The Emperor Marcus Antoninus: His Conversation with Himself/Book 5
BOOK V.
WHen you find an unwillingness to rise early in the Morning, make this short Speech to your self: I'm getting up now to do the Business of a Man; and am I out of Humour for going about that I was made for; and for the sake of which I was sent into the World? Was I then design'd for nothing but to Doze and Batten beneath the Counterpane? Well! but this is a comfortable way of living. Granting that: wer't thou Born only for Pleasure; were you never to do any thing? I thought Action had been the End of your Being: Pray look upon the Plants and Birds, the Pismires, Spiders, and Bees, and you'l see them all Regular and Industrious, exerting their Nature, and busy in their Station. For shame! Shall a Spider act like a Spider, and make the most of her Matters, and shan't a Man act like a Man? Why don't you rouze your Faculties, and manage up to your Kind? For all that, there's no Living without Rest: True; But then let's follow Natures directions, and not take too much on't: She likewise has given you leave to Eat and Drink within a Rule; but here you generally exceed your Commission, and go beyond Convenience : Whereas in business you are apt to Favour your self, and do less than lies in your power. In earnest, you have no true Love for your self: If you had, you would improve your Nature, Humour her Motions, and solicit her Interest. Now when a Man loves his Trade, how he'l Sweat and Drudg to perform to a Curiosity, and make himself Master on't! But to speak out, You mind your Person less than a Turner does the making of a Chair; A Dancing Master has much more regard for his Heels, than you have for your Head : And as for Wealth and Popularity, how strongly are they pursued by the Vain, and the Covetous? All these People when their Fancy is once struck, push their Point might and main, and will scarcely allow themselves necessary Refreshment. And now can you think the Functions of Reason, Justice, and Generosity, less valuable than these petty Amusements?
II. What an easy matter 'tis to stem the Current of your imagination; to discharge a troublesome, or improper Thought, and grow as calm and regular as one would wish?
III. Don't think any Action beneath you, which Reason and Circumstances require; and never be misled by the apprehension of Censure, or Reproach. Where Honesty prompts you to say, or do any thing, ne'er Baulk your self, or start at the matter. If other People are particular in their Fancies and Opinions , mind them not : Be you govern'd by the Reason within you; pursue that which is most for your own, and the Common Interest. For to speak strictly, these Two are but one and the same.
IV. I'le jog on in that Path which Nature has Chalk'd out, till my Legs sink under me; and then I shall be at Rest, and expire into that Air which has given me Breath ; fall upon that Earth which has maintain'd my Parents, help'd my Nurse to her Milk, and supply'd me with Meat and Drink for so many years; and tho its Favours have been often abus'd, still suffers me to Tread upon't.
V. Wit and Smartness are not mightily your Talent : What then ? There are a great many other good Qualities in which you can't pretend Nature has fail'd you : Improve them as far as you can, and let's have that which is perfectly in your Power. You may if you please, behave your self like a Man of Gravity, and good Faith, endure Hardship, and despise Pleasure; want but a few things, and complain of nothing; you may be dispassionate, stand upon your own Legs, and be Great if you please, and have nothing of Ill Nature, Luxury, or Trifling in your Humour : Don't you see how much you may do if you have a mind to't; and how the Plea of Incapacity is out of doors? And yet you don't Push, and manage as you should do : What then ! Does any Natural Defect force you upon Grumbling, Miserableness, or laying your Faults upon your Constitution, upon Flattery, or Ostentation; upon uncertainty of Temper, and rolling from one Folly to another ? Can you say you are so weakly made, as to be driven upon these Practices ? The immortal Gods know to the contrary ! No, you might have stood clear of all This long since : And after all, if your Parts were somewhat low, and your Understanding heavy, your way had been to have taken the more pains with your self, and not to have lain Fallow, and doted upon your own dullness.
VI. Some Men when they do you a Kindness, are presently for Ringing the Obligation in your Ears; others are more modest than this comes to : However, they remember the Favour, and look upon you as their Debtor. A third sort shall be every jot as much Benefactors, and yet scarce know any thing of the matter : These are much like a Vine, which is satisfied by being fruitful in its Kind, and bears a Bunch of Grapes without expecting any Thanks for it. A Fleet Horse or Greyhound, don't use to make a Noise when they have perform'd handsomly, nor a Bee neither when she has made a little Hony : And thus a Man that's rightly Kind, never proclaims a Good Turn, but does another as soon as he can; just like a Vine that bears again the next Season. Now we should imitate Those who are so obliging, as hardly to remember their Beneficence : But you'l say, a Man ought to understand the Quality of his own Actions. 'Tis somewhat natural for One that's Generous, to be Conscious of his Generosity ; yes truly, and to desire the Person oblig'd, should be sensible of it too ; I grant what you say, is in a great measure True : And if you don't take me right, you'l make one of those untoward Benefactors I first mention'd : Indeed, They think their grounds plausible enough; for their Vanity imposes upon them, but if you'l view the case in its true Colours, the privacy of doing a good-turn will never discourage you.
VII. The Athenians us'd to be mighty Clamorous to Jupiter for Rain upon their own Lands, but not a word for other People. Now to my mind, They had e'en better have held their Tongues, or else pray'd with more of Extent, and Generosity.
VIII. Æsculapius , as we commonly speak, has prescrib'd such a one [1] Riding out, Walking in his Slippers, or a Cold Bath ; Now much to the same meaning we may affirm, that Providence, or the Soul of the Universe, has ordered this or that Person a Disease, loss of Limbs or Estate, or some such other Calamity. For as in the first cafe, the word Prescribed, signifies a Direction for the Health of the Patient : so in the latter it means an Application, proper for the Constitution and Benefit of Fate. And thus these harsher Events may be counted fit for us; as Freestone which is well joyn'd, and lies Snug in a Building, may be said to fit it. Indeed, the whole of Nature, consists of an Harmony and Congruity of Parts; For as the World has its Form and Entireness from that univerfal Matter of which it consists; So the Character, and Distinction of Fate, results from the Quality and Concurrence of all other Causes contained in it. The Common People understand this Notion very well ; Their way of speaking is, This was sent him by Destiny : Say you so; was there not then somewhat of Purpose and Design in it? Let us then comply with our Doom, as we do with the Prescriptions of a Celebrated Physician : These Doses are often unpalatable and rugged ; and yet the define of Health makes them go merrily down. Now that which Nature esteems Profit and Convenience, should be no less valued than your own Health : And therefore when any cross Accident happens, take it quietly to you, 'tis for the good of the Universe, and Jupiter himself is the better for't. [2] Depend upon't, This had never been sent you, if the World had not found it's Account in't: Neither does Nature act at Random, or order any thing which is not suitable to those Beings under her Government. You have two reasons therefore to be contented with your Condition: First, bccause you were Born, and singled out for't: 'Twas assign'd you from the beginning by the highest and most antient Causes. Secondly, 'Tis for the Interest of him that governs' the World; [3] It perfects his Nature in some Meafure, and continues his Happiness : For it holds in Causes, no less than in Matter and Quantity; If you lop off any part of the Continuity and Connexion, you Maim the Whole. Now if you are displeas'd with your Circumstances, you dismember Nature, and pull the World in pieces, as much as lies in your power.
IX. Be not uneasy, discourag'd, or out of Humour, because Practice falls short of Precept in some particulars. If you happen to be beaten off your Reason, come on again ; and let your Fancy strike in at your second Trial ; and don't go like a School Boy to his Master, with an Ill-will. No, you must apply to Philosophy with Inclination, as those who have Sore Eyes make use of a good Receipt. And when you are thus difpos'd, you'l easily acquiesce, and be govern'd by Reason : And here you are to remember, that Philosophy or true Wisdom will put you upon nothing but what your Nature wishes and calls for : And can you be so unreasonable as to cross the inclinations of your Nature? Is not her Fancy the most agreeable of any Thing ? And does not Pleasure often deceive us under this pretence ? Now think a little, and tell me what is there more delightful than downright Honesty and Religion, than Generosity and Greatness of Mind? And once more, what can be more entertaining than Prudence ? than to be furnish'd with that Understanding which keeps a Man from making a false Step, and helps him to Good Fortune in all his Business? [4]
X. Things are so much perplexed, and in the dark, that several considerable Philosophers looked upon them as altogether unintelligible, [5] and that there was no certain Test for the discovery of Truth; Even the Stoicks agree, that Nature and Certainty is very hard to come at; that our Understandings are always liable to Error, and that Infallibility is meer Vanity and Pretence. However, Our Ignorance is not so great, but that we may discover how transitory, and insignificant all things are; That those we commonly call the best Circumstances, are sometimes in the worst Hands; and that 'tis possible for Thieves, Whores, and Catamites to run away with the World ; and who then would care Three pence for't? Farther, Consider the Temper of those you converse with, and you'l find the Best will hardly do; not to mention, that a Man has work enough to make himself tolerable to himself. And since we have nothing but Darkness, and Dirt to grasp at, since Time and Matter, Motion and Mortals, are always Rolling, and running out of themselves; for these reasons I say, I can't imagine what there is here worth the minding. On the other hand, a Man ought to keep up his Spirits, for 'twill not be long before his Discharge comes: In the mean time, his point is to be easy, and satisfy himself with these two Considerations; the one is, that nothing will befall me, but what is for the Interest of the Universe : [6] The other, that no body can command my Practice, or force me to act against my own Judgment.
XI. What use do I put my Soul to, or what Hand do I make of my Reason? 'Tis a serviceable question this, and should frequently be put to ones self? I say, how does my soveraign Part stand affected? And what's the Furniture and Complexion of my Mind? Is there nothing of the Boy or the Beast in't? Nothing that's either Tyrannical, or Effeminate?
XII. What sort of good Things those are, which are commonly so reckoned, you may learn from hence : For the purpose, if you reflect upon those Qualities which are intrinsically valuable, such as Prudence, Justice, Temperance and Fortitude, you won't find a jest upon them apt to Relish, and make Sport : Whereas upon the advantages of Fortune and Common Estimation, a piece of Raillery will pass well enough. Thus we see the generality are struck with the distinction, otherwise they would not dislike the Liberty in one Case, and allow it in the other. The Felicities of Riches, Luxury, and Ambition, are all within the privilege of Buffoons, and liable to the Lash of the Stage : Now what significancy can there be in these things, when a Poet's Jest will take Place upon them? And that comical Droll may be patly applied to the Owner; He is so fluff'd, says the Play, with Wealth and Finery, that he has no room for his Close Stool.
XIII. My Being consists of Matter and Form, that is, of Soul and Body ; Annihilation will reach neither of them; For as they were never produced out of Nothing, so they will always remain Something: The consequence is, that every part of me will serve to make something in the World ; and thus I shall be toss'd from one Figure to another, through an infinite succession of Change. And what wonder of all this? This constant method of alteration gave me my Being, and my Father before me, and so on to Eternity backward ; For I think I may speak thus, though the World is confin'd within a certain determinate period. [7]
XIV. Reason needs no foreign Assistance, but is sufficient for its own purposes. This Faculty moves within it self, and makes directly for the Point in view. For to take the matter rightly, Honesty is always the nearest way to success.
XV. Those things don't belong to a Man, which don't belong to him as a Man, or under the definition of his Species. This Notion may be applyed to all External Advantages. For These are not included in the Idea; They are not required of us as Men; Humane Nature does not promise them, neither is she perfected by them: From whence it follows that They can neither constitute the Chief End of Man, nor strictly contribute towards it. Farther, if these Things were any real Additions, how comes the Contempt of them, and the being easy without them, to be so great a Commendation? To balk an Advantage would be Folly, for one can't have too much of that which is Good. But the Case stands otherwise; For we know that Self-Denial, and Indifference about these Things is the Character of a Good Man, and goes for a Mark of true Greatness.
XVI. Your Manners will depend very much upon the Quality of what you frequently think on; For the Soul is as it were Tinged with the Colour, and Complexion of Thought. Be sure therefore to work in such Maxims as these. A Man may live as he should do, and Behave Himself well in all Places, By consequence, a Life of Virtue, and that of a Courtier are not inconsistent. Again: That which a Thing is made for, 'tis made to Act for; and that which 'tis made to Act for, 'tis naturally carried To: And in the due pursuit of this Tendency the End of the Agent consists. Now where the End of a Thing is, there the Advantage and Improvement of it is certainly lodg'd. From hence the Inference will be, that the Happiness of Mankind lies in Society, and Correspondence: since that we were made for this purpose, I have prov'd already. [8] For is it not plain that the lower Order of Beings are made for their Betters, and the higher for the Service of each other? Now as Life is preferable to bare Existence, so amongst all Living Creatures, the Rational are the best Quality.
XVII. To expect an Impossibility is Distraction; Now 'tis impossible for Ill Men not to follow their Biass, and show their Temper in some Instance or other.
XVIII. There's nothing happens to any Person but what is in his Power to go through with: some People have had very severe Tryals, and yet either by having less Understanding, or more Pride than ordinary, have charged bravely through the Misfortune, and come off without a Scratch; Now 'tis a scandalous Indecency, to let Ignorance, and Vanity do more with us, than Prudence and Principle.
XIX. 'Tis Thoughts, not Things which take hold of the Soul. Outward Objects can't force their Passage into the Mind, nor set any of its Wheels a going. No, The Impression comes from her self, and 'tis her Notions which affect Her. As for the contingencies of Fortune, they are either Great or Little, according to the Opinion she has of her own Strength.
XX. When we consider we are bound to be serviceable to Mankind, and bear with their Faults, we shall perceive there's a common Tye of Nature, and Relation between us. But when we see People grow troublesome and disturb us in our Business. Here we are to look upon Men as Indifferent sort of Things, neither Good, nor Bad to us, but according to our Management. 'Tis true like a Cross Wind They may hinder Me in the Executing Part, but all this while my Inclinations stand Firm, and the reserve of a Good Meaning is secured to me. Being rightly Dispos'd, I can pass on to the Exercise of another Virtue; And thus 'tis probable I may gain by the Opposition, and turn the Disappointment to an Advantage.
XXI. Among all Things in the Universe, direct your Worship to the Greatest: And which is that? 'Tis that Being which Manages, and Governs all the Rest. And as you worship the best Thing in Nature, so you are to pay a proportionable Regard to the best Thing in your Self: You'l know it by its Relation to the Deity, The Quality of its Functions will discover it. 'Tis the Reigning Power within you, which disposes of your Actions, and your Fortune.
XXII. That which does not Damnify the City, [9] or Body Politick, cant properly speaking damnify any Person that belongs to it. Therefore when you think you are ill used, let this Reflection be your Remedy, and say thus to your self; If the Community is not the worse for't. neither am I. But if the Community is injured, your Business is to shew the Person concern'd his Fault, but not to grow Passionate about it.
XXIII. Reflect frequently upon the Instability of Things, and how very fast: the Scenes of Nature are shifted. Matter is in a perpetual Flux; Change is always, and every where at work, it strikes through Causes, and Effects, and leaves nothing fixt, and Permanent. And then how very near the two vast Gulphs of Time, the Past, and the Future, stand together! Now upon the Whole, is not that Man a Blockhead that thinks these Momentary Things, big enough either to make him Proud, or Uneasy?
XXIV. Remember what an Atome your Person stands for in respect of the Universe, what a Minute of unmeasurable Time comes to your share, and what a small Concern you are in the Empire of Fate!
XXV. A Man misbehaves himself towards Me; what's that to me? The Action is his, and the Will that set him upon't is His, and therefore let him look to't. As for me, I am in the Condition Providence would have me, and am doing what becomes me.
XXVI. Whether the Motions of your Body are Rugged, or Agreeable, don't let your Reason be concerned with them; confine the Impressions to their Respective Quarters, and let your Mind keep her distance, and not run in. 'Tis true, That Which results from the Laws of the Union from the force of Sympathy, or Constitution, must be Felt, for Nature will have its Course; But tho' the Sensation can't be stop'd, it must not be over-rated, nor strain'd to the Quality, of Good, or Evil.
XXVII. We ought to converse with the Gods, and live the Life that they do: This is done by being contented with the Appointments of Providence, and by obeying the Orders of that Genius, which is both the Deputy, and the Offspring of Jupiter: Now this Divine Authority is neither more, nor less, than that Soul and Reason, which every Man carries about him.
XXVIII. Are you angry at a Rank Smell, or an ill scented Breath? Why if a Man's Lungs, or Stomach, are ulcerated, or his Arm-pits out of Order, how can he help it. But you'l say, the case is not paralel, between an ill Action, and an ill Breath; the one is Choice, and the other Necessity. Well, If you think Mankind so full of Reason, pray make use of your own : Argue the Case with the Faulty Person, and show him his Error : If your Advice prevails, he is what you would have him; and then there is no need of being angry : And lastly, Don't mismanage either by your Haughtiness, or Servility.
XXIX. You may live now if you please, as you would chuse to do if you were near dying: But suppose People won't let you; why then give Life the Slip[10], but by no means make a Misfortune on't. If the Room smoaks I leave it, and there's an end, for why should one be concern'd at the matter ? However, if nothing of this kind drives me out, I'le stay, behave my self like a Man of Spirit, and do what I have a mind to; but then I'le have a mind to nothing but what I am led to by Reason and publick Interest.
XXX. God, or the Soul of the Universe is of a sociable Disposition : For this reason he has made the coarser Part of the Creation, for the sake of the Finer. And as for those Beings of the higher Rank, he has engaged them to each other by Inclination. You see how admirably Things are ranged, and sorted, according to the Dignity of their Kind ; and cemented together by Nature, and Benevolence !
XXXI. Recollect how you have behav'd your self all along, towards the Gods, your Parents, Brothers, Wife and Children; towards your Instructors , Governors, Friends, Acquaintance and Servants: Whether you have not done, or said something unbecoming to some of them. Recoiled how much business you have been engag'd in, and how well you have gone through it : That now your Task is done, and the History of your Life finish'd. Remember likewise , how much Bravery you can make out, how much of Pleasure, and Pain, and Grandeur, you have despis'd; and how often you have done Good against Evil.
XXXII. Why should Skill and Knowledge be disturb'd at the Censures of Ignorance ? But you'l say, who are these Knowing, and Skilful People? Why those who are acquainted with the Original Cause, and end of all Things, with that Reason that Pervades the Mass of Matter Renews the World at certain Periods, and Governs it through all the Lengths of Time.
XXXIII. You'l quickly be reduced to Ashes and Skeleton; And it may be you may have a Name left you, and it may be not: And what's a Name? Nothing but Sound, and Syllable. And then for those Things which are so much valued in the World, they are miserably empty, and insignificant. The Prize is so mean, that it makes the scuffle about them Ridiculous. It puts one in mind of a parcel of Puppies snarling for a Bone; And the contests of little Children sometimes transported, and sometimes all in Tears about a Play-Thing. And as for Modesty and Good Faith, Truth and Justice; they have left this wicked World, and retired to Heaven: And now what is it that can keep you here. For if the Objects of Sence are floating, and changable, and the Organs misty, and apt to be impos'd on: If the Soul is but a Vapour drawn off the Blood, and the Applause of little Mortals insignificant; If the case stands thus, what is it you stay for? Why I am resolved to have Patience, till I am either Extinguish'd, or Remov'd. [11]And till that time comes, what is to be done? The answer is easie: To worship the Gods, and speak honourably of them; to be beneficial to Mankind; to bear with their Faults, and let their property alone. And lastly, to remember, that whatever lies without the compass of your Person, is nothing of yours, nor in your power.
XXXIV. You may be always successful if you do but set out well, and let your Thoughts and Practice proceed upon Grounds and Method. There are two properties and priviledges common to God, and all Rational Beings; The one is, not to be hindred by any thing Foreign; The other, to make Virtue their supream satisfaction, and not so much as to desire any thing farther.
XXXV. If this Accident is no fault of mine, nor a consequence of it; And besides if the Community is ne'er the worse for't, why am I concerned? Now which Way the Community[12] may be damnified, I shall discourse afterwards.[13]
XXXVI. Don't suffer a suddain Impression to overbear your Judgment. Let those that want your Assistance have it, as far as the Case requires. But if Fortune as they call it, lies hard upon them, don't you conclude upon any real Damage, for there's no such thing. However upon the score of Tenderness, and Humanity, you may condescend to their Weakness, and Treat them a little in thir own way. But then you must remember to keep your Notion true, and not suffer your Compassion, to run away with your Reason ; Thus when you are Haranguing in the Rostra [14] and courting the Populace; When you are thus busie, I say a little of this the to your self would not be amiss. Heark you Friend, have you forgot that this Glitter of Honour , is but Tinsel and Pageantry : I grant it, but for all that 'tis extreamly valued. 'Tis mighty well! And because other People are Fools, must you be so too? You may be a happy Fellow in any Ground , provided you have the wit to chuse your Fortune handsomly : Now if you ask farther, I must tell you if your Manners be good, your Fortune can never be bad. For in a word, Happiness lies all in the Functions of Reason, in warrantable Desires, and regular Practice.
- ↑ Probably in a dream
- ↑ A Stoical Paradox.
- ↑ A gross Error of the Stoicks.
- ↑ The Stoicks maxim is, A Wise Man can never be unfortunate, let his Circumstances be what they will.
- ↑ Of this Opinion were Pyrrho and the New Academicks.
- ↑ See sect. 8.
- ↑ See Book 10. Sect. 7. Book 11. Sect. 1.
- ↑ See Book 2. Sect. 1.
- ↑ By the City the Emperor means the World, to which, as he observes, private disadvantages are a Convenience.
- ↑ A Stoical piece of Distraction.
- ↑ Into a State of separation.
- ↑ By the Community is meant the World
- ↑ See Book 8. Sect. 55.
- ↑ A Pulpit in one of the Squares at Rome, where the great Men use to make Speches to carry Elections.