Book One 卷一

来自私人生活圈的品质传承

1.从我的祖父维勒斯那里，我学到美好的品德和控制自己情绪的重要性。

2.从我父亲的声名和对他的追忆中，我懂得了谦逊和男子汉气概。

3.从我的曾祖父那里，我懂得了不要经常出入公立学校，而要请优秀的家庭教师，懂得了在这些事情上是不能吝惜金钱的。

4.从我的母亲那里，我濡染了虔诚、仁爱和克制，不仅戒除恶行，甚至戒除邪恶念头的产生；而且，我还学会了简单的生活方式，摒弃富人奢侈的生活习俗。

5.从我的老师那里，我明白了不要介入马戏中的任何一派，也不要陷入角斗戏中的党争；从他那里我还学会了吃苦耐劳、清心寡欲、事必躬亲，不要干预他人的私事，不要听信诽谤之言。

6.从戴奥吉纳图斯那里，我学会了不使自己忙碌于琐碎之事，不要相信术士巫师之言，驱除妖魔鬼怪之类的东西；学会了不挑拨离间，既不热衷也不畏惧争斗；学会了让人自由发言；学会了亲近哲学。我先是巴克斯，然后是坦德西斯、马尔塞勒斯的一个倾听者；我年轻时写过对话，向往厚木板床和粗毛皮衣，以及其它一切属于希腊文化的东西。

7.从拉斯蒂克斯那里，我懂得了我的性格需要改进和训练；从他那里我还学会了不要误入诡辩和竞赛的歧途，不要写作投机的东西，不要进行繁琐的劝诫，不要炫耀自己是一个训练有素的人，或者为了哗众取宠而行善；学会了避免华丽的辞藻、构思精巧的写作；不穿外出的衣服在室内行走，以及诸如此类的事件；以简洁朴素的风格写信，就像拉斯蒂克斯从锡纽埃瑟给我母亲写的信一样；对于那些以言语冒犯我或者对我做了错事的人，只要他们表现出愿意和解的意思，那就乐于与他们和解；仔细地阅读，不要满足于对书籍的肤浅理解；不轻率地同意那些夸夸其谈的人；我感谢他使我熟悉了埃比克泰德的言论，那是他从自己的收藏中传授给我的。

8.从阿珀洛尼厄斯那里，我懂得了意志的自由，和目标的坚定不移；懂得了在任何时候都要依赖理性，而不去依赖其它任何东西；即使在失去孩子和久病不愈的剧痛中，依然镇定如常；从他身上，我清楚地看到了一个既果断又灵活，在教导别人时毫不焦躁易怒的活生生的榜样；看到了一个清醒地不以他解释各种哲学原则时的经验和艺术自傲的人；从他那里，我学会了如何从值得尊敬的朋友那里赢得好感，既不使自己在他们面前显得卑微，又不对他们视若无睹。

9.从塞克斯都那里，我看到一种乐善好施的品质，一个以父爱的方式去管理家庭的榜样和合乎自然地生活的观念；庄重严肃而不矫揉造作，细心地顾及到朋友的利益，原谅那些无知的人、那些不经思考就发表意见的人。他有一种使自己迅速融入所有人的能力，所以与他交往的愉快胜过任何阿谀奉承；同时他最能赢得与他交往的人的最高尊重。他有能力以一种明智而系统的方式发现和整理生活所必需的原则；他从未对任何人表示愤怒或者其它激烈情绪，而是完全心平气和而又最宽厚仁爱；他能够表示嘉许而毫不张扬，他拥有渊博知识而毫不骄矜。

10.从文法家亚历山大那里，我学会了避免挑剔，不要苛责那些表达上有粗俗、欠文理和生造等毛病的人们；而是巧妙地通过回答或者提供信息的方式、探讨事物本身而非语言的方式，或者给出恰当的意见，来引出那应当运用的正确表达。

11.从弗朗特那里，我学会了观察存在于一个暴君里的嫉妒、伪善和表里不一；懂得了我们中间那些被称为上流人士的，一般都缺乏仁慈之情。

12.从柏拉图派学者亚历山大那里，我懂得了无需经常但又不是没有必要对人说话或者写信，懂得了我没有空闲；懂得了我们并不是总能以紧迫事务的借口来推卸对与自己一起生活的那些人的义务。

13.从克特勒斯那里，我懂得了当一个朋友抱怨时，即使他是无理取闹也不要漠不关心，而是试图抚平他的情绪；懂得了要随时好言相劝，正像人们所说的多米蒂厄斯和雅特洛多图斯一样；懂得了要真诚地爱我的孩子。

14.从我的兄弟西维勒斯那里，我懂得了爱亲人、爱真理、爱正义；从他那里，我懂得了思雷西亚、黑尔维蒂厄斯、加图、戴昂、布鲁特斯；从他那里，我接受了一种法律对所有人都平等、实施权利平等和言论自由的政体思想，和一种最大范围地尊重被治者的所有自由的王者之治的观念；从他那里，学会了对于哲学的从一而终和坚定不移的尊重，学会了一种行善的品质，为人随和，抱以善望，相信自己为朋友所爱，我也看到他从不隐瞒对他所谴责的人的意见，因此他的朋友不必臆测他想做什么、不想做什么，他的意愿是相当明显的。

15.从马克西默斯那里，我学会了自制，不为任何东西所左右；学会了在一切情况下都保持乐观，即使患病了也是如此；学会了在道德品质方面形成一种甜美和尊严的恰当配合；学会了做任何摆在我面前的工作而毫无怨言。我看到每一个人都相信他所说即他所思，相信他所做的一切从来都无恶意；他从未表现过奇怪和惊愕，从不慌忙，从不拖延，从不会不知所措或灰心丧气；他从不以笑脸来隐藏自己的恼怒，另一方面，他也从不狂热或者多疑。他习惯于行善，随时宽恕别人，并远离一切虚伪；他给人的印象与其说是一贯公正，不如说是不断改善。我还注意到任何人都不会认为自己受到了他的蔑视，或者敢于自认比他还好。他也具有一种令人愉快的幽默感。

养父安东尼·皮乌斯给我的教诲

16.从我的父亲那里，我看到一种温和的脾性，他对经过深思熟虑之后所做的决定抱有不可更改的决心；对于那些人们称之为功勋的东西毫无骄傲之感；热爱劳动，持之以恒；乐意倾听对公共福利提出的建议；毫不动摇地根据每个人的贡献来分配；并拥有一种从经验中获得的辨别精力充沛和软弱无力的行动的知识。我看得到他战胜了对孩子的所有激情；他把自己视为与其它任何一个公民没有差异的公民他解除了他的朋友陪他一起喝茶和出国时必须觐见他的所有义务，那些由于紧急事务无法陪伴他的人，总发现他对他们一如往常。我还看到他仔细探讨一切所需考虑的事情。他坚持不懈，从不因初次印象的满意而停止探究；他有一种保持友谊的性情，不会很快对朋友感到厌倦，也不会浪费自己的感情；对一切环境都感到满意和乐观；以一种长远的眼光预测事物，能不夸张地见微知著；他可以立即阻止一切流行的赞美和阿谀奉承；他对管理帝国所需的事务保持警惕，妥善管理支出，耐心地容忍由此带来的一切指责；他既不迷信神灵，也不以赏赐、娱乐或奉承大众而对人们献殷勤；他对一切事情都保持清醒和镇定，从未有过任何卑鄙的想法或行为，也不好新骛奇。对于幸运所赐的丰富的有益于生命的东西，他既不推辞也不炫耀，所以当得到这些东西时，他就毫不虚伪地享用，当得不到时，他也并不想得到。没有任何人说他是一个诡辩家，一个能说会道的家奴，或者卖弄学问的人；但每个人都承认他是一个成熟、完美的男人，不受奉承的影响，能够管理自己和他人的事务。除此以外，他尊敬真正的哲学家，不谴责那些自称为哲学家的人，也不轻易地被他们迷惑。他在社交方面也平易近人，使自己显得和蔼可亲而不带有任何攻击性的虚伪。他适度关注自己的身体健康，既不过分依恋生命，又不像那些对个人形象毫不在乎的人。但通过自己日常的留意，他很少需要看医生、吃药和进补。他非常乐意为那些拥有特殊才能的人开辟道路而不带丝毫嫉妒之心，比如具有雄辩口才或者拥有法律、道德等知识的人；他给予他们帮助，并根据每个人的长处使他们享有声誉；他总是愉快地根据自己国家的制度行事，而不带任何个人的感情。而且，他不喜欢改变或不稳定，而喜欢呆在同一个地方，并专注于同一件事情；他在头痛病发作过后，立即精神抖擞、精力充沛地继续他一贯的工作。他的秘密不多也不少，这些秘密都是有关公共事务的；他在公众观瞻之物和公共建筑的建设，以及对待人民的捐献等方面表现得审慎而节约，因为他关注的是是否应该这样做，而不是通过这些事情获得名声。他不在不恰当的时间洗澡；他不喜欢兴建豪宅，也不关注自己的饮食、衣物的质地和颜色，和自己仆人的美貌。他的衣物一般是从他在海滨的别墅罗内姆来的，是从拉努维阿姆来的。我们知道他是如何对待那个在塔斯丘佗请求他宽恕的收税人的，这就是他总的行为方式。在他身上没有什么是严厉的，不可饶恕的或是暴力的。他对一切事物分别进行考察，就像有用不完的时间一样，而且井井有条，毫不含糊，精力充沛，始终如一。那对苏格拉底的记录也适用于他：他既能够克制，又可以享受，而这些东西是很多人太过软弱而难以克制的，他们很容易无节制地享受。而既能够足够强健地承受，又可以保持清醒的品质，是具有一个完美而不可征服的灵魂的人的标志，正如他在马克西默斯的疾病中所表现的一样。

17.我感谢神明让我拥有好的祖辈、好的父母、好的姐妹、好的教师、好的同伴、好的亲戚和好的朋友，几乎一切都是美好的。而且，我还要感谢神明的是，我从不冒犯他们之中的任何一个，尽管我的性情是只要有机会允许就可能做这样的事情。但是，在他们的帮助下，还没有这种机缘凑巧使我经受这种考验。另外，我还要感谢神明的是，我很早就不是由祖父的妾抚养，这样我可以保留我的青春之美，直到合适的时节甚至更晚的时辰才证明我的男性精力；我隶属于一个统治者、一个父亲，他能够剔除我身上所有的骄傲，教会我这样的知识，即一个人在皇宫里生活是可以不需要卫兵、华丽服饰、火炬和塑像这类东西的；但一个人是有能力过自己喜欢的私生活的，并不因此而思想低劣、行动懈怠，因为他重视通过一种适合于统治者的方式去作为公众谋利所必须做的事情。我感谢神明给了这样一个兄弟，他能够将自己的道德品质唤醒我的警戒意识，同时用他自己的尊重和爱心来使我愉悦；感谢神明使我的孩子并不愚蠢或是有生理缺陷；感谢神明使我对华丽辞藻和诗词歌赋和别的学问并不十分精通，如果我看到我在这些方面取得进步，那我可能将沉迷于其中；感谢神明使我很迅速就能够给予那些抚育我长大的人应得的、他们愿意得到的荣誉，而不延迟他们所对我给予的以后这样做的期望，因为他们那时候还很年轻；感谢神明使我认识了阿珀洛尼厄斯、拉斯蒂克斯、马克西默斯，使我对按照自然而生活，依赖神明及他们的赏赐、帮助和启示留下了清晰而巩固的印象，没有什么能够阻止我立刻按照自然而生活，尽管还是因为自己的过错，因为我没有注意到神明的劝诫（我几乎可以说是神明的直接劝诫）而没有达到这个目标；感谢神明使我如此长久地处在这样一种生活中身体仍然保持健康；我从未达到本尼迪克特或西奥多图斯的高度，但陷入热恋之后，我还是被治愈了；虽然我常常达不到拉斯蒂克斯的那种气质，但是我从来不做能让我有机会后悔的事情；虽然我母亲的早逝是命运使然，但她在生命的最后一年中陪伴我度过；无论何时，我帮助任何需要帮助的人，或者在别的情况，我从不感到自己缺乏这样做的手段；而我自己却从来没有这样的需要，或者说从他人那里得到任何东西；感谢神明让我拥有一位这般温柔、神情和朴素的妻子；感谢神明让我有许多优秀的教师来教导我的孩子；感谢神明通过梦和其它方法，让我发现了各种治疗咳血和头晕的药方……而且，当我倾心于哲学之时，我并未落到任何一个诡辩家之手，没有浪费时间去书写历史作品，研究三段论法的解决方法，或是探究天国的表面现象；而以上这些都需要神明和命运的帮助。

写于阿奎，当时正在与夸地族人进行作战。

1.From my grandfather Verus I learned good morals and the government of my temper.

2.From the reputation and remembrance of my father， modesty and a manly character.

3.From my mother， piety and 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， not to have frequented public schools， and to have had good teachers at home， and to know that on such things a man should spend liberally.

5.From my governor， to be neither of the green nor of the blue party at the games in the Circus， nor a partizan either of the Parmularius or the Scutarius at the gladiators' fights； from him too I learned endurance of labour， 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， 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.

7.From Rusticus 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.

8.From Apollonius 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 favours， without being either humbled by them or letting them pass unnoticed.

9.From Sextus， a benevolent disposition， and the example of a family governed in a fatherly manner， and the idea of living 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 discovering 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 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 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.

1.From Catulus， 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.

14.From my brother 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； 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.

15.From Maximus 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.

16.In my father I observed mildness of temper， and unchangeable resolution in the things which he had determined after due deliberation； and no vainglory in those things which men call honours； and a love of labour 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； 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 honoured 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 way 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 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 colour of his clothes， nor about the beauty of his slaves. His dress came from Lorium， his villa on the coast， and from Lanuvium generally. We know how he behaved to the toll-collector at Tusculum who asked his pardon； and such was all his behaviour. 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， 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.

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 favour， 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 a father who was able to take away all pride from me， and to bring me to the knowledge that it is possible for a man to live in a palace without wanting either guards or 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， 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 honour， which they seemed to desire， without putting them off with hope of my doing it some 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 humour 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， 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…； 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.