# The Emperor Marcus Antoninus: His Conversation with Himself/Book 3

BOOK III.
WE ought not only to remember, that Life is perpetually wearing off, and in a Litteral Consumption; but also to consider that if a Mans Line should happen to be longer than ordinary, yet 'tis uncertain whether his Mind will keep pace with his Years, and afford him Sense enough for Business, and Speculation, and to look into the Nature, Reasons, and References, of Things both Humane, and Divine. For if the Understanding falls off, and the Man begins to Dote, what does he signify? ​'Tis true the meer Animal Life may go on, he may Breath and Nourish, and be furnished with Perception and Appetite; But to make any proper use of himself, to work his Notions to any Clearness and Consistency; to state Duty and Circumstance, and Practice to Decency and Exactness; to know whether it is time for him to walk out of the World or not, As to these noble Functions of Reason, and Judgment, the Man is perfectly dead already. It concerns us therefore to push forward, and make the most of our matters, for Death is continually advancing; and besides that, our Understanding sometime dies before us, and then the true Purposes and Significancy of Life are at an End.
II. 'Tis worth ones while to observe that the least design'd and almost unbespoken Effects of Nature, are not without their Beauty: Thus, to use a Similitude, there are Cracks, and little Breaks on the Surface of a Loaf, which tho' never intended by the Baker, have a sort of Agreeableness in them; which invite the Appetite. Thus Figs when they are most ripe, open and gape: And Olives when they fall of themselves and are near decaying, are particularly pretty to look at: To go on; The bending of an Ear of Corn, the Brow of ​a Lion, the Foam of a Boar, and many other Things, if you take them singly, are far enough from being handsome, but when they are looked on as parts of somewhat else, and consider'd with Reference, and Connexion; are both Ornamental, and Affecting. Thus, if a Man has but Inclination and Thought enough to examine the Product of the Universe; he'll find the most unpromising Appearances not unaccountable; and that the more remote Appendages have somewhat to Recommend them. One thus prepared will perceive the Beauty of Life, as well as that of Imitation; and be no less pleased to see a Tyger Grin in the Tower, than in a Painter's Shop. Such a one will find something agreeable in the Decays of Age, as well as in the Blossom of Youth: I grant many of these Things won't Charm us at the first Blush: To Pronounce rightly, a Man must: be well affected in the Cafe, and throughly acquainted with the Methods and Harmony of Nature.
III. Hippocrates who cured so many Diseases, was not able to Recover himself: The Chaldeans who foretold other Peoples Death, at last: met with their own. Alexander, Pompey, and Julius Cæsar, who had destroyed so many Towns, and Cut-off so so many Thousands in the Field, were ​forc'd at last to March off themselves : Heraclitus who argued so much about the Worlds being set on Fire, perish'd himself by a Counter-Element, and was Drown'd in a Dropsy. Democritus was eaten up with Lice, and Socrates was dispatched by another sort of Vermin, And what are these Instances for? Why, to shew what we must all come to. Look you; You are got Abroad, you have made your Voyage and your Port; Debark then without any more ado; if you happen to Land upon another World, there will be Gods enough to take care of you : But if it be your Fortune to drop into nothing; why then your Virtue will be no more solicited with Pleasure and Pain; then you'll have done drudging for your Carcass : whereas as Matters go now, the best Moyety of you has sometimes the worst Office : For if I mistake not, the one is all Soul, and Spirit, whereas the other, is but Dirt, and Putrefaction.
IV. For the Future, don't spend your Thoughts upon other People, unless you are put upon it by Common Interest. For the prying into foreign Business, that is musing upon the Talk, Fancies, and Contrivances of another, and guessing at the what and why, of his Actions; All this does but make a Man forget himself, and ​Ramble from his own Reason. He ought therefore not to work his Mind to no purpose, nor throw a superfluous Link into the Chain of Thought; And more especially, to stand clear of Curiosity, and Malice, in his Enquiry. And to come Home, and make all sure; Let it be your way to think upon nothing, but what you could freely Discover, if the Question was put to you : So that if your Soul was thus laid open, there would nothing appear, but what was Sincere, Good-natur'd, and publick Spirited; not so much as one Libertine, or Luxurious Fancy, nothing of Litigiousness, Envy, or unreasonable Suspicion, or any thing else, which would not bear the Light, without Blushing. A Man thus qualified, may be allowed the first Rank among Mortals; he is a sort of Priest, and Minister of the Gods, and makes a right use of the Deity within him; By the Assistance of which he is preserv'd uninfected with Pleasure, invulnerable against Pain; out of the reach of Injury, and above the Malice of Ill People. Thus he Wrastles for the noblest Prize stands firm on the most slippery Ground, and keeps his Feet against all his Passions; To go on with him, his Honesty is right Sterling, and touches as well as it looks; he always resigns to Providence, and meets his Fate ​with Pleasure: He never minds other Peoples Thoughts, or Actions, unless Publick Reason and General Good require it. No; He confines himself to his own Business, and contemplates upon his Post, and Station; And endeavours to do the First as it should be, and believe well of the Latter: I say of the Latter; for Fate is both inevitable, and convenient. He considers that all Rational Beings are of Kin; and that General Kindness and Concern for the whole World, is no more than a piece of Humanity. That every ones Good Opinion is not worth the gaining; but only of those who live up to the Dignity of their Nature. As for others, he knows their way of Living, and their Company; their Publick, and their Private Disorders; And, why indeed should he value the Commendation of such People, who are so Vitious and Fantastical, as not to be able to please themselves?
V. Be not Haled, Selfish, Unadvised, or Passionate in any Thing you do; Don't affect Quaintness, and Points of Wit: neither Talk, nor Meddle more than is necessary. Take care that your Tutelar Genius has a creditable Charge to preside over; That you appear in the Character of your Sex, and Age; Act like a Roman Emperour, that loves his Country : and be al​ways in a readiness to quit the Field,at the first sounding of the Retreat. In the mean time manage your Credit so, that you need neither Swear your self, nor want a Voucher. Let your Air be chearful; depend not upon Foreign Supports, nor beg your Happiness of another. And in a word, never throw away your Legs, to stand upon Crutches.
VI. If in the whole compass of Humane Life,you find any thing preferable to Juftice and Truth, to Temperance, and Fortitude; To a Mind Self-satisfied with its own Rational Conduct,and entirely resign'd to Fate: If I say you know any Thing better than this, never balk your Fancy, count it your Supream Happiness, and make the most on't you can. But if there is nothing more valuable than that the Genius and Spirit within you should be Absolute in its Reason, Master of its Appetites, enquire nicely into the Quality of an Object, If there's nothing more to be wish'd than that with Socrates, it should stand off from the Impressions of Sence; submit to the Government of the Gods, and be helpful, and benevolent to Mankind; If all things are Trifles with respect to this, don't divide your Inclinations, misplace your Thoughts, and weaken your Satisfaction, by any Foreign Pursuits: Rational Choice, and Benevolent ​Design, should never be checked. But if you are for trying Tricks, and compounding the Matter, If Popularity and Power, if Wealth and Pleasure once strike your Fancy, you'r gone: These new Favourites will Govern your Motions; and Ride you at Discretion. Let your Choice therefore run all one way, and be bold, and resolute for that which is Best. Now Use and Significancy, is the proper Test of this Quality : So that the Question will be whether a Thing is serviceable to your Rational Capacity; If so, close with the Offer; But if 'tis no more than a sensual Advantage, hold your Hand; And that you may Distinguish rightly, keep your Judgment Unbyass'd, and don't let it stick in the outside of Matters.
VII. Don't be fond of any Thing, or think that for your Interest, which makes you break your Word, quit your Modesty, be of a Dissembling, Suspicious, or Outragious Humour; which puts you upon Hating any Person, and enclines you to any Practice, which wont bear the Light, and look the World in the Face. For he that values the Virtue of his Mind, and the Dignity of his Reason, before all other Things, is easy, and well fortified, and has nothing for a Tragedy to work on; He laments under no Misfortune, and wants ​neither Solitude nor Company; And which is still more, he neither flies Death, nor pursues it; but is perfectly indifferent about the Length, and Shortness of his Life. And if he was to expire this Moment, the want of Warning would not surprise him; He'd ne'er struggle for more time, but go off with Decency and Honour. Indeed, he is solicitous about Nothing but his own Conduct, and for fear he should fail in the Functions of Reason, Prudence, and Generosity.
VIII. If you examine a Man that has been well Disciplined by Philosophy; you'll find nothing that's Unsound, Foul, or False in him : Nothing that's Servile, Foppish, or Fond; No selfish, no obnoxious, and absconding Prastices: To give him his due, his Business is always done; His Life may be short, but never imperfect: So that no Body can say he goes off the Stage before the Play is quite Acted.
IX. The Happiness of your Life depends upon the Quality of your Thoughts, therefore guard accordingly : And take care that you entertain no Notions unsuitable to Virtue and reasonable Nature; Now in order to this, you must be wary in your Assent, Obedient to the Gods, and Benevolent to Mankind.
X. As for other speculations, throw ​them all out of your Head, excepting those few Precepts above mention'd; Remembring withall, that every Mans Life lies all within the Present ; For the Past is spent, and done with, and the Future is uncertain : Now the Present is strictly examin'd, is but a point of Time. Well then! Life moves in a very narrow Compass; yes, and Men live in a poor Corner of the World too : And the most lasting Fame will stretch but to a sorry Extent. The Passage on't is uneven and craggy, and therefore it can't run far. The frequent Breaks of Succession drop it in the Conveyance : For alas ! poor transitory Mortals, know little either of themselves, or of those who were long before them.
XI. To the foregoing Hints you may add this which follows. And that is, to survey and define every Object and Thought extraordinary; and that with such Penetration, as to dissect it throughout, pull off its Mask and Fucus, and view it in its naked Essence: To call the Whole, and the Parts by their true Names; and be truly informed of their Force and Nature, both Single, and in Composition. For nothing is so likely to raise the Mind to a pitch of Greatness, as to bring Accidents, Persons, and Pretensions to a true Test. For instance. To be ready to tell ones self, to what sort of purpose this ​thing serves, and what sort of World 'tis which makes use on't? what proportion of value it bears to the Universe, and what to Men in particular; to Men I say, who are Citizens of that great Capital, in respect of which all other Towns, are no more than single Families. To return : My Business is to examine nicely into the present Object; to know what 'tis made on, and how long 'twill last; what Virtue it requires of me, and gives occasion to, whether Fortitude, or Truth, Good Nature, or Good Faith, Simplicity, Frugality, and so forth; upon every Impression and Accident, a Man should be ready to pronounce. This was sent me by Heaven, This is a Consequence of Destiny; This comes from Chance, over-ruled by Providence. And this other was done by one of the same Clan, Family, and Corporation with my self; 'Tis true, I don't like the Usage, but the Man was a Stranger to the Relation he stood in; and knew no Better. But I am under none of this Mistake, and therefore I will be Just,and Friendly to him, and treat him by the Laws of Common Society; for why should any Man forfeit for his Ignorance, and lose a Natural Right. However, as to Things Indifferent, I shall take care to look into them too, and rate them according to their respective Value.
​XII. If you will be govern'd by Reason, and manage what lies before you with Industry, Vigour, and Temper; if you won't run out after New Game, but keep your Mind Stanch, and well Disciplined, as if this trial of Behaviour was your Last: And then, if you will but stick to your Measures, and be True to the Best of your Self; and keep your Fears and Desires from going farther : If living up to your Nature, minding an opportunity, and standing boldly by the Truth : If these Things I fay will satisfie you, you may be a Happy Man; now if you are but willing, the World can't hinder you from doing all this.
XIII. As your Surgeons have their Instruments ready for sudden Occasions, so be you always furnish'd With Rules and Principles, to let you into the Knowledge and Extent of Things Humane and Divine; for these Two have their Reference and Connexion with each Other. The consequence is, that your Whole practice ought: to Turn upon this supposition : For without looking into the Nature and Administration of the Gods, you'l fail in your Behaviour towards Men; and thus the Reasoning holds backward, to the other side of the Argument.
XIV. Don't go too far in your Books, and overgrasp your self. Alas! you have ​no time left to peruse your Diary, to read over the Greek and Roman History, or so much as your own Common-Place-Book; which you Collected to serve you when you were Old : Come, don't flatter and deceive your self ; Look to the main Chance, to the end and design of Reading, and mind Life more than Notion : I say, if you have a kindness for your Person, drive at the practice, and help your self, for that is in your own power.
XV. Many People don't know the true Compass and Extent of Language : For instance, They an't aware in how many Senses the words to Steal, to Buy, to Sow, to be at Quiet, may be taken ; nor how much meaning the Duties of Life carry in them. These Actions are commonly either straitned in the Notion, or misapplied in the End. To say no more on't, He that would view this Matter rightly, must Think a little, and look inward.
XVI. There are three things which belong to a Man, the Body, the Soul, and the Mind : And as to the Properties of the Division, Sensation belongs to the Body. Appetite to the Soul, and Reason the Mind. To have the Senses affected, and be stamp'd with the Impression of an Object, is common to Brutes and Cattle : To be hurried and convuls'd with Passion, ​is the Quality of Beasts of Prey, and Men of Pleasure, of Libertines and Tyrants; of Atheists and Traytors, and of those who don't care what they do when no body sees them ; and since these Qualities are both Coarse and Common, lets find out the Mark of a Man of Probity : His distinction then lies, in keeping Reason at the Head of Practice, and being Easy in his Condition. To live in a Crowd of Objects, without suffering either in his Sense, his Virtue, or his Quiet. To have a good understanding at Home, and be govern'd by that Divine Principle within him : To be all Truth in his Words, and Justice in his Actions : And if the whole World should disbelieve his Integrity, dispute his Character, and question his Happiness, he'd neither take it ill in the least, nor alter his measures; but pursue the Ends of Living, with all the Honesty, Ease, and Resignation imaginable.
* ↑ The Stoicks allow'd Self-Murder.
* ↑ In this story about Democritus, the Emperour seems to be singular.
* ↑ The Informers Anytus and Melitus.
* ↑ So the Emperour calls the Soul or Reasoning Faculty.
* ↑ An Allusion to the Diversions & Wrastling in the Circus.
* ↑ The Mind, or Powers of Reason.
* ↑ To Die.
* ↑ The Soul.
* ↑ The World.
* ↑ See Book 2. Sect. 1.
* ↑ The Stoicks reckon'd all things indifferent, excepting Honesty and Virtue
* ↑ D'Acier.
* ↑ The Emperor makes a distinction between the Soul, and the Mind, or Spirit.
* ↑ The Greek mentions Phalaris and Nero.