# The Emperor Marcus Antoninus: His Conversation with Himself/Book 4

BOOK IV.
I.When the Mind Acts up to Nature, and is rightly Dispos'd, she takes Things as they come, stands loose in her Fancy, and Tacks about with her Circumstances : As for fixing the Condition of her ​Fortune, she is not at all Solicitous about that. 'Tis true, she is not perfectly Indifferent, she moves forward with a Preference in her Choice; but then 'tis always with a Reserve of Acquiescence, and being easy in the Event. And if any thing comes cross, shee falls to Work upon't, and like Fire converts it into Fuel. For as this Element when 'tis weak is easily put out; but when once well Kindled, it seises upon what lies next, subdues it into its own Nature, and encreases by Resistance.
II. Let every Action tend to some Point, and be perfect in its Kind.
III. 'Tis the Custom of People to go to Unfrequented Places and Country Seats for Retirement; And this has been your Method formerly. But after all, this is but a Vulgar Fancy. For 'tis in your Power to withdraw into your self whenever you have a Mind to't. Now ones own Breast is a place the most free from Crowd and Noise in the World, if a Mans Retrospections are easy, his Thoughts entertaining, and his Mind well in Order. Your way is therefore to make frequent use of this Retirement, and Refresh your Virtue in't. And to this End, be always provided with a few short uncontested Notions, to keep your Understanding True, and make you easy in your Business. For Instance, what ​is it that Troubles you? Is it the Wickedness of the World, and the ill Usage you meet with? If this be your Case, Out with your Antidote, and consider. That Mankind were made for mutual Advantage; that Forbearance is one part of Justice, and that People misbehave themselves against: their Will. Consider likewise, how many Men have embroyl'd themselves, and spent their Days in Disputes and Animosities; and what did they get by it? Why They had more Trouble and it may be, less of Life than they would have had. Be Quiet then, and don't disturb your self to no purpose. But it may be the Government of the World does not please you: Take out t'other Notion, and Argue thus. Either Providence, or Chance fits at the Helm; If the First, the Administration can't be question'd; if the Latter, there's no mending on't. Besides, you may remember that the World is as it were one Great City and Corporation. But possibly the ill State of your Health afflicts you. Pray Reflect, your Soul does not lie in your Lungs, nor your Reason in your Breath, so that if you are somewhat Asthmatick, or out of Order, 'tis no such great Matter. No, Not if your Mind will retire, and take a view of her own Priviledge and Power. And when she has ​done this, Recollect her Philosophy about Pleasure and Pain; And to which she has formerly assented. Well! It may be the Concern of Fame sits hard upon you. If you are pinched here, consider how quickly all things vanish, and are forgotten; what an immense Chaos there stands, what an Extent of Darkness and Confusion; on either side of Eternity. Applause! consider the Emptiness of the Sound, the Precarious Tenure, the little Judgment of those that give it us; and the narrow Compass 'tis confin'd to: For the whole Globe is but a Point; And of this Little how Little is Inhabited? And where 'tis Peopled, you'l have no Reason to Brag either of the Number, or Quality of your Admirers. Upon the whole; Don't forget to Retire into the Seat of your Reason; And above all Things, Let there be no Haling, nor struggling in the Case, but move Freely, and Gracefully, and manage Matters like a Man of Sense and Spirit, like a Burgher of the whole World, and like a Creature that must die shortly. And among the rest of your Stock, let these two Maxims be always ready; First, That 'tis not Things but Thoughts, which give Disturbance; For Things keep their Distance, and Tease no Body, till Fancy raises the Spleen, and grows Untoward. ​The Second, is to consider, that the Scene is just shifting, and sliding off into Nothing; And that you your self have seen abundance of Great Alterations. In a Word, generally speaking, the World is all Revolution, and Conduct little better than Fancy.
IV. If the Faculty of Understanding lies in Common amongst us all, then Reason, the Effect of it, must be common too : That Reason I say which Governs Practice by Commands, and Prohibitions. From whence we may conclude,that Mankind are under one Common Regulation: And if under one Common Law, they must be Fellow Citizens, and belong to the same Body Politick. From whence 'twill follow, that the whole World is upon the Matter but one Common-Wealth: For certainly there is no other Society in which Mankind can be Incorporated. Now this common Fund of Understanding, Reason, and Law, is a Commodity of this same Country, or which way do Mortals light on't ? For as the four Distinctions in my Body belong to some General Head, and Species of Matter; For Instance; The Earthy Part in Me comes from the Division of Earth; The Watery belongs to another Element; The Airy Particles flow from a Third Spring, and those of Fire from one ​Distinct from all the former. For by the Way, Nothing can no more produce Something, than Something can sink into Nothing: And thus in Proportion to the Reasoning upon my Constitution, our Understanding must have a Cause, and proceed from some Quarter or other.
V. Death, and Generation are both Mysteries of Nature, and somewhat resemble each other : For the first does but untwist those Elements, the latter had wrought together : Now there's nothing that a Man needs be ashamed of in all this; Nothing but what his Reason may Digest; And what results from his Make, and Constitution.
VI. Practices and Humours are generally of a Piece; Such Usage from such sort of Men, is in a manner necessary: To be surpriz'd at it, is in effect to Wonder at the eager Quality of Vinegar. Pray consider that both you, and your Enemy are dropping off, and that e'er long your very Memories will be extinguished.
VII. Don't suppose you are Hurt, and your Complaint ceases, and then no Dammages will be done.
VIII. That which does not make a Man worse, does not make him Live worse; And by consequence he has no Harm by't either one way, or t'other.
​IX. Nature was oblig'd to Act in this manner, for her own Convenience.
X. Take notice that all Events turn which upon Merit, and Congruity. Which if you observe nicely, you'l not only perceive a Connexion between Causes and Effects, but a Sovereign Distribution of Justice; which presides in the Administration, and gives every Thing its Due. Go on with this Remark; And let all your Actions answer the Character of a Good Man, I mean a Good Man, in the Strictness, and Notion, of Philosophy.
XI. If a Man Affronts you, don't go into his Opinion, or Think Just as He would have you: No, look upon Things as Reality presents them, and form your Judgment accordingly.
XII. Be always provided with Principles for the following Purposes: First, To engage in nothing but what Reason Dictates, what the Soveraign and Legislative Part of you shall suggest, for the Interest of Mankind. Secondly; To be disposed to quit your Opinion, and alter your Measures, when a Friend shall give you Good Grounds for so doing. But then the Reasons of changing your Mind ought to be drawn from the Considerations of Justice, Publick Good, or some such Generous Motive; And not because it pleases your Fancy, or promotes your Reputation.
​XIII. Have you any Sense in your Head? Yes : Why don't you make use on't then? For if this Faculty does but do its Part, I can't see what more you need wish for.
XIV. At present your Nature is Distinguish'd, and stands apart ; But e'er long you'l vanish into the Whole: Or if you please you'l be return'd into that Active and Prolifick Reason which gave you your Being.
XV. When Frankincense is thrown upon the Altar, one Grain usually falls before another; but then the Distance of Time is Infignificant.
XVI. The seeming Singularitys of Reason quickly wear off : Do but stick close to the Principles of Wisdom, and Those who take you now for a Monkey, or a Madman, will make a God of you in a Weeks time.
XVII. Don't manage as if you had ten Thousand Years to throw away: Look you; Death stands at your Elbow; make the most of your Minute, and be Good for Something, while 'tis in your Power.
XVIII. What a great deal of Time and Ease that Man gains who is not troubled with the Spirit of Curiosity: Who lets his Neighbours Thoughts and Behaviour alone, confines his Inspections to himself; And takes care of the Points of Honesty ​and Conscience. Truly as Agatho observes, this malicious, trifling Humour ought to be check'd. In a Word, we must keep to our own Business, for Rambling, and Impertinence is not to be endur'd.
XIX. He that is so very solicitous about being Talk'd of when he is Dead, and makes his Memory his Inclination, does not consider that all his Admirers will quickly be gone. That his Fame will go less in the next Generation, and Flag upon the Course; and like a Ball that's Handed from one to another, 'twill be dropt at last; but granting your Monuments and your Men immortal, what's their Panegyrick to you, when you are Dead, and know nothing of the matter? And if you were Living, what would Commendation signify, unless for the convenience of Imitation? To conclude; if you depend thus servilely upon the good Word of other People; you'l act below your Nature, and neglect the improvement of your self.
XX. Whatever is Good, has that Quality from it self; 'tis finish'd by its own Nature, and Commendation is no part of it. Why then a thing is neither better, nor worse, for being prais'd. This holds concerning Things which are call'd Good in the common way of speaking, as the products of Nature and Art; what do ​you think then of that which deserves this Character in the strictest Propriety ? Do you imagine it wants any Thing Foreign to compleat the Idea ? What is your Opinion of Truth, good Nature and Sobriety? Do any of these Virtues stand in need of a good Word ; or are they the worse for a bad one? I hope a Diamond will shine ne'er the less for a Mans, being silent about the worth on't; Neither is there any Necessity of Flourishing upon a piece of Gold, to preserve the Intrinsick of the Mettal.
XXI. If Humane Souls have a Being after Death, which way has the Air made Room for them from all Eternity ? Pray how has the Earth been Capacious enough to receive all the Bodies buried in't ? The Resolution of this latter Question will satisfy the former. For as a Corps after some continuance turns into Dust, and makes way for another; So when a Man dies, and the Spirit is let loose into the Air it holds out for some time, after which it wears off and drops in Pieces. And when Things come to this Pass, 'tis either Renew'd, and Lighted up into another Soul; or else absorb'd into that of the Universe; And thus they make room for Succession. And this may serve for an answer upon the Supposition of the Souls surviving the Body. Besides, We are not ​only to consider the vast number of Bodies dispos'd of in the manner above mentioned; but what an infinite are every Day devour'd by Mankind, and other Living Creatures, and as it were buried in their Stomachs; And yet by the Transmutation of the Food into Blood and Humours, and by the Conveyance of Perspiration, there's Stowage enough. And now which way can a Man take a Prospect of the Truth, and trace the History of Nature? Why in order to this, you must divide the Thing in Question, into Matter, and Form.
XXII. Don't run Riot; keep your Understanding True, and your Intentions Honest.
XXIII. Whatever is agreeable to you, O Universe is so to me too. Your Things are never Mistim'd. Your Methods are acceptable, and your Seasons all Spring and Summer to me! From You all Things proceed, subsist in you, and Return to You. And if the Poet call'd Athens the City Beloved by Cecrops, why mayn't the World be styled the Favourite Town of Jupiter?
XXIV. If you would Live at your Ease, says Democritus, Manage but a few Things. I think it had been better, if He had said, Do nothing but what is necessary; and what becomes one made for Society; No​thing but what Reason prescribes, and in the Order too she prescribes it. For by this Rule a Man may both secure the Quality, and draw in the Bulk of his Business; And have the double Pleasure of making his Actions Good, and Few, into the Bargain. For the greatest part of what we say and do, being unnecessary; If this were but once retrench'd, we should have both more Leisure, and less Disturbance. And therefore before a Man sets forward He should ask himself this Question; Am I not upon the Verge of something unnecessary and impertinent? Farther; We should apply this Hint to what we Think, as well as to what we Do; For Impertinence of Thought; draws Unnecessary Action after it.
XXV. Bring the Matter to an Issue, make an Experiment upon your self, and examine your Proficiency in a Life of Virtue; Try how you can acquiesce in your Fate, and whether your own Honesty, and Good Nature will content you.
XXVI. Have you seen one sort of Fortune? Pray view t'other too; ne'er be disturb'd, but reduce your Person to its natural Bulk, and be not Concern'd for more than belongs to you. Is any Man guilty of a Fault? 'Tis to himself then: Has any Advantage happen'd to you? 'Tis the ​ Bounty of Fate: 'Twas all of it preordain'd you by the Universal Cause. Upon the whole; Life is but short, therefore be Just, and Prudent, and make your most on't. And when you Divert your self, be always upon your Guard.
XXVII. The World is either the Effect of Contrivance or Chance; If the latter, 'tis a World for all that, that is to say, 'Tis a Regular and Beautiful Structure. Now can any Man discover Symetry in his own Shape, and yet take the Universe for an Heap of Rubbish? I say the Universe, in which the very Discord, and Confusion of the Elements, settles into Harmony and Order.
XXVIII. There are several sorts of scandalous Tempers, some Malicious, and some effeminate, others Obstinate, Brutish, and Savage. Some Humours are Childish, and Silly: some False, and others Scurrilous, some Mercenary, and some Tyrannical.
XXIX. Not to know what's in the World, and not to know what's Done in the World, comes much to the same Thing, and a Man is one way no less a Stranger, than t'other. To proceed. He is no better than a Deserter that renounces Publick Reason, and the Laws of Providence. He is a Blind Man, that Winks with his Understanding; And he is a Beggar that is not furnished ​at Home, but wants the Assistance of another. He that frets himself Sore because Things don't happen just as he would have them, is but a sort of an Ulcer of the World; By murmuring at the Course of Nature, he quits the Universal Body, and gains only the Distinction of a Disease. Never considering that the same Cause which produced the displeasing Accident, made him too. And lastly. He that is Selfish, narrow-Soul'd, and sets up for a Separate Interest, is a kind of Voluntary Out-Law, and Disincorporates himself from Mankind.
XXX. This Philosopher has never a Wastcoat to his Coat, t'other ne'er a Book to Read, and a third is half naked, and yet They are none of them discouraged: One Learned Man has nothing for his Stomach, nor Another for his Lectures; However they are resolved to starve on, and be Wise in Despight of Misfortune.
XXXI. Be satisfyed with your Business, and learn to Love what you were Bred too: And as to the Remainder of your Life, be entirely resign'd, and let the Gods do their Pleasure: And when this is done, be neither Slave, nor Tyrant, to any Body.
XXXII. To begin some-where, consider how Business, Humour, and Fortune, went with the World in Vespasian's Time; ​Consider this I say, and you'l find Mankind just at the same pass They are now. Some Marrying, and some concern'd in Education, some Sick, and some Dying; some Fighting, and some Feasting; some drudging at the Plow, and some upon the Exchange; some were too Affable, and some over-grown with Conceit; one was full of Jealousy, and t'other of Knavery; Here you might find a parcel wishing for the Death of their Friends; and there a seditious Club complaining of the Times; some Loved their Wenches, and some their Bags, some grasp'd at the Consulship, and some at the Scepter. Well! All's over with that Generation long since. Come forward then to the Reign of Trajan; Now here you'l find Mortals in the same Circle of Business, and Folly, they were in before : But they are all gone too. Go on with the Contemplation, and carry it to other Times and Countries, And here you'l see abundance of People very Busy, and Big with their Projects, drop off presently, and Moulder to Dust and Ashes; More particularly recollect those within your own Memory, who have been hurried on in these vain Pursuits; How they have overlook'd the Dignity of their Nature, and those better Satisfactions in their own Power. And here you must remember to ​proportion your Concern to the Weight, and Importance of Business: Thus you'l be safe against Trifling, and part with Amusements without Regret.
XXXIII. Those Words which were formerly current and proper, are now become Obsolete, and Barbarous. Alas! This is not all: Fame Tarnishes in Time too; And Men grow out of Fashion, as well as Language. Those celebrated Names of Camillus, Cæso, and Volesus are Antiquated; Those of Scipio, Cato, and Augustus will have the same Fortune; and those of Adrian, and Antoninus, must follow. All these Things are Transitory and quickly swallowed up in Oblivion. I speak this of those who have been the wonder of their Age and shin'd with Unusual Lustre. But as for the Rest, they are no sooner Dead, than Forgotten. And if you could Perpetuate your Memory, what does Fame Everlasting signifie? Meer Stuff! What then is it, that's worth ones while to be concern'd for? Why nothing but This; To bear an Honest Mind, to Act for the Good of Society; to Deceive Nobody; to foresee the Worst, and be contented with what happens, upon the Score both of the Cause, and the Necessity.
XXXIV. Put your self frankly into the Hands of Fate, and let her Spin you out what Fortune she pleases. ​XXXXV. He that does a Memorable Action, and those that Report it, are all but short-liv'd Things.
XXXVI. Accustom your self to consider, that whatever is produc'd, is produc'd by Alteration: That Nature Loves nothing so much as shifting the Scene, and bringing new Persons upon the Stage. To speak closely; The Destruction of one Thing, is the Making of another : And that which Subsists at present, is as it were the Seed of Succession, which springs from it. But if you take Seed in the Common Notion, and Confine it to the Field, or the Garden, you have a dull Fancy.
XXXVII. You are just taking leave of the World, and don't you know what you are, and what you are not? Han't you done with unnecessary Desires? Are you not yet above Disturbance and Suspicion, and fully convinc'd that nothing without your own Will can Hurt you? Have you not yet learn'd to be Friends with every Body, and that to be an Honest Man is the only way to be a Wise one?
XXXVIII. To understand the true Quality of People, you must look into their Minds, and examine their Pursuits, and Aversions.
XXXIX. Your Pain can't lie in another Man's Head, neither can his Mismanage​ment, be your Misfortune. Nay farther, the Declension of your Health, or the Accidents in your Carcass need not affect you. Where then are you Passive and Vulnerable? Why in that Part of you that forms Judgments and Opinions of Things. Don't imagine you are hurt, and you are Impregnable: Suppose then your Flesh was Hack'd, Sear'd, or Putrified ; for your Life, let your Fancy lie still: That is, don't conclude what is common to Good, or Ill Men, can be Good, or Evil in its self. For that which may be every bodys Lot, must in its own Nature be Indifferent.
XL. You ought frequently to consider that the World is an Animal, consisting of one Soul and Body; that an Universal Sense runs through the whole Mass of Matter. You should likewise reflect how Nature Acts by a Joynt Effort, and as it were altogether; And how every thing contributes to the Being of every thing: And lastly, what Connexion and Subordination there is, between Causes, and Effects.
XLI. Would you know what you are? Epictetus will tell you that you are a Living Soul, that drags a Carcass about with her.
XLII. Things that subsist upon Change, and owe their Being to Instability, can ​neither be considerably Good, nor Bad.
XLIII. The World Hurries off a Pace, and Time is like a Rapid River : A Thing is no sooner well come, but 'tis past; And then another is posted after it; And it may be at length, the first will return under another Appearance.
XLIV. Whatever happens Here, is as Common, and well known as a Rose in the Spring, or an Apple in Autumn : Of this kind are Diseases, and Death, Calumny and Undermining; And several other Things, which Raise, and Depress the Spirits of unthinking People.
XLV. Antecedents, and Consequents are dexterously tyed together in the World : Things are not carelesly thrown on a Heap and joyn'd more by Number than Nature ; but as it were Artificially inlay'd into each other. And as the present Set of Appearances are very curiously contrived, so those upon the Stocks are carried on by Rule, and come forward with great Uniformity.
XLVI. The Elements are always shifting their Forms, and Transmuting into each other. Therefore don't forget the Saying of Heraclitus; That the Earth dies into Water, Water into Air, Air into Fire, and so Backward. Remember likewise the Story of the Man that Travelled on, without knowing to what place the Way ​would bring him: And that many People contest the Point with that Reason that Governs the World, and with which they are daily Conversant: And seem perfectly unacquainted with those things which occur daily. Farther, we must not Nod over Business, nor dream away Life, like People who fancy they are mightily employ'd, when they are fast in their Beds. Neither are we to be wholly govern'd by Tradition; For that's like Children, who believe any thing their Parents tell them.
XLVII. Put the case some God should acquaint you, you were to Die to Morrow, or next Day at farthest. Under this Warning, you would be a very Poor Wretch if you should strongly solicit for the longest time : For alas ! how inconsiderable is the difference? In like manner if you would Reason right, and compute upon the Notion of Eternity, you would not be much concerned whether your Life was up to Morrow, or a Thousand Years hence.
XLVIII. Consider how many Physicians are Dead that us'd to value themselves upon the Cure of their Patients; How many Astrologers who thought themselves Great Men by foretelling the Death of others; How many Philosophers have gone the way of all Flesh, after all their Learned Disputes about dying, and Immorta​lity; How many Field-Worthies, who had knock'd so many Mens Brains out ; How many Tyrants who manag'd the Power of Life and Death with as much Pride and Rigour, and as if themselves had been Immortal; How many Cities, if I may say so, have given up the Ghost: For Instance Helice in Greece, Pompeii, and Herculanum in Italy; not to mention many besides. Do but recollect your Acquaintance; And here you'l find People Managing and making way for Funerals; Mourning for their Friends, and giving Occasion for the same Office themselves. And all within a small Compass of Time. In short. Mankind are poor Transitory Things! They are one Day in the Rudiments of Life, and almost the next, turn'd to Mummie, or Ashes. Your way is therefore to manage this Minute Wisely, and part with it chearfully; And like a ripe Nut when you drop out of the Husk, be sure to speak well of the Season, and make your Acknowledgments to the Tree that bore you.
XLIX. Stand Firm like a Rock, against which tho' the Waves Batter, and Swell, they fall flat at last. How unfortunate has this Accident made me, crys such a one ! Not at all! He should rather say, what a Happy Mortal am I for being unconcern'd ​upon the Occasion! For being neither shocked at the Present, nor afraid of what's to Come. The Thing might have happen'd to any other Man as well as my self, but for all that, every Body would not have been so easy under it. Why then is not the Good Fortune of the Bearing, more considerable than the Ill Fortune of the Happening? Or to speak properly, How can that be a Misfortune to a Man, which is no Disappointment to his Nature ? And how can that cross upon a Man's Nature which falls in with the very Intention and Design of it? Now what Humane Nature, rightly dispos'd, drives at, I suppose you are not to learn at this time of Day. To apply this Reasoning: Does the present Accident hinder your being Honest and Brave, Temperate and Modest, Judicious, and Unservile? &c. Now when a Man is furnished with these Good Qualities, the highest Notion of him is finish'd, and his Nature has what she would have. Farther; When any thing grows troublesome recollect this Maxim; That generous Behaviour is to strong for Ill Fortune, and turns it to an Advantage.
L. To consider those old People that resign'd so unwillingly, is for a common Notion, not unserviceable; it helps us some​what to Face Death, and contemn it : For what are these long-liv'd Mortals more than those that went off in their Infancy? what's become of Cæcilianus, Fabius, Julianus, and Lepidus? Their Heads are all laid somewhere; They buried a great many, but came at last to't themselves. Upon the whole; The difference between long, and short Life is insignificant; especially if you consider the Accidents, the Company, and the Carcass you must go through with : Therefore don't let a Thought of this kind affect you one way or t'other : Do but look upon the astonishing Notion of Time and Eternity : what an immense deal has run out already, and how Infinite 'tis still in the Future: Do but consider this, and you'l find three Days and three Ages of Life, come much to the same Measure and Reckoning.
LI. Always go the shortest way to work; Now the nearest Road to your Business lies through Honesty. Let it be your constant method then to deal clearly and above Board. And by this means you need not Fatigue it, you need not Quarrel, Flourish, and Dissemble like other People.
* ↑ See Book 8. Sect. 14. where the Emperor gives his reasons for this paradox.
* ↑ Of Eternity past, and Eternity to come.
* ↑ See Book 5. Sect. 19 Book 8. Sect. 47. & alib.
* ↑ See Book 2. Sect. 15.
* ↑ 'Tis probable the Emperor made this reflexion upon receiving some great injury.
* ↑ That is, which proceed from the first cause.
* ↑ The Stoicks suppos'd the Soul a part of the Deity; and that it was absorb'd in him after Death.
* ↑ This thought is to shew that the difference between a long and short life as we call it, is inconsiderable with respect to Eternity.
* ↑ The Stoicks held the Sould a Composition of Fire and Air, but Fire was the predominant Element.
* ↑ By Form the Stoicks meant God, or the Efficient Cause of all Things.
* ↑ See Book 5. Sect. 36. Book 7. Sect. 54.
* ↑ By the World the Stoicks sometimes understood God.
* ↑ This Section is levelled against the Hypothesis of Epicurus.
* ↑ A Stoical Rhodomontade.
* ↑ The Stoicks believed the World Animated, and that God was the Soul of it.
* ↑ See Book 7. Sect. 23. & alib.