# The Emperor Marcus Antoninus: His Conversation with Himself/Book 9

BOOK IX.
TO play the Knave is to Rebel against Religion, all sort of Injustice is no less then High Treason against Heaven : For since the Nature, or Soul of the Universe has made Rational Creatures for mutual Service, and Support ; Made them that they should Assist, and Oblige each other, according to the Regards of Circumstance, and Merit ; but never do any body any Harm : The Case standing thus, he that crosses upon this Design, is Prophane in his Contradiction , and ​Outrages the most Antient Deity. For the Nature of the Universe is the Cause of it , and that which gives it Being. Thus all things are one Family, suited , and as it were of Kin to each other. This Nature is also stiled Truth, as being the Basis of First Principles, and Certainty. He therefore that tells a Lye knowingly, is an Irreligious Wretch ; For by deceiving his Neighbour , be is unjust to him; and Cheats him of the Truth to which he has a Natural Right. And he that's guilty of an Untruth out of Ignorance, is lyable to the same Charge, ( tho' not in the same Degree, ) because his Ignorance is Voluntary, and Affected ; because he dissents from the Mind of Providence, brings Disorder into the World, and opposes the first Settlement of Nature. He seems to be fond of Confusions, to declare for the Interest of Error , and take the Field against Certainty and Science. By neglecting the assistances of Heaven, and the Talent he was born too ; He has parted with the Guide of his Understanding, lost the Test of Truth, and the distinction of Right, and Wrong. Farther: He that reckons Prosperity and Pleasure among Things really Good; Pain and Hardship amongst Things really Evil , can be no Pious Person : For such a Man will be ​sure to complain of the Administrations of Providence, Charge it with Mismatching Fortune, and Merit, and misapplying Rewards and Punishments : He'l often see Ill People furnish'd with Materials for Pleasure, and Regaled with the Relish of it : And good Men harrass'd and deprest, and meeting with nothing but Misfortune. To go on : He that's afraid of Pain, or Affliction; will be afraid of something that will always be in the World; but to be thus uneasie at the Appointments of Providence, is a failure in Reverence, and Respect. On the other hand ; He that's violent in the pursuit of Pleasure, won't stick to turn Villain for the Purchase : And is not this plainly , an Ungracious , and an Ungodly Humour ? To set the Matter Right, where the Allowance of God is equally clear ; as it is with Regard to Prosperity, and Adversity : For had he not approved both these Conditions, He would never have made them: I say where the Good Liking of Heaven is equally clear, Ours ought to be so too : Because we ought to follow the Guidance of Nature , and the Sense of the Deity. That Man therefore that does not Comply with Providence in the same Indifference of Notion, with respect to Pleasure, ​and Pain; Life and Death, Honour, and Infamy ; He that does not this, without struggling of Passions, without Unmanageable Preference , or Aversion ; is no Friend to the Divine Oeconomy; His Thoughts are Leud, and Mutinous, and so would his Actions be too, if he had Power.
By saying that Universal Nature, or God stands equally Affected to these different Dispensations, the meaning is that they are both comprehended in the general Scheme, and equally consequent to the first Establishment. They were Decreed by the Almighty from the Beginning, and struck out with the Lines of the Creation. Then 'twas that the Plan of Providence was drawn, and the Fate of Futurity Determined. Then Nature was made Prolifick, and enabled to bring forth in due Time : Then the whole Stock of Beings, the Revolutions of Fortune, and the Successions of Time, were all stated, and set a going.
II. He is better Bred, and more a Gentleman, that takes leave of the World without a blot in his Scutcheon ; And has nothing of Falshood and Dissimulation, of Luxury, or Pride to tarnish his Character. But when a Man is once dipt in these Vices, the next best thing is for him to quit, rather than live on, and be an Old ​Sinner. I suppose you understand the Plague too well not to run away from it ? And what's the Plague ? Why if you are a Knave, or a Libertine, you have the Tokens upon you. The Infection of the Mind is ten times worse then that of the Air ; The Malignity is not near so fatal in the Blood, as in the Will; For the Brute only suffers in the first Cafe, but the Man in the other.
III. Don't Contemn Death , but take it handsomly, and willingly ; Look upon it as part of the Product of Nature , and one of those things which Providence has been pleas'd to Order. For as Youth, and Age , Growth, and Declension, Down, and Gray Hairs, Prægnancy, and Birth, &c. are all natural Actions, consequences of Time, and Incidents of Life ; so also is Dying and Dissolution, every jot as much according to Common Course as the rest. A wise Man therefore, must neither run Giddily, nor staulk Haughtily into his Grave; He must look upon Death as Natures Business, and wait her Leisure, as he does for the Progress, and Maturity of other Things : For as you don't overdrive a Fœtus, but let it take its own time, and come into the World when 'tis ready ; So you should stay in the other Case, till opportunity presents,and Things ​are Ripe ; and your Soul drops out of the Husk of her own accord. But if you stand in need of a Vulgar Remedy, and want a Cordial to make Dying go down the better, you shall have it. Consider then what sort of World, and what sort of Humours, you will be Rid of! 'Tis true you are not to fall-foul upon Mankind, but to treat them with Kindness and Temper : But still you may remember that you don't live among People just of your own Mind, and Fancy : Indeed if your Humours Hit it, and your Understandings were all set to the same Tune ; Such a Unanimity amongst Mortals , might reasonably Recommend Life, and make us loath to part with it : But you perceive the Matter is quite otherways : And that vast Disturbances are bred by different Opinions : Insomuch that now we ought rather to Petition Death to make hast, for fear we should be Teaz'd out of our Reason , and loose our best Thoughts in a Crow'd.
IV. He that commits a Fault Abroad , is a Trespasser at Home; And he that injures his Neighbour, hurts himself , for to make himself an ill Man is a shrew'd Michief.
V. Omissions no less than Commissions, are oftentimes Branches of Injustice,
​VI. If your Judgment pronounces rightly, if your Actions are Friendly, and well-meant, if your Mind is contented, and resign'd to Providence ; If you are in possession of these Blessings, you are happy enough in all Conscience.
VII. Don't be impos'd on by Appearances; check your Fancy, and moderate your Heat ; and keep your Reason always in her own Power.
VIII. The Souls of Brutes are all of one kind, and so are those of Rational Beings, tho' of a high Order. And thus all Living Creatures that have occasion for Air, and Earth, and Light, are furnish'd at the same Shop ; and have the same Elements, and Sun at their Service.
IX. Things of the same common Quality have a Tendency to their Kind : Earthy Bodies tumble to the Ground, One drop of Moisture runs after another ; And thus Air where 'tis predominant , presses after Air : And nothing but Force, and Violence, can keep these things asunder. Fire likewise mounts , and reaches upwards, to make after its own Element Above : This property gives it a Disposition to propagate it's Species, and joyn other Fires here Below ; And for this reason it catches easily upon all Fuel a ​little more dry than ordinary ; because here the Qualities opposite to Accension , are weak and disabled. Thus all Beings which partake of the same common Thought, and Understanding, have a natural Instinct for Correspondence with their own Kind: only with this difference, that the higher any thing stands in the Scale of Being , the stronger it is inclin'd to Communication with its own Order , and Distinction. To illustrate the Argument, we find the force of Nature , and Blood , very Active amongst Brute Animals ; As appears by their running together in Herds, and Swarms according to Kind ; by their providing for their Young Ones, and by that Resemblance of Love, and Affection, which is carried on among them. These Animals have a Soul in them , by consequence their Principle of Union is more vigorous than in Stocks, and Stones. To go on to Reasonable Creatures ; And here we may observe Mankind united by publick Counsels, and Common-wealths , by particular Friendships, and Families; And when War has work'd them to the greatest Misunderstanding, They have even then the benefit of Corresponding by Truce, and Articles : Farther to Instance in a higher Order ; the Stars, though not Neighbours in Situation, move by ​Concert. Thus where Things are more Noble, and Nature rises, Sympathy rises too, and Operates at a distance. But here lies the Misery on't : Mankind are strangly unfortunate with the privilege of their Reason ! They are the only Beings which break through the Force of Instinct, and would make the Alliances of Nature signifie nothing. But tho' they run from their Kind , they are catched again in some measure. For you shall sooner see a piece of Earth refuse to lye by its own Element, than find any Man so perfectly unsociable , as not to Correspond with some body or other.
X. Every thing afords some product; God, and Men, and the World all of them bear Fruit in their proper Seasons; 'Tis true, Use has restrain'd this signification to Vines, and Trees ; But this Custom apart, Reason may properly enough be said to Bear, when 'tis serviceable both at Home, and to the Publick : especially if we consider that the Fruit of the Understanding keeps close to its Kind, and resembles the Stock more fully than that which grows in the Garden.
XI. Give an injurious Person good Advice, and Reform him if you can. If not, remember that your Clemency, and Temper was given you for this Tryal; That the ​God's are so patient, and Benign , as to pass by the perversness of Men, and sometimes to Assist them over and above in their Health , Fame , and Fortune. Just thus may you do if you please, if not, let me know the Impediment.
XII Don't drudge like a Galley Slave ; nor do business in such a Laborious manner, as if you had a mind to be pitied, or wondred at; Let your Motives be more Solid ; And either put on, or make a Halt, as publick Reason, and Convenience shall direct you.
XIII. To day I rushed clear out of all Misfortune; or rather I threw Misfortune from me; for to speak truth ; it was no Out-lyer, nor ever any farther off than my own Fancy.
XIV. All things are the same over again, and nothing but what has been serv'd up to our Fore-fathers: They are stale upon Experiment ; Momentary in their Lasting, and Coarse in their Matter.
XV. Things, or Accidents stand without Doors, and keep their Distance, and neither know, or Report any things about themselves ; what is it then that pronounces upon their Quality, and makes them look frightfully ? Nothing but your Fancy, and Opinion.
XVI. As Virtue, and Vice consist in ​Astion, and not in the Impressions of the Sences ; so 'tis not what they Feel, but what they Doe, which makes Mankind either Happy, or Miserable.
XVII. 'Tis all one to a Stone whether 'tis thrown upwards, or downwards ; The mounting, or sinking of the Motion, does not make the Thing, one jot the better, or the worse.
XVIII. Examine the size of Peoples Sense and the Condition of their Understandings, and you'l never be fond of Popularity, or afraid of Censure.
XIX. All things are in a perpetual Flux, and a sort of Consumption ; you your self are so, and the whole World keeps you Company.
XX. Don't disturb your self about the Irregularities of other People, but let every bodies Fault lye at their own Doors.
XXI. The intermission of Action, and a stop in Appetite, and Thought, are a kind of Death upon the Faculties for the present, and yet there is no harm in't. Go on now to the different Periods of Life : And here you'l find Infancy, Youth, Manhood , and Old-age treading upon the Heels of each other, and the First as it were cut down, and dispatch'd by the latter. And where lies the Damage , and Terror of all this? Proceed to your ​Grandfathers time, and to that of your Father, and Mother, and run over as much Ground, in Changes, Decay, and Death as you please; And when you have done, ask your self what great Grievance there is in the Contemplation : And when you find nothing extraordinary, you may conclude that Ending, and Alteration will sit no harder upon your Life, than upon those before you.
XXII. Make a stand for Thought and Enquiry , and survey your own Mind, that of the Universe, and that of the Person who has Disoblig'd you: Your own, that you may keep it Honest, God- Almighty's, that you may know who you are part of, and to whom you belong: the Offenders , that you may discover whether his Fault was Ignorance, or Malice: And here you should likewise remember, that you are of Kin to him.
XXIII. As you are a Member of Society your self, so every Action of yours should tend to the Benefit, and Improvement of it. So that when you do any thing which has neither immediate, or remote Referrence to general Advantage; you make a Breach in the Common Interest , destroy the Unity of Publick Life, and are as really guilty of a Seditious behaviour, as a Malecontent that Embroyls a Nation , ​and Draws off a Faction from the Government.
XXIV. The Business of Mankind is strangely Trifling and Transient ; Things are so Hollow, and so quickly Hurried off, that the World looks somewhat like a Scene of Necromancy , and seems to be more Apparition than real Life.
XXV. Penetrate the Quality of Forms, and take a View of them, abstracted from their Matter ; And when you have done this, Compute the common Period of their Duration.
XXVI. You have been a great sufferer for Rambling from a Life of Reason, and for not being contented with Doing what you were Made for.
XXVII. When People treat you ill, blame your Conduct, or report any thing to your Disadvantage ; shoot your self into the very Soul of them; rummage their Understandings, and see how their Heads are Furnish'd; A thorough Enquiry into this Matter will set you at rest: You'l be fully convinc'd that the Opinion of such Mortals is not worth one troublesome Thought. However you must be kind to them, for Nature has made them your Relations. Besides, the God's give them all sort of Countenance, Advertise them by Dreams and Prophecy, and help ​them to those things they have a Mind to.
XXVIII. This uncertain World is always Rolling, and turning things Topsy-turvy. Now the Soul of the Universe either pursues the Course of Time ; Descends to Particulars, and exerts it self upon every Effect, or else Matter, and Motion were put into such order at first, that Things should do of themselves, and work up the Model by necessary Consequence ; Take it either way, and the Administration will lye in the same Hands; And that's sufficient to make you quiet. But if neither of these Hypotheses's will satisfie, you must set Epicurus's Atomes at the Helm, and make them justle out a World in the Dark. In a Word; If God Governs, all's well : But if Things are left to themselves, and set adrift , don't you Ramble, and Float after them. To conclude. We shall quickly be all Underground : And e'er long the Earth it self must be chang'd into something else ; And that something into another Form, and so on in infinitum. Now he that considers these Everlasting Alterations, this constant Tossing, and Tumbling, and how fast Revolutions succeed each other; He that considers this I say, will have but a mean Opinion of what the World can afford.
​XXIX. Nature runs Rapid like a Torrent , and sweeps All Things ; What wretched States-men are those Counterfeits in Virtue, and Philosophy ? Heark you Friend, no more Hypocrisie and Grimace, no prudential Knavery, no clashing between Politicks and Morals! Come! Let Honesty be serv'd first, Do what God requires of you, and Trust for the Issue and Event : Fall on then, as occasion offers, and ne're look about for Company, and Commendation : However, I would not have you expect Plato's Common-wealth : That Draught is too fine ; and your Mortals will ne're rise up to it. As the World goes, a moderate Reformation is a great Point, and therefore rest contented. If we can but govern Peoples Hands, we must let their Hearts and their Heads go free. To Cure them all of their Folly and ill Principles, is impracticable. And yet unless you can Change their Opinions, their Subjection will be all Force, and Dissembling. But you'l say, were not Alexander, Philip, and Demetrius Phalereus under the Rules of these pretended Philosophers? And what a Noble Figure do they make in History ? Granting all that, I have a Question, or two to ask them. Had they a right Notion of the Laws of Nature, and were they Just, and Generous in good earnest? ​If their Virtues were all Shew and Varnish, I desire to be excus'd the Imitation. Philosophy is a Modest Profession, 'tis all reality and plain-dealing. I hate Solemnity, and Pretence, with nothing but Pride at the Bottom.
XXX. Fly your Fancy into the Clouds, and from this Imaginary Height , take a View of Mortals here Below. What strange Medly of Management, what confusion of Prospect is here? What infinite Variety in Religion, Government, and Fortune? Go on with the Speculation, stretch your Thoughts over Time and Nature , and look upon Things in the different Aspects of the past, and the present ; Consider how the World withers, and wears off ; that the Ages before, were unacquainted with you, and so will many of those that come After. That neither your Power , nor your Fame , reaches far among the Barbarians; how many are there that never heard of your Name , how many that will quickly Forget you , and how many that Admire you Now, will Censure you Afterwards ? In short , Memory, and Fame , and all those Things which are commonly so much Valued, are no better than Toys, and Amusements.
XXXI. Be always Easie, and Upright; Let Fortitude Guard without, and Honesty ​within ; Keep your Mind, and your Motions true to the Interest of Mankind, for then you know your Faculties are in the right posture, that Nature has set them.
XXXII The greatest part of your trouble lies in your Fancy, and therefore you may Disengage your self when you please. I'll tell you which way you may Move much more Freely, and give Ease, and Elbow-room to your Mind. Take the whole World into your Contemplation, and the little time you are to Live in't. Consider how fast the Scenes are shifted, and how near the End of all things lies to their Beginning ! But then the Extent of Duration in which we are nothing concern'd! The Ages before our Birth, and after our Death, are both Infinite and Unmeasurable.
XXXIII. Whatever makes a Figure Now, will quickly Decay, and Disppear: And those that Gaze upon the Ruins of Time, will be bury'd under them. And then the Longest, and the Shortest Liver, will be both in the same Condition.
XXXIV. If you would walk within People, and discover their Intentions, and look through their Ceremony , and Respect, you must strain for Observation ; and strip them to the Soul if you can : Such a narrow Enquiry will, among other ​Things, bring a great deal of Vanity to Light ; yes, Mortals are very full of themselves; When they Commend, or Censure, do you a good, or an ill Turn , They are strangely conceited of the performance.
XXXV. The Dissolution of Forms, is no loss in the Mass of Matter, Things are Chang'd this way 'tis true, but they don't Perish. Providence by which all things are well contriv'd , Delights in these Alterations, They have always had their Range in the World , and always will have. What then? Will you blame the Conduct of the First Cause? Were all Things Made, and must they always be out of Order? What! Are there so many Gods in Being, and none able to Conquer, and Correct this Evil? And is Nature indeed condemn'd to an Everlasting Misfortune ?
XXXVI. The Materials of Bodies , if you examine them, are strangly Coarse : Those that are Animated have little in them but Water, and Dust, and Bones, and something that's offensive. And then if you go to Mettals, Minerals &c. Marble is no more than a Callous Excrescence, nor Gold and Silver any better than the Dregs and Sediment of the Earth. Fine Cloths are nothing but Hair twisted ​together; and smear'd with the Blood of a little Fish. And thus I might Proceed farther. And as for Spirits, they are somewhat of Kin to the rest, and are Chased from one Figure to another.
XXXVII. Come! You have lived long enough, unless you could make more on't: Here's nothing but Grumbling, and Apishness, to be met with: What makes you Disturbed ? What can you be surpriz'd at? What has happen'd to you worse than you had reason to expect? Does Form or Matter, Body or Spirit, make you uneasie ? Look into them, and you may probably be releived. Now for your Comfort, These Two are Natures, All, and there's no Third thing to Molest you. 'Tis high time therefore to Interpret the Gods rightly, and throw off your Chagrin against Heaven.
XXXVIII. Three Years time to peruse Nature, and look over the World, is as good as a Hundred.
XXXIX. If such a Man has done amiss, the Mischief is to himself ; And it may be if you enquire, he has not neither.
XL. Either all Things are Ordered by an Intelligent Being, who makes the World but one Family, ( And if so, why should a Part, or single Member complain of that which is design'd for the Benefit ​of the whole. ) Or else we are under the Misrule of Atomes, and Confusion. Now take the Case which way you please, there's either no Reason, or no Remedy for Complaint: And therefore 'tis to no purpose to be uneasie.
XLI. I hope you understand your Mind better than to Kill and Bury it, and make it little enough for the Coarse Functions, and Fate of the Body !
XLII. Either the Gods have power to assist us, or they have not. If they have not, what does praying to them signifie? If they have, why don't you rather pray that they would Discharge your Desires, than Satisfie them ; and rather set you above the Passion of Fear, than keep away the Thing you are afraid of ? For if the Gods can help us, no doubt they can help us to be Wiser. But it may be you'l say. They have furnish'd me sufficiently for these Matters. Why then don't you make use of your Talent, and act like a Man of Spirit, and not run Cringing, and Creeping, after that which is out of your reach ? But then who told you that the God's don't assist us in Things which we might possibly compass by our selves ? Let me prescribe the Matter of your Devotions. For Instance : This Man prays that he may Gain such a Woman, it may be to ​Debauch Her, but do you rather pray that you may have no such Inclination. Another invokes the Gods to set him Free from troublesome Superiour ; but let it be your Petition, that your Mind may never put you upon such a Wish. A Third is mighty devout to prevent the loss of his Son ? But I would have you pray rather against the Fear of Losing him. Let this be the Rule for your Devotions, and see if the Event does not Answer.
XLIII. When I was Sick says Epicurus , I did not Discourse the Company about my Diseases, or the Torment I was troubled with. No , my System of Natural Philosophy was part of my Subject. And my main Concern was , that my Mind might not give way to my Body , nor grow uneasie under Pain. I made no great business of a Recovery, nor gave any Handle to the Doctor to brag of their Profession, but held on with Fortitude , and Indifferency. Thus he. And when you are Sick, or under any other Disadvantage, can't you behave your self in this manner? 'Tis practicable to all Perswasions in Philosophy , to stand their Ground against all Accidents, and not to fall into the Weaknesses, and Folly of the Ignorant : We must always be prepared for the present, Mind the Thing before ​us; and the Tools too with which we are to Work.
XLIV. When you are Shock'd by any Man's Impudence, put this Question to your self : Is it possible for such Impudent People not to be in the World ? No indeed. Why then do you wish for an Impossibility ? For this Lewd, Ill-behav'd Fellow, is one of those necessary Rascals that the World can't dispence with. This Reflection will furnish you with Patience for a Knave, or any other ill Body. For when you consider that there's no living without this sort of Cattel, you'l treat them with more Temper upon occasion. And to fortifie you farther, you'l find that Nature has arm'd you at all Points, sent an Antidote against every Disease, and provided you some Virtue or other against all sort of Vice, and Immorality. For the purpose, if you have to do with a troublesome Blockhead , you have Meekness, and Temper for your Guard, and so of the rest. 'Tis likewise in your power, to inform the Man better, and set him right : For every one that does an ill Action, is really out of his way, and misses his Mark, tho' he may not know it. Besides, what harm have you receiv'd? If you examine the Case, you'l find none of these provoking ​Mortals have done your Mind any Damages : Now that is the only place in which you are capable of being hurt. Pray Where's the Wonder if an Ignorant Fellow has done like himself? If you expected other things from him, you are much to blame. His want of Sence , or Principles, might make you conclude upon his Misbehaviour, and yet, when that which was most likely has happen'd, you seem surpriz'd at it. Farther, when you complain of a Notorious Knave, you are still more to blame. For tho' his Honesty might have been a Disappointment, Falshood ought to be none : And what could make you believe he would baulk his Custom, and Fancy for your sake ? To go on : You have done a kindness to such a Person, and because he makes no Return you grow Peevish, and Satirical upon him: In earnest , This is a sign that you had a mercenary View, and that you were but a Huckster in the Mask of a Friend ; For otherwise you would have been satisfied with a generous Action, and made Virtue her own Reward. To argue the Point a little : You have obliged a Man, 'tis very well ! What would you have more ? Is not the Consciousness of doing a good Office, a sufficient Consideration? You have humoured your own ​Nature, and acted upon your Constitution; and must you still have something over and above? This is just as if an Eye, or a Foot should demand a Sallery for their Service, and not see a Pin, or move a Step, without something for their Pains. For as these Organs are contriv'd for particular Functions , which when they perform, they pursue their Nature, and attain their perfection; So Man is made to be Kind, and Oblige , and his Faculties are ordered accordingly. And therefore when he does a good Office, and proves serviceable to the World, he follows the Bent, and answers the End of his Being; and when he does so, he moves smoothly, and is always in the best Condition.
* ↑ God.
* ↑ Here the Emperour seems to contradict his Stoical Opinion of the Lawfulness of Self-Murther.
* ↑ This Section proves that Mankind are all equal in the Grand Privileges of Nature.
* ↑ The Emperour suppos'd the Stars animated by a Deity.
* ↑ See Book 4. Sect. 39. & alib.
* ↑ See Book 6. Sect. 51.
* ↑ See Book 8. Sect. 20.
* ↑ God.
* ↑ See Book 5. Sect 33.
* ↑ See Book 4.21 & 7.29 & 12.18.
* ↑ Whose pattern ought to be follow'd.
* ↑ God.
* ↑ See Book 2 17 7.19. & alib.
* ↑ This Section is level'd against the Knavery of the Sophists, who pretended to the Politicks.
* ↑ This made the Purple Dye.
* ↑ The Stoicks held the Soul a Composition of Fire and Air, and by consequence it must be corruptible.
* ↑ See Book 3. Sect. 7. Book 6. Sect. 23.
* ↑ The Stoicks fancied Vice nessecary to the Being of Virtue Vid. Annot Gatak.