The Emperor Marcus Antoninus: His Conversation with Himself/Book 6
BOOK VI.
AS Matter is all of it plyable, and obsequious, so that Sovereign Reason which gives Laws to it, has neither Motive nor Inclination, to bring an Evil upon any thing. This great Being is no way Unfriendly or Hostile in his Nature, He Forms and Governs all things, but hurts nothing.
II. Do but your Duty, and don't trouble your self about your Condition: If you behave your self well; ne're mind whether 'tis in the Cold, or by a good Fire, whether you are overwatched, or satisfied with Sleep, whether you have a Good word, or a Bad one; whether you are in Health, or Dying; For this last must be done at one time or other. 'Tis part of the Business of Life to loose it handsomly. Upon the whole; If we do but manage the Present to Advantage, that's enough.
III. Look throughly into Matters, and let not the Distinction, or intrinsick Value of any thing escape you.
IV. The present appearance of Things, will quickly undergoe a Change; and be either exhaled into Common Matter, or dispersed into their respective Elements.[1]
V. That Intelligent Being that Governs the Universe, has perfect Views of every Thing; His Knowledge penetrates the quality of Matter and sees through all the consequences of his own Operations.
VI. The best way of Revenge, is not to imitate the Injury.
VII. Be always doing something serviceable to Mankind, and let this constant Generosity be your only Pleasure; not forgetting in the mean time, a due Reference and Regard to the Deity.
VIII. 'Tis the governing part of the Mind, which awakens Thought, and alters the Quality of it; which gives what Air she pleases to her own Likeness, and to all the Accidents and Circumstances without her.
IX. The particular Effects in the World, are all wrought by one Intelligent Nature. This Universal Cause, has no Foreign Assistant, no interloping Principle, either without his Jurisdiction, or within it.
X. For Argument sake let's use a Disjunction; The World then is either nothing but a Rencounter of Atomes, a heap of Confusion, and a hurry of Chance, or else 'tis the effect of Design, and under the Laws of Order, and Providence: If the first, what should I stay for, where Nature is in such a Hotchpotch, and Things are so blindly jumbled together? Why don't I rather make it my Choice to disengage, and return to the Element of Earth[2] as soon as may be? Why should I give my self any trouble? Let me do what I will, my Constitution must be Broken, and my Atomes all Disbanded in a little time. But if there is a Providence, and the latter part of the Disjunction holds good, then I Adore the Great Governour of the World, and am easie in the prospect of Protection.
XI. When you happen to be rufled a little, and thrown off your Temper by any cross Accident, retire immediately into your Reason; And don't move out of Rule any longer than needs must: For the sooner you recover a False Step, the more you will be Master of your Practice.
XII. Put the case, you had a Mother in Law, and a Mother at the same time, tho' you would pay a regard to the First, your Converse I conceive would be mostly with the Latter. Let the Court and Philosophy, represent these two Relations to you; apply frequently to this last, and set up your stand with her. For 'tis a Life of Virtue, and Philosophy, which makes you, and your Courtiers, tolerable to each other.
XIII. To check the pleasure of Luxury, we should in our Fancy at least, take away the Garnishing of the Dishes, the value the Cook sets upon them, and give them Names less tempting then ordinary. For the purpose, we may say, this is but the Carkass of a Fish, this Fowl has no more Life in't then I shall have when I am Buried ; and t'other is no better then a Piece of a Dead Hog. And then for this Bottle of Falerno, [3]what is it but a little Moifture squeaz'd out of the Tumour of a Grape ? And to mortifie the Vanity of Fine Cloths, and prevent your Purple, [4]from growing to big for you, consider that 'tis nothing but Sheeps Hair twisted togethether, and stain'd in the Gore of a little Shell-Fish. And if we were to proceed to some other satisfactions of Sence , we should find them but course in their Causes, and Constitution; And as these Notions strike through the Ssirface, press into the heart of Things, and shew them in their Natural Colours; so we should carry them on, and apply them to all the Pageantry of Life. And where things appear most Plausible , and Pretending , be sure to bring them to the Test, and look within them. And when the Paint is thus pull'd of, the Coursness of them will easily be discovered. Without this Care, Figure and Appearance are great Cheats; And when you think your Fancy is best employ'd, you'l be most Fooled : Even Virtue it self is sometimes Counterfeited, and Gravity is nothing else but Grimace, Thus Crates discovered Xenocrates's Philosophy to be only skin deep ; great Demureness without, and no less Vanity within.
XIV. The Inclination of the generality, may be reduced to these Heads, some People are little enough to be smitten with things in the state of bare Existence, or Vegetation; As with Wood, Stones, Fruit, and such like. Others who are somewhat more tolerable in their Fancy, must have Life to Charm them; And these, it may be are mighty in love with their Flocks and Herds. A Third sort, better furnish'd than the former, admire nothing beneath Humane Nature ; But then they don't take in the whole Kind, but 'tis either the Skill, Parts, or Property [5]of some particulars which Affect them. But he that values a Rational Creature without Limitation, or Partiality, runs into none of the Dotages above mentioned : But makes it his chief business to look at Home, to keep Reason and Good Nature stirring, and to assist all Mankind in the publick Intereft.
XV. Some Things are pressing for Birth, anb Being, and others are posting off, and that which was entire just now, is part of it spent already. The World is renew'd by this Change and Rolling, no less than Time is by a perpetual Succession. Now who wou'd Dote npon Things hurryed down the Stream thus fast, and which 'tis impossible to take hold on? Such a Passion is much like falling in Love with a Sparrow flying over your head, you have as it were but one glimps of her, and she is out of sight. To go on; Life is but a sort of Exhalation of the Blood, and a little Air sucked into the Lungs. Now to return your Breath for the support of Life , and expire your last, when you lose it, is much what the same Action.
XVI. Neither the perspiration of Plants, nor the Breath of Animals, nor the Impressions of Sensation, nor the Poppet-motions [6] of Passions, are priviledges of any great value. To which we may add the Instinct of crowding into Herds, together With the Functions of Nutrition ; This latter being not unlike a separating kind of Evacuation. What then is it that you count worth your Esteem? Huzza's and Acclamations? Not at all. Why then you must not value Harangues and Panegyrick, for this is but a Mannerly sort of bawling about a Man. Well : I find Fame and Glory won't tempt you, what then is there behind worth the having? To govern your Motions, and make use of your Being according to the Intentions of Nature; This is the design of Arts and Improvement, in other cases; every Artificer, and Profession , endeavouring to make the Thing fit, to answer the end for which it was intended. This for instance, is the Design of Vine-dressers, those that manage Horses , and make Dogs ; Their business is to make the most of things, and drive them up to the top of their Kind. And what other view has Learning and Education, but to improve the Faculties, and set them the right way at work ? 'Tis agreed then the main point lies here: compass but this, and let the World Rub: what ? Must your Inclinations always run Riot, and will you never keep them true to one thing ? Must you be still hankering after this Fancy and t'other? Why then let me tell you, you'l always be a Slave, always in Wants, and Disquiet. This Temper will let loose abundance of uneasy Passions upon you: 'Twill make you grow envious, full of Jealousie, and Suspition, and apt to overreach Those who are possessed of something you have a mind to. And when strong desires are unsatisfied, you'l find your self mightily disturb'd. And this will make you murmur, and grow mutinous against the Gods. But if you come once to pay a due Regard to your Reason; you'l be pleas'd with your self, serviceable to Society, and Complyant with the Gods; That is you'l be entirely satisfied with their Administration.
XVII. The Elements either press upwards, or tumble downwards, or else run round in a Circle : But Virtue has none of these Motions; she is of a nobler Kind: Her Progress in Regular Thoughts, is somewhat unintelligible, but always prosperous.
XVIII. What a strange Humour there is amongst some People? They don't care to afford a Good Word to their Contemporaries, and yet are very desirous of being prais'd by Posterity: That is by those they never saw, nor ever will have the least acquaintance with: Now this is almost such a Freak, as it would be to be disturbed because you were not Commended by the Generations that lived before you.
XIX. Because you find a Thing very difficult, don't presently conclude that no Man can master it. But whatever you observe proper, and practicable by Another , believe likewise within your own Power.
XX. If an Antagonist in the Circus tears our Flesh with his Nails, or Tilts against us with his Head ; we don't use to cry out Foul-play, nor be offended at the Rough Usage, nor suspect him afterwards as a dangerous Person in Conversation. 'Tis true, when we are at the Exercise, we Guard, and Paree; But all this is done without raising ill Blood, or looking upon the Man as an Enemy. Let us act at this rate in the other Instances of Life: When we receive a Blow, let us not think our selves in a Battle, but at a Tryal of Skill. We may Fence as I said before, and manage the Contest with Caution, but not with Malice, and Ill Will.
XXI. If any one can convince me of an Error, I shall be very glad to change my Opinion, for Truth is my Business ; and right Information hurts no body. No: He that continues in Ignorance and Mistake, 'tis He that receives the Mischief.
XXII. I'll do my Duty, that's enough. As for other Things I shall ne'er be disturb'd about them. For if they happen to come cross, 'Tis but considering that They are either without Life, or without Reason, or without Judgment, and thus I can easily pass them over.
XXIII. As for Brute-Animals, and Things undignified with Reason, use them Freely, and Boldly, as being of a superior Order your self. But Treat Men like Beings of your own kind, and Members of the same Society. And in all your Affairs invoke the Gods for their Assistance. As for the time you are to continue this Regularity; ne'er trouble your self whether 'tis long or short. For three Hours of Life thus well spent, will do your Business.
XXIV. Alexander the Great and his Groom, when dead, were both upon the same Level : And run the same Fortune of being either scattered into Atomes, or absorb'd in the Soul of the Universe. [7]
XXV. What abundance of Motions there are in the Body, what abundance of Thoughts and Sensations in the Mind at the same time? What a vast number of Operations are performed, and how much Business is Dispatch'd within us in a single Moment ? He that considers this, won't wonder so much that infinitely more productions should start out together in the Universe : Or that the Soul of the World should by once exerting Himself look over, Actuate, and govern the whole Mass of Matter.
XXVI. Suppose you were asked to spell Antoninus's Name, would you Hollow every Letter in the Company's Ears? Or would you return their Passion, if they were Angry ? I conceive you would rather go mildly to work, and give them the Letters and Syllables as they stand, without Noise. Apply this to greater Instances, and remember that all Duties in Morality, have such a determinate Number of Parts and Circumstances to render them compleat; These must be all taken care of, and performed in order; But then it must be done smoothly, without growing Hot upon meeting with Peevishness and Provocation.
XXVII. 'Tis a sort of Cruelty to balk People's Fancies, and not give them leave to pursue what they reckon their Interest. And with this you are chargable in some Measure your self, when you are angry with those that do amiss. Why so? Because they imagine they are carrying on their own Interest and Convenience. But that you'l say is their Mistake. I grant it; But then 'tis your part to lead them out on't, and to shew them their Error, without Passion; and Resentment.
XXVIII. What is Death? 'Tis a resting from Sensation, and Desire. A stop upon the Rambling of Thought, and a Release from the drudgery about your Carcass.
XXIX. Keep up your Spirits for Business as long as your Constitution lasts; for it would be ashame if your Mind should Faulter, and Give In, before your Body.
XXX. Have a care you han't too much of an Emperour in you, and that you don't fall into the liberties and Pride of your Predecessors? These Humours are easily learn'd, therefore guard against the Infection. Be Candid, Sincere, and Modestly Grave. Let Justice and Piety have their Share in your Character ; Let your Temper be remarkable for Mildness, and Goodnature, and be always enterprizing and vigorous in your Business. And in short strive to be just such a Man as Virtue and Philosophy would make you? Worship the Gods, and Protect Mankind. This Life is short, and all the Advantage you can get by it,is the Opportunties you have of Adoring Those Above,[8]and doing Good to Those Below you. Do every thing like a Disciple of Antoninus, [9] Imitate him in the Vigour and Constancy of his Good Conduct, in the Equality, Sweetness and Piety of his Temper, the Serenity of his Aspect, the Modesty and Unpretendingness of his Behaviour, and the generous Ambition he had to be perfectly Master of his Business. Farther : 'Twas his Way, to dismiss nothing till he had look'd through it, and view'd it on all sides: to bear unreasonable Remonstrances without making a return ; never to be in a Hurry : To be backward in giving encouragement to Enformers : He was a great Judge of Men and Manners: Bnt of no Satyrical and Reprimanding Humour : Not at all apt to be Frighted, or Surpriz'd: Not too suspicious, nor in the least over-run with Impertinence, and Conceit: Expence and Figure was none of his Fancy; As one might easily perceive, by his Palace, his Furniture, his Habit, his Eating, and his Attendance. Lenity was his Humour, and Fatiguing his Delight. He was so Temperate in his Diet, that he was able to fit at the Council Board till Night, without withdrawing into another Room; For the Necessities of Nature never return'd upon him till their usual time. He was firm in his Friendship, and steady and agreeable in the Manner of showing it. He gave his Courtiers all the Freedom Imaginable to contradict him; And was pleased with the Proposal of a better Expedient than his own. To conclude he was a Religious Prince, but on this side Superstition, pray imitate these good Qualities of his, that you may have the Satisfaction of them at your last Hour.
XXXI. Rouse and recollect yourself: and you'l perceive your Trouble lay only in a Scene of Imagination: [10] And when you are well awaken, Turn the Tables, and Carry the Contemplation through Life; And then the World in a Dream, and the Wold out on't, will appear much what the same thing.
XXXII. My Person consists of Soul and Body : To this latter all things are Morally indifferent ; the Body being in no condition to make a distinction of this kind. And as to my Mind there's nothing can affect her in the quality of Good or Evil, her own Actions excepted; Now these are all within her Power : And of all her Actions she is only concern'd with the present ; For what's past or to come, signifies as much as nothing, and falls under no Moral Character. [11]
XXXIII. As long as the Hands and Feet do the work they were made for, they move naturally, and with ease : Thus while a Man performs the Functions of his Species, and keeps true to his Condition, he feels no more weight than what Nature lays upon him. Now that which is not beside the Intentions of Nature, can never be a real misfortune.
XXXIV. What abundance of sensual satisfaction have Thieves, Catamites, Parricides, and Usurpers been possessed of? We may guess at the quality of Pleasure, by its falling to the share of such Wretches as these.
XXXV. Don't you observe among your Artificers, tho' they bear the Contradiction and Impertinence of the Unskilful, yet they won't comply so far as to be talked out of their knowledge, or work against the Rules of their Trade? And is it not a scandalous business, that an Architect or a Physician, should have more regard for their Profession, then a Man has for his? For His I say, in which he has the honour of the Gods for his Partners. And what's a Man's Trade simply considered as a Man ? Why nothing but the study and practice of Virtue , and Moral Philosophy.
XXXVI. The vast Continents of Europe and Asia, are but Corners of the Creation : The Ocean is but a drop , and Mount Athos but a Grain in respect of the Universe : And the present instant of Time but a Point to the extent of Eternity. These things have all of them Little, Changeable, and Transitory Beings : Remember likewise that all things proceed from the Soul of the Universe, either by direct, or consequential Causality. Thus the growling Deformity of a Lyon, the Poyson of Serpents, Thorns and Dirt, and whatever seems Caurse , or Offensive in Nature, start out of something more Noble, or belong to the Entireness of her Beautiful Productions. [12] Don't therefore suppose them insignificant and unworthy the Being you worship , but consider the Fountain from whence all things spring.
XXXVII. He that has taken a View of the present Age, has seen as much as if he had began with the World, and gone to the end on't ; for all things are of a Kind, and of a Colour. [13]
XXXVIII. The mutual Dependance all things have, and the Relation they stand in to each other, is worth your frequent observation : For all the Parts of Matter are in some measure linked together, and interwoven, and for this reason have a natural simpathy for each other. And thus Motion and the Continuity of Matter, makes one Body consequent, and connected to another. [14]
XXXIX. Bring your Will to your Fate, and suit your Mind to your Circumstances. And love those People heartily, that 'tis your Fortune to be engaged with.
XL. Those Tools, and Utensils are said to be right, when they serve for the uses they were made ; Tho' in this Case the Artificer that made them is commonly absent. But in the Works of Nature, the Forming Power is always present with the Effect, and deserves a particular Regard. From hence you are to conclude that as long as you behave your self as this Sovereign Power directs you, you'l have your wishes in every thing. Indeed 'tis this bent of Inclination which makes the Gods happy, and gives satisfaction to the Soul of the Universe.
XLI. If you suppose any thing which lies out of your command , to be Good, or Evil; your missing the one, or falling into the other, will unavoidably make you a Malecontent against the Gods, and put you upon hating those People whom you either know or suspect to be instrumental in your Misfortune. To be plain; our mistake in this supposition and pursuing Objects above our reach; often makes us very unreasonable and unjust. But if we confine the Notion of Good and Evil to Things in our Power, then all the Motives to Complaint, and ill-nature will drop off ; then we shall neither Remonstrate against Heaven, nor quarrel with any Mortal living.
XLII. All People concur in some measure to the purposes of Providence, tho' all are not sensible of it. And thus as I remember, Heraclitus observes, that those who are asleep, may be said to help the World forward, In short, the grand Design is carried on by different Hands, and different Hearts too. For even he that complains, makes head against his Fate, and strives to pull the Administration in pieces, even such a testy Mortal as this, is useful in his way : [15]Consider then how you are ranged, and whether you have joyn'd the Dutiful, or the disaffected Party. For he that Governs the World, will certainly make you good for something, and prove serviceable to his Scheme, one way or other. Have a care you don't serve for a Foyl or a Jest; and make such a ridiculous Figure in Nature, as that Doggril did in the Play Chrysippus mentions.
XLIII. Everyone should keep to his Post, and be contented with the Assignments of Providence. The Sun never covets the properties of a Shower, nor does one God interfere with another. Every thing is serviceable in his own Station; and unresembling Causes unite to advantage in the Effect. Are not the Stars different from each other? And yet their influences agree together upon Sublunary Productions.
XLIV. If the Gods have decreed me any thing, they have decreed my advantage. If not they must either be mistaken in their measures, or unbenevolent in their Design: Now as the first part of this Supposition is absur'd, so the latter is incomprehensible. For to what purpose should they intend me any harm ? What would themselves, or their Universe get by it? But granting they have made no particular provision for me, yet since their Government of the World is not disputed, the consequence will be much the same: For this way my affairs will be comprehended, and fall within the compass of their general Providence, and why then should I not be contented with whatever happens? To put the Case farther. Suppose the Gods take care of nothing, which by the way we must reckon a scandalous Opinion; or else 'twill be high time to leave of the common Solemnities of Sacrificing, Prayers and Religious Swearing: if things lye thus, why all this Superstitious trouble in these, and many other instances? To what purpose should we behave our selves as if we were in the very Court and Company of Heaven? However since a supposition implies nothing of reality, let it pass for once: If the Gods therefore will take care of none of us, 'tis certainly Lawful for me to take care of my self; Now 'tis my Right to state the Notion of my own Convenience, and what is that? Why that's convenient for every one, which suits his Nature, and his Species: Now my Nature has Reason, Sociable Principles, and publick Inclination in't: By consequence the Interest of my Country must be my own. Take me then under the particular Distinction of Antoninus, and Rome is my Town and Country ; but consider me as a Man in general, and I belong to the Corporation of the World. That therefore, and only that, which is serviceable to both these Societies, is an advantage to me.
XLV. Whatever happens to particulars, is serviceable to the Universe, that Thought might satisfie. But we can carry the Reasons for Acquiescence farther. For upon Observation you will perceive that what is profitable to one Man, is in some measure for the Interest of the rest. And here I take the word Profit, in the sence of common acceptation, and not on the Language of the Stoicks. [16]
XLVI. You may remember at a Play, or such resembling Diversions, coming over and over with the same thing, tires the Sence, and extinguishes the Pleasure. Remove this Contemplation into Life; For here all things comes rounds And bring the same Causes and Appearances a long with them. How long then will it be before you are cloyed with these Repetions?
XLVII. Consider with your self, that People of all Conditions, Professions and Countrys, are forc'd to Dye: Cast your Eyes upon what sort of Mortals you please, and you'l find them go the Way of all Flesh. And we must take our turn too with the rest, and remove to the same place whither so many famous Orators, and Philosophers , Generals, Princes, and Heroes have shewn us the way. Those great Sages Heraclitus, Pythagoras, and Socrates; Those Celebrated Mathematicians Eudoxus, Hipparchus, and Archimedes, had no privilege, or protection against Fate. Not to mention a great many other extraordinary Genius's; Persons of Industry, Reach, and Spirit: They are all gone. Even those Buffoons, who like Menippus were always Flouting, and Fleering at Mankind, tho' they lived in Jest, they dyed in Earnest. Remember they are all in their Graves: And where's the harm of all this? Nay what are those the worse for't, that have not so much as left their own Names behind them? In a word. There's only one thing here worth the minding ; And that is, not to imitate the Degeneracy of Mortals: But to be True, Honest, and Good-natur'd, even amongst Knaves, and Sharpers.
XLVIII. When you have a mind to divert your Fancy, consider the good Qualities of your Acquaintance. As the enterprizing Vigour of this Man, the Modesty of another, the Liberality of a Third, and so on. For there's nothing so Entertaing as a lively Image of the Virtues, and Advantages of those we Converse with. Let such an Idea therefore be always ready, and at hand.
XLIX. You are not Angry because you weigh so light in the Scale; and don't Ride Forty Stone: Why then should you be dissatisfied because your Life is not drawn out to an unusual, and extraordinary Period? You ought to be no more Covetous of Time, than you are of Bulk, but be contented with the common Allowance.
L. 'Tis good to try to bring People to a right understanding of the Case; but if they grow troublesome, be govern'd by your own Conscience, and never ask any bodies leave to be Honest. If there comes a force upon you, and stops your Progress, disengage and be easy, and make a Virtue of Necessity. Remember that you undertook the Business, upon the condition of its being Feasible, and ner'e pretended to grasp at Impossibilities. What was it then you aim'd at? Why to do your best, and secure your Reason. Right! And this may be effectually done, tho' the Enterprize should happen to miscarry.
LI. The Ambitious Person Lodges his Happiness in the Fancy of another: The Voluptuary Admires at Home, and keeps within the reach of his Senses; but a Man of understanding depends upon himself, and makes Action, and not Appetite his Pleasure.
LII. We are at liberty not to misenterpret any Accident, and by consequence may be free from Disturbance: Things have no such power over Thoughts, as to make us of what Judgment they please.
LIII. Accustom yourself to attend to what is Discours'd; and as far as you can, get into the Soul of him that speaks.
LIV. That which is not for the Interest of the whole Swarm, is not for the Interest of a single Bee.
LV. If the Patient rails at the Doctor, or the Crew at the Master of the Vessel, who will they mind, or what good is to be done upon them? Or which way can either Health, or a good Voyage be expected?
LVI. How many People that came into the World with me, are gone out of it already?
LVII. Honey tasts bitter to such as are troubled with an overflowing of the Gall, and People bitten by a Mad Dog, are frighted at the sight of Water: And on the other hand, a little Ball is a curious thing to a Child. This consider'd, why should you be angry with any one? Can you Imagine that Error and Ignorance has less force upon the Mind, than a little Gall, or Venome upon the Body?
LVIII. As no body can rob you of the privileges of your Nature, or force you to live Counter to your Reason, so nothing can happen to you but what comes from Providence, and consists with the Interest of the Universe. [17]
LIX. Consider with your self, what sort of People your Men of Popularity must court, what scandalous Submissions they are obliged too, and what poor returns they have for their pains? And then how soon Death, and Oblivion sweep all before them.
- ↑ Some Philosophers held all Matter was the same; And others maintain'd that the four Elements were distinct, & Original Principles of Bodies.
- ↑ An Expression of Homer.
- ↑ Falernus a country in Campenia, which affords the richest Wines in Italy.
- ↑ Purple was so much the priviledge of the Emperour, that 'twas Treason for the Subject to wear it
- ↑ As in Slave who belong to their Masters.
- ↑ Because they do as it were dance Men upon Wires.
- ↑ See Book 4. §. 14.
- ↑ The Gods.
- ↑ Author means the Emperour Antoninus Pius, who was his Adoptive Father.
- ↑ The Emperour seems to have made this Reflection after a troublesome Dream.
- ↑ A kind of Paradox.
- ↑ See Book 3. Sect. 2. Book 8. Sect 50.
- ↑ See Book 2. Sect. 14. Book 9. Sect. 35.
- ↑ This Section seems to be level'd against Epicurus's Hipothesis of a Vacuum.
- ↑ See Book 9. Sect. 42.
- ↑ The Stoicks esteem'd nothing profitable but Virtue and Honestly, tho' at the same time they allow other things to be useful.
- ↑ See Book 5. Sect. 8.