Book Six 卷六

履行你自己的职责

1.宇宙的实质是顺从与服从,掌控它的理性本身没有任何行恶的理由,因为它不邪恶,它不会对任何事物行恶,也不会有任何事物因它而受到伤害。而万物都是由这个理性产生并由它来完善的。

2.不论你是寒冷还是温暖,困倦或是精神,遭人指责或是被人赞扬,在死亡的边缘或是做其它什么,只要你是在履行自己的职责,就不要让这些事对你造成影响。因为这就是生活的一个过程,我们死之前要经历这一过程,在这一过程中我们做好自己手头的工作就足够了。

3.看看自己的内心,不要让任何独特的品质及其价值离开你。

4.所有存在的事物改变得很快,如果万物是一个整体的话,它们或者幻化为蒸汽,向四周扩散开去。

5.那支配一切的理性知道它自己的意愿、行动和行动的原材料。

6.你报复他人的最好方式就是不要变得和他们一样。

7.从一个社会活动到另一个社会活动的过渡过程中,你能在一件事情上找到快乐与安宁,那就是——想着神。

8.支配的原则是产生和转变自身的原则,它将自己塑造成它现在的样子以及它想要成为的样子,它使发生的一切也看起来如它所愿。

9.每个单独事物都是遵循宇宙的本质来完成的,因为,它一定不是遵循万物完成的其他本性——不是从外部领悟的本性,不是在这个本性内部被解读的一个本性,也不是一个外部的独立的本性。

10.宇宙是一团混沌,或者说一个错综复杂的整体,是物质的扩散;又或者,它是统一、秩序和神的意志。如果宇宙是前者,那么我为什么愿意滞留在一个事物偶然结合在一起的无秩序中呢?除了最终我将如何化为泥土之外,为什么我还要在意别的事情呢?不论我做什么,我的元素最终都要分解扩散,那么我为什么还要感到烦恼呢?但是如果宇宙是后者,我便坚定地崇拜与信任那宇宙的掌管者。

11.当你在某种程度上为环境所迫而感到烦恼时,快速地回归自己吧,冲动消失之后不再迷失自己,因为通过不断地练习,你对和谐的掌握就能达到更高的境界。

12.如果你同时拥有后母和亲母,你应当孝敬后母,但是你还是会不断地回归自己的亲母。现在就将宫廷和哲学当作你的后母和亲母,回归哲学吧,在它那里得到安宁,通过哲学,你在宫廷中遇到的事情就变得可以容忍了,你在宫廷上也会表现得隐忍。

13.当我们面前摆放着肉类食物的时候,我们得到这样一个印象,那就是:这是一条鱼的尸体,这是一只鸟或者一头猪的尸体,同样地,弗乐纳斯酒不过是一点葡萄汁,这件紫袍是用有壳水生生物的血液染红的羊毛,这就是我们得到的印象,它们到达了事物本身,穿透了其本质,于是我们就看清了它们的本质。我们生活中的行动也应以同样的方式进行,那些看起来最值得我们赞许的事物,我们应当看透它们的本质,看到它们毫无价值,从而剥去赞美它们的语言的华丽衣裳。因为表象对理智具有很强的扭曲作用,当你最确信你是在做值得你努力的事情时,这就是它最能欺骗你的时刻。可以再考虑一下克拉图斯对齐诺克拉图斯的评论。

14.大众欣赏的大部分事物都是最普通的物品,是一些靠内聚力或自然组织结为一体的东西,比方说石头、木头、无花果树、树藤和橄榄树。比上面理性一点的人欣赏的事物则是某个生命原则结合为一体的东西,例如禽群、兽群。那些更受理智支配的人欣赏的则是靠理性的灵魂结合为一体的事物,这并不是指宇宙的灵魂,而只是在某方面拥有技能的理智灵魂,或者那些熟知别的领域的灵魂,又或者仅仅是一个拥有一些坚定追随者的理性灵魂。一个尊重理性的灵魂,是普遍存在的并适合于政治生活的,它除了以下事物外,不会再在乎任何事情:首要的是,他的灵魂的状态与活动始终与理性和社会生活相一致;其次,他和他的同类人为了达到这一目的而合作。

15.有一些事物迅速地到来,另外一些则迅速地消逝,而即将到来的事物的一些部分也已经不复存在。运动和变化不断地更新世界,正如不间断的时间一直在更新着无数个时代。在这流淌的河流中,没有什么是永恒的,那些转瞬即逝的事物,究竟有什么是值得人们重视的呢?这就像一个人爱上了那飞过的麻雀,但是麻雀却立马没有了踪影。每个人的生命差不多都是这样,就像血液蒸发和呼吸空气一样。因为事情就是如此,我们每时每刻都从空气中吸进气体,然后又吐了出来,整个呼吸过程莫不如此。你在出生时获得的东西,最终都要变回原来的元素中去。

16.植物的蒸腾作用不值得我们在乎,家畜和野兽的呼吸也不值得,通过表象获取对事物的印象,像提线木偶一般被欲望之绳摆布,成群结队而行,从食物中获取营养,这些都不是值得我们重视的事,这就好比我们要将食物中无用的部分去除一样。那么什么才是值得我们重视的呢?是得到他人的赞许吗?不,我们不应在乎那言语上的谄媚,而来自大众的赞扬就是一种言语上的谄媚。假设你放弃了这没有价值的所谓名声,那么你究竟应当重视什么呢?我的观点是,按照恰当的方式推动自己,并将自己在乎的对象集中在你的职业与技艺都指向的地方。因为每一门技艺的目的都在于此,被创造的事情应当适应它被造时所设定的工作;不论是照看葡萄藤的种植者、驯马师抑或是训犬者,都应以此为目标。对年轻人的教育教导也应当有目标,而上面的内容就是教育教导的价值所在。如果这一点做的好,你将不再追求任何其他东西。你还要重视许多其他的东西吗?那么你既不会自由,对自己的幸福也不会感到满足,也无法克制自己的激情。因为如若这样,你必然会感到嫉妒,怀疑他人会将你在乎的那些东西拿走,暗算那些拥有你所在乎的东西的人。渴求这些东西的人必然会完全处于一种忧愁烦恼的状态中,此外,他一定会常常指责神灵。而尊重自己的心灵并引以为荣,则会使你对自己感到满意,与社会和谐,与神灵和谐,与神灵和谐指的就是赞颂神灵给予与指示的一切。

17.你的上下左右都有元素在运动。但美德的运动却不在此,它是一种更神圣的东西,它的前进几乎是我们观察不到的,它在自己的道路上快乐地行进。

18.人们的行为是多么奇怪啊!他们不会赞赏与自己同时代的人,也不会赞赏生活在自己身边的人,却想让自己被后代称颂,而那是一些他们从未见过或者永远不会见到的人,这些人的赞赏竟被看得很重。你的先辈们也没有赞扬过你,你便因此感到难过,上面的举动和这个行为几乎同样令人费解。

19.如果有一件事你自己完成很困难,请不要认为它是人力完成不了的,但是如果完成一件事对人来说是可能的,而且这件事符合他的本性,那么想一想,其实你也能做到这件事。

20.假设有人在体育训练中用指甲伤了你的皮肤,或者在他冲向你的头部时使你受了伤。我们不要表现出愤怒,也不要觉得受到了冒犯,在以后的日子也不要怀疑他是一个危险分子;但是,我们会对他有所警惕,只不过不是将他作为敌人,也不是充满猜疑,我们只是安静地躲开他。在生活的所有其他方面你也这样做吧,我们不要在意在体育馆里那些看似敌人的行为。因为,正如我所说的,不带有任何猜疑或仇恨地躲避开,是我们力所能及的事。

21.如果有人能够向我展示我思想或行动上错的地方,并使我信服,我将愉快地改正;因为我寻求真理,让任何人都不会受到伤害的真理。然而,放纵自己的错误与无知的人是会受到伤害的。

22.我履行我的职责,不会为其他的事物所困扰,因为它们或者是没有生命的事物,或者是没有理性的事物,或者是迷失方向不知道自己道路的事物。

23.对于那没有理性的动物和普通的一切的事物,你拥有理性而它们没有,你要以一种慷慨大方的精神来使用它们。但是对于人类,由于他们拥有理性,你要以一种社会的精神来对待他们。在任何情况下都要向神灵祷告,不要为你花多少时间做这事感到困惑,因为即使只花三个小时做这件事也是足够的。

24.马其顿伟大的国王亚历山大和他的马夫死后被带到了相同的地方,因为,他们或者被宇宙的同一个重要原则所处理,或者它们同样地被分解为原子。

25.想一想在一段不可分割的时间段里,有多少影响身体及灵魂的事情在我们身上发生,这样你再想想有更多事物甚至是所有事物都在那既是一体的、我们称之为宇宙的东西中产生和存在,你就不会感到那么惊奇了。

26.如果有人向你提出这个一个问题:“Antoninus”这个名字怎样写呢?你说出每一字母时是否感到疲惫厌倦?如果他们生气了,你是否也会变得愤怒?你是否还会镇定地继续说出每一个字母?在生活中你也应该记住,每一个责任都是由若干部分组成的。你的义务是遵循原则,并且不要被对你生气的人打扰,也不要向他们表露出你的愤怒,你应当继续走你的路,完成你前面的工作。

27.不允许人们努力追求他们眼中适合他们本性并有利于他们的事物,那是多么残忍啊!当你因为人们犯错误而感到恼火时,你就会禁止他们做这些事。但是,他们追求这些事物是因为他们以为这些事物是适合于他们本性并对他们有利的,然而事实并非如此。那么教导他们吧,向他们展示他们的错误所在,不要恼怒。

28.死亡是感官印象的停止、是欲望的终结,是漫无边际的思想的运动的停歇,是对躯体服务的终止。

29.在生活中,当你的身体还没有屈服的时候,你的灵魂就屈服了,这是个耻辱。

尘世的生命只有一个果实

30.你要明白你生下来并不是为了要成为恺撒,你的色彩并不是那种染料染出来,所以你并不会成为恺撒。那么,你要让自己朴素、善良、纯洁、严肃、不做作、有正义感、崇敬神灵、和善、友爱,尽全力去做所有该做的事情。你要不断努力,使自己成为哲学想将你塑造成的那种人。尊重神灵,帮助他人。生命很短暂,尘世的生命只有一个果实,那就是虔诚的意志和社会行为。你的一切行为都要像安东尼乌斯的信徒一样。总之,你要记住,他的虔诚,他表情的宁静,他的温柔,他对虚名的不屑,他对理解事物所尽的努力;他的每一行为都符合理性,一贯如此,他在所有事情上表现出镇定稳重,他对手头的每一件事都要仔细地检查,力求清楚地理解它们;他包容那些不公正地责备他的人,却不会责备他们;他办事从不慌忙,他对诬蔑诽谤充耳不闻;他仔细审查自己的仪态和行为,不指责别人,不胆怯,不多疑,不诡辩;在住宿、床、衣服、食物和仆人等方面,一点点东西就能令他满足。他勤劳而有耐心。依靠简简单单一餐就能够工作到晚上,除了通常的休息时间,他不会要求任何其他机会来放松自己,他对朋友感情坚定并且对他们一视同仁,对于反对自己意见的人给予极大的言论自由,当有人向他展示更好的事情,他是那么地快乐,他对宗教极其虔诚,却完全不迷信。你要模仿他全部的品行,这样你在你最后时刻来临的时候,就会拥有和他一样好的良知。

31.回归清醒的感知,唤回自己吧;当你从睡梦中醒来,意识到刚刚苦恼你的只是一场梦而已,现在,在你清醒的时刻,你看待这些(有关你的事)应该像你看待那些(梦)一样。

32.我由一个小小的身体和一个灵魂构成。对于这个小小的身体来说,所有的事物都没有什么区别,因为它感觉不到任何区别。但对于领悟力来说,那些不是它自身活动产物的事物才是无关紧要的。但只要是它自身活动的产物,这些产物就在它的控制力之内。然而,在这些事物中又只有与现在相关的事情才与众不同,因为,头脑中将来和过去的活动都是无关紧要的,即使它们是为了现在,也依旧如此。

33.只要手做手的工作、脚做脚的工作,那么这些工作就都不违反本性。所以一个人只要做的是人的工作,对于他来说,他的工作也不违反他的本性。而如果这工作不违反他的本性,它对他来说就绝非坏事。

34.强盗、弑父者与暴君,他们曾享受过快乐吗?

35.有些工匠使自己在某种程度上适应于那些技艺不佳的工匠,同时他们又坚持着他们技艺的理性(原则),不能忍受放弃这门技艺,你难道没有看到这些吗?如果建筑师和医生作为人对自己的理性(他和神灵共通的理性)的尊重程度都比不上他们对自己技艺的尊重程度,那不是很奇怪吗?

36.亚洲、欧洲是宇宙的一角,所有的海洋只是宇宙的一滴水。阿陀斯山圣山(阿陀斯山位于希腊海岸的哈尔基季基州,雅典以北)是宇宙的一个土块,现在的时间是永恒中的一个点。万物都是渺小的、变化的、会腐朽的。万物都从那里来,都是由宇宙的统治力量直接演变而成,或者由一系列相继的变化产生。所以,狮子张开的下颚,有毒的物质,所有有害的物质,比方说荆棘、淤泥等,都是壮观美丽事物演化而来的。不要认为它们是与你崇敬的事物不同,属于另一个类别,你应当形成这样一个公正的看法,那就是所有事物的本源都是同一的。

37.看见了现在事物的人就看见了全部,也看见了在永无止境的时间过去发生的一切和未来将要发生的一切,因为一切事物都属于同一类别同一形式。

38.经常考虑一下宇宙中万物的联系以及它们之间的相互关系。因为万物都以某种方式互相关联,也因此万物都能彼此和睦相处,按照次序,一事物在另一事物之后出现,而这是由主动运动、互相合作以及物质的统一性引起的。

39.对于命中注定的事物,要让自己适应:那些你命中注定要生活在一起的人,你要爱他们,而且要真正地诚挚地爱他们。

40.每一个器具、工具、器皿,如果它做了它被制造时设定的工作,那它就是好的,但是它的制造者并不在它那里。在自然结合起来的物品里面,停留着制作它们的力量,这个力量一直存在于物品内部;那么,应该更尊重这一力量,你应该想,如果你的生活和行动都以它的意志为依据,那么你内部的一切也都会与智慧符合。而宇宙中属于它的那些事物也都与智慧符合。

41.如果你认为不在自己力量范围内的事物对你有好坏之分,那结果必然是这样:如果一件坏事发生在你身上或者你失去好的事物,那你会谴责神灵,也会怨恨那些造成你的不幸或损失的人们,或者怨恨那些你怀疑造成这些的人们;其实我们这样做是不公正的,因为我们觉得这些事物有区别。但是如果我们只将在自己力量范围之内的事物判断为好的或坏的,那么你也就没有理由指责神灵或是对他人抱有敌意了。

42.我们都是为了同一个目标在共同努力,有一些人拥有知识和计划,但另一些却不知道他们要做什么,就像睡梦中的人一样。我想,他们就是赫拉克利特(古希腊哲学家、爱非斯派的创始人)所说的宇宙中发生的事情的劳动者与配合者。但是人们合作的方式也不一样:那些给予最充分合作的人们,他们也会对发生的不好的事情感到不满,对试图反对和进行阻挠的人感到不满,而宇宙需要这些合作者与配合者。明白自己属于哪类的工作者,这件事要由你自己来解决,因为万物的统治者必然会正确地用你,在他眼里,你既拥有合作者的一部分潜质,也拥有为目标出谋划策者的一部分潜质。但你不要使自己成为克里西波斯所说的一个戏剧中刻薄荒唐的角色。

没有人能阻止你按本性生活

43.太阳是否承担了雨的工作,爱斯库拉皮厄斯是否承担了果树(土地)的工作呢?每一颗星星又是怎样做的呢?它们是不同的,但是它们不也是为了共同的目的在一起努力吗?

44.如果神灵对于我以及注定发生在我身上的事情,已经做出了决定,那么他们的决定一定是合适的,因为很难想象没有远见卓识的神的存在。至于说对我的伤害,他们为什么会有这一目的呢?这样做对他们有什么好处,对神灵保佑的特殊对象——整体会有什么好处呢?但是即便他们对我没有做出个别的决定,至少他们一定为整体做出了安排,在这个总的安排里面依次发生的事情,我应当愉快地接受,并对它们感到满足。但如果他们任何事都没有决定——相信这一点其实很邪恶,但是如果我们真的相信了这一点,我们就不会祭祀,不会向神灵祈祷或起誓,相信神灵就在眼前并且与我们同在时我们会做的事情,现在全都不去做——但是如果神灵对于有关我们的事没有做任何安排,我就能够为自己做出决定,我就能够探寻有用的事物;那些与自己的构造与本性一致的事物,就是对每一个人有用的东西。我的本性是理性的、社会性的,如果我是安东尼,那么我的城市与国家就是罗马;但是作为一个人来讲,我的城市与国家就是这个世界。那么,对于这些城市有用的东西,对我来说也是有用的。

45.发生在每一个人身上的任何事情都是为了宇宙的利益:这应该就足够了。但是继而你会把这视为一个普遍真理,如果你遵循这一点,那么对任何一个人有益的东西也就对其他人有益了。但是在这里,“有益”这个词表达的是通常所说的意义,它是一个中性词,既非褒义,也非贬义。

46.正像在竞技场和类似的地方上演的情况一样,不断观看同一事物和相同场景使人厌倦,这一点应用在生活的全部也是一样,因为所有在上与在下的事物都是相同的,它们有着相同的来源,那么你打算看多久呢?

47.你持续思考会发现,所有种类的人、所有种类的追求和所有的国家都消亡了,而你的思想甚至可以追溯回菲力斯逊、菲伯斯、奥里更尼安。现在把你的思想转向其他类型的人,转向我们那个地方,那里有许多伟大的演说家;那里有许多高贵的哲学家:赫拉克利特、毕达哥拉斯和苏格拉底;那里有许多先代的英雄,以及其后追随他们的将军和暴君;除此以外,那里还有尤多克乌斯、希帕尔克斯、阿基米德等拥有伟大天赋与傲人头脑、热爱劳作、多才多艺并充满自信的人,他们嘲弄那些看不透生命转瞬即逝的人们,就像门尼帕斯和与他类似的人。想想这些,再想想他们都早已化为灰尘。那么这对他们有什么损害呢,这对完全没有留下名字的人们又有什么损害呢?在这里只有一件事有很大价值,那就是在真实与正义中度过你的一生,甚至对说谎者和不公正的人也保持友爱和善的态度。

48.当你打算行乐时,想想那些生活在你身边的人的美德,例如某人的勤奋,另一个人的谦逊,另一个人的宽容,以及其他人的好品质。因为生活在我们身边的人在道德中尽最大可能展现出很多美德,没有什么能比这更令人快乐了。因此,我们必须将这些美德摆在面前。

49.你体重只有那些,不够300利特内,我猜想你不会因此感到不满。那么,你只能活一些年数却不能活更长时间,你也不要感到不满,因为你应对分配给你的东西的数量感到满足,所以对你生命的时间也感到满足吧。

50.让我们努力去说服他们(人们)。但是当正义的原则指引我们反对他们的时候,我们就要违背他们的意志来行动。如果有人强行挡住了你的道路,你要使自己保持满足和宁静的状态,同时你要利用这些障碍训练出其他的德性,记住你的尝试是有所保留的,你不要试图去做不可能的事。那么你究竟应该要什么?这样的努力应该是你想要的东西。——如果你应该履行的事情被完成了,你就达到了你的目的。

50.一个热爱虚名的人会考虑让他人的行动对自己有利,那热爱享乐的人会考虑让他人的行动对自己的感觉有利,但是有领悟力的人则会考虑让自己的行为对自己有利。

52.对一件事不发表评论,使我们的灵魂不受到打扰,这是在我们能力范围之内的,因为事物本身并没有塑造我们想法的自然力量。

53.要习惯于做他人的聆听者,尽可能地用说话者的方式思考。

54.那对蜂群不利的东西,对蜜蜂来说也不会是好的。

55.如果水手辱骂舵手或者病人辱骂医生,他们还会听进别人的意见吗?这样的话,舵手怎能保证船上人的安全,医生又怎能保证他诊视的病患者的健康呢?

56.有多少与和我一同来到世界的人已经离开了人世。

57.对于黄疸病人来说,蜂蜜是苦的;对于狂犬病人来说,水是令人害怕的;对于孩子来说,球是好玩的东西。那么我为什么要生气呢?错误的观念都比不上黄疸病人体内的胆汁或狂犬病人体内的毒素有力量,你是否会这样想呢?

58.没有任何人能够阻止你按照自己本性的理智来生活,没有任何与宇宙本性理智相违背的事会发生在你身上。

59.人们想要取悦的是哪一类人呢?是为了什么目的,是通过何种手段来取悦他们呢?时间将迅速地掩埋一切事物,而它已经掩埋了多少事物啊!

1.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 this 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 vapour, 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 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.

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 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.

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 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.

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 afterward 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.

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 toward 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 toward 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 toward 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 worshiper 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 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 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.

34.How many pleasures have been enjoyed by robbers, patricides, tyrants.

35.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?

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, too, 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 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].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.

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 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.

43.Does the sun undertake to do the work of the rain, or ?sculapius 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 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.

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 litre 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 using force stands in thy way, betake thyself to contentment and tranquillity, and at the same time employ the hindrance toward 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.