Written 167 A.C.E.
Translated by George Long
Book Six
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.
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.
Look within. Let neither the peculiar quality of anything nor its value
escape thee.
All existing things soon change, and they will either be reduced to vapour,
if indeed all substance is one, or they will be dispersed.
The reason which governs knows what its own disposition is, and what it
does, and on what material it works.
The best way of avenging thyself is not to become like the wrong doer.
Take pleasure in one thing and rest in it, in passing from one social act
to another social act, thinking of God.
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.
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.
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.
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.
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.
When we have meat before us and such eatables we receive the impression,
that this is the dead body of a fish, and this is 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.
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 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.
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.
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
honour 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.
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.
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 or 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.
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.
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 behaviour 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.
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.
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.
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.
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.
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.
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.
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.
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.
It is a shame for the soul to be first to give way in this life, when thy
body does not give way.
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.
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).
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.
Neither the labour 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 labour contrary to nature, so
long as it does the things of a man. But if the labour is not contrary to
his nature, neither is it an evil to him.
How many pleasures have been enjoyed by robbers, patricides, tyrants.
Dost thou not see how the handicraftsmen 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?
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.
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.
Frequently consider the connexion 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.
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.
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.
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 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. 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.
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 labourers 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 labours conduce to one end. But be not thou such a part as the
mean and ridiculous verse in the play, which Chrysippus speaks of.
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?
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. 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.
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?
Think continually that all kinds of men and of 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 labour, 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.
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.
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.
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 tranquility, and at
the same time employ the hindrance towards the exercise of some other
virtue; and remember that thy attempt was with a reservation, 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 accomplished.
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.
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 judgements.
Accustom thyself to attend carefully to what is said by another, and as
much as it is possible, be in the speaker's mind.
That which is not good for the swarm, neither is it good for the bee.
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?
How many together with whom I came into the world are already gone out of
it.
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?
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.
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