For the destruction of the understanding is a
+pestilence, much more, indeed, than any such corruption and change
+of this atmosphere which surrounds us. For this corruption is a
+pestilence of animals so far as they are animals; but the other is
+a pestilence of men so far as they are men.</p>
+
+<p><a name="ix._3" id="ix._3">3.</a> Do not despise death, but be
+well content with it, since this too is one of those things which
+nature wills. For such as it is to be young and to grow old, and to
+increase and to reach maturity, and to have teeth and beard and
+gray hairs, and to beget and to be pregnant and to bring forth, and
+all the other natural operations which the seasons of thy life
+bring, such also is dissolution. This, then, is consistent with the
+character of a reflecting man&mdash;to be neither careless nor
+impatient nor contemptuous with respect to death, but to wait for
+it as one of the operations of nature. As thou now waitest for the
+time when the child shall come out of thy wife's womb, so be ready
+for the time when thy soul shall fall out of this envelope.<a name=
+"FNanchor_A_119" id="FNanchor_A_119" /><a href="#Footnote_A_119"
+class="fnanchor">[A]</a> But if thou requirest also a vulgar kind
+of comfort which shall reach thy heart, thou wilt be made best
+reconciled to death by observing the objects from which thou art
+going to be removed, and the morals of those with whom thy soul
+will no longer be mingled. For it is no way right to be offended
+with men, but it is thy duty to care for them and to bear with them
+gently; and yet to remember that thy departure will not be from men
+who have the same principles as thyself. For this is the only
+thing, if there be any, which could draw us the contrary way and
+attach us to life,&mdash;to be permitted to live with those who
+have the same principles as ourselves. But now thou seest how great
+is the trouble arising from the discordance of those who live
+together, so that thou mayst say, Come quick, O death, lest
+perchance I, too, should forget myself.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_119" id="Footnote_A_119" /><a href=
+"#FNanchor_A_119">[A]</a> Note 1 of the
+Philosophy, p. 76.</p>
+</div>
+
+<p><a name="ix._4" id="ix._4">4.</a> He who does wrong does wrong
+against himself. He who acts unjustly acts unjustly to himself,
+because he makes himself bad.</p>
+
+<p><a name="ix._5" id="ix._5">5.</a> He often acts unjustly who
+does not do a certain thing; not only he who does a certain
+thing.</p>
+
+<p><a name="ix._6" id="ix._6">6.</a> Thy present opinion founded
+on understanding, and thy present conduct directed to social good,
+and thy present disposition of contentment with everything which
+happens+&mdash;that is enough.</p>
+
+<p>7. Wipe out imagination; check desire: extinguish appetite: keep
+the ruling faculty in its own power.</p>
+
+<p><a name="ix._8" id="ix._8">8.</a> Among the animals which have
+not reason one life is distributed; but among reasonable animals
+one intelligent soul is distributed: just as there is one earth of
+all things which are of an earthly nature, and we see by one light,
+and breathe one air, all of us that have the faculty of vision and
+all that have life.</p>
+
+<p><a name="ix._9" id="ix._9">9.</a> All things which participate
+in anything which is common to them all, move towards that which is
+of the same kind with themselves. Everything which is earthy turns
+towards the earth, everything which is liquid flows together, and
+everything which is of an aerial kind does the same, so that they
+require something to keep them asunder, and the application of
+force. Fire indeed moves upwards on account of the elemental fire,
+but it is so ready to be kindled together with all the fire which
+is here, that even every substance which is somewhat dry is easily
+ignited, because there is less mingled with it of that which is a
+hindrance to ignition. Accordingly, then, everything also which
+participates in the common intelligent nature moves in like manner
+towards that which is of the same kind with itself, or moves even
+more. For so much as it is superior in comparison with all other
+things, in the same degree also is it more ready to mingle with and
+to be fused with that which is akin to it. Accordingly among
+animals devoid of reason we find swarms of bees, and herds of
+cattle, and the nurture of young birds, and in a manner, loves; for
+even in animals there are souls, and that power which brings them
+together is seen to exert itself in a superior degree, and in such
+a way as never has been observed in plants nor in stones nor in
+trees. But in rational animals there are political communities and
+friendships, and families and meetings of people; and in wars,
+treaties, and armistices. But in the things which are still
+superior, even though they are separated from one another, unity in
+a manner exists, as in the stars. Thus the ascent to the higher
+degree is able to produce a sympathy even in things which are
+separated. See, then, what now takes place; for only intelligent
+animals have now forgotten this mutual desire and inclination, and
+in them alone the property of flowing together is not seen. But
+still, though men strive to avoid [this union], they are caught and
+held by it, for their nature is too strong for them; and thou wilt
+see what I say, if thou only observest. Sooner, then, will one find
+anything earthy which comes in contact with no earthy thing, than a
+man altogether separated from other men.</p>
+
+<p>10. Both man and God and the universe produce fruit; at the
+proper seasons each produces it. But and if usage has especially
+fixed these terms to the vine and like things, this is nothing.
+Reason produces fruit both for all and for itself, and there are
+produced from it other things of the same kind as reason
+itself.</p>
+
+<p><a name="ix._11" id="ix._11">11.</a> If thou art able, correct
+by teaching those who do wrong; but if thou canst not, remember
+that indulgence is given to thee for this purpose. And the gods,
+too, are indulgent to such persons; and for some purposes they even
+help them to get health, wealth, reputation; so kind they are. And
+it is in thy power also; or say, who hinders thee?</p>
+
+<p><a name="ix._12" id="ix._12">12.</a> Labor not as one who is
+wretched, nor yet as one who would be pitied or admired; but direct
+thy will to one thing only&mdash;to put thyself in motion and to
+check thyself, as the social reason requires.</p>
+
+<p><a name="ix._13" id="ix._13">13.</a> To-day I have got out of
+all trouble, or rather I have cast out all trouble, for it was not
+outside, but within and in my opinions.</p>
+
+<p><a name="ix._14" id="ix._14">14.</a> All things are the same,
+familiar in experience, and ephemeral in time, and worthless in the
+matter. Everything now is just as it was in the time of those whom
+we have buried.</p>
+
+<p><a name="ix._15" id="ix._15">15.</a> Things stand outside of
+us, themselves by themselves, neither knowing aught of themselves,
+nor expressing any judgment. What is it, then, which does judge
+about them? The ruling faculty.</p>
+
+<p><a name="ix._16" id="ix._16">16.</a> Not in passivity but in
+activity lie the evil and the good of the rational social animal,
+just as his virtue and his vice lie not in passivity but in
+activity.<a name="FNanchor_A_120" id="FNanchor_A_120" /><a href=
+"#Footnote_A_120" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_120" id="Footnote_A_120" /><a href=
+"#FNanchor_A_120">[A]</a> Virtutis omnis
+laus in actione consistit.&mdash;<i>Cicero</i>, De Off., 1. 6.</p>
+</div>
+
+<p>17. For the stone which has been thrown up it is no evil to come
+down, nor indeed any good to have been carried up (<a href=
+"#viii._20">viii. 20</a>).</p>
+
+<p><a name="ix._18" id="ix._18">18.</a> Penetrate inwards into
+men's leading principles, and thou wilt see what judges thou art
+afraid of, and what kind of judges they are of themselves.</p>
+
+<p><a name="ix._19" id="ix._19">19.</a> All things are changing:
+and thou thyself art in continuous mutation and in a manner in
+continuous destruction, and the whole universe too.</p>
+
+<p><a name="ix._20" id="ix._20">20.</a> It is thy duty to leave
+another man's wrongful act there where it is (<a href=
+"#vii._29">vii. 29</a>; <a href="#ix._38">ix. 38</a>).</p>
+
+<div class="ctr">
+   <a id="forum" name="forum"></a>
+   <img src="images/the_forum.jpg"
+      alt="THE FORUM."
+      title="THE FORUM." />
+   <p class="caption">THE FORUM</p>
+</div>
+
+<p><a name="ix._21" id="ix._21">21.</a> Termination of activity,
+cessation from movement and opinion, and in a sense their death, is
+no evil. Turn thy thoughts now to the consideration of thy life,
+thy life as a child, as a youth, thy manhood, thy old age, for in
+these also every change was a death. Is this anything to fear? Turn
+thy thoughts now to thy life under thy grandfather, then to thy
+life under thy mother, then to thy life under thy father; and as
+thou findest many other differences and changes and terminations,
+ask thyself, Is this anything to fear? In like manner, then,
+neither are the termination and cessation and change of thy whole
+life a thing to be afraid of.</p>
+
+<p><a name="ix._22" id="ix._22">22.</a> Hasten [to examine] thy
+own ruling faculty and that of the universe and that of thy
+neighbor: thy own, that thou mayst make it just: and that of the
+universe, that thou mayst remember of what thou art a part; and
+that of thy neighbor, that thou mayst know whether he has acted
+ignorantly or with knowledge, and thou mayst also consider that his
+ruling faculty is akin to thine.</p>
+
+<p><a name="ix._23" id="ix._23">23.</a> As thou thyself art a
+component part of a social system, so let every act of thine be a
+component part of social life. Whatever act of thine then has no
+reference either immediately or remotely to a social end, this
+tears asunder thy life, and does not allow it to be one, and it is
+of the nature of a mutiny, just as when in a popular assembly a man
+acting by himself stands apart from the general agreement.</p>
+
+<p><a name="ix._24" id="ix._24">24.</a> Quarrels of little
+children and their sports, and poor spirits carrying about dead
+bodies [such is everything]; and so what is exhibited in the
+representation of the mansions of the dead<a name="FNanchor_A_121"
+id="FNanchor_A_121" /><a href="#Footnote_A_121" class=
+"fnanchor">[A]</a> strikes our eyes more clearly.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_121" id="Footnote_A_121" /><a href=
+"#FNanchor_A_121">[A]</a> <ins class="greek"
+ title="Greek: to tês Nekuias">&tau;&#x1f78;
+&tau;&#x1fc6;&sigmaf;
+&Nu;&epsilon;&kappa;&upsilon;&#x1f77;&alpha;&sigmaf;</ins> may be, as
+Gataker conjectures, a dramatic representation of the state of the
+dead. Schultz supposes that it may be also a reference to the
+<ins class="greek"
+ title="Greek: Nekuia">&Nu;&epsilon;&kappa;&upsilon;&#x1f77;&alpha;</ins> of the Odyssey (lib.
+xi.).</p>
+</div>
+
+<p><a name="ix._25" id="ix._25">25.</a> Examine into the quality
+of the form of an object, and detach it altogether from its
+material part, and then contemplate it; then determine the time,
+the longest which a thing of this peculiar form is naturally made
+to endure.</p>
+
+<p><a name="ix._26" id="ix._26">26.</a> Thou hast endured
+infinite troubles through not being contented with thy ruling
+faculty when it does the things which it is constituted by nature
+to do. But enough + [of this].</p>
+
+<p><a name="ix._27" id="ix._27">27.</a> When another blames thee
+or hates thee, or when men say about thee anything injurious,
+approach their poor souls, penetrate within, and see what kind of
+men they are. Thou wilt discover that there is no reason to take
+any trouble that these men may have this or that opinion about
+thee. However, thou must be well disposed towards them, for by
+nature they are friends. And the gods too aid them in all ways, by
+dreams, by signs, towards the attainment of those things on which
+they set a value. +</p>
+
+<p><a name="ix._28" id="ix._28">28.</a> The periodic movements of
+the universe are the same, up and down from age to age. And either
+the universal intelligence puts itself in motion for every separate
+effect, and if this is so, be thou content with that which is the
+result of its activity; or it puts itself in motion once, and
+everything else comes by way of sequence<a name="FNanchor_A_122"
+id="FNanchor_A_122" /><a href="#Footnote_A_122" class=
+"fnanchor">[A]</a> in a manner; or indivisible elements are the
+origin of all things.&mdash;In a word, if there is a god, all is
+well; and if chance rules, do not thou also be governed by it (<a
+href="#vi._44">vi. 44</a>; <a href="#vii._75">vii. 75</a>).</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_122" id="Footnote_A_122" /><a href=
+"#FNanchor_A_122">[A]</a> The words
+which immediately follow <ins class="greek"
+ title="Greek: kat' epakolouthêsin">&kappa;&alpha;&tau;&#x1fbd;
+&#x1f10;&pi;&alpha;&kappa;&omicron;&lambda;&omicron;&#x1f7b;&theta;&eta;&sigma;&iota;&nu;</ins>
+are corrupt. But the meaning is hardly doubtful. (Compare vii.
+75.)</p>
+</div>
+
+<p>Soon will the earth cover us all: then the earth, too, will
+change, and the things also which result from change will continue
+to change forever, and these again forever. For if a man reflects
+on the changes and transformations which follow one another like
+wave after wave and their rapidity, he will despise everything
+which is perishable (<a href="#xii._21">xii. 21</a>).</p>
+
+<p><a name="ix._29" id="ix._29">29.</a> The universal cause is
+like a winter torrent: it carries everything along with it. But how
+worthless are all these poor people who are engaged in matters
+political, and, as they suppose, are playing the philosopher! All
+drivellers. Well then, man: do what nature now requires. Set
+thyself in motion, if it is in thy power, and do not look about
+thee to see if any one will observe it; nor yet expect Plato's
+Republic:<a name="FNanchor_A_123" id="FNanchor_A_123" /><a href=
+"#Footnote_A_123" class="fnanchor">[A]</a> but be content if the
+smallest thing goes on well, and consider such an event to be no
+small matter. For who can change men's opinions? and without a
+change of opinions what else is there than the slavery of men who
+groan while they pretend to obey? Come now and tell me of Alexander
+and Philippus and Demetrius of Phalerum. They themselves shall
+judge whether they discovered what the common nature required, and
+trained themselves accordingly. But if they acted like tragedy
+heroes, no one has condemned me to imitate them. Simple and modest
+is the work of philosophy. Draw me not aside to insolence and
+pride.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_123" id="Footnote_A_123" /><a href=
+"#FNanchor_A_123">[A]</a> Those who wish
+to know what Plato's Republic is may now study it in the accurate
+translation of Davies and Vaughan.</p>
+</div>
+
+<p><a name="ix._30" id="ix._30">30.</a> Look down from above on
+the countless herds of men and their countless solemnities, and the
+infinitely varied voyagings in storms and calms, and the
+differences among those who are born, who live together, and die.
+And consider, too, the life lived by others in olden time, and the
+life of those who will live after thee, and the life now lived
+among barbarous nations, and how many know not even thy name, and
+how many will soon forget it, and how they who perhaps now are
+praising thee will very soon blame thee, and that neither a
+posthumous name is of any value, nor reputation, nor anything
+else.</p>
+
+<p><a name="ix._31" id="ix._31">31.</a> Let there be freedom from
+perturbations with respect to the things which come from the
+external cause; and let there be justice in the things done by
+virtue of the internal cause, that is, let there be movement and
+action terminating in this, in social acts, for this is according
+to thy nature.</p>
+
+<p><a name="ix._32" id="ix._32">32.</a> Thou canst remove out of
+the way many useless things among those which disturb thee, for
+they lie entirely in thy opinion; and thou wilt then gain for
+thyself ample space by comprehending the whole universe in thy
+mind, and by contemplating the eternity of time, and observing the
+rapid change of every several thing, how short is the time from
+birth to dissolution, and the illimitable time before birth as well
+as the equally boundless time after dissolution!</p>
+
+<p><a name="ix._33" id="ix._33">33.</a> All that thou seest will
+quickly perish, and those who have been spectators of its
+dissolution will very soon perish too. And he who dies at the
+extremest old age will be brought into the same condition with him
+who died prematurely.</p>
+
+<p><a name="ix._34" id="ix._34">34.</a> What are these men's
+leading principles, and about what kind of things are they busy,
+and for what kind of reasons do they love and honor? Imagine that
+thou seest their pool souls laid bare. When they think that they do
+harm by their blame or good by their praise, what an idea!</p>
+
+<p><a name="ix._35" id="ix._35">35.</a> Loss is nothing else than
+change. But the universal nature delights in change, and in
+obedience to her all things are now done well, and from eternity
+have been in like form, and will be such to time without end. What,
+then, dost thou say,&mdash;that all things have been and all things
+always will be bad, and that no power has ever been found in so
+many gods to rectify these things, but the world has been condemned
+to be bound in never ceasing evil (<a href="#iv._45">iv. 45</a>,
+<a href="#vii._18">vii. 18</a>)?</p>
+
+<p><a name="ix._36" id="ix._36">36.</a> The rottenness of the
+matter which is the foundation of everything! water, dust, bones,
+filth: or again, marble rocks, the callosities of the earth; and
+gold and silver, the sediments; and garments, only bits of hair;
+and purple dye, blood; and everything else is of the same kind. And
+that which is of the nature of breath is also another thing of the
+same kind, changing from this to that.</p>
+
+<p><a name="ix._37" id="ix._37">37.</a> Enough of this wretched
+life and murmuring and apish tricks. Why art thou disturbed? What
+is there new in this? What unsettles thee? Is it the form of the
+thing? Look at it. Or is it the matter? Look at it. But besides
+these there is nothing. Towards the gods then, now become at last
+more simple and better. It is the same whether we examine these
+things for a hundred years or three.</p>
+
+<p><a name="ix._38" id="ix._38">38.</a> If a man has done wrong
+the harm is his own. But perhaps he has not done wrong.</p>
+
+<p><a name="ix._39" id="ix._39">39.</a> Either all things proceed
+from one intelligent source and come together as in one body, and
+the part ought not to find fault with what is done for the benefit
+of the whole; or there are only atoms, and nothing else than
+mixture and dispersion. Why, then, art thou disturbed? Say to the
+ruling faculty, Art thou dead, art thou corrupted, art thou playing
+the hypocrite, art thou become a beast, dost thou herd and feed
+with the rest?<a name="FNanchor_A_124" id="FNanchor_A_124" /><a
+href="#Footnote_A_124" class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_124" id="Footnote_A_124" /><a href=
+"#FNanchor_A_124">[A]</a> There is some
+corruption at the end of this section, but I think that the
+translation expresses the emperor's meaning. Whether intelligence
+rules all things or chance rules, a man must not be disturbed. He
+must use the power that he has and be tranquil.</p>
+</div>
+
+<p><a name="ix._40" id="ix._40">40.</a> Either the gods have no
+power or they have power. If, then, they have no power, why dost
+thou pray to them? But if they have power, why dost thou not pray
+for them to give thee the faculty of not fearing any of the things
+which thou fearest, or of not desiring any of the things which thou
+desirest, or not being pained at anything, rather than pray that
+any of these things should not happen or happen? for certainly if
+they can co-operate with men, they can co-operate for these
+purposes. But perhaps thou wilt say the gods have placed them in
+thy power. Well, then, is it not better to use what is in thy power
+like a free man than to desire in a slavish and abject way what is
+not in thy power? And who has told thee that the gods do not aid
+us, even in the things which are in our power? Begin, then, to pray
+for such things, and thou wilt see. One man prays thus: How shall I
+be able to lie with that woman? Do thou pray thus: How shall I not
+desire to lie with her? Another prays thus: How shall I be released
+from this? Pray thou: How shall I not desire to be released?
+Another thus: How shall I not lose my little son? Thou thus: How
+shall I not be afraid to lose him? In fine, turn thy prayers this
+way, and see what comes.</p>
+
+<p><a name="ix._41" id="ix._41">41.</a> Epicurus says, In my
+sickness my conversation was not about my bodily sufferings, nor,
+says he, did I talk on such subjects to those who visited me; but I
+continued to discourse on the nature of things as before, keeping
+to this main point, how the mind, while participating in such
+movements as go on in the poor flesh, shall be free from
+perturbations and maintain its proper good. Nor did I, he says,
+give the physicians an opportunity of putting on solemn looks, as
+if they were doing something great, but my life went on well and
+happily. Do, then, the same that he did both in sickness, if thou
+art sick, and in any other circumstances; for never to desert
+philosophy in any events that may befall us, nor to hold trifling
+talks either with an ignorant man or with one unacquainted with
+nature, is a principle of all schools of philosophy; but to be
+intent only on that which thou art now doing and on the instrument
+by which thou doest it.</p>
+
+<p><a name="ix._42" id="ix._42">42.</a> When thou art offended
+with any man's shameless conduct, immediately ask thyself, Is it
+possible, then, that shameless men should not be in the world? It
+is not possible. Do not, then, require what is impossible. For this
+man also is one of those shameless men who must of necessity be in
+the world. Let the same considerations be present to thy mind in
+the case of the knave, and the faithless man, and of every man who
+does wrong in any way. For at the same time that thou dost remind
+thyself that it is impossible that such kind of men should not
+exist, thou wilt become more kindly disposed towards every one
+individually. It is useful to perceive this, too, immediately when
+the occasion arises, what virtue nature has given to man to oppose
+to every wrongful act. For she has given to man, as an antidote
+against the stupid man, mildness, and against another kind of man
+some other power. And in all cases it is possible for thee to
+correct by teaching the man who is gone astray; for every man who
+errs misses his object and is gone astray. Besides, wherein hast
+thou been injured? For thou wilt find that no one among those
+against whom thou art irritated has done anything by which thy mind
+could be made worse; but that which is evil to thee and harmful has
+its foundation only in the mind. And what harm is done or what is
+there strange, if the man who has not been instructed does the acts
+of an uninstructed man? Consider whether thou shouldst not rather
+blame thyself, because thou didst not expect such a man to err in
+such a way. For thou hadst means given thee by thy reason to
+suppose that it was likely that he would commit this error, and yet
+thou hast forgotten and art amazed that he has erred. But most of
+all when thou blamest a man as faithless or ungrateful, turn to
+thyself. For the fault is manifestly thy own, whether thou didst
+trust that a man who had such a disposition would keep his promise,
+or when conferring thy kindness thou didst not confer it
+absolutely, nor yet in such way as to have received from thy very
+act all the profit. For what more dost thou want when thou hast
+done a man a service? art thou not content that thou hast done
+something conformable to thy nature, and dost thou seek to be paid
+for it? just as if the eye demanded a recompense for seeing, or the
+feet for walking. For as these members are formed for a particular
+purpose, and by working according to their several constitutions
+obtain what is their own;<a name="FNanchor_A_125" id=
+"FNanchor_A_125" /><a href="#Footnote_A_125" class=
+"fnanchor">[A]</a> so also as man is formed by nature to acts of
+benevolence, when he has done anything benevolent or in any other
+way conducive to the common interest, he has acted conformably to
+his constitution, and he gets what is his own.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_125" id="Footnote_A_125" /><a href=
+"#FNanchor_A_125">[A]</a>
+<ins class="greek"
+ title="Greek: Apechei to idion">&#x1f08;&pi;&#x1f73;&chi;&epsilon;&iota; &tau;&#x1f78;
+&#x1f34;&delta;&iota;&omicron;&nu;</ins>. This sense of
+<ins class="greek"
+ title="Greek: apechein">&#x1f70;&pi;&#x1f73;&chi;&epsilon;&iota;&nu;</ins> occurs in xi. 1, and iv.
+49; also in St. Matthew, vi. 2,
+<ins class="greek"
+ title="Greek: apechousi ton misthon">&#x1f00;&pi;&#x1f73;&chi;&omicron;&upsilon;&sigma;&#x3af;&tau;&#x1f78;&nu;
+&mu;&iota;&sigma;&theta;&omicron;&nu;</ins>, and in Epictetus.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>X.</h2>
+
+<p><a name="x._1" id="x._1"></a>Wilt thou, then, my soul, never
+be good and simple and one and naked, more manifest than the body
+which surrounds thee? Wilt thou never enjoy an affectionate and
+contented disposition? Wilt thou never be full and without a want
+of any kind, longing for nothing more, nor desiring anything,
+either animate or inanimate, for the enjoyment of pleasures? nor
+yet desiring time wherein thou shalt have longer enjoyment, or
+place, or pleasant climate, or society of men with whom thou mayst
+live in harmony? but wilt thou be satisfied with thy present
+condition, and pleased with all that is about thee, and wilt thou
+convince thyself that thou hast everything, and that it comes from
+the gods, that everything is well for thee, and will be well
+whatever shall please them, and whatever they shall give for the
+conservation of the perfect living being,<a name="FNanchor_A_126"
+id="FNanchor_A_126" /><a href="#Footnote_A_126" class=
+"fnanchor">[A]</a> the good and just and beautiful, which generates
+and holds together all things, and contains and embraces all things
+which are dissolved for the production of other like things? Wilt
+thou never be such that thou shalt so dwell in community with gods
+and men as neither to find fault with them at all, nor to be
+condemned by them?</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_126" id="Footnote_A_126" /><a href=
+"#FNanchor_A_126">[A]</a> That is, God
+(<a href="#iv._40">iv. 40</a>), as he is defined by Zeno. But the
+confusion between gods and God is strange.</p>
+</div>
+
+<p>2. Observe what thy nature requires, so far as thou art governed
+by nature only: then do it and accept it, if thy nature, so far as
+thou art a living being, shall not be made worse by it. And next
+thou must observe what thy nature requires so far as thou art a
+living being. And all this thou mayst allow thyself, if thy nature,
+so far as thou art a rational animal, shall not be made worse by
+it. But the rational animal is consequently also a political
+[social] animal. Use these rules, then, and trouble thyself about
+nothing else.</p>
+
+<p><a name="x._3" id="x._3">3.</a> Everything which happens
+either happens in such wise as thou art formed by nature to bear
+it, or as thou art not formed by nature to bear it. If, then, it
+happens to thee in such way as thou art formed by nature to bear
+it, do not complain, but bear it as thou art formed by nature to
+bear it. But if it happens in such wise as thou art not formed by
+nature to bear it, do not complain, for it will perish after it has
+consumed thee. Remember, however, that thou art formed by nature to
+bear everything, with respect to which it depends on thy own
+opinion to make it endurable and tolerable, by thinking that it is
+either thy interest or thy duty to do this.</p>
+
+<p><a name="x._4" id="x._4">4.</a> If a man is mistaken, instruct
+him kindly and show him his error. But if thou art not able, blame
+thyself, or blame not even thyself.</p>
+
+<p><a name="x._5" id="x._5">5.</a> Whatever may happen to thee,
+it was prepared for thee from all eternity; and the implication of
+causes was from eternity spinning the thread of thy being, and of
+that which is incident to it (<a href="#iii._11">iii. 11</a>; <a
+href="#iv._26">iv. 26</a>).</p>
+
+<p><a name="x._6" id="x._6">6.</a> Whether the universe is [a
+concourse of] atoms, or nature [is a system], let this first be
+established, that I am a part of the whole which is governed by
+nature; next, I am in a manner intimately related to the parts
+which are of the same kind with myself. For remembering this,
+inasmuch as I am a part, I shall be discontented with none of the
+things which are assigned to me out of the whole; for nothing is
+injurious to the part if it is for the advantage of the whole. For
+the whole contains nothing which is not for its advantage; and all
+natures indeed have this common principle, but the nature of the
+universe has this principle besides, that it cannot be compelled
+even by any external cause to generate anything harmful to itself.
+By remembering, then, that I am a part of such a whole, I shall be
+content with everything that happens. And inasmuch as I am in a
+manner intimately related to the parts which are of the same kind
+with myself, I shall do nothing unsocial, but I shall rather direct
+myself to the things which are of the same kind with myself, and I
+shall turn all my efforts to the common interest, and divert them
+from the contrary. Now, if these things are done so, life must flow
+on happily, just as thou mayst observe that the life of a citizen
+is happy, who continues a course of action which is advantageous to
+his fellow-citizens, and is content with whatever the state may
+assign to him.</p>
+
+<p><a name="x._7" id="x._7">7.</a> The parts of the whole,
+everything, I mean, which is naturally comprehended in the
+universe, must of necessity perish; but let this be understood in
+this sense, that they must undergo change. But if this is naturally
+both an evil and a necessity for the parts, the whole would not
+continue to exist in a good condition, the parts being subject to
+change and constituted so as to perish in various ways. For whether
+did Nature herself design to do evil to the things which are parts
+of herself, and to make them subject to evil and of necessity fall
+into evil, or have such results happened without her knowing it?
+Both these suppositions, indeed, are incredible. But if a man
+should even drop the term Nature [as an efficient power], and
+should speak of these things as natural, even then it would be
+ridiculous to affirm at the same time that the parts of the whole
+are in their nature subject to change, and at the same time to be
+surprised or vexed as if something were happening contrary to
+nature, particularly as the dissolution of things is into those
+things of which each thing is composed. For there is either a
+dispersion of the elements out of which everything has been
+compounded, or a change from the solid to the earthy and from the
+airy to the aerial, so that these parts are taken back into the
+universal reason, whether this at certain periods is consumed by
+fire or renewed by eternal changes. And do not imagine that the
+solid and the airy part belong to thee from the time of generation.
+For all this received its accretion only yesterday and the day
+before, as one may say, from the food and the air which is
+inspired. This, then, which has received [the accretion], changes,
+not that which thy mother brought forth. But suppose that this
+[which thy mother brought forth] implicates thee very much with
+that other part, which has the peculiar quality [of change], this
+is nothing in fact in the way of objection to what is said.<a name=
+"FNanchor_A_127" id="FNanchor_A_127" /><a href="#Footnote_A_127"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_127" id="Footnote_A_127" /><a href=
+"#FNanchor_A_127">[A]</a> The end of
+this section is perhaps corrupt. The meaning is very obscure. I
+have given that meaning which appears to be consistent with the
+whole argument. The emperor here maintains that the essential part
+of man is unchangeable, and that the other parts, if they change or
+perish, do not affect that which really constitutes the man. See
+the Philosophy of Antoninus, p. 56, note 2. Schultz supposed "thy
+mother" to mean nature, <ins class="greek"
+ title="Greek: hê physis">&#x1f21; &phi;&#x1f7b;&sigma;&iota;&sigmaf;</ins>.
+But I doubt about that.</p>
+</div>
+
+<p><a name="x._8" id="x._8">8.</a> When thou hast assumed these
+names, good, modest, true, rational, a man of equanimity, and
+magnanimous, take care that thou dost not change these names; and
+if thou shouldst lose them, quickly return to them. And remember
+that the term Rational was intended to signify a discriminating
+attention to every several thing, and freedom from negligence; and
+that Equanimity is the voluntary acceptance of the things which are
+assigned to thee by the common nature; and that Magnanimity is the
+elevation of the intelligent part above the pleasurable or painful
+sensations of the flesh, and above that poor thing called fame, and
+death, and all such things. If, then, thou maintainest thyself in
+the possession of these names, without desiring to be called by
+these names by others, thou wilt be another person and wilt enter
+on another life. For to continue to be such as thou hast hitherto
+been, and to be torn in pieces and defiled in such a life, is the
+character of a very stupid man and one over-fond of his life, and
+like those half-devoured fighters with wild beasts, who though
+covered with wounds and gore, still intreat to be kept to the
+following day, though they will be exposed in the same state to the
+same claws and bites.<a name="FNanchor_A_128" id=
+"FNanchor_A_128" /><a href="#Footnote_A_128" class=
+"fnanchor">[A]</a> Therefore fix thyself in the possession of these
+few names: and if thou art able to abide in them, abide as if thou
+wast removed to certain islands of the Happy.<a name=
+"FNanchor_B_129" id="FNanchor_B_129" /><a href="#Footnote_B_129"
+class="fnanchor">[B]</a> But if thou shalt perceive that thou
+fallest out of them and dost not maintain thy hold, go courageously
+into some nook where thou shalt maintain them, or even depart at
+once from life, not in passion, but with simplicity and freedom and
+modesty, after doing this one [laudable] thing at least in thy
+life, to have gone out of it thus. In order, however to the
+remembrance of these names, it will greatly help thee if thou
+rememberest the gods, and that they wish not to be flattered, but
+wish all reasonable beings to be made like themselves; and if thou
+rememberest that what does the work of a fig-tree is a fig-tree,
+and that what does the work of a dog is a dog, and that what does
+the work of a bee is a bee, and that what does the work of a man is
+a man.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_128" id="Footnote_A_128" /><a href=
+"#FNanchor_A_128">[A]</a> See Seneca,
+Epp. 70, on these exhibitions which amused the people of those
+days. These fighters were the Bestiarri, some of whom may have been
+criminals; but even if they were, the exhibition was equally
+characteristic of the depraved habits of the spectators.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_129" id="Footnote_B_129" /><a href=
+"#FNanchor_B_129">[B]</a> The islands of
+the Happy, or the Fortunatae Insulae, are spoken of by the Greek
+and Roman writers. They were the abode of Heroes, like Achilles and
+Diomedes, as we see in the Scolion of Harmodius and Aristogiton.
+Sertorius heard of the islands at Cadiz from some sailors who had
+been there; and he had a wish to go and live in them and rest from
+his troubles (Plutarch, Sertorius, c. 8). In the Odyssey, Proteus
+told Menelaus that he should not die in Argos, but be removed to a
+place at the boundary of the earth where Rhadamanthus dwelt
+(Odyssey, iv. 565):&mdash;</p>
+
+<div class="poem p">
+<p>"For there in sooth man's life is easiest:<br />
+Nor snow nor raging storm nor rain is there<br />
+But ever gently breathing gales of Zephyr<br />
+Oceanus sends up to gladden man."
+</p>
+</div>
+
+<p>It is certain that the writer of the Odyssey only follows some
+old legend, without having any knowledge of any place which
+corresponds to his description. The two islands which Sertorius
+heard of may be Madeira and the adjacent island. Compare Pindar,
+Ol. ii. 129.</p>
+</div>
+
+<p>9. Mimi,<a name="FNanchor_A_130" id="FNanchor_A_130" /><a href=
+"#Footnote_A_130" class="fnanchor">[A]</a> war, astonishment,
+torpor, slavery, will daily wipe out those holy principles of
+thine. + How many things without studying nature dost thou imagine,
+and how many dost thou neglect?<a name="FNanchor_B_131" id=
+"FNanchor_B_131" /><a href="#Footnote_B_131" class=
+"fnanchor">[B]</a> But it is thy duty so to look on and so to do
+everything, that at the same time the power of dealing with
+circumstances is perfected, and the contemplative faculty is
+exercised, and the confidence which comes from the knowledge of
+each several thing is maintained without showing it, but yet not
+concealed. For when wilt thou enjoy simplicity, when gravity, and
+when the knowledge of every several thing, both what it is in
+substance, and what place it has in the universe, and how long it
+is formed to exist, and of what things it is compounded, and to
+whom it can belong, and who are able both to give it and take it
+away?</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_130" id="Footnote_A_130" /><a href=
+"#FNanchor_A_130">[A]</a> Corais
+conjectured
+<ins class="greek"
+ title="Greek: misos"> &mu;&#x1fd6;&sigma;&omicron;&sigmaf;</ins> "hatred" in place of
+Mimi, Roman plays in which action and gesticulation were all or
+nearly all.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_131" id="Footnote_B_131" /><a href=
+"#FNanchor_B_131">[B]</a> This is
+corrupt. See the addition of Schultz.</p>
+</div>
+
+<p><a name="x._10" id="x._10">10.</a> A spider is proud when it
+has caught a fly, and another when he has caught a poor hare, and
+another when he has taken a little fish in a net, and another when
+he has taken wild boars, and another when he has taken bears, and
+another when he has taken Sarmatians. Are not these robbers, if
+thou examinest their opinions?<a name="FNanchor_A_132" id=
+"FNanchor_A_132" /><a href="#Footnote_A_132" class=
+"fnanchor">[A]</a></p>
+
+<p><a name="x._11" id="x._11">11.</a> Acquire the contemplative
+way of seeing how all things change into one another, and
+constantly attend to it, and exercise thyself about this part [of
+philosophy]. For nothing is so much adapted to produce magnanimity.
+Such a man has put off the body, and as he sees that he must, no
+one knows how soon, go away from among men and leave everything
+here, he gives himself up entirely to just doing in all his
+actions, and in everything else that happens he resigns himself to
+the universal nature. But as to what any man shall say or think
+about him or do against him, he never even thinks of it, being
+himself contented with these two things&mdash;with acting justly
+in what he now does, and being satisfied with what is now assigned
+to him; and he lays aside all distracting and busy pursuits, and
+desires nothing else than to accomplish the straight course through
+the law<a name="FNanchor_B_133" id="FNanchor_B_133" /><a href=
+"#Footnote_B_133" class="fnanchor">[B]</a> and by accomplishing the
+straight course to follow God.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_132" id="Footnote_A_132" /><a href=
+"#FNanchor_A_132">[A]</a> Marcus means
+to say that conquerors are robbers. He himself warred against
+Sarmatians, and was a robber, as he says, like the rest. But
+compare the life of Avidius Cassius, c. 4, by Vulcatius.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_133" id="Footnote_B_133" /><a href=
+"#FNanchor_B_133">[B]</a> By the law he
+means the divine law, obedience to the will of God.</p>
+</div>
+
+<p><a name="x._12" id="x._12">12.</a> What need is there of
+suspicious fear, since it is in thy power to inquire what ought to
+be done? And if thou seest clear, go by this way content, without
+turning back; but if thou dost not see clear, stop and take the
+best advisers. But if any other things oppose thee, go on according
+to thy powers with due consideration, keeping to that which appears
+to be just. For it is best to reach this object, and if thou dost
+fail, let thy failure be in attempting this. He who follows reason
+in all things is both tranquil and active at the same time, and
+also cheerful and collected.</p>
+
+<p><a name="x._13" id="x._13">13.</a> Inquire of thyself as soon
+as thou wakest from sleep whether it will make any difference to
+thee if another does what is just and right. It will make no
+difference (<a href="#vi._32">vi. 32</a>; <a href=
+"#viii._55">viii. 55</a>).</p>
+
+<p>Thou hast not forgotten, I suppose, that those who assume
+arrogant airs in bestowing their praise or blame on others are such
+as they are at bed and at board, and thou hast not forgotten what
+they do, and what they avoid, and what they pursue, and how they
+steal and how they rob, not with hands and feet, but with their
+most valuable part, by means of which there is produced, when a man
+chooses, fidelity, modesty, truth, law, a good daemon [happiness]
+(<a href="#vii._17">vii. 17</a>)?</p>
+
+<p><a name="x._14" id="x._14">14.</a> To her who gives and takes
+back all, to nature, the man who is instructed and modest says,
+Give what thou wilt; take back what thou wilt. And he says this not
+proudly, but obediently, and well pleased with her.</p>
+
+<p><a name="x._15" id="x._15">15.</a> Short is the little which
+remains to thee of life. Live as on a mountain. For it makes no
+difference whether a man lives there or here, if he lives
+everywhere in the world as in a state [political community]. Let me
+see, let them know a real man who lives according to nature. If
+they cannot endure him, let them kill him. For that is better than
+to live thus [as men do].</p>
+
+<p><a name="x._16" id="x._16">16.</a> No longer talk at all about
+the kind of man that a good man ought to be, but be such.</p>
+
+<p>17. Constantly contemplate the whole of time and the whole of
+substance, and consider that all individual things as to substance
+are a grain of a fig, and as to time the turning of a gimlet.</p>
+
+<p><a name="x._18" id="x._18">18.</a> Look at everything that
+exists, and observe that it is already in dissolution and in
+change, and as it were putrefaction or dispersion, or that
+everything is so constituted by nature as to die.</p>
+
+<p><a name="x._19" id="x._19">19.</a> Consider what men are when
+they are eating, sleeping, generating, easing themselves, and so
+forth. Then what kind of men they are when they are imperious + and
+arrogant, or angry and scolding from their elevated place. But a
+short time ago to how many they were slaves and for what things;
+and after a little time consider in what a condition they will
+be.</p>
+
+<p><a name="x._20" id="x._20">20.</a> That is for the good of
+each thing, which the universal nature brings to each. And it is
+for its good at the time when nature brings it.</p>
+
+<p>21. "The earth loves the shower;" and "the solemn ether loves;"
+and the universe loves to make whatever is about to be. I say then
+to the universe, that I love as thou lovest. And is not this too
+said that "this or that loves [is wont] to be produced?"<a name=
+"FNanchor_A_134" id="FNanchor_A_134" /><a href="#Footnote_A_134"
+class="fnanchor">[A]</a></p>
+
+<p><a name="x._22" id="x._22">22.</a> Either thou livest here and
+hast already accustomed thyself to it, or thou art going away, and
+this was thy own will; or thou art dying and hast discharged thy
+duty. But besides these things there is nothing. Be of good cheer,
+then.</p>
+
+<p>23. Let this always be plain to thee, that this piece of land is
+like any other; and that all things here are the same with things
+on the top of a mountain, or on the sea-shore, or wherever thou
+choosest to be. For thou wilt find just what Plato says, Dwelling
+within the walls of a city as in a shepherd's fold on a mountain.
+[The three last words are omitted in the translation.]<a name=
+"FNanchor_B_135" id="FNanchor_B_135" /><a href="#Footnote_B_135"
+class="fnanchor">[B]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_134" id="Footnote_A_134" /><a href=
+"#FNanchor_A_134">[A]</a> These words
+are from Euripides. They are cited by Aristotle, Ethic. Nicom.
+viii. 1. Athenaeus (xiii. 296) and Stobaeus quote seven complete
+lines beginning <ins class="greek"
+ title="Greek: era men ombrou gaia">&#x1f10;&rho;&#x3ac; &mu;&#x1f72;&nu;
+&#x1f44;&mu;&beta;&rho;&omicron;&upsilon;
+&gamma;&alpha;&#x1fd6;&alpha;</ins>. There is a similar fragment of
+Aeschylus, Danaides, also quoted by Athenaeus.</p>
+
+<p>It was the fashion of the Stoics to work on the meanings of
+words. So Antoninus here takes the verb
+
+<ins class="greek"
+ title="Greek: philei">&phi;&iota;&lambda;&epsilon;&#x1fd6;</ins>, "loves," which has also the
+sense of "is wont," "uses," and the like. He finds in the common
+language of mankind a philosophical truth, and most great truths
+are expressed in the common language of life; some understand them,
+but most people utter them without knowing how much they mean.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_135" id="Footnote_B_135" /><a href=
+"#FNanchor_B_135">[B]</a> Plato, Theaet.
+174 D.E. But compare the original with the use that Antoninus has
+made of it.</p>
+</div>
+
+<p><a name="x._24" id="x._24">24.</a> What is my ruling faculty
+now to me? and of what nature am I now making it? and for what
+purpose am I now using it? is it void of understanding? is it
+loosed and rent asunder from social life? is it melted into and
+mixed with the poor flesh so as to move together with it?</p>
+
+<p><a name="x._25" id="x._25">25.</a> He who flies from his
+master is a runaway; but the law is master, and he who breaks the
+law is a runaway. And he also who is grieved or angry or afraid, +
+is dissatisfied because something has been or is or shall be of the
+things which are appointed by him who rules all things, and he is
+Law and assigns to every man what is fit. He then who fears or is
+grieved or is angry is a runaway.<a name="FNanchor_A_136" id=
+"FNanchor_A_136" /><a href="#Footnote_A_136" class=
+"fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_136" id="Footnote_A_136" /><a href=
+"#FNanchor_A_136">[A]</a> Antoninus is
+here playing on the etymology, of <ins class="greek"
+ title="Greek: nomos">&nu;&#x1f79;&mu;&omicron;&sigmaf;</ins>,
+law, assignment, that which assigns <ins class="greek"
+ title="Greek: nemei">&nu;&#x1f73;&mu;&epsilon;&iota;</ins>
+to every man his portion.</p>
+</div>
+
+<p><a name="x._26" id="x._26">26.</a> A man deposits seed in a
+womb and goes away, and then another cause takes it and labors on
+it, and makes a child. What a thing from such a material! Again,
+the child passes food down through the throat, and then another
+cause takes it and makes perception and motion, and in fine, life
+and strength and other things; how many and how strange! Observe
+then the things which are produced in such a hidden way, and see
+the power, just as we see the power which carries things downwards
+and upwards, not with the eyes, but still no less plainly (vii. 85).
+</p>
+
+<p><a name="x._27" id="x._27">27.</a> Constantly consider how all
+things such as they now are, in time past also were; and consider
+that they will be the same again. And place before thy eyes entire
+dramas and stages of the same form, whatever thou hast learned from
+thy experience or from older history; for example, the whole court
+of Hadrianus, and the whole court of Antoninus, and the whole court
+of Philippus, Alexander, Croesus; for all those were such dramas as
+we see now, only with different actors.</p>
+
+<p><a name="x._28" id="x._28">28.</a> Imagine every man who is
+grieved at anything or discontented to be like a pig which is
+sacrificed and kicks and screams.</p>
+
+<p>Like this pig also is he who on his bed in silence laments the
+bonds in which we are held. And consider that only to the rational
+animal is it given to follow voluntarily what happens; but simply
+to follow is a necessity imposed on all.</p>
+
+<p>29. Severally on the occasion of everything that thou dost,
+pause and ask thyself if death is a dreadful thing because it
+deprives thee of this.</p>
+
+<p><a name="x._30" id="x._30">30.</a> When thou art offended at
+any man's fault, forthwith turn to thyself and reflect in what like
+manner thou dost err thyself; for example, in thinking that money
+is a good thing, or pleasure, or a bit of reputation, and the like.
+For by attending to this thou wilt quickly forget thy anger, if
+this consideration also is added, that the man is compelled: for
+what else could he do? or, if thou art able, take away from him the
+compulsion.</p>
+
+<p><a name="x._31" id="x._31">31.</a> When thou hast seen
+Satyron<a name="FNanchor_A_137" id="FNanchor_A_137" /><a href=
+"#Footnote_A_137" class="fnanchor">[A]</a> the Socratic,+ think of
+either Eutyches or Hymen, and when thou hast seen Euphrates, think
+of Eutychion or Silvanus, and when thou hast seen Alciphron think
+of Tropaeophorus, and when thou hast seen Xenophon, think of
+Crito<a name="FNanchor_B_138" id="FNanchor_B_138" /><a href=
+"#Footnote_B_138" class="fnanchor">[B]</a> or Severus, and when
+thou hast looked on thyself, think of any other Caesar, and in the
+case of every one do in like manner. Then let this thought be in
+thy mind, Where then are those men? Nowhere, or nobody knows where.
+For thus continuously thou wilt look at human things as smoke and
+nothing at all; especially if thou reflectest at the same time that
+what has once changed will never exist again in the infinite
+duration of time. But thou, in what a brief space of time is thy
+existence? And why art thou not content to pass through this short
+time in an orderly way? What matter and opportunity [for thy
+activity] art thou avoiding? For what else are all these things,
+except exercises for the reason, when it has viewed carefully and
+by examination into their nature the things which happen in life?
+Persevere then until thou shalt have made these things thy own, as
+the stomach which is strengthened makes all things its own, as the
+blazing fire makes flame and brightness out of everything that is
+thrown into it.</p>
+
+<p><a name="x._32" id="x._32">32.</a> Let it not be in any man's
+power to say truly of thee that thou are not simple or that thou
+art not good; but let him be a liar whoever shall think anything of
+this kind about thee; and this is altogether in thy power. For who
+is he that shall hinder thee from being good and simple? Do thou
+only determine to live no longer unless thou shalt be such. For
+neither does reason allow [thee to live], if thou art not such.<a
+name="FNanchor_C_139" id="FNanchor_C_139" /><a href=
+"#Footnote_C_139" class="fnanchor">[C]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_137" id="Footnote_A_137" /><a href=
+"#FNanchor_A_137">[A]</a> Nothing is
+known of Satyron or Satyrion; nor, I believe, of Eutyches or Hymen.
+Euphrates is honorably mentioned by Epictetus (iii. 15, 8; iv. 8,
+17). Pliny (Epp. i. 10) speaks very highly of him. He obtained the
+permission of the Emperor Hadrian to drink poison, because he was
+old and in bad health (Dion Cassius, 69, c. 8).</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_138" id="Footnote_B_138" /><a href=
+"#FNanchor_B_138">[B]</a> Crito is the
+friend of Socrates; and he was, it appears, also a friend of
+Xenophon. When the emperor says "seen" <ins class="greek"
+ title="Greek: idôn">(&#x1f30;&delta;&#x1f7d;&nu;)</ins>,
+he does not mean with the eyes.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_139" id="Footnote_C_139" /><a href=
+"#FNanchor_C_139">[C]</a> Compare
+Epictetus, i. 29, 28.</p>
+</div>
+
+<p><a name="x._33" id="x._33">33.</a> What is that which as to
+this material [our life] can be done or said in the way most
+conformable to reason? For whatever this may be, it is in thy power
+to do it or to say it, and do not make excuses that thou art
+hindered. Thou wilt not cease to lament till thy mind is in such a
+condition that what luxury is to those who enjoy pleasure, such
+shall be to thee, in the matter which is subjected and presented to
+thee, the doing of the things which are conformable to man's
+constitution; for a man ought to consider as an enjoyment
+everything which it is in his power to do according to his own
+nature. And it is in his power everywhere. Now, it is not given to
+a cylinder to move everywhere by its own motion, nor yet to water
+nor to fire, nor to anything else which is governed by nature or an
+irrational soul, for the things which check them and stand in the
+way are many. But intelligence and reason are able to go through
+everything that opposes them, and in such manner as they are formed
+by nature and as they choose. Place before thy eyes this facility
+with which the reason will be carried through all things, as fire
+upwards, as a stone downwards, as a cylinder down an inclined
+surface, and seek for nothing further. For all other obstacles
+either affect the body only, which is a dead thing; or, except
+through opinion and the yielding of the reason itself, they do not
+crush nor do any harm of any kind; for if they did, he who felt it
+would immediately become bad. Now, in the case of all things which
+have a certain constitution, whatever harm may happen to any of
+them, that which is so affected becomes consequently worse; but in
+the like case, a man becomes both better, if one may say so, and
+more worthy of praise by making a right use of these accidents. And
+finally remember that nothing harms him who is really a citizen,
+which does not harm the state; nor yet does anything harm the
+state, which does not harm law [order]; and of these things which
+are called misfortunes not one harms law. What then does not harm
+law does not harm either state or citizen.</p>
+
+<p><a name="x._34" id="x._34">34.</a> To him who is penetrated by
+true principles even the briefest precept is sufficient, and any
+common precept, to remind him that he should be free from grief and
+fear. For example:&mdash;</p>
+
+<div class="poem">
+<p>"Leaves, some the wind scatters on the ground&mdash;<br />
+So is the race of men."<a name="FNanchor_A_140" id="FNanchor_A_140" /><a href=
+"#Footnote_A_140" class="fnanchor">[A]</a></p>
+</div>
+
+<p>Leaves, also, are thy children; and leaves, too, are they who
+cry out as if they were worthy of credit and bestow their praise,
+or on the contrary curse, or secretly blame and sneer; and leaves,
+in like manner, are those who shall receive and transmit a man's
+fame to after-times. For all such things as these "are produced in
+the season of spring," as the poet says; then the wind casts them
+down; then the forest produces other leaves in their places. But a
+brief existence is common to all things, and yet thou avoidest and
+pursuest all things as if they would be eternal. A little time, and
+thou shalt close thy eyes; and him who has attended thee to thy
+grave another soon will lament.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_140" id="Footnote_A_140" /><a href=
+"#FNanchor_A_140">[A]</a> Homer, II.,
+vi. 146.</p>
+</div>
+
+<p><a name="x._35" id="x._35">35.</a> The healthy eye ought to
+see all visible things and not to say, I wish for green things; for
+this is the condition of a diseased eye. And the healthy hearing
+and smelling ought to be ready to perceive all that can be heard
+and smelled. And the healthy stomach ought to be with respect to
+all food just as the mill with respect to all things which it is
+formed to grind. And accordingly the healthy understanding ought to
+be prepared for everything which happens; but that which says, Let
+my dear children live, and let all men praise whatever I may do, is
+an eye which seeks for green things, or teeth which seek for soft
+things.</p>
+
+<p><a name="x._36" id="x._36">36.</a> There is no man so
+fortunate that there shall not be by him when he is dying some who
+are pleased with what is going to happen.<a name="FNanchor_A_141"
+id="FNanchor_A_141" /><a href="#Footnote_A_141" class=
+"fnanchor">[A]</a> Suppose that he was a good and wise man, will
+there not be at least some one to say to himself, Let us at last
+breathe freely, being relieved from this schoolmaster? It is true
+that he was harsh to none of us, but I perceived that he tacitly
+condemns us.&mdash;This is what is said of a good man. But in our
+own case how many other things are there for which there are many
+who wish to get rid of us? Thou wilt consider this, then, when thou
+art dying, and thou wilt depart more contentedly by reflecting
+thus: I am going away from such a life, in which even my associates
+in behalf of whom I have striven so much, prayed, and cared,
+themselves wish me to depart, hoping perchance to get some little
+advantage by it. Why then should a man cling to a longer stay here?
+Do not, however, for this reason go away less kindly disposed to
+them, but preserving thy own character, and friendly and benevolent
+and mild, and on the other hand not as if thou wast torn away; but
+as when a man dies a quiet death, the poor soul is easily separated
+from the body, such also ought thy departure from men to be, for
+nature united thee to them and associated thee. But does she now
+dissolve the union? Well, I am separated as from kinsmen, not
+however dragged resisting, but without compulsion; for this, too,
+is one of the things according to nature.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_141" id="Footnote_A_141" /><a href=
+"#FNanchor_A_141">[A]</a> He says
+<ins class="greek"
+ title="Greek: kakon">&kappa;&alpha;&kappa;&#x1f79;&nu;</ins>, but as he affirms in other places
+that death is no evil, he must mean what others may call an evil,
+and he means only "what is going to happen."</p>
+</div>
+
+<p><a name="x._37" id="x._37">37.</a> Accustom thyself as much as
+possible on the occasion of anything being done by any person to
+inquire with thyself, For what object is this man doing this? But
+begin with thyself, and examine thyself first.</p>
+
+<p><a name="x._38" id="x._38">38.</a> Remember that this which
+pulls the strings is the thing which is hidden within: this is the
+power of persuasion, this is life, this, if one may so say, is man.
+In contemplating thyself never include the vessel which surrounds
+thee and these instruments which are attached about it. For they
+are like to an axe, differing only in this, that they grow to the
+body. For indeed there is no more use in these parts without the
+cause which moves and checks them than in the weaver's shuttle, and
+the writer's pen, and the driver's whip.<a name="FNanchor_A_142"
+id="FNanchor_A_142" /><a href="#Footnote_A_142" class=
+"fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_142" id="Footnote_A_142" /><a href=
+"#FNanchor_A_142">[A]</a> See the
+Philosophy of Antoninus, p. 72, note.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>XI.</h2>
+
+<p><a name="xi._1" id="xi._1"></a>These are the properties of the
+rational soul: it sees itself, analyzes itself, and makes itself
+such as it chooses; the fruit which it bears itself
+enjoys&mdash;for the fruits of plants and that in animals which
+corresponds to fruits others enjoy&mdash;it obtains its own end,
+wherever the limit of life may be fixed. Not as in a dance and in a
+play and in such like things, where the whole action is incomplete
+if anything cuts it short; but in every part, and wherever it may
+be stopped, it makes what has been set before it full and complete,
+so that it can say, I have what is my own. And further it traverses
+the whole universe, and the surrounding vacuum, and surveys its
+form, and it extends itself into the infinity of time, and embraces
+and comprehends the<a name="FNanchor_A_143" id=
+"FNanchor_A_143" /><a href="#Footnote_A_143" class=
+"fnanchor">[A]</a> periodical renovation of all things, and it
+comprehends that those who come after us will see nothing new, nor
+have those before us seen anything more, but in a manner he who is
+forty years old, if he has any understanding at all, has seen by
+virtue of the uniformity that prevails all things which have been
+and all that will be. This too is a property of the rational soul,
+love of one's neighbor, and truth and modesty, and to value nothing
+more than itself, which is also the property of Law.<a name=
+"FNanchor_B_144" id="FNanchor_B_144" /><a href="#Footnote_B_144"
+class="fnanchor">[B]</a> Thus the right reason differs not at all
+from the reason of justice.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_143" id="Footnote_A_143" /><a href=
+"#FNanchor_A_143">[A]</a>
+<ins class="greek"
+ title="Greek: Tên periodikên palingenesian">&Tau;&#x1f74;&nu;
+&pi;&epsilon;&rho;&iota;&omicron;&delta;&iota;&kappa;&#x1f74;&nu;
+&pi;&alpha;&lambda;&iota;&gamma;&gamma;&epsilon;&nu;&epsilon;&sigma;&#x1f77;&alpha;&nu;</ins>.
+See v. 13, 32; x. 7.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_144" id="Footnote_B_144" /><a href=
+"#FNanchor_B_144">[B]</a> Law is the
+order by which all things are governed.</p>
+</div>
+
+<p><a name="xi._2" id="xi._2">2.</a> Thou wilt set little value
+on pleasing song and dancing and the pancratium, if thou wilt
+distribute the melody of the voice into its several sounds, and ask
+thyself as to each, if thou art mastered by this; for thou wilt be
+prevented by shame from confessing it: and in the matter of
+dancing, if at each movement and attitude thou wilt do the same;
+and the like also in the matter of the pancratium. In all things,
+then, except virtue and the acts of virtue, remember to apply
+thyself to their several parts, and by this division to come to
+value them little: and apply this rule also to thy whole life.</p>
+
+<p><a name="xi._3" id="xi._3">3.</a> What a soul that is which is
+ready, if at any moment it must be separated from the body, and
+ready either to be extinguished or dispersed or continue to exist;
+but so that this readiness comes from a man's own judgment, not
+from mere obstinacy, as with the Christians,<a name=
+"FNanchor_A_145" id="FNanchor_A_145" /><a href="#Footnote_A_145"
+class="fnanchor">[A]</a> but considerately and with dignity and in
+a way to persuade another, without tragic show.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_145" id="Footnote_A_145" /><a href=
+"#FNanchor_A_145">[A]</a> See the Life
+of Antoninus. This is the only passage in which the emperor speaks
+of the Christians. Epictetus (iv. 7, 6) names them Galilaei.</p>
+</div>
+
+<p><a name="xi._4" id="xi._4">4.</a> Have I done something for
+the general interest? Well then, I have had my reward. Let this
+always be present to thy mind, and never stop [doing such
+good].</p>
+
+<p>5. What is thy art? To be good. And how is this accomplished
+well except by general principles, some about the nature of the
+universe, and others about the proper constitution of man?</p>
+
+<p><a name="xi._6" id="xi._6">6.</a> At first tragedies were
+brought on the stage as means of reminding men of the things which
+happen to them, and that it is according to nature for things to
+happen so, and that, if you are delighted with what is shown on the
+stage, you should not be troubled with that which takes place on
+the larger stage. For you see that these things must be
+accomplished thus, and that even they bear them who cry out,<a
+name="FNanchor_A_146" id="FNanchor_A_146" /><a href=
+"#Footnote_A_146" class="fnanchor">[A]</a> "O Cithaeron." And,
+indeed, some things are said well by the dramatic writers, of which
+kind is the following especially:&mdash;</p>
+
+<div class="poem">
+<p>"Me and my children if the gods neglect,<br />
+This has its reason too."<a name="FNanchor_B_147" id=
+"FNanchor_B_147" /><a href="#Footnote_B_147" class=
+"fnanchor">[B]</a>
+</p>
+</div>
+
+<p>And again,&mdash;</p>
+
+<p>"We must not chafe and fret at that which happens."<br />
+</p>
+
+<p>And,&mdash;</p>
+
+<p>"Life's harvest reap like the wheat's fruitful ear."<br />
+</p>
+
+<p>After tragedy the old comedy was introduced, which had a
+magisterial freedom of speech, and by its very plainness of
+speaking was useful in reminding men to beware of insolence; and
+for this purpose too Diogenes used to take from these writers.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_146" id="Footnote_A_146" /><a href=
+"#FNanchor_A_146">[A]</a> Sophocles,
+Oedipus Rex.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_147" id="Footnote_B_147" /><a href=
+"#FNanchor_B_147">[B]</a> See vii. 41,
+38, 40.</p>
+</div>
+
+<p>But as to the middle comedy, which came next, observe what it
+was, and again, for what object the new comedy was introduced,
+which gradually sank down into a mere mimic artifice. That some
+good things are said even by these writers, everybody knows: but
+the whole plan of such poetry and dramaturgy, to what end does it
+look?</p>
+
+<p>7. How plain does it appear that there is not another condition
+of life so well suited for philosophizing as this in which thou now
+happenest to be.</p>
+
+<p><a name="xi._8" id="xi._8">8.</a> A branch cut off from the
+adjacent branch must of necessity be cut off from the whole tree
+also. So too a man when he is separated from another man has fallen
+off from the whole social community. Now as to a branch, another
+cuts it off; but a man by his own act separates himself from his
+neighbor when he hates him and turns away from him, and he does not
+know that he has at the same time cut himself off from the whole
+social system. Yet he has this privilege certainly from Zeus, who
+framed society, for it is in our power to grow again to that which
+is near to us, and again to become a part which helps to make up
+the whole. However, if it often happens, this kind of separation,
+it makes it difficult for that which detaches itself to be brought
+to unity and to be restored to its former condition. Finally, the
+branch, which from the first grew together with the tree, and has
+continued to have one life with it, is not like that which after
+being cut off is then ingrafted, for this is something like what
+the gardeners mean when they say that it grows with the rest of the
+tree, but+ that it has not the same mind with it.</p>
+
+<p><a name="xi._9" id="xi._9">9.</a> As those who try to stand in
+thy way when thou art proceeding according to right reason will not
+be able to turn thee aside from thy proper action, so neither let
+them drive thee from thy benevolent feelings toward them, but be on
+thy guard equally in both matters, not only in the matter of steady
+judgment and action, but also in the matter of gentleness to those
+who try to hinder or otherwise trouble thee. For this also is a
+weakness, to be vexed at them, as well as to be diverted from thy
+course of action and to give way through fear; for both are equally
+deserters from their post,&mdash;the man who does it through fear,
+and the man who is alienated from him who is by nature a kinsman
+and a friend.</p>
+
+<p><a name="xi._10" id="xi._10">10.</a> There is no nature which
+is inferior to art, for the arts imitate the natures of things. But
+if this is so, that nature which is the most perfect and the most
+comprehensive of all natures, cannot fall short of the skill of art
+Now all arts do the inferior things for the sake of the superior;
+therefore the universal nature does so too. And, indeed, hence is
+the origin of justice, and in justice the other virtues have their
+foundation: for justice will not be observed, if we either care for
+middle things [things indifferent], or are easily deceived and
+careless and changeable (<a href="#v._16">v. 16</a>, <a href=
+"#v._30">30</a>; <a href="#vii._55">vii. 55</a>).</p>
+
+<p>11. If the things do not come to thee, the pursuits and
+avoidances of which disturb thee, still in a manner thou goest to
+them. Let then thy judgment about them be at rest, and they will
+remain quiet, and thou wilt not be seen either pursuing or
+avoiding.</p>
+
+<p><a name="xi._12" id="xi._12">12.</a> The spherical form of the
+soul maintains its figure when it is neither extended towards any
+object, nor contracted inwards, nor dispersed, nor sinks down, but
+is illuminated by light, by which it sees the truth,&mdash;the
+truth of all things and the truth that is in itself (<a href=
+"#viii._41">viii. 41</a>, <a href="#viii._45">45</a>; <a href=
+"#vii._3">xii. 3</a>).</p>
+
+<p><a name="xi._13" id="xi._13">13.</a> Suppose any man shall
+despise me. Let him look to that himself. But I will look to this,
+that I be not discovered doing or saying anything deserving of
+contempt. Shall any man hate me? Let him look to it. But I will be
+mild and benevolent towards every man, and ready to show even him
+his mistake, not reproachfully, nor yet as making a display of my
+endurance, but nobly and honestly, like the great Phocion, unless
+indeed he only assumed it. For the interior [parts] ought to be
+such, and a man ought to be seen by the gods neither dissatisfied
+with anything nor complaining. For what evil is it to thee, if thou
+art now doing what is agreeable to thy own nature, and art
+satisfied with that which at this moment is suitable to the nature
+of the universe, since thou art a human being placed at thy post in
+order that what is for the common advantage may be done in some
+way?</p>
+
+<p>14. Men despise one another and flatter one another; and men
+wish to raise themselves above one another, and crouch before one
+another.</p>
+
+<p><a name="xi._15" id="xi._15">15.</a> How unsound and insincere
+is he who says, I have determined to deal with thee in a fair
+way!&mdash;What are thou doing, man? There is no occasion to give
+this notice. It will soon show itself by acts. The voice ought to
+be plainly written on the forehead. Such as a man's character is,+
+he immediately shows it in his eyes, just as he who is beloved
+forthwith reads everything in the eyes of lovers. The man who is
+honest and good ought to be exactly like a man who smells strong,
+so that the bystander as soon as he comes near him must smell
+whether he choose or not. But the affectation of simplicity is like
+a crooked stick.<a name="FNanchor_A_148" id="FNanchor_A_148" /><a
+href="#Footnote_A_148" class="fnanchor">[A]</a> Nothing is more
+disgraceful than a wolfish friendship [false friendship]. Avoid
+this most of all. The good and simple and benevolent show all these
+things in the eyes, and there is no mistaking.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_148" id="Footnote_A_148" /><a href=
+"#FNanchor_A_148">[A]</a> Instead of
+<ins class="greek"
+ title="Greek: skalmê">&sigma;&kappa;&#x3ac;&lambda;&mu;&eta;</ins> Saumaise reads
+<ins class="greek"
+ title="Greek: skambê">&sigma;&kappa;&alpha;&mu;&beta;&#x3ae;</ins>. There is a Greek proverb,
+<ins class="greek"
+ title="Greek: skambon xylon oudepot orthon">&sigma;&kappa;&alpha;&mu;&beta;&#x1f78;&nu;
+&xi;&#x3cd;&lambda;&omicron;&nu;
+&omicron;&#x1f50;&delta;&#x3ad;&pi;&omicron;&tau;&#x1fbd;
+&#x1f40;&rho;&theta;&#x3cc;&nu;</ins>: "You cannot make a crooked stick
+straight."</p>
+
+<p>The wolfish friendship is an allusion to the fable of the sheep
+and the wolves.</p>
+</div>
+
+<p><a name="xi._16" id="xi._16">16.</a> As to living in the best
+way, this power is in the soul, if it be indifferent to things
+which are indifferent. And it will be indifferent, if it looks on
+each of these things separately and all together, and if it
+remembers that not one of them produces in us an opinion about
+itself, nor comes to us; but these things remain immovable, and it
+is we ourselves who produce the judgments about them, and, as we
+may say, write them in ourselves, it being in our power not to
+write them, and it being in our power, if perchance these judgments
+have imperceptibly got admission to our minds, to wipe them out;
+and if we remember also that such attention will only be for a
+short time, and then life will be at an end. Besides, what trouble
+is there at all in doing this? For if these things are according to
+nature, rejoice in them and they will be easy to thee: but if
+contrary to nature, seek what is conformable to thy own nature, and
+strive towards this, even if it bring no reputation; for every man
+is allowed to seek his own good.</p>
+
+<p>17. Consider whence each thing is come, and of what it consists,
++ and into what it changes, and what kind of a thing it will be
+when it has changed, and that it will sustain no harm.</p>
+
+<p><a name="xi._18" id="xi._18">18.</a> [If any have offended
+against thee, consider first]: What is my relation to men, and that
+we are made for one another; and in another respect I was made to
+be set over them, as a ram over the flock or a bull over the herd.
+But examine the matter from first principles, from this. If all
+things are not mere atoms, it is nature which orders all things: if
+this is so, the inferior things exist for the sake of the superior,
+and these for the sake of one another (<a href="#ii._1">ii. 1</a>;
+<a href="#ix._39">ix. 39</a>; <a href="#v._16">v. 16</a>; <a
+href="#iii._4">iii. 4</a>).</p>
+
+<p>Second, consider what kind of men they are at table, in bed, and
+so forth; and particularly, under what compulsions in respect of
+opinions they are; and as to their acts, consider with what pride
+they do what they do (<a href="#viii._14">viii. 14</a>; <a href=
+"#ix._34">ix. 34</a>).</p>
+
+<p>Third, that if men do rightly what they do, we ought not to be
+displeased: but if they do not right, it is plain that they do so
+involuntarily and in ignorance. For as every soul is unwillingly
+deprived of the truth, so also is it unwillingly deprived of the
+power of behaving to each man according to his deserts. Accordingly
+men are pained when they are called unjust, ungrateful, and greedy,
+and in a word wrong-doers to their neighbors (<a href=
+"#vii._62">vii. 62</a>, <a href="#vii._63">63</a>; <a href=
+"#ii._1">ii. 1</a>; <a href="#vii._26">vii. 26</a>; <a href=
+"#viii._29">viii. 29</a>).</p>
+
+<p>Fourth, consider that thou also doest many things wrong, and
+that thou art a man like others; and even if thou dost abstain from
+certain faults, still thou hast the disposition to commit them,
+though either through cowardice, or concern about reputation, or
+some such mean motive, thou dost abstain from such faults (<a href=
+"#i._17">i. 17</a>).</p>
+
+<p>Fifth, consider that thou dost not even understand whether men
+are doing wrong or not, for many things are done with a certain
+reference to circumstances. And in short, a man must learn a great
+deal to enable him to pass a correct judgment on another man's acts
+(<a href="#ix._38">ix. 38</a>; <a href="#iv._51">iv. 51</a>).</p>
+
+<p>Sixth, consider when thou art much vexed or grieved, that man's
+life is only a moment, and after a short time we are all laid out
+dead (<a href="#vii._58">vii. 58</a>; <a href="#iv._48">iv.
+48</a>).</p>
+
+<p>Seventh, that it is not men's acts which disturb us, for those
+acts have their foundation in men's ruling principles, but it is
+our own opinions which disturb us. Take away these opinions then,
+and resolve to dismiss thy judgment about an act as if it were
+something grievous, and thy anger is gone. How then shall I take
+away these opinions? By reflecting that no wrongful act of another
+brings shame on thee: for unless that which is shameful is alone
+bad, thou also must of necessity do many things wrong, and become a
+robber and everything else (<a href="#v._25">v. 25</a>; <a href=
+"#vi._16">vii. 16</a>).</p>
+
+<p>Eighth, consider how much more pain is brought on us by the
+anger and vexation caused by such acts than by the acts themselves,
+at which we are angry and vexed (<a href="#iv._39">iv. 39</a>, <a
+href="#iv._49">49</a>; <a href="#vii._24">vii. 24</a>).</p>
+
+<p>Ninth, consider that a good disposition is invincible if it be
+genuine, and not an affected smile and acting a part. For what will
+the most violent man do to thee, if thou continuest to be of a kind
+disposition towards him, and if, as opportunity offers, thou gently
+admonishest him and calmly correctest his errors at the very time
+when he is trying to do thee harm, saying, Not so, my child: we are
+constituted by nature for something else: I shall certainly not be
+injured, but thou art injuring thyself, my child.&mdash;And show
+him with gentle tact and by general principles that this is so, and
+that even bees do not do as he does, nor any animals which are
+formed by nature to be gregarious. And thou must do this neither
+with any double meaning nor in the way of reproach, but
+affectionately and without any rancor in thy soul; and not as if
+thou wert lecturing him, nor yet that any bystander may admire, but
+either when he is alone, and if others are present ... <a name=
+"FNanchor_A_149" id="FNanchor_A_149" /><a href="#Footnote_A_149"
+class="fnanchor">[A]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_149" id="Footnote_A_149" /><a href=
+"#FNanchor_A_149">[A]</a> It appears
+that there is a defect in the text here.</p>
+</div>
+
+<p>Remember these nine rules, as if thou hadst received them as a
+gift from the Muses, and begin at last to be a man while thou
+livest. But thou must equally avoid nattering men and being vexed
+at them, for both are unsocial and lead to harm. And let this truth
+be present to thee in the excitement of anger, that to be moved by
+passion is not manly, but that mildness and gentleness, as they are
+more agreeable to human nature, so also are they more manly; and he
+who possesses these qualities possesses strength, nerves, and
+courage, and not the man who is subject to fits of passion and
+discontent. For in the same degree in which a man's mind is nearer
+to freedom from all passion, in the same degree also is it nearer
+to strength: and as the sense of pain is a characteristic of
+weakness, so also is anger. For he who yields to pain and he who
+yields to anger, both are wounded and both submit.</p>
+
+<p>But if thou wilt, receive also a tenth present from the leader
+of the Muses [Apollo], and it is this,&mdash;that to expect bad men
+not to do wrong is madness, for he who expects this desires an
+impossibility. But to allow men to behave so to others, and to
+expect them not to do thee any wrong, is irrational and
+tyrannical.</p>
+
+<p><a name="xi._19" id="xi._19">19.</a> There are four principal
+aberrations of the superior faculty against which thou shouldst be
+constantly on thy guard, and when thou hast detected them, thou
+shouldst wipe them out and say on each occasion thus: This thought
+is not necessary: this tends to destroy social union: this which
+thou art going to say comes not from the real thoughts; for thou
+shouldst consider it among the most absurd of things for a man not
+to speak from his real thoughts. But the fourth is when thou shalt
+reproach thyself for anything, for this is an evidence of the
+diviner part within thee being overpowered and yielding to the less
+honorable and to the perishable part, the body, and to its gross
+pleasures (<a href="#iv._24">iv. 24</a>; <a href="#ii._16">ii.
+16</a>).</p>
+
+<p><a name="xi._20" id="xi._20">20.</a> Thy aerial part and all
+the fiery parts which are mingled in thee, though by nature they
+have an upward tendency, still in obedience to the disposition of
+the universe they are overpowered here in the compound mass [the
+body]. And also the whole of the earthy part in thee and the
+watery, though their tendency is downward, still are raised up and
+occupy a position which is not their natural one. In this manner
+then the elemental parts obey the universal; for when they have
+been fixed in any place, perforce they remain there until again the
+universal shall sound the signal for dissolution. Is it not then
+strange that thy intelligent part only should be disobedient and
+discontented with its own place? And yet no force is imposed on it,
+but only those things which are conformable to its nature: still it
+does not submit, but is carried in the opposite direction. For the
+movement towards injustice and intemperance and to anger and grief
+and fear is nothing else than the act of one who deviates from
+nature. And also when the ruling faculty is discontented with
+anything that happens, then too it deserts its post: for it is
+constituted for piety and reverence towards the gods no less than
+for justice. For these qualities also are comprehended under the
+generic term of contentment with the constitution of things, and
+indeed they are prior<a name="FNanchor_A_150" id=
+"FNanchor_A_150" /><a href="#Footnote_A_150" class=
+"fnanchor">[A]</a> to acts of justice.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_150" id="Footnote_A_150" /><a href=
+"#FNanchor_A_150">[A]</a> The word
+<ins class="greek"
+ title="Greek: presbytera">&pi;&rho;&epsilon;&sigma;&beta;&#x3cd;&tau;&epsilon;&rho;&alpha;</ins>,
+which is here translated "prior," may also mean "superior;" but
+Antoninus seems to say that piety and reverence of the gods precede
+all virtues, and that other virtues are derived from them, even
+justice, which in another passage (<a href="#xi._10">xi. 10</a>)
+he makes the foundation of all virtues. The ancient notion of
+justice is that of giving to every one his due. It is not a legal
+definition, as some have supposed, but a moral rule which law
+cannot in all cases enforce. Besides, law has its own rules, which
+are sometimes moral and sometimes immoral; but it enforces them all
+simply because they are general rules, and if it did not or could
+not enforce them, so far Law would not be Law. Justice, or the
+doing what is just, implies a universal rule and obedience to it;
+and as we all live under universal Law, which commands both our
+body and our intelligence, and is the law of our nature, that is,
+the law of the whole constitution of a man, we must endeavor to
+discover what this supreme Law is. It is the will of the power that
+rules all. By acting in obedience to this will, we do justice, and
+by consequence everything else that we ought to do.</p>
+</div>
+
+<p><a name="xi._21" id="xi._21">21.</a> He who has not one and
+always the same object in life, cannot be one and the same all
+through his life. But what I have said is not enough, unless this
+also is added, what this object ought to be. For as there is not
+the same opinion about all the things which in some way or other
+are considered by the majority to be good, but only about some
+certain things, that is, things which concern the common interest,
+so also ought we to propose to ourselves an object which shall be
+of a common kind [social] and political. For he who directs all his
+own efforts to this object, will make all his acts alike, and thus
+will always be the same.</p>
+
+<p>22. Think of the country mouse and of the town mouse, and of the
+alarm and trepidation of the town mouse.<a name="FNanchor_A_151"
+id="FNanchor_A_151" /><a href="#Footnote_A_151" class=
+"fnanchor">[A]</a></p>
+
+<p>23. Socrates used to call the opinions of the many by the name
+of Lamiae,&mdash;bugbears to frighten children.</p>
+
+<p>24. The Lacedaemonians at their public spectacles used to set
+seats in the shade for strangers, but themselves sat down
+anywhere.</p>
+
+<p>25. Socrates excused himself to Perdiccas<a name=
+"FNanchor_B_152" id="FNanchor_B_152" /><a href="#Footnote_B_152"
+class="fnanchor">[B]</a> for not going to him, saying, It is
+because I would not perish by the worst of all ends; that is, I
+would not receive a favor and then be unable to return it.</p>
+
+<p>26. In the writings of the [Ephesians]<a name="FNanchor_C_153"
+id="FNanchor_C_153" /><a href="#Footnote_C_153" class=
+"fnanchor">[C]</a> there was this precept, constantly to think of
+some one of the men of former times who practiced virtue.</p>
+
+<p>27. The Pythagoreans bid us in the morning look to the heavens
+that we may be reminded of those bodies which continually do the
+same things and in the same manner perform their work, and also be
+reminded of their purity and nudity. For there is no veil over a
+star.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_151" id="Footnote_A_151" /><a href=
+"#FNanchor_A_151">[A]</a> The story is
+told by Horace in his Satires (ii. 6), and by others since but not
+better.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_152" id="Footnote_B_152" /><a href=
+"#FNanchor_B_152">[B]</a> Perhaps the
+emperor made a mistake here, for other writers say that it was
+Archelaus, the son of Perdiccas, who invited Socrates to
+Macedonia.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_C_153" id="Footnote_C_153" /><a href=
+"#FNanchor_C_153">[C]</a> Gataker
+suggested
+<ins class="greek"
+ title="Greek: Epekoureiôn">&#x1f18;&pi;&iota;&kappa;&omicron;&upsilon;&rho;&epsilon;&#x3af;&omega;&nu;</ins>
+for <ins class="greek"
+ title="Greek: Ephesiôn">&#x1f18;&phi;&epsilon;&sigma;&#x3af;&omega;&nu;</ins>.</p>
+</div>
+
+<p>28. Consider what a man Socrates was when he dressed himself in
+a skin, after Xanthippe had taken his cloak and gone out, and what
+Socrates said to his friends who were ashamed of him and drew back
+from him when they saw him dressed thus.</p>
+
+<p><a name="xi._29" id="xi._29">29.</a> Neither in writing nor in
+reading wilt thou be able to lay down rules for others before thou
+shalt have first learned to obey rules thyself. Much more is this
+so in life.</p>
+
+<p>30. A slave thou art: free speech is not for thee.<br />
+<br />
+31. And my heart laughed within.<br />
+<span style="margin-left: 10em;"><i>Odyssey</i>, ix. 413.</span>
+</p>
+
+<p>32. And virtue they will curse, speaking harsh words.<br />
+<span style="margin-left: 10em;">HESIOD, <i>Works and Days</i>, 184.</span>
+</p>
+
+<p>33. To look for the fig in winter is a mad-man's act: such is he
+who looks for his child when it is no longer allowed (Epictetus,
+iii. 24, 87).</p>
+
+<p><a name="xi._34" id="xi._34">34.</a> When a man kisses his
+child, said Epictetus, he should whisper to himself, "To-morrow
+perchance thou wilt die."&mdash;But those are words of bad
+omen.&mdash;"No word is a word of bad omen," said Epictetus, "which
+expresses any work of nature; or if it is so, it is also a word of
+bad omen to speak of the ears of corn being reaped" (Epictetus, iii.
+24, 88).</p>
+
+<p>35. The unripe grape, the ripe bunch, the dried grape, are all
+changes, not into nothing, but into something which exists not yet
+(Epictetus, iii. 24).</p>
+
+<p><a name="xi._36" id="xi._36">36.</a> No man can rob us of our
+free will (Epictetus, iii. 22, 105).</p>
+
+<p>37. Epictetus also said, a man must discover an art [or rules]
+with respect to giving his assent; and in respect to his movements
+he must be careful that they be made with regard to circumstances,
+that they be consistent with social interests, that they have
+regard to the value of the object; and as to sensual desire, he
+should altogether keep away from it; and as to avoidance
+[aversion], he should not show it with respect to any of the things
+which are not in our power.</p>
+
+<p>38. The dispute then, he said, is not about any common matter,
+but about being mad or not.</p>
+
+<p>39. Socrates used to say, What do you want, souls of rational
+men or irrational?&mdash;Souls of rational men.&mdash;Of what
+rational men, sound or unsound?&mdash;Sound.&mdash;Why then do you
+not seek for them?&mdash;Because we have them.&mdash;Why then do
+you fight and quarrel?</p>
+
+<hr style="width: 65%;" />
+<h2>XII.</h2>
+
+<p><a name="xii._1" id="xii._1"></a>All those things at which
+thou wishest to arrive by a circuitous road thou canst have now, if
+thou dost not refuse them to thyself. And this means, if thou wilt
+take no notice of all the past, and trust the future to providence,
+and direct the present only conformably to piety and justice.
+Conformably to piety that thou mayest be content with the lot which
+is assigned to thee, for nature designed it for thee and thee for
+it. Conformably to justice, that thou mayst always speak the truth
+freely and without disguise, and do the things which are agreeable
+to law and according to the worth of each. And let neither another
+man's wickedness hinder thee, nor opinion nor voice, nor yet the
+sensations of the poor flesh which has grown about thee; for the
+passive part will look to this. If, then, whatever the time may be
+when thou shalt be near to thy departure, neglecting everything
+else thou shalt respect only thy ruling faculty and the divinity
+within thee, and if thou shalt be afraid not because thou must some
+time cease to live, but if thou shalt fear never to have begun to
+live according to nature&mdash;then thou wilt be a man worthy of
+the universe which has produced thee, and thou wilt cease to be a
+stranger in thy native land, and to wonder at things which happen
+daily as if they were something unexpected, and to be dependent on
+this or that.</p>
+
+<p><a name="xii._2" id="xii._2">2.</a> God sees the minds [ruling
+principles] of all men bared of the material vesture and rind and
+impurities. For with his intellectual part alone he touches the
+intelligence only which has flowed and been derived from himself
+into these bodies. And if thou also usest thyself to do this, thou
+wilt rid thyself of thy much trouble. For he who regards not the
+poor flesh which envelops him, surely will not trouble himself by
+looking after raiment and dwelling and fame and such like externals
+and show.</p>
+
+<p><a name="xii._3" id="xii._3">3.</a> The things are three of
+which thou art composed: a little body, a little breath [life],
+intelligence. Of these the first two are thine, so far as it is thy
+duty to take care of them; but the third alone is properly thine.
+Therefore if thou shalt separate from thyself, that is, from thy
+understanding, whatever others do or say, and whatever thou hast
+done or said thyself, and whatever future things trouble thee
+because they may happen, and whatever in the body which envelops
+thee or in the breath [life], which is by nature associated with
+the body, is attached to thee independent of thy will, and whatever
+the external circumfluent vortex whirls round, so that the
+intellectual power exempt from the things of fate can live pure and
+free by itself, doing what is just and accepting what happens and
+saying the truth: if thou wilt separate, I say, from this ruling
+faculty the things which are attached to it by the impressions of
+sense, and the things of time to come and of time that is past, and
+wilt make thyself like Empedocles' sphere,</p>
+
+<div class="blockquot">
+<p>"All round and in its joyous rest reposing;"<a name=
+"FNanchor_A_154" id="FNanchor_A_154" /><a href="#Footnote_A_154"
+class="fnanchor">[A]</a></p>
+</div>
+
+<p>and if thou shalt strive to live only what is really thy life,
+that is, the present,&mdash;then thou wilt be able to pass that
+portion of life which remains for thee up to the time of thy death
+free from perturbations, nobly, and obedient to thy own daemon [to
+the god that is within thee] (<a href="#ii._13">ii. 13</a>, <a
+href="#ii._17">17</a>; <a href="#iii._5">iii. 5</a>, <a href=
+"#iii._6">6</a>; <a href="#xi._12">xi. 12</a>).</p>
+
+<p><a name="xii._4" id="xii._4">4.</a> I have often wondered how
+it is that every man loves himself more than all the rest of men,
+but yet sets less value on his own opinion of himself than on the
+opinion of others. If then a god or a wise teacher should present
+himself to a man and bid him to think of nothing and to design
+nothing which he would not express as soon as he conceived it, he
+could not endure it even for a single day.<a name="FNanchor_B_155"
+id="FNanchor_B_155" /><a href="#Footnote_B_155" class=
+"fnanchor">[B]</a> So much more respect have we to what our
+neighbors shall think of us than to what we shall think of
+ourselves.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_154" id="Footnote_A_154" /><a href=
+"#FNanchor_A_154">[A]</a> The verse of
+Empedocles is corrupt in Antoninus. It has been restored by Peyron
+from a Turin manuscript, thus:&mdash;</p>
+
+<p><span style=
+"margin-left: 2.5em;"><ins class="greek"
+ title="Greek: Sphairos kykloterês moniê perigêthei gaiôn.">&Sigma;&phi;&alpha;&#x1fd6;&rho;&omicron;&sigmaf;
+&kappa;&upsilon;&kappa;&omicron;&tau;&epsilon;&rho;&#x1f74;&sigmaf;
+&mu;&omicron;&nu;&#x3af;&#x1fc3;
+&pi;&epsilon;&rho;&iota;&gamma;&eta;&theta;&#x3ad;&#x3ca;
+&gamma;&alpha;&#x3af;&omega;&nu;</ins>.</span></p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_155" id="Footnote_B_155" /><a href=
+"#FNanchor_B_155">[B]</a> iii. 4.</p>
+</div>
+
+<p><a name="xii._5" id="xii._5">5.</a> How can it be that the
+gods, after having arranged all things well and benevolently for
+mankind, have overlooked this alone, that some men, and very good
+men, and men who, as we may say, have had most communion with the
+divinity, and through pious acts and religious observances have
+been most intimate with the divinity, when they have once died
+should never exist again, but should be completely
+extinguished?</p>
+
+<p>But if this is so, be assured that if it ought to have been
+otherwise, the gods would have done it. For if it were just, it
+would also be possible; and if it were according to nature, nature
+would have had it so. But because it is not so, if in fact it is
+not so, be thou convinced that it ought not to have been so: for
+thou seest even of thyself that in this inquiry thou art disputing
+with the Deity; and we should not thus dispute with the gods,
+unless they were most excellent and most just; but if this is so,
+they would not have allowed anything in the ordering of the
+universe to be neglected unjustly and irrationally.</p>
+
+<p><a name="xii._6" id="xii._6">6.</a> Practise thyself even in
+the things which thou despairest of accomplishing. For even the
+left hand, which is ineffectual for all other things for want of
+practice, holds the bridle more vigorously than the right hand; for
+it has been practised in this.</p>
+
+<p>7. Consider in what condition both in body and soul a man should
+be when he is overtaken by death; and consider the shortness of
+life, the boundless abyss of time past and future, the feebleness
+of all matter.</p>
+
+<p><a name="xii._8" id="xii._8">8.</a> Contemplate the formative
+principles [forms] of things bare of their coverings; the purposes
+of actions; consider what pain is, what pleasure is, and death, and
+fame; who is to himself the cause of his uneasiness; how no man is
+hindered by another; that everything is opinion.</p>
+
+<p><a name="xii._9" id="xii._9">9.</a> In the application of thy
+principles thou must be like the pancratiast, not like the
+gladiator; for the gladiator lets fall the sword which he uses and
+is killed; but the other always has his hand, and needs to do
+nothing else than use it.</p>
+
+<p><a name="xii._10" id="xii._10">10.</a> See what things are in
+themselves, dividing them into matter, form, and purpose.</p>
+
+<p>11. What a power man has to do nothing except what God will
+approve, and to accept all that God may give him.</p>
+
+<p>12. With respect to that which happens conformably to nature, we
+ought to blame neither gods, for they do nothing wrong either
+voluntarily or involuntarily, nor men, for they do nothing wrong
+except involuntarily. Consequently we should blame nobody (<a href=
+"#ii._11">ii. 11</a>, <a href="#ii._12">12</a>, <a href=
+"#ii._13">13</a>; <a href="#vii._62">vii. 62</a>; 18 <a href=
+"#viii._17">viii. 17</a>).</p>
+
+<p><a name="xii._13" id="xii._13">13.</a> How ridiculous and what
+a stranger he is who is surprised at anything which happens in
+life.</p>
+
+<p><a name="xii._14" id="xii._14">14.</a> Either there is a fatal
+necessity and invincible order, or a kind providence, or a
+confusion without a purpose and without a director (<a href=
+"#iv._27">iv. 27</a>). If then there is an invincible necessity,
+why dost thou resist? But if there is a providence which allows
+itself to be propitiated, make thyself worthy of the help of the
+divinity. But if there is a confusion without a governor, be
+content that in such a tempest thou hast in thyself a certain
+ruling intelligence. And even if the tempest carry thee away, let
+it carry away the poor flesh, the poor breath, everything else; for
+the intelligence at least it will not carry away.</p>
+
+<p>15. Does the light of the lamp shine without losing its splendor
+until it is extinguished? and shall the truth which is in thee and
+justice and temperance be extinguished [before thy death]?</p>
+
+<p><a name="xii._16" id="xii._16">16.</a> When a man has
+presented the appearance of having done wrong [say], How then do I
+know if this is a wrongful act? And even if he has done wrong, how
+do I know that he has not condemned himself? And so this is like
+tearing his own face. Consider that he who would not have the bad
+man do wrong, is like the man who would not have the fig-tree to
+bear juice in the figs, and infants to cry, and the horse to neigh,
+and whatever else must of necessity be. For what must a man do who
+has such a character? If then thou art irritable, + cure this man's
+disposition.<a name="FNanchor_A_156" id="FNanchor_A_156" /><a href=
+"#Footnote_A_156" class="fnanchor">[A]</a></p>
+
+<p>17. If it is not right, do not do it: if it is not true, do not
+say it. [For let thy efforts be&mdash;]<a name="FNanchor_A_157" id=
+"FNanchor_A_157" /><a href="#Footnote_A_157" class=
+"fnanchor">[B]</a></p>
+
+<div class="footnote">
+<p><a name="Footnote_A_156" id="Footnote_A_156" /><a href=
+"#FNanchor_A_156">[A]</a> The
+interpreters translate <ins class="greek"
+ title="Greek: gorgos">&gamma;&omicron;&rho;&gamma;&#x3cc;&sigmaf;</ins>
+by the words "acer, validusque," and "skilful." But in Epictetus
+(ii. 16, 20; iii. 12, 10) <ins class="greek"
+ title="Greek: gorgos">&gamma;&omicron;&rho;&gamma;&#x3cc;&sigmaf;</ins>
+means "vehement," "prone to anger," "irritable."</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_A_157" id="Footnote_A_157" /><a href=
+"#FNanchor_A_157">[B]</a> There is
+something wrong here, or incomplete.</p>
+</div>
+
+<p><a name="xii._18" id="xii._18">18.</a> In everything always
+observe what the thing is which produces for thee an appearance,
+and resolve it by dividing it into the formal, the material, the
+purpose, and the time within which it must end.</p>
+
+<p><a name="xii._19" id="xii._19">19.</a> Perceive at last that
+thou hast in thee something better and more divine than the things
+which cause the various affects, and as it were pull thee by the
+strings. What is there now in my mind,&mdash;is it fear, or
+suspicion, or desire, or anything of the kind (<a href="#v._11">v.
+11</a>)?</p>
+
+<p><a name="xii._20" id="xii._20">20.</a> First, do nothing
+inconsiderately, nor without a purpose. Second, make thy acts refer
+to nothing else than to a social end.</p>
+
+<p><a name="xii._21" id="xii._21">21.</a> Consider that before
+long thou wilt be nobody and nowhere, nor will any of the things
+exist which thou now seest, nor any of those who are now living.
+For all things are formed by nature to change and be turned and to
+perish, in order that other things in continuous succession may
+exist (<a href="#ix._28">ix. 28</a>).</p>
+
+<p><a name="xii._22" id="xii._22">22.</a> Consider that
+everything is opinion, and opinion is in thy power. Take away then,
+when thou choosest, thy opinion, and like a mariner who has doubled
+the promontory, thou wilt find calm, everything stable, and a
+waveless bay.</p>
+
+<p><a name="xii._23" id="xii._23">23.</a> Any one activity,
+whatever it may be, when it has ceased at its proper time, suffers
+no evil because it has ceased; nor he who has done this act, does
+he suffer any evil for this reason, that the act has ceased. In
+like manner then the whole, which consists of all the acts, which
+is our life, if it cease at its proper time, suffers no evil for
+this reason, that it has ceased; nor he who has terminated this
+series at the proper time, has he been ill dealt with. But the
+proper time and the limit nature fixes, sometimes as in old age the
+peculiar nature of man, but always the universal nature, by the
+change of whose parts the whole universe continues ever young and
+perfect.<a name="FNanchor_A_158" id="FNanchor_A_158" /><a href=
+"#Footnote_A_158" class="fnanchor">[A]</a> And everything which is
+useful to the universal is always good and in season. Therefore the
+termination of life for every man is no evil, because neither is it
+shameful, since it is both independent of the will and not opposed
+to the general interest, but it is good, since it is seasonable,
+and profitable to and congruent with the universal. For thus too he
+is moved by the Deity who is moved in the same manner with the
+Deity, and moved towards the same thing in his mind.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_158" id="Footnote_A_158" /><a href=
+"#FNanchor_A_158">[A]</a> vii. 25.</p>
+</div>
+
+<p>24. These three principles thou must have in readiness: In the
+things which thou doest, do nothing either inconsiderately or
+otherwise than as justice herself would act; but with respect to
+what may happen to thee from without, consider that it happens
+either by chance or according to providence, and thou must neither
+blame chance nor accuse providence. Second, consider what every
+being is from the seed to the time of its receiving a soul, and
+from the reception of a soul to the giving back of the same, and of
+what things every being is compounded, and into what things it is
+resolved. Third, if thou shouldst suddenly be raised up above the
+earth, and shouldst look down on human things, and observe the
+variety of them how great it is, and at the same time also shouldst
+see at a glance how great is the number of beings who dwell all
+around in the air and the ether, consider that as often as thou
+shouldst be raised up, thou wouldst see the same things, sameness
+of form and shortness of duration. Are these things to be proud
+of?</p>
+
+<p><a name="xii._25" id="xii._25">25.</a> Cast away opinion: thou
+art saved. Who then hinders thee from casting it away?</p>
+
+<p><a name="xii._26" id="xii._26">26.</a> When thou art troubled
+about anything, thou hast forgotten this, that all things happen
+according to the universal nature; and forgotten this, that a man's
+wrongful act is nothing to thee; and further thou hast forgotten
+this, that everything which happens, always happened so and will
+happen so, and now happens so everywhere; forgotten this too, how
+close is the kinship between a man and the whole human race, for it
+is a community, not of a little blood or seed, but of intelligence.
+And thou hast forgotten this too, that every man's intelligence is
+a god and is an efflux of the Deity;<a name="FNanchor_A_159" id=
+"FNanchor_A_159" /><a href="#Footnote_A_159" class=
+"fnanchor">[A]</a> and forgotten this, that nothing is a man's own,
+but that his child and his body and his very soul came from the
+Deity; forgotten this, that everything is opinion; and lastly thou
+hast forgotten that every man lives the present time only, and
+loses only this.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_159" id="Footnote_A_159" /><a href=
+"#FNanchor_A_159">[A]</a> See Epictetus,
+ii. 8, 9, etc.</p>
+</div>
+
+<p><a name="xii._27" id="xii._27">27.</a> Constantly bring to thy
+recollection those who have complained greatly about anything,
+those who have been most conspicuous by the greatest fame or
+misfortunes or enmities or fortunes of any kind: then think where
+are they all now? Smoke and ash and a tale, or not even a tale. And
+let there be present to thy mind also everything of this sort, how
+Fabius Catellinus lived in the country, and Lucius Lupus in his
+gardens, and Stertinius at Briae, and Tiberius at Capreae, and
+Velius Rufus [or Rufus at Velia]; and in fine think of the eager
+pursuit of anything conjoined with pride;<a name="FNanchor_A_160"
+id="FNanchor_A_160" /><a href="#Footnote_A_160" class=
+"fnanchor">[A]</a> and how worthless everything is after which men
+violently strain; and how much more philosophical it is for a man
+in the opportunities presented to him to show himself just,
+temperate, obedient to the gods, and to do this with all
+simplicity: for the pride which is proud of its want of pride is
+the most intolerable of all.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_160" id="Footnote_A_160" /><a href=
+"#FNanchor_A_160">[A]</a>
+<ins class="greek"
+ title="Greek: met' oiêseôs. Oiêsis kai typhos">&mu;&epsilon;&tau;&#x1fbd;
+&omicron;&#x1f30;&#x3ae;&sigma;&epsilon;&omega;&sigmaf;.
+&Omicron;&#x1f34;&eta;&sigma;&iota;&sigmaf; &kappa;&alpha;&#x1f76;
+&tau;&#x1fe6;&phi;&omicron;&sigmaf;</ins>, Epict. i. 8, 6.</p>
+</div>
+
+<p><a name="xii._28" id="xii._28">28.</a> To those who ask, Where
+hast thou seen the gods, or how dost thou comprehend that they
+exist and so worshippest them, I answer, in the first place, they
+may be seen even with the eyes;<a name="FNanchor_A_161" id=
+"FNanchor_A_161" /><a href="#Footnote_A_161" class=
+"fnanchor">[A]</a> in the second place, neither have I seen even my
+own soul, and yet I honor it. Thus then with respect to the gods,
+from what I constantly experience of their power, from this I
+comprehend that they exist, and I venerate them.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_161" id="Footnote_A_161" /><a href=
+"#FNanchor_A_161">[A]</a> "Seen even
+with the eyes." It is supposed that this may be explained by the
+Stoic doctrine, that the universe is a god or living being (<a
+href="#iv._40">iv. 40</a>), and that the celestial bodies are gods
+(<a href="#viii._19">viii. 19</a>). But the emperor may mean that
+we know that the gods exist, as he afterwards states it, because we
+see what they do; as we know that man has intellectual powers,
+because we see what he does, and in no other way do we know it.
+This passage then will agree with the passage in the Epistle to the
+Romans (i. <i>v</i>. 20), and with the Epistle to the Colossians
+(i. <i>v</i>. 15), in which Jesus Christ is named "the image of the
+invisible god;" and with the passage in the Gospel of St. John
+(xiv. <i>v</i>. 9).</p>
+
+<p>Gataker, whose notes are a wonderful collection of learning, and
+all of it sound and good, quotes a passage of Calvin which is
+founded on St. Paul's language (Rom. i. <i>v</i>. 20): "God by
+creating the universe [or world, mundum], being himself invisible,
+has presented himself to our eyes conspicuously in a certain
+visible form." He also quotes Seneca (De Benef. iv. c. 8):
+"Quocunque te flexeris, ibi illum videbis occurrentem tibi: nihil
+ab illo vacat, opus suum ipse implet." Compare also Cicero, De
+Senectute (c. 22), Xenophon's Cyropaedia (viii. 7), and Mem. iv. 3;
+also Epictetus, i. 6, de Providentia. I think that my
+interpretation of Antoninus is right.</p>
+</div>
+
+<p>29. The safety of life is this, to examine everything all
+through, what it is itself, that is its material, what the formal
+part; with all thy soul to do justice and to say the truth. What
+remains, except to enjoy life by joining one good thing to another
+so as not to leave even the smallest intervals between?</p>
+
+<p><a name="xii._30" id="xii._30">30.</a> There is one light of
+the sun, though it is interrupted by walls, mountains, and other
+things infinite. There is one common substance,<a name=
+"FNanchor_A_162" id="FNanchor_A_162" /><a href="#Footnote_A_162"
+class="fnanchor">[A]</a> though it is distributed among countless
+bodies which have their several qualities. There is one soul,
+though it is distributed among infinite natures and individual
+circumscriptions [or individuals]. There is one intelligent soul,
+though it seems to be divided. Now in the things which have been
+mentioned, all the other parts, such as those which are air and
+matter, are without sensation and have no fellowship: and yet even
+these parts the intelligent principle holds together and the
+gravitation towards the same. But intellect in a peculiar manner
+tends to that which is of the same kin, and combines with it, and
+the feeling for communion is not interrupted.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_162" id="Footnote_A_162" /><a href=
+"#FNanchor_A_162">[A]</a> iv. 40.</p>
+</div>
+
+<p><a name="xii._31" id="xii._31">31.</a> What dost thou
+wish&mdash;to continue to exist? Well, dost thou wish to have
+sensation, movement, growth, and then again to cease to grow, to
+use thy speech, to think? What is there of all these things which
+seems to thee worth desiring? But if it is easy to set little value
+on all these things, turn to that which remains, which is to follow
+reason and God. But it is inconsistent with honoring reason and God
+to be troubled because by death a man will be deprived of the other
+things.</p>
+
+<p><a name="xii._32" id="xii._32">32.</a> How small a part of the
+boundless and unfathomable time is assigned to every man, for it is
+very soon swallowed up in the eternal! And how small a part of the
+whole substance; and how small a part of the universal soul; and on
+what a small clod of the whole earth thou creepest! Reflecting on
+all this, consider nothing to be great, except to act as thy nature
+leads thee, and to endure that which the common nature brings.</p>
+
+<p><a name="xii._33" id="xii._33">33.</a> How does the ruling
+faculty make use of itself? for all lies in this. But everything
+else, whether it is in the power of thy will or not, is only
+lifeless ashes and smoke.</p>
+
+<p>34. This reflection is most adapted to move us to contempt of
+death, that even those who think pleasure to be a good and pain an
+evil still have despised it.</p>
+
+<p><a name="xii._35" id="xii._35">35.</a> The man to whom that
+only is good which comes in due season, and to whom it is the same
+thing whether he has done more or fewer acts conformable to right
+reason, and to whom it makes no difference whether he contemplates
+the world for a longer or a shorter time&mdash;for this man neither
+is death a terrible thing (<a href="#iii._7">iii. 7</a>; <a href=
+"#vi._23">vi. 23</a>; <a href="#x._20">x. 20</a>; <a href=
+"#xii._23">xii. 23</a>).</p>
+
+<p><a name="xii._36" id="xii._36">36.</a> Man, thou hast been a
+citizen in this great state [the world];<a name="FNanchor_A_163"
+id="FNanchor_A_163" /><a href="#Footnote_A_163" class=
+"fnanchor">[A]</a> what difference does it make to thee whether for
+five years [or three]? for that which is conformable to the laws is
+just for all. Where is the hardship then, if no tyrant nor yet an
+unjust judge sends thee away from the state, but nature, who
+brought thee into it? the same as if a praetor who has employed an
+actor dismisses him from the stage.<a name="FNanchor_B_164" id=
+"FNanchor_B_164" /><a href="#Footnote_B_164" class=
+"fnanchor">[B]</a>&mdash;"But I have not finished the five acts,
+but only three of them."&mdash;Thou sayest well, but in life the
+three acts are the whole drama; for what shall be a complete drama
+is determined by him who was once the cause of its composition, and
+now of its dissolution: but thou art the cause of neither. Depart
+then satisfied, for he also who releases thee is satisfied.</p>
+
+<div class="footnote">
+<p><a name="Footnote_A_163" id="Footnote_A_163" /><a href=
+"#FNanchor_A_163">[A]</a> ii. 16; iii.
+11; iv. 29.</p>
+</div>
+
+<div class="footnote">
+<p><a name="Footnote_B_164" id="Footnote_B_164" /><a href=
+"#FNanchor_B_164">[B]</a> iii. 8; xi.
+1.</p>
+</div>
+
+<hr style="width: 65%;" />
+<h2>INDEXES.</h2>
+
+<h3><a name="INDEX_OF_TERMS" id="INDEX_OF_TERMS"></a>INDEX OF
+TERMS.</h3>
+
+
+<p class="one">
+<ins class="greek"
+ title="Greek: adiaphora">&#x1f00;&delta;&iota;&#x3ac;&phi;&omicron;&rho;&alpha;</ins>
+(indifferentia, Cicero, Seneca, Epp. 82); things indifferent,
+neither good nor bad; the same as
+<ins class="greek"
+ title="Greek: mesa">&mu;&#x3ad;&sigma;&alpha;</ins>.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: aischros">&alpha;&#x1f30;&sigma;&chi;&rho;&#x1f79;&sigmaf;</ins> (turpis, Cic.),
+ugly; morally ugly.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: aitia">&alpha;&#x1f30;&tau;&#x1f77;&alpha;</ins>, cause.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: aitiôdes, aition, to">&alpha;&#x1f30;&tau;&iota;&#x1ff6;&delta;&epsilon;&sigmaf;,
+&alpha;&#x1f34;&tau;&iota;&omicron;&nu;, &tau;&#x1f79;</ins>, the formal or
+formative principle, the cause.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: akoinônêtos">&#x1f00;&kappa;&omicron;&iota;&nu;&#x1f7d;&nu;&eta;&tau;&omicron;&sigmaf;</ins>,
+unsocial.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: anaphora">&#x1f00;&nu;&alpha;&phi;&omicron;&rho;&#x1f71;</ins>, reference, relation
+to a purpose.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: anypexairetôs">&#x1f00;&nu;&upsilon;&pi;&epsilon;&xi;&alpha;&iota;&rho;&#x1f73;&tau;&omega;&sigmaf;</ins>,
+unconditionally.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: aporroia">&#x1f00;&pi;&#x1f79;&#x1fe4;&#x1fe5;&omicron;&iota;&alpha;</ins> , efflux.</p>
+
+<p class="one">
+<ins class="greek"
+ title="Greek: aproaireta, ta">&#x1f00;&pi;&rho;&omicron;&alpha;&#x1f77;&rho;&epsilon;&tau;&alpha;,
+&tau;&#x1f71;</ins>, the things which are not in our will or power.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: archê">&#x1f00;&rho;&chi;&#x1f73;</ins>, a first principle.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: atomoi">&#x1f04;&tau;&omicron;&mu;&omicron;&iota;</ins> (corpora individua,
+Cic.), atoms.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: autarkeia">&alpha;&#x1f50;&tau;&#x1f71;&rho;&kappa;&epsilon;&iota;&alpha;</ins> est
+quae parvo contenta omne id respuit quod abundat (Cic.);
+contentment.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: autarkes">&alpha;&#x1f50;&tau;&#x1f71;&rho;&kappa;&eta;&sigmaf;</ins>, sufficient in
+itself; contented.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: aphormai">&#x1f00;&phi;&omicron;&rho;&mu;&alpha;&#x1f77;</ins>, means, principles.
+The word has also other significations in Epictetus. Index ed.
+Schweig.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: gignomena, ta">&gamma;&iota;&gamma;&nu;&#x1f79;&mu;&epsilon;&nu;&alpha;, &tau;&#x1f71;</ins>, things
+which are produced, come into existence.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: daimôn">&delta;&alpha;&#x1f77;&mu;&omega;&nu;</ins>, god, god in man, man's
+intelligent principle.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: diathesis">&delta;&iota;&#x3ac;&theta;&epsilon;&sigma;&iota;&sigmaf;</ins>,
+disposition, affection of the mind.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: diairesis">&delta;&iota;&alpha;&#x3af;&rho;&epsilon;&sigma;&iota;&sigmaf;</ins>,
+division of things into their parts, dissection, resolution,
+analysis.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: dialektikê">
+&delta;&iota;&alpha;&lambda;&epsilon;&kappa;&tau;&iota;&kappa;&#x3ae;</ins>,
+ars bene disserendi et vera ac falsa dijudicandi (Cic.).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: dialysis">&delta;&iota;&#x3ac;&lambda;&upsilon;&sigma;&iota;&sigmaf;</ins>,
+dissolution, the opposite of
+<ins class="greek"
+ title="Greek: sygkrisis">&sigma;&#x3cd;&gamma;&kappa;&rho;&iota;&sigma;&iota;&sigmaf;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: dianoia">&delta;&iota;&#x3ac;&nu;&omicron;&iota;&alpha;</ins>, understanding;
+sometimes, the mind generally, the whole intellectual power.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: dogmata">&delta;&#x3cc;&gamma;&mu;&alpha;&tau;&alpha;</ins> (decreta, Cic.),
+principles.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: dynamis noera">&delta;&#x3cd;&nu;&alpha;&mu;&iota;&sigmaf;
+&nu;&omicron;&epsilon;&rho;&#x3ac;</ins>, intellectual
+faculty.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: enkrateia">&#x1f10;&gamma;&kappa;&rho;&#x1f71;&tau;&epsilon;&iota;&alpha;</ins>,
+temperance, self-restraint.</p>
+
+<p class="one"><a name="eidos" id="eidos"></a><ins class="greek"
+ title="Greek: eidos">&epsilon;&#x1f36;&delta;&omicron;&sigmaf;</ins> in divisione formae
+sunt, quas Graeci <ins class="greek"
+ title="Greek: eidê">&epsilon;&#x1f36;&delta;&eta;</ins>
+ vocant; nostri, si
+qui haec forte tractant, species appellant (Cic.). But
+<ins class="greek"
+ title="Greek: eidos">&epsilon;&#x1f36;&delta;&omicron;&sigmaf;</ins>
+ is used by Epictetus and
+Antoninus less exactly and as a general term, like <i>genus</i>.
+Index Epict. ed. Schweig.&mdash;&#x1f69;&sigmaf; &delta;&#x1f73;
+&gamma;&epsilon; &alpha;&#x1f31; &pi;&rho;&#x1ff6;&tau;&alpha;&iota;
+&omicron;&#x1f50;&sigma;&#x03af;&alpha;&iota;
+&pi;&rho;&#x1f78;&sigmaf; &tau;&#x1f70;
+&#x1f04;&lambda;&lambda;&alpha;
+&#x1f14;&chi;&omicron;&upsilon;&sigma;&iota;&nu;,
+&omicron;&#x1f55;&tau;&omega; &kappa;&alpha;&#x1f76; &tau;&#x1f78;
+&epsilon;&#x1f36;&delta;&omicron;&sigmaf; &pi;&rho;&#x1f78;&sigmaf;
+&tau;&#x1f78; &gamma;&#x3ad;&nu;&omicron;&sigmaf;
+&#x1f14;&chi;&epsilon;&iota;
+&#x1f51;&pi;&omicron;&kappa;&epsilon;&#x1fd6;&tau;&alpha;&iota;
+&gamma;&#x1f70;&rho; &tau;&#x1f78;
+&epsilon;&#x1f36;&delta;&omicron;&sigmaf; &tau;&#x1ff7;
+&gamma;&#x3ad;&nu;&epsilon;&iota; <a href="#greek_1">[Transliteration text]</a> (Aristot. Cat. c. 5.)</p>
+<p class="one"><ins class="greek"
+ title="Greek: eimarmenê">&epsilon;&#x1f30;&mu;&alpha;&rho;&mu;&#x3ad;&nu;&eta;</ins> (fatalis
+necessitas, fatum, Cic.), destiny, necessity.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: ekkliseis">
+&#x1f10;&kappa;&kappa;&lambda;&#x3af;&sigma;&epsilon;&iota;&sigmaf;</ins>,
+aversions, avoidance, the turning away from things; the opposite of
+<ins class="greek"
+ title="Greek: orexeiz">&#x1f40;&rho;&#x3ad;&xi;&epsilon;&iota;&sigmaf;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: empsycha, ta">&#x1f14;&mu;&psi;&upsilon;&chi;&alpha;, &tau;&#x3ac;</ins>, things which
+have life.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: energeia">&#x1f10;&nu;&#x3ad;&rho;&gamma;&epsilon;&iota;&alpha;</ins>, action,
+activity.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: ennoia, ennoiai">&#x1f15;&nu;&nu;&omicron;&iota;&alpha;,
+&#x1f15;&nu;&nu;&omicron;&iota;&alpha;&iota;</ins>, notio, notiones (Cic.),
+or "notitiae rerum;" notions of things. (Notionem appello quam
+Graeci tum <ins class="greek"
+ title="Greek: ennoian">&#x3ad;&nu;&nu;&omicron;&iota;&alpha;&nu;</ins>, tum
+<ins class="greek"
+ title="Greek: prolêpsin">&pi;&rho;&#x3cc;&lambda;&eta;&psi;&iota;&nu;</ins>, Cic.).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: enôsis, hê">&#x1f15;&nu;&omega;&sigma;&iota;&sigmaf;, &#x1f21;</ins>, the unity.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: epistrophê">&#x1f10;&pi;&iota;&sigma;&tau;&rho;&omicron;&phi;&#x3ae;</ins>, attention
+to an object.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: euthymia">&epsilon;&#x1f50;&theta;&upsilon;&mu;&#x1f77;&alpha;</ins>, animi
+tranquillitas (Cic.).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: eumenes, to, eumeneia">&epsilon;&#x1f50;&mu;&epsilon;&nu;&#x3ad;&sigmaf;, &tau;&#x3cc;,
+&epsilon;&#x1f50;&mu;&epsilon;&nu;&epsilon;&#x1f77;&alpha;</ins>,
+benevolence; <ins class="greek"
+ title="Greek: eumenês">&epsilon;&#x1f50;&mu;&epsilon;&nu;&#x3ae;&sigmaf;</ins>
+sometimes means well-contented.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: eunoia">&epsilon;&#x1f54;&nu;&omicron;&iota;&alpha;</ins>, benevolence.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: exousia">&#x1f10;&xi;&omicron;&upsilon;&sigma;&#x1f77;&alpha;</ins>, power,
+faculty.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: epakolouthêsin, kata">&#x1f10;&pi;&alpha;&kappa;&omicron;&lambda;&omicron;&#x3cd;&theta;&eta;&sigma;&iota;&nu;,
+&kappa;&alpha;&tau;&#x1f70;</ins>, by way of sequence.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hêgemonikon, to">&#x1f21;&gamma;&epsilon;&mu;&omicron;&nu;&iota;&kappa;&#x3cc;&nu;,
+&tau;&#x3cc;</ins>, the ruling faculty or part; principatus (Cic.).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: theôrêmata">&theta;&epsilon;&omega;&rho;&#x3ae;&mu;&alpha;&tau;&alpha;</ins>,
+percepta (Cic.), things perceived, general principles.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: kathêkein, to">&kappa;&alpha;&theta;&#x3ae;&kappa;&epsilon;&iota;&nu;,
+&tau;&#x3cc;</ins>, duty, "officium."</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: kalos">&kappa;&alpha;&lambda;&#x3cc;&sigmaf;</ins>, beautiful.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: katalêpsis">&kappa;&alpha;&tau;&#x3ac;&lambda;&eta;&psi;&iota;&sigmaf;</ins>,
+comprehension; cognitio, perceptio, comprehensio (Cic.).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: kataskeuê">&kappa;&alpha;&tau;&alpha;&sigma;&kappa;&epsilon;&upsilon;&#x3ae;</ins>,
+constitution.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: katorthôseis, katorthômata">&kappa;&alpha;&tau;&omicron;&rho;&theta;&#x3ce;&sigma;&epsilon;&iota;&sigmaf;,
+&kappa;&alpha;&tau;&alpha;&rho;&theta;&#x3ce;&mu;&alpha;&tau;&alpha;</ins>
+recta, recte facta (Cic.); right acts, those acts to which we
+proceed by the right or straight road.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: kosmos">&kappa;&#x3cc;&sigma;&mu;&omicron;&sigmaf;</ins>, order, world,
+universe.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: kosmos, ho holos">&kappa;&#x3cc;&sigma;&mu;&omicron;&sigmaf;, &#x1f41;
+&#x1f43;&lambda;&omicron;&sigmaf;</ins>, the universe, that which is the
+One and the all (<a href="#vi._25">vi. 25</a>).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: krima">&kappa;&rho;&#x1f77;&mu;&alpha;</ins>, a judgment.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: kyrieuon, to endon">&kappa;&upsilon;&rho;&iota;&epsilon;&#x1fe6;&omicron;&nu;
+&tau;&#x1f78; &#x1f14;&nu;&delta;&omicron;&nu;</ins>, that which rules within
+(<a href="#iv._1">iv. 1</a>), the same as <ins class="greek"
+ title="Greek: to hêgemonikon">&tau;&#x1f78;
+&#x1f21;&gamma;&epsilon;&mu;&omicron;&nu;&iota;&kappa;&#x3cc;&nu;</ins>.
+Diogenes Laertius vii., Zeno.
+<ins class="greek"
+ title="Greek: hêgemonikon de einai to kyriôtaton tês psychês">&#x1f21;&gamma;&epsilon;&mu;&omicron;&nu;&iota;&kappa;&#x3cc;&nu;
+&delta;&epsilon; &epsilon;&#x1f14;&nu;&alpha;&iota; &tau;&omicron;
+&kappa;&upsilon;&rho;&iota;&#x1f7d;&tau;&alpha;&tau;&omicron;&nu;
+&tau;&#x1fc6;&sigmaf; &psi;&upsilon;&chi;&#x1fc6;&sigmaf;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: logika, ta">&lambda;&omicron;&gamma;&iota;&kappa;&#x3ac;, &tau;&#x3ac;</ins>, the
+things which have reason.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: logikos">&lambda;&omicron;&gamma;&iota;&kappa;&#x3cc;&sigmaf;</ins>,
+rational.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: logos">&lambda;&#x3cc;&gamma;&omicron;&sigmaf;</ins>, reason.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: logos spermatikos">&lambda;&#x3cc;&gamma;&omicron;&sigmaf;
+&sigma;&pi;&epsilon;&rho;&mu;&alpha;&tau;&iota;&kappa;&#x3cc;&sigmaf;</ins>,
+seminal principle.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: mesa, ta">&mu;&#x3ad;&sigma;&alpha;, &tau;&#x3ac;</ins>, things indifferent,
+viewed with respect to virtue.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: noeros">&nu;&omicron;&epsilon;&rho;&#x3cc;&sigmaf;</ins>, intellectual.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: nomos">&nu;&#x3cc;&mu;&omicron;&sigmaf;</ins>, law.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: nous">&nu;&omicron;&#x1fe6;&sigmaf;</ins>, intelligence, understanding.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: oiêsis">&omicron;&#x1f34;&eta;&sigma;&iota;&sigmaf;</ins>, arrogance,
+pride. It sometimes means in Antoninus the same as
+<ins class="greek"
+ title="Greek: typhos">&tau;&#x1fe6;&phi;&omicron;&sigmaf;</ins> but it also means "opinion."</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: oikonomia">&omicron;&#x1f30;&kappa;&omicron;&nu;&omicron;&mu;&#x3af;&alpha;</ins>
+(dispositio, ordo, Cic.) has sometimes the peculiar sense of
+artifice, or doing something with an apparent purpose different
+from the real purpose.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: holon, to">&#x1f45;&lambda;&omicron;&nu;, &tau;&#x3cc;</ins>, the universe, the
+whole: <ins class="greek"
+ title="Greek: hê tôn olôn physis">&#x1f21; &tau;&#x1ff6;&nu; &#x1f44;&lambda;&omega;&nu;
+&phi;&#x3cd;&sigma;&iota;&sigmaf;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: onta, ta">&#x1f44;&nu;&tau;&alpha;, &tau;&#x3ac;</ins>, things which exist;
+existence, being.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: orexis">&#x1f44;&rho;&epsilon;&xi;&iota;&sigmaf;</ins>, desire of a thing, which
+is opposed to
+<ins class="greek"
+ title="Greek: ekklisis">&#x1f14;&kappa;&kappa;&lambda;&iota;&sigma;&iota;&sigmaf;</ins>,
+aversion.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hormê">&#x1f41;&rho;&mu;&#x3ae;</ins>, movement towards an object, appetite;
+appetitio, naturalis appetitus, appetitus animi (Cic.).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: ousia">&omicron;&#x1f50;&sigma;&#x3af;&alpha;</ins>, substance (<a href=
+"#vi._49">vi. 49</a>). Modern writers sometimes incorrectly
+translate it "essentia." It is often used by Epictetus in the same
+sense as <ins class="greek"
+ title="Greek: hylê">&#x1f55;&lambda;&eta;</ins>. Aristotle (Cat. c. 5) defines
+<ins class="greek"
+ title="Greek: ousia">&omicron;&#x1f50;&sigma;&#x3af;&alpha;</ins>, and it is properly translated
+"substantia" (ed. Jul. Pacius). Porphyrius (Isag. c. 2): <ins class="greek"
+ title="Greek: hê ousia anôtatô ousa tô mêden pro autês genos hên to genikôtaton">&#x1f21; &omicron;&#x1f50;&sigma;&#x3af;&alpha;
+&#x1f00;&nu;&omega;&tau;&#x3ac;&tau;&omega;
+&omicron;&#x1f50;&sigma;&alpha; &tau;&#x1ff7;
+&mu;&eta;&delta;&#x1f72;&nu; &pi;&rho;&#x1f78;
+&alpha;&#x1f50;&tau;&#x1fc6;&sigmaf; &gamma;&#x3ad;&nu;&omicron;&sigmaf;
+&#x1f20;&nu; &tau;&#x1f78;
+&gamma;&epsilon;&nu;&iota;&kappa;&#x3ce;&tau;&alpha;&tau;&omicron;&nu;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: parakolouthêtikê dynamis, hê">&pi;&alpha;&rho;&alpha;&kappa;&omicron;&lambda;&omicron;&upsilon;&theta;&eta;&tau;&iota;&kappa;&#x1f74;
+&delta;&#x3cd;&nu;&alpha;&mu;&iota;&sigmaf;, &#x1f21;</ins>, the power which
+enables us to observe and understand.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: peisis">&pi;&epsilon;&#x1fd1;&sigma;&iota;&sigmaf;</ins>, passivity, opposed to
+<ins class="greek"
+ title="Greek: energeia">&#x1f10;&nu;&#x3ad;&rho;&gamma;&epsilon;&iota;&alpha;</ins>: also,
+affect.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: peristaseis">&pi;&epsilon;&rho;&iota;&sigma;&tau;&#x3ac;&sigma;&epsilon;&iota;&sigmaf;</ins>,
+circumstances, the things which surround us; troubles,
+difficulties.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: peprômenê, hê">&pi;&epsilon;&pi;&rho;&omega;&mu;&#x3ad;&nu;&eta;, &#x1f21;</ins>,
+destiny.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: proairesis">&pi;&rho;&omicron;&alpha;&#x3af;&rho;&epsilon;&sigma;&iota;&sigmaf;</ins>,
+purpose, free will (Aristot. Rhet. i. 13).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: proaireta, ta">&pi;&rho;&omicron;&alpha;&#x3af;&rho;&epsilon;&tau;&#x3ac;,
+&tau;&#x3ac;</ins>, things which are within our will or power.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: proairetikon, to">&pi;&rho;&omicron;&alpha;&iota;&rho;&epsilon;&tau;&iota;&kappa;&#x3cc;&nu;,
+&tau;&#x3cc;</ins>, free will.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: prothesis">&pi;&rho;&#x3cc;&theta;&epsilon;&sigma;&iota;&sigmaf;</ins>, a purpose,
+proposition.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: pronoia">&pi;&rho;&#x3cc;&nu;&omicron;&iota;&alpha;</ins> (providentia, Cic.),
+providence.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: skopos">&sigma;&kappa;&omicron;&pi;&#x3cc;&sigmaf;</ins>, object, purpose.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: stoicheion">&sigma;&tau;&omicron;&iota;&chi;&epsilon;&#x1fd6;&omicron;&nu;</ins>,
+element.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: synkatathesis">&sigma;&upsilon;&gamma;&kappa;&alpha;&tau;&#x3ac;&theta;&epsilon;&sigma;&iota;&sigmaf;</ins>
+(assensio, approbatio, Cic.), assent;
+<ins class="greek"
+ title="Greek: synkatatheseis">&sigma;&upsilon;&gamma;&kappa;&alpha;&tau;&alpha;&theta;&#x3ad;&sigma;&epsilon;&iota;&sigmaf;</ins>
+(probationes, Gellius, xix. 1).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: synkrimata">&sigma;&upsilon;&gamma;&kappa;&rho;&#x3af;&mu;&alpha;&tau;&alpha;</ins>,
+things compounded (<a href="#ii._3">ii. 3</a>).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: synkrisis">&sigma;&#x3cd;&gamma;&kappa;&rho;&iota;&sigma;&iota;&sigmaf;</ins>, the
+act of combining elements out of which a body is produced,
+combination.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: synthesis">&sigma;&#x3cd;&nu;&theta;&epsilon;&sigma;&iota;&sigmaf;</ins>,
+ordering, arrangement (compositio).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: systêma">&sigma;&#x3cd;&sigma;&tau;&eta;&mu;&alpha;</ins>, system, a thing
+compounded of parts which have a certain relation to one
+another.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hylê">&#x1f55;&lambda;&eta;</ins>, matter, material.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hylikon, to">&#x1f51;&lambda;&iota;&kappa;&#x3cc;&nu;, &tau;&#x3cc;</ins>, the material
+principle.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hypexairesis">&#x1f51;&pi;&epsilon;&xi;&alpha;&#x3af;&rho;&epsilon;&sigma;&iota;&sigmaf;</ins>,
+exception, reservation; <ins class="greek"
+ title="Greek: meth' hypexaireseôs">&mu;&epsilon;&theta;&#x1fbd;
+&#x1f51;&pi;&epsilon;&xi;&alpha;&iota;&rho;&#x3ad;&sigma;&epsilon;&omega;&sigmaf;</ins>,
+conditionally.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hypothesis">&#x1f51;&pi;&#x3cc;&theta;&epsilon;&sigma;&iota;&sigmaf;</ins>, material
+to work on; thing to employ the reason on; proposition, thing
+assumed as matter for argument and to lead to conclusions.
+(Quaestionum duo sunt genera; alterum infinitum, definitum alterum.
+Definitum est, quod
+<ins class="greek"
+ title="Greek: hypothesin">&#x1f51;&pi;&#x3cc;&theta;&epsilon;&sigma;&iota;&nu;</ins> Graeci, nos
+<i>causam</i>: infinitum, quod <ins class="greek"
+ title="Greek: thesin">&theta;&#x3ad;&sigma;&iota;&nu;</ins> illi
+appellant, nos <i>propositum</i> possumus nominare. Cic. See
+Aristot. Anal. Post. i. c. 2).</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hypokeimena, ta">&#x1f51;&pi;&omicron;&kappa;&epsilon;&#x3af;&mu;&epsilon;&nu;&alpha;,
+&tau;&#x3ac;</ins>, things present or existing, vi. 4; or things which are
+a basis or foundation.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hypolêpsis">&#x1f51;&pi;&#x3cc;&lambda;&eta;&psi;&iota;&sigmaf;</ins>, opinion.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hypostasis">&#x1f51;&pi;&#x3cc;&sigma;&tau;&alpha;&sigma;&iota;&sigmaf;</ins>, basis,
+substance, being, foundation (x. 5). Epictetus has <ins class="greek"
+ title="Greek: to hypostatikon kai ousiôdes">&tau;&#x1f78;
+&#x1f51;&pi;&omicron;&sigma;&tau;&alpha;&tau;&iota;&kappa;&#x1f78;&nu;
+&kappa;&alpha;&#x1f76;
+&omicron;&#x1f50;&sigma;&iota;&#x1ff6;&delta;&epsilon;&sigmaf;</ins>. (Justinus
+ad Diogn. c. 2.)</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: hyphistasthai">&#x1f51;&phi;&#x3af;&sigma;&tau;&alpha;&sigma;&theta;&alpha;&iota;</ins>,
+to subsist, to be.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: phantasiai">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x3af;&alpha;&iota;</ins>(visus,
+Cic.); appearances, thoughts, impressions (visa animi, Gellius,
+xix. 1): <ins class="greek"
+ title="Greek: phantasia esti typôsis en psychê">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x3af;&alpha;
+&#x1f10;&sigma;&tau;&#x1f76;
+&tau;&#x3cd;&pi;&omega;&sigma;&iota;&sigmaf; &#x1f10;&nu;
+&psi;&upsilon;&chi;&#x1fc4;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: phantasma">&phi;&#x3ac;&nu;&tau;&alpha;&sigma;&mu;&alpha;</ins>, seems to be used
+by Antoninus in the same sense as
+<ins class="greek"
+ title="Greek: phantasia">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x3af;&alpha;</ins>. Epictetus uses
+only <ins class="greek"
+ title="Greek: phantasia">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x3af;&alpha;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: phantaston">&phi;&alpha;&nu;&tau;&alpha;&sigma;&tau;&#x3cc;&nu;</ins>, that which
+produces a <ins class="greek"
+ title="Greek: phantasia: phantaston to tepsiêkos tên phantasian aisthêton">&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x3af;&alpha;:
+&phi;&alpha;&nu;&tau;&alpha;&sigma;&tau;&#x1f78;&nu;
+&tau;&#x1f78; &tau;&epsilon;&pi;&sigma;&iota;&eta;&kappa;&#x1f78;&sigmaf;
+&tau;&#x1f74;&nu;
+&phi;&alpha;&nu;&tau;&alpha;&sigma;&#x3af;&alpha;&nu;
+&alpha;&#x3af;&sigma;&theta;&eta;&tau;&#x3cc;&nu;</ins>.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: physis">&phi;&#x3cd;&sigma;&iota;&sigmaf;</ins>, nature.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: physis hê tôn olôn">&phi;&#x3cd;&sigma;&iota;&sigmaf; &#x1f21; &tau;&#x1ff6;&nu;
+&#x1f44;&lambda;&omega;&nu;</ins>, the nature of the universe.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: psychê">&psi;&upsilon;&chi;&#x3ae;</ins>, soul, life, living principle.</p>
+
+<p class="one"><ins class="greek"
+ title="Greek: psychê logikê, noera">&psi;&upsilon;&chi;&#x1f74;
+&lambda;&omicron;&gamma;&iota;&kappa;&#x3ae;,
+&nu;&omicron;&epsilon;&rho;&#x3ac;</ins>, a rational soul, an intelligent
+soul</p>
+
+<hr />
+<div class="footnote">
+<p><a name="greek_1" id="greek_1"></a>[<a href="#eidos">Greek transliteration from eidos</a>: Hôs de ge ahi prôtai ousiai pros ta alla echousin, outô kai to eidos pros to genos echei hypokeitai gar to eidos tô genei]</p>
+</div>
+
+<hr style="width: 65%;" />
+<h3><a name="GENERAL_INDEX" id="GENERAL_INDEX" />GENERAL
+INDEX.</h3>
+
+<p>*** The paragraphs (par.) and lines (l.) are those of the
+sections.</p>
+
+<p class="one">Active, man is by nature, <a href="#ix._16">ix. 16.</a></p>
+
+<p class="one">Advice from the good to be taken, <a href="#vii._21">vii.
+21</a>; <a href="#viii._16">viii. 16.</a></p>
+
+<p class="one">Affectation,<a href="#vii._60">vii. 60</a>; <a href=
+"#viii._30">viii. 30</a>; <a href="#xi._18">xi. 18</a> (par. 9),
+<a href="#xi._19">19</a>.</p>
+
+<p class="one">Anger discouraged, <a href="#vi._26">vi. 26</a>, <a href=
+"#vi._27">27</a>; <a href="#xi._18">xi. 18</a>.</p>
+
+<p class="one">Anger, offenses of, <a href="#ii._10">ii. 10.</a></p>
+
+<p class="one">Anger, uselessness of, <a href="#v._28">v. 28</a>; <a href=
+"#viii._4">viii. 4</a></p>
+
+<p class="one">Appearances not to be regarded, <a href="#v._36">v. 36</a>; <a
+href="#vi._3">vi. 3</a>, <a href="#vi._13">13</a>.</p>
+
+<p class="one">Astonishment should not be felt at any thing that happens, <a
+href="#viii._15">viii. 15</a>; <a href="#xii._1">xii. 1</a> (sub
+fine), <a href="#xii._13">13</a>.</p>
+
+<p class="one">Attainment, what is within every one's, <a href="#vii._67">vii.
+67</a>; <a href="#viii._8">viii. 8.</a></p>
+
+<p class="one">Attention to what is said or done, <a href="#vi._53">vi.
+53</a>; <a href="#vii._4">vii. 4</a>, <a href="#vii._30">30</a>;
+<a href="#viii._22">viii. 22.</a></p>
+
+<p><br />
+</p>
+
+<p class="one">Bad, the, <a href="#ii._1">ii. 1.</a></p>
+
+<p class="one">Beautiful, the, <a href="#ii._1">ii. 1.</a></p>
+
+<p><br />
+</p>
+
+<p class="one">Casual. <i>See</i> Formal.</p>
+
+<p class="one">Change keeps the world ever new, <a href="#vii._25">vii.
+25</a>; <a href="#viii._50">viii. 50</a> (l. 13); <a href=
+"#xii._23">xii. 23</a> (l. 10)</p>
+
+<p class="one">Change, law of, <a href="#iv._3">iv. 3</a> (sub f.), <a href=
+"#iv._36">36</a>, <a href="#v._13">v. 13</a>, <a href=
+"#v._23">23</a>; <a href="#vi._4">vi. 4</a>, <a href=
+"#vi._15">15</a>, <a href="#vi._36">36</a>; <a href=
+"#vii._18">vii. 18</a>; <a href="#viii._6">viii. 6</a>; <a href=
+"#ix._19">ix. 19</a>, <a href="#ix._28">28</a> (par. 2), <a href=
+"#ix._35">35</a>; <a href="#x._7">x. 7</a>, <a href=
+"#x._18">18</a>; <a href="#xii._21">xii. 21.</a></p>
+
+<p class="one">Change, no evil in, <a href="#iv._42">iv. 42.</a></p>
+
+<p class="one">Christians, the <a href="#xi._3">xi. 3.</a></p>
+
+<p class="one">Circle, things come round in a, <a href="#ii._14">ii.
+14.</a></p>
+
+<p class="one">Comedy, new, <a href="#xi._6">xi. 6.</a></p>
+
+<p class="one">Comedy, Old, <a href="#xi._6">xi. 6.</a></p>
+
+<p class="one">Complaining, uselessness of, <a href="#viii._17">viii. 17</a>,
+<a href="#viii._50">50.</a></p>
+
+<p class="one">Connection. <i>See</i> Universe.</p>
+
+<p class="one">Conquerers are robbers, <a href="#x._10">x. 10.</a></p>
+
+<p class="one">Contentment. <i>See</i> Resignation.</p>
+
+<p class="one">Co-operation. <i>See</i> Mankind and Universe.</p>
+
+<p><br />
+</p>
+
+<p class="one">Daemon, the, <a href="#ii._13">ii. 13</a>, <a href=
+"#ii._17">17</a>; <a href="#iii._6">iii. 6</a> (l. 8), <a href=
+"#iii._7">7</a>, <a href="#iii._16">16</a> (l. 18); <a href=
+"#v._10">v. 10</a> (sub f.) <a href="#v._27">27</a>; <a href=
+"#xii._3">xii. 3</a> (sub. f.).</p>
+
+<p class="one">Death, <a href="#ii._11">ii. 11</a>, <a href="#ii._12">12</a>,
+<a href="#ii._17">17</a>; <a href="#iii._3">iii. 3</a>, <a href=
+"#iii._7">7</a>; <a href="#iv._5">iv. 5</a>; <a href="#v._33">v.
+33</a>; <a href="#vi._2">vi. 2</a>, <a href="#vi._24">24</a>, <a
+href="#vi._28">28</a>; <a href="#vii._32">vii. 32</a>; <a href=
+"#viii._20">viii. 20</a>, <a href="#viii._58">58</a>; <a href=
+"#ix._3">ix. 3</a>, <a href="#ix._21">21</a>; <a href=
+"#x._36">x. 36</a>; <a href="#xii._23">xii. 23</a>, <a href=
+"#xii._23">23</a>, <a href="#xii._35">35.</a></p>
+
+<p class="one">Death inevitable, <a href="#iii._3">iii. 3</a>; <a href=
+"#iv._3">iv. 3</a> (l. 22), <a href="#iv._6">6</a>, <a href=
+"#iv._32">32</a>, <a href="#iv._48">48</a>, <a href=
+"#iv._50">50</a>; <a href="#v._33">v. 33</a>; <a href=
+"#vi._47">vi. 47</a>; <a href="#viii._25">viii. 25</a>, <a href=
+"#viii._31">31.</a></p>
+
+<p class="one">Desire, offenses of, <a href="#ii._10">ii. 10.</a></p>
+
+<p class="one">Destiny, <a href="#iii._11">iii. 11</a> (l. 19); <a href=
+"#iv._26">iv. 26</a>; <a href="#v._8">v. 8</a> (l. 13, etc.), <a
+href="#v._24">24</a>; <a href="#vii._57">vii. 57</a>; <a href=
+"#x._5">x. 5.</a></p>
+
+<p class="one">Discontent. <i>See</i> Resignation.</p>
+
+<p class="one">Doubts discussed, <a href="#vi._10">vi. 10</a>; <a href=
+"#vii._75">vii. 75</a>; <a href="#ix._28">ix. 28</a>, <a href=
+"#ix._39">39</a>; <a href="#xii._5">xii. 5</a>, <a href=
+"#xii._14">14</a>,</p>
+
+<p class="one">Duty, all-importance of, <a href="#vi._2">vi. 2</a>, <a href=
+"#vi._22">22</a>; <a href="#x._22">x. 22.</a></p>
+
+<p><br />
+</p>
+
+<p class="one">Earth, insignificance of the, <a href="#iii._10">iii. 10</a>;
+<a href="#iv._3">iv. 3</a> (par. 1, sub f.); <a href="#vi._2">vi.
+2</a>; <a href="#viii._21">viii. 21</a>; <a href="#xii._32">xii.
+32.</a></p>
+
+<p class="one">Earthly things, transitory nature of, <a href="#ii._12">ii.
+12</a>, <a href="#ii._17">17</a>; <a href="#iv._32">iv. 32</a>,
+<a href="#iv._33">33</a>, <a href="#iv._35">35</a>, <a href=
+"#iv._48">48</a>; <a href="#v._23">v. 23</a>; <a href=
+"#vi._15">vi. 15</a>, <a href="#vi._36">36</a>; <a href=
+"#vii._21">vii. 21</a>, <a href="#vii._34">34</a>; <a href=
+"#viii._21">viii. 21</a>, <a href="#viii._25">25</a>; <a href=
+"#x._18">x. 18</a>, <a href="#x._31">31</a>; <a href=
+"#xii._27">xii. 27</a>.</p>
+
+<p class="one">Earthly things, worthlessness of, <a href="#ii._12">ii. 12</a>;
+<a href="#v._10">v. 10</a>, <a href="#v._33">33</a>; <a href=
+"#vi._15">vi. 15</a>; <a href="#vii._3">vii. 3</a>; <a href=
+"#ix._24">ix. 24</a>, <a href="#ix._36">36</a>; <a href=
+"#xi._2">xi. 2</a>; <a href="#xii._27">xii. 27</a>.</p>
+
+<p class="one">Equanimity, <a href="#x._8">x. 8</a>.</p>
+
+<p class="one">Example, we should not follow bad, <a href="#vi._6">vi. 6</a>;
+<a href="#vii._65">vii. 65</a>.</p>
+
+<p class="one">Existence, meanness of, <a href="#viii._24">viii. 24</a>.</p>
+
+<p class="one">Existence, the object of, <a href="#v._1">v. 1</a>; <a href=
+"#viii._19">viii. 19</a>.</p>
+
+<p class="one">External things cannot really harm a man, or affect the soul, <a
+href="#ii._11">ii. 11</a> (l. 22); <a href="#iv._3">iv. 3</a>
+(par. 2, sub f.); <a href="#iv._8">8</a>, <a href=
+"#iv._39">39</a>, <a href="#iv._49">49</a> (par. 2); <a href=
+"#v._35">v. 35</a>; <a href="#vii._64">vii. 64</a>; <a href=
+"#viii._1">viii. 1</a> (sub f.); <a href="#viii._32">32</a>, <a
+href="#viii._51">51</a> (par. 2); <a href="#ix._31">ix. 31</a>;
+<a href="#x._33">x. 33</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Failure, <a href="#x._12">x. 12</a>.</p>
+
+<p class="one">Fame, worthlessness of, <a href="#iii._10">iii. 10</a>; <a
+href="#iv._3">iv. 3</a> (l. 45), <a href="#iv._19">19</a>, <a
+href="#iv._33">33</a> (l. 10); <a href="#v._33">v. 33</a>; <a
+href="#vi._16">vi. 16</a>, <a href="#vi._18">18</a>; <a href=
+"#vii._34">vii. 34</a>; <a href="#viii._1">viii. 1</a>, <a href=
+"#viii._44">44</a>; <a href="#ix._30">ix. 30</a>.</p>
+
+<p class="one">Fear, what we ought to, <a href="#xii._1">xii. 1</a> (l.
+18).</p>
+
+<p class="one">Fellowship. <i>See</i> Mankind.</p>
+
+<p class="one">Few things necessary for a virtuous and happy life, <a href=
+"#ii._5">ii. 5</a>; <a href="#iii._10">iii. 10</a>; <a href=
+"#vii._1">vii. 67</a>; <a href="#x._8">x. 8</a> (l. 22).</p>
+
+<p class="one">Flattery, <a href="#xi._18">xi. 18</a> (par. 10).</p>
+
+<p class="one">Formal, the, and the material, <a href="#iv._21">iv. 21</a>
+(par. 2); <a href="#v._13">v. 13</a>; <a href="#vii._10">vii.
+10</a>, <a href="#vii._29">29</a>; <a href="#viii._11">viii.
+11</a>; <a href="#ix._25">ix. 25</a>; <a href="#xii._8">xii.
+8</a>, <a href="#xii._10">10</a>, <a href="#xii._18">18</a>.</p>
+
+<p class="one">Future, we should not be anxious about the, <a href=
+"#vii._8">vii. 8</a>; <a href="#viii._11">viii. 11</a>; <a href=
+"#ix._25">ix. 25</a>; <a href="#xii._1">xii. 1.</a></p>
+
+<p><br />
+</p>
+
+<p class="one">Gods, perfect justice of the, <a href="#xii._5">xii. 5</a>
+(par. 2).</p>
+
+<p class="one">Gods, the, <a href="#vi._44">vi. 44</a>; <a href=
+"#xii._28">xii. 28</a>.</p>
+
+<p class="one">Gods, the, cannot be evil, <a href="#ii._11">ii. 11</a>; <a
+href="#vi._44">vi. 44</a>.</p>
+
+<p class="one">Good, the, <a href="#ii._1">ii. 1</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Habit of thought, <a href="#v._16">v. 16</a>.</p>
+
+<p class="one">Happiness, what is true, <a href="#v._9">v. 9</a> (sub f.), <a
+href="#v._34">34</a>; <a href="#viii._1">viii. 1</a>; <a href=
+"#x._33">x. 33.</a></p>
+
+<p class="one">Help to be accepted from others, <a href="#xii._9">xii.
+7</a>.</p>
+
+<p class="one">Heroism, true, <a href="#xi._18">xi. 18</a> (par. 10).</p>
+
+<p><br />
+</p>
+
+<p class="one">Ignorance. <i>See</i> Wrong-doing.</p>
+
+<p class="one">Independence. <i>See</i> Self-reliance.</p>
+
+<p class="one">Indifferent things, <a href="#ii._11">ii. 11</a> (sub f.); <a
+href="#ix._39">ix. 39</a>; <a href="#vi._32">vi 32</a>; <a href=
+"#ix._1">ix, 1</a>; (l. 30).</p>
+
+<p class="one">Individual, the. <i>See</i> Interests.</p>
+
+<p class="one">Infinity. <i>See</i> Time.</p>
+
+<p class="one">Ingratitude. <i>See</i> Mankind.</p>
+
+<p class="one">Injustice, <a href="#ix._1">ix. 1</a>.</p>
+
+<p class="one">Intelligent soul, rational beings participate in the same, <a
+href="#iv._40">iv. 40</a>; <a href="#ix._8">ix. 8</a>, <a href=
+"#ix._9">9</a>; <a href="#x._1">x. 1</a> (l. 15); <a href=
+"#xii._26">xii. 26</a>, <a href="#xii._30">30</a>.</p>
+
+<p class="one">Interests of the whole and the individual identical, <a href=
+"#iv._23">iv. 23</a>; <a href="#v._8">v. 8</a> (l. 34); <a href=
+"#vi._45">vi. 45</a>, <a href="#vi._54">54</a>; <a href=
+"#x._6">x. 6</a>, <a href="#x._20">20</a>, <a href=
+"#x._33">33</a> (sub f.); <a href="#xii._23">xii. 23</a> (l.
+12).</p>
+
+<p><br />
+</p>
+
+<p class="one">Justice, <a href="#v._34">v. 34</a>; <a href="#x._11">x.
+11</a>; <a href="#xi._10">xi. 10.</a></p>
+
+<p class="one">Justice and reason identical, <a href="#xi._1">xi. 1</a> (sub
+f.).</p>
+
+<p class="one">Justice prevails everywhere, <a href="#iv._10">iv. 10</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Leisure, we ought to have some, <a href="#viii._51">viii.
+51</a>.</p>
+
+<p class="one">Life, a good, everywhere possible, <a href="#v._16">v.
+16</a>.</p>
+
+<p class="one">Life can only be lived once, <a href="#ii._14">ii. 14</a>; <a
+href="#x._31">x. 31</a> (l. 11).</p>
+
+<p class="one">Life, shortness of, <a href="#ii._4">ii. 4</a>, <a href=
+"#ii._17">17</a>; <a href="#iii._10">iii. 10</a>, <a href=
+"#iii._14">14</a>; <a href="#iv._17">iv. 17</a>, <a href=
+"#iv._48">48</a> (sub f.). <a href="#iv._50">50</a>; <a href=
+"#vi._15">vi. 15</a>, <a href="#vi._36">36</a>, <a href=
+"#vi._56">56</a>; <a href="#x._31">x. 31</a>, <a href=
+"#x._34">34</a>.</p>
+
+<p class="one">Life to be made a proper use of, without delay, <a href=
+"#ii._4">ii. 4</a>; <a href="#iii._1">iii. 1</a>, <a href=
+"#iii._14">14</a>; <a href="#iv._17">iv. 17</a>, <a href=
+"#iv._37">37</a>; <a href="#vii._56">vii. 56</a>; <a href=
+"#viii._22">viii. 22</a>; <a href="#x._31">x. 31</a> (l. 14); <a
+href="#xii._1">xii. 1</a> (l. 18).</p>
+
+<p class="one">Life, whether long or short, matters not, <a href="#vi._49">vi.
+49</a>; <a href="#ix._33">ix. 33</a>; <a href="#xii._36">xii.
+36</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Magnanimity, <a href="#x._8">x. 8</a>.</p>
+
+<p class="one">Mankind, co-operation and fellowship of, one with another; <a
+href="#ii._1">ii. 1</a> (l. 11), <a href="#ii._16">16</a>; <a
+href="#iii._4">iii. 4</a> (sub f.); <a href="#iii._11">11</a>
+(sub f.); <a href="#iv._4">iv. 4</a>, <a href="#iv._33">33</a>
+(sub f.); <a href="#v._16">v. 16</a> (l. 11), <a href=
+"#v._20">20</a>; <a href="#vi._7">vi. 7</a>, <a href=
+"#vi._14">14</a> (sub f.), <a href="#vi._23">23</a>, <a href=
+"#vi._39">39</a>; <a href="#vii._5">vii. 5</a>, <a href=
+"#vii._13">13</a>, <a href="#vii._22">22</a>, <a href=
+"#vii._55">55</a>; <a href="#viii._12">viii. 12</a>, <a href=
+"#viii._26">26</a>, <a href="#viii._34">34</a>, <a href=
+"#viii._43">43</a>, <a href="#viii._59">59</a>; <a href=
+"#ix._1">ix. 1</a>, <a href="#ix._9">9</a> (sub f.), <a href=
+"#ix._23">23</a>, <a href="#ix._31">31</a>, <a href=
+"#ix._42">42</a> (sub. f.); <a href="#x._36">x. 36</a>, (l. 16);
+<a href="#xi._8">xi. 8</a>, <a href="#xi._21">21</a>; <a href=
+"#xii._20">xii. 20</a>.</p>
+
+<p class="one">Mankind, folly and baseness of, <a href="#v._10">v. 10</a> (l.
+9); <a href="#ix._2">ix. 2</a>, <a href="#ix._3">3</a> (l. 13),
+<a href="#ix._29">29</a>; <a href="#x._15">x. 15</a>, <a href=
+"#x._19">19</a>.</p>
+
+<p class="one">Mankind, ingratitude of, <a href="#x._36">x. 36</a>.</p>
+
+<p class="one">Material, the. <i>See</i> Formal.</p>
+
+<p><br />
+</p>
+
+<p class="one">Nature, after products of, <a href="#iii._2">iii. 2</a>; <a
+href="#vi._36">vi. 36</a>.</p>
+
+<p class="one">Nature, bounds fixed by, <a href="#v._1">v. 1</a>.</p>
+
+<p class="one">Nature, man formed by, to bear all that happens to him, <a href=
+"#v._18">v. 18</a>; <a href="#viii._46">viii. 46</a>.</p>
+
+<p class="one">Nature, nothing evil, which is according to, <a href=
+"#ii._17">ii. 17</a> (sub f.); <a href="#vi._33">vi. 33</a>.</p>
+
+<p class="one">Nature of the universe. <i>See</i> Universe, nothing that
+happens is contrary to the nature of the.</p>
+
+<p class="one">Nature, perfect beauty of, <a href="#iii._2">iii. 2</a>; <a
+href="#vi._36">vi. 36</a>.</p>
+
+<p class="one">Nature, we should live according to, <a href="#iv._48">iv.
+48</a> (sub. f.), <a href="#iv._51">51</a>; <a href="#v._3">v.
+3</a>. <a href="#v._25">25</a>; <a href="#vi._16">vi. 16</a> (l.
+12); <a href="#vii._15">vii. 15</a>, <a href="#vii._55">55</a>;
+<a href="#viii._1">viii. 1</a>, <a href="#viii._54">54</a>; <a
+href="#x._33">x. 33</a>.</p>
+
+<p class="one">New, nothing, under the sun, <a href="#ii._14">ii. 14</a> (l.
+11); <a href="#iv._44">iv. 44</a>; <a href="#vi._37">vi. 37</a>,
+<a href="#vi._46">46</a>; <a href="#vii._1">vii. 1</a>, <a href=
+"#vii._49">49</a>; <a href="#viii._6">viii. 6</a>; <a href=
+"#ix._14">ix. 14</a>; <a href="#x._27">x. 27</a>; <a href=
+"#xi._1">xi. 1.</a></p>
+
+<p><br />
+</p>
+
+<p class="one">Object, we should always act with a view to some, <a href=
+"#ii._7">ii. 7</a>, <a href="#ii._16">16</a> (l. 12); <a href=
+"#iii._4">iii. 4</a>; <a href="#iv._2">iv. 2</a>; <a href=
+"#viii._17">viii. 17</a>; <a href="#x._37">x. 37</a>; <a href=
+"#xi._21">xi. 21</a>; <a href="#xii._20">xii. 20</a>.</p>
+
+<p class="one">Obsolete, all things become, <a href="#iv._33">iv. 33</a>.</p>
+
+<p class="one">Omissions, sins of, <a href="#ix._5">ix. 5</a>.</p>
+
+<p class="one">Opinion, <a href="#iv._3">iv. 3</a> (par. 2) (sub f.), <a href=
+"#iv._7">7</a>, <a href="#iv._12">12</a>, <a href=
+"#iv._39">39</a>; <a href="#vi._52">vi. 52</a>, <a href=
+"#vi._57">57</a>; <a href="#vii._2">vii. 2</a>, <a href=
+"#vii._14">14</a>, <a href="#vii._16">16</a>, <a href=
+"#vii._26">26</a>, <a href="#vii._68">68</a>; <a href=
+"#viii._14">viii. 14</a>, <a href="#viii._29">29</a>, <a href=
+"#viii._40">40</a>, <a href="#viii._47">47</a>, <a href=
+"#viii._49">49</a>; <a href="#ix._13">ix. 13</a>, <a href=
+"#ix._29">29</a> (l. 12), <a href="#ix._32">32</a>, <a href=
+"#ix._42">42</a> (l. 21); <a href="#x._3">x. 3</a>; <a href=
+"#xi._16">xi. 16</a>, <a href="#xi._18">18</a>; <a href=
+"#xii._22">xii. 22</a>, <a href="#xii._25">25</a>.</p>
+
+<p class="one">Others' conduct not to be inquired into, <a href="#iii._4">iii.
+4</a>; <a href="#iv._18">iv. 18</a>; <a href="#v._25">v.
+25</a>.</p>
+
+<p class="one">Others, opinion of, to be disregarded, <a href="#viii._1">viii.
+1</a> (l. 12); <a href="#x._8">x. 8</a> (l. 12), <a href=
+"#x._11">11</a>; <a href="#xi._13">xi. 13</a>; <a href=
+"#xii._4">xii. 4</a>.</p>
+
+<p class="one">Others, we should be lenient towards, <a href="#ii._13">ii.
+13</a> (sub f.); <a href="#iii._11">iii. 11</a> (sub f.); <a href=
+"#iv._3">iv. 3</a> (l. 16); <a href="#v._33">v. 33</a> (l. 17);
+<a href="#vi._20">vi. 20</a>, <a href="#vi._27">27</a>; <a href=
+"#vii._26">vii. 26</a>, <a href="#vii._62">62</a>, <a href=
+"#vii._63">63</a>, <a href="#vii._70">70</a>; <a href=
+"#ix._11">ix. 11</a>, <a href="#ix._27">27</a>; <a href=
+"#x._4">x. 4</a>; <a href="#xi._9">xi. 9</a>, <a href=
+"#xi._13">13</a>, <a href="#xi._18">18</a>; <a href=
+"#xii._16">xii. 16</a>.</p>
+
+<p class="one">Others, we should examine the ruling principles of; <a href=
+"#iv._38">iv. 38</a>; <a href="#ix._18">ix. 18</a>, <a href=
+"#ix._22">22</a>, <a href="#ix._27">27</a>, <a href=
+"#ix._34">34</a>.</p>
+
+<p class="one">Ourselves often to blame for expecting men to act contrary to
+their nature, <a href="#ix._42">ix. 42</a> (l. 31).</p>
+
+<p class="one">Ourselves, reformation should begin with, <a href="#xi._29">xi.
+29</a>.</p>
+
+<p class="one">Ourselves, we should judge, <a href="#x._30">x. 30</a>; <a
+href="#xi._18">xi. 18</a> (par. 4).</p>
+
+<p><br />
+</p>
+
+<p class="one">Pain, <a href="#vii._33">vii. 33</a>, <a href=
+"#vii._64">64</a>; <a href="#viii._28">viii. 28</a>.</p>
+
+<p class="one">Perfection not to be expected in this world, <a href=
+"#ix._29">ix. 29</a> (l. 7).</p>
+
+<p class="one">Perseverance, <a href="#v._9">v. 9</a>; <a href="#x._12">x.
+12</a>.</p>
+
+<p class="one">Perturbation, <a href="#vi._16">vi. 16</a> (sub f.); <a href=
+"#viii._58">viii. 58</a>; <a href="#ix._31">ix. 31</a>.</p>
+
+<p class="one">Pessimism, <a href="#ix._35">ix. 35</a>.</p>
+
+<p class="one">Philosophy, <a href="#v._9">v. 9</a>; <a href="#vi._12">vi.
+12</a>; <a href="#ix._41">ix. 41</a> (l. 15).</p>
+
+<p class="one">Pleasure, he who pursues, is guilty of impiety, <a href=
+"#ix._1">ix. 1</a> (l. 24).</p>
+
+<p class="one">Pleasures are enjoyed by the bad, <a href="#vi._34">vi. 34</a>;
+<a href="#ix._1">ix. 1</a> (l. 30).</p>
+
+<p class="one">Power, things in our own, <a href="#v._5">v. 5</a>, <a href=
+"#v._10">10</a> (sub f.); <a href="#vi._32">vi. 32</a>, <a href=
+"#vi._41">41</a>, <a href="#vi._52">52</a>, <a href=
+"#vi._58">58</a>; <a href="#vii._2">vii. 2</a>, <a href=
+"#vii._14">14</a>, <a href="#vii._54">54</a>, <a href=
+"#vii._68">68</a>; <a href="#x._32">x. 32</a>, <a href=
+"#x._33">33</a>.</p>
+
+<p class="one">Power, things not in our own, <a href="#v._33">v. 33</a> (sub
+f.); <a href="#vi._41">vi. 41</a>.</p>
+
+<p class="one">Practice is good, even in things which we despair of
+accomplishing, <a href="#xii._6">xii. 6</a>.</p>
+
+<p class="one">Praise, worthlessness of, <a href="#iii._4">iii. 4</a> (sub
+f.); <a href="#iv._20">iv. 20</a>; <a href="#vi._16">vi. 16</a>,
+<a href="#vi._59">59</a>; <a href="#vii._62">vii. 62</a>; <a
+href="#viii._52">viii. 52</a>, <a href="#viii._53">53</a>; <a
+href="#ix._34">ix. 34</a>.</p>
+
+<p class="one">Prayer, the right sort of, <a href="#v._7">v. 7</a>; <a href=
+"#ix._40">ix. 40</a>.</p>
+
+<p class="one">Present time the only thing a man really possesses, <a href=
+"#ii._14">ii. 14</a>; <a href="#iii._10">iii. 10</a>; <a href=
+"#viii._44">viii. 44</a>; <a href="#xii._3">xii. 3</a> (sub
+f.)</p>
+
+<p class="one">Procrastination, <i>See</i> Life to be made a proper use of,
+etc.</p>
+
+<p class="one">Puppet pulled by strings of desire, <a href="#ii._2">ii. 2</a>;
+<a href="#iii._16">iii. 16</a>; <a href="#vi._16">vi. 16</a>, <a
+href="#vi._28">28</a>; <a href="#vii._3">vii. 3</a>, <a href=
+"#vii._29">29</a>; <a href="#xii._19">xii. 19</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Rational soul. <i>See</i> Ruling part.</p>
+
+<p class="one">Rational soul, spherical form of the, <a href="#viii._41">viii.
+41</a> (sub f.); <a href="#xi._12">xi. 12</a>; <a href=
+"#xii._3">xii. 3</a> (and <i>see</i> Ruling part).</p>
+
+<p class="one">Reason, all-prevailing, <a href="#v._32">v. 32</a>; <a href=
+"#vi._1">vi. 1</a>, <a href="#vi._1">40</a>.</p>
+
+<p class="one">Reason and nature identical, <a href="#vii._11">vii.
+11</a>.</p>
+
+<p class="one">Reason the, can adapt everything that happens to its own use, <a
+href="#v._20">v. 20</a>; <a href="#vi._8">vi. 8</a>; <a href=
+"#vii._68">vii. 68</a> (l. 16); <a href="#viii._35">viii. 35</a>;
+<a href="#x._31">x. 31</a> (sub f.).</p>
+
+<p class="one">Reason, we should live according to. <i>See</i> Nature.</p>
+
+<p class="one">Repentance does not follow renouncement of pleasure, <a href=
+"#viii._10">viii. 10</a>.</p>
+
+<p class="one">Resignation and contentment, <a href="#iii._4">iii. 4</a> (l.
+27, etc.), <a href="#iii._16">16</a> (l. 10, etc.); <a href=
+"#iv._23">iv. 23</a>, <a href="#iv._31">31</a>, <a href=
+"#iv._33">33</a> (sub f.), <a href="#iv._34">34</a>; <a href=
+"#v._8">v. 8</a> (sub f.), <a href="#v._33">33</a> (l. 16); <a
+href="#vi._16">vi. 16</a> (sub f.), <a href="#vi._44">44</a>, <a
+href="#vi._49">49</a>; <a href="#vii._27">vii. 27</a>, <a href=
+"#vii._57">57</a>; <a href="#ix._37">ix. 37</a>; <a href=
+"#x._1">x. 1</a>, <a href="#x._11">11</a>, <a href=
+"#x._14">14</a>, <a href="#x._25">25</a>, <a href=
+"#x._28">28</a>, <a href="#x._35">35</a>.</p>
+
+<p class="one">Revenge, best kind of, <a href="#vi._6">vi. 6</a>.</p>
+
+<p class="one">Rising from bed, <a href="#v._1">v. 1</a>; <a href=
+"#viii._11">viii. 11</a>.</p>
+
+<p class="one">Ruling part, the, <a href="#ii._2">ii. 2</a>; <a href=
+"#iv._11">iv. 11</a>, <a href="#iv._19">19</a>, <a href=
+"#iv._21">21</a>, <a href="#iv._26">26</a>; <a href=
+"#vi._14">vi. 14</a>, <a href="#vi._35">35</a>; <a href=
+"#vii._16">vii. 16</a>, <a href="#vii._55">55</a> (par. 2); <a
+href="#viii._45">viii. 45</a>, <a href="#viii._48">48</a>, <a
+href="#viii._56">56</a>, <a href="#viii._57">57</a>, <a href=
+"#viii._60">60</a>, <a href="#viii._61">61</a>; <a href=
+"#ix._15">ix. 15</a>, <a href="#ix._26">26</a>; <a href=
+"#x._24">x. 24</a>, <a href="#x._33">33</a> (l. 21), <a href=
+"#x._38">38</a>; <a href="#xi._1">xi. 1</a>, <a href=
+"#xi._19">19</a>, <a href="#xi._20">20</a>; <a href=
+"#xii._3">xii. 3</a>, <a href="#xii._14">14</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Self-reliance and steadfastness of soul, <a href="#iii._5">iii.
+5</a> (sub f.), <a href="#iii._12">12</a>; <a href="#iv._14">iv.
+14</a>, <a href="#iv._29">29</a> (l. 5), <a href="#iv._49">49</a>
+(par. 1); <a href="#v._3">v. 3</a>, <a href="#v._34">34</a> (l.
+5); <a href="#vi._44">vi. 44</a> (l. 15); <a href="#vii._12">vii.
+12</a>, <a href="#vii._15">15</a>; <a href="#ix._28">ix. 28</a>
+(l. 8), <a href="#ix._29">29</a> (sub f.); <a href=
+"#xii._14">xii. 14</a>.</p>
+
+<p class="one">Self-restraint, <a href="#v._33">v. 33</a> (sub f.).</p>
+
+<p class="one">Self, we should retire into, <a href="#iv._3">iv. 3</a> (l. 4
+and par. 2); <a href="#vii._28">vii. 28</a>, <a href=
+"#vii._33">33</a>, <a href="#vii._59">59</a>; <a href=
+"#viii._48">viii. 48</a>.</p>
+
+<p class="one">Senses, movements of the, to be disregarded, <a href=
+"#v._31">v. 31</a> (l. 10); <a href="#vii._55">vii. 55</a> (par.
+2); <a href="#viii._26">viii. 26</a>, <a href="#viii._39">39</a>;
+<a href="#x._8">x. 8</a> (l. 13); <a href="#xi._19">xi. 19</a>;
+<a href="#xii._1">xii. 1</a> (l. 18).</p>
+
+<p class="one">Social. <i>See</i> Mankind.</p>
+
+<p class="one">Steadfastness of soul. <i>See</i> Self-reliance.</p>
+
+<p class="one">Substance, the universal, <a href="#iv._40">iv. 40</a>; <a
+href="#v._24">v. 24</a>; <a href="#vii._19">vii. 19</a>, <a href=
+"#vii._23">23</a>; <a href="#xii._30">xii. 30</a>.</p>
+
+<p class="one">Suicide, <a href="#v._29">v. 29</a>; <a href="#viii._47">viii.
+47</a> (sub f.); <a href="#x._8">x. 8</a> (l. 35).</p>
+
+<p><br />
+</p>
+
+<p class="one">Time compared to a river, <a href="#iv._43">iv. 43</a>.</p>
+
+<p class="one">Time, infinity of, <a href="#iv._3">iv. 3</a> (l. 35), <a href=
+"#iv._50">50</a> (sub f.); <a href="#v._24">v. 24</a>; <a href=
+"#ix._32">ix. 32</a>; <a href="#vii._7">xii. 7</a>, <a href=
+"#vii._32">32</a>.</p>
+
+<p class="one">Tragedy, <a href="#xi._6">xi. 6</a>.</p>
+
+<p class="one">Tranquillity of soul, <a href="#iv._3">iv. 3</a>; <a href=
+"#vi._11">vi. 11</a>; <a href="#vii._68">vii. 68</a>; <a href=
+"#viii._28">viii. 28</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Ugly, the, <a href="#ii._1">ii. 1</a>.</p>
+
+<p class="one">Unintelligible things, <a href="#v._10">v. 10</a>.</p>
+
+<p class="one">Universe, harmony of the, <a href="#iv._27">iv. 27</a>, <a
+href="#iv._45">45</a>; <a href="#v._8">v. 8</a> (l. 14).</p>
+
+<p class="one">Universe, intimate connection and co-operation of all things in
+the, one with another, <a href="#ii._3">ii. 3</a>, <a href=
+"#ii._9">9</a>; <a href="#iv._29">iv. 29</a>; <a href="#v._8">v.
+8</a>, <a href="#v._30">30</a>; <a href="#vi._38">vi. 38</a>, <a
+href="#vi._42">42</a>, <a href="#vi._43">43</a>; <a href=
+"#vii._9">vii. 9</a>, <a href="#vii._19">19</a>, <a href=
+"#vii._68">68</a> (sub f.); <a href="#viii._7">viii. 7</a>; <a
+href="#ix._1">ix. 1</a>; <a href="#x._1">x. 1</a>.</p>
+
+<p class="one">Universe, nothing that dies falls out of the, <a href=
+"#viii._18">viii. 18</a>, <a href="#viii._50">50</a> (l. 13); <a
+href="#x._7">x. 7</a> (l. 25).</p>
+
+<p class="one">Universe, nothing that happens is contrary to the nature of the,
+<a href="#v._8">v. 8</a>, <a href="#v._10">10</a> (sub f.); <a
+href="#vi._9">vi. 9</a>, <a href="#vi._58">58</a>; <a href=
+"#viii._5">viii. 5</a>; <a href="#xii._26">xii. 26</a>.</p>
+
+<p class="one">Unnecessary things, <ins class="correction" title="Transcriber's Note: typo; section/verse does not exist.">v. 45.</ins></p>
+
+<p class="one">Unnecessary thoughts, words, and actions, <a href=
+"#iii._4">iii. 4</a>; <a href="#iv._24">iv. 24</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Vain professions, <a href="#x._16">x. 16</a>; <a href=
+"#xi._15">xi. 15</a>.</p>
+
+<p class="one">Virtue, <a href="#vi._17">vi. 17</a>.</p>
+
+<p class="one">Virtue its own reward, <a href="#v._6">v. 6</a>; <a href=
+"#vii._73">vii. 73</a>; <a href="#ix._42">ix. 42</a>. (l. 47); <a
+href="#xi._4">xi. 4</a>.</p>
+
+<p class="one">Virtue, omnipotence of, <a href="#iv._16">iv. 16</a>.</p>
+
+<p class="one">Virtue, pleasure in contemplating, <a href="#vi._48">vi.
+48</a>.</p>
+
+<p><br />
+</p>
+
+<p class="one">Whole, integrity of the, to be preserved, <a href="#v._8">v.
+8</a> (sub f.).</p>
+
+<p class="one">Whole, the. <i>See</i> Interests.</p>
+
+<p class="one">Wickedness has always existed, <a href="#vii._1">vii.
+1</a>.</p>
+
+<p class="one">Wickedness must exist in the world, <a href="#viii._15">viii.
+15</a>, <a href="#viii._50">50</a>; <a href="#ix._42">ix. 42</a>;
+<a href="#xi._18">xi. 18</a> (par. ii); <a href="#xii._16">xii.
+16</a>.</p>
+
+<p class="one">Worst evil, the, <a href="#ix._2">ix. 2</a> (l. 9.)</p>
+
+<p class="one">Worth and importance, things of real, <a href="#iv._33">iv.
+33</a> (sub f.); <a href="#v._10">v. 10</a> (l. 16); <a href=
+"#vi._16">vi. 16</a>, <a href="#vi._30">30</a> (l. 7), <a href=
+"#vi._47">47</a> (sub f.); <a href="#vii._20">vii. 20</a>, <a
+href="#vii._44">44</a>, <a href="#vii._46">46</a>, <a href=
+"#vii._58">58</a>, <a href="#vii._66">66</a>; <a href=
+"#viii._2">viii. 2</a>, <a href="#viii._3">3</a>, <a href=
+"#viii._5">5</a>; <a href="#ix._6">ix. 6</a>, <a href=
+"#ix._12">12</a>; <a href="#x._8">x. 8</a> (l. 27), <a href=
+"#x._11">11</a>; <a href="#xii._1">xii. 1</a>, <a href=
+"#xii._27">27</a>, <a href="#xii._31">31</a>, <a href=
+"#xii._33">33</a>.</p>
+
+<p class="one">Wrong-doing cannot really harm any one, <a href="#vii._22">vii.
+22</a>; <a href="#viii._55">viii. 55</a>; <a href="#ix._1">ix.
+42</a> (l. 25); <a href="#x._13">x. 13</a> (par. 1); <a href=
+"#xi._18">xi. 18</a> (par. 7).</p>
+
+<p class="one">Wrong-doing injures the wrong-doer, <a href="#iv._26">iv.
+26</a>; <a href="#ix._4">ix. 4</a>, <a href="#ix._38">38</a>; <a
+href="#xi._18">xi. 18</a> (par. 3).</p>
+
+<p class="one">Wrong-doing owing to ignorance, <a href="#ii._1">ii. 1</a>, <a
+href="#ii._13">13</a>; <a href="#vi._27">vi. 27</a>; <a href=
+"#vii._22">vii. 22</a>, <a href="#vii._26">26</a>, <a href=
+"#vii._62">62</a>, <a href="#vii._63">63</a>; <a href=
+"#xi._18">xi. 18</a> (par. 3); <a href="#xii._22">xii.
+22</a>.</p>
+
+<p class="one">Wrong-doing to be left where it is, <a href="#vii._29">vii.
+29</a>; <a href="#ix._20">ix. 20</a>.</p>
+
+<p><br />
+</p>
+
+<p>THE END.</p>
+
+
+
+
+
+
+
+<pre>
+
+
+
+
+
+End of the Project Gutenberg EBook of Thoughts of Marcus Aurelius Antoninus
+by Marcus Aurelius Antoninus
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+The Project Gutenberg EBook of Thoughts of Marcus Aurelius Antoninus
+by Marcus Aurelius Antoninus
+
+This eBook is for the use of anyone anywhere at no cost and with
+almost no restrictions whatsoever.  You may copy it, give it away or
+re-use it under the terms of the Project Gutenberg License included
+with this eBook or online at www.gutenberg.org
+
+
+Title: Thoughts of Marcus Aurelius Antoninus
+
+Author: Marcus Aurelius Antoninus
+
+Translator: George Long
+
+Editor: George Long
+
+Release Date: May 22, 2005 [EBook #15877]
+
+Language: English
+
+Character set encoding: ASCII
+
+*** START OF THIS PROJECT GUTENBERG EBOOK THOUGHTS OF MARCUS AURELIUS ***
+
+
+
+
+Produced by Juliet Sutherland, Turgut Dincer, Leonard
+Johnson and the Online Distributed Proofreading Team at
+https://www.pgdp.net.
+
+
+
+
+
+
+
+
+
+THE THOUGHTS
+
+OF
+
+THE EMPEROR
+
+MARCUS AURELIUS ANTONINUS
+
+[Illustration: MARCUS AURELIUS ANTONINUS]
+
+CONTENTS.
+
+
+BIOGRAPHICAL SKETCH      9
+
+PHILOSOPHY OF MARCUS AURELIUS ANTONINUS      45
+
+THE THOUGHTS      99
+
+INDEX OF TERMS      305
+
+GENERAL INDEX      311
+
+
+
+BIOGRAPHICAL SKETCH
+
+OF
+
+MARCUS AURELIUS ANTONINUS.
+
+
+M. Antoninus was born at Rome, A.D. 121, on the 26th of April. His
+father, Annius Verus, died while he was praetor. His mother was Domitia
+Calvilla, also named Lucilla. The Emperor T. Antoninus Pius married
+Annia Galeria Faustina, the sister of Annius Verus, and was consequently
+the uncle of M. Antoninus. When Hadrian adopted Antoninus Pius and
+declared him his successor in the empire, Antoninus Pius adopted both L.
+Ceionius Commodus, the son of Aelius Caesar, and M. Antoninus, whose
+original name was M. Annius Verus. Antoninus then took the name of M.
+Aelius Aurelius Verus, to which was added the title of Caesar in A.D.
+139: the name Aelius belonged to Hadrian's family, and Aurelius was the
+name of Antoninus Pius. When M. Antoninus became Augustus, he dropped
+the name of Verus and took the name of Antoninus. Accordingly he is
+generally named M. Aurelius Antoninus, or simply M. Antoninus.
+
+The youth was most carefully brought up. He thanks the gods (i. 17) that
+he had good grandfathers, good parents, a good sister, good teachers,
+good associates, good kinsmen and friends, nearly everything good. He
+had the happy fortune to witness the example of his uncle and adoptive
+father Antoninus Pius, and he has recorded in his word (i. 16; vi. 30)
+the virtues of the excellent man and prudent ruler. Like many young
+Romans he tried his hand at poetry and studied rhetoric. Herodes Atticus
+and M. Cornelius Fronto were his teachers in eloquence. There are extant
+letters between Fronto and Marcus,[A] which show the great affection of
+the pupil for the master, and the master's great hopes of his
+industrious pupil. M. Antoninus mentions Fronto (i. 11) among those to
+whom he was indebted for his education.
+
+    [A] M. Cornelii Frontonis Reliquiae, Berlin, 1816. There are a
+    few letters between Fronto and Antoninus Pius.
+
+When he was eleven years old, he assumed the dress of philosophers,
+something plain and coarse, became a hard student, and lived a most
+laborious, abstemious life, even so far as to injure his health.
+Finally, he abandoned poetry and rhetoric for philosophy, and he
+attached himself to the sect of the Stoics. But he did not neglect the
+study of law, which was a useful preparation for the high place which he
+was designed to fill. His teacher was L. Volusianus Maecianus, a
+distinguished jurist. We must suppose that he learned the Roman
+discipline of arms, which was a necessary part of the education of a man
+who afterwards led his troops to battle against a warlike race.
+
+Antoninus has recorded in his first book the names of his teachers, and
+the obligations which he owed to each of them. The way in which he
+speaks of what he learned from them might seem to savor of vanity or
+self-praise, if we look carelessly at the way in which he has expressed
+himself; but if any one draws this conclusion, he will be mistaken.
+Antoninus means to commemorate the merits of his several teachers, what
+they taught, and what a pupil might learn from them. Besides, this book,
+like the eleven other books, was for his own use; and if we may trust
+the note at the end of the first book, it was written during one of M.
+Antoninus' campaigns against the Quadi, at a time when the commemoration
+of the virtues of his illustrious teachers might remind him of their
+lessons and the practical uses which he might derive from them.
+
+Among his teachers of philosophy was Sextus of Chaeroneia, a grandson of
+Plutarch. What he learned from this excellent man is told by himself (i.
+9). His favorite teacher was Q. Junius Rusticus (i. 7), a philosopher,
+and also a man of practical good sense in public affairs. Rusticus was
+the adviser of Antoninus after he became emperor. Young men who are
+destined for high places are not often fortunate in those who are about
+them, their companions and teachers; and I do not know any example of a
+young prince having had an education which can be compared with that of
+M. Antoninus. Such a body of teachers distinguished by their
+acquirements and their character will hardly be collected again; and as
+to the pupil, we have not had one like him since.
+
+Hadrian died in July A.D. 138, and was succeeded by Antoninus Pius. M.
+Antoninus married Faustina, his cousin, the daughter of Pius, probably
+about A.D. 146, for he had a daughter born in 147. He received from his
+adoptive father the title of Caesar, and was associated with him in the
+administration of the state. The father and the adopted son lived
+together in perfect friendship and confidence. Antoninus was a dutiful
+son, and the emperor Pius loved and esteemed him.
+
+Antoninus Pius died in March, A.D. 161. The Senate, it is said, urged M.
+Antoninus to take the sole administration of the empire, but he
+associated with himself the other adopted son of Pius, L. Ceionius
+Commodus, who is generally called L. Verus. Thus Rome for the first time
+had two emperors. Verus was an indolent man of pleasure, and unworthy of
+his station. Antoninus however bore with him, and it is said Verus had
+sense enough to pay to his colleague the respect due to his character. A
+virtuous emperor and a loose partner lived together in peace, and their
+alliance was strengthened by Antoninus giving to Verus for wife his
+daughter Lucilla.
+
+The reign of Antoninus was first troubled by a Parthian war, in which
+Verus was sent to command; but he did nothing, and the success that was
+obtained by the Romans in Armenia and on the Euphrates and Tigris was
+due to his generals. This Parthian war ended in A.D. 165. Aurelius and
+Verus had a triumph (A.D. 166) for the victories in the East. A
+pestilence followed, which carried off great numbers in Rome and Italy,
+and spread to the west of Europe.
+
+The north of Italy was also threatened by the rude people beyond the
+Alps, from the borders of Gallia to the eastern side of the Hadriatic.
+These barbarians attempted to break into Italy, as the Germanic nations
+had attempted near three hundred years before; and the rest of the life
+of Antoninus, with some intervals, was employed in driving back the
+invaders. In 169 Verus suddenly died, and Antoninus administered the
+state alone.
+
+During the German wars Antoninus resided for three years on the Danube
+at Carnuntum. The Marcomanni were driven out of Pannonia and almost
+destroyed in their retreat across the Danube; and in A.D. 174 the
+emperor gained a great victory over the Quadi.
+
+In A.D. 175, Avidius Cassius, a brave and skilful Roman commander who
+was at the head of the troops in Asia, revolted, and declared himself
+Augustus. But Cassius was assassinated by some of his officers, and so
+the rebellion came to an end. Antoninus showed his humanity by his
+treatment of the family and the partisans of Cassius; and his letter to
+the Senate, in which he recommends mercy, is extant. (Vulcatius, Avidius
+Cassius, c. 12.)
+
+Antoninus set out for the East on hearing of Cassius' revolt. Though he
+appears to have returned to Rome in A.D. 174, he went back to prosecute
+the war against the Germans, and it is probable that he marched direct
+to the East from the German war. His wife Faustina, who accompanied him
+into Asia, died suddenly at the foot of the Taurus, to the great grief
+of her husband. Capitolinus, who has written the life of Antoninus, and
+also Dion Cassius, accuses the empress of scandalous infidelity to her
+husband, and of abominable lewdness. But Capitolinus says that Antoninus
+either knew it not or pretended not to know it. Nothing is so common as
+such malicious reports in all ages, and the history of imperial Rome is
+full of them. Antoninus loved his wife, and he says that she was
+"obedient, affectionate, and simple." The same scandal had been spread
+about Faustina's mother, the wife of Antoninus Pius, and yet he too was
+perfectly satisfied with his wife. Antoninus Pius says after her death,
+in a letter to Fronto, that he would rather have lived in exile with his
+wife than in his palace at Rome without her. There are not many men who
+would give their wives a better character than these two emperors.
+Capitolinus wrote in the time of Diocletian. He may have intended to
+tell the truth, but he is a poor, feeble biographer. Dion Cassius, the
+most malignant of historians, always reports, and perhaps he believed,
+any scandal against anybody.
+
+Antoninus continued his journey to Syria and Egypt, and on his return to
+Italy through Athens he was initiated into the Eleusinian mysteries. It
+was the practice of the emperor to conform to the established rites of
+the age, and to perform religious ceremonies with due solemnity. We
+cannot conclude from this that he was a superstitious man, though we
+might perhaps do so if his book did not show that he was not. But that
+is only one among many instances that a ruler's public acts do not
+always prove his real opinions. A prudent governor will not roughly
+oppose even the superstitions of his people; and though he may wish they
+were wiser, he will know that he cannot make them so by offending their
+prejudices.
+
+Antoninus and his son Commodus entered Rome in triumph, perhaps for some
+German victories, on the 23d. of December, A.D. 176. In the following
+year Commodus was associated with his father in the empire, and took
+the name of Augustus. This year A.D. 177 is memorable in ecclesiastical
+history. Attalus and others were put to death at Lyon for their
+adherence to the Christian religion. The evidence of this persecution is
+a letter preserved by Eusebius (E.H. V. I; printed in Routh's Reliquiae
+Sacrae, vol. i, with notes). The letter is from the Christians of Vienna
+and Lugdunum in Gallia (Vienna and Lyon) to their Christian brethren in
+Asia and Phrygia; and it is preserved perhaps nearly entire. It contains
+a very particular description of the tortures inflicted on the
+Christians in Gallia, and it states that while the persecution was going
+on, Attalus, a Christian and a Roman citizen, was loudly demanded by the
+populace and brought into the amphitheatre; but the governor ordered him
+to be reserved, with the rest who were in prison, until he had received
+instructions from the emperor. Many had been tortured before the
+governor thought of applying to Antoninus. The imperial rescript, says
+the letter, was that the Christians should be punished, but if they
+would deny their faith, they must be released. On this the work began
+again. The Christians who were Roman citizens were beheaded; the rest
+were exposed to the wild beasts in the amphitheatre. Some modern writers
+on ecclesiastical history, when they use this letter, say nothing of the
+wonderful stories of the martyrs' sufferings. Sanctus, as the letter
+says, was burnt with plates of hot iron till his body was one sore and
+had lost all human form; but on being put to the rack he recovered his
+former appearance under the torture, which was thus a cure instead of a
+punishment. He was afterwards torn by beasts, and placed on an iron
+chair and roasted. He died at last.
+
+The letter is one piece of evidence. The writer, whoever he was that
+wrote in the name of the Gallic Christians, is our evidence both for the
+ordinary and the extraordinary circumstances of the story, and we cannot
+accept his evidence for one part and reject the other. We often receive
+small evidence as a proof of a thing we believe to be within the limits
+of probability or possibility, and we reject exactly the same evidence,
+when the thing to which it refers appears very improbable or impossible.
+But this is a false method of inquiry, though it is followed by some
+modern writers, who select what they like from a story and reject the
+rest of the evidence; or if they do not reject it, they dishonestly
+suppress it. A man can only act consistently by accepting all this
+letter or rejecting it all, and we cannot blame him for either. But he
+who rejects it may still admit that such a letter may be founded on real
+facts; and he would make this admission as the most probable way of
+accounting for the existence of the letter; but if, as he would suppose,
+the writer has stated some things falsely, he cannot tell what part of
+his story is worthy of credit.
+
+The war on the northern frontier appears to have been uninterrupted
+during the visit of Antoninus to the East, and on his return the emperor
+again left Rome to oppose the barbarians. The Germanic people were
+defeated in a great battle A.D. 179. During this campaign the emperor
+was seized with some contagious malady, of which he died in the camp at
+Sirmium (Mitrovitz), on the Save, in Lower Pannonia, but at Vindebona
+(Vienna), according to other authorities, on the 17th of March, A.D.
+180, in the fifty-ninth year of his age. His son Commodus was with him.
+The body, or the ashes probably, of the emperor were carried to Rome,
+and he received the honor of deification. Those who could afford it had
+his statue or bust; and when Capitolinus wrote, many people still had
+statues of Antoninus among the Dei Penates or household deities. He was
+in a manner made a saint. Commodus erected to the memory of his father
+the Antonine column which is now in the Piazza Colonna at Rome. The
+_bassi rilievi_ which are placed in a spiral line round the shaft
+commemorate the victories of Antoninus over the Marcomanni and the
+Quadi, and the miraculous shower of rain which refreshed the Roman
+soldiers and discomfited their enemies. The statue of Antoninus was
+placed on the capital of the column, but it was removed at some time
+unknown, and a bronze statue of St. Paul was put in the place by Pope
+Sixtus the fifth.
+
+The historical evidence for the times of Antoninus is very defective,
+and some of that which remains is not credible. The most curious is the
+story about the miracle which happened in A.D. 174, during the war with
+the Quadi. The Roman army was in danger of perishing by thirst, but a
+sudden storm drenched them with rain, while it discharged fire and hail
+on their enemies, and the Romans gained a great victory. All the
+authorities which speak of the battle speak also of the miracle. The
+Gentile writers assign it to their gods, and the Christians to the
+intercession of the Christian legion in the emperor's army. To confirm
+the Christian statement it is added that the emperor gave the title of
+Thundering to this legion; but Dacier and others, who maintain the
+Christian report of the miracle, admit that this title of Thundering or
+Lightning was not given to this legion because the Quadi were struck
+with lightning, but because there was a figure of lightning on their
+shields, and that this title of the legion existed in the time of
+Augustus.
+
+Scaliger also had observed that the legion was called Thundering
+([Greek: keraunobolos], or [Greek: keraunophoros]) before the reign of
+Antoninus. We learn this from Dion Cassius (Lib. 55, c. 23, and the note
+of Reimarus), who enumerates all the legions of Augustus' time. The name
+Thundering of Lightning also occurs on an inscription of the reign of
+Trajan, which was found at Trieste. Eusebius (v. 5), when he relates the
+miracle, quotes Apolinarius, bishop of Hierapolis, as authority for this
+name being given to the legion Melitene by the emperor in consequence of
+the success which he obtained through their prayers; from which we may
+estimate the value of Apolinarius' testimony. Eusebius does not say in
+what book of Apolinarius the statement occurs. Dion says that the
+Thundering legion was stationed in Cappadocia in the time of Augustus.
+Valesius also observes that in the Notitia of the Imperium Romanum there
+is mentioned under the commander of Armenia the Praefectura of the
+twelfth legion named "Thundering Melitene;" and this position in Armenia
+will agree with what Dion says of its position in Cappadocia.
+Accordingly Valesius concludes that Melitene was not the name of the
+legion, but of the town in which it was stationed. Melitene was also the
+name of the district in which this town was situated. The legions did
+not, he says, take their name from the place where they were on duty,
+but from the country in which they were raised, and therefore what
+Eusebius says about the Melitene does not seem probable to him. Yet
+Valesius, on the authority of Apolinarius and Tertullian, believed that
+the miracle was worked through the prayers of the Christian soldiers in
+the emperor's army. Rufinus does not give the name of Melitene to this
+legion, says Valesius, and probably he purposely omitted it, because he
+knew that Melitene was the name of a town in Armenia Minor, where the
+legion was stationed in his time.
+
+The emperor, it is said, made a report of his victory to the Senate,
+which we may believe, for such was the practice; but we do not know what
+he said in his letter, for it is not extant. Dacier assumes that the
+emperor's letter was purposely destroyed by the Senate or the enemies of
+Christianity, that so honorable a testimony to the Christians and their
+religion might not be perpetuated. The critic has however not seen that
+he contradicts himself when he tells us the purport of the letter, for
+he says that it was destroyed, and even Eusebius could not find it. But
+there does exist a letter in Greek addressed by Antoninus to the Roman
+people and the sacred Senate after this memorable victory. It is
+sometimes printed after Justin's first Apology, but it is totally
+unconnected with the apologies. This letter is one of the most stupid
+forgeries of the many which exist, and it cannot be possibly founded
+even on the genuine report of Antoninus to the Senate. If it were
+genuine, it would free the emperor from the charge of persecuting men
+because they were Christians, for he says in this false letter that if a
+man accuse another only of being a Christian, and the accused confess,
+and there is nothing else against him, he must be set free; with this
+monstrous addition, made by a man inconceivably ignorant, that the
+informer must be burnt alive.[A]
+
+    [A] Eusebius (v. 5) quotes Tertullian's Apology to the Roman
+    Senate in confirmation of the story. Tertullian, he says,
+    writes that letters of the emperor were extant, in which he
+    declares that his army was saved by the prayers of the
+    Christians; and that he "threatened to punish with death those
+    who ventured to accuse us." It is possible that the forged
+    letter which is now extant may be one of those which Tertullian
+    had seen, for he uses the plural number, "letters." A great
+    deal has been written about this miracle of the Thundering
+    Legion, and more than is worth reading. There is a dissertation
+    on this supposed miracle in Moyle's Works, London, 1726.
+
+During the time of Antoninus Pius and Marcus Antoninus there appeared
+the first Apology of Justinus, and under M. Antoninus the Oration of
+Tatian against the Greeks, which was a fierce attack on the established
+religions; the address of Athenagoras to M. Antoninus on behalf of the
+Christians, and the Apology of Melito, bishop of Sardes, also addressed
+to the emperor, and that of Apolinarius. The first Apology of Justinus
+is addressed to T. Antoninus Pius and his two adopted sons, M. Antoninus
+and L. Verus; but we do not know whether they read it.[A] The second
+Apology of Justinus is entitled "to the Roman Senate;" but this
+superscription is from some copyist. In the first chapter Justinus
+addresses the Romans. In the second chapter he speaks of an affair that
+had recently happened in the time of M. Antoninus and L,. Verus, as it
+seems; and he also directly addresses the emperor, saying of a certain
+woman, "she addressed a petition to thee, the emperor, and thou didst
+grant the petition." In other passages the writer addresses the two
+emperors, from which we must conclude that the Apology was directed to
+them. Eusebius (E.H. iv. 18) states that the second Apology was
+addressed to the successor of Antoninus Pius, and he names him Antoninus
+Verus, meaning M. Antoninus. In one passage of this second Apology (c.
+8), Justinus, or the writer, whoever he may be, says that even men who
+followed the Stoic doctrines, when they ordered their lives according to
+ethical reason, were hated and murdered, such as Heraclitus, Musonius in
+his own times, and others; for all those who in any way labored to live
+according to reason and avoided wickedness were always hated; and this
+was the effect of the work of daemons.
+
+    [A] Orosius, vii. 14, says that Justinus the philosopher
+    presented to Antonius Pius his work in defence of the Christian
+    religion, and made him merciful to the Christians.
+
+Justinus himself is said to have been put to death at Rome, because he
+refused to sacrifice to the gods. It cannot have been in the reign of
+Hadrian, as one authority states; nor in the time of Antoninus Pius, if
+the second Apology was written in the time of M. Antoninus; and there is
+evidence that this event took place under M. Antoninus and L. Verus,
+when Rusticus was praefect of the city.[A]
+
+    [A] See the Martyrium Sanctorum Justini, &c., in the works of
+    Justinus, ed. Otto, vol. ii. 559. "Junius Rusticus Praefectus
+    Urbi erat sub imperatoribus M. Aurelio et L. Vero, id quod
+    liquet ex Themistii Orat. xxxiv Dindorf. p. 451, et ex quodam
+    illorum rescripto, Dig. 49. 1. I, Sec. 2" (Otto). The rescript
+    contains the words "Junium Rusticum amicum nostrum Praefectum
+    Urbi." The Martyrium of Justinus and others is written in
+    Greek. It begins, "In the time of the wicked defenders of
+    idolatry impious edicts were published against the pious
+    Christians both in cities and country places, for the purpose
+    of compelling them to make offerings to vain idols. Accordingly
+    the holy men (Justinus, Chariton, a woman Charito, Paeon,
+    Liberianus, and others) were brought before Rusticus, the
+    praefect of Rome."
+
+    The Martyrium gives the examination of the accused by Rusticus.
+    All of them professed to be Christians. Justinus was asked if
+    he expected to ascend into heaven and to receive a reward for
+    his sufferings, if he was condemned to death. He answered that
+    he did not expect: he was certain of it. Finally, the test of
+    obedience was proposed to the prisoners; they were required to
+    sacrifice to the gods. All refused, and Rusticus pronounced the
+    sentence, which was that those who refused to sacrifice to the
+    gods and obey the emperor's order should be whipped and
+    beheaded according to the law. The martyrs were then led to the
+    usual place of execution and beheaded. Some of the faithful
+    secretly carried off the bodies and deposited them in a fit
+    place.
+
+The persecution in which Polycarp suffered at Smyrna belongs to the time
+of M. Antoninus. The evidence for it is the letter of the church of
+Smyrna to the churches of Philomelium and the other Christian churches,
+and it is preserved by Eusebius (E.H. iv. 15). But the critics do not
+agree about the time of Polycarp's death, differing in the two extremes
+to the amount of twelve years. The circumstances of Polycarp's martyrdom
+were accompanied by miracles, one of which Eusebius (iv. 15) has
+omitted, but it appears in the oldest Latin version of the letter, which
+Usher published, and it is supposed that this version was made not long
+after the time of Eusebius. The notice at the end of the letter states
+that it was transcribed by Caius from the copy of Irenaeus, the disciple
+of Polycarp, then transcribed by Socrates at Corinth; "after which I
+Pionius again wrote it out from the copy above mentioned, having
+searched it out by the revelation of Polycarp, who directed me to it,"
+&c. The story of Polycarp's martyrdom is embellished with miraculous
+circumstances which some modern writers on ecclesiastical history take
+the liberty of omitting.[A]
+
+    [A] Conyers Middleton, An Inquiry into the Miraculous Powers,
+    &c. p. 126. Middleton says that Eusebius omitted to mention the
+    dove, which flew out of Polycarp's body, and Dodwell and
+    Archbishop Wake have done the same. Wake says, "I am so little
+    a friend to such miracles that I thought it better with
+    Eusebius to omit that circumstance than to mention it from Bp.
+    Usher's Manuscript," which manuscript however, says Middleton,
+    he afterwards declares to be so well attested that we need not
+    any further assurance of the truth of it.
+
+In order to form a proper notion of the condition of the Christians
+under M. Antoninus we must go back to Trajan's time. When the younger
+Pliny was governor of Bithynia, the Christians were numerous in those
+parts, and the worshipers of the old religion were falling off. The
+temples were deserted, the festivals neglected, and there were no
+purchasers of victims for sacrifice. Those who were interested in the
+maintenance of the old religion thus found that their profits were in
+danger. Christians of both sexes and all ages were brought before the
+governor who did not know what to do with them. He could come to no
+other conclusion than this, that those who confessed to be Christians
+and persevered in their religion ought to be punished; if for nothing
+else, for their invincible obstinancy. He found no crimes proved against
+the Christians, and he could only characterize their religion as a
+depraved and extravagant superstition, which might be stopped if the
+people were allowed the opportunity of recanting. Pliny wrote this in a
+letter to Trajan (Plinius, Ep. x. 97). He asked for the emperor's
+directions, because he did not know what to do. He remarks that he had
+never been engaged in judicial inquiries about the Christians, and that
+accordingly he did not know what to inquire about, or how far to inquire
+and punish. This proves that it was not a new thing to examine into a
+man's profession of Christianity and to punish him for it.[A]
+
+    [A] Orosius (vii. 12) speaks of Trajan's persecution of the
+    Christians, and of Pliny's application to him having led the
+    emperor to mitigate his severity. The punishment by the Mosaic
+    law for those who attempted to seduce the Jews to follow new
+    gods was death. If a man was secretly enticed to such new
+    worship, he must kill the seducer, even if the seducer were
+    brother, son, daughter, wife, or friend. (Deut. xiii.)
+
+Trajan's rescript is extant. He approved of the governor's judgment in
+the matter, but he said that no search must be made after the
+Christians; if a man was charged with the new religion and convicted, he
+must not be punished if he affirmed that he was not a Christian, and
+confirmed his denial by showing his reverence to the heathen gods. He
+added that no notice must be taken of anonymous informations, for such
+things were of bad example. Trajan was a mild and sensible man; and both
+motives of mercy and policy probably also induced him to take as little
+notice of the Christians as he could, to let them live in quiet if it
+were possible. Trajan's rescript is the first legislative act of the
+head of the Roman state with reference to Christianity, which is known
+to us. It does not appear that the Christians were further disturbed
+under his reign. The martyrdom of Ignatius by the order of Trajan
+himself is not universally admitted to be an historical fact.[A]
+
+    [A] The Martyrium Ignatii, first published in Latin by
+    Archbishop Usher, is the chief evidence for the circumstances
+    of Ignatius' death.
+
+In the time of Hadrian it was no longer possible for the Roman
+government to overlook the great increase of the Christians and the
+hostility of the common sort to them. If the governors in the provinces
+were willing to let them alone, they could not resist the fanaticism of
+the heathen community, who looked on the Christians as atheists. The
+Jews too, who were settled all over the Roman Empire, were as hostile to
+the Christians as the Gentiles were.[A] With the time of Hadrian begin
+the Christian Apologies, which show plainly what the popular feeling
+towards the Christians then was. A rescript of Hadrian to Minucius
+Fundanus, the Proconsul of Asia, which stands at the end of Justin's
+first Apology,[B] instructs the governor that innocent people must not
+be troubled, and false accusers must not be allowed to extort money from
+them; the charges against the Christians must be made in due form, and
+no attention must be paid to popular clamors; when Christians were
+regularly prosecuted and convicted of illegal acts, they must be
+punished according to their deserts; and false accusers also must be
+punished. Antoninus Pius is said to have published rescripts to the same
+effect. The terms of Hadrian's rescript seem very favorable to the
+Christians; but if we understand it in this sense, that they were only
+to be punished like other people for illegal acts, it would have had no
+meaning, for that could have been done without asking the emperor's
+advice. The real purpose of the rescript is that Christians must be
+punished if they persisted in their belief, and would not prove their
+renunciation of it by acknowledging the heathen religion. This was
+Trajan's rule, and we have no reason for supposing that Hadrian granted
+more to the Christians than Trajan did. There is also printed at the end
+of Justin's first Apology a rescript of Antoninus Pius to the Commune of
+([Greek: to koinon tes Asias]), and it is also in Eusebius (E.H. iv.
+13). The date of the rescript is the third consulship of Antoninus
+Pius.[C] The rescript declares that the Christians--for they are meant,
+though the name Christians does not occur in the rescript--were not to
+be disturbed unless they were attempting something against the Roman
+rule; and no man was to be punished simply for being a Christian. But
+this rescript is spurious. Any man moderately acquainted with Roman
+history will see by the style and tenor that it is a clumsy forgery.
+
+    [A] We have the evidence of Justinus (ad Diognetum, c. 5) to
+    this effect: "The Christians are attacked by the Jews as if
+    they were men of a different race, and are persecuted by the
+    Greeks; and those who hate them cannot give the reason of their
+    enmity."
+
+    [B] And in Eusebius (E.H. iv. 8, 9). Orosius (vii. 13) says
+    that Hadrian sent this rescript to Minucius Fundanus, proconsul
+    of Asia after being instructed in books written on the
+    Christian religion by Quadratus, a disciple of the Apostles,
+    and Aristides, an Athenian, an honest and wise man, and Serenus
+    Granius. In the Greek text of Hadrian's rescript there
+    is mentioned Serenius Granianus, the predecessor of Minucius
+    Fundanus in the government of _Asia_.
+
+    This rescript of Hadrian has clearly been added to the Apology
+    by some editor. The Apology ends with the words: [Greek: ho
+    philon to Oeo, touto genestho]
+
+    [C] Eusebius (E.H. iv. 12), after giving the beginning of
+    Justinus' first Apology, which contains the address to T.
+    Antoninus and his two adopted sons, adds: "The same emperor
+    being addressed by other brethren in Asia, honored the Commune
+    of Asia with the following rescript." This rescript, which is
+    in the next chapter of Eusebius (E.H. iv. 13) is in the sole
+    name of Caesar Marcus Aurelius Antoninus Augustus Armenius,
+    though Eusebius had just before said that he was going to give
+    us a rescript of Antoninus Pius. There are some material
+    variations between the two copies of the rescript besides the
+    difference in the title, which difference makes it impossible
+    to say whether the forger intended to assign this rescript to
+    Pius or to M. Antoninus.
+
+    The author of the Alexandrine Chronicum says that Marcus, being
+    moved by the entreaties of Melito and other heads of the
+    church, wrote an Epistle to the Commune of Asia in which he
+    forbade the Christians to be troubled on account of their
+    religion. Valesius supposes this to be the letter or rescript
+    which is contained in Eusebius (iv. 13), and to be the answer
+    to the Apology of Melito, of which I shall soon give the
+    substance. But Marcus certainly did not write this letter which
+    is in Eusebius, and we know not what answer he made to Melito.
+
+In the time of M. Antoninus the opposition between the old and the new
+belief was still stronger, and the adherents of the heathen religion
+urged those in authority to a more regular resistance to the invasions
+of the Christian faith. Melito in his Apology to M. Antoninus represents
+the Christians of Asia as persecuted under new imperial orders.
+Shameless informers, he says, men who were greedy after the property of
+others, used these orders as a means of robbing those who were doing no
+harm. He doubts if a just emperor could have ordered anything so unjust;
+and if the last order was really not from the emperor, the Christians
+entreat him not to give them up to their enemies.[A] We conclude from
+this that there were at least imperial rescripts or constitutions of M.
+Antoninus which were made the foundation of these persecutions. The fact
+of being a Christian was now a crime and punished, unless the accused
+denied their religion. Then come the persecutions at Smyrna, which some
+modern critics place in A.D. 167, ten years before the persecution of
+Lyon. The governors of the provinces under M. Antoninus might have found
+enough even in Trajan's rescript to warrant them in punishing
+Christians, and the fanaticism of the people would drive them to
+persecution, even if they were unwilling. But besides the fact of the
+Christians rejecting all the heathen ceremonies, we must not forget that
+they plainly maintain that all the heathen religions were false. The
+Christians thus declared war against the heathen rites, and it is hardly
+necessary to observe that this was a declaration of hostility against
+the Roman government, which tolerated all the various forms of
+superstition that existed in the empire, and could not consistently
+tolerate another religion, which declared that all the rest were false
+and all the splendid ceremonies of the empire only a worship of devils.
+
+    [A] Eusebius, iv. 26; and Routh's Reliquiae Sacrae, vol. I, and
+    the notes. The interpretation of this Fragment is not easy.
+    Mosheim misunderstood one passage so far as to affirm that
+    Marcus promised rewards to those who denounced the Christians;
+    an interpretation which is entirely false. Melito calls the
+    Christian religion "our philosophy," which began among
+    barbarians (the Jews), and flourished among the Roman subjects
+    in the time of Augustus, to the great advantage of the empire,
+    for from that time the power of the Romans grew great and
+    glorious. He says that the emperor has and will have as the
+    successor to Augustus' power the good wishes of men, if he will
+    protect that philosophy which grew up with the empire and began
+    with Augustus, which philosophy the predecessors of Antoninus
+    honored in addition to the other religions. He further says
+    that the Christian religion had suffered no harm since the time
+    of Augustus, but on the contrary had enjoyed all honor and
+    respect that any man could desire. Nero and Domitian, he says,
+    were alone persuaded by some malicious men to calumniate the
+    Christian religion, and this was the origin of the false
+    charges against the Christians. But this was corrected by the
+    emperors who immediately preceded Antoninus, who often by their
+    rescripts reproved those who attempted to trouble the
+    Christians. Hadrian, Antoninus' grandfather, wrote to many, and
+    among them to Fundanus, the governor of Asia. Antoninus Pius,
+    when Marcus was associated with him in the empire, wrote to the
+    cities that they must not trouble the Christians; among others,
+    to the people of Larissa, Thessalonica, the Athenians, and all
+    the Greeks. Melito concluded thus: "We are persuaded that thou
+    who hast about these things the same mind that they had, nay
+    rather one much more humane and philosophical, wilt do all that
+    we ask thee."--This Apology was written after A.D. 169, the
+    year in which Verus died, for it speaks of Marcus only and his
+    son Commodus. According to Melito's testimony, Christians had
+    only been punished for their religion in the time of Nero and
+    Domitian, and the persecutions began again in the time of M.
+    Antoninus, and were founded on his orders, which were abused,
+    as he seems to mean. He distinctly affirms "that the race of
+    the godly is now persecuted and harassed by fresh imperial
+    orders in Asia, a thing which had never happened before." But
+    we know that all this is not true, and that Christians had been
+    punished in Trajan's time.
+
+If we had a true ecclesiastical history, we should know how the Roman
+emperors attempted to check the new religion; how they enforced their
+principle of finally punishing Christians, simply as Christians, which
+Justin in his Apology affirms that they did, and I have no doubt that he
+tells the truth; how far popular clamor and riots went in this matter,
+and how far many fanatical and ignorant Christians--for there were many
+such--contributed to excite the fanaticism on the other side and to
+embitter the quarrel between the Roman government and the new religion.
+Our extant ecclesiastical histories are manifestly falsified, and what
+truth they contain is grossly exaggerated; but the fact is certain that
+in the time of M. Antoninus the heathen populations were in open
+hostility to the Christians, and that under Antoninus' rule men were put
+to death because they were Christians. Eusebius, in the preface to his
+fifth book, remarks that in the seventeenth year of Antoninus' reign, in
+some parts of the world, the persecution of the Christians became more
+violent, and that it proceeded from the populace in the cities; and he
+adds, in his usual style of exaggeration, that we may infer from what
+took place in a single nation that myriads of martyrs were made in the
+habitable earth. The nation which he alludes to is Gallia; and he then
+proceeds to give the letter of the churches of Vienna and Lugdunum. It
+is probable that he has assiged the true cause of the persecutions, the
+fanaticism of the populace, and that both governors and emperor had a
+great deal of trouble with these disturbances. How far Marcus was
+cognizant of these cruel proceedings we do not know, for the historical
+records of his reign are very defective. He did not make the rule
+against the Christians, for Trajan did that; and if we admit that he
+would have been willing to let the Christians alone, we cannot affirm
+that it was in his power, for it would be a great mistake to suppose
+that Antoninus had the unlimited authority which some modern sovereigns
+have had. His power was limited by certain constitutional forms, by the
+Senate, and by the precedents of his predecessors. We cannot admit that
+such a man was an active persecutor, for there is no evidence that he
+was,[A] though it is certain that he had no good opinion of the
+Christians, as appears from his own words.[B] But he knew nothing of
+them except their hostility to the Roman religion, and he probably
+thought that they were dangerous to the state, notwithstanding the
+professions, false or true, of some of the Apologists. So much I have
+said, because it would be unfair not to state all that can be urged
+against a man whom his contemporaries and subsequent ages venerated as a
+model of virtue and benevolence. If I admitted the genuineness of some
+documents, he would be altogether clear from the charge of even allowing
+any persecutions; but as I seek the truth and am sure that they are
+false, I leave him to bear whatever blame is his due.[C] I add that it
+is quite certain that Antoninus did not derive any of his ethical
+principles from a religion of which he knew nothing.[D]
+
+    [A] Except that of Orosius (vii. 15), who says that during the
+    Parthian war there were grievous persecutions of the Christians
+    in Asia and Gallia under the orders of Marcus (praecepto ejus),
+    and "many were crowned with the martyrdom of saints."
+
+    [B] See xi. 3. The emperor probably speaks of such fanatics as
+    Clemens (quoted by Gataker on this passage) mentions. The
+    rational Christians admitted no fellowship with them. "Some of
+    these heretics," says Clemens, "show their impiety and
+    cowardice by loving their lives, saying that the knowledge of
+    the really existing God is true testimony (martyrdom), but that
+    a man is a self-murderer who bears witness by his death. We
+    also blame those who rush to death; for there are some, not of
+    us, but only bearing the same name, who give themselves up. We
+    say of them that they die without being martyrs, even if they
+    are publicly punished; and they give themselves up to a death
+    which avails nothing, as the Indian Gymnosophists give
+    themselves up foolishly to fire." Cave, in his primitive
+    Christianity (ii. c. 7), says of the Christians: "They did
+    flock to the place of torment faster than droves of beasts that
+    are driven to the shambles. They even longed to be in the arms
+    of suffering. Ignatius, though then in his journey to Rome in
+    order to his execution, yet by the way as he went could not but
+    vent his passionate desire of it 'Oh that I might come to those
+    wild beasts that are prepared for me; I heartily wish that I
+    may presently meet with them; I would invite and encourage them
+    speedily to devour me, and not be afraid to set upon me as they
+    have been to others; nay, should they refuse it, I would even
+    force them to it;'" and more to the same purpose from Eusebius.
+    Cave, an honest and good man, says all this in praise of the
+    Christians; but I think that he mistook the matter. We admire a
+    man who holds to his principles even to death; but these
+    fanatical Christians are the Gymnosophists whom Clemens treats
+    with disdain.
+
+    [C] Dr. F.C. Baur, in his work entitled "Das Christenthum und
+    die Christliche Kirche der drei ersten Jahrhunderte," &c., has
+    examined this question with great good sense and fairness, and
+    I believe he has stated the truth as near as our authorities
+    enable us to reach it.
+
+    [D] In the Digest, 48, 19, 30, there is the following excerpt
+    from Modestinus: "Si quis aliquid fecerit, quo leves hominum
+    animi superstitione numinis terrerentur, divus Marcus hujusmodi
+    homines in insulam relegari rescripsit."
+
+There is no doubt that the Emperor's Reflections--or his Meditations, as
+they are generally named--is a genuine work. In the first book he speaks
+of himself, his family, and his teachers; and in other books he mentions
+himself. Suidas (v.[Greek: Markos]) notices a work of Antoninus in
+twelve books, which he names the "conduct of his own life;" and he cites
+the book under several words in his Dictionary, giving the emperor's
+name, but not the title of the work. There are also passages cited by
+Suidas from Antoninus without mention of the emperor's name. The true
+title of the work is unknown. Xylander, who published the first edition
+of this book (Zuerich, 1558, 8vo, with a Latin version), used a
+manuscript which contained the twelve books, but it is not known where
+the manuscript is now. The only other complete manuscript which is known
+to exist is in the Vatican library, but it has no title and no
+inscriptions of the several books: the eleventh only has the
+inscription, [Greek: Markou autokratoros] marked with an asterisk. The
+other Vatican manuscripts and the three Florentine contain only excerpts
+from the emperor's book. All the titles of the excerpts nearly agree
+with that which Xylander prefixed to his edition, [Greek: Markou
+Antoninou Autokratoros ton eis heauton biblia ib.] This title has been
+used by all subsequent editors. We cannot tell whether Antoninus divided
+his work into books or somebody else did it. If the inscriptions at the
+end of the first and second books are genuine, he may have made the
+division himself.
+
+It is plain that the emperor wrote down his thoughts or reflections as
+the occasions arose; and since they were intended for his own use, it is
+no improbable conjecture that he left a complete copy behind him written
+with his own hand; for it is not likely that so diligent a man would use
+the labor of a transcriber for such a purpose, and expose his most
+secret thoughts to any other eye. He may have also intended the book for
+his son Commodus, who however had no taste for his father's philosophy.
+Some careful hand preserved the precious volume; and a work by Antoninus
+is mentioned by other late writers besides Suidas.
+
+Many critics have labored on the text of Antoninus. The most complete
+edition is that by Thomas Gataker, 1652, 4to. The second edition of
+Gataker was superintended by George Stanhope, 1697, 4to. There is also
+an edition of 1704. Gataker made and suggested many good corrections,
+and he also made a new Latin version, which is not a very good specimen
+of Latin, but it generally expresses the sense of the original, and
+often better than some of the more recent translations. He added in the
+margin opposite to each paragraph references to the other parallel
+passages; and he wrote a commentary, one of the most complete that has
+been written on any ancient author. This commentary contains the
+editor's exposition of the more difficult passages, and quotations from
+all the Greek and Roman writers for the illustration of the text. It is
+a wonderful monument of learning and labor, and certainly no Englishman
+has yet done anything like it. At the end of his preface the editor says
+that he wrote it at Rotherhithe near London, in a severe winter, when he
+was in the seventy-eighth year of his age, 1651--a time when Milton,
+Selden, and other great men of the Commonwealth time were living; and
+the great French scholar Saumaise (Salmasius), with whom Gataker
+corresponded and received help from him for his edition of Antoninus.
+The Greek test has also been edited by J. M. Schultz, Leipzig, 1802,
+8vo; and by the learned Greek Adamantinus Corais, Paris, 1816, 8vo. The
+text of Schultz was republished by Tauchnitz, 1821.
+
+There are English, German, French, Italian, and Spanish translations of
+M. Antoninus, and there may be others. I have not seen all the English
+translations. There is one by Jeremy Collier, 1702, 8vo, a most coarse
+and vulgar copy of the original. The latest French translation by
+Alexis Pierron in the collection of Charpentier is better than Dacier's,
+which has been honored with an Italian version (Udine, 1772). There is
+an Italian version (1675), which I have not seen. It is by a cardinal.
+"A man illustrious in the church, the Cardinal Francis Barberini the
+elder, nephew of Pope Urban VIII., occupied the last years of his life
+in translating into his native language the thoughts of the Roman
+emperor, in order to diffuse among the faithful the fertilizing and
+vivifying seeds. He dedicated this translation to his soul, to make it,
+as he says in his energetic style, redder than his purple at the sight
+of the virtues of this Gentile" (Pierron, Preface).
+
+I have made this translation at intervals after having used the book for
+many years. It is made from the Greek, but I have not always followed
+one text; and I have occasionally compared other versions with my own. I
+made this translation for my own use, because I found that it was worth
+the labor; but it may be useful to others also; and therefore I
+determined to print it. As the original is sometimes very difficult to
+understand and still more difficult to translate, it is not possible
+that I have always avoided error. But I believe that I have not often
+missed the meaning, and those who will take the trouble to compare the
+translation with the original should not hastily conclude that I am
+wrong, if they do not agree with me. Some passages do give the meaning,
+though at first sight they may not appear to do so; and when I differ
+from the translators, I think that in some places they are wrong, and in
+other places I am sure that they are. I have placed in some passages a
++, which indicates corruption in the text or great uncertainty in the
+meaning. I could have made the language more easy and flowing, but I
+have preferred a ruder style as being better suited to express the
+character of the original; and sometimes the obscurity which may appear
+in the version is a fair copy of the obscurity of the Greek. If I should
+ever revise this version, I would gladly make use of any corrections
+which may be suggested. I have added an index of some of the Greek terms
+with the corresponding English. If I have not given the best words for
+the Greek, I have done the best that I could; and in the text I have
+always given the same translation of the same word.
+
+The last reflection of the Stoic philosophy that I have observed is in
+Simplicius' Commentary on the Enchiridion of Epictetus. Simplicius was
+not a Christian, and such a man was not likely to be converted at a time
+when Christianity was grossly corrupted. But he was a really religious
+man, and he concludes his commentary with a prayer to the Deity which no
+Christian could improve. From the time of Zeno to Simplicius, a period
+of about nine hundred years, the Stoic philosophy formed the characters
+of some of the best and greatest men. Finally it became extinct, and we
+hear no more of it till the revival of letters in Italy. Angelo
+Poliziano met with two very inaccurate and incomplete manuscripts of
+Epictetus' Enchiridion, which he translated into Latin and dedicated to
+his great patron Lorenzo de' Medici, in whose collection he had found
+the book. Poliziano's version was printed in the first Bale edition of
+the Enchiridion, A.D. 1531 (apud And. Cratandrum). Poliziano recommends
+the Enchiridion to Lorenzo as a work well suited to his temper, and
+useful in the difficulties by which he was surrounded.
+
+Epictetus and Antoninus have had readers ever since they were first
+printed. The little book of Antoninus has been the companion of some
+great men. Machiavelli's Art of War and Marcus Antoninus were the two
+books which were used when he was a young man by Captain John Smith, and
+he could not have found two writers better fitted to form the character
+of a soldier and a man. Smith is almost unknown and forgotten in
+England, his native country, but not in America, where he saved the
+young colony of Virginia. He was great in his heroic mind and his deeds
+in arms, but greater still in the nobleness of his character. For a
+man's greatness lies not in wealth and station, as the vulgar believe,
+nor yet in his intellectual capacity, which is often associated with
+the meanest moral character, the most abject servility to those in high
+places, and arrogance to the poor and lowly; but a man's true greatness
+lies in the consciousness of an honest purpose in life, founded on a
+just estimate of himself and everything else, on frequent
+self-examination, and a steady obedience to the rule which he knows to
+be right, without troubling himself, as the emperor says he should not,
+about what others may think or say, or whether they do or do not do that
+which he thinks and says and does.
+
+
+
+
+THE PHILOSOPHY
+
+OF
+
+MARCUS AURELIUS ANTONIUS
+
+
+It has been said that the Stoic philosophy first showed its real value
+when it passed from Greece to Rome. The doctrines of Zeno and his
+successors were well suited to the gravity and practical good sense of
+the Romans; and even in the Republican period we have an example of a
+man, M. Cato Uticensis, who lived the life of a Stoic and died
+consistently with the opinions which he professed. He was a man, says
+Cicero, who embraced the Stoic philosophy from conviction; not for the
+purpose of vain discussion, as most did, but in order to make his life
+conformable to the Stoic precepts. In the wretched times from the death
+of Augustus to the murder of Domitian, there was nothing but the Stoic
+philosophy which could console and support the followers of the old
+religion under imperial tyranny and amidst universal corruption. There
+were even then noble minds that could dare and endure, sustained by a
+good conscience and an elevated idea of the purposes of man's existence.
+Such were Paetus Thrasae, Helvidius Priscus, Cornutus, C. Musonius
+Rufus,[A] and the poets Persius and Juvenal, whose energetic language
+and manly thoughts may be as instructive to us now as they might have
+been to their contemporaries. Persius died under Nero's bloody reign;
+but Juvenal had the good fortune to survive the tyrant Domitian and to
+see the better times of Nerva, Trajan, and Hadrian.[B] His best precepts
+are derived from the Stoic school, and they are enforced in his finest
+verses by the unrivalled vigor of the Latin language.
+
+    [A] I have omitted Seneca, Nero's preceptor. He was in a sense
+    a Stoic, and he has said many good things in a very fine way.
+    There is a judgment of Gellius (xii. 2.) on Seneca, or rather a
+    statement of what some people thought of his philosophy, and it
+    is not favorable. His writings and his life must be taken
+    together, and I have nothing more to say of him here. The
+    reader will find a notice of Seneca and his philosophy in
+    "Seekers after God," by the Rev. P. W. Farrar. Macmillan and
+    Co.
+
+    [B] Ribbeck has labored to prove that those Satires, which
+    contain philosophical precepts, are not the work of the real,
+    but of a false Juvenal, a Declamator. Still the verses exist,
+    and were written by somebody who was acquainted with the Stoic
+    doctrines.
+
+
+The best two expounders of the later Stoical philosophy were a Greek
+slave and a Roman emperor. Epictetus, a Phrygian Greek, was brought to
+Rome, we know not how, but he was there the slave and afterwards the
+freedman of an unworthy master, Epaphroditus by name, himself a freedman
+and a favorite of Nero. Epictetus may have been a hearer of C. Musonius
+Rufus, while he was still a slave, but he could hardly have been a
+teacher before he was made free. He was one of the philosophers whom
+Domitian's order banished from Rome. He retired to Nicopolis in Epirus,
+and he may have died there. Like other great teachers he wrote nothing,
+and we are indebted to his grateful pupil Arrian for what we have of
+Epictetus' discourses. Arrian wrote eight books of the discourses of
+Epictetus, of which only four remain and some fragments. We have also
+from Arrian's hand the small Enchiridion or Manual of the chief precepts
+of Epictetus. This is a valuable commentary on the Enchiridion by
+Simplicius, who lived in the time of the emperor Justinian.[A]
+
+    [A] There is a complete edition of Arrian's Epictetus with the
+    commentary of Simplicius by J. Schweighaeuser, 6 vols. 8vo.
+    1799, 1800. There is also an English translation of Epictetus
+    by Mrs. Carter.
+
+Antoninus in his first book (i. 7), in which he gratefully commemorates
+his obligations to his teachers, says that he was made acquainted by
+Junius Rusticus with the discourses of Epictetus, whom he mentions also
+in other passages (iv. 41; xi. 34, 36). Indeed, the doctrines of
+Epictetus and Antoninus are the same, and Epictetus is the best
+authority for the explanation of the philosophical language of Antoninus
+and the exposition of his opinions. But the method of the two
+philosophers is entirely different. Epictetus addressed himself to his
+hearers in a continuous discourse and in a familiar and simple manner.
+Antoninus wrote down his reflections for his own use only, in short,
+unconnected paragraphs, which are often obscure.
+
+The Stoics made three divisions of philosophy,--Physic ([Greek:
+phusikon]), Ethic ([Greek: ethikon]), and Logic ([Greek: logikon])
+(viii. 13). This division, we are told by Diogenes, was made by Zeno of
+Citium, the founder of the Stoic sect, and by Chrysippus; but these
+philosophers placed the three divisions in the following order,--Logic,
+Physic, Ethic. It appears, however, that this division was made before
+Zeno's time, and acknowledged by Plato, as Cicero remarks (Acad. Post.
+i. 5). Logic is not synonymous with our term Logic in the narrower sense
+of that word.
+
+Cleanthes, a Stoic, subdivided the three divisions and made
+six,--Dialectic and Rhetoric, comprised in Logic; Ethic and Politic;
+Physic and Theology. This division was merely for practical use, for all
+Philosophy is one. Even among the earliest Stoics Logic, or Dialectic,
+does not occupy the same place as in Plato: it is considered only as an
+instrument which is to be used for the other divisions of Philosophy.
+An exposition of the earlier Stoic doctrines and of their modifications
+would require a volume. My object is to explain only the opinions of
+Antoninus, so far as they can be collected from his book.
+
+According to the subdivision of Cleanthes, Physic and Theology go
+together, or the study of the nature of Things, and the study of the
+nature of the Deity, so far as man can understand the Deity, and of his
+government of the universe. This division or subdivision is not formally
+adopted by Antoninus, for, as already observed, there is no method in
+his book; but it is virtually contained in it.
+
+Cleanthes also connects Ethic and Politic, or the study of the
+principles of morals and the study of the constitution of civil society;
+and undoubtedly he did well in subdividing Ethic into two parts. Ethic
+in the narrower sense and Politic; for though the two are intimately
+connected, they are also very distinct, and many questions can only be
+properly discussed by carefully observing the distinction. Antoninus
+does not treat of Politic. His subject is Ethic, and Ethic in its
+practical application to his own conduct in life as a man and as a
+governor. His Ethic is founded on his doctrines about man's nature, the
+Universal Nature, and the relation of every man to everything else. It
+is therefore intimately and inseparably connected with Physic, or the
+Nature of Things, and with Theology, or the Nature of the Deity. He
+advises us to examine well all the impressions on our minds
+([Greek: phantasiai]) and to form a right judgment of them, to make just
+conclusions, and to inquire into the meanings of words, and so far to
+apply Dialectic; but he has no attempt at any exposition of Dialectic,
+and his philosophy is in substance purely moral and practical. He says
+(viii. 13), "Constantly and, if it be possible, on the occasion of every
+impression on the soul,[A] apply to it the principles of Physic, of
+Ethic, and of Dialectic:" which is only another way of telling us to
+examine the impression in every possible way. In another passage (iii.
+11) he says, "To the aids which have been mentioned, let this one still
+be added: make for thyself a definition or description of the object
+([Greek: to phantaston]) which is presented to thee, so as to see
+distinctly what kind of a thing it is in its substance, in its nudity,
+in its complete entirety, and tell thyself its proper name, and the
+names of the things of which it has been compounded, and into which it
+will be resolved." Such an examination implies a use of Dialectic, which
+Antoninus accordingly employed as a means toward establishing his
+Physical, Theological, and Ethical principles.
+
+    [A] The original is [Greek: epi pases phantasias]. We have no word
+    which expresses [Greek: phantasia], for it is not only the sensuous
+    appearance which comes from an external object, which object is
+    called [Greek: to phantaston], but it is also the thought or feeling
+    or opinion which is produced even when there is no
+    corresponding external object before us. Accordingly everything
+    which moves the soul is [Greek: phantaston], and produces a
+    [Greek: phantasia].
+
+    In this extract Antoninus says [Greek: physiologein, pathologein,
+    dialektikeuesthai]. I have translated [Greek: pathologein] by using
+    the word Moral (Ethic), and that is the meaning here.
+
+There are several expositions of the Physical, Theological, and Ethical
+principles, which are contained in the work of Antoninus; and more
+expositions than I have read. Ritter (Geschichte der Philosophie, iv.
+241), after explaining the doctrines of Epictetus, treats very briefly
+and insufficiently those of Antoninus. But he refers to a short essay,
+in which the work is done better.[A] There is also an essay on the
+Philosophical Principles of M. Aurelius Antoninus by J.M. Schultz,
+placed at the end of his German translation of Antoninus (Schleswig,
+1799). With the assistance of these two useful essays and his own
+diligent study, a man may form a sufficient notion of the principles of
+Antoninus; but he will find it more difficult to expound them to others.
+Besides the want of arrangement in the original and of connection among
+the numerous paragraphs, the corruption of the text, the obscurity of
+the language and the style, and sometimes perhaps the confusion in the
+writer's own ideas--besides all this, there is occasionally an apparent
+contradiction in the emperor's thoughts, as if his principles were
+sometimes unsettled, as if doubt sometimes clouded his mind. A man who
+leads a life of tranquillity and reflection, who is not disturbed at
+home and meddles not with the affairs of the world, may keep his mind at
+ease and his thoughts in one even course. But such a man has not been
+tried. All his Ethical philosophy and his passive virtue might turn out
+to be idle words, if he were once exposed to the rude realities of human
+existence. Fine thoughts and moral dissertations from men who have not
+worked and suffered may be read, but they will be forgotten. No
+religion, no Ethical philosophy is worth anything, if the teacher has
+not lived the "life of an apostle," and been ready to die "the death of
+a martyr." "Not in passivity (the passive effects) but in activity lie
+the evil and the good of the rational social animal, just as his virtue
+and his vice lie not in passivity, but in activity" (ix. 16). The
+emperor Antoninus was a practical moralist. From his youth he followed a
+laborious discipline, and though his high station placed him above all
+want or the fear of it, he lived as frugally and temperately as the
+poorest philospher. Epictetus wanted little, and it seems that he always
+had the little that he wanted and he was content with it, as he had been
+with his servile station! But Antoninus after his accession to the
+empire sat on an uneasy seat. He had the administration of an empire
+which extended from the Euphrates to the Atlantic, from the cold
+mountains of Scotland to the hot sands of Africa; and we may imagine,
+though we cannot know it by experience, what must be the trials, the
+troubles, the anxiety, and the sorrows of him who has the world's
+business on his hands, with the wish to do the best that he can, and the
+certain knowledge that he can do very little of the good which he
+wishes.
+
+    [A] De Marco Aurelio Antonino ... ex ipsius Commentariis.
+    Scriptio Philologica. Instituit Nicolaus Bachius, Lipsiae,
+    1826.
+
+In the midst of war, pestilence, conspiracy, general corruption, and
+with the weight of so unwieldy an empire upon him, we may easily
+comprehend that Antoninus often had need of all his fortitude to support
+him. The best and the bravest men have moments of doubt and of weakness;
+but if they are the best and the bravest, they rise again from their
+depression by recurring to first principles, as Antoninus does. The
+emperor says that life is smoke, a vapor, and St. James in his Epistle
+is of the same mind; that the world is full of envious, jealous,
+malignant people, and a man might be well content to get out of it. He
+has doubts perhaps sometimes even about that to which he holds most
+firmly. There are only a few passages of this kind, but they are
+evidence of the struggles which even the noblest of the sons of men had
+to maintain against the hard realities of his daily life. A poor remark
+it is which I have seen somewhere, and made in a disparaging way, that
+the emperor's reflections show that he had need of consolation and
+comfort in life, and even to prepare him to meet his death. True that he
+did need comfort and support, and we see how he found it. He constantly
+recurs to his fundamental principle that the universe is wisely ordered,
+that every man is a part of it and must conform to that order which he
+cannot change, that whatever the Deity has done is good, that all
+mankind are a man's brethren, that he must love and cherish them and try
+to make them better, even those who would do him harm. This is his
+conclusion (ii. 17): "What then is that which is able to conduct a man?
+One thing and only one, Philosophy. But this consists in keeping the
+divinity within a man free from violence and unharmed, superior to pains
+and pleasures, doing nothing without a purpose nor yet falsely and with
+hypocrisy, not feeling the need of another man's doing or not doing
+anything; and besides, accepting all that happens and all that is
+allotted, as coming from thence, wherever it is, from whence he himself
+came; and finally waiting for death with a cheerful mind as being
+nothing else than a dissolution of the elements of which every living
+being is compounded. But if there is no harm, to the elements themselves
+in each continually changing into another, why should a man have any
+apprehension about the change and dissolution of all the elements
+[himself]? for it is according to nature; and nothing is evil that is
+according to nature."
+
+The Physic of Antoninus is the knowledge of the Nature of the Universe,
+of its government, and of the relation of man's nature to both. He names
+the universe ([Greek: he ton hylon ousia], vi. 1),[A] "the universal
+substance," and he adds that "reason" ([Greek: logos]) governs the
+universe. He also (vi. 9) uses the terms "universal nature" or "nature
+of the universe." He (vi. 25) calls the universe "the one and all, which
+we name Cosmos or Order" ([Greek: kosmos]). If he ever seems to use
+these general terms as significant of the All, of all that man can in
+any way conceive to exist, he still on other occasions plainly
+distinguishes between Matter, Material things ([Greek: hyle, hylikon]),
+and Cause, Origin, Reason ([Greek: aitia, aitiodes, logos]).[B] This is
+conformable to Zeno's doctrine that there are two original principles
+([Greek: archai]) of all things, that which acts ([Greek: to poioun])
+and that which is acted upon ([Greek: to paschon]). That which is acted
+on is the formless matter ([Greek: hyle]): that which acts is the reason
+([Greek: logos]), God, who is eternal and operates through all matter,
+and produces all things. So Antoninus (v. 32) speaks of the reason
+([Greek: logos])which pervades all substance ([Greek: ousia]), and
+through all time by fixed periods (revolutions) administers the universe
+([Greek: to pan]). God is eternal, and Matter is eternal. It is God who
+gives form to matter, but he is not said to have created matter.
+According to this view, which is as old as Anaxagoras, God and matter
+exist independently, but God governs matter. This doctrine is simply the
+expression of the fact of the existence both of matter and of God. The
+Stoics did not perplex themselves with the in-soluble question of the
+origin and nature of matter.[C] Antoninus also assumes a beginning of
+things, as we now know them; but his language is sometimes very obscure.
+I have endeavored to explain the meaning of one difficult passage (vii.
+75, and the note).
+
+    [A] As to the word [Greek: ousia], the reader may see the
+    Index. I add here a few examples of the use of the word;
+    Antoninus has (v. 24), [Greek: he sumpasa ousia], "the
+    universal substance." He says (xii. 30 and iv. 40), "there is
+    one common substance" ([Greek: ousia]), distributed among
+    countless bodies. In Stobaeus (tom. 1, lib. 1, tit. 14) there
+    is this definition, [Greek: ousian de phasin ton onton hapanton
+    ten proten hylen]. In viii. II, Antoninus speaks of [Greek: to
+    ousiodes kai hyulikon], "the substantial and the material;" and
+    (vii. 10) he says that "everything material" ([Greek: enulon])
+    disappears in the substance of the whole ([Greek: te ton holon
+    ousia]). The [Greek: ousia] is the generic name of that existence
+    which we assume as the highest or ultimate, because we conceive
+    no existence which can be coordinated with it and none above
+    it. It is the philosopher's "substance:" it is the ultimate
+    expression for that which we conceive or suppose to be the
+    basis, the being of a thing. "From the Divine, which is
+    substance in itself, or the only and sole substance, all and
+    everything that is created exists" (Swedenborg, Angelic Wisdom,
+    198).
+
+    [B] I remark, in order to anticipate any misapprehension, that
+    all these general terms involve a contradiction. The "one and
+    all," and the like, and "the whole," imply limitation. "One" is
+    limited; "all" is limited; the "whole" is limited. We cannot
+    help it. We cannot find words to express that which we cannot
+    fully conceive. The addition of "absolute" or any other such
+    word does not mend the matter. Even the word God is used by
+    most people, often unconsciously, in such a way that limitation
+    is implied, and yet at the same time words are added which are
+    intended to deny limitation. A Christian martyr, when he was
+    asked what God was, is said to have answered that God has no
+    name like a man; and Justin says the same (Apol. ii. 6), "the
+    names Father, God, Creator, Lord, and Master are not names, but
+    appellations derived from benefactions and acts." (Compare
+    Seneca, De Benef. iv. 8.) We can conceive the existence of a
+    thing, or rather we may have the idea of an existence, without
+    an adequate notion of it, "adequate" meaning coextensive and
+    coequal with the thing. We have a notion of limited space
+    derived from the dimensions of what we call a material thing,
+    though of space absolute, if I may use the term, we have no
+    notion at all; and of infinite space the notion is the same--no
+    notion at all; and yet we conceive it in a sense, though I know
+    not how, and we believe that space is infinite, and we cannot
+    conceive it to be finite.
+
+    [C] The notions of matter and of space are inseparable. We
+    derive the notion of space from matter and form. But we have no
+    adequate conception either of matter or space. Matter in its
+    ultimate resolution is as unintelligible as what men call mind,
+    spirit, or by whatever other name they may express the power
+    which makes itself known by acts. Anaxagoras laid down the
+    distinction between intelligence [Greek: nous] and matter, and
+    he said that intelligence impressed motion on matter, and so
+    separated the elements of matter and gave them order; but he
+    probably only assumed a beginning, as Simplicius says, as a
+    foundation of his philosophical teaching. Empedocles said, "The
+    universe always existed." He had no idea of what is called
+    creation. Ocellus Lucanus (i, Sec. 2) maintained that the Universe
+    ([Greek: to pan]) was imperishable and uncreated. Consequently
+    it is eternal. He admitted the existence of God; but his
+    theology would require some discussion. On the contrary, the
+    Brachmans, according to Strabo (p. 713, ed. Cas.), taught that
+    the universe was created and perishable; and the creator and
+    administrator of it pervades the whole. The author of the book
+    of Solomon's Wisdom says (xi. 17): "Thy Almighty hand made the
+    world of matter without form," which may mean that matter
+    existed already.
+
+    The common Greek word which we translate "matter" is [Greek:
+    hyle]. It is the stuff that things are made of.
+
+Matter consists of elemental parts ([Greek: stoicheia]) of which all
+material objects are made. But nothing is permanent in form. The nature
+of the universe, according to Antoninus' expression (iv. 36), "loves
+nothing so much as to change the things which are, and to make new
+things like them. For everything that exists is in a manner the seed of
+that which will be. But thou art thinking only of seeds which are cast
+into the earth or into a womb: but this is a very vulgar notion." All
+things then are in a constant flux and change; some things are dissolved
+into the elements, others come in their places; and so the "whole
+universe continues ever young and perfect" (xii. 23).
+
+Antoninus has some obscure expressions about what he calls "seminal
+principles" ([Greek: spermatikoi logoi]). He opposes them to the
+Epicurean atoms (vi. 24), and consequently his "seminal principles" are
+not material atoms which wander about at hazard, and combine nobody
+knows how. In one passage (iv. 21) he speaks of living principles, souls
+([Greek: psychahi]) after the dissolution of their bodies being
+received into the "seminal principle of the universe." Schultz thinks
+that by "seminal principles Antoninus means the relations of the various
+elemental principles, which relations are determined by the Deity and by
+which alone the production of organized beings is possible." This may be
+the meaning; but if it is, nothing of any value can be derived from
+it.[A] Antoninus often uses the word "Nature" ([Greek: physis]), and we
+must attempt to fix its meaning, The simple etymological sense of
+[Greek: physis] is "production," the birth of what we call Things. The
+Romans used Natura, which also means "birth" originally. But neither the
+Greeks nor the Romans stuck to this simple meaning, nor do we. Antoninus
+says (x. 6): "Whether the universe is [a concourse of] atoms or Nature
+[is a system], let this first be established, that I am a part of the
+whole which is governed by nature." Here it might seem as if nature were
+personified and viewed as an active, efficient power; as something
+which, it not independent of the Deity, acts by a power which is given
+to it by the Deity. Such, if I understand the expression right, is the
+way in which the word Nature is often used now, though it is plain that
+many writers use the word without fixing any exact meaning to it. It is
+the same with the expression Laws of Nature, which some writers may use
+in an intelligible sense, but others as clearly use in no definite sense
+at all. There is no meaning in this word Nature, except that which
+Bishop Butler assigns to it, when he says, "The only distinct meaning of
+that word Natural is Stated, Fixed, or Settled; since what is natural as
+much requires and presupposes an intelligent agent to render it so,
+_i.e._, to effect it continually or at stated times, as what is
+supernatural or miraculous does to effect it at once." This is Plato's
+meaning (De Leg., iv. 715) when he says that God holds the beginning and
+end and middle of all that exists, and proceeds straight on his course,
+making his circuit according to nature (that is by a fixed order); and
+he is continually accompanied by justice, who punishes those who deviate
+from the divine law, that is, from the order or course which God
+observes.
+
+    [A] Justin (Apol. ii. 8) has the words [Greek: kata
+    spermatikou logou meros], where he is speaking of the Stoics;
+    but he uses this expression in a peculiar sense (note II). The
+    early Christian writers were familiar with the Stoic terms, and
+    their writings show that the contest was begun between the
+    Christian expositors and the Greek philosophy. Even in the
+    second Epistle of St. Peter (ii. I, v. 4) we find a Stoic
+    expression, [Greek: Ina dia touton genesthe theias koinonoi
+    physeos.]
+
+When we look at the motions of the planets, the action of what we call
+gravitation, the elemental combination of unorganized bodies and their
+resolution, the production of plants and of living bodies, their
+generation, growth, and their dissolution, which we call their death, we
+observe a regular sequence of phenomena, which within the limits of
+experience present and past, so far as we know the past, is fixed and
+invariable. But if this is not so, if the order and sequence of
+phenomena, as known to us, are subject to change in the course of an
+infinite progression,--and such change is conceivable,--we have not
+discovered, nor shall we ever discover, the whole of the order and
+sequence of phenomena, in which sequence there may be involved according
+to its very nature, that is, according to its fixed order, some
+variation of what we now call the Order or Nature of Things. It is also
+conceivable that such changes have taken place,--changes in the order of
+things, as we are compelled by the imperfection of language to call
+them, but which are no changes; and further it is certain that our
+knowledge of the true sequence of all actual phenomena, as for instance
+the phenomena of generation, growth, and dissolution, is and ever must
+be imperfect.
+
+We do not fare much better when we speak of Causes and Effects than when
+we speak of Nature. For the practical purposes of life we may use the
+terms cause and effect conveniently, and we may fix a distinct meaning
+to them, distinct enough at least to prevent all misunderstanding. But
+the case is different when we speak of causes and effects as of Things.
+All that we know is phenomena, as the Greeks called them, or appearances
+which follow one another in a regular order, as we conceive it, so that
+if some one phenomenon should fail in the series, we conceive that there
+must either be an interruption of the series, or that something else
+will appear after the phenomenon which has failed to appear, and will
+occupy the vacant place; and so the series in its progression may be
+modified or totally changed. Cause and effect then mean nothing in the
+sequence of natural phenomena beyond what I have said; and the real
+cause, or the transcendent cause, as some would call it, of each
+successive phenomenon is in that which is the cause of all things which
+are, which have been, and which will be forever. Thus the word Creation
+may have a real sense if we consider it as the first, if we can conceive
+a first, in the present order of natural phenomena; but in the vulgar
+sense a creation of all things at a certain time, followed by a
+quiescence of the first cause and an abandonment of all sequences of
+Phenomena to the laws of Nature, or to the other words that people may
+Use, is absolutely absurd.[A]
+
+    [A] Time and space are the conditions of our thought; but time
+    infinite and space infinite cannot be objects of thought,
+    except in a very imperfect way. Time and space must not in any
+    way be thought of when we think of the Deity. Swedenborg says,
+    "The natural man may believe that he would have no thought, if
+    the ideas of time, of space, and of things material were taken
+    away; for upon those is founded all the thought that man has.
+    But let him know that the thoughts are limited and confined in
+    proportion as they partake of time, of space, and of what is
+    material; and that they are not limited and are extended, in
+    proportion as they do not partake of those things; since the
+    mind is so far elevated above the things corporeal and worldly"
+    (Concerning Heaven and Hell, 169).
+
+[Illustration: THE TEMPLE OF PALLAS]
+
+Now, though there is great difficulty in understanding all the
+passages of Antoninus, in which he speaks of Nature, of the changes of
+things and of the economy of the universe, I am convinced that his sense
+of Nature and Natural is the same as that which I have stated; and as he
+was a man who knew how to use words in a clear way and with strict
+consistency, we ought to assume, even if his meaning in some passages is
+doubtful, that his view of Nature was in harmony with his fixed belief
+in the all-pervading, ever present, and ever active energy of God. (ii.
+4; iv. 40; x. 1; vi. 40; and other passages. Compare Seneca, De Benef.,
+iv. 7. Swedenborg, Angelic Wisdom, 349-357.)
+
+There is much in Antoninus that is hard to understand, and it might be
+said that he did not fully comprehend all that he wrote; which would
+however be in no way remarkable, for it happens now that a man may write
+what neither he nor anybody can understand. Antoninus tells us (xii. 10)
+to look at things and see what they are, resolving them into the
+material [Greek: hyle], the casual [Greek: aition], and the relation
+[Greek: anaphora], or the purpose, by which he seems to mean something
+in the nature of what we call effect, or end. The word Caus ([Greek:
+aitia]) is the difficulty. There is the same word in the Sanscrit
+(hetu); and the subtle philosophers of India and of Greece, and
+the less subtle philosophers of modern times, have all used this word,
+or an equivalent word, in a vague way. Yet the confusion sometimes may
+be in the inevitable ambiguity of language rather than in the mind of
+the writer, for I cannot think that some of the wisest of men did not
+know what they intended to say. When Antoninus says (iv. 36), "that
+everything that exists is in a manner the seed of that which will be,"
+he might be supposed to say what some of the Indian philosophers have
+said, and thus a profound truth might be converted into a gross
+absurdity. But he says, "in a manner," and in a manner he said true; and
+in another manner, if you mistake his meaning, he said false. When Plato
+said, "Nothing ever is, but is always becoming" ([Greek: aei
+gignetai]), he delivered a text, out of which we may derive something;
+for he destroys by it not all practical, but all speculative notions of
+cause and effect. The whole series of things, as they appear to us, must
+be contemplated in time, that is in succession, and we conceive or
+suppose intervals between one state of things and another state of
+things, so that there is priority and sequence, and interval, and Being,
+and a ceasing to Be, and beginning and ending. But there is nothing of
+the kind in the Nature of Things. It is an everlasting continuity (iv.
+45; vii. 75). When Antoninus speaks of generation (x. 26), he speaks of
+one cause ([Greek: aitia]) acting, and then another cause taking up the
+work, which the former left in a certain state, and so on; and we might
+perhaps conceive that he had some notion like what has been called "the
+self-evolving power of nature;" a fine phrase indeed, the full import of
+which I believe that the writer of it did not see, and thus he laid
+himself open to the imputation of being a follower of one of the Hindu
+sects, which makes all things come by evolution out of nature or matter,
+or out of something which takes the place of Deity, but is not Deity. I
+would have all men think as they please, or as they can, and I only
+claim the same freedom which I give. When a man writes anything, we may
+fairly try to find out all that his words must mean, even if the result
+is that they mean what he did not mean; and if we find this
+contradiction, it is not our fault, but his misfortune. Now Antoninus is
+perhaps somewhat in this condition in what he says (x. 26), though he
+speaks at the end of the paragraph of the power which acts, unseen by
+the eyes, but still no less clearly. But whether in this passage (x. 26)
+lie means that the power is conceived to be in the different successive
+causes ([Greek: aitiai]), or in something else, nobody can tell. From
+other passages, however, I do collect that his notion of the phenomena
+of the universe is what I have stated. The Deity works unseen, if we may
+use such language, and perhaps I may, as Job did, or he who wrote the
+book of Job. "In him we live and move and are," said St. Paul to the
+Athenians; and to show his hearers that this was no new doctrine, he
+quoted the Greek poets. One of these poets was the Stoic Cleauthes,
+whose noble hymn to Zeus, or God, is an elevated expression of devotion
+and philosophy. It deprives Nature of her power, and puts her under the
+immediate government of the Deity.
+
+"Thee all this heaven, which whirls around the earth,
+ Obeys, and willing follows where thou leadest.
+ Without thee, God, nothing is done on earth,
+ Nor in the ethereal realms, nor in the sea,
+ Save what the wicked through their folly do."
+
+Antoninus' conviction of the existence of a divine power and government
+was founded on his perception of the order of the universe. Like
+Socrates (Xen. Mem., iv. 3, 13, etc.) he says that though we cannot see
+the forms of divine powers, we know that they exist because we see their
+works.
+
+"To those who ask, Where hast thou seen the gods, or how dost thou
+comprehend that they exist and so worshipest them? I answer, in the
+first place, that they may be seen even with the eyes; in the second
+place, neither have I seen my own soul, and yet I honor it. Thus then
+with respect to the gods, from what I constantly experience of their
+power, from this I comprehend that they exist, and I venerate them."
+(xii. 28, and the note. Comp. Aristotle de Mundo, c. 6; Xen. Mem. i. 4,
+9; Cicero, Tuscul. i. 28, 29; St. Paul's Epistle to the Romans, i. 19,
+20; and Montaigne's Apology for Raimond de Sebonde, ii. c. 12.) This is
+a very old argument, which has always had great weight with most people,
+and has appeared sufficient. It does not acquire the least additional
+strength by being developed in a learned treatise. It is as intelligible
+in its simple enunciation as it can be made. If it is rejected, there is
+no arguing with him who rejects it: and if it is worked out into
+innumerable particulars, the value of the evidence runs the risk of
+being buried under a mass of words.
+
+Man being conscious that he is a spiritual power, or that he has such a
+power, in whatever way he conceives that he has it--for I wish simply to
+state a fact--from this power which he has in himself, he is led, as
+Antoninus says, to believe that there is a greater power, which, as the
+old Stoics tell us, pervades the whole universe as the intellect[A]
+([Greek: nous]) pervades man. (Compare Epictetus' Discourses, i. 14;
+and Voltaire a Mad^e. Necker, vol. lxvii., p. 278, ed. Lequien.)
+
+    [A] I have always translated the word [Greek: nous],
+    "intelligence" or "intellect." It appears to be the word used
+    by the oldest Greek philosophers to express the notion of
+    "intelligence" as opposed to the notion of "matter." I have
+    always translated the word [Greek: logos] by "reason," and
+    [Greek: logikos] by the word "rational," or perhaps sometimes
+    "reasonable," as I have translated [Greek: noeros] by the word
+    "intellectual." Every man who has thought and has read any
+    philosophical writings knows the difficulty of finding words to
+    express certain notions, how imperfectly words express these
+    notions, and how carelessly the words are often used. The
+    various senses of the word [Greek: logos] are enough to perplex
+    any man. Our translators of the New Testament (St. John, c. 1.)
+    have simply translated [Greek: ho logos] by "the word," as the
+    Germans translated it by "das Wort;" but in their theological
+    writings they sometimes retain the original term Logos. The
+    Germans have a term Vernunft, which seems to come nearest to
+    our word Reason, or the necessary and absolute truths which we
+    cannot conceive as being other than what they are. Such are
+    what some people have called the laws of thought, the
+    conceptions of space and of time, and axioms or first
+    principles, which need no proof and cannot be proved or denied.
+    Accordingly the Germans can say, "Gott ist die hoechste
+    Vernunft," the Supreme Reason. The Germans have also a word
+    Verstand, which seems to represent our word "understanding,"
+    "intelligence," "intellect," not as a thing absolute which
+    exists by itself, but as a thing connected with an individual
+    being, as a man. Accordingly it is the capacity of receiving
+    impressions (Vorstellungen, [Greek: phantasiai],) and forming
+    from them distinct ideas (Begriffe), and perceiving
+    differences. I do not think that these remarks will help the
+    reader to the understanding of Antoninus, or his use of the
+    words [Greek: nous] and [Greek: logos]. The emperor's meaning
+    must be got from his own words, and if it does not agree
+    altogether with modern notions, it is not our business to force
+    it into agreement, but simply to find out what his meaning is,
+    if we can.
+
+    Justinus (ad Diognetum, c. vii.) says that the omnipotent,
+    all-creating, and invisible God has fixed truth and the holy,
+    incomprehensible Logos in men's hearts; and this Logos is the
+    architect and creator of the Universe. In the first Apology (c.
+    xxxii.), he says that the seed ([Greek: sperma]) from God is
+    the Logos, which dwells in those who believe in God. So it
+    appears that according to Justinus the Logos is only in such
+    believers. In the second Apology (c. viii.) he speaks of the
+    seed of the Logos being implanted in all mankind; but those who
+    order their lives according to Logos, such as the Stoics, have
+    only a portion of the Logos ([Greek: kata spermatikou logou
+    meros]), and have not the knowledge and contemplation of the
+    entire Logos, which is Christ. Swedenborg's remarks (Angelic
+    Wisdom, 240) are worth comparing with Justinus. The modern
+    philosopher in substance agrees with the ancient; but he is
+    more precise.
+
+God exists then, but what do we know of his nature? Antoninus says that
+the soul of man is an efflux from the divinity. We have bodies like
+animals, but we have reason, intelligence, as the gods. Animals have
+life ([Greek: psyche]) and what we call instincts or natural principles
+of action: but the rational animal man alone has a rational, intelligent
+soul ([Greek: psyche logike noera]). Antoninus insists on this
+continually: God is in man,[A] and so we must constantly attend to the
+divinity within us, for it is only in this way that we can have any
+knowledge of the nature of God. The human soul is in a sense a portion
+of the divinity, and the soul alone has any communication with the
+Deity; for as he says (xii. 2): "With his intellectual part alone God
+touches the intelligence only which has flowed and been derived from
+himself into these bodies." In fact he says that which is hidden within
+a man is life, that is, the man himself. All the rest is vesture,
+covering, organs, instrument, which the living man, the real[B] man,
+uses for the purpose of his present existence. The air is universally
+diffused for him who is able to respire; and so for him who is willing
+to partake of it the intelligent power, which holds within it all
+things, is diffused as wide and free as the air (viii. 54). It is by
+living a divine life that man approaches to a knowledge of the
+divinity.[C] It is by following the divinity within [Greek: daimon] or
+[Greek: theos], as Antonius calls it, that man comes nearest to the
+Deity, the supreme good; for man can never attain to perfect agreement
+with his internal guide ([Greek: to hegemonikon]). "Live with the gods.
+And he does live with the gods who constantly shows to them that his own
+soul is satisfied with that which is assigned to him, and that it does
+all the daemon ([Greek: daimon]) wishes, which Zeus hath given to every
+man for his guardian and guide, a portion of himself. And this daemon is
+every man's understanding and reason" (v. 27).
+
+    [A] Comp. Ep. to the Corinthians, i. 3, 17, and James iv. 8,
+    "Drawnigh to God and he will draw nigh to you."
+
+    [B] This is also Swedenborg's doctrine of the soul. "As to what
+    concerns the soul, of which it is said that it shall live after
+    death, it is nothing else but the man himself, who lives in the
+    body, that is, the interior man, who by the body acts in the
+    world and from whom the body itself lives" (quoted by Clissold,
+    p. 456 of "The Practical Nature of the Theological Writings of
+    Emanuel Swedenborg, in a Letter to the Archbishop of Dublin
+    (Whately)," second edition, 1859; a book which theologians
+    might read with profit). This is an old doctrine of the soul,
+    which has been often proclaimed, but never better expressed
+    than by the "Auctor de Mundo," c. 6, quoted by Gataker in his
+    "Antoninus," p. 436. "The soul by which we live and have cities
+    and houses is invisible, but it is seen by its works; for the
+    whole method of life has been devised by it and ordered, and by
+    it is held together. In like manner we must think also about
+    the Deity, who in power is most mighty, in beauty most comely,
+    in life immortal, and in virtue supreme: wherefore though he is
+    invisible to human nature, he is seen by his very works." Other
+    passages to the same purpose are quoted by Gataker (p. 382).
+    Bishop Butler has the same as to the soul: "Upon the whole,
+    then, our organs of sense and our limbs are certainly
+    instruments, which the living persons, ourselves, make use of
+    to perceive and move with." If this is not plain enough, be
+    also says: "It follows that our organized bodies are no more
+    ourselves, or part of ourselves, than any other matter around
+    us." (Compare Anton, x. 38).
+
+    [C] The reader may consult Discourse V., "Of the existence and
+    nature of God," in John Smith's "Select Discourses." He has
+    prefixed as a text to this Discourse, the striking passage of
+    Agapetus, Paraenes. Sec. 3: "He who knows himself will know God;
+    and he who knows God will be made like to God; and he will be
+    made like to God, who has become worthy of God; and he becomes
+    worthy of God, who does nothing unworthy of God, but thinks the
+    things that are his, and speaks what he thinks, and does what
+    he speaks." I suppose that the old saying, "Know thyself,"
+    which is attributed to Socrates and others, had a larger
+    meaning than the narrow sense which is generally given to it.
+    (Agapetus, ed. Stephan. Schoning, Franeker, 1608. This volume
+    contains also the Paraeneses of Nilus.)
+
+There is in man, that is in the reason, the intelligence, a superior
+faculty which if it is exercised rules all the rest. This is the ruling
+faculty ([Greek: to hegemonikon]), which Cicero (De Natura Deorum, ii.
+11) renders by the Latin word Principatus, "to which nothing can or
+ought to be superior." Antoninus often uses this term and others which
+are equivalent. He names it (vii. 64) "the governing intelligence." The
+governing faculty is the master of the soul (v. 26). A man must
+reverence only his ruling faculty and the divinity within him. As we
+must reverence that which is supreme in the universe, so we must
+reverence that which is supreme in ourselves; and this is that which is
+of like kind with that which is supreme in the universe (v. 21). So, as
+Plotinus says, the soul of man can only know the divine so far as it
+knows itself. In one passage (xi. 19) Antoninus speaks of a man's
+condemnation of himself when the diviner part within him has been
+overpowered and yields to the less honorable and to the perishable part,
+the body, and its gross pleasures. In a word, the views of Antoninus on
+this matter, however his expressions may vary, are exactly what Bishop
+Butler expresses when he speaks of "the natural supremacy of reflection
+or conscience," of the faculty "which surveys, approves, or disapproves
+the several affections of our mind and actions of our lives."
+
+Much matter might be collected from Antoninus on the notion of the
+Universe being one animated Being. But all that he says amounts to no
+more, as Schultz remarks, than this: the soul of man is most intimately
+united to his body, and together they make one animal, which we call
+man; so the Deity is most intimately united to the world, or the
+material universe, and together they form one whole. But Antoninus did
+not view God and the material universe as the same, any more than he
+viewed the body and soul of man as one. Antoninus has 110 speculations
+on the absolute nature of the Deity. It was not his fashion to waste his
+time on what man cannot understand.[A] He was satisfied that God exists,
+that he governs all things, that man can only have an imperfect
+knowledge of his nature, and he must attain this imperfect knowledge by
+reverencing the divinity which is within him, and keeping it pure.
+
+    [A] "God, who is infinitely beyond the reach of our narrow
+    capacities" (Locke, Essay concerning the Human Understanding,
+    ii. chap. 17).
+
+From all that has been said, it follows that the universe is
+administered by the Providence of God ([Greek: pronoia]), and that all
+things are wisely ordered. There are passages in which Antoninus
+expresses doubts, or states different possible theories of the
+constitution and government of the universe; but he always recurs to his
+fundamental principle, that if we admit the existence of a deity, we
+must also admit that he orders all things wisely and well (iv. 27; vi.
+1; ix. 28; xii. 5; and many other passages). Epictetus says (i. 6) that
+we can discern the providence which rules the world, if we possess two
+things,--the power of seeing all that happens with respect to each
+thing, and a grateful disposition.
+
+But if all things are wisely ordered, how is the world so full of what
+we call evil, physical and moral? If instead of saying that there is
+evil in the world, we use the expression which I have used, "what we
+call evil," we have partly anticipated the emperor's answer. We see and
+feel and know imperfectly very few things in the few years that we live,
+and all the knowledge and all the experience of all the human race is
+positive ignorance of the whole, which is infinite. Now, as our reason
+teaches us that everything is in some way related to and connected with
+every other thing, all notion of evil as being in the universe of things
+is a contradiction; for if the whole comes from and is governed by an
+intelligent being, it is impossible to conceive anything in it which
+tends to the evil or destruction of the whole (viii. 55; x. 6).
+Everything is in constant mutation, and yet the whole subsists; we might
+imagine the solar system resolved into its elemental parts, and yet the
+whole would still subsist "ever young and perfect."
+
+All things, all forms, are dissolved, and new forms appear. All living
+things undergo the change which we call death. If we call death an evil,
+then all change is an evil. Living beings also suffer pain, and man
+suffers most of all, for he suffers both in and by his body and by his
+intelligent part. Men suffer also from one another, and perhaps the
+largest part of human suffering comes to man from those whom he calls
+his brothers. Antoninus says (viii. 55), "Generally, wickedness does no
+harm at all to the universe; and particularly, the wickedness [of one
+man] does no harm to another. It is only harmful to him who has it in
+his power to be released from it as soon as he shall choose." The first
+part of this is perfectly consistent with the doctrine that the whole
+can sustain no evil or harm. The second part must be explained by the
+Stoic principle that there is no evil in anything which is not in our
+power. What wrong we suffer from another is his evil, not ours. But this
+is an admission that there is evil in a sort, for he who does wrong does
+evil, and if others can endure the wrong, still there is evil in the
+wrong-doer. Antoninus (xi. 18) gives many excellent precepts with
+respect to wrongs and injuries, and his precepts are practical. He
+teaches us to bear what we cannot avoid, and his lessons may be just as
+useful to him who denies the being and the government of God as to him
+who believes in both. There is no direct answer in Antoninus to the
+objections which may be made to the existence and providence of God
+because of the moral disorder and suffering which are in the world,
+except this answer which he makes in reply to the supposition that even
+the best men may be extinguished by death. He says if it is so, we may
+be sure that if it ought to have been otherwise, the gods would have
+ordered it otherwise (xii. 5). His conviction of the wisdom which we may
+observe in the government of the world is too strong to be disturbed by
+any apparent irregularities in the order of things. That these disorders
+exist is a fact, and those who would conclude from them against the
+being and government of God conclude too hastily. We all admit that
+there is an order in the material world, a Nature, in the sense in which
+that word has been explained, a constitution ([Greek: kataskeue]), what we
+call a system, a relation of parts to one another and a fitness of the
+whole for something. So in the constitution of plants and of animals
+there is an order, a fitness for some end. Sometimes the order, as we
+conceive it, is interrupted, and the end, as we conceive it, is not
+attained. The seed, the plant, or the animal sometimes perishes before
+it has passed through all its changes and done all its uses. It is
+according to Nature, that is a fixed order, for some to perish early and
+for others to do all their uses and leave successors to take their
+place. So man has a corporeal and intellectual and moral constitution
+fit for certain uses, and on the whole man performs these uses, dies,
+and leaves other men in his place. So society exists, and a social state
+is manifestly the natural state of man--the state for which his nature
+fits him, and society amidst innumerable irregularities and disorders
+still subsists; and perhaps we may say that the history of the past and
+our present knowledge give us a reasonable hope that its disorders will
+diminish, and that order, its governing principle, may be more firmly
+established. As order then, a fixed order, we may say, subject to
+deviations real or apparent, must be admitted to exist in the whole
+nature of things, that which we call disorder or evil, as it seems to
+us, does not in any way alter the fact of the general constitution of
+things having a nature or fixed order. Nobody will conclude from the
+existence of disorder that order is not the rule, for the existence of
+order both physical and moral is proved by daily experience and all past
+experience. We cannot conceive how the order of the universe is
+maintained: we cannot even conceive how our own life from day to day is
+continued, nor how we perform the simplest movements of the body, nor
+how we grow and think and act, though we know many of the conditions
+which are necessary for all these functions. Knowing nothing then of the
+unseen power which acts in ourselves except by what is done, we know
+nothing of the power which acts through what we call all time and all
+space; but seeing that there is a nature or fixed order in all things
+known to us, it is conformable to the nature of our minds to believe
+that this universal Nature has a cause which operates continually, and
+that we are totally unable to speculate on the reason of any of those
+disorders or evils which we perceive. This I believe is the answer which
+may be collected from all that Antoninus has said.[A]
+
+    [A] Cleanthes says in his Hymn:--
+
+    "For all things good and bad to One thou formest,
+    So that One everlasting reason governs all."
+
+    See Bishop Butler's Sermons. Sermon XV., "Upon the Ignorance of
+    Man."
+
+The origin of evil is an old question. Achilles tells Priam (Iliad,
+24, 527) that Zeus has two casks, one filled with good things, and the
+other with bad, and that he gives to men out of each according to his
+pleasure; and so we must be content, for we cannot alter the will of
+Zeus. One of the Greek commentators asks how must we reconcile this
+doctrine with what we find in the first book of the Odyssey, where the
+king of the gods says, Men say that evil comes to them from us, but they
+bring it on themselves through their own folly. The answer is plain
+enough even to the Greek commentator. The poets make both Achilles and
+Zeus speak appropriately to their several characters. Indeed, Zeus says
+plainly that men do attribute their sufferings to their gods, but they
+do it falsely, for they are the cause of their own sorrows.
+
+[Illustration: THE APPIAN WAY, ROME]
+
+Epictetus in his Enchiridion (c. 27) makes short work of the question of
+evil. He says, "As a mark is not set up for the purpose of missing it,
+so neither does the nature of evil exist in the universe." This will
+appear obscure enough to those who are not acquainted with Epictetus,
+but he always knows what he is talking about. We do not set up a mark in
+order to miss it, though we may miss it. God, whose existence Epictetus
+assumes, has not ordered all things so that his purpose shall fail.
+Whatever there may be of what we call evil, the nature of evil, as he
+expresses it, does not exist; that is, evil is not a part of the
+constitution or nature of things. If there were a principle of evil
+([Greek: arche]) in the constitution of things, evil would no longer be
+evil, as Simplicius argues, but evil would be good. Simplicius (c. 34,
+[27]) has a long and curious discourse on this text of Epictetus, and it
+is amusing and instructive.
+
+One passage more will conclude this matter. It contains all that the
+emperor could say (ii. 11): "To go from among men, if there are gods, is
+not a thing to be afraid of, for the gods will not involve thee in evil;
+but if indeed they do not exist, or if they have no concern about human
+affairs, what is it to me to live in a universe devoid of gods or devoid
+of providence? But in truth they do exist, and they do care for human
+things, and they have put all the means in man's power to enable him not
+to fall into real evils. And as to the rest, if there was anything evil,
+they would have provided for this also, that it should be altogether in
+a man's power not to fall into it. But that which does not make a man
+worse, how can it make a man's life worse? But neither through
+ignorance, nor having the knowledge but not the power to guard against
+or correct these things, is it possible that the nature of the universe
+has overlooked them; nor is it possible that it has made so great a
+mistake, either through want of power or want of skill, that good and
+evil should happen indiscriminately to the good and the bad. But death
+certainly and life, honor and dishonor, pain and pleasure, all these
+things equally happen to good and bad men, being things which make us
+neither better nor worse. Therefore they are neither good nor evil."
+
+The Ethical part of Antoninus' Philosophy follows from his general
+principles. The end of all his philosophy is to live conformably to
+Nature, both a man's own nature and the nature of the universe. Bishop
+Butler has explained what the Greek philosophers meant when they spoke
+of living according to Nature, and he says that when it is explained, as
+he has explained it and as they understood it, it is "a manner of
+speaking not loose and undeterminate, but clear and distinct, strictly
+just and true." To live according to Nature is to live according to a
+man's whole nature, not according to a part of it, and to reverence the
+divinity within him as the governor of all his actions. "To the rational
+animal the same act is according to nature and according to reason"[A]
+(vii. 11). That which is done contrary to reason is also an act contrary
+to nature, to the whole nature, though it is certainly conformable to
+some part of man's nature, or it could not be done. Man is made for
+action, not for idleness or pleasure. As plants and animals do the uses
+of their nature, so man must do his (v. 1).
+
+    [A] This is what Juvenal means when he says (xiv. 321),--
+
+    "Nunquam aliud Natura aliud Sapientia dicit."
+
+Man must also live conformably to the universal nature, conformably to
+the nature of all things of which he is one; and as a citizen of a
+political community he must direct his life and actions with reference
+to those among whom, among other purposes, he lives.[A] A man must not
+retire into solitude and cut himself off from his fellow-men. He must be
+ever active to do his part in the great whole. All men are his kin, not
+only in blood, but still more by participating in the same intelligence
+and by being a portion of the same divinity. A man cannot really be
+injured by his brethren, for no act of theirs can make him bad, and he
+must not be angry with them nor hate them: "For we are made for
+co-operation, like feet, like hands, like eyelids, like the rows of the
+upper and lower teeth. To act against one another then is contrary to
+nature; and it is acting against one another to be vexed and to turn
+away" (ii. 1).
+
+    [A] See viii. 52; and Persius iii. 66
+
+Further he says: "Take pleasure in one thing and rest in it in passing
+from one social act to another social act, thinking of God" (vi. 7).
+Again: "Love mankind. Follow God" (vii. 31). It is the characteristic of
+the rational soul for a man to love his neighbor (xi. 1). Antoninus
+teaches in various passages the forgiveness of injuries, and we know
+that he also practised what he taught. Bishop Butler remarks that "this
+divine precept to forgive injuries and to love our enemies, though to be
+met with in Gentile moralists, yet is in a peculiar sense a precept of
+Christianity, as our Saviour has insisted more upon it than on any other
+single virtue." The practice of this precept is the most difficult of
+all virtues. Antoninus often enforces it and gives us aid towards
+following it. When we are injured, we feel anger and resentment, and the
+feeling is natural, just, and useful for the conservation of society. It
+is useful that wrong-doers should feel the natural consequences of their
+actions, among which is the disapprobation of society and the resentment
+of him who is wronged. But revenge, in the proper sense of that word,
+must not be practised. "The best way of avenging thyself," says the
+emperor, "is not to become like the wrong-doer." It is plain by this
+that he does not mean that we should in any case practise revenge; but
+he says to those who talk of revenging wrongs, Be not like him who has
+done the wrong. Socrates in the Crito (c. 10) says the same in other
+words, and St. Paul (Ep. to the Romans, xii. 17). "When a man has done
+thee any wrong, immediately consider with what opinion about good or
+evil he has done wrong. For when thou hast seen this, thou wilt pity him
+and wilt neither wonder nor be angry" (vii. 26). Antoninus would not
+deny that wrong naturally produces the feeling of anger and resentment,
+for this is implied in the recommendation to reflect on the nature of
+the man's mind who has done the wrong, and then you will have pity
+instead of resentment; and so it comes to the same as St. Paul's advice
+to be angry and sin not; which, as Butler well explains it, is not a
+recommendation to be angry, which nobody needs, for anger is a natural
+passion, but it is a warning against allowing anger to lead us into sin.
+In short the emperor's doctrine about wrongful acts is this: wrong-doers
+do not know what good and bad are: they offend out of ignorance, and in
+the sense of the Stoics this is true. Though this kind of ignorance will
+never be admitted as a legal excuse, and ought not to be admitted as a
+full excuse in any way by society, there may be grievous injuries, such
+as it is in a man's power to forgive without harm to society; and if he
+forgives because he sees that his enemies know not what they do, he is
+acting in the spirit of the sublime prayer, "Father, forgive them, for
+they know not what they do."
+
+The emperor's moral philosophy was not a feeble, narrow system, which
+teaches a man to look directly to his own happiness, though a man's
+happiness or tranquillity is indirectly promoted by living as he ought
+to do. A man must live conformably to the universal nature, which means,
+as the emperor explains it in many passages, that a man's actions must
+be conformable to his true relations to all other human beings, both as
+a citizen of a political community and as a member of the whole human
+family. This implies, and he often expresses it in the most forcible
+language, that a man's words and actions, so far as they affect others,
+must be measured by a fixed rule, which is their consistency with the
+conservation and the interests of the particular society of which he is
+a member, and of the whole human race. To live conformably to such a
+rule, a man must use his rational faculties in order to discern clearly
+the consequences and full effect of all his actions and of the actions
+of others: he must not live a life of contemplation and reflection only,
+though he must often retire within himself to calm and purify his soul
+by thought,[A] but he must mingle in the work of man and be a fellow
+laborer for the general good.
+
+    [A] Ut nemo in sese tentat descendere, nemo.--_Persius_, iv.
+    21.
+
+A man should have an object or purpose in life, that he may direct all
+his energies to it; of course a good object (ii. 7). He who has not one
+object or purpose of life, cannot be one and the same all through his
+life (xi. 21). Bacon has a remark to the same effect, on the best means
+of "reducing of the mind unto virtue and good estate; which is, the
+electing and propounding unto a man's self good and virtuous ends of his
+life, such as may be in a reasonable sort within his compass to attain."
+He is a happy man who has been wise enough to do this when he was young
+and has had the opportunities; but the emperor seeing well that a man
+cannot always be so wise in his youth, encourages himself to do it when
+he can, and not to let life slip away before he has begun. He who can
+propose to himself good and virtuous ends of life, and be true to them,
+cannot fail to live conformably to his own interest and the universal
+interest, for in the nature of things they are one. If a thing is not
+good for the hive, it is not good for the bee (vi. 54).
+
+One passage may end this matter. "If the gods have determined about me
+and about the things which must happen to me, they have determined well,
+for it is not easy even to imagine a deity without forethought; and as
+to doing me harm, why should they have any desire towards that? For what
+advantage would result to them from this or to the whole, which is the
+special object of their providence? But if they have not determined
+about me individually, they have certainly determined about the whole at
+least; and the things which happen by way of sequence in this general
+arrangement I ought to accept with pleasure and to be content with them.
+But if they determine about nothing--which it is wicked to believe, or
+if we do believe it, let us neither sacrifice nor pray nor swear by
+them, nor do anything else which we do as if the gods were present and
+lived with us; but if however the gods determine about none of the
+things which concern us, I am able to determine about myself, and I can
+inquire about that which is useful: and that is useful to every man
+which is conformable to his own constitution ([Greek: kataskeue]) and
+nature. But my nature is rational and social; and my city and country,
+so far as I am Antoninus, is Rome; but so far as I am a man, it is the
+world. The things then which are useful to these cities are alone useful
+to me" (vi. 44).
+
+It would be tedious, and it is not necessary, to state the emperor's
+opinions on all the ways in which a man may profitably use his
+understanding towards perfecting himself in practical virtue. The
+passages to this purpose are in all parts of his book, but as they are
+in no order or connection, a man must use the book a long time before he
+will find out all that is in it. A few words may be added here. If we
+analyze all other things, we find how insufficient they are for human
+life, and how truly worthless many of them are. Virtue alone is
+indivisible, one, and perfectly satisfying. The notion of Virtue cannot
+be considered vague or unsettled, because a man may find it difficult to
+explain the notion fully to himself, or to expound it to others in such
+a way as to prevent cavilling. Virtue is a whole, and no more consists
+of parts than man's intelligence does; and yet we speak of various
+intellectual faculties as a convenient way of expressing the various
+powers which man's intellect shows by his works. In the same way we may
+speak of various virtues or parts of virtue, in a practical sense, for
+the purpose of showing what particular virtues we ought to practice in
+order to the exercise of the whole of virtue, that is, as man's nature
+is capable of.
+
+The prime principle in man's constitution is social. The next in order
+is not to yield to the persuasions of the body, when they are not
+conformable to the rational principle, which must govern. The third is
+freedom from error and from deception. "Let then the ruling principle
+holding fast to these things go straight on, and it has what is its own"
+(vii. 55). The emperor selects justice as the virtue which is the basis
+of all the rest (x. 11), and this had been said long before his time.
+
+It is true that all people have some notion of what is meant by justice
+as a disposition of the mind, and some notion about acting in conformity
+to this disposition; but experience shows that men's notions about
+justice are as confused as their actions are inconsistent with the true
+notion of justice. The emperor's notion of justice is clear enough, but
+not practical enough for all mankind. "Let there be freedom from
+perturbations with respect to the things which come from the external
+cause; and let there be justice in the things done by virtue of the
+internal cause, that is, let there be movement and action terminating in
+this, in social acts, for this is according to thy nature" (ix. 31). In
+another place (ix. 1) he says that "he who acts unjustly acts
+impiously," which follows of course from all that he says in various
+places. He insists on the practice of truth as a virtue and as a means
+to virtue, which no doubt it is: for lying even in indifferent things
+weakens the understanding; and lying maliciously is as great a moral
+offense as a man can be guilty of, viewed both as showing an habitual
+disposition, and viewed with respect to consequences. He couples the
+notion of justice with action. A man must not pride himself on having
+some fine notion of justice in his head, but he must exhibit his justice
+in act, like St. James' notion of faith. But this is enough.
+
+The Stoics, and Antoninus among them, call some things beautiful
+([Greek: kala]) and some ugly ([Greek: aischra]), and as they are beautiful
+so they are good, and as they are ugly so they are evil, or bad (ii. 1).
+All these things, good and evil, are in our power, absolutely, some of
+the stricter Stoics would say; in a manner only, as those who would not
+depart altogether from common sense would say; practically they are to a
+great degree in the power of some persons and in some circumstances, but
+in a small degree only in other persons and in other circumstances. The
+Stoics maintain man's free will as to the things which are in his power;
+for as to the things which are out of his power, free will terminating
+in action is of course excluded by the very terms of the expression. I
+hardly know if we can discover exactly Antoninus' notion of the free
+will of man, nor is the question worth the inquiry. What he does mean
+and does say is intelligible. All the things which are not in our power
+([Greek: aproaireta]) are indifferent: they are neither good nor bad,
+morally. Such are life, health, wealth, power, disease, poverty, and
+death. Life and death are all men's portion. Health, wealth, power,
+disease, and poverty happen to men, indifferently to the good and to the
+bad; to those who live according to nature and to those who do not.[A]
+"Life," says the emperor, "is a warfare and a stranger's sojourn, and
+after fame is oblivion" (ii. 17). After speaking of those men who have
+disturbed the world and then died, and of the death of philosophers such
+as Heraclitus and Democritus, who was destroyed by lice, and of Socrates
+whom other lice (his enemies) destroyed, he says: "What means all this?
+Thou hast embarked, thou hast made the voyage, thou art come to shore;
+get out. If indeed to another life, there is no want of gods, not even
+there. But if to a state without sensation, thou wilt cease to be held
+by pains and pleasures, and to be a slave to the vessel which is as much
+inferior as that which serves it is superior: for the one is
+intelligence and Deity; the other is earth and corruption" (iii. 3). It
+is not death that a man should fear, but he should fear never beginning
+to live according to nature (xii. 1). Every man should live in such a
+way as to discharge his duty, and to trouble himself about nothing else.
+He should live such a life that he shall always be ready for death, and
+shall depart content when the summons comes. For what is death? "A
+cessation of the impressions through the senses, and of the pulling of
+the strings which move the appetites, and of the discursive movements of
+the thoughts, and of the service to the flesh" (vi. 28). Death is such
+as generation is, a mystery of nature (iv. 5). In another passage, the
+exact meaning of which is perhaps doubtful (ix. 3), he speaks of the
+child which leaves the womb, and so he says the soul at death leaves its
+envelope. As the child is born or comes into life by leaving the womb,
+so the soul may on leaving the body pass into another existence which is
+perfect. I am not sure if this is the emperor's meaning. Butler compares
+it with a passage in Strabo (p. 713) about the Brachmans' notion of
+death being the birth into real life and a happy life, to those who have
+philosophized; and he thinks Antoninus may allude to this opinion.[B]
+
+    [A] "All events come alike to all: there is one event to the
+    righteous and to the wicked: to the good and to the clean and
+    to the unclean," &c. (Ecclesiastes, ix. v. 2); and (v. 3),
+    "This is an evil among all things that are done under the sun,
+    that there is one event unto all." In what sense "evil" is
+    meant here seems rather doubtful. There is no doubt about the
+    emperor's meaning. Compare Epictetus, Enchiridion, c. i., &c.;
+    and the doctrine of the Brachmans (Strabo p. 713, ed. Cas.):
+    [Greek: agathon de e kakon meden einai ton sumbainonton
+    anthropois].
+
+    [B] Seneca (Ep. 102) has the same, whether an expression of his
+    own opinion, or merely a fine saying of others employed to
+    embellish his writings, I know not. After speaking of the child
+    being prepared in the womb to live this life, he adds, "Sic per
+    hoc spatium, quod ab infantia patet in senectutem, in alium
+    naturae sumimur partum. Alia origo nos expectat, alius rerum
+    status." See Ecclesiastes, xii. 7; and Lucan, i. 457:--
+
+                   "Longae, canitis si cognita, vitae
+             Mors media est."
+
+Antoninus' opinion of a future life is nowhere clearly expressed. His
+doctrine of the nature of the soul of necessity implies that it does not
+perish absolutely, for a portion of the divinity cannot perish. The
+opinion is at least as old as the time of Epicharmus and Euripides; what
+comes from earth goes back to earth, and what comes from heaven, the
+divinity, returns to him who gave it. But I find nothing clear in
+Antoninus as to the notion of the man existing after death so as to be
+conscious of his sameness with that soul which occupied his vessel of
+clay. He seems to be perplexed on this matter, and finally to have
+rested in this, that God or the gods will do whatever is best, and
+consistent with the university of things.
+
+Nor, I think, does he speak conclusively on another Stoic doctrine,
+which some Stoics practised,--the anticipating the regular course of
+nature by a man's own act. The reader will find some passages in which
+this is touched on, and he may make of them what he can. But there are
+passages in which the emperor encourages himself to wait for the end
+patiently and with tranquillity; and certainly it is consistent with all
+his best teaching that a man should bear all that falls to his lot and
+do useful acts as he lives. He should not therefore abridge the time of
+his usefulness by his own act. Whether he contemplates any possible
+cases in which a man should die by his own hand, I cannot tell; and the
+matter is not worth a curious inquiry, for I believe it would not lead
+to any certain result as to his opinion on this point. I do not think
+that Antoninus, who never mentions Seneca, though he must have known all
+about him, would have agreed with Seneca when he gives as a reason for
+suicide, that the eternal law, whatever he means, has made nothing
+better for us than this, that it has given us only one way of entering
+into life and many ways of going out of it. The ways of going out indeed
+are many, and that is a good reason for a man taking care of himself.[A]
+
+    [A] See Plinius H.N. ii., c. 7; Seneca, De Provid. c. 6; and
+    Ep. 70: "Nihil melius aeterna lex," &c.
+
+Happiness was not the direct object of a Stoic's life. There is no rule
+of life contained in the precept that a man should pursue his own
+happiness. Many men think that they are seeking happiness when they are
+only seeking the gratification of some particular passion, the strongest
+that they have. The end of a man is, as already explained, to live
+conformably to nature, and he will thus obtain happiness, tranquillity
+of mind, and contentment (iii. 12; viii. 1, and other places). As a
+means of living conformably to nature he must study the four chief
+virtues, each of which has its proper sphere: wisdom, or the knowledge
+of good and evil; justice, or the giving to every man his due;
+fortitude, or the enduring of labor and pain; and temperance, which is
+moderation in all things. By thus living conformably to nature the Stoic
+obtained all that he wished or expected. His reward was in his virtuous
+life, and he was satisfied with that. Some Greek poet long ago wrote:--
+
+   "For virtue only of all human things
+   Takes her reward not from the hands of others.
+   Virtue herself rewards the toils of virtue."
+
+Some of the Stoics indeed expressed themselves in very arrogant, absurd
+terms, about the wise man's self-sufficiency; they elevated him to the
+rank of a deity.[A] But these were only talkers and lecturers, such as
+those in all ages who utter fine words, know little of human affairs,
+and care only for notoriety. Epictetus and Antoninus both by precept and
+example labored to improve themselves and others; and if we discover
+imperfections in their teaching, we must still honor these great men who
+attempted to show that there is in man's nature and in the constitution
+of things sufficient reason for living a virtuous life. It is difficult
+enough to live as we ought to live, difficult even for any man to live
+in such a way as to satisfy himself, if he exercises only in a moderate
+degree the power of reflecting upon and reviewing his own conduct; and
+if all men cannot be brought to the same opinions in morals and
+religion, it is at least worth while to give them good reasons for as
+much as they can be persuaded to accept.
+
+    [A] J. Smith in his Select Discourses on "the Excellency and
+    Nobleness of True Religion" (c. vi.) has remarked on this
+    Stoical arrogance. He finds it in Seneca and others. In Seneca
+    certainly, and perhaps something of it in Epictetus; but it is
+    not in Antoninus.
+
+
+
+
+THE THOUGHTS
+
+OF
+
+MARCUS AURELIUS ANTONIUS.
+
+
+
+
+I.
+
+
+From my grandfather Verus[A] [I learned] good morals and the government
+of my temper.
+
+2. From the reputation and remembrance of my father,[B] modesty and a
+manly character.
+
+3. From my mother,[C] piety and beneficence, and abstinence, not only
+from evil deeds, but even from evil thoughts; and further, simplicity in
+my way of living, far removed from the habits of the rich.
+
+4. From my great-grandfather,[D] not to have frequented public schools,
+and to have had good teachers at home, and to know that on such things a
+man should spend liberally.
+
+    [A] Annius Verus was his grandfather's name. There is no verb
+    in this section connected with the word "from," nor in the
+    following sections of this book; and it is not quite certain
+    what verb should be supplied. What I have added may express the
+    meaning here, though there are sections which it will not fit.
+    If he does not mean to say that he learned all these good
+    things from the several persons whom he mentions, he means that
+    he observed certain good qualities in them, or received certain
+    benefits from them, and it is implied that he was the better
+    for it, or at least might have been: for it would be a mistake
+    to understand Marcus as saying that he possessed all the
+    virtues which he observed in his kinsmen and teachers.
+
+    [B] His father's name was Annius Verus.
+
+    [C] His mother was Domitia Calvilla, named also Lucilla.
+
+    [D] Perhaps his mother's grandfather, Catilius Severus.
+
+5. From my governor, to be neither of the green nor of the blue party at
+the games in the Circus, nor a partisan either of the Parmularius or the
+Scutarius at the gladiators' fights; from him too I learned endurance of
+labor, and to want little, and to work with my own hands, and not to
+meddle with other people's affairs, and not to be ready to listen to
+slander.
+
+6. From Diognetus,[A] not to busy myself about trifling things, and not
+to give credit to what was said by miracle-workers and jugglers about
+incantations and the driving away of daemons and such things; and not to
+breed quails [for fighting], nor to give myself up passionately to such
+things; and to endure freedom of speech; and to have become intimate
+with philosophy; and to have been a hearer, first of Bacchius, then of
+Tandasis and Marcianus; and to have written dialogues in my youth; and
+to have desired a plank bed and skin, and whatever else of the kind
+belongs to the Grecian discipline.
+
+    [A] In the works of Justinus there is printed a letter to one
+    Diognetus, whom the writer names "most excellent." He was a
+    Gentile, but he wished very much to know what the religion of
+    the Christians was, what God they worshipped, and how this
+    worship made them despise the world and death, and neither
+    believe in the gods of the Greeks nor observe the superstition
+    of the Jews; and what was this love to one another which they
+    had, and why this new kind of religion was introduced now and
+    not before. My friend Mr. Jenkins, rector of Lyminge in Kent,
+    has suggested to me that this Diognetus may have been the tutor
+    of M. Antoninus.
+
+7. From Rusticus[A] I received the impression that my character required
+improvement and discipline; and from him I learned not to be led astray
+to sophistic emulation, nor to writing on speculative matters, nor to
+delivering little hortatory orations, nor to showing myself off as a man
+who practises much discipline, or does benevolent acts in order to make
+a display; and to abstain from rhetoric, and poetry, and fine writing;
+and not to walk about in the house in my outdoor dress, nor to do other
+things of the kind; and to write my letters with simplicity, like the
+letter which Rusticus wrote from Sinuessa to my mother; and with respect
+to those who have offended me by words, or done me wrong, to be easily
+disposed to be pacified and reconciled, as soon as they have shown a
+readiness to be reconciled; and to read carefully, and not to be
+satisfied with a superficial understanding of a book; nor hastily to
+give my assent to those who talk overmuch; and I am indebted to him for
+being acquainted with the discourses of Epictetus, which he communicated
+to me out of his own collection.
+
+    [A] Q. Junius Rusticus was a Stoic philosopher, whom Antoninus
+    valued highly, and often took his advice (Capitol. _M. Antonin_.
+    iii).
+
+    Antoninus says, [Greek: tois Epikteteiois hypomnemasin] which
+    must not be translated, "the writings of Epictetus," for
+    Epictetus wrote nothing. His pupil Arrian, who has preserved
+    for us all that we know of Epictetus, says, [Greek: tauta
+    epeirathen hypomnemata emauto diaphylaxai tes ekeinou dianoias]
+    (_Ep. ad. Gell_.)
+
+8. From Apollonius[A] I learned freedom of will and undeviating
+steadiness of purpose; and to look to nothing else, not even for a
+moment, except to reason; and to be always the same, in sharp pains, on
+the occasion of the loss of a child, and in long illness; and to see
+clearly in a living example that the same man can be both most resolute
+and yielding, and not peevish in giving his instruction; and to have had
+before my eyes a man who clearly considered his experience and his skill
+in expounding philosophical principles as the smallest of his merits;
+and from him I learned how to receive from friends what are esteemed
+favors, without being either humbled by them or letting them pass
+unnoticed.
+
+    [A] Apollonius of Chalcis came to Rome in the time of Pius to
+    be Marcus' preceptor. He was a rigid Stoic.
+
+9. From Sextus,[A] a benevolent disposition, and the example of a
+family governed in a fatherly manner, and the idea of living conformably
+to nature; and gravity without affectation, and to look carefully after
+the interests of friends, and to tolerate ignorant persons, and those
+who form opinions without consideration:+ he had the power of readily
+accommodating himself to all, so that intercourse with him was more
+agreeable than any flattery; and at the same time he was most highly
+venerated by those who associated with him: and he had the faculty both
+of discovery and ordering, in an intelligent and methodical way, the
+principles necessary for life; and he never showed anger or any other
+passion, but was entirely free from passion, and also most affectionate;
+and he could express approbation without noisy display, and he possessed
+much knowledge without ostentation.
+
+10. From Alexander[B] the grammarian, to refrain from fault-finding, and
+not in a reproachful way to chide those who uttered any barbarous or
+solecistic or strange-sounding expression; but dexterously to introduce
+the very expression which ought to have been used, and in the way of
+answer or giving confirmation, or joining in an inquiry about the thing
+itself, not about the word, or by some other fit suggestion.
+
+11. From Fronto[C] I learned to observe what envy and duplicity and
+hypocrisy are in a tyrant, and that generally those among us who are
+called Patricians are rather deficient in paternal affection.
+
+12. From Alexander the Platonic, not frequently nor without necessity to
+say to any one, or to write in a letter, that I have no leisure; nor
+continually to excuse the neglect of duties required by our relation to
+those with whom we live, by alleging urgent occupations.
+
+13. From Catulus[D] not to be indifferent when a friend finds fault,
+even if he should find fault without reason, but to try to restore him
+to his usual disposition; and to be ready to speak well of teachers, as
+it is reported of Domitius and Athenodotus; and to love my children
+truly.
+
+    [A] Sextus of Chaeronea, a grandson of Plutarch, or nephew, as
+    some say; but more probably a grandson.
+
+    [B] Alexander was a Grammaticus, a native of Phrygia. He wrote
+    a commentary on Homer; and the rhetorician Aristides wrote a
+    panegyric on Alexander in a funeral oration.
+
+    [C] M. Cornelius Fronto was a rhetorician, and in great favor
+    with Marcus. There are extant various letters between Marcus
+    and Fronto.
+
+    [D] Cinna Catulus, a Stoic philosopher.
+
+14. From my brother[A] Severus, to love my kin, and to love truth, and
+to love justice; and through him I learned to know Thrasea, Helvidius,
+Cato, Dion, Brutus;[B] and from him I received the idea of a polity in
+which there is the same law for all, a polity administered with regard
+to equal rights and equal freedom of speech, and the idea of a kingly
+government which respects most of all the freedom of the governed; I
+learned from him also + consistency and undeviating steadiness in my
+regard for philosophy; and a disposition to do good, and to give to
+others readily, and to cherish good hopes, and to believe that I am
+loved by my friends; and in him I observed no concealment of his
+opinions with respect to those whom he condemned, and that his friends
+had no need to conjecture what he wished or did not wish, but it was
+quite plain.
+
+    [A] The word brother may not be genuine. Antoninus had no
+    brother. It has been supposed that he may mean some cousin.
+    Schultz in his translation omits "brother," and says that this
+    Severus is probably Claudius Severus, a peripatetic.
+
+    [B] We know, from Tacitus (_Annal._ xiii., xvi. 21; and other
+    passages), who Thrasea and Helvidius were. Plutarch has written
+    the lives of the two Catos, and of Dion and Brutus. Antoninus
+    probably alludes to Cato of Utica, who was a Stoic.
+
+15. From Maximus[A] I learned self-government, and not to be led aside
+by anything; and cheerfulness in all circumstances, as well as in
+illness; and a just admixture in the moral character of sweetness and
+dignity, and to do what was set before me without complaining. I
+observed that everybody believed that he thought as he spoke, and that
+in all that he did he never had any bad intention; and he never showed
+amazement and surprise, and was never in a hurry, and never put off
+doing a thing, nor was perplexed nor dejected, nor did he ever laugh to
+disguise his vexation, nor, on the other hand, was he ever passionate or
+suspicious. He was accustomed to do acts of beneficence, and was ready
+to forgive, and was free from all falsehood; and he presented the
+appearance of a man who could not be diverted from right, rather than of
+a man who had been improved. I observed, too, that no man could ever
+think that he was despised by Maximus, or ever venture to think himself
+a better man. He had also the art of being humorous in an agreeable
+way.+
+
+    [A] Claudius Maximus was a Stoic philosopher, who was highly
+    esteemed also by Antoninus Pius, Marcus' predecessor. The
+    character of Maximus is that of a perfect man. (See viii. 25.)
+
+16. In my father[A] I observed mildness of temper, and unchangeable
+resolution in the things which he had determined after due deliberation;
+and no vain-glory in those things which men call honors; and a love of
+labor and perseverance; and a readiness to listen to those who had
+anything to propose for the common weal; and undeviating firmness in
+giving to every man according to his deserts; and a knowledge derived
+from experience of the occasions for vigorous action and for remission.
+And I observed that he had overcome all passion for boys; and he
+considered himself no more than any other citizen;[B] and he released
+his friends from all obligation to sup with him or to attend him of
+necessity when he went abroad, and those who had failed to accompany
+him, by reason of any urgent circumstances, always found him the same. I
+observed too his habit of careful inquiry in all matters of
+deliberation, and his persistency, and that he never stopped his
+investigation through being satisfied with appearances which first
+present themselves; and that his disposition was to keep his friends,
+and not to be soon tired of them, nor yet to be extravagant in his
+affection; and to be satisfied on all occasions, and cheerful; and to
+foresee things a long way off, and to provide for the smallest without
+display; and to check immediately popular applause and all flattery; and
+to be ever watchful over the things which were necessary for the
+administration of the empire, and to be a good manager of the
+expenditure, and patiently to endure the blame which he got for such
+conduct; and he was neither superstitious with respect to the gods, nor
+did he court men by gifts or by trying to please them, or by flattering
+the populace; but he showed sobriety in all things, and firmness, and
+never any mean thoughts or action, nor love of novelty. And the things
+which conduce in any way to the commodity of life, and of which fortune
+gives an abundant supply, he used without arrogance and without excusing
+himself; so that when he had them, he enjoyed them without affectation,
+and when he had them not, he did not want them. No one could ever say of
+him that he was either a sophist or a [home-bred] flippant slave or a
+pedant; but every one acknowledged him to be a man ripe, perfect, above
+flattery, able to manage his own and other men's affairs. Besides this,
+he honored those who were true philosophers, and he did not reproach
+those who pretended to be philosophers, nor yet was he easily led by
+them. He was also easy in conversation, and he made himself agreeable
+without any offensive affectation. He took a reasonable care of his
+body's health, not as one who was greatly attached to life, nor out of
+regard to personal appearance, nor yet in a careless way, but so that
+through his own attention he very seldom stood in need of the
+physician's art or of medicine or external applications. He was most
+ready to give without envy to those who possessed any particular
+faculty, such as that of eloquence or knowledge of the law or of morals,
+or of anything else; and he gave them his help, that each might enjoy
+reputation according to his deserts; and he always acted conformably to
+the institutions of his country, without showing any affectation of
+doing so. Further, he was not fond of change nor unsteady, but he loved
+to stay in the same places, and to employ himself about the same things;
+and after his paroxysms of headache he came immediately fresh and
+vigorous to his usual occupations. His secrets were not many, but very
+few and very rare, and these only about public matters; and he showed
+prudence and economy in the exhibition of the public spectacles and the
+construction of public buildings, his donations to the people, and in
+such things, for he was a man who looked to what ought to be done, not
+to the reputation which is got by a man's acts. He did not take the bath
+at unseasonable hours; he was not fond of building houses, nor curious
+about what he ate, nor about the texture and color of his clothes, nor
+about the beauty of his slaves.[C] His dress came from Lorium, his villa
+on the coast, and from Lanuvium generally.[D] We know how he behaved to
+the toll-collector at Tusculum who asked his pardon; and such was all
+his behavior. There was in him nothing harsh, nor implacable, nor
+violent, nor, as one may say, anything carried to the sweating point;
+but he examined all things severally, as if he had abundance of time,
+and without confusion, in an orderly way, vigorously and consistently.
+And that might be applied to him which is recorded of Socrates,[E] that
+he was able both to abstain from, and to enjoy, those things which many
+are too weak to abstain from, and cannot enjoy without excess. But to be
+strong enough both to bear the one and to be sober in the other is the
+mark of a man who has a perfect and invincible soul, such as he showed
+in the illness of Maximus.
+
+    [A] He means his adoptive father, his predecessor, the Emperor
+    Antoninus Pius. Compare vi. 30.
+
+    [B] He uses the word [Greek: koinonoemosune]. See Gataker's
+    note.
+
+    [C] This passage is corrupt, and the exact meaning is
+    uncertain.
+
+    [D] Lorium was a villa on the coast north of Rome, and there
+    Antoninus was brought up, and he died there. This also is
+    corrupt.
+
+    [E] Xenophon, Memorab. i. 3, 15.
+
+17. To the gods I am indebted for having good grandfathers, good
+parents, a good sister, good teachers, good associates, good kinsmen and
+friends, nearly everything good. Further, I owe it to the gods that I
+was not hurried into any offence against any of them, though I had a
+disposition which, if opportunity had offered, might have led me to do
+something of this kind; but, through their favor, there never was such a
+concurrence of circumstances as put me to the trial. Further, I am
+thankful to the gods that I was not longer brought up with my
+grandfather's concubine, and that I preserved the flower of my youth,
+and that I did not make proof of my virility before the proper season,
+but even deferred the time; that I was subjected to a ruler and father
+who was able to take away all pride from me, and to bring me to the
+knowledge that it is possible for a man to live in a palace without
+wanting either guards or embroidered dresses, or torches and statues,
+and such-like show; but that it is in such a man's power to bring
+himself very near to the fashion of a private person, without being for
+this reason either meaner in thought, or more remiss in action, with
+respect to the things which must be done for the public interest in a
+manner that befits a ruler. I thank the gods for giving me such a
+brother,[A] who was able by his moral character to rouse me to vigilance
+over myself, and who at the same time pleased me by his respect and
+affection; that my children have not been stupid nor deformed in body;
+that I did not make more proficiency in rhetoric, poetry, and the other
+studies, in which I should perhaps have been completely engaged, if I
+had seen that I was making progress in them; that I made haste to place
+those who brought me up in the station of honor, which they seemed to
+desire, without putting them off with hope of my doing it some other
+time after, because they were then still young; that I knew Apollonius,
+Rusticus, Maximus; that I received clear and frequent impressions about
+living according to nature, and what kind of a life that is, so that, so
+far as depended on the gods, and their gifts, and help, and
+inspirations, nothing hindered me from forthwith living according to
+nature, though I still fall short of it through my own fault, and
+through not observing the admonitions of the gods, and, I may almost
+say, their direct instructions; that my body has held out so long in
+such a kind of life; that I never touched either Benedicta or Theodotus,
+and that, after having fallen into amatory passions, I was cured, and,
+though I was often out of humor with Rusticus, I never did anything of
+which I had occasion to repent; that, though it was my mother's fate to
+die young, she spent the last years of her life with me; that, whenever
+I wished to help any man in his need, or on any other occasion, I was
+never told that I had not the means of doing it; and that to myself the
+same necessity never happened, to receive anything from another; that I
+have such a wife,[B] so obedient, and so affectionate, and so simple;
+that I had abundance of good masters for my children; and that remedies
+have been shown to me by dreams, both others, and against bloodspitting
+and giddiness[C]...; and that, when I had an inclination to philosophy,
+I did not fall into the hands of any sophist, and that I did not waste
+my time on writers [of histories], or in the resolution of syllogisms,
+or occupy myself about the investigation of appearances in the heavens;
+for all these things require the help of the gods and fortune.
+
+Among the Quadi at the Granua.[D]
+
+    [A] The emperor had no brother except L. Verus, his brother by
+    adoption.
+
+    [B] See the _Life of Antoninus_.
+
+    [C] This is corrupt.
+
+    [D] The Quadi lived in the southern part of Bohemia and
+    Moravia; and Antoninus made a campaign against them. (See the
+    _Life_.) Granua is probably the river Graan, which flows into
+    the Danube.
+
+    If these words are genuine, Antoninus may have written this
+    first book during the war with the Quadi. In the first edition
+    of Antoninus, and in the older editions, the first three
+    sections of the second book make the conclusion of the first
+    book. Gataker placed them at the beginning of the second book.
+
+
+
+
+II.
+
+
+Begin the morning by saying to thyself, I shall meet with the busybody,
+the ungrateful, arrogant, deceitful, envious, unsocial. All these things
+happen to them by reason of their ignorance of what is good and evil.
+But I who have seen the nature of the good that it is beautiful, and of
+the bad that it is ugly, and the nature of him who does wrong, that it
+is akin to me; not [only] of the same blood or seed, but that it
+participates in [the same] intelligence and [the same] portion of the
+divinity, I can neither be injured by any of them, for no one can fix on
+me what is ugly, nor can I be angry with my kinsman, nor hate him. For
+we are made for co-operation, like feet, like hands, like eyelids, like
+the rows of the upper and lower teeth.[A] To act against one another,
+then, is contrary to nature; and it is acting against one another to be
+vexed and to turn away.
+
+    [A] Xenophon, Mem. ii. 3. 18.
+
+2. Whatever this is that I am, it is a little flesh and breath, and the
+ruling part. Throw away thy books; no longer distract thyself: it is not
+allowed; but as if thou wast now dying, despise the flesh; it is blood
+and bones and network, a contexture of nerves, veins, and arteries. See
+the breath also, what kind of a thing it is; air, and not always the
+same, but every moment sent out and again sucked in. The third, then, is
+the ruling part; consider thus: Thou art an old man; no longer let this
+be a slave, no longer be pulled by the strings like a puppet to unsocial
+movements, no longer be either dissatisfied with thy present lot, or
+shrink from the future.
+
+3. All that is from the gods is full of providence. That which is from
+fortune is not separated from nature or without an interweaving and
+involution with the things which are ordered by providence. From thence
+all things flow; and there is besides necessity, and that which is for
+the advantage of the whole universe, of which thou art a part. But that
+is good for every part of nature which the nature of the whole brings,
+and what serves to maintain this nature. Now the universe is preserved,
+as by the changes of the elements so by the changes of things compounded
+of the elements. Let these principles be enough for thee; let them
+always be fixed opinions. But cast away the thirst after books, that
+thou mayest not die murmuring, but cheerfully, truly, and from thy heart
+thankful to the gods.
+
+4. Remember how long thou hast been putting off these things, and how
+often thou hast received an opportunity from the gods, and yet dost not
+use it. Thou must now at last perceive of what universe thou art a
+part, and of what administrator of the universe thy existence is an
+efflux, and that a limit of time is fixed for thee, which if thou dost
+not use for clearing away the clouds from thy mind, it will go and thou
+wilt go, and it will never return.
+
+5. Every moment think steadily as a Roman and a man to do what thou hast
+in hand with perfect and simple dignity, and feeling of affection, and
+freedom, and justice, and to give thyself relief from all other
+thoughts. And thou wilt give thyself relief if thou doest every act of
+thy life as if it were the last, laying aside all carelessness and
+passionate aversion from the commands of reason, and all hypocrisy, and
+self-love, and discontent with the portion which has been given to thee.
+Thou seest how few the things are, the which if a man lays hold of, he
+is able to live a life which flows in quiet, and is like the existence
+of the gods; for the gods on their part will require nothing more from
+him who observes these things.
+
+6. Do wrong[A] to thyself, do wrong to thyself, my soul; but thou wilt
+no longer have the opportunity of honoring thyself. Every man's life is
+sufficient.+ But thine is nearly finished, though thy soul reverences
+not itself, but places thy felicity in the souls of others.
+
+    [A] Perhaps it should be, "thou art doing violence to thyself."
+    [Greek: hybrizeis] not [Greek: hybrize].
+
+7. Do the things external which fall upon thee distract thee? Give
+thyself time to learn something new and good, and cease to be whirled
+around. But then thou must also avoid being carried about the other way;
+for those too are triflers who have wearied themselves in life by their
+activity, and yet have no object to which to direct every movement, and,
+in a word, all their thoughts.
+
+8. Through not observing what is in the mind of another a man has seldom
+been seen to be unhappy; but those who do not observe the movements of
+their own minds must of necessity be unhappy.
+
+9. This thou must always bear in mind, what is the nature of the whole,
+and what is my nature, and how this is related to that, and what kind of
+a part it is of what kind of a whole, and that there is no one who
+hinders thee from always doing and saying the things which are according
+to the nature of which thou art a part.
+
+10. Theophrastus, in his comparison of bad acts--such a comparison as
+one would make in accordance with the common notions of mankind--says,
+like a true philosopher, that the offenses which are committed through
+desire are more blamable than those which are committed through anger.
+For he who is excited by anger seems to turn away from reason with a
+certain pain and unconscious contraction; but he who offends through
+desire, being overpowered by pleasure, seems to be in a manner more
+intemperate and more womanish in his offences. Rightly, then, and in a
+way worthy of philosophy, he said that the offence which is committed
+with pleasure is more blamable than that which is committed with pain;
+and on the whole the one is more like a person who has been first
+wronged and through pain is compelled to be angry, but the other is
+moved by his own impulse to do wrong, being carried towards doing
+something by desire.
+
+11. Since it is possible[A] that thou mayest depart from life this very
+moment, regulate every act and thought accordingly.[B] But to go away
+from among men, if there are gods, is not a thing to be afraid of, for
+the gods will not involve thee in evil; but if indeed they do not exist,
+or if they have no concern about human affairs, what is it to me to live
+in a universe devoid of gods or devoid of providence? But in truth they
+do exist, and they do care for human things, and they have put all the
+means in man's power to enable him not to fall into real evils. And as
+to the rest, if there was anything evil, they would have provided for
+this also, that it should be altogether in a man's power not to fall
+into it. Now that which does not make a man worse, how can it make a
+man's life worse? But neither through ignorance, nor--having the
+knowledge but not the power to guard against or correct these things, is
+it possible that the nature of the universe has overlooked them; nor is
+it possible that it has made so great a mistake, either through want of
+power or want of skill, that good and evil should happen
+indiscriminately to the good and the bad. But death certainly, and life,
+honor and dishonor, pain and pleasure,--all these things equally happen
+to good men and bad, being things which make us neither better nor
+worse. Therefore they are neither good nor evil.
+
+    [A] Or it may mean, "since it is in thy power to depart;" which
+    gives a meaning somewhat different.
+
+    [B] See Cicero, Tuscul., i. 49.
+
+12. How quickly all things disappear,--in the universe the bodies
+themselves, but in time the remembrance of them. What is the nature of
+all sensible things, and particularly those which attract with the bait
+of pleasure or terrify by pain, or are noised abroad by vapory fame; how
+worthless, and contemptible, and sordid, and perishable, and dead they
+are,--all this it is the part of the intellectual faculty to observe. To
+observe too who these are whose opinions and voices give reputation;
+what death is, and the fact that, if a man looks at it in itself, and by
+the abstractive power of reflection resolves into their parts all the
+things which present themselves to the imagination in it, he will then
+consider it to be nothing else than an operation of nature; and if any
+one is afraid of an operation of nature, he is a child. This, however,
+is not only an operation of nature, but it is also a thing which
+conduces to the purposes of nature. To observe too how man comes near to
+the Deity, and by what part of him, and when this part of man is so
+disposed+ (vi. 28).
+
+13. Nothing is more wretched than a man who traverses everything in a
+round, and pries into the things beneath the earth, as the poet[A] says,
+and seeks by conjecture what is in the minds of his neighbors, without
+perceiving that it is sufficient to attend to the daemon within him, and
+to reverence it sincerely. And reverence of the daemon consists in
+keeping it pure from passion and thoughtlessness, and dissatisfaction
+with what comes from gods and men. For the things from the gods merit
+veneration for their excellence; and the things from men should be dear
+to us by reason of kinship; and sometimes even, in a manner, they move
+our pity by reason of men's ignorance of good and bad; this defect being
+not less than that which deprives us of the power of distinguishing
+things that are white and black.
+
+    [A] Pindar, in the Theaetetus of Plato. See xi. 1.
+
+14. Though thou shouldest be going to live three thousand years and as
+many times ten thousand years, still remember that no man loses any
+other life than this which he now lives, nor lives any other than this
+which he now loses. The longest and shortest are thus brought to the
+same. For the present is the same to all, though that which perish is
+not the same;+[A] and so that which is lost appears to be a mere
+moment. For a man cannot lose either the past or the future: for what a
+man has not, how can any one take this from him? These two things then
+thou must bear in mind; the one, that all things from eternity are of
+like forms and come round in a circle, and that it makes no difference
+whether a man shall see the same things during a hundred years, or two
+hundred, or an infinite time; and the second, that the longest liver and
+he who will die soonest lose just the same. For the present is the only
+thing of which a man can be deprived, if it is true that this is the
+only thing which he has, and that a man cannot lose a thing if he has it
+not.
+
+    [A] See Gataker's note.
+
+15. Remember that all is opinion. For what was said by the Cynic Monimus
+is manifest: and manifest too is the use of what was said, if a man
+receives what may be got out of it as far as it is true.
+
+16. The soul of man does violence to itself, first of all, when it
+becomes an abscess, and, as it were, a tumor on the universe, so far as
+it can. For to be vexed at anything which happens is a separation of
+ourselves from nature, in some part of which the natures of all other
+things are contained. In the next place, the soul does violence to
+itself when it turns away from any man, or even moves towards him with
+the intention of injuring, such as are the souls of those who are angry.
+In the third place, the soul does violence to itself when it is
+overpowered by pleasure or by pain. Fourthly, when it plays a part, and
+does or says anything insincerely and untruly. Fifthly, when it allows
+any act of its own and any movement to be without an aim, and does
+anything thoughtlessly and without considering what it is, it being
+right that even the smallest things be done with reference to an end;
+and the end of rational animals is to follow the reason and the law of
+the most ancient city and polity.
+
+17. Of human life the time is a point, and the substance is in a flux,
+and the perception dull, and the composition of the whole body subject
+to putrefaction, and the soul a whirl, and fortune hard to divine, and
+fame a thing devoid of judgment. And, to say all in a word, everything
+which belongs to the body is a stream, and what belongs to the soul is a
+dream and vapor, and life is a warfare and a stranger's sojourn, and
+after fame is oblivion. What then is that which is able to conduct a
+man? One thing, and only one, philosophy. But this consists in keeping
+the daemon within a man free from violence and unharmed, superior to
+pains and pleasures, doing nothing without a purpose, nor yet falsely
+and with hypocrisy, not feeling the need of another man's doing or not
+doing anything; and besides, accepting all that happens, and all that
+is allotted, as coming from thence, wherever it is, from whence he
+himself came; and, finally, waiting for death with a cheerful mind, as
+being nothing else than a dissolution of the elements of which every
+living being is compounded. But if there is no harm to the elements
+themselves in each continually changing into another, why should a man
+have any apprehension about the change and dissolution of all the
+elements? For it is according to nature, and nothing is evil which is
+according to nature.
+
+This in Carnuntum.[A]
+
+    [A] Carnuntum was a town of Pannonia, on the south side of the
+    Danube, about thirty miles east of Vindobona (Vienna).
+    Orosius (vii. 15) and Eutropius (viii. 13) say that Antoninus
+    remained three years at Carmuntum during his war with the
+    Marcomanni.
+
+
+
+
+III.
+
+
+We ought to consider not only that our life is daily wasting away and a
+smaller part of it is left, but another thing also must be taken into
+the account, that if a man should live longer, it is quite uncertain
+whether the understanding will still continue sufficient for the
+comprehension of things, and retain the power of contemplation which
+strives to acquire the knowledge of the divine and the human. For if he
+shall begin to fall into dotage, perspiration and nutrition and
+imagination and appetite, and whatever else there is of the kind, will
+not fail; but the power of making use of ourselves, and filling up the
+measure of our duty, and clearly separating all appearances, and
+considering whether a man should now depart from life, and whatever else
+of the kind absolutely requires a disciplined reason,--all this is
+already extinguished. We must make haste, then, not only because we are
+daily nearer to death, but also because the conception of things and the
+understanding of them cease first.
+
+2. We ought to observe also that even the things which follow after the
+things which are produced according to nature contain something pleasing
+and attractive. For instance, when bread is baked some parts are split
+at the surface, and these parts which thus open, and have a certain
+fashion contrary to the purpose of the baker's art, are beautiful in a
+manner, and in a peculiar way excite a desire for eating. And again,
+figs, when they are quite ripe, gape open; and in the ripe olives the
+very circumstance of their being near to rottenness adds a peculiar
+beauty to the fruit. And the ears of corn bending down, and the lion's
+eyebrows, and the foam which flows from the mouth of wild boars, and
+many other things,--though they are far from being beautiful if a man
+should examine them severally,--still, because they are consequent upon
+the things which are formed by nature, help to adorn them, and they
+please the mind; so that if a man should have a feeling and deeper
+insight with respect to the things which are produced in the universe,
+there is hardly one of those which follow by way of consequence which
+will not seem to him to be in a manner disposed so as to give pleasure.
+And so he will see even the real gaping jaws of wild beasts with no less
+pleasure than those which painters and sculptors show by imitation; and
+in an old woman and an old man he will be able to see a certain maturity
+and comeliness; and the attractive loveliness of young persons he will
+be able to look on with chaste eyes; and many such things will present
+themselves, not pleasing to every man, but to him only who has become
+truly familiar with Nature and her works.
+
+3. Hippocrates, after curing many diseases, himself fell sick and died.
+The Chaldaei foretold the deaths of many, and then fate caught them too.
+Alexander and Pompeius, and Caius Caesar, after so often completely
+destroying whole cities, and in battle cutting to pieces many ten
+thousands of cavalry and infantry, themselves too at last departed from
+life. Heraclitus, after so many speculations on the conflagration of the
+universe, was filled with water internally and died smeared all over
+with mud. And lice destroyed Democritus; and other lice killed Socrates.
+What means all this? Thou hast embarked, thou hast made the voyage, thou
+art come to shore; get out. If indeed to another life, there is no want
+of gods, not even there; but if to a state without sensation, thou wilt
+cease to be held by pains and pleasures, and to be a slave to the
+vessel, which is as much inferior as that which serves it is superior:+
+for the one is intelligence and deity; the other is earth and
+corruption.
+
+4. Do not waste the remainder of thy life in thoughts about others, when
+thou dost not refer thy thoughts to some object of common utility. For
+thou losest the opportunity of doing something else when thou hast such
+thoughts as these,--What is such a person doing, and why, and what is he
+saying, and what is he thinking of, and what is he contriving, and
+whatever else of the kind makes us wander away from the observation of
+our own ruling power. We ought then to check in the series of our
+thoughts everything that is without a purpose and useless, but most of
+all the over-curious feeling and the malignant; and a man should use
+himself to think of those things only about which if one should suddenly
+ask, What hast thou now in thy thoughts? with perfect openness thou
+mightest immediately answer, This or That; so that from thy words it
+should be plain that everything in thee is simple and benevolent, and
+such as befits a social animal, and one that cares not for thoughts
+about pleasure or sensual enjoyments at all, nor has any rivalry or envy
+and suspicion, or anything else for which thou wouldst blush if thou
+shouldst say that thou hadst it in thy mind. For the man who is such,
+and no longer delays being among the number of the best, is like a
+priest and minister of the gods, using too the [deity] which is planted
+within him, which makes the man uncontaminated by pleasure, unharmed by
+any pain, untouched by any insult, feeling no wrong, a fighter in the
+noblest fight, one who cannot be overpowered by any passion, dyed deep
+with justice, accepting with all his soul everything which happens and
+is assigned to him as his portion; and not often, nor yet without great
+necessity and for the general interest, imagining what another says, or
+does, or thinks. For it is only what belongs to himself that he makes
+the matter for his activity; and he constantly thinks of that which is
+allotted to himself out of the sum total of things, and he makes his own
+acts fair, and he is persuaded that his own portion is good. For the lot
+which is assigned to each man is carried along with him and carries him
+along with it.+ And he remembers also that every rational animal is his
+kinsman, and that to care for all men is according to man's nature; and
+a man should hold on to the opinion not of all, but of those only who
+confessedly live according to nature. But as to those who live not so,
+he always bears in mind what kind of men they are both at home and from
+home, both by night and by day, and what they are, and with what men
+they live an impure life. Accordingly, he does not value at all the
+praise which comes from such men, since they are not even satisfied with
+themselves.
+
+5. Labor not unwillingly, nor without regard to the common interest, nor
+without due consideration, nor with distraction; nor let studied
+ornament set off thy thoughts, and be not either a man of many words, or
+busy about too many things. And further, let the deity which is in thee
+be the guardian of a living being, manly and of ripe age, and engaged in
+matter political, and a Roman, and a ruler, who has taken his post like
+a man waiting for the signal which summons him from life, and ready to
+go, having need neither of oath nor of any man's testimony. Be cheerful
+also, and seek not external help nor the tranquillity which others
+give. A man then must stand erect, not be kept erect by others.
+
+6. If thou findest in human life anything better than justice, truth,
+temperance, fortitude, and, in a word, anything better than thy own
+mind's self-satisfaction in the things which it enables thee to do
+according to right reason, and in the condition that is assigned to thee
+without thy own choice; if, I say, thou seest anything better than this,
+turn to it with all thy soul, and enjoy that which thou hast found to be
+the best. But if nothing appears to be better than the Deity which is
+planted in thee, which has subjected to itself all thy appetites, and
+carefully examines all the impressions, and, as Socrates said, has
+detached itself from the persuasions of sense, and has submitted itself
+to the gods, and cares for mankind; if thou findest everything else
+smaller and of less value than this, give place to nothing else, for if
+thou dost once diverge and incline to it, thou wilt no longer without
+distraction be able to give the preference to that good thing which is
+thy proper possession and thy own; for it is not right that anything of
+any other kind, such as praise from the many, or power, or enjoyment of
+pleasure, should come into competition with that which is rationally and
+politically [or, practically] good. All these things, even though they
+may seem to adapt themselves [to the better things] in a small degree,
+obtain the superiority all at once, and carry us away. But do thou, I
+say, simply and freely choose the better, and hold to it.--But that
+which is useful is the better.--Well, then, if it is useful to thee as a
+rational being, keep to it; but if it is only useful to thee as an
+animal, say so, and maintain thy judgment without arrogance: only take
+care that thou makest the inquiry by a sure method.
+
+7. Never value anything as profitable to thyself which shall compel thee
+to break thy promise, to lose thy self-respect, to hate any man, to
+suspect, to curse, to act the hypocrite, to desire anything which needs
+walls and curtains: for he who has preferred to everything else his own
+intelligence and daemon and the worship of its excellence, acts no
+tragic part, does not groan, will not need either solitude or much
+company; and, what is chief of all, he will live without either pursuing
+or flying from [death];[A] but whether for a longer or a shorter time he
+shall have the soul enclosed in the body, he cares not at all: for even
+if he must depart immediately, he will go as readily as if he were going
+to do anything else which can be done with decency and order; taking
+care of this only all through life, that his thoughts turn not away from
+anything which belongs to an intelligent animal and a member of a civil
+community.
+
+    [A] Comp. ix. 3.
+
+8. In the mind of one who is chastened and purified thou wilt find no
+corrupt matter, nor impurity, nor any sore skinned over. Nor is his life
+incomplete when fate overtakes him, as one may say of an actor who
+leaves the stage before ending and finishing the play. Besides, there is
+in him nothing servile, nor affected, nor too closely bound [to other
+things], nor yet detached[A] [from other things], nothing worthy of
+blame, nothing which seeks a hiding-place.
+
+    [A] viii. 34.
+
+9. Reverence the faculty which produces opinion. On this faculty it
+entirely depends whether there shall exist in thy ruling part any
+opinion inconsistent with nature and the constitution of the rational
+animal. And this faculty promises freedom from hasty judgment, and
+friendship towards men, and obedience to the gods.
+
+10. Throwing away then all things, hold to these only which are few; and
+besides, bear in mind that every man lives only this present time, which
+is an indivisible point, and that all the rest of his life is either
+past or it is uncertain. Short then is the time which every man lives;
+and small the nook of the earth where he lives; and short too the
+longest posthumous fame, and even this only continued by a succession of
+poor human beings, who will very soon die, and who know not even
+themselves, much less him who died long ago.
+
+11. To the aids which have been mentioned let this one still be added:
+Make for thyself a definition or description of the thing which is
+presented to thee, so as to see distinctly what kind of a thing it is in
+its substance, in its nudity, in its complete entirety, and tell thyself
+its proper name, and the names of the things of which it has been
+compounded, and into which it will be resolved. For nothing is so
+productive of elevation of mind as to be able to examine methodically
+and truly every object which is presented to thee in life, and always to
+look at things so as to see at the same time what kind of universe this
+is, and what kind of use everything performs in it, and what value
+everything has with reference to the whole, and what with reference to
+man, who is a citizen of the highest city, of which all other cities are
+like families; what each thing is, and of what it is composed, and how
+long it is the nature of this thing to endure which now makes an
+impression on me, and what virtue I have need of with respect to it,
+such as gentleness, manliness, truth, fidelity, simplicity, contentment,
+and the rest. Wherefore, on every occasion a man should say: This comes
+from god; and this is according to the apportionment + and spinning of
+the thread of destiny, and such-like coincidence and chance; and this is
+from one of the same stock, and a kinsman and partner, one who knows
+not, however, what is according to his nature. But I know; for this
+reason I behave towards him according to the natural law of fellowship
+with benevolence and justice. At the same time, however, in things
+indifferent[A] I attempt to ascertain the value of each.
+
+    [A] Est et horum quae media appellamus grande
+    discrimen.--_Seneca_, Ep. 82.
+
+12. If thou workest at that which is before thee, following right reason
+seriously, vigorously, calmly, without allowing anything else to
+distract thee, but keeping thy divine part pure, as if thou shouldst be
+bound to give it back immediately; if thou holdest to this, expecting
+nothing, fearing nothing, but satisfied with thy present activity
+according to nature, and with heroic truth in every word and sound which
+thou utterest, thou wilt live happy. And there is no man who is able to
+prevent this.
+
+13. As physicians have always their instruments and knives ready for
+cases which suddenly require their skill, so do thou have principles
+ready for the understanding of things divine and human, and for doing
+everything, even the smallest, with a recollection of the bond which
+unites the divine and human to one another. For neither wilt thou do
+anything well which pertains to man without at the same time having a
+reference to things divine; nor the contrary.
+
+14. No longer wander at hazard; for neither wilt thou read thy own
+memoirs,[A] nor the acts of the ancient Romans and Hellenes, and the
+selections from books which thou wast reserving for thy old age.[B]
+Hasten then to the end which thou hast before thee, and, throwing away
+idle hopes, come to thy own aid, if thou carest at all for thyself,
+while it is in thy power.
+
+    [A] [Greek: hypomnemata]: or memoranda, notes, and the like.
+    See i. 17.
+
+    [B] Compare Fronto, ii. 9; a letter of Marcus to Fronto, who
+    was then consul: "Feci tamen mihi per hos dies excerpta ex
+    libris sexaginta in quinque tomis." But he says some of them
+    were small books.
+
+15. They know not how many things are signified by the words stealing,
+sowing, buying, keeping quiet, seeing what ought to be done; for this is
+not effected by the eyes, but by another kind of vision.
+
+16. Body, soul, intelligence: to the body belong sensation, to the soul
+appetites, to the intelligence principles. To receive the impressions of
+forms by means of appearances belongs even to animals; to be pulled by
+the strings[A] of desire belongs both to wild beasts and to men who have
+made themselves into women, and to a Phalaris and a Nero: and to have
+the intelligence that guides to the things which appear suitable belongs
+also to those who do not believe in the gods, and who betray their
+country, and do their impure deeds when they have shut the doors. If
+then everything else is common to all that I have mentioned, there
+remains that which is peculiar to the good man, to be pleased and
+content with what happens, and with the thread which is spun for him;
+and not to defile the divinity which is planted in his breast, nor
+disturb it by a crowd of images, but to preserve it tranquil, following
+it obediently as a god, neither saying anything contrary to the truth,
+nor doing anything contrary to justice. And if all men refuse to believe
+that he lives a simple, modest, and contented life, he is neither angry
+with any of them, nor does he deviate from the way which leads to the
+end of life, to which a man ought to come pure, tranquil, ready to
+depart, and without any compulsion perfectly reconciled to his lot.
+
+    [A] Compare Plato, De Legibus, i. p. 644, [Greek: oti tauta ta
+    pathe] etc.; and Antoninus, ii. 2; vii. 3; xii. 19.
+
+
+
+
+IV.
+
+
+That which rules within, when it is according to nature, is so affected
+with respect to the events which happened, that it always easily adapts
+itself to that which is possible and is presented to it. For it requires
+no definite material, but it moves towards its purpose,[A] under certain
+conditions, however; and it makes a material for itself out of that
+which opposes it, as fire lays hold of what falls into it, by which a
+small light would have been extinguished; but when the fire is strong,
+it soon appropriates to itself the matter which is heaped on it, and
+consumes it, and rises higher by means of this very material.
+
+    [A] [Greek: pros tha hegoumena] literally "towards that which
+    leads." The exact translation is doubtful. See Gataker's note.
+
+2. Let no act be done without a purpose, nor otherwise than according to
+the perfect principles of art.
+
+3. Men seek retreats for themselves, houses in the country, sea-shores,
+and mountains; and thou too art wont to desire such things very much.
+But this is altogether a mark of the most common sort of men, for it is
+in thy power whenever thou shalt choose to retire into thyself. For
+nowhere either with more quiet or more freedom from trouble does a man
+retire than into his own soul, particularly when he has within him such
+thoughts that by looking into them he is immediately in perfect
+tranquillity; and I affirm that tranquillity is nothing else than the
+good ordering of the mind. Constantly then give to thyself this retreat,
+and renew thyself; and let thy principles be brief and fundamental,
+which, as soon as thou shalt recur to them, will be sufficient to
+cleanse the soul completely, and to send thee back free from all
+discontent with the things to which thou returnest. For with what art
+thou discontented? With the badness of men? Recall to thy mind this
+conclusion, that rational animals exist for one another, and that to
+endure is a part of justice, and that men do wrong involuntarily; and
+consider how many already, after mutual enmity, suspicion, hatred, and
+fighting, have been stretched dead, reduced to ashes; and be quiet at
+last.--But perhaps thou art dissatisfied with that which is assigned to
+thee out of the universe.--Recall to thy recollection this alternative;
+either there is providence or atoms [fortuitous concurrence of things];
+or remember the arguments by which it has been proved that the world is
+a kind of political community [and be quiet at last].--But perhaps
+corporeal things will still fasten upon thee.--Consider then further
+that the mind mingles not with the breath, whether moving gently or
+violently, when it has once drawn itself apart and discovered its own
+power, and think also of all that thou hast heard and assented to about
+pain and pleasure [and be quiet at last].--But perhaps the desire of the
+thing called fame will torment thee.--See how soon everything is
+forgotten, and look at the chaos of infinite time on each side of [the
+present], and the emptiness of applause, and the changeableness and want
+of judgment in those who pretend to give praise, and the narrowness of
+the space within which it is circumscribed [and be quiet at last]. For
+the whole earth is a point, and how small a nook in it is this thy
+dwelling, and how few are there in it, and what kind of people are they
+who will praise thee.
+
+This then remains: Remember to retire into this little territory of thy
+own,[A] and above all do not distract or strain thyself, but be free,
+and look at things as a man, as a human being, as a citizen, as a
+mortal. But among the things readiest to thy hand to which thou shalt
+turn, let there be these, which are two. One is that things do not touch
+the soul, for they are external and remain immovable; but our
+perturbations come only from the opinion which is within. The other is
+that all these things, which thou seest, change immediately and will no
+longer be; and constantly bear in mind how many of these changes thou
+hast already witnessed. The universe is transformation: life is opinion.
+
+    [A] Tecum habita, noris quam sit tibi curta
+    supellex.--_Perseus_, iv. 52.
+
+4. If our intellectual part is common, the reason also, in respect of
+which we are rational beings, is common: if this is so, common also is
+the reason which commands us what to do, and what not to do; if this is
+so, there is a common law also; if this is so, we are fellow-citizens;
+if this is so, we are members of some political community; if this is
+so, the world is in a manner a state.[A] For of what other common
+political community will any one say that the whole human race are
+members? And from thence, from this common political community, comes
+also our very intellectual faculty and reasoning faculty and our
+capacity for law; or whence do they come? For as my earthly part is a
+portion given to me from certain earth, and that which is watery from
+another element, and that which is hot and fiery from some peculiar
+source (for nothing comes out of that which is nothing, as nothing also
+returns to non-existence), so also the intellectual part comes from some
+source.
+
+    [A] Compare Cicero De Legibus, i. 7.
+
+5. Death is such as generation is, a mystery of nature; composition out
+of the same elements, and a decomposition into the same; and altogether
+not a thing of which any man should be ashamed, for it is not contrary
+to [the nature of] a reasonable animal, and not contrary to the reason
+of our constitution.
+
+6. It is natural that these things should be done by such persons, it is
+a matter of necessity; and if a man will not have it so, he will not
+allow the fig-tree to have juice. But by all means bear this in mind,
+that within a very short time both thou and he will be dead; and soon
+not even your names will be left behind.
+
+7. Take away thy opinion, and then there is taken away the complaint, "I
+have been harmed." Take away the complaint, "I have been harmed," and
+the harm is taken away.
+
+8. That which does not make a man worse than he was, also does not make
+his life worse, nor does it harm him either from without or from within.
+
+9. The nature of that which is [universally] useful has been compelled
+to do this.
+
+10. Consider that everything which happens, happens justly, and if thou
+observest carefully, thou wilt find it to be so. I do not say only with
+respect to the continuity of the series of things, but with respect to
+what is just, and as if it were done by one who assigns to each thing
+its value. Observe then as thou hast begun; and whatever thou doest, do
+it in conjunction with this, the being good, and in the sense in which a
+man is properly understood to be good. Keep to this in every action.
+
+11. Do not have such an opinion of things as he has who does thee wrong,
+or such as he wishes thee to have, but look at them as they are in
+truth.
+
+12. A man should always have these two rules in readiness; the one to do
+only whatever the reason of the ruling and legislating faculty may
+suggest for the use of men; the other, to change thy opinion, if there
+is any one at hand who sets thee right and moves thee from any opinion.
+But this change of opinion must proceed only from a certain persuasion,
+as of what is just or of common advantage, and the like, not because it
+appears pleasant or brings reputation.
+
+13. Hast thou reason? I have.--Why then dost not thou use it? For if
+this does its own work, what else dost thou wish?
+
+14. Thou hast existed as a part. Thou shalt disappear in that which
+produced thee; but rather thou shalt be received back into its seminal
+principle by transmutation.
+
+15. Many grains of frankincense on the same altar: one falls before,
+another falls after; but it makes no difference.
+
+16. Within ten days thou wilt seem a god to those to whom thou art now a
+beast and an ape, if thou wilt return to thy principles and the worship
+of reason.
+
+17. Do not act as if thou wert going to live ten thousand years. Death
+hangs over thee. While thou livest, while it is in thy power, be good.
+
+18. How much trouble he avoids who does not look to see what his
+neighbor says or does or thinks, but only to what he does himself, that
+it may be just and pure; or, as Agathon+ says, look not round at the
+depraved morals of others, but run straight along the line without
+deviating from it.
+
+19. He who has a vehement desire for posthumous fame does not consider
+that every one of those who remember him will himself also die very
+soon; then again also they who have succeeded them, until the whole
+remembrance shall have been extinguished as it is transmitted through
+men who foolishly admire and perish. But suppose that those who will
+remember are even immortal, and that the remembrance will be immortal,
+what then is this to thee? And I say not what is it to the dead, but
+what is it to the living? What is praise, except + indeed so far as it
+has + a certain utility? For thou now rejectest unseasonably the gift
+of nature, clinging to something else ... +.
+
+20. Everything which is in any way beautiful is beautiful in itself, and
+terminates in itself, not having praise as part of itself. Neither worse
+then nor better is a thing made by being praised. I affirm this also of
+the things which are called beautiful by the vulgar, for example,
+material things and works of art. That which is really beautiful has no
+need of anything; not more than law, not more than truth, not more than
+benevolence or modesty. Which of these things is beautiful because it
+is praised, or spoiled by being blamed? Is such a thing as an emerald
+made worse than it was, if it is not praised? or gold, ivory, purple, a
+lyre, a little knife, a flower, a shrub?
+
+[Illustration: INTERIOR OF THE PARTHENON]
+
+21. If souls continue to exist, how does the air contain them from
+eternity?--But how does the earth contain the bodies of those who have
+been buried from time so remote? For as here the mutation of these
+bodies after a certain continuance, whatever it may be, and their
+dissolution, make room for other dead bodies, so the souls which are
+removed into the air after subsisting for some time are transmuted and
+diffused, and assume a fiery nature by being received into the seminal
+intelligence of the universe, and in this way make room for the fresh
+souls which come to dwell there. And this is the answer which a man
+might give on the hypothesis of souls continuing to exist. But we must
+not only think of the number of bodies which are thus buried, but also
+of the number of animals which are daily eaten by us and the other
+animals. For what a number is consumed, and thus in a manner buried in
+the bodies of those who feed on them! And nevertheless this earth
+receives them by reason of the changes [of these bodies] into blood, and
+the transformations into the aerial or the fiery element.
+
+What is the investigation into the truth in this matter? The division
+into that which is material and that which is the cause of form [the
+formal], (vii. 29.)
+
+22. Do not be whirled about, but in every movement have respect to
+justice, and on the occasion of every impression maintain the faculty of
+comprehension [or understanding].
+
+23. Everything harmonizes with me, which is harmonious to thee, O
+Universe. Nothing for me is too early nor too late, which is in due time
+for thee. Everything is fruit to me which thy seasons bring, O Nature:
+from thee are all things, in thee are all things, to thee all things
+return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear
+city of Zeus?
+
+24. Occupy thyself with few things, says the philosopher, if thou
+wouldst be tranquil.--But consider if it would not be better to say, Do
+what is necessary, and whatever the reason of the animal which is
+naturally social requires, and as it requires. For this brings not only
+the tranquillity which comes from doing well, but also that which comes
+from doing few things. For the greatest part of what we say and do being
+unnecessary, if a man takes this away, he will have more leisure and
+less uneasiness. Accordingly, on every occasion a man should ask
+himself, Is this one of the unnecessary things? Now a man should take
+away not only unnecessary acts, but also unnecessary thoughts, for thus
+superfluous acts will not follow after.
+
+25. Try how the life of the good man suits thee, the life of him who is
+satisfied with his portion out of the whole, and satisfied with his own
+just acts and benevolent disposition.
+
+26. Hast thou seen those things? Look also at these. Do not disturb
+thyself. Make thyself all simplicity. Does any one do wrong? It is to
+himself that he does the wrong. Has anything happened to thee? Well; out
+of the universe from the beginning everything which happens has been
+apportioned and spun out to thee. In a word, thy life is short. Thou
+must turn to profit the present by the aid of reason and justice. Be
+sober in thy relaxation.
+
+27. Either it is a well-arranged universe[A] or a chaos huddled
+together, but still a universe. But can a certain order subsist in thee,
+and disorder in the All? And this too when all things are so separated
+and diffused and sympathetic.
+
+    [A] Antoninus here uses the word [Greek: kosmos] both in the
+    sense of the Universe and of Order; and it is difficult to
+    express his meaning.
+
+28. A black character, a womanish character, a stubborn character,
+bestial, childish, animal, stupid, counterfeit, scurrilous, fraudulent,
+tyrannical.
+
+29. If he is a stranger to the universe who does not know what is in it,
+no less is he a stranger who does not know what is going on in it. He is
+a runaway, who flies from social reason; he is blind, who shuts the eyes
+of understanding; he is poor, who has need of another, and has not from
+himself all things which are useful for life. He is an abscess on the
+universe who withdraws and separates himself from the reason of our
+common nature through being displeased with the things which happen, for
+the same nature produces this, and has produced thee too: he is a piece
+rent asunder from the state, who tears, his own soul from that of
+reasonable animals, which is one.
+
+30. The one is a philosopher without a tunic, and the other without a
+book: here is another half naked: Bread I have not, he says, and I abide
+by reason--and I do not get the means of living out of my learning, +
+and I abide [by my reason].
+
+31. Love the art, poor as it may be, which thou hast learned, and be
+content with it; and pass through the rest of life like one who has
+intrusted to the gods with his whole soul all that he has, making
+thyself neither the tyrant nor the slave of any man.
+
+32. Consider, for example, the times of Vespasian. Thou wilt see all
+these things, people marrying, bringing up children, sick, dying,
+warring, feasting, trafficking, cultivating the ground, flattering,
+obstinately arrogant, suspecting, plotting, wishing for some to die,
+grumbling about the present, loving, heaping up treasure, desiring
+consulship, kingly power. Well, then, that life of these people no
+longer exists at all. Again, remove to the times of Trajan. Again, all
+is the same. Their life too is gone. In like manner view also the other
+epochs of time and of whole nations, and see how many after great
+efforts soon fell and were resolved into the elements. But chiefly thou
+shouldst think of those whom thou hast thyself known distracting
+themselves about idle things, neglecting to do what was in accordance
+with their proper constitution, and to hold firmly to this and to be
+content with it. And herein it is necessary to remember that the
+attention given to everything has its proper value and proportion. For
+thus thou wilt not be dissatisfied, if thou appliest thyself to smaller
+matters no further than is fit.
+
+33. The words which were formerly familiar are now antiquated: so also
+the names of those who were famed of old, are now in a manner
+antiquated, Camillus, Caeso, Volesus, Leonnatus, and a little after also
+Scipio and Cato, then Augustus, then also Hadrianus and Antoninus. For
+all things soon pass away and become a mere tale, and complete oblivion
+soon buries them. And I say this of those who have shone in a wondrous
+way. For the rest, as soon as they have breathed out their breath they
+are gone, and no man speaks of them. And, to conclude the matter, what
+is even an eternal remembrance? A mere nothing. What then is that about
+which we ought to employ our serious pains? This one thing, thoughts
+just, and acts social, and words which never lie, and a disposition
+which gladly accepts all that happens, as necessary, as usual, as
+flowing from a principle and source of the same kind.
+
+34. Willingly give thyself up to Clotho [one of the fates], allowing her
+to spin thy thread + into whatever things she pleases.
+
+35. Everything is only for a day, both that which remembers and that
+which is remembered.
+
+36. Observe constantly that all things take place by change, and
+accustom thyself to consider that the nature of the universe loves
+nothing so much as to change the things which are and to make new things
+like them. For everything that exists is in a manner the seed of that
+which will be. But thou art thinking only of seeds which are cast into
+the earth or into a womb: but this is a very vulgar notion.
+
+37. Thou wilt soon die, and thou art not yet simple, nor free from
+perturbations, nor without suspicion of being hurt by external things,
+nor kindly disposed towards all; nor dost thou yet place wisdom only in
+acting justly.
+
+38. Examine men's ruling principles, even those of the wise, what kind
+of things they avoid, and what kind they pursue.
+
+39. What is evil to thee does not subsist in the ruling principle of
+another; nor yet in any turning and mutation of thy corporeal covering.
+Where is it then? It is in that part of thee in which subsists the power
+of forming opinions about evils. Let this power then not form [such]
+opinions, and all is well. And if that which is nearest to it, the poor
+body, is cut, burnt, filled with matter and rottenness, nevertheless let
+the part which forms opinions about these things be quiet; that is, let
+it judge that nothing is either bad or good which can happen equally to
+the bad man and the good. For that which happens equally to him who
+lives contrary to nature and to him who lives according to nature, is
+neither according to nature nor contrary to nature.
+
+40. Constantly regard the universe as one living being, having one
+substance and one soul; and observe how all things have reference to one
+perception, the perception of this one living being; and how all things
+act with one movement; and how all things are the co-operating causes of
+all things which exist; observe too the continuous spinning of the
+thread and the contexture of the web.
+
+41. Thou art a little soul bearing about a corpse, as Epictetus used to
+say (i. c. 19).
+
+42. It is no evil for things to undergo change, and no good for things
+to subsist in consequence of change.
+
+43. Time is like a river made up of the events which happen, and a
+violent stream; for as soon as a thing has been seen, it is carried
+away, and another comes in its place, and this will be carried away too.
+
+44. Everything which happens is as familiar and well known as the rose
+in spring and the fruit in summer; for such is disease, and death, and
+calumny, and treachery, and whatever else delights fools or vexes them.
+
+45. In the series of things, those which follow are always aptly fitted
+to those which have gone before: for this series is not like a mere
+enumeration of disjointed things, which has only a necessary sequence,
+but it is a rational connection: and as all existing things are arranged
+together harmoniously, so the things which come into existence exhibit
+no mere succession, but a certain wonderful relationship (vi. 38; vii.
+9; vii. 75, note).
+
+46. Always remember the saying of Heraclitus, that the death of earth is
+to become water, and the death of water is to become air, and the death
+of air is to become fire, and reversely. And think too of him who
+forgets whither the way leads, and that men quarrel with that with which
+they are most constantly in communion, the reason which governs the
+universe; and the things which they daily meet with seem to them
+strange: and consider that we ought not to act and speak as if we were
+asleep, for even in sleep we seem to act and speak; and that + we ought
+not, like children who learn from their parents, simply to act and speak
+as we have been taught. +
+
+47. If any god told thee that thou shalt die to-morrow, or certainly on
+the day after to-morrow, thou wouldst not care much whether it was on
+the third day or on the morrow, unless thou wast in the highest degree
+mean-spirited; for how small is the difference! So think it no great
+thing to die after as many years as thou canst name rather than
+to-morrow.
+
+48. Think continually how many physicians are dead after often
+contracting their eyebrows over the sick; and how many astrologers after
+predicting with great pretensions the deaths of others; and how many
+philosophers after endless discourses on death or immortality; how many
+heroes after killing thousands; and how many tyrants who have used their
+power over men's lives with terrible insolence, as if they were
+immortal; and how many cities are entirely dead, so to speak, Helice[A]
+and Pompeii and Herculaneum, and others innumerable. Add to the
+reckoning all whom thou hast known, one after another. One man after
+burying another has been laid out dead, and another buries him; and all
+this in a short time. To conclude, always observe how ephemeral and
+worthless human things are, and what was yesterday a little mucus,
+to-morrow will be a mummy or ashes. Pass then through this little space
+of time conformably to nature, and end thy journey in content, as an
+olive falls off when it is ripe, blessing nature who produced it, and
+thanking the tree on which it grew.
+
+    [A] Ovid, Met. xv. 293:--
+
+        "Si quaeras Helicen et Burin Achaidas urbes,
+        Invenies sub aquis."
+
+49. Be like the promontory against which the waves continually break,
+but it stands firm and tames the fury of the water around it.
+
+Unhappy am I because this has happened to me? Not so, but happy am I,
+though this has happened to me, because I continue free from pain,
+neither crushed by the present nor fearing the future. For such a thing
+as this might have happened to every man; but every man would not have
+continued free from pain on such an occasion. Why then is that rather a
+misfortune than this a good fortune? And dost thou in all cases call
+that a man's misfortune which is not a deviation from man's nature? And
+does a thing seem to thee to be a deviation from man's nature, when it
+is not contrary to the will of man's nature? Well, thou knowest the will
+of nature. Will then this which has happened prevent thee from being
+just, magnanimous, temperate, prudent, secure against inconsiderate
+opinions and falsehood; will it prevent thee from having modesty,
+freedom, and everything else, by the presence of which man's nature
+obtains all that is its own? Remember too on every occasion which leads
+thee to vexation to apply this principle; not that this is a misfortune,
+but that to bear it nobly is good fortune.
+
+50. It is a vulgar, but still a useful help towards contempt of death,
+to pass in review those who have tenaciously stuck to life. What more
+then have they gained than those who have died early? Certainly they
+lie in their tombs somewhere at last, Cadicianus, Fabius, Julianus,
+Lepidus, or any one else like them, who have carried out many to be
+buried, and then were carried out themselves. Altogether the interval is
+small [between birth and death]; and consider with how much trouble, and
+in company with what sort of people, and in what a feeble body, this
+interval is laboriously passed. Do not then consider life a thing of any
+value. + For look to the immensity of time behind thee, and to the time
+which is before thee, another boundless space. In this infinity then
+what is the difference between him who lives three days and him who
+lives three generations?[A]
+
+    [A] An allusion to Homer's Nestor, who was living at the war of
+    Troy among the third generation, like old Parr with his hundred
+    and fifty-two years, and some others in modern times who have
+    beaten Parr by twenty or thirty years if it is true; and yet
+    they died at last. The word is [Greek: trigereniou] in
+    Antoninus. Nestor is named [Greek: trigeron] by some writers;
+    but here perhaps there is an allusion to Homer's [Greek:
+    Gerenios hippota Nestor].
+
+51. Always run to the short way; and the short way is the natural:
+accordingly say and do everything in conformity with the soundest
+reason. For such a purpose frees a man from trouble,+ and warfare, and
+all artifice and ostentatious display.
+
+
+
+
+V.
+
+
+In the morning when thou risest unwillingly, let this thought be
+present,--I am rising to the work of a human being. Why then am I
+dissatisfied if I am going to do the things for which I exist and for
+which I was brought into the world? Or have I been made for this, to lie
+in the bed-clothes and keep myself warm?--But this is more
+pleasant.--Dost thou exist then to take thy pleasure, and not at all for
+action or exertion? Dost thou not see the little plants, the little
+birds, the ants, the spiders, the bees working together to put in order
+their several parts of the universe? And art thou unwilling to do the
+work of a human being, and dost thou not make haste to do that which, is
+according to thy nature? But it is necessary to take rest also.--It is
+necessary. However, Nature has fixed bounds to this too: she has fixed
+bounds to eating and drinking, and yet thou goest beyond these bounds,
+beyond what is sufficient; yet in thy acts it is not so, but thou
+stoppest short of what thou canst do. So thou lovest not thyself, for if
+thou didst, thou wouldst love thy nature and her will. But those who
+love their several arts exhaust themselves in working at them unwashed
+and without food; but thou valuest thy own nature less than the turner
+values the turning art, or the dancer the dancing art, or the lover of
+money values his money, or the vain-glorious man his little glory. And
+such men, when they have a violent affection to a thing, choose neither
+to eat nor to sleep rather than to perfect the things which they care
+for. But are the acts which concern society more vile in thy eyes and
+less worthy of thy labor?
+
+2. How easy it is to repel and to wipe away every impression which is
+troublesome or unsuitable, and immediately to be in all tranquillity.
+
+3. Judge every word and deed which are according to nature to be fit for
+thee; and be not diverted by the blame which follows from any people,
+nor by their words, but if a thing is good to be done or said, do not
+consider it unworthy of thee. For those persons have their peculiar
+leading principle and follow their peculiar movement; which things do
+not thou regard, but go straight on, following thy own nature and the
+common nature; and the way of both is one.
+
+4. I go through the things which happen according to nature until I
+shall fall and rest, breathing out my breath into that element out of
+which I daily draw it in, and falling upon that earth out of which my
+father collected the seed, and my mother the blood, and my nurse the
+milk; out of which during so many years I have been supplied with food
+and drink; which bears me when I tread on it and abuse it for so many
+purposes.
+
+5. Thou sayest, Men cannot admire the sharpness of thy wits.--Be it so:
+but there are many other things of which thou canst not say, I am not
+formed from them by nature. Show those qualities then which are
+altogether in thy power, sincerity, gravity, endurance of labor,
+aversion to pleasure, contentment with thy portion and with few things,
+benevolence, frankness, no love of superfluity, freedom from trifling,
+magnanimity. Dost thou not see how many qualities thou art immediately
+able to exhibit, in which there is no excuse of natural incapacity and
+unfitness, and yet thou still remainest voluntarily below the mark? or
+art thou compelled through being defectively furnished by nature to
+murmur, and to be stingy, and to flatter, and to find fault with thy
+poor body, and to try to please men, and to make great display, and to
+be so restless in thy mind? No, by the gods; but thou mightest have been
+delivered from these things long ago. Only if in truth thou canst be
+charged with being rather slow and dull of comprehension, thou must
+exert thyself about this also, not neglecting it nor yet taking pleasure
+in thy dullness.
+
+6. One man, when he has done a service to another, is ready to set it
+down to his account as a favor conferred. Another is not ready to do
+this, but still in his own mind he thinks of the man as his debtor, and
+he knows what he has done. A third in a manner does not even know what
+he has done, but he is like a vine which has produced grapes, and seeks
+for nothing more after it has once produced its proper fruit. As a horse
+when he has run, a dog when he has tackled the game, a bee when it has
+made the honey, so a man when he has done a good act does not call out
+for others to come and see, but he goes on to another act, as a vine
+goes on to produce again the grapes in season.--Must a man then be one
+of these, who in a manner act thus without observing it?--Yes.--But this
+very thing is necessary, the observation of what a man is doing: for, it
+may be said, it is characteristic of the social animal to perceive that
+he is working in a social manner, and indeed to wish that his social
+partner also should perceive it.--It is true that thou sayest, but thou
+dost not rightly understand what is now said: and for this reason thou
+wilt become one of those of whom I spoke before, for even they are
+misled by a certain show of reason. But if thou wilt choose to
+understand the meaning of what is said, do not fear that for this reason
+thou wilt omit any social act.
+
+7. A prayer of the Athenians: Rain, rain, O dear Zeus, down on the
+ploughed fields of the Athenians and on the plains.--In truth we ought
+not to pray at all, or we ought to pray in this simple and noble
+fashion.
+
+8. Just as we must understand when it is said, That Aesculapius
+prescribed to this man horse-exercise, or bathing in cold water, or
+going without shoes, so we must understand it when it is said, That the
+nature of the universe prescribed to this man disease, or mutilation, or
+loss, or anything else of the kind. For in the first case Prescribed
+means something like this: he prescribed this for this man as a thing
+adapted to procure health; and in the second case it means, That which
+happens[A] to [or suits] every man is fixed in a manner for him suitably
+to his destiny. For this is what we mean when we say that things are
+suitable to us, as the workmen say of squared stones in walls or the
+pyramids, that they are suitable, when they fit them to one another in
+some kind of connection. For there is altogether one fitness [harmony].
+And as the universe is made up out of all bodies to be such a body as it
+is, so out of all existing causes necessity [destiny] is made up to be
+such a cause as it is. And even those who are completely ignorant
+understand what I mean; for they say, It [necessity, destiny] brought
+this to such a person.--This then was brought and this was prescribed to
+him. Let us then receive these things, as well as those which
+Aesculapius prescribes. Many as a matter of course even among his
+prescriptions are disagreeable, but we accept them in the hope of
+health. Let the perfecting and accomplishment of the things which the
+common nature judges to be good, be judged by thee to be of the same
+kind as thy health. And so accept everything which happens, even if it
+seem disagreeable, because it leads to this, to the health of the
+universe and to the prosperity and felicity of Zeus [the universe]. For
+he would not have brought on any man what he has brought, if it were not
+useful for the whole. Neither does the nature of anything, whatever it
+may be, cause anything which is not suitable to that which is directed
+by it. For two reasons then it is right to be content with that which
+happens to thee; the one, because it was done for thee and prescribed
+for thee, and in a manner had reference to thee, originally from the
+most ancient causes spun with thy destiny; and the other, because even
+that which comes severally to every man is to the power which
+administers the universe a cause of felicity and perfection, nay even of
+its very continuance. For the integrity of the whole is mutilated, if
+thou cuttest off anything whatever from the conjunction and the
+continuity either of the parts or of the causes. And thou dost cut off,
+as far as it is in thy power, when thou art dissatisfied, and in a
+manner triest to put anything out of the way.
+
+    [A] In this section there is a play on the meaning of [Greek:
+    sumbainein].
+
+[Illustration: THE CAPITOL AND TEMPLE OF JUPITER]
+
+9. Be not disgusted, nor discouraged, nor dissatisfied, if thou dost not
+succeed in doing everything according to right principles, but when
+thou hast failed, return back again, and be content if the greater part
+of what thou doest is consistent with man's nature, and love this to
+which thou returnest; and do not return to philosophy as if she were a
+master, but act like those who have sore eyes and apply a bit of sponge
+and egg, or as another applies a plaster, or drenching with water. For
+thus thou wilt not fail to + obey reason, and thou wilt repose in it.
+And remember that philosophy requires only things which thy nature
+requires; but thou wouldst have something else which is not according to
+nature.--It may be objected, Why, what is more agreeable than this
+[which I am doing]? But is not this the very reason why pleasure
+deceives us? And consider if magnanimity, freedom, simplicity,
+equanimity, piety, are not more agreeable. For what is more agreeable
+than wisdom itself, when thou thinkest of the security and the happy
+course of all things which depend on the faculty of understanding and
+knowledge?
+
+10. Things are in such a kind of envelopment that they have seemed to
+philosophers, not a few nor those common philosophers, altogether
+unintelligible; nay even to the Stoics themselves they seem difficult to
+understand. And all our assent is changeable; for where is the man who
+never changes? Carry thy thoughts then to the objects themselves, and
+consider how short-lived they are and worthless, and that they may be in
+the possession of a filthy wretch or a whore or a robber. Then turn to
+the morals of those who live with thee, and it is hardly possible to
+endure even the most agreeable of them, to say nothing of a man being
+hardly able to endure himself. In such darkness then and dirt, and in so
+constant a flux both of substance and of time, and of motion and of
+things moved, what there is worth being highly prized, or even an object
+of serious pursuit, I cannot imagine. But on the contrary it is a man's
+duty to comfort himself, and to wait for the natural dissolution, and
+not to be vexed at the delay, but to rest in these principles only: the
+one, that nothing will happen to me which is not conformable to the
+nature of the universe; and the other, that it is in my power never to
+act contrary to my god and daemon: for there is no man who will compel
+me to this.
+
+11. About what am I now employing my own soul? On every occasion I must
+ask myself this question, and inquire, What have I now in this part of
+me which they call the ruling principle? and whose soul have I
+now,--that of a child, or of a young man, or of a feeble woman, or of a
+tyrant, or of a domestic animal, or of a wild beast?
+
+12. What kind of things those are which appear good to the many, we may
+learn even from this. For if any man should conceive certain things as
+being really good, such as prudence, temperance, justice, fortitude, he
+would not after having first conceived these endure to listen to
+anything+ which should not be in harmony with what is really good.+ But
+if a man has first conceived as good the things which appear to the many
+to be good, he will listen and readily receive as very applicable that
+which was said by the comic writer. +Thus even the many perceive the
+difference.+ For were it not so, this saying would not offend and would
+not be rejected [in the first case], while we receive it when it is said
+of wealth, and of the means which further luxury and fame, as said fitly
+and wittily. Go on then and ask if we should value and think those
+things to be good, to which after their first conception in the mind the
+words of the comic writer might be aptly applied,--that he who has them,
+through pure abundance has not a place to ease himself in.
+
+13. I am composed of the formal and the material; and neither of them
+will perish into non-existence, as neither of them came into existence
+out of non-existence. Every part of me then will be reduced by change
+into some part of the universe, and that again will change into another
+part of the universe, and so on forever. And by consequence of such a
+change I too exist, and those who begot me, and so on forever in the
+other direction. For nothing hinders us from saying so, even if the
+universe is administered according to definite periods [of revolution].
+
+14. Reason and the reasoning art [philosophy] are powers which are
+sufficient for themselves and for their own works. They move then from a
+first principle which is their own, and they make their way to the end
+which is proposed to them; and this is the reason why such acts are
+named Catorthoseis or right acts, which word signifies that they proceed
+by the right road.
+
+15. None of these things ought to be called a man's, which do not belong
+to a man, as man. They are not required of a man, nor does man's nature
+promise them, nor are they the means of man's nature attaining its end.
+Neither then does the end of man lie in these things, nor yet that which
+aids to the accomplishment of this end, and that which aids toward this
+end is that which is good. Besides, if any of these things did belong to
+man, it would not be right for a man to despise them and to set himself
+against them; nor would a man be worthy of praise who snowed that he did
+not want these things, nor would he who stinted himself in any of them
+be good, if indeed these things were good. But now the more of these
+things a man deprives himself of, or of other things like them, or even
+when he is deprived of any of them, the more patiently he endures the
+loss, just in the same degree he is a better man.
+
+16. Such as are thy habitual thoughts, such also will be the character
+of thy mind; for the soul is dyed by the thoughts. Dye it then with a
+continuous series of such thoughts as these: for instance, that where a
+man can live, there he can also live well. But he must live in a palace;
+well then, he can also live well in a palace. And again, consider that
+for whatever purpose each thing has been constituted, for this it has
+been constituted, and towards this it is carried; and its end is in that
+towards which it is carried; and where the end is, there also is the
+advantage and the good of each thing. Now the good for the reasonable
+animal is society; for that we are made for society has been shown
+above.[A] Is it not plain that the inferior exists for the sake of the
+superior? But the things which have life are superior to those which
+have not life, and of those which have life the superior are those which
+have reason.
+
+    [A] ii. 1.
+
+17. To seek what is impossible is madness: and it is impossible that the
+bad should not do something of this kind.
+
+18. Nothing happens to any man which he is not formed by nature to bear.
+The same things happen to another, and either because he does not see
+that they have happened, or because he would show a great spirit, he is
+firm and remains unharmed. It is a shame then that ignorance and conceit
+should be stronger than wisdom.
+
+19. Things themselves touch not the soul, not in the least degree; nor
+have they admission to the soul, nor can they turn or move the soul: but
+the soul turns and moves itself alone, and whatever judgments it may
+think proper to make, such it makes for itself the things which present
+themselves to it.
+
+20. In one respect man is the nearest thing to me, so far as I must do
+good to men and endure them. But so far as some men make themselves
+obstacles to my proper acts, man becomes to me one of the things which
+are indifferent, no less than the sun or wind or a wild beast. Now it is
+true that these may impede my action, but they are no impediments to my
+affects and disposition, which have the power of acting conditionally
+and changing: for the mind converts and changes every hindrance to its
+activity into an aid; and so that which is a hindrance is made a
+furtherance to an act; and that which is an obstacle on the road helps
+us on this road.
+
+21. Reverence that which is best in the universe; and this is that which
+makes use of all things and directs all things. And in like manner also
+reverence that which is best in thyself; and this is of the same kind as
+that. For in thyself also, that which makes use of everything else is
+this, and thy life is directed by this.
+
+22. That which does no harm to the state, does no harm to the citizen.
+In the case of every appearance of harm apply this rule: if the state
+is not harmed by this, neither am I harmed. But if the state is harmed,
+thou must not be angry with him who does harm to the state. Show him
+where his error is.
+
+23. Often think of the rapidity with which things pass by and disappear,
+both the things which are and the things which are produced. For
+substance is like a river in a continual flow, and the activities of
+things are in constant change, and the causes work in infinite
+varieties; and there is hardly anything which stands still. And consider
+this which is near to thee, this boundless abyss of the past and of the
+future in which all things disappear. How then is he not a fool who is
+puffed up with such things or plagued about them and makes himself
+miserable? for they vex him only for a time, and a short time.
+
+24. Think of the universal substance, of which thou hast a very small
+portion; and of universal time, of which a short and indivisible
+interval has been assigned to thee; and of that which is fixed by
+destiny, and how small a part of it thou art.
+
+25. Does another do me wrong? Let him look to it. He has his own
+disposition, his own activity. I now have what the universal nature now
+wills me to have; and I do what my nature now wills me to do.
+
+26. Let the part of thy soul which leads and governs be undisturbed by
+the movements in the flesh, whether of pleasure or of pain; and let it
+not unite with them, but let it circumscribe itself and limit those
+affects to their parts. But when these affects rise up to the mind by
+virtue of that other sympathy that naturally exists in a body which is
+all one, then thou must not strive to resist the sensation, for it is
+natural: but let not the ruling part of itself add to the sensation the
+opinion that it is either good or bad.
+
+27. Live with the gods. And he does live with the gods who constantly
+shows to them that his own soul is satisfied with that which is assigned
+to him, and that it does all that the daemon wishes, which Zeus hath
+given to every man for his guardian and guide, a portion of himself. And
+this is every man's understanding and reason.
+
+28. Art thou angry with him whose armpits stink? art thou angry with him
+whose mouth smells foul? What good will this anger do thee? He has such
+a mouth, he has such armpits: it is necessary that such an emanation
+must come from such things: but the man has reason, it will be said, and
+he is able, if he takes pains, to discover wherein he offends; I wish
+thee well of thy discovery. Well then, and thou hast reason: by thy
+rational faculty stir up his rational faculty; show him his error,
+admonish him. For if he listens, thou wilt cure him, and there is no
+need of anger. [+ Neither tragic actor nor whore. +][A]
+
+    [A] This is imperfect or corrupt, or both. There is also
+    something wrong or incomplete in the beginning of S. 29, where
+    he says [Greek: hos exelthon zen dianoe], which Gataker
+    translates "as if thou wast about to quit life;" but we cannot
+    translate [Greek: exelthon] in that way. Other translations are
+    not much more satisfactory. I have translated it literally and
+    left it imperfect.
+
+29. As thou intendest to live when them art gone out, ... so it is in
+thy power to live here. But if men do not permit thee, then get away out
+of life, yet so as if thou wert suffering no harm. The house is smoky,
+and I quit it.[A] Why dost thou think that this is any trouble? But so
+long as nothing of the kind drives me out, I remain, am free, and no man
+shall hinder me from doing what I choose; and I choose to do what is
+according to the nature of the rational and social animal.
+
+    [A] Epictetus, i. 25, 18.
+
+30. The intelligence of the universe is social. Accordingly it has made
+the inferior things for the sake of the superior, and it has fitted the
+superior to one another. Thou seest how it has subordinated,
+co-ordinated, and assigned to everything its proper portion, and has
+brought together into concord with one another the things which are the
+best.
+
+31. How hast thou behaved hitherto to the gods, thy parents, brethren,
+children, teachers, to those who looked after thy infancy, to thy
+friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved
+to all in such a way that this may be said of thee,--
+
+      "Never has wronged a man in deed or word."
+
+And call to recollection both how many things thou hast passed through,
+and how many things thou hast been able to endure, and that the history
+of thy life is now complete and thy service is ended; and how many
+beautiful things thou hast seen; and how many pleasures and pains thou
+hast despised; and how many things called honorable thou hast spurned;
+and to how many ill-minded folks thou hast shown a kind disposition.
+
+32. Why do unskilled and ignorant souls disturb him who has skill and
+knowledge? What soul then has skill and knowledge? That which knows
+beginning and end, and knows the reason which pervades all substance,
+and though all time by fixed periods [revolutions] administers the
+universe.
+
+33. Soon, very soon, thou wilt be ashes, or a skeleton, and either a
+name or not even a name; but name is sound and echo. And the things
+which are much valued in life are empty and rotten and trifling, and
+[like] little dogs biting one another, and little children quarreling,
+laughing, and then straightway weeping. But fidelity and modesty and
+justice and truth are fled
+
+      Up to Olympus from the wide-spread earth.
+                 HESIOD, _Works, etc_. v. 197.
+
+What then is there which still detains thee here, if the objects of
+sense are easily changed and never stand still, and the organs of
+perception are dull and easily receive false impressions, and the poor
+soul itself is an exhalation from blood? But to have good repute amid
+such a world as this is an empty thing. Why then dost thou not wait in
+tranquillity for thy end, whether it is extinction or removal to another
+state? And until that time comes, what is sufficient? Why, what else
+than to venerate the gods and bless them, and to do good to men, and to
+practise tolerance and self-restraint;[A] but as to everything which is
+beyond the limits of the poor flesh and breath, to remember that this is
+neither thine nor in thy power.
+
+    [A] This is the Stoic precept [Greek: anechou kai apechou]. The
+    first part teaches us to be content with men and things as they
+    are. The second part teaches us the virtue of self-restraint,
+    or the government of our passions.
+
+34. Thou canst pass thy life in an equable flow of happiness, if thou
+canst go by the right way, and think and act in the right way. These two
+things are common both to the soul of God and to the soul of man, and to
+the soul of every rational being: not to be hindered by another; and to
+hold good to consist in the disposition to justice and the practice of
+it, and in this to let thy desire find its termination.
+
+35. If this is neither my own badness, nor an effect of my own badness,
+and the common weal is not injured, why am I troubled about it, and what
+is the harm to the common weal?
+
+36. Do not be carried along inconsiderately by the appearance of
+things, but give help [to all] according to thy ability and their
+fitness; and if they should have sustained loss in matters which are
+indifferent, do not imagine this to be a damage; for it is a bad habit.
+But as the old man, when he went away, asked back his foster-child's
+top, remembering that it was a top, so do thou in this case also.
+
+When thou art calling out on the Rostra, hast thou forgotten, man, what
+these things are?--Yes; but they are objects of great concern to these
+people--wilt thou too then be made a fool for these things? I was once a
+fortunate man, but I lost it, I know not how.--But fortunate means that
+a man has assigned to himself a good fortune: and a good fortune is good
+disposition of the soul, good emotions, good actions.[A]
+
+    [A] This section is unintelligible. Many of the words may be
+    corrupt, and the general purport of the section cannot be
+    discovered. Perhaps several things have been improperly joined
+    in one section. I have translated it nearly literally.
+    Different translators give the section a different turn, and
+    the critics have tried to mend what they cannot understand.
+
+
+
+
+VI.
+
+
+The substance of the universe is obedient and compliant; and the reason
+which governs it has in itself no cause for doing evil, for it has no
+malice, nor does it do evil to anything, nor is anything harmed by it.
+But all things are made and perfected according to this reason.
+
+2. Let it make no difference to thee whether thou art cold or warm, if
+thou art doing thy duty; and whether thou art drowsy or satisfied with
+sleep; and whether ill-spoken of or praised; and whether dying or doing
+something else. For it is one of the acts of life, this act by which we
+die; it is sufficient then in this act also to do well what we have in
+hand (vi. 22, 28).
+
+3. Look within. Let neither the peculiar quality of anything nor its
+value escape thee.
+
+4. All existing things soon change, and they will either be reduced to
+vapor, if indeed all substance is one, or they will be dispersed.
+
+5. The reason which governs knows what its own disposition is, and what
+it does, and on what material it works.
+
+6. The best way of avenging thyself is not to become like [the
+wrong-doer].
+
+7. Take pleasure in one thing and rest in it, in passing from one social
+act to another social act, thinking of God.
+
+8. The ruling principle is that which rouses and turns itself, and while
+it makes itself such as it is and such as it wills to be, it also makes
+everything which happens appear to itself to be such as it wills.
+
+9. In conformity to the nature of the universe every single thing is
+accomplished; for certainly it is not in conformity to any other nature
+that each thing is accomplished, either a nature which externally
+comprehends this, or a nature which is comprehended within this nature,
+or a nature external and independent of this (xi. 1; vi. 40; viii. 50).
+
+10. The universe is either a confusion, and a mutual involution of
+things, and a dispersion, or it is unity and order and providence. If
+then it is the former, why do I desire to tarry in a fortuitous
+combination of things and such a disorder? and why do I care about
+anything else than how I shall at last become earth? and why am I
+disturbed, for the dispersion of my elements will happen whatever I do?
+But if the other supposition is true, I venerate, and I am firm, and I
+trust in him who governs (iv. 27).
+
+11. When thou hast been compelled by circumstances to be disturbed in a
+manner, quickly return to thyself, and do not continue out of tune
+longer than the compulsion lasts; for thou wilt have more mastery over
+the harmony by continually recurring to it.
+
+12. If thou hadst a step-mother and a mother at the same time, thou
+wouldst be dutiful to thy step-mother, but still thou wouldst constantly
+return to thy mother. Let the court and philosophy now be to thee
+step-mother and mother: return to philosophy frequently and repose in
+her, through whom what thou meetest with in the court appears to thee
+tolerable, and thou appearest tolerable in the court.
+
+13. When we have meat before us and such eatables, we receive the
+impression that this is the dead body of a fish, and this the dead body
+of a bird or of a pig; and again, that this Falernian is only a little
+grape-juice, and this purple robe some sheep's wool dyed with the blood
+of a shell-fish: such then are these impressions, and they reach the
+things themselves and penetrate them, and so we see what kind of things
+they are. Just in the same way ought we to act all through life, and
+where there are things which appear most worthy of our approbation, we
+ought to lay them bare and look at their worthlessness and strip them of
+all the words by which they are exalted. For outward show is a wonderful
+perverter of the reason, and when thou art most sure that thou art
+employed about things worth thy pains, it is then that it cheats thee
+most. Consider then what Crates says of Xenocrates himself.
+
+14. Most of the things which the multitude admire are referred to
+objects of the most general kind, those which are held together by
+cohesion or natural organization, such as stones, wood, fig-trees,
+vines, olives. But those which are admired by men, who are a little more
+reasonable, are referred to the things which are held together by a
+living principle, as flocks, herds. Those which are admired by men who
+are still more instructed are the things which are held together by a
+rational soul, not however a universal soul, but rational so far as it
+is a soul skilled in some art, or expert in some other way, or simply
+rational so far as it possesses a number of slaves. But he who values a
+rational soul, a soul universal and fitted for political life, regards
+nothing else except this; and above all things he keeps his soul in a
+condition and in an activity conformable to reason and social life, and
+he co-operates to this end with those who are of the same kind as
+himself.
+
+15. Some things are hurrying into existence, and others are hurrying out
+of it; and of that which is coming into existence part is already
+extinguished. Motions and changes are continually renewing the world,
+just as the uninterrupted course of time is always renewing the infinite
+duration of ages. In this flowing stream then, on which there is no
+abiding, what is there of the things which hurry by on which a man would
+set a high price? It would be just as if a man should fall in love with
+one of the sparrows which fly by, but it has already passed out of
+sight. Something of this kind is the very life of every man, like the
+exhalation of the blood and the respiration of the air. For such as it
+is to have once drawn in the air and to have given it back, which we do
+every moment, just the same is it with the whole respiratory power,
+which thou didst receive at thy birth yesterday and the day before, to
+give it back to the element from which thou didst first draw it.
+
+16. Neither is transpiration, as in plants, a thing to be valued, nor
+respiration, as in domesticated animals and wild beasts, nor the
+receiving of impressions by the appearances of things, nor being moved
+by desires as puppets by strings, nor assembling in herds, nor being
+nourished by food; for this is just like the act of separating and
+parting with the useless part of our food. What then is worth being
+valued? To be received with clapping of hands? No. Neither must we value
+the clapping of tongues; for the praise which comes from the many is a
+clapping of tongues. Suppose then that thou hast given up this worthless
+thing called fame, what remains that is worth valuing? This, in my
+opinion: to move thyself and to restrain thyself in conformity to thy
+proper constitution, to which end both all employments and arts lead.
+For every art aims at this, that the thing which has been made should be
+adapted to the work for which it has been made; and both the
+vine-planter who looks after the vine, and the horse-breaker, and he who
+trains the dog, seek this end. But the education and the teaching of
+youth aim at something. In this then is the value of the education and
+the teaching. And if this is well, thou wilt not seek anything else.
+Wilt thou not cease to value many other things too? Then thou wilt be
+neither free, nor sufficient for thy own happiness, nor without passion.
+For of necessity thou must be envious, jealous, and suspicious of those
+who can take away those things, and plot against those who have that
+which is valued by thee. Of necessity a man must be altogether in a
+state of perturbation who wants any of these things; and besides, he
+must often find fault with the gods. But to reverence and honor thy own
+mind will make thee content with thyself, and in harmony with society,
+and in agreement with the gods, that is, praising all that they give and
+have ordered.
+
+17. Above, below, all around are the movements of the elements. But the
+motion of virtue is in none of these: it is something more divine, and
+advancing by a way hardly observed, it goes happily on its road.
+
+18. How strangely men act! They will not praise those who are living at
+the same time and living with themselves; but to be themselves praised
+by posterity, by those whom they have never seen nor ever will see, this
+they set much value on. But this is very much the same as if thou
+shouldst be grieved because those who have lived before thee did not
+praise thee.
+
+19. If a thing is difficult to be accomplished by thyself, do not think
+that it is impossible for man: but if anything is possible for man and
+conformable to his nature, think that this can be attained by thyself
+too.
+
+20. In the gymnastic exercises suppose that a man has torn thee with his
+nails, and by dashing against thy head has inflicted a wound. Well, we
+neither show any signs of vexation, nor are we offended, nor do we
+suspect him afterwards as a treacherous fellow; and yet we are on our
+guard against him, not however as an enemy, nor yet with suspicion, but
+we quietly get out of his way. Something like this let thy behavior be
+in all the other parts of life; let us overlook many things in those who
+are like antagonists in the gymnasium. For it is in our power, as I
+said, to get out of the way, and to have no suspicion nor hatred.
+
+21. If any man is able to convince me and show me that I do not think or
+act right, I will gladly change; for I seek the truth, by which no man
+was ever injured. But he is injured who abides in his error and
+ignorance.
+
+22. I do my duty: other things trouble me not; for they are either
+things without life, or things without reason, or things that have
+rambled and know not the way.
+
+23. As to the animals which have no reason, and generally all things
+and objects, do thou, since thou hast reason and they have none, make
+use of them with a generous and liberal spirit. But towards human
+beings, as they have reason, behave in a social spirit. And on all
+occasions call on the gods, and do not perplex thyself about the length
+of time in which thou shalt do this; for even three hours so spent are
+sufficient.
+
+24. Alexander the Macedonian and his groom by death were brought to the
+same state; for either they were received among the same seminal
+principles of the universe, or they were alike dispersed among the
+atoms.
+
+25. Consider how many things in the same indivisible time take place in
+each of us,--things which concern the body and things which concern the
+soul: and so thou wilt not wonder if many more things, or rather all
+things which come into existence in that which is the one and all, which
+we call Cosmos, exist in it at the same time.
+
+26. If any man should propose to thee the question, how the name
+Antoninus is written, wouldst thou with a straining of the voice utter
+each letter? What then if they grow angry, wilt thou be angry too? Wilt
+thou not go on with composure and number every letter? Just so then in
+this life also remember that every duty is made up of certain parts.
+These it is thy duty to observe, and without being disturbed or showing
+anger towards those who are angry with thee, to go on thy way and
+finish that which is set before thee.
+
+27. How cruel it is not to allow men to strive After the things which
+appear to them to be suitable to their nature and profitable! And yet in
+a manner thou dost not allow them to do this, when thou art vexed
+because they do wrong. For they are certainly moved towards things
+because they suppose them to be suitable to their nature and profitable
+to them. But it is not so. Teach them then, and show them without being
+angry.
+
+28. Death is a cessation of the impressions through the senses, and of
+the pulling of the strings which move the appetites, and of the
+discursive movements of the thoughts, and of the service to the flesh
+(ii. 12).
+
+29. It is a shame for the soul to be first to give way in this life,
+when thy body does not give way.
+
+30. Take care that thou art not made into a Caesar, that thou art not
+dyed with this dye; for such things happen. Keep thyself then simple,
+good, pure, serious, free from affectation, a friend of justice, a
+worshipper of the gods, kind, affectionate, strenuous in all proper
+acts. Strive to continue to be such as philosophy wished to make thee.
+Reverence the gods, and help men. Short is life. There is only one fruit
+of this terrene life--a pious disposition and social acts. Do everything
+as a disciple of Antoninus. Remember his constancy in every act which
+was conformable to reason, and his evenness in all things, and his
+piety, and the serenity of his countenance, and his sweetness, and his
+disregard of empty fame, and his efforts to understand things; and how
+he would never let anything pass without having first most carefully
+examined it and clearly understood it; and how he bore with those who
+blamed him unjustly without blaming them in return; how he did nothing
+in a hurry; and how he listened not to calumnies, and how exact an
+examiner of manners and actions he was; and not given to reproach
+people, nor timid, nor suspicious, nor a sophist; and with how little he
+was satisfied, such as lodging, bed, dress, food, servants; and how
+laborious and patient; and how he was able on account of his sparing
+diet to hold out to the evening, not even requiring to relieve himself
+by any evacuations except at the usual hour; and his firmness and
+uniformity in his friendships; and how he tolerated freedom of speech in
+those who opposed his opinions; and the pleasure that he had when any
+man showed him anything better; and how religious he was without
+superstition. Imitate all this, that thou mayest have as good a
+conscience, when thy last hour comes, as he had (i. 16).
+
+31. Return to thy sober senses and call thyself back; and when thou hast
+roused thyself from sleep and hast perceived that they were only dreams
+which troubled thee, now in thy waking hours look at these [the things
+about thee] as thou didst look at those [the dreams].
+
+32. I consist of a little body and a soul. Now to this little body all
+things are indifferent, for it is not able to perceive differences. But
+to the understanding those things only are indifferent which are not the
+works of its own activity. But whatever things are the works of its own
+activity, all these are in its power. And of these however only those
+which are done with reference to the present; for as to the future and
+the past activities of the mind, even these are for the present
+indifferent.
+
+33. Neither the labor which the hand does nor that of the foot is
+contrary to nature, so long as the foot does the foot's work and the
+hand the hand's. So then neither to a man as a man is his labor contrary
+to nature, so long as it does the things of a man. But if the labor is
+not contrary to his nature, neither is it an evil to him.
+
+34. How many pleasures have been enjoyed by robbers, patricides,
+tyrants.
+
+35. Dost thou not see how the handicrafts-men accommodate themselves up
+to a certain point to those who are not skilled in their
+craft--nevertheless they cling to the reason [the principles] of their
+art, and do not endure to depart from it? Is it not strange if the
+architect and the physician shall have more respect to the reason [the
+principles] of their own arts than man to his own reason, which is
+common to him and the gods?
+
+36. Asia, Europe, are corners of the universe; all the sea a drop in the
+universe; Athos a little clod of the universe: all the present time is a
+point in eternity. All things are little, changeable, perishable. All
+things come from thence, from that universal ruling power, either
+directly proceeding or by way of sequence. And accordingly the lion's
+gaping jaws, and that which is poisonous, and every harmful thing, as a
+thorn, as mud, are after-products of the grand and beautiful. Do not
+then imagine that they are of another kind from that which thou dost
+venerate, but form a just opinion of the source of all (vii. 75).
+
+37. He who has seen present things has seen all, both everything which
+has taken place from all eternity and everything which will be for time
+without end; for all things are of one kin and of one form.
+
+38. Frequently consider the connection of all things in the universe and
+their relation to one another. For in a manner all things are implicated
+with one another, and all in this way are friendly to one another; for
+one thing comes in order after another, and this is by virtue of the +
+active movement and mutual conspiration and the unity of the substance
+(ix. 1).
+
+39. Adapt thyself to the things with which thy lot has been cast: and
+the men among whom thou hast received thy portion, love them, but do it
+truly [sincerely].
+
+40. Every instrument, tool, vessel, if it does that for which it has
+been made, is well, and yet he who made it is not there. But in the
+things which are held together by nature there is within, and there
+abides in them the power which made them; wherefore the more is it fit
+to reverence this power, and to think, that, if thou dost live and act
+according to its will, everything in thee is in conformity to
+intelligence. And thus also in the universe the things which belong to
+it are in conformity to intelligence.
+
+41. Whatever of the things which are not within thy power thou shalt
+suppose to be good for thee or evil, it must of necessity be that, if
+such a bad thing befall thee, or the loss of such a good thing, thou
+wilt not blame the gods, and hate men too, those who are the cause of
+the misfortune or the loss, or those who are suspected of being likely
+to be the cause; and indeed we do much injustice because we make a
+difference between these things [because we do not regard these things
+as indifferent+].[A] But if we judge only those things which are in our
+power to be good or bad, there remains no reason either for finding
+fault with God or standing in a hostile attitude to man.[B]
+
+    [A] Gataker translates this "because we strive to get these
+    things," comparing the use of [Greek: diapheresthai] in v. I, and x.
+    27, and ix. 38, where it appears that his reference should be
+    xi. 10. He may be right in his interpretation, but I doubt.
+
+    [B] Cicero, De Natura Deorum. iii. 32.
+
+42. We are all working together to one end, some with knowledge and
+design, and others without knowing what they do; as men also when they
+are asleep, of whom it is Heraclitus, I think, who says that they are
+laborers and co-operators in the things which take place in the
+universe. But men co-operate after different fashions: and even those
+co-operate abundantly, who find fault with what happens and those who
+try to oppose it and to hinder it; for the universe had need even of
+such men as these. It remains then for thee to understand among what
+kind of workmen thou placest thyself; for he who rules all things will
+certainly make a right use of thee, and he will receive thee among some
+part of the co-operators and of those whose labors conduce to one end.
+But be not thou such a part as the mean and ridiculous verse in the
+play, which Chrysippus speaks of.[A]
+
+    [A] Plutarch, adversus Stoicos, c. 14.
+
+43. Does the sun undertake to do the work of the rain, or Aesculapius
+the work of the Fruit-bearer [the earth]? And how is it with respect to
+each of the stars--are they not different and yet they work together to
+the same end?
+
+44. If the gods have determined about me and about the things which must
+happen to me, they have determined well, for it is not easy even to
+imagine a deity without forethought; and as to doing me harm, why
+should they have any desire towards that? for what advantage would
+result to them from this or to the whole, which is the special object of
+their providence? But if they have not determined about me individually,
+they have certainly determined about the whole at least, and the things
+which happen by way of sequence in this general arrangement I ought to
+accept with pleasure and to be content with them. But if they determine
+about nothing,--which it is wicked to believe, or if we do believe it,
+let us neither sacrifice nor pray nor swear by them, nor do anything
+else which we do as if the gods were present and lived with us,--but if
+however the gods determine about none of the things which concern us, I
+am able to determine about myself, and I can inquire about that which is
+useful; and that is useful to every man which is conformable to his own
+constitution and nature. But my nature is rational and social; and my
+city and country, so far as I am Antoninus, is Rome, but so far as I am
+a man, it is the world. The things then which are useful to these cities
+are alone useful to me.
+
+45. Whatever happens to every man, this is for the interest of the
+universal: this might be sufficient. But further thou wilt observe this
+also as a general truth, if thou dost observe, that whatever is
+profitable to any man is profitable also to other men. But let the word
+profitable be taken here in the common sense as said of things of the
+middle kind [neither good nor bad].
+
+46. As it happens to thee in the amphitheatre and such places, that the
+continual sight of the same things, and the uniformity, make the
+spectacle wearisome, so it is in the whole of life; for all things
+above, below, are the same and from the same. How long then?
+
+47. Think continually that all kinds of men and all kinds of pursuits
+and of all nations are dead, so that thy thoughts come down even to
+Philistion and Phoebus and Origanion. Now turn thy thoughts to the other
+kinds [of men]. To that place then we must remove, where there are so
+many great orators, and so many noble philosophers, Heraclitus,
+Pythagoras, Socrates; so many heroes of former days, and so many
+generals after them, and tyrants; besides these, Eudoxus, Hipparchus,
+Archimedes, and other men of acute natural talents, great minds, lovers
+of labor, versatile, confident, mockers even of the perishable and
+ephemeral life of man, as Menippus and such as are like him. As to all
+these consider that they have long been in the dust. What harm then is
+this to them; and what to those whose names are altogether unknown? One
+thing here is worth a great deal, to pass thy life in truth and justice,
+with a benevolent disposition even to liars and unjust men.
+
+48. When thou wishest to delight thyself, think of the virtues of those
+who live with thee; for instance, the activity of one, and the modesty
+of another, and the liberality of a third, and some other good quality
+of a fourth. For nothing delights so much as the examples of the
+virtues, when they are exhibited in the morals of those who live with us
+and present themselves in abundance, as far as is possible. Wherefore we
+must keep them before us.
+
+49. Thou art not dissatisfied. I suppose, because thou weighest only so
+many litrae and not three hundred. Be not dissatisfied then that thou
+must live only so many years and not more; for as thou art satisfied
+with the amount of substance which has been assigned to thee, so be
+content with the time.
+
+50. Let us try to persuade them [men]. But act even against their will,
+when the principles of justice lead that way. If however any man by
+using force stands in thy way, betake thyself to contentment and
+tranquillity, and at the same time employ the hindrance towards the
+exercise of some other virtue; and remember that thy attempt was with a
+reservation [conditionally], that thou didst not desire to do
+impossibilities. What then didst thou desire?--Some such effort as
+this.--But thou attainest thy object, if the things to which thou wast
+moved are [not] accomplished. +
+
+51. He who loves fame considers another man's activity to be his own
+good; and he who loves pleasure, his own sensations; but he who has
+understanding considers his own acts to be his own good.
+
+52. It is in our power to have no opinion about a thing, and not to be
+disturbed in our soul; for things themselves have no natural power to
+form our judgments.
+
+53. Accustom thyself to attend carefully to what is said by another, and
+as much as it is possible, be in the speaker's mind.
+
+54. That which is not good for the swarm, neither is it good for the
+bee.
+
+55. If sailors abused the helmsman, or the sick the doctor, would they
+listen to anybody else? or how could the helmsman secure the safety of
+those in the ship, or the doctor the health of those whom he attends?
+
+56. How many together with whom I came into the world are already gone
+out of it.
+
+57. To the jaundiced honey tastes bitter, and to those bitten by mad
+dogs water causes fear; and to little children the ball is a fine thing.
+Why then am I angry? Dost thou think that a false opinion has less power
+than the bile in the jaundiced or the poison in him who is bitten by a
+mad dog?
+
+58. No man will hinder thee from living according to the reason of thy
+own nature: nothing will happen to thee contrary to the reason of the
+universal nature.
+
+59. What kind of people are those whom men wish to please, and for what
+objects, and by what kind of acts? How soon will time cover all things,
+and how many it has covered already.
+
+
+
+
+VII.
+
+
+What is badness? It is that which thou hast often seen. And on the
+occasion of everything which happens keep this in mind, that it is that
+which thou hast often seen. Everywhere up and down thou wilt find the
+same things, with which the old histories are filled, those of the
+middle ages and those of our own day; with which cities and houses are
+filled now. There is nothing new: all things are both familiar and
+short-lived.
+
+2. How can our principles become dead, unless the impressions [thoughts]
+which correspond to them are extinguished? But it is in thy power
+continuously to fan these thoughts into a flame. I can have that opinion
+about anything which I ought to have. If I can, why am I disturbed? The
+things which are external to my mind have no relation at all to my
+mind.--Let this be the state of thy affects, and thou standest erect. To
+recover thy life is in thy power. Look at things again as thou didst use
+to look at them; for in this consists the recovery of thy life.
+
+3. The idle business of show, plays on the stage, flocks of sheep,
+herds, exercises with spears, a bone cast to little dogs, a bit of bread
+into fishponds, laborings of ants and burden-carrying, runnings about
+of frightened little mice, puppets pulled by strings--[all alike]. It is
+thy duty then in the midst of such things to show good humor and not a
+proud air; to understand however that every man is worth just so much as
+the things are worth about which he busies himself.
+
+4. In discourse thou must attend to what is said, and in every movement
+thou must observe what is doing. And in the one thou shouldst see
+immediately to what end it refers, but in the other watch carefully what
+is the thing signified.
+
+5. Is my understanding sufficient for this or not? If it is sufficient,
+I use it for the work as an instrument given by the universal nature.
+But if it is not sufficient, then either I retire from the work and give
+way to him who is able to do it better, unless there be some reason why
+I ought not to do so; or I do it as well as I can, taking to help me the
+man who with the aid of my ruling principle can do what is now fit and
+useful for the general good. For what-soever either by myself or with
+another I can do, ought to be directed to this only, to that which is
+useful and well suited to society.
+
+6. How many after being celebrated by fame have been given up to
+oblivion; and how many who have celebrated the fame of others have long
+been dead.
+
+7. Be not ashamed to be helped; for it is thy business to do thy duty
+like a soldier in the assault on a town. How then, if being lame thou
+canst not mount up on the battlements alone, but with the help of
+another it is possible?
+
+8. Let not future things disturb thee, for thou wilt come to them, if it
+shall be necessary, having with thee the same reason which now thou
+usest for present things.
+
+9. All things are implicated with one another, and the bond is holy; and
+there is hardly anything unconnected with any other thing. For things
+have been co-ordinated, and they combine to form the same universe
+[order]. For there is one universe made up of all things, and one god
+who pervades all things, and one substance,[A] and one law, [one] common
+reason in all intelligent animals, and one truth; if indeed there is
+also one perfection for all animals which are of the same stock and
+participate in the reason.
+
+    [A] "One substance," p. 42, note 1.
+
+10. Everything material soon disappears in the substance of the whole;
+and everything formal [causal] is very soon taken back into the
+universal reason; and the memory of everything is very soon overwhelmed
+in time.
+
+11. To the rational animal the same act is according to nature and
+according to reason.
+
+12. Be thou erect, or be made erect (iii. 5).
+
+13. Just as it is with the members in those bodies which are united in
+one, so it is with rational beings which exist separate, for they have
+been constituted for one co-operation. And the perception of this will
+be more apparent to thee if thou often sayest to thyself that I am a
+member [Greek: melos] of the system of rational beings. But if [using
+the letter _r_] thou sayest that thou art a part [Greek: meros], thou
+dost not yet love men from thy heart; beneficence does not yet delight
+thee for its own sake;[A] thou still doest it barely as a thing of
+propriety, and not yet as doing good to thyself.
+
+    [A] I have used Gataker's conjecture [Greek: katalektikos]
+    instead of the common reading [Greek: kataleptikos]: compare
+    iv. 20; ix. 42.
+
+14. Let there fall externally what will on the parts which can feel the
+effects of this fall. For those parts which have felt will complain, if
+they choose. But I, unless I think that what has happened is an evil, am
+not injured. And it is in my power not to think so.
+
+15. Whatever any one does or says, I must be good; just as if the gold,
+or the emerald, or the purple, were always saying this. Whatever any one
+does or says, I must be emerald and keep my color.
+
+16. The ruling faculty does not disturb itself; I mean, does not
+frighten itself or cause itself pain.+ But if any one else can frighten
+or pain it, let him do so. For the faculty itself will not by its own
+opinion turn itself into such ways. Let the body itself take care, if it
+can, that it suffer nothing, and let it speak, if it suffers. But the
+soul itself, that which is subject to fear, to pain, which has
+completely the power of forming an opinion about these things, will
+suffer nothing, for it will never deviate+ into such a judgment. The
+leading principle in itself wants nothing, unless it makes a want for
+itself; and therefore it is both free from perturbation and unimpeded,
+if it does not disturb and impede itself.
+
+17. Eudaemonia [happiness] is a good daemon, or a good thing. What then
+art thou doing here, O imagination? Go away, I entreat thee by the gods,
+as thou didst come, for I want thee not. But thou art come according to
+thy old fashion. I am not angry with thee: only go away.
+
+18. Is any man afraid of change? Why, what can take place without
+change? What then is more pleasing or more suitable to the universal
+nature? And canst thou take a bath unless the wood undergoes a change?
+and canst thou be nourished, unless the food undergoes a change? And can
+anything else that is useful be accomplished without change? Dost thou
+not see then that for thyself also to change is just the same, and
+equally necessary for the universal nature?
+
+19. Through the universal substance as through a furious torrent all
+bodies are carried, being by their nature united with and co-operating
+with the whole, as the parts of our body with one another. How many a
+Chrysippus, how many a Socrates, how many an Epictetus has time already
+swallowed up! And let the same thought occur to thee with reference to
+every man and thing (v. 23; vi. 15).
+
+20. One thing only troubles me, lest I should do something which the
+constitution of man does not allow, or in the way which it does not
+allow, or what it does not allow now.
+
+21. Near is thy forgetfulness of all things; and near the forgetfulness
+of thee by all.
+
+22. It is peculiar to man to love even those who do wrong. And this
+happens, if when they do wrong it occurs to thee that they are kinsmen,
+and that they do wrong through ignorance and unintentionally, and that
+soon both of you will die; and above all, that the wrong-doer has done
+thee no harm, for he has not made thy ruling faculty worse than it was
+before.
+
+23. The universal nature out of the universal substance, as if it were
+wax, now moulds a horse, and when it has broken this up, it uses the
+material for a tree, then for a man, then for something else; and each
+of these things subsists for a very short time. But it is no hardship
+for the vessel to be broken up, just as there was none in its being
+fastened together (viii. 50).
+
+24. A scowling look is altogether unnatural; when it is often
+assumed,[A] the result is that all comeliness dies away, and at last is
+so completely extinguished that it cannot be again lighted up at
+all. Try to conclude from this very fact that it is contrary to reason.
+For if even the perception of doing wrong shall depart, what reason is
+there for living any longer?
+
+    [A] This is corrupt.
+
+25. Nature which governs the whole will soon change all things thou
+seest, and out of their substance will make other things, and again
+other things from the substance of them, in order that the world may be
+ever new (xii. 23).
+
+26. When a man has done thee any wrong, immediately consider with what
+opinion about good or evil he has done wrong. For when thou hast seen
+this, thou wilt pity him, and wilt neither wonder nor be angry. For
+either thou thyself thinkest the same thing to be good that he does, or
+another thing of the same kind. It is thy duty then to pardon him. But
+if thou dost not think such things to be good or evil, thou wilt more
+readily be well disposed to him who is in error.
+
+27. Think not so much of what thou hast not as of what thou hast: but of
+the things which thou hast select the best, and then reflect how eagerly
+they would have been sought, if thou hadst them not. At the same time,
+however, take care that thou dost not through being so pleased with them
+accustom thyself to overvalue them, so as to be disturbed if ever thou
+shouldst not have them.
+
+28. Retire into thyself. The rational principle which rules has this
+nature, that it is content with itself when it does what is just, and so
+secures tranquillity.
+
+29. Wipe out the imagination. Stop the pulling of the strings. Confine
+thyself to the present. Understand well what happens either to thee or
+to another. Divide and distribute every object into the causal [formal]
+and the material. Think of thy last hour. Let the wrong which is done by
+a man stay there where the wrong was done (viii. 29).
+
+30. Direct thy attention to what is said. Let thy understanding enter
+into the things that are doing and the things which do them (vii. 4).
+
+31. Adorn thyself with simplicity and modesty, and with indifference
+towards the things which lie between virtue and vice. Love mankind.
+Follow God. The poet says that law rules all--+ And it is enough to
+remember that law rules all.+[A]
+
+    [A] The end of this section is unintelligible.
+
+32. About death: whether it is a dispersion, or a resolution into atoms,
+or annihilation, it is either extinction or change.
+
+33. About pain: the pain which is intolerable carries us off; but that
+which lasts a long time is tolerable; and the mind maintains its own
+tranquillity by retiring into itself, and the ruling faculty is not made
+worse. But the parts which are harmed by pain, let them, if they can,
+give their opinion about it.
+
+34. About fame: look at the minds [of those who seek fame], observe what
+they are, and what kind of things they avoid, and what kind of things
+they pursue. And consider that as the heaps of sand piled on one another
+hide the former sands; so in life the events which go before are soon
+covered by those which come after.
+
+35. From Plato:[A] The man who has an elevated mind and takes a view of
+all time and of all substance, dost thou suppose it possible for him to
+think that human life is anything great? It is not possible, he
+said.--Such a man then will think that death also is no evil.--Certainly
+not.
+
+36. From Antisthenes: It is royal to do good and to be abused.
+
+37. It is a base thing for the countenance to be obedient and to
+regulate and compose itself as the mind commands, and for the mind not
+to be regulated and composed by itself.
+
+38. It is not right to vex ourselves at things, For they care nought
+about it.[B]
+
+39. To the immortal gods and us give joy.
+
+40. Life must be reaped like the ripe ears of corn.
+    One man is born; another dies.[C]
+
+    [A] Plato, Pol. vi. 486.
+
+    [B] From the Bellerophon of Euripides.
+
+    [C] From the Hypsipyle of Euripides. Cicero (Tuscul. iii. 25)
+    has translated six lines from Euripides, and among them are
+    these two lines,--
+
+       "Reddenda terrae est terra: tum vita omnibus
+       Metenda ut fruges: Sic jubet necessitas."
+
+41. If gods care not for me and my children,
+    There is a reason for it.
+
+42. For the good is with me, and the just.[A]
+
+43. No joining others in their wailing,
+    no violent emotion.
+
+44. From Plato:[B] But I would make this man a sufficient answer, which
+is this: Thou sayest not well, if thou thinkest that a man who is good
+for anything at all ought to compute the hazard of life or death, and
+should not rather look to this only in all that he does, whether he is
+doing what is just or unjust, and the works of a good or bad man.
+
+45. [C]For thus it is, men of Athens, in truth: wherever a man has
+placed himself thinking it the best place for him, or has been placed by
+a commander, there in my opinion he ought to stay and to abide the
+hazard, taking nothing into the reckoning, either death or anything
+else, before the baseness [of deserting his post].
+
+[A] See Aristophanes, Acharnenses, v. 661.
+
+[B] From the Apologia, c. 16.
+
+[C] From the Apologia, c. 16.
+
+46. But, my good friend, reflect whether that which is noble and good is
+not something different from saving and being saved; for+ as to a man
+living such or such a time, at least one who is really a man, consider
+if this is not---a thing to be dismissed from the thoughts:+ and there
+must be no love of life: but as to these matters a man must intrust them
+to the Deity and believe what the women say, that no man can escape his
+destiny, the next inquiry being how he may best live the time that he
+has to live.[A]
+
+47. Look round at the courses of the stars, as if thou wert going along
+with them; and constantly consider the changes of the elements into one
+another, for such thoughts purge away the filth of the terrene life.
+
+48. This is a fine saying of Plato:[B] That he who is discoursing about
+men should look also at earthly things as if he viewed them from some
+higher place; should look at them in their assemblies, armies,
+agricultural labors, marriages, treaties, births, deaths, noise of the
+courts of justice, desert places, various nations of barbarians, feasts,
+lamentations, markets, a mixture of all things and an orderly
+combination of contraries.
+
+    [A] Plato, Gorgias, c. 68 (512). In this passage the text of
+    Antoninus has [Greek: eateon], which is perhaps right; but
+    there is a difficulty in the words [Greek: me gar touto men,
+    to zen hoposonde chronon tonge hos alethos andra eateon esti, kai
+    ou] &C. The conjecture [Greek: eukteon] for [Greek: eateon]
+    does not mend the matter.
+
+    [B] It is said that this is not in the extant writings of
+    Plato.
+
+49. Consider the past,--such great changes of political supremacies;
+thou mayest foresee also the things which will be. For they will
+certainly be of like form, and it is not possible that they should
+deviate from the order of the things which take place now; accordingly
+to have contemplated human life for forty years is the same as to have
+contemplated it for ten thousand years. For what more wilt thou see?
+
+50. That which has grown from the earth to the earth,
+    But that which has sprung from heavenly seed,
+    Back to the heavenly realms returns.[A]
+
+This is either a dissolution of the mutual involution of the atoms, or a
+similar dispersion of the unsentient elements.
+
+51. With food and drinks and cunning magic arts
+    Turning the channel's course to 'scape from death.[B]
+          The breeze which heaven has sent
+    We must endure, and toil without complaining.
+
+    [A] From the Chrysippus of Euripides.
+
+    [B] The first two lines are from the Supplices of Euripides, v.
+    1110.
+
+52. Another may be more expert in casting his opponent; but he is not
+more social, nor more modest, nor better disciplined to meet all that
+happens, nor more considerate with respect to the faults of his
+neighbors.
+
+53. Where any work can be done conformably to the reason which is common
+to gods and men, there we have nothing to fear; for where we are able
+to get profit by means of the activity which is successful and proceeds
+according to our constitution, there no harm is to be suspected.
+
+54. Everywhere and at all times it is in thy power piously to acquiesce
+in thy present condition, and to behave, justly to those who are about
+thee, and to exert thy skill upon thy present thoughts, that nothing
+shall steal into them without being well examined.
+
+55. Do not look around thee to discover other men's ruling principles,
+but look straight to this, to what nature leads thee, both the universal
+nature through the things which happen to thee, and thy own nature
+through the acts which must be done by thee. But every being ought to do
+that which is according to its constitution; and all other things have
+been constituted for the sake of rational beings, just as among
+irrational things the inferior for the sake of the superior, but the
+rational for the sake of one another.
+
+The prime principle then in man's constitution is the social. And the
+second is not to yield to the persuasions of the body,--for it is the
+peculiar office of the rational and intelligent motion to circumscribe
+itself, and never to be overpowered either by the motion of the senses
+or of the appetites, for both are animal: but the intelligent motion
+claims superiority, and does not permit itself to be overpowered by the
+others. And with good reason, for it is formed by nature to use all of
+them. The third thing in the rational constitution is freedom from error
+and from deception. Let then the ruling principle holding fast to these
+things go straight on, and it has what is its own.
+
+56. Consider thyself to be dead, and to have completed thy life up to
+the present time; and live according to nature the remainder which is
+allowed thee.
+
+57. Love that only which happens to thee and is spun with the thread of
+thy destiny. For what is more suitable?
+
+58. In everything which happens keep before thy eyes those to whom the
+same things happened, and how they were vexed, and treated them as
+strange things, and found fault with them: and now where are they?
+Nowhere. Why then dost thou too choose to act in the same way? and why
+dost thou not leave these agitations which are foreign to nature to
+those who cause them and those who are moved by them; and why art thou
+not altogether intent upon the right way of making use of the things
+which happen to thee? For then thou wilt use them well, and they will be
+a material for thee [to work on]. Only attend to thyself, and resolve to
+be a good man in every act which thou doest: and remember ...[A]
+
+    [A] This section is obscure, and the conclusion is so corrupt
+    that it is impossible to give any probable meaning to it. It is
+    better to leave it as it is than to patch it up, as some
+    critics and translators have done.
+
+59. Look within. Within is the fountain of good, and it will ever bubble
+up, if thou wilt ever dig.
+
+60. The body ought to be compact, and to show no irregularity either in
+motion or attitude. For what the mind shows in the face by maintaining
+in it the expression of intelligence and propriety, that ought to be
+required also in the whole body. But all these things should be observed
+without affectation.
+
+61. The art of life is more like the wrestler's art than the dancer's,
+in respect of this, that it should stand ready and firm to meet onsets
+which are sudden and unexpected.
+
+62. Constantly observe who those are whose approbation thou wishest to
+have, and what ruling principles they possess. For then thou wilt
+neither blame those who offend involuntarily, nor wilt thou want their
+approbation, if thou lookest to the sources of their opinions and
+appetites.
+
+63. Every soul, the philosopher says, is involuntarily deprived of
+truth; consequently in the same way it is deprived of justice and
+temperance and benevolence and everything of the kind. It is most
+necessary to bear this constantly in mind, for thus thou wilt be more
+gentle towards all.
+
+64. In every pain let this thought be present, that there is no dishonor
+in it, nor does it make the governing intelligence worse, for it does
+not damage the intelligence either so far as the intelligence is
+rational[A] or so far as it is social. Indeed in the case of most pains
+let this remark of Epicurus aid thee, that pain is neither intolerable
+nor everlasting, if thou bearest in mind that it has its limits, and if
+thou addest nothing to it in imagination: and remember this too, that we
+do not perceive that many things which are disagreeable to us are the
+same as pain, such as excessive drowsiness, and the being scorched by
+heat, and the having no appetite. When then thou art discontented about
+any of these things, say to thyself that thou art yielding to pain.
+
+65. Take care not to feel towards the inhuman as they feel towards
+men.[B]
+
+66. How do we know if Telauges was not superior in character to
+Socrates? For it is not enough that Socrates died a more noble death,
+and disputed more skilfully with the sophists, and passed the night in
+the cold with more endurance, and that when he was bid to arrest Leon[C]
+of Salamis, he considered it more noble to refuse, and that he walked in
+a swaggering way in the streets[D]--though as to this fact one may have
+great doubts if it was true. But we ought to inquire what kind of a soul
+it was that Socrates possessed, and if he was able to be content with
+being just towards men and pious towards the gods, neither idly vexed on
+account of men's villainy, nor yet making himself a slave to any man's
+ignorance, nor receiving as strange anything that fell to his share out
+of the universal, nor enduring it as intolerable, nor allowing his
+understanding to sympathize with the affects of the miserable flesh.
+
+    [A] The text has [Greek: hylike], which it has been proposed to
+    alter to [Greek: logike], and this change is necessary. We
+    shall then have in this section [Greek: logike] and [Greek:
+    koinonike] associated, as we have in s. 68 [Greek: logike] and
+    [Greek: politike], and in s. 72.
+
+    [B] I have followed Gataker's conjecture [Greek: ohi
+    apanthropoi] instead of the MSS. reading [Greek: ohi anthropoi]
+
+    [C] Leon of Salamis. See Plato, Epist. 7; Apolog. c. 20;
+    Epictetus, iv. I, 160; iv. 7, 30.
+
+    [D] Aristophan. Nub. 362. [Greek: hoti brenthuei t' en taisis
+    hodois kai to ophthalmo paraballei.]
+
+67. Nature has not so mingled+ [the intelligence] with the composition
+of the body, as not to have allowed thee the power of circumscribing
+thyself and of bringing under subjection to thyself all that is thy own;
+for it is very possible to be a divine man and to be recognized as such
+by no one. Always bear this in mind; and another thing too, that very
+little indeed is necessary for living a happy life. And because thou
+hast despaired of becoming a dialectician and skilled in the knowledge
+of nature, do not for this reason renounce the hope of being both free
+and modest, and social and obedient to God.
+
+68. It is in thy power to live free from all compulsion in the greatest
+tranquillity of mind, even if all the world cry out against thee as
+much as they choose, and even if wild beasts tear in pieces the members
+of this kneaded matter which has grown around thee. For what hinders the
+mind in the midst of all this from maintaining itself in tranquillity
+and in a just judgment of all surrounding things and in a ready use of
+the objects which are presented to it, so that the judgment may say to
+the thing which falls under its observation: This thou art in substance
+[reality], though in men's opinion thou mayest appear to be of a
+different kind; and the use shall say to that which falls under the
+hand: Thou art the thing that I was seeking; for to me that which
+presents itself is always a material for virtue both rational and
+political, and in a word, for the exercise of art, which belongs to man
+or God. For everything which happens has a relationship either to God or
+man, and is neither new nor difficult to handle, but usual and apt
+matter to work on.
+
+69. The perfection of moral character consists in this, in passing every
+day as the last, and in being neither violently excited nor torpid nor
+playing the hypocrite.
+
+70. The gods who are immortal are not vexed because during so long a
+time they must tolerate continually men such as they are and so many of
+them bad; and besides this, they also take care of them in all ways.
+But thou, who art destined to end so soon, art thou wearied of enduring
+the bad, and this too when thou art one of them?
+
+71. It is a ridiculous thing for a man not to fly from his own badness,
+which is indeed possible, but to fly from other men's badness, which is
+impossible.
+
+72. Whatever the rational and political [social] faculty finds to be
+neither intelligent nor social, it properly judges to be inferior to
+itself.
+
+73. When thou hast done a good act and another has received it, why dost
+thou still look for a third thing besides these, as fools do, either to
+have the reputation of having done a good act or to obtain a return?
+
+74. No man is tired of receiving what is useful. But it is useful to act
+according to nature. Do not then be tired of receiving what is useful by
+doing it to others.
+
+75. The nature of the All moved to make the universe. But now either
+everything that takes place comes by way of consequence or [continuity];
+or even the chief things towards which the ruling power of the universe
+directs its own movement are governed by no rational principle. If this
+is remembered, it will make thee more tranquil in many things (vi. 44;
+ix. 28).[A]
+
+    [A] It is not easy to understand this section. It has been
+    suggested that there is some error in [Greek: e alogista] &c.
+    Some of the translators have made nothing of the passage, and
+    they have somewhat perverted the words. The first proposition
+    is, that the universe was made by some sufficient power. A
+    beginning of the universe is assumed, and a power which framed
+    an order. The next question is, How are things produced now?
+    Or, in other words, by what power do forms appear in continuous
+    succession? The answer, according to Antoninus, may be this: It
+    is by virtue of the original constitution of things that all
+    change and succession have been effected and are effected. And
+    this is intelligible in a sense, if we admit that the universe
+    is always one and the same, a continuity of identity; as much
+    one and the same as man is one and the same--which he believes
+    himself to be, though he also believes, and cannot help
+    believing, that both in his body and in his thoughts there is
+    change and succession. There is no real discontinuity then in
+    the universe; and if we say that there was an order framed in
+    the beginning, and that the things which are now produced are a
+    consequence of a previous arrangement, we speak of things as we
+    are compelled to view them, as forming a series of succession,
+    just as we speak of the changes in our own bodies and the
+    sequence of our own thoughts. But as there are no intervals,
+    not even intervals infinitely small, between any two supposed
+    states of any one thing, so there are no intervals, not even
+    infinitely small, between what we call one thing and any other
+    thing which we speak of as immediately preceding or following
+    it. What we call time is an idea derived from our notion of a
+    succession of things or events, an idea which is a part of our
+    constitution, but not an idea which we can suppose to belong to
+    an infinite intelligence and power. The conclusion then is
+    certain that the present and the past, the production of
+    present things and the supposed original order, out of which we
+    say that present things now come, are one, and the present
+    productive power and the so-called past arrangement are only
+    different names for one thing. I suppose then that Antoninus
+    wrote here as people sometimes talk now, and that his real
+    meaning is not exactly expressed by his words. There are
+    certainly other passages from which I think that we may collect
+    that he had notions of production something like what I have
+    expressed. We now come to the alternate: "or even the chief
+    things ... principle." I do not exactly know what he means by
+    [Greek: ta kureotata] "the chief," or "the most excellent," or
+    whatever it is. But as he speaks elsewhere of inferior and
+    superior things, and of the inferior being for the use of the
+    superior, and of rational beings being the highest, he may here
+    mean rational beings. He also in this alternative assumes a
+    governing power of the universe, and that it acts by directing
+    its power towards these chief objects, or making its special,
+    proper motion towards them. And here he uses the noun ([Greek:
+    horme]) "movement," which contains the same notion as the verb
+    ([Greek: ormese]) "moved," which he used at the beginning of
+    the paragraph, when he was speaking of the making of the
+    universe. If we do not accept the first hypothesis, he says, we
+    must take the conclusion of the second, that the "chief things
+    towards which the ruling power of the universe directs its own
+    movement are governed by no rational principle." The meaning
+    then is, if there is a meaning in it, that though there is a
+    governing power which strives to give effect to its efforts, we
+    must conclude that there is no rational direction of anything,
+    if the power which first made the universe does not in some way
+    govern it still. Besides, if we assume that anything is now
+    produced or now exists without the action of the supreme
+    intelligence, and yet that this intelligence makes an effort to
+    act, we obtain a conclusion which cannot be reconciled with the
+    nature of a supreme power, whose existence Antoninus always
+    assumes. The tranquillity that a man may gain from these
+    reflections must result from his rejecting the second
+    hypothesis and accepting the first--whatever may be the exact
+    sense in which the emperor understood the first. Or, as he says
+    elsewhere, if there is no Providence which governs the world,
+    man has at least the power of governing himself according to
+    the constitution of his nature; and so he may be tranquil if he
+    does the best that he can.
+
+    If there is no error in the passage, it is worth the labor to
+    discover the writer's exact meaning--for I think that he had a
+    meaning, though people may not agree what it was. (Compare ix.
+    28.) If I have rightly explained the emperor's meaning in this
+    and other passages, he has touched the solution of a great
+    question.
+
+
+
+
+VIII.
+
+
+This reflection also tends to the removal of the desire of empty fame,
+that it is no longer in thy power to have lived the whole of thy life,
+or at least thy life from thy youth upwards, like a philosopher; but
+both to many others and to thyself it is plain that thou art far from
+philosophy. Thou hast fallen into disorder then, so that it is no longer
+easy for thee to get the reputation of a philosopher; and thy plan of
+life also opposes it. If then thou hast truly seen where the matter
+lies, throw away the thought, How thou shall seem [to others], and be
+content if thou shalt live the rest of thy life in such wise as thy
+nature wills. Observe then what it wills, and let nothing else distract
+thee; for thou hast had experience of many wanderings without having
+found happiness anywhere,--not in syllogisms, nor in wealth, nor in
+reputation, nor in enjoyment, nor anywhere. Where is it then? In doing
+what man's nature requires. How then shall a man do this? If he has
+principles from which come his affects and his acts. What principles?
+Those which relate to good and bad: the belief that there is nothing
+good for man which does not make him just, temperate, manly, free; and
+that there is nothing bad which does not do the contrary to what has
+been mentioned.
+
+2. On the occasion of every act ask thyself, How is this with respect to
+me? Shall I repent of it? A little time and I am dead, and all is gone.
+What more do I seek, if what I am now doing is the work of an
+intelligent living being, and a social being, and one who is under the
+same law with God?
+
+3. Alexander and Caius[A] and Pompeius, what are they in comparison with
+Diogenes and Heraclitus and Socrates? For they were acquainted with
+things, and their causes [forms], and their matter, and the ruling
+principles of these men were the same [or conformable to their
+pursuits]. But as to the others, how many things had they to care for,
+and to how many things were they slaves!
+
+    [A] Caius is C. Julius Caesar, the dictator; and Pompeius is
+    Cn. Pompeius, named Magnus.
+
+4. [Consider] that men will do the same things nevertheless, even though
+thou shouldst burst.
+
+5. This is the chief thing: Be not perturbed, for all things are
+according to the nature of the universal; and in a little time thou wilt
+be nobody and nowhere, like Hadrianus and Augustus. In the next place,
+having fixed thy eyes steadily on thy business, look at it, and at the
+same time remembering that it is thy duty to be a good man, and what
+man's nature demands, do that without turning aside; and speak as it
+seems to thee most just, only let it be with a good disposition and with
+modesty and without hypocrisy.
+
+6. The nature of the universal has this work to do,--to remove to that
+place the things which are in this, to change them, to take, them away
+hence, and to carry them there. All things are change, yet we need not
+fear anything new. All things are familiar [to us]; but the distribution
+of them still remains the same.
+
+7. Every nature is contented with itself when it goes on its way well;
+and a rational nature goes on its way well when in its thoughts it
+assents to nothing false or uncertain, and when it directs its movements
+to social acts only, and when it confines its desires and aversions to
+the things which are in its power, and when it is satisfied with
+everything that is assigned to it by the common nature. For of this
+common nature every particular nature is a part, as the nature of the
+leaf is a part of the nature of the plant; except that in the plant the
+nature of the leaf is part of a nature which has not perception or
+reason, and is subject to be impeded; but the nature of man is part of a
+nature which is not subject to impediments, and is intelligent and just,
+since it gives to everything in equal portions and according to its
+worth, times, substance, cause [form], activity, and incident. But
+examine, not to discover that any one thing compared with any other
+single thing is equal in all respects, but by taking all the parts
+together of one thing and comparing them with all the parts together of
+another.
+
+8. Thou hast not leisure [or ability] to read. But thou hast leisure [or
+ability] to check arrogance: thou hast leisure to be superior to
+pleasure and pain: thou hast leisure to be superior to love of fame, and
+not to be vexed at stupid and ungrateful people, nay even to care for
+them.
+
+9. Let no man any longer hear thee finding fault with the court life or
+with thy own (v. 16).
+
+10. Repentance is a kind of self-reproof for having neglected something
+useful; but that which is good must be something useful, and the perfect
+good man should look after it. But no such man would ever repent of
+having refused any sensual pleasure. Pleasure then is neither good nor
+useful.
+
+11. This thing, what is it in itself, in its own constitution? What is
+its substance and material? And what its causal nature [or form]? And
+what is it doing in the world? And how long does it subsist?
+
+12. When thou risest from sleep with reluctance, remember that it is
+according to thy constitution and according to human nature to perform
+social acts, but sleeping is common also to irrational animals. But that
+which is according to each individual's nature is also more peculiarly
+its own, and more suitable to its nature, and indeed also more agreeable
+(v. 1).
+
+13. Constantly, and, if it be possible, on the occasion of every
+impression on the soul, apply to it the principles of Physic, of Ethic,
+and of Dialectic.
+
+14. Whatever man thou meetest with, immediately say to thyself: What
+opinions has this man about good and bad? For if with respect to
+pleasure and pain and the causes of each, and with respect to fame and
+ignominy, death and life, he has such and such opinions, it will seem
+nothing wonderful or strange to me if he does such and such things; and
+I shall bear in mind that he is compelled to do so.[A]
+
+    [A] Antoninus v. 16. Thucydides, iii 10: [Greek: en gar to
+    diallassonti tes gnomes kai ai diaphorai ton ergon
+    kathistantai].
+
+15. Remember that as it is a shame to be surprised if the fig-tree
+produces figs, so it is to be surprised if the world produces such and
+such things of which it is productive; and for the physician and the
+helmsman it is a shame to be surprised if a man has a fever, or if the
+wind is unfavorable.
+
+16. Remember that to change thy opinion and to follow him who corrects
+thy error is as consistent with freedom as it is to persist in thy
+error. For it is thy own, the activity which is exerted according to thy
+own movement and judgment, and indeed according to thy own understanding
+too.
+
+17. If a thing is in thy own power, why dost thou do it? but if it is in
+the power of another, whom dost thou blame,--the atoms [chance] or the
+gods? Both are foolish. Thou must blame nobody. For if thou canst,
+correct [that which is the cause]; but if thou canst not do this,
+correct at least the thing itself; but if thou canst not do even this,
+of what use is it to thee to find fault? for nothing should be done
+without a purpose.
+
+18. That which has died falls not out of the universe. If it stays here,
+it also changes here, and is dissolved into its proper parts, which are
+elements of the universe and of thyself. And these too change, and they
+murmur not.
+
+19. Everything exists for some end,--a horse, a vine. Why dost thou
+wonder? Even the sun will say, I am for some purpose, and the rest of
+the gods will say the same. For what purpose then art thou,--to enjoy
+pleasure? See if common sense allows this.
+
+20. Nature has had regard in everything no less to the end than to the
+beginning and the continuance, just like the man who throws up a ball.
+What good is it then for the ball to be thrown up, or harm for it to
+come down, or even to have fallen? and what good is it to the bubble
+while it holds together, or what harm when it is burst? The same may be
+said of a light also.
+
+21. Turn it [the body] inside out, and see what kind of thing it is; and
+when it has grown old, what kind of thing it becomes, and when it is
+diseased.
+
+Short lived are both the praiser and the praised, and the rememberer and
+the remembered: and all this in a nook of this part of the world; and
+not even here do all agree, no, not any one with himself: and the whole
+earth too is a point.
+
+22. Attend to the matter which is before thee, whether it is an opinion
+or an act or a word.
+
+Thou sufferest this justly: for thou choosest rather to become good
+to-morrow than to be good to-day.
+
+23. Am I doing anything? I do it with reference to the good of mankind.
+Does anything happen to me? I receive it and refer it to the gods, and
+the source of all things, from which all that happens is derived.
+
+24. Such as bathing appears to thee,--oil, sweat, dirt, filthy water,
+all things disgusting,--so is every part of life and everything.
+
+25. Lucilla saw Verus die, and then Lucilla died. Secunda saw Maximus
+die, and then Secunda died. Epitynchanus saw Diotimus die, and then
+Epitynchanus died. Antoninus saw Faustina die, and then Antoninus died.
+Such is everything. Celer saw Hadrianus die, and then Celer died. And
+those sharp-witted men, either seers or men inflated with pride, where
+are they,--for instance the sharp-witted men, Charax and Demetrius the
+Platonist, and Eudaemon, and any one else like them? All ephemeral,
+dead long ago. Some indeed have not been remembered even for a short
+time, and others have become the heroes of fables, and again others have
+disappeared even from fables. Remember this then, that this little
+compound, thyself, must either be dissolved, or thy poor breath must be
+extinguished, or be removed and placed elsewhere.
+
+26. It is satisfaction to a man to do the proper works of a man. Now it
+is a proper work of a man to be benevolent to his own kind, to despise
+the movements of the senses, to form a just judgment of plausible
+appearances, and to take a survey of the nature of the universe and of
+the things which happen in it.
+
+27. There are three relations [between thee and other things]: the one
+to the body[A] which surrounds thee; the second to the divine cause from
+which all things come to all; and the third to those who live with thee.
+
+    [A] The text has [Greek: aition], which in Antoninus means
+    "form," "formal." Accordingly Schultz recommends either
+    Valkenaer's emendation [Greek: angeion], "body," or Corais'
+    [Greek: somation]. Compare xii. 13; x. 38.
+
+28. Pain is either an evil to the body--then let the body say what it
+thinks of it--or to the soul; but it is in the power of the soul to
+maintain its own serenity and tranquillity, and not to think that pain
+is an evil. For every judgment and movement and desire and aversion is
+within, and no evil ascends so high.
+
+29. Wipe out thy imaginations by often saying to thyself: Now it is in
+my power to let no badness be in this soul, nor desire, nor any
+perturbation at all; but looking at all things I see what is their
+nature, and I use each according to its value.--Remember this power
+which thou hast from nature.
+
+30. Speak both in the senate and to every man, whoever he may be,
+appropriately, not with any affectation: use plain discourse.
+
+31. Augustus' court, wife, daughter, descendants, ancestors, sister,
+Agrippa, kinsmen, intimates, friends; Areius,[A] Maecenas, physicians,
+and sacrificing priests,--the whole court is dead. Then turn to the
+rest, not considering the death of a single man [but of a whole race],
+as of the Pompeii; and that which is inscribed on the tombs,--The last
+of his race. Then consider what trouble those before them have had that
+they might leave a successor; and then, that of necessity some one must
+be the last. Again, here consider the death of a whole race.
+
+    [A] Areius ([Greek: Areios]) was a philosopher, who was
+    intimate with Augustus; Sueton. Augustus, c. 89; Plutarch,
+    Antoninus, 80; Dion Cassius, 51, c. 16.
+
+32. It is thy duty to order thy life well in every single act; and if
+every act does its duty as far as is possible, be content; and no one is
+able to hinder thee so that each act shall not do its duty.--But
+something external will stand in the way. Nothing will stand in the way
+of thy acting justly and soberly and considerately.--But perhaps some
+other active power will be hindered. Well, but by acquiescing in the
+hindrance and by being content to transfer thy efforts to that which is
+allowed, another opportunity of action is immediately put before thee in
+place of that which was hindered, and one which will adapt itself to
+this ordering of which we are speaking.
+
+33. Receive [wealth or prosperity] without arrogance; and be ready to
+let it go.
+
+34. If thou didst ever see a hand cut off, or a foot, or a head, lying
+anywhere apart from the rest of the body, such does a man make himself,
+as far as he can, who is not content with what happens, and separates
+himself from others, or does anything unsocial. Suppose that thou hast
+detached thyself from the natural unity,--for thou wast made by nature a
+part, but now thou hast cut thyself off,--yet here there is this
+beautiful provision, that it is in thy power again to unite thyself. God
+has allowed this to no other part, after it has been separated and cut
+asunder, to come together again. But consider the kindness by which he
+has distinguished man, for he has put it in his power not to be
+separated at all from the universal; and when he has been separated, he
+has allowed him to return and to be united and to resume his place as a
+part.
+
+35. As the nature of the universal has given to every rational being
+all the other powers that it has, + so we have received from it this
+power also. For as the universal nature converts and fixes in its
+predestined place everything which stands in the way and opposes it, and
+makes such things a part of itself, so also the rational animal is able
+to make every hindrance its own material, and to use it for such
+purposes as it may have designed.[A]
+
+36. Do not disturb thyself by thinking of the whole of thy life. Let not
+thy thoughts at once embrace all the various troubles which thou mayest
+expect to befall thee: but on every occasion ask thyself, What is there
+in this which is intolerable and past bearing? for thou wilt be ashamed
+to confess. In the next place remember that neither the future nor the
+past pains thee, but only the present. But this is reduced to a very
+little, if thou only circumscribest it, and chidest thy mind if it is
+unable to hold out against even this.
+
+37. Does Panthea or Fergamus now sit by the tomb of Verus?[B] Does
+Chaurias or Diotimus sit by the tomb of Hadrianus? That would be
+ridiculous. Well, suppose they did sit there, would the dead be
+conscious of it? and if the dead were conscious, would they be pleased?
+and if they were pleased, would that make them immortal? Was it not in
+the order of destiny that these persons too should first become old
+women and old men and then die? What then would those do after these
+were dead? All this is foul smell and blood in a bag.
+
+    [A] The text is corrupt at the beginning of the paragraph, but
+    the meaning will appear if the second [Greek: logikon] is
+    changed into [Greek: holon] though this change alone will not
+    establish the grammatical completeness of the text.
+
+    [B] "Verus" is a conjecture of Saumaise, and perhaps the true
+    reading.
+
+38. If thou canst see sharp, look and judge wisely, + says the
+philosopher.
+
+39. In the constitution of the rational animal I see no virtue which is
+opposed to justice; but I see a virtue which is opposed to love of
+pleasure, and that is temperance.
+
+40. If thou takest away thy opinion about that which appears to give
+thee pain, thou thyself standest in perfect security.--Who is this
+self?--The reason.--But I am not reason.--Be it so. Let then the reason
+itself not trouble itself. But if any other part of thee suffers, let it
+have its own opinion about itself (vii. 16).
+
+41. Hindrance to the perceptions of sense is an evil to the animal
+nature. Hindrance to the movements [desires] is equally an evil to the
+animal nature. And something else also is equally an impediment and an
+evil to the constitution of plants. So then that which is a hindrance to
+the intelligence is an evil to the intelligent nature. Apply all these
+things then to thyself. Does pain or sensuous pleasure affect thee? The
+senses will look to that. Has any obstacle opposed thee in thy efforts
+towards an object? If indeed thou wast making this effort absolutely
+[unconditionally, or without any reservation], certainly this obstacle
+is an evil to thee considered as a rational animal. But if thou takest
+[into consideration] the usual course of things, thou hast not yet been
+injured nor even impeded. The things however which are proper to the
+understanding no other man is used to impede, for neither fire, nor
+iron, nor tyrant, nor abuse, touches it in any way. When it has been
+made a sphere, it continues a sphere (xi. 12).
+
+42. It is not fit that I should give myself pain, for I have never
+intentionally given pain even to another.
+
+43. Different things delight different people; but it is my delight to
+keep the ruling faculty sound without turning away either from any man
+or from any of the things which happen to men, but looking at and
+receiving all with welcome eyes and using everything according to its
+value.
+
+44. See that thou secure this present time to thyself: for those who
+rather pursue posthumous fame do not consider that the men of after time
+will be exactly such as these whom they cannot bear now; and both are
+mortal. And what is it in any way to thee if these men of after time
+utter this or that sound, or have this or that opinion about thee?
+
+45. Take me and cast me where thou wilt; for there I shall keep my
+divine part tranquil, that is, content, if it can feel and act
+comformably to its proper constitution. Is this [change of place]
+sufficient reason why my soul should be unhappy and worse than it was,
+depressed, expanded, shrinking, affrighted? and what wilt thou find
+which is sufficient reason for this?[A]
+
+    [A] [Greek: oregomene] in this passage seems to have a passive
+    sense. It is difficult to find an apt expression for it and
+    some of the other words. A comparison with xi. 12, will help to
+    explain the meaning.
+
+46. Nothing can happen to any man which is not a human accident, nor to
+an ox which is not according to the nature of an ox, nor to a vine which
+is not according to the nature of a vine, nor to a stone which is not
+proper to a stone. If then there happens to each thing both what is
+usual and natural, why shouldst thou complain? For the common nature
+brings nothing which may not be borne by thee.
+
+47. If thou art pained by any external thing, it is not this thing that
+disturbs thee, but thy own judgment about it. And it is in thy power to
+wipe out this judgment now. But if anything in thy own disposition gives
+thee pain, who hinders thee from correcting thy opinion? And even if
+thou art pained because thou art not doing some particular thing which
+seems to thee to be right, why dost thou not rather act than
+complain?--But some insuperable obstacle is in the way?--Do not be
+grieved then, for the cause of its not being done depends not on
+thee.--But it is not worth while to live, if this cannot be done.--Take
+thy departure then from life contentedly, just as he dies who is in full
+activity, and well pleased too with the things which are obstacles.
+
+48. Remember that the ruling faculty is invincible, when self-collected
+it is satisfied with itself, if it does nothing which it does not choose
+to do, even if it resist from mere obstinacy. What then will it be when
+it forms a judgment about anything aided by reason and deliberately?
+Therefore the mind which is free from passions is a citadel, for man has
+nothing more secure to which he can fly for refuge and for the future be
+inexpugnable. He then who has not seen this is an ignorant man; but he
+who has seen it and does not fly to this refuge is unhappy.
+
+49. Say nothing more to thyself than what the first appearances report.
+Suppose that it has been reported to thee that a certain person speaks
+ill of thee. This has been reported; but that thou hast been injured,
+that has not been reported. I see that my child is sick. I do see; but
+that he is in danger, I do not see. Thus then always abide by the first
+appearances, and add nothing thyself from within, and then nothing
+happens to thee. Or rather add something like a man who knows everything
+that happens in the world.
+
+50. A cucumber is bitter--Throw it away.--There are briers in the
+road--Turn aside from them.--This is enough. Do not add, And why were
+such things made in the world? For thou wilt be ridiculed by a man who
+is acquainted with nature, as thou wouldst be ridiculed by a carpenter
+and shoemaker if thou didst find fault because thou seest in their
+workshop shavings and cuttings from the things which they make. And yet
+they have places into which they can throw these shavings and cuttings,
+and the universal nature has no external space; but the wondrous part of
+her art is that though she has circumscribed herself, everything within
+her which appears to decay and to grow old and to be useless she changes
+into herself, and again makes other new things from these very same, so
+that she requires neither substance from without nor wants a place into
+which she may cast that which decays. She is content then with her own
+space, and her own matter, and her own art.
+
+51. Neither in thy actions be sluggish nor in thy conversation without
+method, nor wandering in thy thoughts, nor let there be in thy soul
+inward contention nor external effusion, nor in life be so busy as to
+have no leisure.
+
+Suppose that men kill thee, cut thee in pieces, curse thee. What then
+can these things do to prevent thy mind from remaining pure, wise,
+sober, just? For instance, if a man should stand by a limpid pure
+spring, and curse it, the spring never ceases sending up potable water;
+and if he should cast clay into it or filth, it will speedily disperse
+them and wash them out, and will not be at all polluted. How then shalt
+thou possess a perpetual fountain [and not a mere well]? By forming +
+thyself hourly to freedom conjoined with contentment, simplicity, and
+modesty.
+
+52. He who does not know what the world is, does not know where he is.
+And he who does not know for what purpose the world exists, does not
+know who he is, nor what the world is. But he who has failed in any one
+of these things could not even say for what purpose he exists himself.
+What then dost thou think of him who [avoids or] seeks the praise of
+those who applaud, of men who know not either where they are or who they
+are?
+
+53. Dost thou wish to be praised by a man who curses himself thrice
+every hour? wouldst thou wish to please a man who does not please
+himself? Does a man please himself who repents of nearly everything that
+he does?
+
+54. No longer let thy breathing only act in concert with the air which
+surrounds thee, but let thy intelligence also now be in harmony with the
+intelligence which embraces all things. For the intelligent power is no
+less diffused in all parts and pervades all things for him who is
+willing to draw it to him than the aerial power for him who is able to
+respire it.
+
+55. Generally, wickedness does no harm at all to the universe; and
+particularly the wickedness [of one man] does no harm to another. It is
+only harmful to him who has it in his power to be released from it as
+soon as he shall choose.
+
+56. To my own free will the free will of my neighbor is just as
+indifferent as his poor breath and flesh. For though we are made
+especially for the sake of one another, still the ruling power of each
+of us has its own office, for otherwise my neighbor's wickedness would
+be my harm, which God has not willed, in order that my unhappiness may
+not depend on another.
+
+57. The sun appears to be poured down, and in all directions indeed it
+is diffused, yet it is not effused. For this diffusion is extension:
+Accordingly its rays are called Extensions [[Greek: aktines]] because
+they are extended [[Greek: apo tou ekteinesthai]].[A] But one may judge
+what kind of a thing a ray is, if he looks at the sun's light passing
+through a narrow opening into a darkened room, for it is extended in a
+right line, and as it were is divided when it meets with any solid body
+which stands in the way and intercepts the air beyond; but there the
+light remains fixed and does not glide or fall off. Such then ought to
+be the outpouring and diffusion of the understanding, and it should in
+no way be an effusion, but an extension, and it should make no violent
+or impetuous collision with the obstacles which are in its way; nor yet
+fall down, but be fixed, and enlighten that which receives it. For a
+body will deprive itself of the illumination, if it does not admit it.
+
+    [A] A piece of bad etymology.
+
+58. He who fears death either fears the loss of sensation or a different
+kind of sensation. But if thou shalt have no sensation, neither wilt
+thou feel any harm; and if thou shalt acquire another kind of sensation,
+thou wilt be a different kind of living being and thou wilt not cease to
+live.
+
+59. Men exist for the sake of one another. Teach them then, or bear with
+them.
+
+60. In one way an arrow moves, in another way the mind. The mind indeed,
+both when it exercises caution and when it is employed about inquiry,
+moves straight onward not the less, and to its object.
+
+61. Enter into every man's ruling faculty; and also let every other man
+enter into thine.[A]
+
+    [A] Compare Epictetus, iii. 9, 12.
+
+
+
+
+IX.
+
+
+He who acts unjustly acts impiously. For since the universal nature has
+made rational animals for the sake of one another, to help one another
+according to their deserts, but in no way to injure one another, he who
+transgresses her will is clearly guilty of impiety towards the highest
+divinity. And he too who lies is guilty of impiety to the same divinity;
+for the universal nature is the nature of things that are; and things
+that are have a relation to all things that come into existence.[A] And
+further, this universal nature is named truth, and is the prime cause of
+all things that are true. He then who lies intentionally is guilty of
+impiety, inasmuch as he acts unjustly by deceiving; and he also who lies
+unintentionally, inasmuch as he is at variance with the universal
+nature, and inasmuch as he disturbs the order by fighting against the
+nature of the world; for he fights against it, who is moved of himself
+to that which is contrary to truth, for he had received powers from
+nature through the neglect of which he is not able now to distinguish
+falsehood from truth. And indeed he who pursues pleasure as good, and
+avoids pain as evil, is guilty of impiety. For of necessity such a man
+must often find fault with the universal nature, alleging that it
+assigns things to the bad and the good contrary to their deserts,
+because frequently the bad are in the enjoyment of pleasure and possess
+the things which procure pleasure, but the good have pain for their
+share and the things which cause pain. And further, he who is afraid of
+pain will sometimes also be afraid of some of the things which will
+happen in the world, and even this is impiety. And he who pursues
+pleasure will not abstain from injustice, and this is plainly impiety.
+Now with respect to the things towards which the universal nature is
+equally affected--for it would not have made both, unless it was equally
+affected towards both--towards these they who wish to follow nature
+should be of the same mind with it, and equally affected. With respect
+to pain, then, and pleasure, or death and life, or honor and dishonor,
+which the universal nature employs equally, whoever is not equally
+affected is manifestly acting impiously. And I say that the universal
+nature employs them equally, instead of saying that they happen alike to
+those who are produced in continuous series and to those who come after
+them by virtue of a certain original movement of Providence, according
+to which it moved from a certain beginning to this ordering of things,
+having conceived certain principles of the things which were to be, and
+having determined powers productive of beings and of changes and of such
+like successions (vii. 75).
+
+    [A] "As there is not any action or natural event, which we are
+    acquainted with, so single and unconnected as not to have a
+    respect to some other actions and events, so possibly each of
+    them, when it has not an immediate, may yet have a remote,
+    natural relation to other actions and events, much beyond the
+    compass of this present world." Again: "Things seemingly the
+    most insignificant imaginable are perpetually observed to be
+    necessary conditions to other things of the greatest
+    importance, so that any one thing whatever may, for aught we
+    know to the contrary, be a necessary condition to any
+    other."--Butler's Analogy, Chap. 7. See all the chapter. Some
+    critics take [Greek: ta hyparchonta] in this passage of
+    Antoninus to be the same as [Greek: ta honta]: but if that were
+    so he might have said [Greek: pros allela] instead of [Greek:
+    pros ta hyparchonta]. Perhaps the meaning of [Greek: pros ta
+    hyparchonta] may be "to all prior things." If so, the
+    translation is still correct. See vi. 38.
+
+2. It would be a man's happiest lot to depart from mankind without
+having had any taste of lying and hypocrisy and luxury and pride.
+However, to breathe out one's life when a man has had enough of these
+things is the next best voyage, as the saying is. Hast thou determined
+to abide with vice, and hast not experience yet induced thee to fly from
+this pestilence? For the destruction of the understanding is a
+pestilence, much more, indeed, than any such corruption and change of
+this atmosphere which surrounds us. For this corruption is a pestilence
+of animals so far as they are animals; but the other is a pestilence of
+men so far as they are men.
+
+3. Do not despise death, but be well content with it, since this too is
+one of those things which nature wills. For such as it is to be young
+and to grow old, and to increase and to reach maturity, and to have
+teeth and beard and gray hairs, and to beget and to be pregnant and to
+bring forth, and all the other natural operations which the seasons of
+thy life bring, such also is dissolution. This, then, is consistent with
+the character of a reflecting man--to be neither careless nor impatient
+nor contemptuous with respect to death, but to wait for it as one of the
+operations of nature. As thou now waitest for the time when the child
+shall come out of thy wife's womb, so be ready for the time when thy
+soul shall fall out of this envelope.[A] But if thou requirest also a
+vulgar kind of comfort which shall reach thy heart, thou wilt be made
+best reconciled to death by observing the objects from which thou art
+going to be removed, and the morals of those with whom thy soul will no
+longer be mingled. For it is no way right to be offended with men, but
+it is thy duty to care for them and to bear with them gently; and yet to
+remember that thy departure will not be from men who have the same
+principles as thyself. For this is the only thing, if there be any,
+which could draw us the contrary way and attach us to life,--to be
+permitted to live with those who have the same principles as ourselves.
+But now thou seest how great is the trouble arising from the discordance
+of those who live together, so that thou mayst say, Come quick, O death,
+lest perchance I, too, should forget myself.
+
+    [A] Note 1 of the Philosophy, p. 76.
+
+4. He who does wrong does wrong against himself. He who acts unjustly
+acts unjustly to himself, because he makes himself bad.
+
+5. He often acts unjustly who does not do a certain thing; not only he
+who does a certain thing.
+
+6. Thy present opinion founded on understanding, and thy present conduct
+directed to social good, and thy present disposition of contentment with
+everything which happens+--that is enough.
+
+7. Wipe out imagination; check desire: extinguish appetite: keep the
+ruling faculty in its own power.
+
+8. Among the animals which have not reason one life is distributed; but
+among reasonable animals one intelligent soul is distributed: just as
+there is one earth of all things which are of an earthly nature, and we
+see by one light, and breathe one air, all of us that have the faculty
+of vision and all that have life.
+
+9. All things which participate in anything which is common to them all,
+move towards that which is of the same kind with themselves. Everything
+which is earthy turns towards the earth, everything which is liquid
+flows together, and everything which is of an aerial kind does the
+same, so that they require something to keep them asunder, and the
+application of force. Fire indeed moves upwards on account of the
+elemental fire, but it is so ready to be kindled together with all the
+fire which is here, that even every substance which is somewhat dry is
+easily ignited, because there is less mingled with it of that which is a
+hindrance to ignition. Accordingly, then, everything also which
+participates in the common intelligent nature moves in like manner
+towards that which is of the same kind with itself, or moves even more.
+For so much as it is superior in comparison with all other things, in
+the same degree also is it more ready to mingle with and to be fused
+with that which is akin to it. Accordingly among animals devoid of
+reason we find swarms of bees, and herds of cattle, and the nurture of
+young birds, and in a manner, loves; for even in animals there are
+souls, and that power which brings them together is seen to exert itself
+in a superior degree, and in such a way as never has been observed in
+plants nor in stones nor in trees. But in rational animals there are
+political communities and friendships, and families and meetings of
+people; and in wars, treaties, and armistices. But in the things which
+are still superior, even though they are separated from one another,
+unity in a manner exists, as in the stars. Thus the ascent to the higher
+degree is able to produce a sympathy even in things which are
+separated. See, then, what now takes place; for only intelligent animals
+have now forgotten this mutual desire and inclination, and in them alone
+the property of flowing together is not seen. But still, though men
+strive to avoid [this union], they are caught and held by it, for their
+nature is too strong for them; and thou wilt see what I say, if thou
+only observest. Sooner, then, will one find anything earthy which comes
+in contact with no earthy thing, than a man altogether separated from
+other men.
+
+10. Both man and God and the universe produce fruit; at the proper
+seasons each produces it. But and if usage has especially fixed these
+terms to the vine and like things, this is nothing. Reason produces
+fruit both for all and for itself, and there are produced from it other
+things of the same kind as reason itself.
+
+11. If thou art able, correct by teaching those who do wrong; but if
+thou canst not, remember that indulgence is given to thee for this
+purpose. And the gods, too, are indulgent to such persons; and for some
+purposes they even help them to get health, wealth, reputation; so kind
+they are. And it is in thy power also; or say, who hinders thee?
+
+12. Labor not as one who is wretched, nor yet as one who would be pitied
+or admired; but direct thy will to one thing only--to put thyself in
+motion and to check thyself, as the social reason requires.
+
+13. To-day I have got out of all trouble, or rather I have cast out all
+trouble, for it was not outside, but within and in my opinions.
+
+14. All things are the same, familiar in experience, and ephemeral in
+time, and worthless in the matter. Everything now is just as it was in
+the time of those whom we have buried.
+
+15. Things stand outside of us, themselves by themselves, neither
+knowing aught of themselves, nor expressing any judgment. What is it,
+then, which does judge about them? The ruling faculty.
+
+16. Not in passivity but in activity lie the evil and the good of the
+rational social animal, just as his virtue and his vice lie not in
+passivity but in activity.[A]
+
+    [A] Virtutis omnis laus in actione consistit.--_Cicero_, De
+    Off., 1. 6.
+
+17. For the stone which has been thrown up it is no evil to come down,
+nor indeed any good to have been carried up (viii. 20).
+
+18. Penetrate inwards into men's leading principles, and thou wilt see
+what judges thou art afraid of, and what kind of judges they are of
+themselves.
+
+19. All things are changing: and thou thyself art in continuous mutation
+and in a manner in continuous destruction, and the whole universe too.
+
+20. It is thy duty to leave another man's wrongful act there where it is
+(vii. 29; ix. 38).
+
+21. Termination of activity, cessation from movement and opinion, and
+in a sense their death, is no evil. Turn thy thoughts now to the
+consideration of thy life, thy life as a child, as a youth, thy manhood,
+thy old age, for in these also every change was a death. Is this
+anything to fear? Turn thy thoughts now to thy life under thy
+grandfather, then to thy life under thy mother, then to thy life under
+thy father; and as thou findest many other differences and changes and
+terminations, ask thyself, Is this anything to fear? In like manner,
+then, neither are the termination and cessation and change of thy whole
+life a thing to be afraid of.
+
+[Illustration: THE FORUM]
+
+22. Hasten [to examine] thy own ruling faculty and that of the universe
+and that of thy neighbor: thy own, that thou mayst make it just: and
+that of the universe, that thou mayst remember of what thou art a part;
+and that of thy neighbor, that thou mayst know whether he has acted
+ignorantly or with knowledge, and thou mayst also consider that his
+ruling faculty is akin to thine.
+
+23. As thou thyself art a component part of a social system, so let
+every act of thine be a component part of social life. Whatever act of
+thine then has no reference either immediately or remotely to a social
+end, this tears asunder thy life, and does not allow it to be one, and
+it is of the nature of a mutiny, just as when in a popular assembly a
+man acting by himself stands apart from the general agreement.
+
+24. Quarrels of little children and their sports, and poor spirits
+carrying about dead bodies [such is everything]; and so what is
+exhibited in the representation of the mansions of the dead[A] strikes
+our eyes more clearly.
+
+    [A] [Greek: to tes Nekuias] may be, as Gataker conjectures, a
+    dramatic representation of the state of the dead. Schultz
+    supposes that it may be also a reference to the [Greek: Nekuia]
+    of the Odyssey (lib. xi.).
+
+25. Examine into the quality of the form of an object, and detach it
+altogether from its material part, and then contemplate it; then
+determine the time, the longest which a thing of this peculiar form is
+naturally made to endure.
+
+26. Thou hast endured infinite troubles through not being contented with
+thy ruling faculty when it does the things which it is constituted by
+nature to do. But enough + [of this].
+
+27. When another blames thee or hates thee, or when men say about thee
+anything injurious, approach their poor souls, penetrate within, and see
+what kind of men they are. Thou wilt discover that there is no reason to
+take any trouble that these men may have this or that opinion about
+thee. However, thou must be well disposed towards them, for by nature
+they are friends. And the gods too aid them in all ways, by dreams, by
+signs, towards the attainment of those things on which they set a value.+
+
+28. The periodic movements of the universe are the same, up and down
+from age to age. And either the universal intelligence puts itself in
+motion for every separate effect, and if this is so, be thou content
+with that which is the result of its activity; or it puts itself in
+motion once, and everything else comes by way of sequence[A] in a
+manner; or indivisible elements are the origin of all things.--In a
+word, if there is a god, all is well; and if chance rules, do not thou
+also be governed by it (vi. 44; vii. 75).
+
+    [A] The words which immediately follow [Greek: kat'
+    epakolouthesin] are corrupt. But the meaning is hardly
+    doubtful. (Compare vii. 75.)
+
+Soon will the earth cover us all: then the earth, too, will change, and
+the things also which result from change will continue to change
+forever, and these again forever. For if a man reflects on the changes
+and transformations which follow one another like wave after wave and
+their rapidity, he will despise everything which is perishable (xii.
+21).
+
+29. The universal cause is like a winter torrent: it carries everything
+along with it. But how worthless are all these poor people who are
+engaged in matters political, and, as they suppose, are playing the
+philosopher! All drivellers. Well then, man: do what nature now
+requires. Set thyself in motion, if it is in thy power, and do not look
+about thee to see if any one will observe it; nor yet expect Plato's
+Republic:[A] but be content if the smallest thing goes on well, and
+consider such an event to be no small matter. For who can change men's
+opinions? and without a change of opinions what else is there than the
+slavery of men who groan while they pretend to obey? Come now and tell
+me of Alexander and Philippus and Demetrius of Phalerum. They themselves
+shall judge whether they discovered what the common nature required, and
+trained themselves accordingly. But if they acted like tragedy heroes,
+no one has condemned me to imitate them. Simple and modest is the work
+of philosophy. Draw me not aside to insolence and pride.
+
+    [A] Those who wish to know what Plato's Republic is may now
+    study it in the accurate translation of Davies and Vaughan.
+
+30. Look down from above on the countless herds of men and their
+countless solemnities, and the infinitely varied voyagings in storms and
+calms, and the differences among those who are born, who live together,
+and die. And consider, too, the life lived by others in olden time, and
+the life of those who will live after thee, and the life now lived among
+barbarous nations, and how many know not even thy name, and how many
+will soon forget it, and how they who perhaps now are praising thee will
+very soon blame thee, and that neither a posthumous name is of any
+value, nor reputation, nor anything else.
+
+31. Let there be freedom from perturbations with respect to the things
+which come from the external cause; and let there be justice in the
+things done by virtue of the internal cause, that is, let there be
+movement and action terminating in this, in social acts, for this is
+according to thy nature.
+
+32. Thou canst remove out of the way many useless things among those
+which disturb thee, for they lie entirely in thy opinion; and thou wilt
+then gain for thyself ample space by comprehending the whole universe in
+thy mind, and by contemplating the eternity of time, and observing the
+rapid change of every several thing, how short is the time from birth to
+dissolution, and the illimitable time before birth as well as the
+equally boundless time after dissolution!
+
+33. All that thou seest will quickly perish, and those who have been
+spectators of its dissolution will very soon perish too. And he who dies
+at the extremest old age will be brought into the same condition with
+him who died prematurely.
+
+34. What are these men's leading principles, and about what kind of
+things are they busy, and for what kind of reasons do they love and
+honor? Imagine that thou seest their pool souls laid bare. When they
+think that they do harm by their blame or good by their praise, what an
+idea!
+
+35. Loss is nothing else than change. But the universal nature delights
+in change, and in obedience to her all things are now done well, and
+from eternity have been in like form, and will be such to time without
+end. What, then, dost thou say,--that all things have been and all
+things always will be bad, and that no power has ever been found in so
+many gods to rectify these things, but the world has been condemned to
+be bound in never ceasing evil (iv. 45, vii. 18)?
+
+36. The rottenness of the matter which is the foundation of everything!
+water, dust, bones, filth: or again, marble rocks, the callosities of
+the earth; and gold and silver, the sediments; and garments, only bits
+of hair; and purple dye, blood; and everything else is of the same kind.
+And that which is of the nature of breath is also another thing of the
+same kind, changing from this to that.
+
+37. Enough of this wretched life and murmuring and apish tricks. Why art
+thou disturbed? What is there new in this? What unsettles thee? Is it
+the form of the thing? Look at it. Or is it the matter? Look at it. But
+besides these there is nothing. Towards the gods then, now become at
+last more simple and better. It is the same whether we examine these
+things for a hundred years or three.
+
+38. If a man has done wrong the harm is his own. But perhaps he has not
+done wrong.
+
+39. Either all things proceed from one intelligent source and come
+together as in one body, and the part ought not to find fault with what
+is done for the benefit of the whole; or there are only atoms, and
+nothing else than mixture and dispersion. Why, then, art thou disturbed?
+Say to the ruling faculty, Art thou dead, art thou corrupted, art thou
+playing the hypocrite, art thou become a beast, dost thou herd and feed
+with the rest?[A]
+
+    [A] There is some corruption at the end of this section, but I
+    think that the translation expresses the emperor's meaning.
+    Whether intelligence rules all things or chance rules, a man
+    must not be disturbed. He must use the power that he has and be
+    tranquil.
+
+40. Either the gods have no power or they have power. If, then, they
+have no power, why dost thou pray to them? But if they have power, why
+dost thou not pray for them to give thee the faculty of not fearing any
+of the things which thou fearest, or of not desiring any of the things
+which thou desirest, or not being pained at anything, rather than pray
+that any of these things should not happen or happen? for certainly if
+they can co-operate with men, they can co-operate for these purposes.
+But perhaps thou wilt say the gods have placed them in thy power. Well,
+then, is it not better to use what is in thy power like a free man than
+to desire in a slavish and abject way what is not in thy power? And who
+has told thee that the gods do not aid us, even in the things which are
+in our power? Begin, then, to pray for such things, and thou wilt see.
+One man prays thus: How shall I be able to lie with that woman? Do thou
+pray thus: How shall I not desire to lie with her? Another prays thus:
+How shall I be released from this? Pray thou: How shall I not desire to
+be released? Another thus: How shall I not lose my little son? Thou
+thus: How shall I not be afraid to lose him? In fine, turn thy prayers
+this way, and see what comes.
+
+41. Epicurus says, In my sickness my conversation was not about my
+bodily sufferings, nor, says he, did I talk on such subjects to those
+who visited me; but I continued to discourse on the nature of things as
+before, keeping to this main point, how the mind, while participating in
+such movements as go on in the poor flesh, shall be free from
+perturbations and maintain its proper good. Nor did I, he says, give the
+physicians an opportunity of putting on solemn looks, as if they were
+doing something great, but my life went on well and happily. Do, then,
+the same that he did both in sickness, if thou art sick, and in any
+other circumstances; for never to desert philosophy in any events that
+may befall us, nor to hold trifling talks either with an ignorant man or
+with one unacquainted with nature, is a principle of all schools of
+philosophy; but to be intent only on that which thou art now doing and
+on the instrument by which thou doest it.
+
+42. When thou art offended with any man's shameless conduct, immediately
+ask thyself, Is it possible, then, that shameless men should not be in
+the world? It is not possible. Do not, then, require what is impossible.
+For this man also is one of those shameless men who must of necessity be
+in the world. Let the same considerations be present to thy mind in the
+case of the knave, and the faithless man, and of every man who does
+wrong in any way. For at the same time that thou dost remind thyself
+that it is impossible that such kind of men should not exist, thou wilt
+become more kindly disposed towards every one individually. It is useful
+to perceive this, too, immediately when the occasion arises, what virtue
+nature has given to man to oppose to every wrongful act. For she has
+given to man, as an antidote against the stupid man, mildness, and
+against another kind of man some other power. And in all cases it is
+possible for thee to correct by teaching the man who is gone astray; for
+every man who errs misses his object and is gone astray. Besides,
+wherein hast thou been injured? For thou wilt find that no one among
+those against whom thou art irritated has done anything by which thy
+mind could be made worse; but that which is evil to thee and harmful has
+its foundation only in the mind. And what harm is done or what is there
+strange, if the man who has not been instructed does the acts of an
+uninstructed man? Consider whether thou shouldst not rather blame
+thyself, because thou didst not expect such a man to err in such a way.
+For thou hadst means given thee by thy reason to suppose that it was
+likely that he would commit this error, and yet thou hast forgotten and
+art amazed that he has erred. But most of all when thou blamest a man as
+faithless or ungrateful, turn to thyself. For the fault is manifestly
+thy own, whether thou didst trust that a man who had such a disposition
+would keep his promise, or when conferring thy kindness thou didst not
+confer it absolutely, nor yet in such way as to have received from thy
+very act all the profit. For what more dost thou want when thou hast
+done a man a service? art thou not content that thou hast done something
+conformable to thy nature, and dost thou seek to be paid for it? just as
+if the eye demanded a recompense for seeing, or the feet for walking.
+For as these members are formed for a particular purpose, and by working
+according to their several constitutions obtain what is their own;[A] so
+also as man is formed by nature to acts of benevolence, when he has done
+anything benevolent or in any other way conducive to the common
+interest, he has acted conformably to his constitution, and he gets what
+is his own.
+
+    [A] [Greek: Apechei to idion]. This sense of [Greek: apechein]
+    occurs in xi. 1, and iv. 49; also in St. Matthew, vi. 2,
+    [Greek: apechousi ton misthon], and in Epictetus.
+
+
+
+
+X.
+
+
+Wilt thou, then, my soul, never be good and simple and one and naked,
+more manifest than the body which surrounds thee? Wilt thou never enjoy
+an affectionate and contented disposition? Wilt thou never be full and
+without a want of any kind, longing for nothing more, nor desiring
+anything, either animate or inanimate, for the enjoyment of pleasures?
+nor yet desiring time wherein thou shalt have longer enjoyment, or
+place, or pleasant climate, or society of men with whom thou mayst live
+in harmony? but wilt thou be satisfied with thy present condition, and
+pleased with all that is about thee, and wilt thou convince thyself that
+thou hast everything, and that it comes from the gods, that everything
+is well for thee, and will be well whatever shall please them, and
+whatever they shall give for the conservation of the perfect living
+being,[A] the good and just and beautiful, which generates and holds
+together all things, and contains and embraces all things which are
+dissolved for the production of other like things? Wilt thou never be
+such that thou shalt so dwell in community with gods and men as neither
+to find fault with them at all, nor to be condemned by them?
+
+    [A] That is, God (iv. 40), as he is defined by Zeno. But the
+    confusion between gods and God is strange.
+
+2. Observe what thy nature requires, so far as thou art governed by
+nature only: then do it and accept it, if thy nature, so far as thou art
+a living being, shall not be made worse by it. And next thou must
+observe what thy nature requires so far as thou art a living being. And
+all this thou mayst allow thyself, if thy nature, so far as thou art a
+rational animal, shall not be made worse by it. But the rational animal
+is consequently also a political [social] animal. Use these rules, then,
+and trouble thyself about nothing else.
+
+3. Everything which happens either happens in such wise as thou art
+formed by nature to bear it, or as thou art not formed by nature to bear
+it. If, then, it happens to thee in such way as thou art formed by
+nature to bear it, do not complain, but bear it as thou art formed by
+nature to bear it. But if it happens in such wise as thou art not formed
+by nature to bear it, do not complain, for it will perish after it has
+consumed thee. Remember, however, that thou art formed by nature to bear
+everything, with respect to which it depends on thy own opinion to make
+it endurable and tolerable, by thinking that it is either thy interest
+or thy duty to do this.
+
+4. If a man is mistaken, instruct him kindly and show him his error. But
+if thou art not able, blame thyself, or blame not even thyself.
+
+5. Whatever may happen to thee, it was prepared for thee from all
+eternity; and the implication of causes was from eternity spinning the
+thread of thy being, and of that which is incident to it (iii. 11; iv.
+26).
+
+6. Whether the universe is [a concourse of] atoms, or nature [is a
+system], let this first be established, that I am a part of the whole
+which is governed by nature; next, I am in a manner intimately related
+to the parts which are of the same kind with myself. For remembering
+this, inasmuch as I am a part, I shall be discontented with none of the
+things which are assigned to me out of the whole; for nothing is
+injurious to the part if it is for the advantage of the whole. For the
+whole contains nothing which is not for its advantage; and all natures
+indeed have this common principle, but the nature of the universe has
+this principle besides, that it cannot be compelled even by any external
+cause to generate anything harmful to itself. By remembering, then, that
+I am a part of such a whole, I shall be content with everything that
+happens. And inasmuch as I am in a manner intimately related to the
+parts which are of the same kind with myself, I shall do nothing
+unsocial, but I shall rather direct myself to the things which are of
+the same kind with myself, and I shall turn all my efforts to the common
+interest, and divert them from the contrary. Now, if these things are
+done so, life must flow on happily, just as thou mayst observe that the
+life of a citizen is happy, who continues a course of action which is
+advantageous to his fellow-citizens, and is content with whatever the
+state may assign to him.
+
+7. The parts of the whole, everything, I mean, which is naturally
+comprehended in the universe, must of necessity perish; but let this be
+understood in this sense, that they must undergo change. But if this is
+naturally both an evil and a necessity for the parts, the whole would
+not continue to exist in a good condition, the parts being subject to
+change and constituted so as to perish in various ways. For whether did
+Nature herself design to do evil to the things which are parts of
+herself, and to make them subject to evil and of necessity fall into
+evil, or have such results happened without her knowing it? Both these
+suppositions, indeed, are incredible. But if a man should even drop the
+term Nature [as an efficient power], and should speak of these things as
+natural, even then it would be ridiculous to affirm at the same time
+that the parts of the whole are in their nature subject to change, and
+at the same time to be surprised or vexed as if something were happening
+contrary to nature, particularly as the dissolution of things is into
+those things of which each thing is composed. For there is either a
+dispersion of the elements out of which everything has been compounded,
+or a change from the solid to the earthy and from the airy to the
+aerial, so that these parts are taken back into the universal reason,
+whether this at certain periods is consumed by fire or renewed by
+eternal changes. And do not imagine that the solid and the airy part
+belong to thee from the time of generation. For all this received its
+accretion only yesterday and the day before, as one may say, from the
+food and the air which is inspired. This, then, which has received [the
+accretion], changes, not that which thy mother brought forth. But
+suppose that this [which thy mother brought forth] implicates thee very
+much with that other part, which has the peculiar quality [of change],
+this is nothing in fact in the way of objection to what is said.[A]
+
+    [A] The end of this section is perhaps corrupt. The meaning is
+    very obscure. I have given that meaning which appears to be
+    consistent with the whole argument. The emperor here maintains
+    that the essential part of man is unchangeable, and that the
+    other parts, if they change or perish, do not affect that which
+    really constitutes the man. See the Philosophy of Antoninus, p.
+    56, note 2. Schultz supposed "thy mother" to mean nature,
+    [Greek: he physis]. But I doubt about that.
+
+8. When thou hast assumed these names, good, modest, true, rational, a
+man of equanimity, and magnanimous, take care that thou dost not change
+these names; and if thou shouldst lose them, quickly return to them. And
+remember that the term Rational was intended to signify a discriminating
+attention to every several thing, and freedom from negligence; and that
+Equanimity is the voluntary acceptance of the things which are assigned
+to thee by the common nature; and that Magnanimity is the elevation of
+the intelligent part above the pleasurable or painful sensations of the
+flesh, and above that poor thing called fame, and death, and all such
+things. If, then, thou maintainest thyself in the possession of these
+names, without desiring to be called by these names by others, thou wilt
+be another person and wilt enter on another life. For to continue to be
+such as thou hast hitherto been, and to be torn in pieces and defiled in
+such a life, is the character of a very stupid man and one over-fond of
+his life, and like those half-devoured fighters with wild beasts, who
+though covered with wounds and gore, still intreat to be kept to the
+following day, though they will be exposed in the same state to the same
+claws and bites.[A] Therefore fix thyself in the possession of these few
+names: and if thou art able to abide in them, abide as if thou wast
+removed to certain islands of the Happy.[B] But if thou shalt perceive
+that thou fallest out of them and dost not maintain thy hold, go
+courageously into some nook where thou shalt maintain them, or even
+depart at once from life, not in passion, but with simplicity and
+freedom and modesty, after doing this one [laudable] thing at least in
+thy life, to have gone out of it thus. In order, however to the
+remembrance of these names, it will greatly help thee if thou
+rememberest the gods, and that they wish not to be flattered, but wish
+all reasonable beings to be made like themselves; and if thou
+rememberest that what does the work of a fig-tree is a fig-tree, and
+that what does the work of a dog is a dog, and that what does the work
+of a bee is a bee, and that what does the work of a man is a man.
+
+    [A] See Seneca, Epp. 70, on these exhibitions which amused the
+    people of those days. These fighters were the Bestiarri, some
+    of whom may have been criminals; but even if they were, the
+    exhibition was equally characteristic of the depraved habits of
+    the spectators.
+
+    [B] The islands of the Happy, or the Fortunatae Insulae, are
+    spoken of by the Greek and Roman writers. They were the abode
+    of Heroes, like Achilles and Diomedes, as we see in the Scolion
+    of Harmodius and Aristogiton. Sertorius heard of the islands at
+    Cadiz from some sailors who had been there; and he had a wish
+    to go and live in them and rest from his troubles (Plutarch,
+    Sertorius, c. 8). In the Odyssey, Proteus told Menelaus that he
+    should not die in Argos, but be removed to a place at the
+    boundary of the earth where Rhadamanthus dwelt (Odyssey, iv.
+    565):--
+
+       "For there in sooth man's life is easiest:
+       Nor snow nor raging storm nor rain is there
+       But ever gently breathing gales of Zephyr
+       Oceanus sends up to gladden man."
+
+    It is certain that the writer of the Odyssey only follows some
+    old legend, without having any knowledge of any place which
+    corresponds to his description. The two islands which Sertorius
+    heard of may be Madeira and the adjacent island. Compare
+    Pindar, Ol. ii. 129.
+
+9. Mimi,[A] war, astonishment, torpor, slavery, will daily wipe out
+those holy principles of thine. + How many things without studying
+nature dost thou imagine, and how many dost thou neglect?[B] But it is
+thy duty so to look on and so to do everything, that at the same time
+the power of dealing with circumstances is perfected, and the
+contemplative faculty is exercised, and the confidence which comes from
+the knowledge of each several thing is maintained without showing it,
+but yet not concealed. For when wilt thou enjoy simplicity, when
+gravity, and when the knowledge of every several thing, both what it is
+in substance, and what place it has in the universe, and how long it is
+formed to exist, and of what things it is compounded, and to whom it can
+belong, and who are able both to give it and take it away?
+
+    [A] Corais conjectured [Greek: misos] "hatred" in place of
+    Mimi, Roman plays in which action and gesticulation were all or
+    nearly all.
+
+    [B] This is corrupt. See the addition of Schultz.
+
+10. A spider is proud when it has caught a fly, and another when he has
+caught a poor hare, and another when he has taken a little fish in a
+net, and another when he has taken wild boars, and another when he has
+taken bears, and another when he has taken Sarmatians. Are not these
+robbers, if thou examinest their opinions?[A]
+
+11. Acquire the contemplative way of seeing how all things change into
+one another, and constantly attend to it, and exercise thyself about
+this part [of philosophy]. For nothing is so much adapted to produce
+magnanimity. Such a man has put off the body, and as he sees that he
+must, no one knows how soon, go away from among men and leave everything
+here, he gives himself up entirely to just doing in all his actions, and
+in everything else that happens he resigns himself to the universal
+nature. But as to what any man shall say or think about him or do
+against him, he never even thinks of it, being himself contented with
+these two things--with acting justly in what he now does, and being
+satisfied with what is now assigned to him; and he lays aside all
+distracting and busy pursuits, and desires nothing else than to
+accomplish the straight course through the law[B] and by accomplishing
+the straight course to follow God.
+
+    [A] Marcus means to say that conquerors are robbers. He himself
+    warred against Sarmatians, and was a robber, as he says, like
+    the rest. But compare the life of Avidius Cassius, c. 4, by
+    Vulcatius.
+
+    [B] By the law he means the divine law, obedience to the will
+    of God.
+
+12. What need is there of suspicious fear, since it is in thy power to
+inquire what ought to be done? And if thou seest clear, go by this way
+content, without turning back; but if thou dost not see clear, stop and
+take the best advisers. But if any other things oppose thee, go on
+according to thy powers with due consideration, keeping to that which
+appears to be just. For it is best to reach this object, and if thou
+dost fail, let thy failure be in attempting this. He who follows reason
+in all things is both tranquil and active at the same time, and also
+cheerful and collected.
+
+13. Inquire of thyself as soon as thou wakest from sleep whether it will
+make any difference to thee if another does what is just and right. It
+will make no difference (vi. 32; viii. 55).
+
+Thou hast not forgotten, I suppose, that those who assume arrogant airs
+in bestowing their praise or blame on others are such as they are at bed
+and at board, and thou hast not forgotten what they do, and what they
+avoid, and what they pursue, and how they steal and how they rob, not
+with hands and feet, but with their most valuable part, by means of
+which there is produced, when a man chooses, fidelity, modesty, truth,
+law, a good daemon [happiness] (vii. 17)?
+
+14. To her who gives and takes back all, to nature, the man who is
+instructed and modest says, Give what thou wilt; take back what thou
+wilt. And he says this not proudly, but obediently, and well pleased
+with her.
+
+15. Short is the little which remains to thee of life. Live as on a
+mountain. For it makes no difference whether a man lives there or here,
+if he lives everywhere in the world as in a state [political community].
+Let me see, let them know a real man who lives according to nature. If
+they cannot endure him, let them kill him. For that is better than to
+live thus [as men do].
+
+16. No longer talk at all about the kind of man that a good man ought to
+be, but be such.
+
+17. Constantly contemplate the whole of time and the whole of substance,
+and consider that all individual things as to substance are a grain of a
+fig, and as to time the turning of a gimlet.
+
+18. Look at everything that exists, and observe that it is already in
+dissolution and in change, and as it were putrefaction or dispersion, or
+that everything is so constituted by nature as to die.
+
+19. Consider what men are when they are eating, sleeping, generating,
+easing themselves, and so forth. Then what kind of men they are when
+they are imperious + and arrogant, or angry and scolding from their
+elevated place. But a short time ago to how many they were slaves and
+for what things; and after a little time consider in what a condition
+they will be.
+
+20. That is for the good of each thing, which the universal nature
+brings to each. And it is for its good at the time when nature brings
+it.
+
+21. "The earth loves the shower;" and "the solemn ether loves;" and the
+universe loves to make whatever is about to be. I say then to the
+universe, that I love as thou lovest. And is not this too said that
+"this or that loves [is wont] to be produced?"[A]
+
+22. Either thou livest here and hast already accustomed thyself to it,
+or thou art going away, and this was thy own will; or thou art dying and
+hast discharged thy duty. But besides these things there is nothing. Be
+of good cheer, then.
+
+23. Let this always be plain to thee, that this piece of land is like
+any other; and that all things here are the same with things on the top
+of a mountain, or on the sea-shore, or wherever thou choosest to be. For
+thou wilt find just what Plato says, Dwelling within the walls of a city
+as in a shepherd's fold on a mountain. [The three last words are omitted
+in the translation.][B]
+
+    [A] These words are from Euripides. They are cited by
+    Aristotle, Ethic. Nicom. viii. 1. Athenaeus (xiii. 296) and
+    Stobaeus quote seven complete lines beginning [Greek: era men
+    ombrou gaia]. There is a similar fragment of Aeschylus,
+    Danaides, also quoted by Athenaeus.
+
+    It was the fashion of the Stoics to work on the meanings of
+    words. So Antoninus here takes the verb [Greek: philei],
+    "loves," which has also the sense of "is wont," "uses," and the
+    like. He finds in the common language of mankind a
+    philosophical truth, and most great truths are expressed in the
+    common language of life; some understand them, but most people
+    utter them without knowing how much they mean.
+
+    [B] Plato, Theaet. 174 D.E. But compare the original with the
+    use that Antoninus has made of it.
+
+24. What is my ruling faculty now to me? and of what nature am I now
+making it? and for what purpose am I now using it? is it void of
+understanding? is it loosed and rent asunder from social life? is it
+melted into and mixed with the poor flesh so as to move together with
+it?
+
+25. He who flies from his master is a runaway; but the law is master,
+and he who breaks the law is a runaway. And he also who is grieved or
+angry or afraid, + is dissatisfied because something has been or is or
+shall be of the things which are appointed by him who rules all things,
+and he is Law and assigns to every man what is fit. He then who fears or
+is grieved or is angry is a runaway.[A]
+
+    [A] Antoninus is here playing on the etymology, of [Greek:
+    nomos], law, assignment, that which assigns ([Greek: nemei]) to
+    every man his portion.
+
+26. A man deposits seed in a womb and goes away, and then another cause
+takes it and labors on it, and makes a child. What a thing from such a
+material! Again, the child passes food down through the throat, and then
+another cause takes it and makes perception and motion, and in fine,
+life and strength and other things; how many and how strange! Observe
+then the things which are produced in such a hidden way, and see the
+power, just as we see the power which carries things downwards and
+upwards, not with the eyes, but still no less plainly (vii. 85).
+
+27. Constantly consider how all things such as they now are, in time
+past also were; and consider that they will be the same again. And place
+before thy eyes entire dramas and stages of the same form, whatever thou
+hast learned from thy experience or from older history; for example, the
+whole court of Hadrianus, and the whole court of Antoninus, and the
+whole court of Philippus, Alexander, Croesus; for all those were such
+dramas as we see now, only with different actors.
+
+28. Imagine every man who is grieved at anything or discontented to be
+like a pig which is sacrificed and kicks and screams.
+
+Like this pig also is he who on his bed in silence laments the bonds in
+which we are held. And consider that only to the rational animal is it
+given to follow voluntarily what happens; but simply to follow is a
+necessity imposed on all.
+
+29. Severally on the occasion of everything that thou dost, pause and
+ask thyself if death is a dreadful thing because it deprives thee of
+this.
+
+30. When thou art offended at any man's fault, forthwith turn to thyself
+and reflect in what like manner thou dost err thyself; for example, in
+thinking that money is a good thing, or pleasure, or a bit of
+reputation, and the like. For by attending to this thou wilt quickly
+forget thy anger, if this consideration also is added, that the man is
+compelled: for what else could he do? or, if thou art able, take away
+from him the compulsion.
+
+31. When thou hast seen Satyron[A] the Socratic,+ think of either
+Eutyches or Hymen, and when thou hast seen Euphrates, think of Eutychion
+or Silvanus, and when thou hast seen Alciphron think of Tropaeophorus,
+and when thou hast seen Xenophon, think of Crito[B] or Severus, and when
+thou hast looked on thyself, think of any other Caesar, and in the case
+of every one do in like manner. Then let this thought be in thy mind,
+Where then are those men? Nowhere, or nobody knows where. For thus
+continuously thou wilt look at human things as smoke and nothing at all;
+especially if thou reflectest at the same time that what has once
+changed will never exist again in the infinite duration of time. But
+thou, in what a brief space of time is thy existence? And why art thou
+not content to pass through this short time in an orderly way? What
+matter and opportunity [for thy activity] art thou avoiding? For what
+else are all these things, except exercises for the reason, when it has
+viewed carefully and by examination into their nature the things which
+happen in life? Persevere then until thou shalt have made these things
+thy own, as the stomach which is strengthened makes all things its own,
+as the blazing fire makes flame and brightness out of everything that is
+thrown into it.
+
+32. Let it not be in any man's power to say truly of thee that thou are
+not simple or that thou art not good; but let him be a liar whoever
+shall think anything of this kind about thee; and this is altogether in
+thy power. For who is he that shall hinder thee from being good and
+simple? Do thou only determine to live no longer unless thou shalt be
+such. For neither does reason allow [thee to live], if thou art not
+such.[C]
+
+    [A] Nothing is known of Satyron or Satyrion; nor, I believe, of
+    Eutyches or Hymen. Euphrates is honorably mentioned by
+    Epictetus (iii. 15, 8; iv. 8, 17). Pliny (Epp. i. 10) speaks
+    very highly of him. He obtained the permission of the Emperor
+    Hadrian to drink poison, because he was old and in bad health
+    (Dion Cassius, 69, c. 8).
+
+    [B] Crito is the friend of Socrates; and he was, it appears,
+    also a friend of Xenophon. When the emperor says "seen"
+    ([Greek: idon]), he does not mean with the eyes.
+
+    [C] Compare Epictetus, i. 29, 28.
+
+33. What is that which as to this material [our life] can be done or
+said in the way most conformable to reason? For whatever this may be, it
+is in thy power to do it or to say it, and do not make excuses that thou
+art hindered. Thou wilt not cease to lament till thy mind is in such a
+condition that what luxury is to those who enjoy pleasure, such shall be
+to thee, in the matter which is subjected and presented to thee, the
+doing of the things which are conformable to man's constitution; for a
+man ought to consider as an enjoyment everything which it is in his
+power to do according to his own nature. And it is in his power
+everywhere. Now, it is not given to a cylinder to move everywhere by its
+own motion, nor yet to water nor to fire, nor to anything else which is
+governed by nature or an irrational soul, for the things which check
+them and stand in the way are many. But intelligence and reason are able
+to go through everything that opposes them, and in such manner as they
+are formed by nature and as they choose. Place before thy eyes this
+facility with which the reason will be carried through all things, as
+fire upwards, as a stone downwards, as a cylinder down an inclined
+surface, and seek for nothing further. For all other obstacles either
+affect the body only, which is a dead thing; or, except through opinion
+and the yielding of the reason itself, they do not crush nor do any harm
+of any kind; for if they did, he who felt it would immediately become
+bad. Now, in the case of all things which have a certain constitution,
+whatever harm may happen to any of them, that which is so affected
+becomes consequently worse; but in the like case, a man becomes both
+better, if one may say so, and more worthy of praise by making a right
+use of these accidents. And finally remember that nothing harms him who
+is really a citizen, which does not harm the state; nor yet does
+anything harm the state, which does not harm law [order]; and of these
+things which are called misfortunes not one harms law. What then does
+not harm law does not harm either state or citizen.
+
+34. To him who is penetrated by true principles even the briefest
+precept is sufficient, and any common precept, to remind him that he
+should be free from grief and fear. For example:--
+
+     "Leaves, some the wind scatters on the ground--
+     So is the race of men."[A]
+
+Leaves, also, are thy children; and leaves, too, are they who cry out as
+if they were worthy of credit and bestow their praise, or on the
+contrary curse, or secretly blame and sneer; and leaves, in like manner,
+are those who shall receive and transmit a man's fame to after-times.
+For all such things as these "are produced in the season of spring," as
+the poet says; then the wind casts them down; then the forest produces
+other leaves in their places. But a brief existence is common to all
+things, and yet thou avoidest and pursuest all things as if they would
+be eternal. A little time, and thou shalt close thy eyes; and him who
+has attended thee to thy grave another soon will lament.
+
+    [A] Homer, II., vi. 146.
+
+35. The healthy eye ought to see all visible things and not to say, I
+wish for green things; for this is the condition of a diseased eye. And
+the healthy hearing and smelling ought to be ready to perceive all that
+can be heard and smelled. And the healthy stomach ought to be with
+respect to all food just as the mill with respect to all things which it
+is formed to grind. And accordingly the healthy understanding ought to
+be prepared for everything which happens; but that which says, Let my
+dear children live, and let all men praise whatever I may do, is an eye
+which seeks for green things, or teeth which seek for soft things.
+
+36. There is no man so fortunate that there shall not be by him when he
+is dying some who are pleased with what is going to happen.[A] Suppose
+that he was a good and wise man, will there not be at least some one to
+say to himself, Let us at last breathe freely, being relieved from this
+schoolmaster? It is true that he was harsh to none of us, but I
+perceived that he tacitly condemns us.--This is what is said of a good
+man. But in our own case how many other things are there for which there
+are many who wish to get rid of us? Thou wilt consider this, then, when
+thou art dying, and thou wilt depart more contentedly by reflecting
+thus: I am going away from such a life, in which even my associates in
+behalf of whom I have striven so much, prayed, and cared, themselves
+wish me to depart, hoping perchance to get some little advantage by it.
+Why then should a man cling to a longer stay here? Do not, however, for
+this reason go away less kindly disposed to them, but preserving thy own
+character, and friendly and benevolent and mild, and on the other hand
+not as if thou wast torn away; but as when a man dies a quiet death, the
+poor soul is easily separated from the body, such also ought thy
+departure from men to be, for nature united thee to them and associated
+thee. But does she now dissolve the union? Well, I am separated as from
+kinsmen, not however dragged resisting, but without compulsion; for
+this, too, is one of the things according to nature.
+
+    [A] He says [Greek: kakon], but as he affirms in other places
+    that death is no evil, he must mean what others may call an
+    evil, and he means only "what is going to happen."
+
+37. Accustom thyself as much as possible on the occasion of anything
+being done by any person to inquire with thyself, For what object is
+this man doing this? But begin with thyself, and examine thyself first.
+
+38. Remember that this which pulls the strings is the thing which is
+hidden within: this is the power of persuasion, this is life, this, if
+one may so say, is man. In contemplating thyself never include the
+vessel which surrounds thee and these instruments which are attached
+about it. For they are like to an axe, differing only in this, that they
+grow to the body. For indeed there is no more use in these parts without
+the cause which moves and checks them than in the weaver's shuttle, and
+the writer's pen, and the driver's whip.[A]
+
+    [A] See the Philosophy of Antoninus, p. 72, note.
+
+
+
+
+XI.
+
+
+These are the properties of the rational soul: it sees itself, analyzes
+itself, and makes itself such as it chooses; the fruit which it bears
+itself enjoys--for the fruits of plants and that in animals which
+corresponds to fruits others enjoy--it obtains its own end, wherever the
+limit of life may be fixed. Not as in a dance and in a play and in such
+like things, where the whole action is incomplete if anything cuts it
+short; but in every part, and wherever it may be stopped, it makes what
+has been set before it full and complete, so that it can say, I have
+what is my own. And further it traverses the whole universe, and the
+surrounding vacuum, and surveys its form, and it extends itself into the
+infinity of time, and embraces and comprehends the[A] periodical
+renovation of all things, and it comprehends that those who come after
+us will see nothing new, nor have those before us seen anything more,
+but in a manner he who is forty years old, if he has any understanding
+at all, has seen by virtue of the uniformity that prevails all things
+which have been and all that will be. This too is a property of the
+rational soul, love of one's neighbor, and truth and modesty, and to
+value nothing more than itself, which is also the property of Law.[B]
+Thus the right reason differs not at all from the reason of justice.
+
+    [A] [Greek: Ten periodiken palingenesian]. See v. 13, 32; x.
+    7.
+
+    [B] Law is the order by which all things are governed.
+
+2. Thou wilt set little value on pleasing song and dancing and the
+pancratium, if thou wilt distribute the melody of the voice into its
+several sounds, and ask thyself as to each, if thou art mastered by
+this; for thou wilt be prevented by shame from confessing it: and in the
+matter of dancing, if at each movement and attitude thou wilt do the
+same; and the like also in the matter of the pancratium. In all things,
+then, except virtue and the acts of virtue, remember to apply thyself to
+their several parts, and by this division to come to value them little:
+and apply this rule also to thy whole life.
+
+3. What a soul that is which is ready, if at any moment it must be
+separated from the body, and ready either to be extinguished or
+dispersed or continue to exist; but so that this readiness comes from a
+man's own judgment, not from mere obstinacy, as with the Christians,[A]
+but considerately and with dignity and in a way to persuade another,
+without tragic show.
+
+    [A] See the Life of Antoninus. This is the only passage in
+    which the emperor speaks of the Christians. Epictetus (iv. 7,
+    6) names them Galilaei.
+
+4. Have I done something for the general interest? Well then, I have
+had my reward. Let this always be present to thy mind, and never stop
+[doing such good].
+
+5. What is thy art? To be good. And how is this accomplished well except
+by general principles, some about the nature of the universe, and others
+about the proper constitution of man?
+
+6. At first tragedies were brought on the stage as means of reminding
+men of the things which happen to them, and that it is according to
+nature for things to happen so, and that, if you are delighted with what
+is shown on the stage, you should not be troubled with that which takes
+place on the larger stage. For you see that these things must be
+accomplished thus, and that even they bear them who cry out,[A] "O
+Cithaeron." And, indeed, some things are said well by the dramatic
+writers, of which kind is the following especially:--
+
+      "Me and my children if the gods neglect,
+      This has its reason too."[B]
+
+And again,--
+
+      "We must not chafe and fret at that which happens."
+
+And,--
+
+      "Life's harvest reap like the wheat's fruitful ear."
+
+And other things of the same kind.
+
+After tragedy the old comedy was introduced, which had a magisterial
+freedom of speech, and by its very plainness of speaking was useful in
+reminding men to beware of insolence; and for this purpose too Diogenes
+used to take from these writers.
+
+    [A] Sophocles, Oedipus Rex.
+
+    [B] See vii. 41, 38, 40.
+
+But as to the middle comedy, which came next, observe what it was, and
+again, for what object the new comedy was introduced, which gradually
+sank down into a mere mimic artifice. That some good things are said
+even by these writers, everybody knows: but the whole plan of such
+poetry and dramaturgy, to what end does it look?
+
+7. How plain does it appear that there is not another condition of life
+so well suited for philosophizing as this in which thou now happenest to
+be.
+
+8. A branch cut off from the adjacent branch must of necessity be cut
+off from the whole tree also. So too a man when he is separated from
+another man has fallen off from the whole social community. Now as to a
+branch, another cuts it off; but a man by his own act separates himself
+from his neighbor when he hates him and turns away from him, and he does
+not know that he has at the same time cut himself off from the whole
+social system. Yet he has this privilege certainly from Zeus, who framed
+society, for it is in our power to grow again to that which is near to
+us, and again to become a part which helps to make up the whole.
+However, if it often happens, this kind of separation, it makes it
+difficult for that which detaches itself to be brought to unity and to
+be restored to its former condition. Finally, the branch, which from the
+first grew together with the tree, and has continued to have one life
+with it, is not like that which after being cut off is then ingrafted,
+for this is something like what the gardeners mean when they say that it
+grows with the rest of the tree, but+ that it has not the same mind with
+it.
+
+9. As those who try to stand in thy way when thou art proceeding
+according to right reason will not be able to turn thee aside from thy
+proper action, so neither let them drive thee from thy benevolent
+feelings toward them, but be on thy guard equally in both matters, not
+only in the matter of steady judgment and action, but also in the matter
+of gentleness to those who try to hinder or otherwise trouble thee. For
+this also is a weakness, to be vexed at them, as well as to be diverted
+from thy course of action and to give way through fear; for both are
+equally deserters from their post,--the man who does it through fear,
+and the man who is alienated from him who is by nature a kinsman and a
+friend.
+
+10. There is no nature which is inferior to art, for the arts imitate
+the natures of things. But if this is so, that nature which is the most
+perfect and the most comprehensive of all natures, cannot fall short of
+the skill of art Now all arts do the inferior things for the sake of
+the superior; therefore the universal nature does so too. And, indeed,
+hence is the origin of justice, and in justice the other virtues have
+their foundation: for justice will not be observed, if we either care
+for middle things [things indifferent], or are easily deceived and
+careless and changeable (v. 16. 30; vii. 55).
+
+11. If the things do not come to thee, the pursuits and avoidances of
+which disturb thee, still in a manner thou goest to them. Let then thy
+judgment about them be at rest, and they will remain quiet, and thou
+wilt not be seen either pursuing or avoiding.
+
+12. The spherical form of the soul maintains its figure when it is
+neither extended towards any object, nor contracted inwards, nor
+dispersed, nor sinks down, but is illuminated by light, by which it sees
+the truth,--the truth of all things and the truth that is in itself
+(viii. 41, 45; xii. 3).
+
+13. Suppose any man shall despise me. Let him look to that himself. But
+I will look to this, that I be not discovered doing or saying anything
+deserving of contempt. Shall any man hate me? Let him look to it. But I
+will be mild and benevolent towards every man, and ready to show even
+him his mistake, not reproachfully, nor yet as making a display of my
+endurance, but nobly and honestly, like the great Phocion, unless indeed
+he only assumed it. For the interior [parts] ought to be such, and a
+man ought to be seen by the gods neither dissatisfied with anything nor
+complaining. For what evil is it to thee, if thou art now doing what is
+agreeable to thy own nature, and art satisfied with that which at this
+moment is suitable to the nature of the universe, since thou art a human
+being placed at thy post in order that what is for the common advantage
+may be done in some way?
+
+14. Men despise one another and flatter one another; and men wish to
+raise themselves above one another, and crouch before one another.
+
+15. How unsound and insincere is he who says, I have determined to deal
+with thee in a fair way!--What are thou doing, man? There is no occasion
+to give this notice. It will soon show itself by acts. The voice ought
+to be plainly written on the forehead. Such as a man's character is,+ he
+immediately shows it in his eyes, just as he who is beloved forthwith
+reads everything in the eyes of lovers. The man who is honest and good
+ought to be exactly like a man who smells strong, so that the bystander
+as soon as he comes near him must smell whether he choose or not. But
+the affectation of simplicity is like a crooked stick.[A] Nothing is
+more disgraceful than a wolfish friendship [false friendship]. Avoid
+this most of all. The good and simple and benevolent show all these
+things in the eyes, and there is no mistaking.
+
+    [A] Instead of [Greek: skalme] Saumaise reads [Greek: skambe].
+    There is a Greek proverb, [Greek: skambon xylon oudepot
+    orthon]: "You cannot make a crooked stick straight."
+
+    The wolfish friendship is an allusion to the fable of the sheep
+    and the wolves.
+
+16. As to living in the best way, this power is in the soul, if it be
+indifferent to things which are indifferent. And it will be indifferent,
+if it looks on each of these things separately and all together, and if
+it remembers that not one of them produces in us an opinion about
+itself, nor comes to us; but these things remain immovable, and it is we
+ourselves who produce the judgments about them, and, as we may say,
+write them in ourselves, it being in our power not to write them, and it
+being in our power, if perchance these judgments have imperceptibly got
+admission to our minds, to wipe them out; and if we remember also that
+such attention will only be for a short time, and then life will be at
+an end. Besides, what trouble is there at all in doing this? For if
+these things are according to nature, rejoice in them and they will be
+easy to thee: but if contrary to nature, seek what is conformable to thy
+own nature, and strive towards this, even if it bring no reputation; for
+every man is allowed to seek his own good.
+
+17. Consider whence each thing is come, and of what it consists, + and
+into what it changes, and what kind of a thing it will be when it has
+changed, and that it will sustain no harm.
+
+18. [If any have offended against thee, consider first]: What is my
+relation to men, and that we are made for one another; and in another
+respect I was made to be set over them, as a ram over the flock or a
+bull over the herd. But examine the matter from first principles, from
+this. If all things are not mere atoms, it is nature which orders all
+things: if this is so, the inferior things exist for the sake of the
+superior, and these for the sake of one another (ii. 1; ix. 39; v. 16;
+iii. 4).
+
+Second, consider what kind of men they are at table, in bed, and so
+forth; and particularly, under what compulsions in respect of opinions
+they are; and as to their acts, consider with what pride they do what
+they do (viii. 14; ix. 34).
+
+Third, that if men do rightly what they do, we ought not to be
+displeased: but if they do not right, it is plain that they do so
+involuntarily and in ignorance. For as every soul is unwillingly
+deprived of the truth, so also is it unwillingly deprived of the power
+of behaving to each man according to his deserts. Accordingly men are
+pained when they are called unjust, ungrateful, and greedy, and in a
+word wrong-doers to their neighbors (vii. 62, 63; ii. 1; vii. 26; viii.
+29).
+
+Fourth, consider that thou also doest many things wrong, and that thou
+art a man like others; and even if thou dost abstain from certain
+faults, still thou hast the disposition to commit them, though either
+through cowardice, or concern about reputation, or some such mean
+motive, thou dost abstain from such faults (i. 17).
+
+Fifth, consider that thou dost not even understand whether men are doing
+wrong or not, for many things are done with a certain reference to
+circumstances. And in short, a man must learn a great deal to enable him
+to pass a correct judgment on another man's acts (ix. 38; iv. 51).
+
+Sixth, consider when thou art much vexed or grieved, that man's life is
+only a moment, and after a short time we are all laid out dead (vii. 58;
+iv. 48).
+
+Seventh, that it is not men's acts which disturb us, for those acts have
+their foundation in men's ruling principles, but it is our own opinions
+which disturb us. Take away these opinions then, and resolve to dismiss
+thy judgment about an act as if it were something grievous, and thy
+anger is gone. How then shall I take away these opinions? By reflecting
+that no wrongful act of another brings shame on thee: for unless that
+which is shameful is alone bad, thou also must of necessity do many
+things wrong, and become a robber and everything else (v. 25; vii. 16).
+
+Eighth, consider how much more pain is brought on us by the anger and
+vexation caused by such acts than by the acts themselves, at which we
+are angry and vexed (iv. 39, 49; vii. 24).
+
+Ninth, consider that a good disposition is invincible if it be genuine,
+and not an affected smile and acting a part. For what will the most
+violent man do to thee, if thou continuest to be of a kind disposition
+towards him, and if, as opportunity offers, thou gently admonishest him
+and calmly correctest his errors at the very time when he is trying to
+do thee harm, saying, Not so, my child: we are constituted by nature for
+something else: I shall certainly not be injured, but thou art injuring
+thyself, my child.--And show him with gentle tact and by general
+principles that this is so, and that even bees do not do as he does, nor
+any animals which are formed by nature to be gregarious. And thou must
+do this neither with any double meaning nor in the way of reproach, but
+affectionately and without any rancor in thy soul; and not as if thou
+wert lecturing him, nor yet that any bystander may admire, but either
+when he is alone, and if others are present ...[A]
+
+    [A] It appears that there is a defect in the text here.
+
+Remember these nine rules, as if thou hadst received them as a gift from
+the Muses, and begin at last to be a man while thou livest. But thou
+must equally avoid nattering men and being vexed at them, for both are
+unsocial and lead to harm. And let this truth be present to thee in the
+excitement of anger, that to be moved by passion is not manly, but that
+mildness and gentleness, as they are more agreeable to human nature, so
+also are they more manly; and he who possesses these qualities possesses
+strength, nerves, and courage, and not the man who is subject to fits of
+passion and discontent. For in the same degree in which a man's mind is
+nearer to freedom from all passion, in the same degree also is it nearer
+to strength: and as the sense of pain is a characteristic of weakness,
+so also is anger. For he who yields to pain and he who yields to anger,
+both are wounded and both submit.
+
+But if thou wilt, receive also a tenth present from the leader of the
+Muses [Apollo], and it is this,--that to expect bad men not to do wrong
+is madness, for he who expects this desires an impossibility. But to
+allow men to behave so to others, and to expect them not to do thee any
+wrong, is irrational and tyrannical.
+
+19. There are four principal aberrations of the superior faculty against
+which thou shouldst be constantly on thy guard, and when thou hast
+detected them, thou shouldst wipe them out and say on each occasion
+thus: This thought is not necessary: this tends to destroy social union:
+this which thou art going to say comes not from the real thoughts; for
+thou shouldst consider it among the most absurd of things for a man not
+to speak from his real thoughts. But the fourth is when thou shalt
+reproach thyself for anything, for this is an evidence of the diviner
+part within thee being overpowered and yielding to the less honorable
+and to the perishable part, the body, and to its gross pleasures (iv.
+24; ii. 16).
+
+20. Thy aerial part and all the fiery parts which are mingled in thee,
+though by nature they have an upward tendency, still in obedience to the
+disposition of the universe they are overpowered here in the compound
+mass [the body]. And also the whole of the earthy part in thee and the
+watery, though their tendency is downward, still are raised up and
+occupy a position which is not their natural one. In this manner then
+the elemental parts obey the universal; for when they have been fixed in
+any place, perforce they remain there until again the universal shall
+sound the signal for dissolution. Is it not then strange that thy
+intelligent part only should be disobedient and discontented with its
+own place? And yet no force is imposed on it, but only those things
+which are conformable to its nature: still it does not submit, but is
+carried in the opposite direction. For the movement towards injustice
+and intemperance and to anger and grief and fear is nothing else than
+the act of one who deviates from nature. And also when the ruling
+faculty is discontented with anything that happens, then too it deserts
+its post: for it is constituted for piety and reverence towards the gods
+no less than for justice. For these qualities also are comprehended
+under the generic term of contentment with the constitution of things,
+and indeed they are prior[A] to acts of justice.
+
+    [A] The word [Greek: presbytera], which is here translated
+    "prior," may also mean "superior;" but Antoninus seems to say
+    that piety and reverence of the gods precede all virtues, and
+    that other virtues are derived from them, even justice, which
+    in another passage (xi. 10) he makes the foundation of all
+    virtues. The ancient notion of justice is that of giving to
+    every one his due. It is not a legal definition, as some have
+    supposed, but a moral rule which law cannot in all cases
+    enforce. Besides, law has its own rules, which are sometimes
+    moral and sometimes immoral; but it enforces them all simply
+    because they are general rules, and if it did not or could not
+    enforce them, so far Law would not be Law. Justice, or the
+    doing what is just, implies a universal rule and obedience to
+    it; and as we all live under universal Law, which commands both
+    our body and our intelligence, and is the law of our nature,
+    that is, the law of the whole constitution of a man, we must
+    endeavor to discover what this supreme Law is. It is the will
+    of the power that rules all. By acting in obedience to this
+    will, we do justice, and by consequence everything else that we
+    ought to do.
+
+21. He who has not one and always the same object in life, cannot be one
+and the same all through his life. But what I have said is not enough,
+unless this also is added, what this object ought to be. For as there is
+not the same opinion about all the things which in some way or other are
+considered by the majority to be good, but only about some certain
+things, that is, things which concern the common interest, so also ought
+we to propose to ourselves an object which shall be of a common kind
+[social] and political. For he who directs all his own efforts to this
+object, will make all his acts alike, and thus will always be the same.
+
+22. Think of the country mouse and of the town mouse, and of the alarm
+and trepidation of the town mouse.[A]
+
+23. Socrates used to call the opinions of the many by the name of
+Lamiae,--bugbears to frighten children.
+
+24. The Lacedaemonians at their public spectacles used to set seats in
+the shade for strangers, but themselves sat down anywhere.
+
+25. Socrates excused himself to Perdiccas[B] for not going to him,
+saying, It is because I would not perish by the worst of all ends; that
+is, I would not receive a favor and then be unable to return it.
+
+26. In the writings of the [Ephesians][C] there was this precept,
+constantly to think of some one of the men of former times who practiced
+virtue.
+
+    [A] The story is told by Horace in his Satires (ii. 6), and by
+    others since but not better.
+
+    [B] Perhaps the emperor made a mistake here, for other writers
+    say that it was Archelaus, the son of Perdiccas, who invited
+    Socrates to Macedonia.
+
+    [C] Gataker suggested [Greek: Epekoureion] for [Greek:
+    Ephesion].
+
+27. The Pythagoreans bid us in the morning look to the heavens that we
+may be reminded of those bodies which continually do the same things
+and in the same manner perform their work, and also be reminded of their
+purity and nudity. For there is no veil over a star.
+
+28. Consider what a man Socrates was when he dressed himself in a skin,
+after Xanthippe had taken his cloak and gone out, and what Socrates said
+to his friends who were ashamed of him and drew back from him when they
+saw him dressed thus.
+
+29. Neither in writing nor in reading wilt thou be able to lay down
+rules for others before thou shalt have first learned to obey rules
+thyself. Much more is this so in life.
+
+30. A slave thou art: free speech is not for thee.
+
+31. And my heart laughed within.
+                          _Odyssey_, ix. 413.
+
+32. And virtue they will curse, speaking harsh words.
+                 HESIOD, _Works and Days_, 184.
+
+33. To look for the fig in winter is a mad-man's act: such is he who
+looks for his child when it is no longer allowed (Epictetus, iii. 24,
+87).
+
+34. When a man kisses his child, said Epictetus, he should whisper to
+himself, "To-morrow perchance thou wilt die."--But those are words of
+bad omen.--"No word is a word of bad omen," said Epictetus, "which
+expresses any work of nature; or if it is so, it is also a word of bad
+omen to speak of the ears of corn being reaped" (Epictetus, iii. 24, 88).
+
+35. The unripe grape, the ripe bunch, the dried grape, are all changes,
+not into nothing, but into something which exists not yet (Epictetus,
+iii. 24).
+
+36. No man can rob us of our free will (Epictetus, iii. 22, 105).
+
+37. Epictetus also said, a man must discover an art [or rules] with
+respect to giving his assent; and in respect to his movements he must be
+careful that they be made with regard to circumstances, that they be
+consistent with social interests, that they have regard to the value of
+the object; and as to sensual desire, he should altogether keep away
+from it; and as to avoidance [aversion], he should not show it with
+respect to any of the things which are not in our power.
+
+38. The dispute then, he said, is not about any common matter, but about
+being mad or not.
+
+39. Socrates used to say, What do you want, souls of rational men or
+irrational?--Souls of rational men.--Of what rational men, sound or
+unsound?--Sound.--Why then do you not seek for them?--Because we have
+them.--Why then do you fight and quarrel?
+
+
+
+
+XII.
+
+
+All those things at which thou wishest to arrive by a circuitous road
+thou canst have now, if thou dost not refuse them to thyself. And this
+means, if thou wilt take no notice of all the past, and trust the future
+to providence, and direct the present only conformably to piety and
+justice. Conformably to piety that thou mayest be content with the lot
+which is assigned to thee, for nature designed it for thee and thee for
+it. Conformably to justice, that thou mayst always speak the truth
+freely and without disguise, and do the things which are agreeable to
+law and according to the worth of each. And let neither another man's
+wickedness hinder thee, nor opinion nor voice, nor yet the sensations of
+the poor flesh which has grown about thee; for the passive part will
+look to this. If, then, whatever the time may be when thou shalt be near
+to thy departure, neglecting everything else thou shalt respect only thy
+ruling faculty and the divinity within thee, and if thou shalt be afraid
+not because thou must some time cease to live, but if thou shalt fear
+never to have begun to live according to nature--then thou wilt be a man
+worthy of the universe which has produced thee, and thou wilt cease to
+be a stranger in thy native land, and to wonder at things which happen
+daily as if they were something unexpected, and to be dependent on this
+or that.
+
+2. God sees the minds [ruling principles] of all men bared of the
+material vesture and rind and impurities. For with his intellectual part
+alone he touches the intelligence only which has flowed and been derived
+from himself into these bodies. And if thou also usest thyself to do
+this, thou wilt rid thyself of thy much trouble. For he who regards not
+the poor flesh which envelops him, surely will not trouble himself by
+looking after raiment and dwelling and fame and such like externals and
+show.
+
+3. The things are three of which thou art composed: a little body, a
+little breath [life], intelligence. Of these the first two are thine, so
+far as it is thy duty to take care of them; but the third alone is
+properly thine. Therefore if thou shalt separate from thyself, that is,
+from thy understanding, whatever others do or say, and whatever thou
+hast done or said thyself, and whatever future things trouble thee
+because they may happen, and whatever in the body which envelops thee or
+in the breath [life], which is by nature associated with the body, is
+attached to thee independent of thy will, and whatever the external
+circumfluent vortex whirls round, so that the intellectual power exempt
+from the things of fate can live pure and free by itself, doing what is
+just and accepting what happens and saying the truth: if thou wilt
+separate, I say, from this ruling faculty the things which are attached
+to it by the impressions of sense, and the things of time to come and of
+time that is past, and wilt make thyself like Empedocles' sphere,
+
+   "All round and in its joyous rest reposing;"[A]
+
+and if thou shalt strive to live only what is really thy life, that is,
+the present,--then thou wilt be able to pass that portion of life which
+remains for thee up to the time of thy death free from perturbations,
+nobly, and obedient to thy own daemon [to the god that is within thee]
+(ii. 13, 17; iii. 5, 6; xi. 12).
+
+4. I have often wondered how it is that every man loves himself more
+than all the rest of men, but yet sets less value on his own opinion of
+himself than on the opinion of others. If then a god or a wise teacher
+should present himself to a man and bid him to think of nothing and to
+design nothing which he would not express as soon as he conceived it, he
+could not endure it even for a single day.[B] So much more respect have
+we to what our neighbors shall think of us than to what we shall think
+of ourselves.
+
+    [A] The verse of Empedocles is corrupt in Antoninus. It has
+    been restored by Peyron from a Turin manuscript, thus:--
+
+         [Greek: Sphairos kykloteres monie perigethei gaion.]
+
+    [B] iii. 4.
+
+5. How can it be that the gods, after having arranged all things well
+and benevolently for mankind, have overlooked this alone, that some men,
+and very good men, and men who, as we may say, have had most communion
+with the divinity, and through pious acts and religious observances have
+been most intimate with the divinity, when they have once died should
+never exist again, but should be completely extinguished?
+
+But if this is so, be assured that if it ought to have been otherwise,
+the gods would have done it. For if it were just, it would also be
+possible; and if it were according to nature, nature would have had it
+so. But because it is not so, if in fact it is not so, be thou convinced
+that it ought not to have been so: for thou seest even of thyself that
+in this inquiry thou art disputing with the Deity; and we should not
+thus dispute with the gods, unless they were most excellent and most
+just; but if this is so, they would not have allowed anything in the
+ordering of the universe to be neglected unjustly and irrationally.
+
+6. Practise thyself even in the things which thou despairest of
+accomplishing. For even the left hand, which is ineffectual for all
+other things for want of practice, holds the bridle more vigorously than
+the right hand; for it has been practised in this.
+
+7. Consider in what condition both in body and soul a man should be when
+he is overtaken by death; and consider the shortness of life, the
+boundless abyss of time past and future, the feebleness of all matter.
+
+8. Contemplate the formative principles [forms] of things bare of their
+coverings; the purposes of actions; consider what pain is, what pleasure
+is, and death, and fame; who is to himself the cause of his uneasiness;
+how no man is hindered by another; that everything is opinion.
+
+9. In the application of thy principles thou must be like the
+pancratiast, not like the gladiator; for the gladiator lets fall the
+sword which he uses and is killed; but the other always has his hand,
+and needs to do nothing else than use it.
+
+10. See what things are in themselves, dividing them into matter, form,
+and purpose.
+
+11. What a power man has to do nothing except what God will approve, and
+to accept all that God may give him.
+
+12. With respect to that which happens conformably to nature, we ought
+to blame neither gods, for they do nothing wrong either voluntarily or
+involuntarily, nor men, for they do nothing wrong except involuntarily.
+Consequently we should blame nobody (ii. 11, 12, 13; vii. 62; 18 viii.
+17).
+
+13. How ridiculous and what a stranger he is who is surprised at
+anything which happens in life.
+
+14. Either there is a fatal necessity and invincible order, or a kind
+providence, or a confusion without a purpose and without a director
+(iv. 27). If then there is an invincible necessity, why dost thou
+resist? But if there is a providence which allows itself to be
+propitiated, make thyself worthy of the help of the divinity. But if
+there is a confusion without a governor, be content that in such a
+tempest thou hast in thyself a certain ruling intelligence. And even if
+the tempest carry thee away, let it carry away the poor flesh, the poor
+breath, everything else; for the intelligence at least it will not carry
+away.
+
+15. Does the light of the lamp shine without losing its splendor until
+it is extinguished? and shall the truth which is in thee and justice and
+temperance be extinguished [before thy death]?
+
+16. When a man has presented the appearance of having done wrong [say],
+How then do I know if this is a wrongful act? And even if he has done
+wrong, how do I know that he has not condemned himself? And so this is
+like tearing his own face. Consider that he who would not have the bad
+man do wrong, is like the man who would not have the fig-tree to bear
+juice in the figs, and infants to cry, and the horse to neigh, and
+whatever else must of necessity be. For what must a man do who has such
+a character? If then thou art irritable, + cure this man's
+disposition.[A]
+
+17. If it is not right, do not do it: if it is not true, do not say it.
+[For let thy efforts be--][B]
+
+    [A] The interpreters translate [Greek: gorgos] by the words
+    "acer, validusque," and "skilful." But in Epictetus (ii. 16,
+    20; iii. 12, 10) [Greek: gorgos] means "vehement," "prone to
+    anger," "irritable."
+
+    [B] There is something wrong here, or incomplete.
+
+18. In everything always observe what the thing is which produces for
+thee an appearance, and resolve it by dividing it into the formal, the
+material, the purpose, and the time within which it must end.
+
+19. Perceive at last that thou hast in thee something better and more
+divine than the things which cause the various affects, and as it were
+pull thee by the strings. What is there now in my mind,--is it fear, or
+suspicion, or desire, or anything of the kind (v. 11)?
+
+20. First, do nothing inconsiderately, nor without a purpose. Second,
+make thy acts refer to nothing else than to a social end.
+
+21. Consider that before long thou wilt be nobody and nowhere, nor will
+any of the things exist which thou now seest, nor any of those who are
+now living. For all things are formed by nature to change and be turned
+and to perish, in order that other things in continuous succession may
+exist (ix. 28).
+
+22. Consider that everything is opinion, and opinion is in thy power.
+Take away then, when thou choosest, thy opinion, and like a mariner who
+has doubled the promontory, thou wilt find calm, everything stable, and
+a waveless bay.
+
+23. Any one activity, whatever it may be, when it has ceased at its
+proper time, suffers no evil because it has ceased; nor he who has done
+this act, does he suffer any evil for this reason, that the act has
+ceased. In like manner then the whole, which consists of all the acts,
+which is our life, if it cease at its proper time, suffers no evil for
+this reason, that it has ceased; nor he who has terminated this series
+at the proper time, has he been ill dealt with. But the proper time and
+the limit nature fixes, sometimes as in old age the peculiar nature of
+man, but always the universal nature, by the change of whose parts the
+whole universe continues ever young and perfect.[A] And everything which
+is useful to the universal is always good and in season. Therefore the
+termination of life for every man is no evil, because neither is it
+shameful, since it is both independent of the will and not opposed to
+the general interest, but it is good, since it is seasonable, and
+profitable to and congruent with the universal. For thus too he is moved
+by the Deity who is moved in the same manner with the Deity, and moved
+towards the same thing in his mind.
+
+    [A] vii. 25.
+
+24. These three principles thou must have in readiness: In the things
+which thou doest, do nothing either inconsiderately or otherwise than as
+justice herself would act; but with respect to what may happen to thee
+from without, consider that it happens either by chance or according to
+providence, and thou must neither blame chance nor accuse providence.
+Second, consider what every being is from the seed to the time of its
+receiving a soul, and from the reception of a soul to the giving back of
+the same, and of what things every being is compounded, and into what
+things it is resolved. Third, if thou shouldst suddenly be raised up
+above the earth, and shouldst look down on human things, and observe the
+variety of them how great it is, and at the same time also shouldst see
+at a glance how great is the number of beings who dwell all around in
+the air and the ether, consider that as often as thou shouldst be raised
+up, thou wouldst see the same things, sameness of form and shortness of
+duration. Are these things to be proud of?
+
+25. Cast away opinion: thou art saved. Who then hinders thee from
+casting it away?
+
+26. When thou art troubled about anything, thou hast forgotten this,
+that all things happen according to the universal nature; and forgotten
+this, that a man's wrongful act is nothing to thee; and further thou
+hast forgotten this, that everything which happens, always happened so
+and will happen so, and now happens so everywhere; forgotten this too,
+how close is the kinship between a man and the whole human race, for it
+is a community, not of a little blood or seed, but of intelligence. And
+thou hast forgotten this too, that every man's intelligence is a god and
+is an efflux of the Deity;[A] and forgotten this, that nothing is a
+man's own, but that his child and his body and his very soul came from
+the Deity; forgotten this, that everything is opinion; and lastly thou
+hast forgotten that every man lives the present time only, and loses
+only this.
+
+    [A] See Epictetus, ii. 8, 9, etc.
+
+27. Constantly bring to thy recollection those who have complained
+greatly about anything, those who have been most conspicuous by the
+greatest fame or misfortunes or enmities or fortunes of any kind: then
+think where are they all now? Smoke and ash and a tale, or not even a
+tale. And let there be present to thy mind also everything of this sort,
+how Fabius Catellinus lived in the country, and Lucius Lupus in his
+gardens, and Stertinius at Briae, and Tiberius at Capreae, and Velius
+Rufus [or Rufus at Velia]; and in fine think of the eager pursuit of
+anything conjoined with pride;[A] and how worthless everything is after
+which men violently strain; and how much more philosophical it is for a
+man in the opportunities presented to him to show himself just,
+temperate, obedient to the gods, and to do this with all simplicity: for
+the pride which is proud of its want of pride is the most intolerable of
+all.
+
+    [A] [Greek: met' oieseos. Oiesis kai typhos], Epict. i. 8, 6.
+
+28. To those who ask, Where hast thou seen the gods, or how dost thou
+comprehend that they exist and so worshippest them, I answer, in the
+first place, they may be seen even with the eyes;[A] in the second
+place, neither have I seen even my own soul, and yet I honor it. Thus
+then with respect to the gods, from what I constantly experience of
+their power, from this I comprehend that they exist, and I venerate
+them.
+
+    [A] "Seen even with the eyes." It is supposed that this may be
+    explained by the Stoic doctrine, that the universe is a god or
+    living being (iv. 40), and that the celestial bodies are gods
+    (viii. 19). But the emperor may mean that we know that the gods
+    exist, as he afterwards states it, because we see what they do;
+    as we know that man has intellectual powers, because we see
+    what he does, and in no other way do we know it. This passage
+    then will agree with the passage in the Epistle to the Romans
+    (i. _v_. 20), and with the Epistle to the Colossians (i. _v_.
+    15), in which Jesus Christ is named "the image of the invisible
+    god;" and with the passage in the Gospel of St. John (xiv. _v_.
+    9).
+
+    Gataker, whose notes are a wonderful collection of learning,
+    and all of it sound and good, quotes a passage of Calvin which
+    is founded on St. Paul's language (Rom. i. _v_. 20): "God by
+    creating the universe [or world, mundum], being himself
+    invisible, has presented himself to our eyes conspicuously in a
+    certain visible form." He also quotes Seneca (De Benef. iv. c.
+    8): "Quocunque te flexeris, ibi illum videbis occurrentem tibi:
+    nihil ab illo vacat, opus suum ipse implet." Compare also
+    Cicero, De Senectute (c. 22), Xenophon's Cyropaedia (viii. 7),
+    and Mem. iv. 3; also Epictetus, i. 6, de Providentia. I think
+    that my interpretation of Antoninus is right.
+
+29. The safety of life is this, to examine everything all through, what
+it is itself, that is its material, what the formal part; with all thy
+soul to do justice and to say the truth. What remains, except to enjoy
+life by joining one good thing to another so as not to leave even the
+smallest intervals between?
+
+30. There is one light of the sun, though it is interrupted by walls,
+mountains, and other things infinite. There is one common substance,[A]
+though it is distributed among countless bodies which have their several
+qualities. There is one soul, though it is distributed among infinite
+natures and individual circumscriptions [or individuals]. There is one
+intelligent soul, though it seems to be divided. Now in the things which
+have been mentioned, all the other parts, such as those which are air
+and matter, are without sensation and have no fellowship: and yet even
+these parts the intelligent principle holds together and the gravitation
+towards the same. But intellect in a peculiar manner tends to that which
+is of the same kin, and combines with it, and the feeling for communion
+is not interrupted.
+
+    [A] iv. 40.
+
+31. What dost thou wish--to continue to exist? Well, dost thou wish to
+have sensation, movement, growth, and then again to cease to grow, to
+use thy speech, to think? What is there of all these things which seems
+to thee worth desiring? But if it is easy to set little value on all
+these things, turn to that which remains, which is to follow reason and
+God. But it is inconsistent with honoring reason and God to be troubled
+because by death a man will be deprived of the other things.
+
+32. How small a part of the boundless and unfathomable time is assigned
+to every man, for it is very soon swallowed up in the eternal! And how
+small a part of the whole substance; and how small a part of the
+universal soul; and on what a small clod of the whole earth thou
+creepest! Reflecting on all this, consider nothing to be great, except
+to act as thy nature leads thee, and to endure that which the common
+nature brings.
+
+33. How does the ruling faculty make use of itself? for all lies in
+this. But everything else, whether it is in the power of thy will or
+not, is only lifeless ashes and smoke.
+
+34. This reflection is most adapted to move us to contempt of death,
+that even those who think pleasure to be a good and pain an evil still
+have despised it.
+
+35. The man to whom that only is good which comes in due season, and to
+whom it is the same thing whether he has done more or fewer acts
+conformable to right reason, and to whom it makes no difference whether
+he contemplates the world for a longer or a shorter time--for this man
+neither is death a terrible thing (iii. 7; vi. 23; x. 20; xii. 23).
+
+36. Man, thou hast been a citizen in this great state [the world];[A]
+what difference does it make to thee whether for five years [or three]?
+for that which is conformable to the laws is just for all. Where is the
+hardship then, if no tyrant nor yet an unjust judge sends thee away
+from the state, but nature, who brought thee into it? the same as if a
+praetor who has employed an actor dismisses him from the stage.[B]--"But
+I have not finished the five acts, but only three of them."--Thou sayest
+well, but in life the three acts are the whole drama; for what shall be
+a complete drama is determined by him who was once the cause of its
+composition, and now of its dissolution: but thou art the cause of
+neither. Depart then satisfied, for he also who releases thee is
+satisfied.
+
+    [A] ii. 16; iii. 11; iv. 29.
+
+    [B] iii. 8; xi. 1.
+
+
+
+
+INDEXES.
+
+
+INDEX OF TERMS.
+
+
+[Greek: adiaphora] (indifferentia, Cicero, Seneca, Epp. 82); things
+  indifferent, neither good nor bad; the same as [Greek: mesa].
+
+[Greek: aischros] (turpis, Cic.), ugly; morally ugly.
+
+[Greek: aitia], cause.
+
+[Greek: aitiodes], [Greek: aition], [Greek: to], the formal or formative
+  principle, the cause.
+
+[Greek: akoinonetos], unsocial.
+
+[Greek: anaphora], reference, relation to a purpose.
+
+[Greek: anypexairetos], unconditionally.
+
+[Greek: aporroia], efflux.
+
+[Greek: aproaireta], [Greek: ta], the things which are not in our will
+  or power.
+
+[Greek: arche], a first principle.
+
+[Greek: atomoi] (corpora individua, Cic.), atoms.
+
+[Greek: autarkeia] est quae parvo contenta omne id respuit quod abundat
+  (Cic.); contentment.
+
+[Greek: autarkes], sufficient in itself; contented.
+
+[Greek: aphormai], means, principles. The word has also other
+  significations in Epictetus. Index ed. Schweig.
+
+[Greek: gignomena], [Greek: ta], things which are produced, come into
+  existence.
+
+[Greek: daimon], god, god in man, man's intelligent principle.
+
+[Greek: diathesis], disposition, affection of the mind.
+
+[Greek: diairesis], division of things into their parts, dissection,
+  resolution, analysis.
+
+[Greek: dialektike], ars bene disserendi et vera ac falsa dijudicandi
+  (Cic.).
+
+[Greek: dialysis], dissolution, the opposite of [Greek: sygkrisis].
+
+[Greek: dianoia], understanding; sometimes, the mind generally,
+  the whole intellectual power.
+
+[Greek: dogmata] (decreta, Cic.), principles.
+
+[Greek: dynamis noera], intellectual faculty.
+
+[Greek: enkrateia], temperance, self-restraint.
+
+[Greek: eidos] in divisione formae sunt, quas Graeci [Greek: eide]
+  vocant; nostri, si qui haec forte tractant, species appellant (Cic.).
+  But [Greek: eidos] is used by Epictetus and Antoninus less exactly and
+  as a general term, like _genus_. Index Epict. ed. Schweig.--[Greek:
+  Hos de ge ahi protai ousiai pros ta alla echousin, outo kai to eidos
+  pros to genos echei hypokeitai gar to eidos to genei]. (Aristot. Cat.
+  c. 5.)
+
+[Greek: eimarmene] (fatalis necessitas, fatum, Cic.), destiny,
+  necessity.
+
+[Greek: ekkliseis], aversions, avoidance, the turning away from
+  things; the opposite of [Greek: orexeiz.]
+
+[Greek: empsycha, ta] things which have life.
+
+[Greek: energeia], action, activity.
+
+[Greek: ennoia], [Greek: ennoiai], notio, notiones (Cic.), or "notitiae
+  rerum;" notions of things. (Notionem appello quam Graeci tum [Greek:
+  ennoian], tum [Greek: prolepsin], Cic.).
+
+[Greek: enosis], [Greek: e], the unity.
+
+[Greek: epistrophe], attention to an object.
+
+[Greek: euthymia], animi tranquillitas (Cic.).
+
+[Greek: eumenes], [Greek: to], [Greek: eumeneia], benevolence; [Greek:
+  eumenes] sometimes means well-contented.
+
+[Greek: eunoia], benevolence.
+
+[Greek: exousia], power, faculty.
+
+[Greek: epakolouthesin], [Greek: kata], by way of sequence.
+
+[Greek: hegemonikon], [Greek: to], the ruling faculty or part; principatus
+  (Cic.).
+
+[Greek: theoremata], percepta (Cic.), things perceived, general
+  principles.
+
+[Greek: kathekein], [Greek: to], duty, "officium."
+
+[Greek: kalos], beautiful.
+
+[Greek: katalepsis], comprehension; cognitio, perceptio, comprehensio
+  (Cic.).
+
+[Greek: kataskeue], constitution.
+
+[Greek: katorthoseis, katorthomata]; recta, recte facta (Cic.); right
+  acts, those acts to which we proceed by the right or straight road.
+
+[Greek: kosmos], order, world, universe.
+
+[Greek: kosmos, ho olos], the universe, that which is the One and
+  the all (vi. 25).
+
+[Greek: krima], a judgment.
+
+[Greek: kyrieuon, to endon], that which rules within (iv. 1), the same
+  as [Greek: to hegemonikon]. Diogenes Laertius vii., Zeno. [Greek:
+  hegemonikon de einai to kyriotaton tes psyches].
+
+[Greek: logika, ta], the things which have reason.
+
+[Greek: logikos], rational.
+
+[Greek: logos], reason.
+
+[Greek: logos spermatikos], seminal principle.
+
+[Greek: mesa, ta], things indifferent, viewed with respect to
+  virtue.
+
+[Greek: noeros], intellectual.
+
+[Greek: nomos], law.
+
+[Greek: nous], intelligence, understanding.
+
+[Greek: oiesis], arrogance, pride. It sometimes means in Antoninus
+  the same as [Greek: typhos]; but it also means "opinion."
+
+[Greek: oikonomia] (dispositio, ordo, Cic.) has sometimes the peculiar
+  sense of artifice, or doing something with an apparent purpose
+  different from the real purpose.
+
+[Greek: holon, to], the universe, the whole: [Greek: he ton olon physis].
+
+[Greek: onta, ta], things which exist; existence, being.
+
+[Greek: orexis], desire of a thing, which is opposed to [Greek: ekklisis],
+aversion.
+
+[Greek: horme], movement towards an object, appetite; appetitio,
+naturalis appetitus, appetitus animi (Cic.).
+
+[Greek: ousia], substance (vi. 49). Modern writers sometimes incorrectly
+  translate it "essentia." It is often used by Epictetus in the same
+  sense as [Greek: hyle]. Aristotle (Cat. c. 5) defines [Greek: ousia],
+  and it is properly translated "substantia" (ed. Jul. Pacius).
+  Porphyrius (Isag. c. 2): [Greek: he ousia anotato ousa to meden pro
+  autes genos hen to genikotaton].
+
+[Greek: parakolouthetike dynamis, he], the power which enables us
+  to observe and understand.
+
+[Greek: peisis], passivity, opposed to [Greek: energeia]: also, affect.
+
+[Greek: peristaseis], circumstances, the things which surround
+  us; troubles, difficulties.
+
+[Greek: pepromene, he], destiny.
+
+[Greek: proairesis], purpose, free will (Aristot. Rhet. i. 13).
+
+[Greek: proaireta, ta], things which are within our will or power.
+
+[Greek: proairetikon, to], free will.
+
+[Greek: prothesis], a purpose, proposition.
+
+[Greek: pronoia] (providentia, Cic.), providence.
+
+[Greek: skopos], object, purpose.
+
+[Greek: stoicheion], element.
+
+[Greek: synkatathesis] (assensio, approbatio, Cic.), assent; [Greek:
+  synkatatheseis] (probationes, Gellius, xix. 1).
+
+[Greek: synkrimata], things compounded (ii. 3).
+
+[Greek: synkrisis], the act of combining elements out of which
+  a body is produced, combination.
+
+[Greek: synthesis], ordering, arrangement (compositio).
+
+[Greek: systema], system, a thing compounded of parts which
+  have a certain relation to one another.
+
+[Greek: hyle], matter, material.
+
+[Greek: hylikon, to], the material principle.
+
+[Greek: hypexairesis], exception, reservation; [Greek: meth'
+  hypexaireseos], conditionally.
+
+[Greek: hypothesis], material to work on; thing to employ the reason on;
+  proposition, thing assumed as matter for argument and to lead to
+  conclusions. (Quaestionum duo sunt genera; alterum infinitum, definitum
+  alterum. Definitum est, quod [Greek: hypothesin] Graeci, nos
+  _causam_: infinitum, quod [Greek: thesin] illi appellant, nos
+  _propositum_ possumus nominare. Cic. See Aristot. Anal. Post.
+  i. c. 2).
+
+[Greek: hypokeimena, ta], things present or existing, vi. 4; or
+  things which are a basis or foundation.
+
+[Greek: hypolepsis], opinion.
+
+[Greek: hypostasis], basis, substance, being, foundation (x. 5).
+  Epictetus has [Greek: to hypostatikon kai ousiodes]. (Justinus
+  ad Diogn. c. 2.)
+
+[Greek: hyphistasthai], to subsist, to be.
+
+[Greek: phantasiai] (visus, Cic.); appearances, thoughts, impressions
+  (visa animi, Gellius, xix. 1): [Greek: phantasia esti
+  typosis en psyche].
+
+[Greek: phantasma], seems to be used by Antoninus in the same
+  sense as [Greek: phantasia]. Epictetus uses only [Greek: phantasia].
+
+[Greek: phantaston], that which produces a [Greek: phantasia: phantaston
+  to tepsiekos ten phantasian aistheton]
+
+[Greek: physis], nature.
+
+[Greek: physis he ton olon], the nature of the universe.
+
+[Greek: psyche], soul, life, living principle.
+
+[Greek: psyche logike, noera], a rational soul, an intelligent soul
+
+
+
+
+GENERAL INDEX.
+
+*** The paragraphs (par.) and lines (l.) are those of the sections.
+
+
+Active, man is by nature, ix. 16.
+
+Advice from the good to be taken, vii. 21; viii. 16.
+
+Affectation, vii. 60; viii. 30; xi. 18 (par. 9), 19.
+
+Anger discouraged, vi. 26, 27; xi. 18.
+
+Anger, offenses of, ii. 10.
+
+Anger, uselessness of, v. 28; viii. 4.
+
+Appearances not to be regarded, v. 36; vi. 3, 13.
+
+Astonishment should not be felt at any thing that happens, viii. 15;
+  xii. 1 (sub fine), 13.
+
+Attainment, what is within every one's, vii. 67; viii. 8.
+
+Attention to what is said or done, vi. 53; vii. 4, 30; viii. 22.
+
+
+Bad, the, ii. 1.
+
+Beautiful, the, ii. 1.
+
+
+Casual. _See_ Formal.
+
+Change keeps the world ever new, vii. 25; viii. 50 (l. 13); xii. 23 (l.
+  10).
+
+Change, law of, iv. 3 (sub f.), 36, v. 13, 23; vi. 4, 15, 36; vii. 18;
+  viii. 6; ix. 19, 28 (par. 2), 35; x. 7, 18; xii. 21.
+
+Change, no evil in, iv. 42.
+
+Christians, the xi. 3.
+
+Circle, things come round in a, ii. 14.
+
+Comedy, new, xi. 6.
+
+Comedy, Old, xi. 6.
+
+Complaining, uselessness of, viii. 17, 50.
+
+Connection. _See_ Universe.
+
+Conquerers are robbers, x. 10.
+
+Contentment. _See_ Resignation.
+
+Co-operation. _See_ Mankind and Universe.
+
+Daemon, the, ii. 13, 17; iii. 6 (l. 8), 7, 16 (l. 18); v. 10 (sub f.)
+  27; xii. 3 (sub. f.).
+
+Death, ii. 11, 12, 17; iii. 3, 7; iv. 5; v. 33; vi. 2, 24, 28; vii. 32;
+  viii. 20, 58; ix. 3, 21; x. 36; xii. 23, 34, 35.
+
+Death inevitable, iii. 3; iv. 3 (l. 22), 6, 32, 48, 50; v. 33; vi. 47;
+  viii. 25, 31.
+
+Desire, offenses of, ii. 10.
+
+Destiny, iii. 11 (l. 19); iv. 26; v. 8 (l. 13, etc.), 24; vii. 57; x. 5.
+
+Discontent. _See_ Resignation.
+
+Doubts discussed, vi. 10; vii. 75; ix. 28, 39; xii. 5, 14.
+
+Duty, all-importance of, vi. 2, 22; x. 22.
+
+
+Earth, insignificance of the, iii. 10; iv. 3 (par. 1, sub f.); vi. 36;
+  viii. 21; xii. 32.
+
+Earthly things, transitory nature of, ii. 12, 17; iv. 32, 33, 35, 48; v.
+  23; vi. 15, 36; vii. 21, 34; viii. 21, 25; x. 18, 31; xii. 27.
+
+Earthly things, worthlessness of, ii. 12; v. 10, 33; vi. 15; vii. 3; ix.
+  24, 36; xi. 2; xii. 27.
+
+Equanimity, x. 8.
+
+Example, we should not follow bad, vi. 6; vii. 65.
+
+Existence, meanness of, viii. 24.
+
+Existence, the object of, v. 1; viii. 19.
+
+External things cannot really harm a man, or affect the soul, ii, 11 (l.
+  22); iv. 3 (par. 2, sub f.); 8, 39, 49 (par. 2); v. 35; vii. 64;
+  viii. 1 (sub f.); 32, 51 (par. 2); ix. 31; x. 33.
+
+
+Failure, x. 12.
+
+Fame, worthlessness of, iii. 10; iv. 3 (l. 45), 19, 33 (l. 10); v. 33;
+  vi. 16, 18; vii. 34; viii. 1, 44; ix. 30.
+
+Fear, what we ought to, xii. 1 (l. 18).
+
+Fellowship. _See_ Mankind.
+
+Few things necessary for a virtuous and happy life, ii. 5; iii. 10; vii.
+  67; x. 8 (l. 22).
+
+Flattery, xi. 18 (par. 10).
+
+Formal, the, and the material, iv. 21 (par. 2); v. 13; vii. 10, 29;
+  viii. 11; ix. 25; xii. 8, 10, 18.
+
+Future, we should not be anxious about the, vii. 8; viii. 11; ix. 25;
+  xii. 1.
+
+
+Gods, perfect justice of the, xii. 5 (par. 2).
+
+Gods, the, vi. 44; xii. 28.
+
+Gods, the, cannot be evil, ii. 11; vi. 44.
+
+Good, the, ii. 1.
+
+
+Habit of thought, v. 16.
+
+Happiness, what is true, v. 9 (sub f.), 34; viii. 1; x. 33.
+
+Help to be accepted from others, xii. 7.
+
+Heroism, true, xi. 18 (par. 10).
+
+
+Ignorance. _See_ Wrong-doing.
+
+Independence. _See_ Self-reliance.
+
+Indifferent things, ii. 11 (sub f.); ix. 39; vi 32; ix, 1; (l. 30).
+
+Individual, the. _See_ Interests.
+
+Infinity. _See_ Time.
+
+Ingratitude. _See_ Mankind.
+
+Injustice, ix. 1.
+
+Intelligent soul, rational beings participate in the same, iv. 40; ix.
+  8, 9; x. 1 (l. 15); xii. 26, 30.
+
+Interests of the whole and the individual identical, iv. 23; v. 8 (l.
+  34); vi. 45, 54; x. 6, 20, 33 (sub f.); xii. 23 (l. 12).
+
+
+Justice, v. 34; x. 11; xi. 10.
+
+Justice and reason identical, xi. 1 (sub f.).
+
+Justice prevails everywhere, iv. 10.
+
+
+Leisure, we ought to have some, viii. 51.
+
+Life, a good, everywhere possible, v. 16.
+
+Life can only be lived once, ii. 14; x. 31 (l. 11).
+
+Life, shortness of, ii. 4, 17; iii. 10, 14; iv. 17, 48 (sub f.). 50; vi.
+  15, 36, 56; x. 31, 34.
+
+Life to be made a proper use of, without delay, ii. 4; iii. 1, 14; iv.
+  17, 37; vii. 56; viii. 22; x. 31 (l. 14); xii. 1 (l. 18).
+
+Life, whether long or short, matters not, vi. 49; ix. 33; xii. 36.
+
+
+Magnanimity, x. 8.
+
+Mankind, co-operation and fellowship of, one with another; ii. 1 (l.
+  11), 16; iii. 4 (sub f.); 11 (sub f.); iv. 4, 33 (sub f.); v.
+  16 (l. 11), 20; vi. 7, 14 (sub f.), 23, 39; vii. 5, 13, 22, 55;
+  viii. 12, 26, 34, 43, 59; ix. 1, 9 (sub f.), 23, 31, 42 (sub.
+  f.); x. 36, (l. 16); xi. 8, 21; xii. 20.
+
+Mankind, folly and baseness of, v. 10 (l. 9); ix. 2, 3 (l. 13), 29; x.
+  15, 19.
+
+Mankind, ingratitude of, x. 36.
+
+Material, the. _See_ Formal.
+
+
+Nature, after products of, iii. 2; vi. 36.
+
+Nature, bounds fixed by, v. 1.
+
+Nature, man formed by, to bear all that happens to him, v. 18; viii. 46.
+
+Nature, nothing evil, which is according to, ii. 17 (sub f.); vi. 33.
+
+Nature of the universe. _See_ Universe, nothing that happens is contrary
+  to the nature of the.
+
+Nature, perfect beauty of, iii. 2; vi. 36.
+
+Nature, we should live according to, iv. 48 (sub. f.), 51; v. 3. 25; vi.
+  16 (l. 12); vii. 15, 55; viii. 1, 54; x. 33.
+
+New, nothing, under the sun, ii. 14 (l. 11); iv. 44; vi. 37, 46; vii. 1,
+  49; viii. 6; ix. 14; x. 27; xi. 1.
+
+
+Object, we should always act with a view to some, ii. 7, 16 (l. 12);
+  iii. 4; iv. 2; viii. 17; x. 37; xi. 21; xii. 20.
+
+Obsolete, all things become, iv. 33.
+
+Omissions, sins of, ix. 5.
+
+Opinion, iv. 3 (par. 2) (sub f.), 7, 12, 39; vi. 52, 57; vii. 2, 14, 16,
+  26, 68; viii. 14, 29, 40, 47, 49; ix. 13, 29 (l. 12), 32, 42
+  (l. 21); x. 3; xi. 16, 18; xii. 22, 25.
+
+Others' conduct not to be inquired into, iii. 4; iv. 18; v. 25.
+
+Others, opinion of, to be disregarded, viii. 1 (l. 12); x. 8 (l. 12),
+  11; xi. 13; xii. 4.
+
+Others, we should be lenient towards, ii. 13 (sub f.); iii. 11 (sub f.);
+  iv. 3 (l. 16); v. 33 (l. 17); vi. 20, 27; vii. 26, 62, 63, 70;
+  ix. 11, 27; x. 4; xi. 9, 13, 18; xii. 16.
+
+Others, we should examine the ruling principles of; iv. 38; ix. 18, 22,
+  27, 34.
+
+Ourselves often to blame for expecting men to act contrary to their
+  nature, ix. 42 (l. 31).
+
+Ourselves, reformation should begin with, xi. 29.
+
+Ourselves, we should judge, x. 30; xi. 18 (par. 4).
+
+
+Pain, vii. 33, 64; viii. 28.
+
+Perfection not to be expected in this world, ix. 29 (l. 7).
+
+Perseverance, v. 9; x. 12.
+
+Persuasion, to be used, vi. 50.
+
+Perturbation, vi. 16 (sub f.); viii. 58; ix. 31.
+
+Pessimism, ix. 35.
+
+Philosophy, v. 9; vi. 12; ix. 41 (l. 15).
+
+Pleasure, he who pursues, is guilty of impiety, ix. 1 (l. 24).
+
+Pleasures are enjoyed by the bad, vi. 34; ix. 1 (l. 30).
+
+Power, things in our own, v. 5, 10 (sub f.); vi. 32, 41, 52, 58; vii. 2,
+  14, 54, 68; x. 32, 33.
+
+Power, things not in our own, v. 33 (sub f.); vi. 41.
+
+Practice is good, even in things which we despair of accomplishing, xii.
+  6.
+
+Praise, worthlessness of, iii. 4 (sub f.); iv. 20: vi. 16, 59; vii. 62;
+  viii. 52, 53; ix. 34.
+
+Prayer, the right sort of, v. 7; ix. 40.
+
+Present time the only thing a man really possesses, ii. 14; iii. 10;
+  viii. 44; xii. 3 (sub f.)
+
+Procrastination, _See_ Life to be made a proper use of, etc.
+
+Puppet pulled by strings of desire, ii. 2; iii. 16; vi. 16, 28; vii. 3,
+  29; xii. 19.
+
+
+Rational soul. _See_ Ruling part.
+
+Rational soul, spherical form of the, viii. 41 (sub f.); xi. 12; xii. 3
+  (and _see_ Ruling part).
+
+Reason, all-prevailing, v. 32; vi. 1, 40.
+
+Reason and nature identical, vii. 11.
+
+Reason the, can adapt everything that happens to its own use, v. 20; vi.
+  8; vii. 68 (l. 16); viii. 35; x. 31 (sub f.).
+
+Reason, we should live according to. _See_ Nature.
+
+Repentance does not follow renouncement of pleasure, viii. 10.
+
+Resignation and contentment, iii. 4 (l. 27, etc.), 16 (l. 10, etc.); iv.
+  23, 31, 33 (sub f.), 34; v. 8 (sub f.), 33 (l. 16); vi. 16 (sub f.),
+  44, 49; vii. 27, 57; ix. 37; x. 1, 11, 14, 25, 28, 35.
+
+Revenge, best kind of, vi. 6.
+
+Rising from bed, v. 1; viii. 11.
+
+Ruling part, the, ii. 2; iv. 11, 19, 21, 26; vi. 14, 35; vii. 16, 55
+  (par. 2); viii. 45, 48, 56, 57, 60, 61; ix. 15, 26; x. 24,
+  33 (l. 21), 38; xi. 1, 19, 20; xii. 3, 14.
+
+
+Self-reliance and steadfastness of soul, iii. 5 (sub f.), 12; iv. 14, 29
+  (l. 5), 49 (par. 1); v. 3, 34 (l. 5); vi. 44 (l. 15); vii. 12, 15; ix.
+  28 (l. 8), 29 (sub f.); xii. 14.
+
+Self-restraint, v. 33 (sub f.).
+
+Self, we should retire into, iv. 3 (l. 4 and par. 2); vii. 28, 33, 59;
+  viii. 48.
+
+Senses, movements of the, to be disregarded, v. 31 (l. 10); vii. 55
+  (par. 2); viii. 26, 39; x. 8 (l. 13); xi. 19; xii. 1 (l. 18).
+
+Sickness, behavior in, ix. 41.
+
+Social. _See_ Mankind.
+
+Steadfastness of soul. _See_ Self-reliance.
+
+Substance, the universal, iv. 40; v. 24; vii. 19, 23; xii. 30.
+
+Suicide, v. 29; viii. 47 (sub f.); x. 8 (l. 35).
+
+
+Time compared to a river, iv. 43.
+
+Time, infinity of, iv. 3 (l. 35), 50 (sub f.); v. 24; ix. 32; xii. 7,
+  32.
+
+Tragedy, xi. 6.
+
+Tranquillity of soul, iv. 3; vi. 11; vii. 68; viii. 28.
+
+
+Ugly, the, ii. 1.
+
+Unintelligible things, v. 10.
+
+Universe, harmony of the, iv. 27, 45; v. 8 (l. 14).
+
+Universe, intimate connection and co-operation of all things in the, one
+  with another, ii. 3, 9; iv. 29; v. 8, 30; vi. 38, 42, 43; vii. 9, 19,
+  68 (sub f.); viii. 7; ix. 1; x. 1.
+
+Universe, nothing that dies falls out of the, viii. 18, 50 (l. 13); x. 7
+  (l. 25).
+
+Universe, nothing that happens is contrary to the nature of the, v. 8,
+  10 (sub f.); vi. 9, 58; viii. 5; xii. 26.
+
+Unnecessary things, v. 45.
+
+Unnecessary thoughts, words, and actions, iii. 4; iv. 24.
+
+
+Vain professions, x. 16; xi. 15.
+
+Virtue, vi. 17.
+
+Virtue its own reward, v. 6; vii. 73; ix. 42 (l. 47); xi. 4.
+
+Virtue, omnipotence of, iv. 16.
+
+Virtue, pleasure in contemplating, vi. 48.
+
+
+Whole, integrity of the, to be preserved, v. 8 (sub f.).
+
+Whole, the. _See_ Interests.
+
+Wickedness has always existed, vii. 1.
+
+Wickedness must exist in the world, viii. 15, 50; ix. 42; xi. 18 (par.
+  ii); xii. 16.
+
+Worst evil, the, ix. 2 (l. 9.)
+
+Worth and importance, things of real, iv. 33 (sub f.); v. 10 (l. 16);
+  vi. 16, 30 (l. 7), 47 (sub f.); vii. 20, 44, 46, 58, 66; viii. 2,
+  3, 5; ix. 6, 12; x. 8 (l. 27), 11; xii. 1, 27, 31, 33.
+
+Wrong-doing cannot really harm any one, vii. 22; viii. 55; ix. 42 (l.
+  25); x. 13 (par. 1); xi. 18 (par. 7).
+
+Wrong-doing injures the wrong-doer, iv. 26; ix. 4, 38; xi. 18 (par. 3).
+
+Wrong-doing owing to ignorance, ii. 1, 13; vi. 27; vii. 22, 26, 62, 63;
+  xi. 18 (par. 3); xii. 22.
+
+Wrong-doing to be left where it is, vii. 29; ix. 20.
+
+
+
+
+THE END.
+
+
+
+
+
+End of the Project Gutenberg EBook of Thoughts of Marcus Aurelius Antoninus
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