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THE 

MEDITATIONS 

t 

' OF THE EMPEROR 

\ MARCUS AURELIUS 

! ANTONINUS, 



Newly tranflat^ from the Gjieek; witb 
^OTEs^ and an account of his 1 1 fe« . 



* •^ 



THIR0 «P^YiPW. 



G JL A S G O W, 

PJIINTED BY ROBEET ANP ANDREW Tov^lSf 

Printers to the University, 

MDCCLII. 



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i 

INTRO DUCTION: 

CONTAINING SOME OF THB 

MOST MEMORABLE PASSAGES, 

PRESERv'd^ of THB LIFE OF THB 

EMPEROR 

MARCUS ANTONINUS. 

THE authors ofthistranflattbn^ judging that 
thefe divine lentiments of Antonintts^may 
be of ibme advantage to many who have not ac- 
cefs to them, while they are kept in the learned 
languages, undertook to make them as plain as the 
lubjeds would admit. Some of thefe meditations 
cannot well be apprehended, without a confiderable 
acquaintance with the philolbphy and ftile of the 
Stoics : ibme of them are only memorial hints this 
great man intended for himfelf alone, the defign of 
which, the commentators cannot pretend certain- 
ly to explain ; and the true text of the original is 
not always certain: but, there are mapy of them 
A 2 

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4^ THELIFEOF 

obvious fo every capacity; which contain Ibroeof 
the plaineft, ami yet moft firikiog coniideratioosy 
to affedi the hearts of thofc wha have any fenfe of 
goodnels^ and warm them with the nobleft emoti- 
onsy of piety^gratitude, andrefignationtoGOD; 
contempt of ienfuai pleafare, wealth, worldly gran- 
deur, and fame; and a conftant inflexible charity, 
and good-will and corapaflion toward our fellows, 
fbperior to alf the force of anger or envy, or otuT 
little interfering, worldly interefts. 

The old Englifli tranlktion can (carce be agree-' 
abtie to any reader ; becaufe of the intricate and an- 
tiquated ftite. The hte tranflation feems not to 
prelerve fufliciently the grand fimplicity of the oii- 
ffoti. This tranflation, therefore, is almoft in-* 
tirety new; according to^ Gataker's editioii of the 
original, and his Latin verfion. 

'Tis ^f9s foreign taow: de%tt, either to ihew" 
art and ingenuity iardrawiaja charader of this great 
man ; or in making encomiams npon him ; or to 
£fplay our diligence or knowfedge, ia making an 
hi&ory of bis life. Hit awn meditado&s, to eve- 
ry judicious reader, will prefenta great foul; a- 
domed with the fimndeft ttaderfianding, the noft 
amiable fweetnefs and kiadneis of afiedions, the 
mo(k invincible meeknefs; fteddy juftice, humili- 
ty, and fimpiidty, and liic moft caiife refigaataoiv 



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M. ANTONINUS. y 

to GOD. Andthehiftoryof hislife^evcnat'cb 
imperfe^ prderrcd to ns, will (hem his great ca^ 
paaVff and peiiefiratk>ii| in public afPaks, and la§ 
firength of mind^ calmnefi^ and intrqpidity anidft 
die greatefi dangers. 

To glre theft meditatioifts die greater force np4 
on the nund of the reader ; as well as to gratify 
his natoral cnriofity; and^ to remove what pnjo* 
dices may poffibly occur to hini; we fnbjoin the 
following ihort abfira^l of his life, taken from the 
colledioos made by Dadcr and Stanhope. 

Marcos Anfe&as Kras born in the year of oof 
Lord i3i» dttriog the rdgn of Adrian. By his fii- 
ther Annios Vcrtis^he wasof oneof &gRateftfii« 
milies in Italy, defeended, a^ 'tis faid, from No* 
ma. his grand&dier had been thrice Conibl andl 
Prefed of the dty^ and forvivcd Annins Verua. 
His aimt by his fiither, Annia Fniiftina, was niar« 
ried to Antoninus Pias the Emperor. Makvns An* 
rdius's mother was aUb of an eminent confiilar (su 
taaljy the danghter of Calf tftts Tallns. 

Our Eii^?eror^s firft name was Annins Ventsy 
Ae lame with his frtber's. Adrian, who had loved 
htm from his infancy, called him Anntsa V^)rilfi- 
nras ; probably, from the early appearance of can- 
dour and veracity in his temper, ^ben'b^ was 
adopted into the Aurdian family, he took the nacsj^ 



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t THE LlfE OP 

of his adoptive fefhir Marcus Aureiiu j. He was but 
a child when his own father died ; but was educa- 
ted by his grandfather; who pfrocured for him the 
befl inftnidors in pronuntiation^ mufic, geometry^ 
greek, and rhetoric, or, oratory. But his foul was 
loon intent upon (bmething dill greater than thefe 
ingenious accomplifliments ; and he (hewed no high 
tafte for them. He was inftruAed in the Stoic phi- 
lofophy by Sextus Chaeronenfis, Plutarch's grand- 
fon ; lunius Rufticus, Claudius Maximus, and Cin^^ 
naCatulus; and in the Peripa<etic, by Claudius Se-* 
verus. Philofbphy was his favourite ftudy. 

He (hewed his perpetual gratitude to the(e good 
men; not only by promoting them in the world, 
to dignity. and wealth; but by a continual refpedt 
for them, even when he was in the higheft eleva- 
tion of fortune; And, in the very beginning of his 
meditations, he has perpetuated their mehlory, his 
own grafitdde, and his honed humility, in afcrib- 
ing all his virtues to their in(hTi£tion8, and nothing 
to himlelf ; in a manner truly original, and pecu- 
liar to him. He ftudied alfo the laws of his coun- 
try nftder Vohitius Mecianus, the mod celebrated 
lawyer of that age. 

He was dear to Adrian, fo early, that he was 
advanced to the equedrian dignity at (ix years of 
age ; and made one of the prieds of Mars at eight. 



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M. AH TONINUS. 7 

He was even intrufted with fbrne great chtiget^ 
before he was twenty; and acquitted himfeifwith 
as great decency and dignity, as any of the old ma* 
giftrates* He bad fome tafte for paintingy in hit 
youth, and pra£li(ed it for (bme time. Bnt be more 
admired wrefiliog, racirtg, tennis, andhundng, as 
the natoral means of health and vigour, for the 
difcharging all hononrable offices. He often ea» 
countered the fiercefl; boars, with fafety and ho^ 
nour. 

Put, his chief delight was in thi: Stoic phibfii* 
phy; and that in practice, as well as fpecuktioiif 
He lived up to sdl their aufterities, in (pare diet, 
plain drefs, and abftinence from all fbftnefs, efie- 
roinacy, and luxury ; even from twelve years of 
age. Nature had formed him fbr the greateft dig* 
nity and conflancy; with a fingular firmnels of 
foul; not to be moved by any acddents; fo that 
moft of the hiftorians aflure ns, that fcarce ever 
did joy or grief make any change iii.his counter 
nance; ai^d this gravity was ever eafy to others; 
being free from all morolenefaor pride. 
- He gave up all his father's, and his mother^* 
ellate too, to his fifter Annia Gornificia, who was 
marded to Numidius Quadratus* 

A. D. 139. Adrian,upon the death of his former 
^optive fon Cefenius CommoduSi inclined to b§ve 



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f THE LIFE OF- 

adopted MaroDS Aarelms to be fab roocdlbr, then 
$b(mX 18 jeare of age ; but deeming him too young, 
lie iadOpted Antoninus Pins, on condition that he 
fliOuId imnaediateiy adopt Marcns^ and L. Verus, 
the fi» of the fiune Gommodas, 'Tis (aid that 
Marcntfaad dreamed, the preceeding nighty that 
Us flionldeffs and arms weiie ofwarf^ and that he 
fennd them much fiiDOger than formeriy. The 
neWlof his adoption fienied to affii£^ him; and 
hefpokeagreatdeai^on that occaCon^ about the 
eVilt ind dangjcra il^faich always attend fuprenie 
power* 

/ A.D. 140.. Upon Adrian's death, Antoninus 
^s hia foocellbr betrothed his daughter Fanftina 
Is maniage to Marcos Aurflius, and railed him to 
the confulihip; and, (bon after, conferred on him , 
the honours of the fiicceflbrs to the empire. Thefis 
things iocrea&d his keennefs in the ftudy and prac- 
tioeof ji^olbphy; and Antoninus ipius brought 
ApoUonius the Sioio from Athens, to aflift him. 

About diistlme, Marcus's old tutor died; who 
had had the conftant charge of him from his in- 
fimcy. On thisoecafion, he could not refrain from 
tears; and when (bme about the court, put him 
in mind of his ufiial conftancy and fteddtnefs. An* 
tonious i^ius replied in his defence, t you muft 
4 give him leave to bf a man : neither philofophy 



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M. ANTONINUS. 9 

€ nor imperial dignity can ^xtinguilh oar natural 
• affedions.* 

A. D. 147. At the age of 2;, he married Fau- 
(tina : a wife no way fuited to fuch an hofband. She 
(bon bore him a daughter ; and, in the fame year, 
the lenate conferred on him all manner of honours 
and powers; even higher than on any of his pre* 
deceflbrs; and he ever employed them for the 
good of the (late ; always promoting men Iblely 
on account of their merit; and feemed to pay 
flill greater deference to Antoninus the Emperor, 
perpetually attending him, and doing him all man* 
Der of kind oHices ; U> that their mutual friend- 
ihip was inacceffible to all the attempts of deCgn* 
ing men, to raile any diftrufts or fuipiclQns be* 
ftweenthem. 

A. D* i6u Upon the death of Antoninus 
Pius, &e fimate obliged Marcus Aurelius to take 
upon him the government; and he alTumed L. 
Verus as partner in it. They bodi took the name 
of Antoninus ; and Marcus betrothed his daughter 
Lucllla to Vems. After this, they celebrated, with 
the gi^tefi: magnificence, the funeral, or, apotbe- 
cfis of Antoninus ; the ceremonies of which are 
told by all antiquaries; and each of the new Em- 
perors made a funeral oration upon him. 

As loon as he was fettled in the (iipreme power, 
B 



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id THE LIFE or 

application was made from all quarters^ by ibd 
Heathen priefts, philofophers^ and governors of 
provinces, for leave to pcrfecute the Chriftians. 
Bat, whatever perfecution there jnight be in the 
remoter provinces, we have no aifurance that it 
was authorifed by the Emperor ; as indeed it was 
intirely contrary to his principles and indinatrott. 
'Tiseven denied by Valefius, hi his notes upon 
Eufebias, that the apology of Judin Martyr caHed 
the firft, tho' truly the fecond, was addreffed to 
this Emperor, or to the fenate, during his reign. 
He brings (everal reafbns to prove that both thefe 
{apologies were wrote and prelented to Antoninus 
Pius.'Tis, however, probable, that there have been 
fbme confiderable perfecutions, in (everal parts of 
the empire, during his reign. Eufebtus preferves# 
to us a letter of this Emperor's, upon applications 
made by (bmeof the heathens, for leave to per(e- 
cute the Chriftians, when they had beep terrified 
by Ibme pretended prodigies and earthquakes. It 
was directed to fbme general cornieih of Afia, and 
carries along with it many characters of this author^ 
tho' fome alcribe it to his predeceflbr. 

u Marcus Aurelius Antoninus, etc. to the slC- 
u lemBly of Afia, greeting. I am fure the Gods. 
u will ta;ke care that fuch men as you defcribe, 
4i (hould not be hid; and it fuits themfelves much 



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M. ANTONINUS. ft 

€t better to ptmift fech as refiife them worftip^ 
€( than yoa. Yonr harafling them with charges of 
€t Atbeifin, only confirms them more in their fen* 
€€ timents. To them it muft be eiigible, rather to 
4t die for their own God, under inch accafationsy 
€t than tolive.Thus they always defeatyou ; throw- 
4i ing away their lives rather than do what you re- 
€i quire of them. Astothofeearthquakes^for fbrac 
€( time pad, which yet continue, 'tis proper to ad- 
4c mom(h you, to compare your conduct with 
u theirs. They, on fuch occafions, confide more 
n in their God; but you, all this time, through 
ft your ignorance, negled the Gods, as well as o* 
u ther things, and all the worfiiip due to that im- 
-€€ mortal Being, whofe worshippers, the Chriftians, 
u you are harafling and periecuting to death. Ma* 
44 sy of the governors of provinces wrote about 
4i thefe matters, to my divine father; and he pro- 
4t hibited their ^giving the Ghriftians any difiur- 
4i bailee; unlefs they were found making fome at^ 
4i tempts againft the Roman (late. Many have ap- 
44 lulled to- me about the fame matter. I wrote to 
€4 them in the fame fentiments wit)i my father. If 
4i any (hall (till perfift in pro(ecutingthem,inere- 
4i ly as Ghrlfiians, let the perlbn profecuted be ac- 
4( quitted, tho* it (liould appear he were a Ghri« 
4f Qian ; and let the proiecutor be punifhed/ 



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II THELIFEOF 

This letter^ and that extraordinary charaficr 
which the Chri(Han writers, as well as the heathen^ 
give to this. Emperer, for jdltice, and lenity of 
temper, mud eafiiy convince ns that he never cooU 
author ife (uch perfecution of men^nzerely for Ghrif- 
tianity. • 

In this firft year of his reign, his Ion Ckxnmo^ 
das was horn ; whole horrid vices were, they Iky^ 
fore.hoded hy (everal difmal prodi^es ; fuch as 
innndations, earthquakes, and the boriung of fe* 
vera! cities. The Emperor was immediately en« 
gaged in wars on all fides ; by the invafions of the 
Parthians, all the way to Syria; and of the Gatti^ 
into Germany, as iar as to the country of the Gri- 
Ions: the Britons too revolted. Calphumins A- 
gricola was lent to co>mmand in Britain; Aufidi- 
ns Vidtorinns to oppofe the Gatti ; and Veros went 
agaunft the Parthians. 

Bot as loon as Veins left Rome, and vat no 
longer over-awed by the authority «id virtue of 
Antoninus, he gave himfelf up to all ddMUchery, 
and fell fick at Canufium. M« Antoninue went thi- 
ther to fee htm, and gave him his beft advice aa to 
Ills future condudh Verus, upon his reoovery, 
continued his march ; but was not reformed by lus 
'ficknefs. He {bunged again intoallfertof debauch- 
cry at Daphne, one of the fiibuibs of Antiocb| 



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M.ANTONINUS. x} 

ami ccNumitted die war to his licotenatits ; vrfaich 
they managed luccefsfuHjr. Aofioiimns, pkaied 
with the faccefi^ and^ either unappriled of hit re« 
taming to hit vices^ or, hojuig to reclaim him by 
all the ties oi affirdiony offired him in marrtaga 
his daughter Lncilla^ a prinoefi of fingolar bean* 
ty ; and fent her to him^ while he was in Syria, 
he declined gobg with her himfeif; left any Ihoiihl 
imagine he aimed to fliare the glory of tfaefe con* 
qoefts. He wrote to the finreral * proconfiib and 
governors in her way^ to be ac no vain expenoe 
in her reception, as ibe pafled throngh their pnn 
?inoes; but to let her perform her jonmey in ft 
private manner. This piince& fliewed as little ii»> 
gard to virtue^ or her diandcr, as her haflwnd. 
Upon the fiicoefs f of this war, die two Empe* 
rors had a trimnph. 

About tins dme, npon an inforredion of dbe 
•Cermans, Antonimis mtrcbed againfi them in per* 
ion; and from his own judgment of the abUiden 
,pf Perdnax, who afterwwds was raifed to the em- 
pire, madehimoneof hislientenants; and never 
had realbn tp repent of his ^choice. This war wat 
vifo foccefsfuL The Germans vece defeated, 4i(ter 
Ifaeirmanyvigoronsefforts, by die bravery of the 
Pmperor and his army, Antt»ninns Ihewed bis wilt 
- '* A. D. t67% f a. D» |58. 



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14 THELIFEOF 

dom and fteddinefi on this occaGon, when the vie* 
torious army, after their great and dangerous ler- 
vices^ demanded an augmentation of their pay: he 
refiiied it; telling them that < he could not do it 
t bnt at the expence of their brethren and kinfmen; 
4 for whom he was acconntable to God.' 

A. D« 169. The year foUo^nngy a more dan- 
gerous war aroie from the Quad! and Marcoman- 
iii; while the plague alio raged in Italy. The Em- 
peror u(ed great variety of facrifices and religious 
rites^ to appeafe the Gods; and then went againfi: 
theenemy^ taking Verus along with him, who ra- 
Aer inclined to have continued in his debauche- 
ries at Rome. Antoninus foon conquered the ene- 
my ; and, in his return, Verus died of an apoplexy 
at Altinnra, or, as fome fufped, bypoifon, given 
him by his wife Lucilla, upon finding an incefhi^ 
OQt intrigue of his with his own filter. 

About this time, the governors of ibme re* 
mote provinces renewed the perfecution againft the 
Chriftians. There is no other evidence of the 
£mperor's authority interppfed, or countenance 
given, for this purpole, except, that, in anfwer 
to a letter of the governor of Gaul, aiking what 
the Empetor inclined fhould be done with (bme 
Chriftian priioners,. he ordered, t that fuch only 
I as Gonfefiedj &Quld be put to death; and thq 



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M. ANTONINUS. 15 

t fed releafed.' Now^ Ghriftians were ordinarily 
accuied for other crimet than any religions tenett; 
fach as trealbn and fedition, die murdering of in- 
fantSy and eadng them, and incelhions debaoche* 
ries in their afiemblies. 'Tisvery credible the Em* 
peror intended by this order^ that only foch Ihoald 
die, as confefled thefe crimes, and not alt fadi as 
confefled that they were of the Cbriftian religt* 
cm ; for, at thlt rate, (carce any would have been 
felealed: add yet^trpon this ambiguity, there was^ 
in fome provinces, a violent periecntion. 'Us 
thought that Antoninus was not at Kome in the 
year 166, bat abroad, when Juftin Martyr is fud 
to have faflered. It^was probably on this occafi* 
on, that Athenagoras compoied, and (ent to tht 
Emperor, his beamiiul and juft defence of the 
Ghriftians yet extant ; infifting for lefs ambiguous 
orders, that none fliould be punifhed for the name 
of Chiiftian; but only upon a fair trial, whether 
they were guilty of the crimes laid to their charge; 
and vindicating the Chriflians from them: this, 
probably, procured them peace, during the reft of 
this reign. 

The Marcomanni and Quadl, aflfifled by the 
Sarmatians, Vandals, and other nations, made 
more terrible efforu than ever, attacked Antoni- 
nus's army, and put the Romans to flight, with a 



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1& f H E L I F E O *• 

great daughter of near 20000. But the Emperdr 
raliied them at AquUeia^ and defeated the enemy^ 
ftad drove them out of all Panoooia* 

About this time^ the Moors ravaged Spain^ and 
the fhepherds in Egypt took arms, and gave the 
Seated difturbance to the Komans in that pro^ 
▼ince; but both were quelled by the vigilance of 
the Emperor, and the bravery of his Ueutenants 
who commanded there; while he was heading the 
armies in the north; where he forced at lad the 
barbarous nations to fubmit to his own terms. 

When peace was reftored, the Emperor was 
continually employed for the good of his people t 
making wife laws, for prevention of frauds, and 
die fpeedy adminiffaration of juftice, and reforming 
til abuies ; fliaring his power with the Senate. He 
diicovered the greateft penetration, as well as fi<^ 
Jdity, toward the pubtic, in fearching out and pro* 
motiog men of ability and integrity, to all the . 
freat offices; and the greateft patience and con» 
flamcy, b the adminifiration of juftice, and con- 
lultiog in the Senate about public affairs ; (carce 
ever lofing one moment of his time. His afliduity 
was the more furprifing, that his' health had, for 
feme years, been exceedingly impaired by the great 
fetigues he had endured. He was particularly inr ' 
quifidve about the cenfures pad upon his coodu^ ; 



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M. A NT OKI Iff; g. If 

H^]^ bebonewitb awgiralfO t^etk^i; hU^ 
Img Qriy ^^ be migd^ ft&»fip wi»4tcver wif 
H>i<^ W it. Ht voqM 4fUi|ir of bo |iO% tit)<t|| nor 

SmfiSoii frr Ut peopW k«f t yery loW, p^^i^ 
g^ r^mircd ihev )?p(mi|ie|. He fuppli^d hif 
twij;^^ ^ i^Hpgifia^r ^ cjajife of rudecq^iQn^ 
^ i|^ Y4l>41f m99r4rff 8 9f hU palace; 9a4 

9ffiof^ ^ 9»ari^he4 9g9iaft ihe emmy,be loft 
bif fQ^f9#4 i^ y«m8» fb«P Tevofi ye^^f qI(1; ^aj 
bsre i| wi^ finicb f^r^lj^, A^t he oiffiived ag 
|i^f Miv6 911 A»t H^Gpiipt. Tbis e9^pf#tioi| 
pfJ9yi4 19919 le^j^t)! «i\4 4#Ag^FQ0ft than iiny p|^ 

thd fyfmr* Hc# firft g»i^ tijuB^i a 4eM ; h^ytfig 

cvfi^ici) WiR6s|f t(9 Ae M(P^<?A baiwd ; trm which, 
fHI^ gpalfiful jcwe of i^U ft>MMerf f r^t^t^} him. Af-* 
ter the battle, the Emperor hirofelf went tjo ih$ 
§lM> ¥f9§9iii^ 4V9irlbe (Im WnKH>g the enemies, 

c 



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i8 THE LIFE OF 

feignitig a fliglit, led the Emperor and his army in- 
to fuch ftraits amidft mountains, that they were 
enclofed on all fides, and could not efcape; all 
the pafles being poflefled by the enemy. Here they 
were like to perifli with heat and third, deprived 
of all water. They made fome vigorous efforts to 
force their way; but without other cfFeft, than to 
convince them that they were referved facrtfices 
to the fury of the Barbarians. All the Emperor*s 
efforts to roufe the fpirits of the fainting fbldiers; 
were vain. He is laid to have committed himfelf 
and them to God, with the moft ardent prayers; 
appealing to God for the innocence of his conduft 
in life. There were alfb many Chriftians in the ar» 
my ; employed no doubt, in like fapprications to 
God. In the event, clouds fuddenly aroie, anJ 
thunder, with a mod plentiful (hower; while all 
the lightning fell among the Barbarians: With this, 
the Romans take courage, and the enemy are dU^ 
mayed. The Romans attack them in this confn* 
lion, and put them to flight, with great (laughter, 
enraged with the frefh remembrance of their late 
danger. 

The Heathens alcribe this deliverance to the 
Emperor's piety ; and the Chriftians univerfally to 
the prayers of the legion of Mitilene, which (bme 
ignorantly averred had on this occafion got the 



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M. A N T O N I N U S. if 

•Aime of the Tbanderiog Legion. That name ww 
g^ven to this legion, in the dtyi of AQgnflna, for 
a qaite different reafbn, becaufe they had thunder^ 
bolts engraved or pamted on their (htelds. 'Tis 
told indeed confidently, by Chriftian writers near 
thofe times, that the Emperor was advifed by the 
captsun of his guards, to employ the Chriftians of 
lusarmy in prayer to their God, who, he iaid, rt^ 
Infed nothing to their prayers; and diat he did Sop 
and found the furprizing event immediately an* 
fwering upon their prayers; and that, in confe- 
qnence of this, he wrote to the fenate, to flop 
all profecutions againft them, and give them full 
liberty for the exercife of their religion. 'Tis not 
improbable, from thefebold affirmations of Chri- 
ftians, fi> near the time of that event, that there 
has been fudi a letter; tho' the one now bearing 

. that fiile, is fepoted by many to be a forgery. No 
doubt, iiich a letter would be fupprefled by an Hea* 
then Senate. 

Antoninus purfued this war, with the greateft 
bravery, condu^, and clemency; fometimes, in the 
pur&its, going himfelf into the woods and marflies, 
where the poor Barbarians were lurking, and pro- 

. teding them from the fury of bis own foldiers. 
At laft, he defeated them mtirely, by many peri- 
lous encounters; and poflefled himfelf of all their 
G 2 



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\ 



toX^^^ ^!^iH e0p^^f •»«* ^^ «• ***** **►■ 
^^y^ ^^f^^^f^dfCMvitx and even (br^ 
^1!^^ f^itfi kdfU^Hfjsms terms of pitec^ 
^^^^%0»^9^ ^^*^ ^^ ^^ fviinerly «• 

f^'piftthfi ifOfiirfft iri the ifhbte affiiie, of 

^^1^ ^sfivvA te ye iioM p«rtlc»Urt]r reli- 

^' ^ (^ [f ftii t^mpeti idd the gresttfitft df hik 

^/ H |fli#i (hdWA tNu by hU gioHdni tfilhtff 

dflitfs hid beai Ailemd to die untay, Iqr hk 
liHf «tt1iietMetfts ill ArMniti Egypt, flnd Afi«> 
M. He Wil i mah df gfeat ttt^ cotifage> tfid ffi- 
dente) Btit ^digaly and dlflTdlate^ thd' he tould 
«eil emiceid his tltesi He tevi^ed the andeftt 
SHa hHlitiry difeit>litt^ With gfeat rlgtmr, afid 
kept the ftftby fl>hir> nud emiftMtly eifipldyed. On 
the lecodiit ef theft gm^d qoalitiel, Caffim iMia 
employed by the Emperor to recoiret the arftty 
^nered ift syrin l^dm thtir laittiryi eoutfaaed 
Wider verai) and he wa« hiocfa reeodimefided hj 
fhe Efhpeft^ td the gotenidfi of theft fciftefa 

fF6¥iHtel. Wkeft he wM (hill phMibfttli he 

ibtmed high defigns, t^fete^ed to dmw hii pedi- 
gtfe MA the aid l^ilbdf) dnd tftlked lfiiM<h bf te- 
ftliti«]saife<MdotoflMlft'W«|fb. yci«f)Mbltfeis 



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M. AKToniifus. m 

f hadl k^lkkga ttf hit mAlMcm AAgni^ 
ftirin 1^8 e^oiMi teA hit jeltttiprifi AnMiuMis's 
ftudlibM M^iieii} audi il^rMe Mf forpkioBt to 
Antoaiimt^ iraraieg bin td |»itv«lit fait 4cfi|tfs •- 
^bft Itim mhI Sm cliildlYfi^ ^ ^ttbg kaa to 
^tfe. Tl> wlntllf ltii» «ri§Antoiiihlit'tillifw^j 

I I iMif e r«id i€mr lettef i which fliewi mdre of 
f aa ateiMi and tlMiraofl fpmti thub of thif ba» 
$ ifMi§ afl fimpemr^ and fiiltt^nsl ntygaireta- 
i identk If the Godt bairc den^eal hita ta ate- 
I ptre, w^ caailot difpali^b hkop ikt^ wb wmU. 
t Ydtt hobw jmir grtat^grahdfiithei^ pfortA, 
at No ft\B» tnt kUM hit (fact#fibr.'' 1^1 if 'tU 
a not dttraed hnft, he wiU perifli withUbt aojr dtt- 
I dty of onr^b ThM if no tottdemnuig a man 
a wfaotft bo b(My attaftfsi aid whom tha amy 
« ioYiA. Hod) thfft^ in aafel of tfaafai^ we dre 
# dfecwed to hava tiijorid 9ftU thoft perfims who 
I MfQllytoo^ria«d. Yo« know what toafgraal- 
i ftHiar Adriam aiad to Ihy> m thi kit of Ibvo- 
it ttigtii it hani^ they tea wver cfedilad ahoot 
4t oenrpiraeiet formed againft them, (iU they fiill 
: It hy ^tMttn.'' I die him t« j^a^ ttflhtr thill Do. 
t itiitiaBy the aadM of the oMervatleai hkoaife 
I to baft &finp of Tyttnu have AM tb* wai|^t 
i thejr may dtfttfa^ Ul Cafiiti taka hii oWo tray; 
1 9fj^Aff BtMtm 11 dgoMl «eiMi| kia^ Afift 



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Sf THELIFEOr 

€ dimpIiBe, is bnve, and neceflary to the fiate. 
< As for caudon about my children, by difpatch- 
c inghini) let my children peritb, if Caffios better 
4 deferves the love of the Romans than they, and 
€ it be more the intereft of oor country, that Caf> 
4 fins (hould live, than the children of Marcos/ 

A. D. 175. Cafllns, when he had formed the 
amlntioos deCgn, either raiied a report of Anto- 
nlnns*s death, and that the army in Pannonia had 
eleded himfelf for Emperor, or took occafion^ 

.from this report, to aflame the (bvereign power* 
He gave all places in the army to his friends, and 
canled all to fubmit to him, from Syria to mount 
Tannif. He fends a letter to his fon at Alexan- 
dria, as a manifefto, invdghing againfl: the cor« 
mptioos in the adminiftration, the extortions of 

. the procon&ls and governors, and the decay of 
antient rigour and feverity of manners, under a 
bookilh Emperor, who negleded public affairs; 
and concludes, < let the Gods favour the GafGi, 
4 and the commonwealth (hall regain its antient 
4 dignity/ 

Martius Verus lent accounts of all thele things 
to Antoninus; and he endeavoured to conceal 
them from the army ; but the matter was (bon di« 
vulged: upon this, headdrefled the army, (u Di- 
#a CaffiusieUtesy) to thiseffea. Hefirftexprcf- 



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M. ANTONIKUS. a§ 

fd At deepeft regret for ^e impending milery of 
a eMl war, the oomiption of men, the ingrtti- 
tnde and perfidy, diicovered by thofe to whom he 
had done the kindeft offices, and in whom he had 
confided : bnt he exhorted his Ibldiers, not to !«• 
magine that all faith and integrity were gone out of 
the earth. He had ftili many ftithfal and brave 
fnends : he bad no fear of Ifacoefs ; fnpported both 
by his own innocence, his knowledge of the daF> 
tardly di(ix>fition of thefe diflbkite troops and na* 
tions who had revolted, and his experience of the 
fidelity and bravery of thele he addrefled. He fob* 
jpined die tendereft expreffioni of clemency and 
pity, even toward Gaffins, and that prefarving his 
life, and pardoning him, would be to him more 
joyful than any triumph. 

He wrote alfo to the fame purpofe to the Senate^ 
which immediately declared Caflius a traitor, and 
confifcated his eftate to the city, fince the Empe* 
ror would not take it to himfelf . He wrote alfo to 
Fauftina this letter. 

4 Vems's account of Caflius was true, that he 
4 defigned to ufurp. You have heard what the for* 
4 tune-tellers have told biro. Gome, therefore, to 
€ Alba, that we may confult about thefe affiurs^ 
4 without fear, under the protection of the Gods/ 
She returned this anfwer* 4 1 will* go to Alba to- 



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4 PfKb t|ic Q^i^frs fiid i^Hf i« 9fP grpiHi iwy 

jMlmt Wag I#imp4j soofmy 19 ftir fn?^ 
pi/Mon, th^ iiffiiferiHr «^r<»t^ to bono «Mii Ym 
« r#riiii«f , «i«er« in irMmi tmkafU, tot Oii imf 

/ In f lifar ffvoif pf G^lfsi, my fH^fr A^lftM 

4if9£bmoi^ t» hi«|N#p]#» y^MghtSslHi ^ifjp 
tf and children. You feelbi |m^r ff^if Qm^ 
f mMins. <^r ^'ji9-to« Vm^\M¥^ if 9l4i»nd 
< t^nnp. Om64^0 ftim, bow y«Mi m^i^ 
4 »miQ»ffm mi hi» a(hfkiie%. Eten'i fsMif iteAb 

# who wmld Mt, if fii#y w^c yif^moHf > 1^)%!^ 
€ you, nor tne^ nor our children, ) (bfttl %mijiiy 

# IbUpir yiW. F4^iU»*< Sct^pcTfl bjadererf flB9 ftom 
« I9eciti»g yoM M foffgNje. .^ ,., J /bAllftwd ym 
4 POKmnie, tf i4QQ't cMrmake ycMi, Mm G^IMm 
4 wife aad chOitm, mi bnrm-Uv, $m isUwg 
4Mbo9tfm ' 

filfiiu«ad$ att gflto9 to fl»tt)gtbeo ]m r^ 



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M. A N T O N I N U S. 25 

He wrote a long letter to Herod, a man of good 
abilhies, who commanded in Greece, and had &!•> 
len under Antoninui^*s difpleafhre for fbme mal- 
admtniftration, to engage him to join againft An- 
toninns. Bat Herod bad inch veneration for the 
Emperor, that before he had read oat alj Ca/Eas's 
ktter, he returned him this fliort anfwer; € He- 
i rod to Caifias. Yoa are mad/ 

CafEus (bcceeded no better in foliciting fbme 
other provinces to revolt; and began to lofe his 
credit with the army; and, at laft, was dilpatch- 
ed by fome of them, about three months after his 
revdt; and' his head was fent to Antoninus, be* 
fore he left Formiae^ or had returned an anfwer 
to Favfiina's laft letter. On this occaiion, he wrote 
to her thus, t My dear Fauftina, you fhew a mofl 
( datifnlconcemferme^ and our children. I have 
t read your letters to me at Formiae twice over ; 
4 preffing me to be fevere toward the confpirators 
€ wid) GaiHus; but I am refblved to fpare hischil- 
€ dren, his fbn-ln*law, and his wife, and Ihall 

< write to the Senate, that they make no rigid pro* 

< fcription^ nor any cruel punifliments. >Jothing 
i cat! more recommend a Roman Emperor to the 
4 love of all nations, than clemency. 'Twas for 

< this virtue that Caefar and Auguftus were repu* 
4 ted divinities* This obtained your father the 



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26 THELIFEOF' 

< title of Pins. Had the war ended as I would havcT 
i wlflied) Cailius himfelf had not died. Don't ht 
€ afraid. The Gods prbtefi me. My fatherly affee- 
€ tion to mankind mud be acceptable to them. I 

< have made Pompeianiis our (bn-in-law confiilr 
I for next year.' 

Some thought this clemency too gr^^'- One 
ufed the freedom to a(k him> how he thought Gaf- 
fius would have treated him and his &mily, had he 
been* vidborious ? he replied, < I have not ferved 

< the Gods lb ill, or lived in fuch a manner, that 

< I had reaibn to fear the Gods would allow CaiHus 
I to conquer me : ' and counted over moft of the 
£mperors who had been dethroned and aflafliQa- 
ted; (hewing, that their own tyranny or folly oc- 
caiioned their fate. 

Of his letter to the Senate, this part isyefpre- 
ferved z tin gratitude, therefore, for my victory, 
i you have made my fbii*in-law conful; whofe 
I years leemed long ago to have claimed it;- had 
€ not fome brave worthy perfoni tnt^rVeened, to 
c whom that debt was firft to be paid- by the 

< State. As to the revolt oF Gaffius, I befeech 
i and obteft you. Fathers, that, laying afide your 

< rigour, you would ad fuitably to my clemency, 
i and your own. Let' ao Senator be put todeath, 
€ orpuniifaed; nor the blood of any eminent per 



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M.ANTONINUS. ay 

I fink %e filed. Let the bamlhed return; and re« 
t fiore 4he eftates oC the prolcribed. Would to 
4 God I could recall to life many of the dead. I 
4 never can like an Emperor's refentment of any 
4 injury mmed at himfHf. It appears too (evere, 
t even when very jnft. You muft, therefore, par- 
'4 don iihe ions of Caffius, his fbn»in-law, and his 
4 infe. But, why fiiy I pardon ? they have com- 
4 nutted no crime. Let. them live lecqre; and feel 
4 they live under Antoninus. Let them Kve on the 
4 fortune of the family given up amongft them : 
•c kt them enjoy their gold and filver plate, and 
4 furniture: let them live In wealth, and lecurity ; 
•4 and at their fnU liberty to fiay or go as they 
4 pleafe ; and carry with ttan, among all nations, 
4 liie marks of my clemency, and of your's. This 
4 demencytothe wives and children of the pro- 
'4 fcribed, Gonfeript fmhers, is but a finall matter. 
4 I muft reqneft y^u furthers d^end sli ilie con- 
4 fpirators of the Senaterian or Equeftriao order, 
4 fix>m death, profcription, fear, infamy, popu- 
t lar odium, and all manner of vexation. Allow 
t it, for the honour of my government ; that, 
4 in this cafe of ufiirpation, tbofe who were killed 
< in the fiippreffing of the tumult, may be deemed 
^jnCHyflain.' 

*' T'las fetter was read with innumerabfe acda- 
D 2 



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38 THELIFEOP 

mations and bleffibgs. The Emperor buried. G«G 
llus's head decently, expreiling no final! grief for 
the lols of fuch a man. He marched immediate'' 
ly to the Eaft : (bon appeafed the revolt, with 
thegreateft clemency; and reformed many abuCes. 
When he came to Syria, he burned all the papers 
of Caflius without reading them, to pcevent en- 
tertaining fufpicions or hatred againft any. Some 
fay, this had been done by his faithful friend Mar- 
tius Verus, before his arrival; juftlyprefiiming, it 
would be pleafing to the good Emperor; and lay- 
ings if it was not, he could willingly die, tofavp 
the lives of fo many of his fellow-citizens. 

A. D. 176. Fauftina died in this expedition^ 
near mount Taurus. The Senate, out of mean flat- 
tery, renewed their feverity againft the late con- 
Ipirators ; thinking it would be (bme alleviation qf 
the Emperor's forrow, to (hew their zeal for fain^r 
But, upon thefirft notice of it, he wrote the mod 
prefllng letter to the Senate, to (lop thefe prq- 
ceedings, concluding, < If I cannot obtain froin 
< you the lives of all the confpirators, I (hall wi(h 
€ to die.* 

^ Caflius's eldeft fon Mecianus was killed in his 
government at Alexandria, on the very day in 
which Caflius was killed : his other children were 
only bani(hed to an iiland; retaining all their e- 



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M.ANTONINUS. 9f 

dates. His daughter, liuleedi and fon^inJav, con* 
tinned id Rome; and were treated in a friendly 
manner by Antoninus. The Semite paid extrava- 
gant honours to Faufttna. Antoninus, having let- 
tied the Eaft, returned to Rome, after eight years 
abfence; having extended his liberality to Athens, 
the old (eat of learning, heard Arifttdes the orator 
at Smyrna, and having been initiated in the Eleu- 
finian myfteries: on thtsoccafion he gratified the 
Romans ^ with magnificent (hews, and great libe* 
rality to the diftrefled. 

The peace of the empire was (bon difturbed by 
new commotions in the North. The Scythians 
took arms again, and attacked the Emperor's lieu- 
tenants. And he, tho* old and infirm, relblved 
upon another expedition : nor could his friends of 
the Senate, who were exceedingly follicitous about 
his life, difluade him from it. He (pent three 
days in diicourfing with them, and advifing them 
about (bteafiairs; and about the great principles 
of phiiofephy ; and ttien (et out for the army. In 
this expedition, his prudence and valour appear- 
ed invariably the fame, and were always fuccelF 
ful; tho* the particulars of the wars are not pre- 
(erved. But, at Vienna in Auftria, or at Sirmium, 
he was feized with a diftemper; which, in a lew 
days, put an end to his glorbus life. When he 
• A.D. 177* 



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30 THELIFEOF 

apprdiaicledi tbere was no hope of liifl reooveiy, 
his firength of mind and refignation to the divine 
vdil, made htm eafy^ as to bis own death ; but his 
tSMon to his country gave him confiderabie an- 
xiety. Tho* his fi>n had not difdofed his vicious 
diipofidons doring his life, y«t the examples of 
Kcro and Domittan made him dread that any good 
inftrndtions he had received, or any difpofitions of 
his to virtue, would not be able to with(bnd the 
temptations he would beexpded to in that dan- 
gerous elevation. He iaw his Northern conqueft 
very unlettled ; and other provinces not fafficient- 
ly e(bibliflied.* With ail thefe cares oppreiGng him, 
Ms ficknefsand pains recurred more viojendythe 
laft day of bis life, and made him aware of his 
approaching end : upon this, he called for his prin- 
cipal officers, who flood around his bed : bepre- 
fented to them his Ion; and, exerting aH his 
ftrength, he (ate up, and fpoke to this effed:. 

< I am not lurprized that yon are troubled to 
tf fee me in this condtdon. It is natural to man- 
i kind, to be moved with any fu£ferings of thdr 
i feliow^reatures ; and, when they are before our 
^ eyes, they excite a deeper compaflioo. But, you 
i are under more pecuHar tyes to me. From my 
i confeioufnefs of the moft fincere afiefiion to 
s you, I prefiime you have the like to me. Now 



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M. ANTONINU5, jl 

is the opportonity, for me to dticcrn that the ho* 

nours I have conferred on yon, and the long fe- 

rics of kind offices done, were ndt employed Iti 

vain ; »nd for yon, to make gratefid retnms, and 

to (hew you have not forgot the favours you re-> 

ceived. You fee there my ion, who was^edncated 

by yourfelves, juft entring into manhood, like 

a (hip in a ftormy lea, needing prudent pilots ; 

left, bdng earned afide, through wantof experi* 

ence, he be intirdy fliipwrecked amoiig vtces# 

Be yon to him, therefore, ib many fathers in my 

ftead; always watching over him, and g^ing^ 

him good counfeb : for, no treafares can fatisff 

the luxury of tyrants; nor any guards protect 

them, when they have loft the afieAions of their 

people. Thefe princes only have had fafe'and 

long reigns, who have infofed into the minds of 

thdr people, not any dread by their cruelty, but 

an hearty love by their goodnefs. Such alone, 

as obey with good-will, and not fromneceifity,' 

are to be confided in, and will obey their prince, 

or iuffer for him, without flattery and diflimula- 

tion ; nor will fuch ever rebel, or prove reftido- 

ry ; except when they are forced into it by info-^ 

lent oppreifion. In unlimited power, His hard 

to fet proper meafures or bounds to men^s paf* 

fions« If you foggcft fuch thoughts to him, and 



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3d THE LIFE OF 

€ tep b«n in mind of what he now hears, yoa will 
• make him an excdknt prince to yoorrelves, and 
« to all the &ut, and do the moft grateful ofBce to 
€ my memory; as by this alone you can»make it 
€ immortaL' 

As he was thus fpeaking^ his voice failed, he 
fell down on the bed, and died next day, in the 
59th year of his age. Never wa^ there a more n- 
niverfid undifiembled ibrrow, than what eufixed 
among all ranks; who loudly bewailed his death, 
with all poflible encomiums of his virtues s all 
which were no more tfian his due; and with«tfae 
deareft f^ypelhtions of their good Emperor, their 
general, their proteflor, their father, or their bro* 
liier. 

The only piejncBces which ean obftrud the 
mod fiivourabk reception of thefe divine medita- 
liofks, from the author's eharader, are thefetwo : 
firft, his continuing in the Pagan religion ; even 
zeahxifly fiicrifidng to falfe Gods, deifying his pre- 
deceflbr, and admitting the like honours to be paid 
to Vems and Fanflinas and, fecondiy, his fuSer* 
iog the Gbriffians to be perfecuted, dnriog his 
reign. 

As to the firft, tfao* no man of fenfecan vindi- 
cate the Heathen worfliip; as it was full of ridi* 
culous fuperfiittons; without any proper evidence ; 



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M.ANTONINUS. 33 

yet, let us not imagine it worie in the wiier Hea* 
thens, than it truly was. Maximus Tyrius^ and 
many others, ailure us, that all wife men in the 
Heathen world, believed only one fupreme God, or^ 
original cauie, of all. We fee that Antoninus, and 
all the Stoics, agreed in this. But, they alio be« 
lieved there were many inferior created (pirits, to 
whom, the government of certain |>arts of nature 
was delegated by the fupreme God ; that the limit 
of fome good men were advanced to this dignity; 
and that honours were to be pi^ to thefe prefiding 
fpirits; according to old traditions and cuftom* 
Kon^, diis very dodrine generally prevailed, both 
in the £a(krn and Weftern Chnftian churches^ 
for many centuries ; even from the 5th to the re- 
formation ; without any other difference than that 
of found; the Heathens ufing the words God, 
or, Daemon, for what Chriftians called Angels, 
and Saints ; and both often railed to this dignity, 
the fouls of peribns, who had very little real vir- 
tue. The peribns denoted by thefe names in the 
Heathen and Chriftian religiona, were, indeed, dif- 
ferent. The Heathens worfhipped the old heathen 
heroes and princes, and the Chriftians their own 
heroes and martyrs. Nay the Pfoteftants allow 
Aat cceated beings may have delegated powers 
i^om God; and be empteyed ^s miniftring Iplrits 
E 



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34 THE LIFE OF 

to the heirs of (airationy in their feverai nafioB$| 
and faperintend the civil affairs of them. Bat, 
having no particular knowledge who thefe Angels 
or Saints are^ nor how they are employed ; nor a- 
ny evidence that they can know our devotions^ 
our prayersyor expreflions of gratitude to them ; 
and, feeing, all foch worihip prohibited in the Ho-, 
ly Scriptures^ as it generally has a bad tendency ; 
. they univerfelly abftain from it, and condemn it. 
But, the moral evil of fiich praQices, in thofe who 
have had ne'prohilutions by revelation, is not fo 
great as we commonly apprehend it. Some mcix 
of little cenftancy in their condudt, who have been 
guilty of (bme very bad anions, have had- aUb 
ibme eminent virtues not univer&lly known. Nay 
'tis probable the vkes of Fauftina were never 
known to Antoninus; (See B. I. 14.) Verus too 
had his virtues;* and many of his vices have been 
bid from our Author. 'Tit a fnlall iavAt to erf on 
the charitable fide, about ^e dead. Let us (hew 
an impartial candour in this itaatter; remembring 
what mixed charaAers are recorded of (bme Jew- 
ifh and Cbriftian authors whole worics we read 
with veneration. 

As to the iecond charge, of periecnting tiie 
Chriftians : let us remember, that we have no 
proof of his giving orders for it; we can only 



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M. ANTONINUS. if 

dm^ge Urn ^th the omiffioii of bit dsty^ in not 
making a {bnSt inqairy into the caale of the Obri- 
fttans : this^ tbo' a great fiiult, is iefs than that 
of the apoftle Paul, who himfelf perfecnted with 
great fury; and yetcoold afterwards truly fay, he 
had ferved God with all good confctence; that is, 
fincerely^ according to what he then thought his 
duty. To extenuate this fault in the firoperor, 
not to niendon his perpetual avocations, by al- 
moft coBttnual wars, befide the multitude of civil 
affairs In lb vafl; an empire, let us reoiember, thac, 
whatever better knowledge the bferior magiftratee 
might have of the ipatter of fa^, the princes muft, 
generaliy, fcave had only liieh views of the Chri- 
Aiaas as the zealot Pagan priefts and magtl^rates 
fMTcfented to them. Now, they were repreiented 
•aa a confederacy for the moft monftrous wicked* 
nefi; fuch as, the murdering of infants, and feed- 
ing on them, all ioceftuous impurities, avowed 
Atbeifm, the Uafpheming all the Gods ; and re- 
bellion againft the ftate. This laft is the common 
charge, made by all periecutors, againft fuch as 
difier from the eftablifiaed orthodoxy : as we fee 
in all the defences of the R. catholic perfecutions 
in France, and the proteftant perfeqations in Eng- 
land and Scotland ; when the clergy hayeonce per- 
vaded the legiflator, impioufly to invade the pre* 
E 2 



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^6 THELlFEt)P 

rogatives of God, over the confciehces of inen> by 
penid laws about fuch religious opinions, and 
ferms of wor{hip as are no way hurtful in fociety. 

Under thefe imprefCons of the Cbrifiians, a 
prince of great goodnefs might even dire^y or- 
der a periecutton againft them ; not, indeed, with- 
out the guilt of a great oroifHon of hlsilttty; fince 
he ought to have made a more thorough inquiry 
into the matter ; and his ignorance could fcarce 
be wholly invincible. But, his intention might be 
only the fupprefTion of the mod odious crimes^ 
which he thought chargeable on the Chriflians. 

But, grant he had perfecuted the Chriflians 
upon their religious opinions, their rejecting and 
reviling the Heathen Gods, and their rites of wbr- 
Ihip: let fuch as make this objedion to his cha- 
rader, confider, that any periecution is the morp 
odious, the fmaller the difference is, between the 
religious tenets of the perfecutor, and thofe of the 
perfecuted; as it (hews a greater infolehce of pride 
and ill-natpre, to be fo much provoked for fiich 
fmall differences; and it fiiews aUb the baler fen* 
timents about the Deity, to conceive him fo furi- 
ous and captious, that the fmaller miftakes in opi- 
nion or worQiip, can exclude his creatures intire- 
ly from his favour, and (irom all compafHon or 
mercy, notwithftanding their hearty intention an4 



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M; ANTONINUS. ff 

defire to pleaie htm, a« &r as tbey knowirittt it 
acceptable to him. 

Now, the Chriftian rdigtoft was indfely oppof 
fite, in every thing almoft, to the Psgan. It re* 
jeded all their popular Gods ; nay, the early CSiri? 
ftians averred them all to be impure devils, and diat 
their worfliip was inftitnted by fiich devils; and 
refilled any iort of joint w6r(hi^ with them. A 
devout Heathen, deeply prejudiced by educadon^ 
in favour of thefe popular tiods, and confirmed 
by a philofbphy which efpoufed a good deal of the 
popular (iiperftitions, would be under firong temp* 
tations from his very devotion, while under theie 
miflakes, |o fupprefs Chrifiianity : this is a grea| 
extenuation of the Emperor's guilt. 

But, what (hall we fay of Chtiftians peilecat* 
ing each other, who yet believe in the lameGod^ 
and the fame Saviour, and own the fame gn|nd 
pradioal rales of life, of loving God with all our 
heart, and our neighbour as onrfelves i let none 
fsake this objedion to Antoninus, but thofe, wh0| 
from their hearts, abhor all Chriftian perfecuttons^ 
who cannot hate their neighbours, or deem them 
excluded from the divine favour, either for ne* 
gleding certain ceremonies, and pieces of out- 
ward pageantry, or for exceeding in them; for 
different opinions, or foims of words, abont fbme 



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St THE LIFE OP 

oetaphylical atttibotes or modes of exifttfnee, 
which ail fides own to be quite incomprehenfible 
by us; for the difief«nt opiaions about human li* 
berty; about which the beft men who ever lived 
havehadoppoiitefeiitimeau: for difFerent opini- 
ons about the manner in which the Deity may 
think fit to exercife his mercy to a- guilty worid^ 
ttther in pardoning of their fins^ or renewing them 
in piety and virtue. As for thefe who are confcious 
of fiich fincere undiflembled good-wiil to all, even 
thoie whom they think roiftaken in fuch points ; 
who have no partial attachments to their own 
parties, from prejudices of educadon, and their 
miiting in the fame cav^e ; no vanity or pride ex- 
citing any anger at the different opinions of others^ 
oppofite to what they in their own wifdom have 
pronounced found and orthodox, and fo detrad?^ 
ing from their fuperior penetration, anddimmiflir 
ing their glory and popularity ; thofe who find 
the fimple, peaceful, meek, and humble love of 
truth alone influencing their fentiments and a per- 
petual love to God, and a calm uniform charity o* 
perating m thehr hearts toward all men, even diole 
who defpife and affront their religious fentiments; 
perfi>ns of this charader, may with feme (hew of 
decency, rejed theie noble devout fentiments, 
w acconnt of the aathor's having perlecnted, or 



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M.ANTONINUS. }f 

(aSsrti 6tbers to peHecnte dorbg fais rdgo* Bat 
liicfa men will eafily ice, that tliefe pioos aad cha« 
ritable meditauons and faggeftions mnft be valu- 
able for their own fidics^ and deibl to every atten- 
tive reader; whatever were the fins or failings of 
the aotfaof* 

'Ti» needlefS) I hope, to prevent another fiOj 
pK^dtc^; as if bccaafe tlie author was not a 
Chriftxan, he conld have no real piety or virtue 
acceptable to God, none of thefe divine influences, 
which we are taught are neceflkry to every good 
woik. No doubt, he is not to be defended in hit 
neglefiing to examine the evidences of Cfariftiani- 
tjf or, in not embf^ing it. But, fet men confider 
the power of education, and how much he was em- 
I^oyed from his very yooAi, in a confiant courle 
of public bufine(s,whicfa allowed little leifure. How 
little probability could there occur to him, tfaati 
in a fed at that time univerfaliy defpifed, and re- 
prelented, not only as weak and iUiteratey but 
moft horridly impious, immoral, and flagttions, 
he (hould ftid any better inftmdions in theories of 
rdigion, or any better motives to virtuous adi* 
ons, dian what were amongrthe philoibphers ? we 
iee with what a juft contempt of eafe, pleafiue, 
and luxury, he keenly embraced thefeheme of phi* 
lofophy moft remarkable for piety, aufterity, aad 



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40: THELIFEOP 

dtfinterefted goodnefs; and how long Chriftiiii 
magiftratesy fpirited up by the pretended embafTa* 
dors of the meek Jefiis, have been perfecating their 
fellow-Chriftians with £re and fwdrd ; and that 
for very hbnoorabie tenets; often much better 
than thofe of the p^jlecutors. Let this be a warn- 
ing to all tAcn, againft rafhly entertaining ill-na- 
tured reprefentations pf whole ie^s or bodies of 
men. Chriftians may be aftiamed to ceniiire our 
author on this account; coniidering how raflily^ 
arrogantly, and ptefumptuoufly, they are curfing 
dne another in their fynodical anathemas; and iit 
their creeds, pronouncing eternal damnation on 
all who are not within the pate, or hold not the 
fame mySerious tenets or forms of words. 

'Tis but a late dddtrine in the Chriftian churchy 
that the grace of God, and all divine influences 
purifying the heart, weris confined to fuch as knew 
the ChriAian hiftdry, and were by profefHon in 
the dhriftian church. The earlieft Chnftians and 
tnartyrs were of a very different opinion. How« 
ever, they maintained that it is by the merits of 
our Saviour alone, nien can either be jufHfied or 
fiindified ; yet they never denyed thefe blefllngs 
could be conferred on any who knew not the me* 
titorious or efficient caufe of them. To maintain 
4iey could not^ is ay abfurd as to aflert^ that a phy« 



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M.ANTONINUS. 41 

fi cian cannot care a diieafe^ unlefs the patient be firft 
inftrnded in the whole art of medicine, and know 
particularly the phyfical principles by which the (e- 
veral medicines operate. Nay, the early Chridi- 
ans believed the fpirit of Chrift operated in Socra- 
teS) Plato, and other virtuous Heathens; and that 
they were Chriftians in heart, without the hiftori- 
cal knowledge : and, fure, we may charitably judge 
the fame of this Emperor, who plainly depended 
on God for fuch fandtifying influences; and recom- 
mends them as the matter of our rood earneft 
prayers ; and often, with the deepeft humility and 
fimplicity of heart, -^ acknowledges that he owes 
to God's preventing grace, in his providence a- 
bout him, all thofe virtuous di(i7ofitions, in which 
he had any delight or complacence. 

* B. I. 14. B. IX. 40. B. IV. 2^. and io many 
other places. 



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43 
THE 

MEDITATIONS 

OF THE EMPEROR , 

MARCUS AURELIUS 

ANTONINUS. 

BOOK I. 

I.TJROM my grandfather ' Vcrus I learned to 

•!> reitfli the beauty of manners^ and to re- 

ftrain all aiiger. From the fame and charader my 

2 father obtain'd ; modefty and a manly deportment, 

3 Of my mother ; I learned to be religious^ and 
«^iberal ; and to guard^ not only againft £vil oi^i- 



X . Ann I us VEiius.who 
bad been thrice Confiil, and 
was made a Senator under 
yeQpaafin. 



2. Anniys Verus, who 
died when Antoninus was 
a child. 

3 Pomitia CalvUla La- 
F 2 * 



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44 THE MEDITATIONS 

onS; but even againd any evil intentions entering 
ray thoughts; to content myfelf with a fparediet, 
far difFercnt from the foftnefs and luxury fo com- 
mon among the mcuiihy. Of my great l -grandfa- 
ther ; S not to frequent puhMc fcho^ls and audito- 
ries; but to have good and able teachers at home; 
and for things of thU nature^ to account no ex- 
pence too great. 

2. He who had the charge of my education, 
taught me,not to be fondly attached to Any of the 
contending parties ^ in the chariot-races, or in the 
combats pf .the gladiators. He taught mealfb to 
endure labour; not to need many things; to (erve 
myfelf, without troubling others; not to inter- 
meddle with the affairs of others, and not eafily to 
admit of accufations againd them. 

3. Of Diognetus; not to bufy myfMf about 
vain things, not to credit the great profeffions of 
fuch as pretend to work wonders, or of forcerer^ 
about their charms» nnd their expelltsig Demons ; 
and the like. Not lo keep 7 Quails, nor to be 



cilia, daughter of Calvillus 
ToUus. who had been twice 
Conful. 

4 Probably by the ipo- 
ther, viz. Catiiius Sever us. 

5 'Tis not certain whe- 
ther the negative .particle 



fliould be here or not. 

6 The fcccnncrs of theft 
contentions among the Ro« 
BDans 19 that age, is abun- 
dantly knowiL. 

7 For fightiogt or incan- 
tations. 



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OF M. ANTOJ^INUS. B.I. 45 
keen of inch tbbgs; to allow others all freedom 
is converiktion ; and to apply roylelf heartily to 
philofophy. Him alfo I luoft thaak, for my hear- 
ing firft BacobinSy then Tandafis, and Marcianus ; 
that I wrote dialogues In my yonth^ and took n 
•liking to the pbilofopher's little conch and iknia, 
and foch other things, which by the Grecian iat- 
cipline belong to that profeiEon. 

4. To Jtnfticus I owe my firft apprebenCbniy 
tiiat my temper needed redreb and core, and that 
I did not fall into die ambition «f the Gommofi 
Sophiftty either in writing opon the (cienoct, or 
cxhortii^ men to philofophy by public harangues; 
as aUb; that I never afieded to be admired by of- 
tentation of great patience in an a(cetic Ufe, or of 
adiivity and application ; and that I gave over ^ 
findy of rhetoric, poetry, and the elegance of lan- 
guage; that I did not afieft any airs of grandenr, 
by walking at home in my teatocial robe^ or by 
any fuch things. I obferved alib the fimplteity of 
fiyk in his letters, particulariy in that, which he 
•wrote to my mother from Sinuefla. I leaned aHb 
from him an eafinefs and pronenefs to be reconeUr 
ed and well pleafed again widi tbofe who had of^ 
blended me, as foon as any of them inclined to 
be recondled; to read with diligence; not to reft 
(aiisfied with a fight and iuperfictal knowledge ; 



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46 THE MEDITATIONS 

nor quickly to aflent to great talkers: bini allp I 
moft tbanky that I met with fiic difcoorlcsof £pic- 
•tttas which be gave me. 

5. From Apolloniua I learned true liberty, and 
invariable fted&fbiefs; and to regard nothing elfe, 
not even in the finalleft degree, ^t right and rea« 
ion ; and always to remain the (ame man, whether 
in the (harped: pains, or after the I0& of a child^ 
or in longdifeales. To him I owe my feeing in a 
living ezaropk, that it was pioffihle for the (ame 
man to be both vehement and remKs, as occafion 
leqair'd. I learn 'd of him, not to fret when my 
reafbnings were not apprehended. In him I (aw 
an inftance of a man, who efteem'd his excellent 
Ikiil and ability in teaching others the principles 
of philofophy, the leaft of all his endowments* 
Of him al(b I learned how to receive from friends, 
what are thought favours, (b as neither to be on 
that account fubjedted to tbem, nor yet (eem in- 
lenfibie and ungrateful. 

6. From Sextus a pattern of a benign temper, 
and of a (amily, governed with -true paternal af- 
fe^ion and a ftedfaft pnrpoie of living according 

^to nature ; to be grave and venerable, without af^ 
fetation; to obferve fagadoufiy the Icveral dilpo- 
iitions and inclinations of my friends; not to be 
pffended jvith the ignorant^ or with tbofe who fol** 



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OF M. ANTONINUS, B.I. 47 

towdievtilgsr opinions without cnminadon : his 

omveiianon vras an cmnpfe, how a man ihay ac^' 

cammodate himftlf to all men and companies ; 

far tfao' Ins company was rweeter, and more plcaf* 

ing than any ibit (^flattery, yet be was at the lame 

time higlily refpeded and reverenced. No man 

was ever more happy ^n he in comprdiending, 

limfing ont, and arranging in cxad order, the great 

maxims neoeflary for the condnfi of life. He taught 

me by his example, to fappicfs even the leaft ap^ 

pearanoe of anger, or any other paffion; bat ffiU, 

potwiihflanding this perfeA tranqoillity, to poP 

fefsiiietendereftandmoftafiedionate heart; and 

to be apt to approve and applaud others, and yet 

witboot ncMfe: to defire much Uteratore, without 

ofientation. 

y. From Alexander the critic, to avoid cenfur- 
ing others, or flouting at them for a barbarifro, 
fblecilin, or any falie pronuntiation ; bot dextrouf^ 
ly to pronounce the words as they ought, in my 
aniwenng, approving, or arguing the matter, 
without taking dired notice of the miftake ; or 
by (bme other (uch courteous inCnuatioii. 

8. From Fronto; to be fenfible, how much en-* 
vy, deceit, and hypocrify, liimmnds princes ; and 
that generally thofe we account nobly bom, have 
(bine how lefs natural affc^ion. 



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/ \ 



49 THE MEDITATIONS 

9* Of Alexander the Pktonift ; ncA often, nor 
vithout great iiecelEty> to fay^ or wiite to any 
man in a letter^ that I am not at letfarev nor thit» 
under pretext of urgent af&irs, to declme or de- 
fer the duties^ wbich^ according to our varioas 
ties, we owe to thole among whom we live^ 

10. Of Gatulus ; dot to contemn any frit nd'f 
expoftuiatKHiy tho' iojuft ; but to ftrtve to reduce 
htm to his former difpofitjon : freely and heartily 
to fpeak well of all my mailers^ upon any occafi- 
on» as it is reported of ^ Domitius, and Athene 
dotus ; and to love my children with true affedHon. 

11. From my brodier ^ Severus, to love my 
kinfmen; and to love truth and juflice. To him 
I owe my acqnatatance with 3 Thraieaa, Hehridi^ 
usy Cato, Dion^ and Brutus. He gave me alio the 
&rft conception of a republic, founded upon equi- 
table lawsy and adrainiftred with equality of right; 
and of a monarchic government, which chiefly re- 
gards the liberty of the fubjeds. Of him 1 learn- 
ed likewife, to maintain a conftant, difengaged. 



1 There arc no othci 
memorials of thefi; two per- 
fmis. 

2 This either the phi- 
lofbphcr Claudius Severus. 
«hom he calls his brother 
from his (Irong love to 



him, or Come couHn whole 
memory is no othcrways 
preferved to us. 

3 Thefe were eminent 
characters, in the two pre- 
ceeding ages. 



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OF M. ANTONINUS. B. L 4^ 
and Qninterrapted ftudy and efleem of pbUofbphy; 
to be bountiful and liberal in the largeft mcafure; 
always to hope the beft ; and to be unfafpicious 
about the afiedions oJF my friends^. I obferved in 
him a candid opennefs in declaring what he di(^ 
liked in the condud of others ; and that his friends 
might eaCly fee, without the trouble of conjee* 
turesy what he liked or difliked; fi> open and plain 
was his behaviour. 

13. From Claudius Masimds; in all things to 
have power over myfelf, and in nothing to be huf* 
ried away by any pafHon : to be chearful and ecu- 
ragious in all fiidden accidents^ as in ficknefles 
to have an eafy command of my own temper ; to 
maintain a kind, fweet, and yet grave deportment ; 
to execute my dcfigns vigoroufly without freting: 
whatever he faid, all men believed, he fpake, as 
he thought ; and that whatever he did, it was with a 
good intent. He taught me, not to be eafily afto- 
nilhed or confounded with any thing, never to 
fcem in a hurry, nor yet to be dilatory, or per- 
plexed, without prclcnce of mind, or deje^ed, fret- 
ful, angry, or fufpicious ; and to be ready to do 
good to others, to forgive, and to fpeak truth ; 
and in all this, to appear rather like one who had 
always been ftraight and right, than ever redliiied 
or rcdrefledj nor was there any, who thought 
G 



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so THE MEDITATIONS 

himfelf undervalued by him^ or who could find 
in bis heart to tbink hinafelf a better man than 
him: nor did he ever affedl: the praifc of being witty. 
13. ' From my father I learned meeknefs, and 
conftancy, without wavering in thofe things, which 
after a due examination and deliberation were de- 
termined; to be little foUicitous about the com- 
mon honours ; patience of labour^ and adlduity, 
and readinefs to hear any man, who offered any 
thing tending to the common good ; an inflexible 
juIHce toward all men; a jud apprehenfion when 
rigour and extremity, or when remiflhefs and mo- 
deration were in ieafbn ; abfiinence from all im- 
pure lulls : and a (enle of humanity toward othera* 
Thus he left his ifriends at liberty, to fup with 
him or not^ -to go abroad with him or not, as they 
inclined ; and they ftill found him the fame, after 
their affairs had hindered them to attend him. I 
learned of him accuracy and patience of inquiry 
in all deliberations and counfel. He never quitted 
the fearch, fatisfied with the fird appearances. I 
oblerved his zeal to retain his friends, without 
cloying them, or (hewing any fooliih fondnefs ; 
his contentment in every condition ; his chear- 
fulnefs; his fore-thought about ycrydiftant events; 
his exa^ care even about fmall matters, without 
1 Antoninus Pius, his father by adoption. 



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OF M. ANTONINUS. B. I. 51 
tioife. How he reftrained all acclamations and 
flattery : how vigilantly he oblerved all things 
neceilary to the governtnent^ and managed accu* 
rarely the public revenue, and bore patiently the 
cenfures of others about thefe things : how he 
was neither a Ibperftitious worlhipper of the Gods^ 
nor an ambitious pleaier of men, nor (ludious 
of popularity; but fober in all things, ftedfaft, 
well -(killed in what was honourable, never af- 
fecting novelties. As to thefe things which are 
fublervient to eaie and conyeniency, of which 
his fortune fupplied him with great affluence ; he 
uled them without pride, and yet with all free- 
dom; enjoyed them without affectation when they 
were preient ; and when abfent, he found no want 
of them. He was not celebrated, either as a learned 
acute man, or one of a (harp wit, or as a great 
declaimer; but a wife, experienced, complete man; 
one who could not bear to be flattered ; able to 
govern both himfelf and others ; I further obferv- 
ed the great honour he paid to all true philofo- 
phers, without upbraiding thofe who were not fo; 
his fociablenefs, his gracious and delightful con- 
verfation, without cloying. His regular moderate 
care of his body, neither like one defirous of long 
life, or over ftudious of neatnefs, and elegancy; 
«nd yet not as one who defpiled it : thns; through. 
G 2 



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^\ 



52 THE MEDITATIONS 

his own care, he feldom needed any internal me- 
dicines^ or outward applications : but efpecially 
how ingenuouily he would yield without envy, to 
any who had obtained any peculiar facuhy, as ei- 
ther eloquence, or the knowledge of the laws, or 
of antient cudoms, or the like; and how he con- 
curred with them (Irenuoufly, that every one of 
them might be regarded and edeeroed, for that in 
which he excelled; and aitho' he obferved care* 
fully the antient cuftoms of his forefathers, yet it 
was without often tation. Again, how he was not 
fickle and capricious, but loved to continue both 
in the fame places and bufiaefies ; and how after 
bis violent fits of the head-ach, he returned frelh 
and vigorous to his wonted affairs. Again, that 
he neither had many fecrets, nor often ; and fuch 
only as concerned public matters : his difcretion 
and moderation^ in exhibiting of (hows for Uie 
entertainment of the people, in public buildings^ 
largefTes, and the like. In all thefe things he aded 
like one who regarded only what was right and 
becoming in the things themfclves, and not the 
upplaufes which might follow. He never bathed 
Ht unfeafonable hours ; had no vanity in building; 
was never ibiicitous, either about his meat, or a- 
bout the nice workmanfhip or colour of his cloaths, 
pr ^bQ\it tbe beauty q( \d^ feryapts. His apparel 



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OF M. ANTONINUS. B. I. 55 
was plain and homely, fnch as that be chole to 
wear at Lorirnn, cloth made at Lanovinm ; and 
at TufculuQTy he wore a Hiort cloak, {bmetimfet 
making af>ologies for the plainnefs of his dreft. 
His coQverfation was far from any inhumanity ; 
or incivility, or rmpetuofity; never doing any 
thing with foch keennefs that one conld fay ' he 
was (weating about it; bnt'On the contrary, in ail 
things, he aded diftin^tly, as at leifure, withooc 
confofioa, regtikn-ly, remotely, and graoefBlly. A 
man might have apf^icd that ta him which is re* 
corded of Socrates, that he knew both how toab« 
ftain from or enjoy thofe things, in want where* 
of rooft men Aew them(e4ves ' weak ; and In the 
froition, intemperate : he remained firm and con 
ftanr in both events, with a juft felf-govemmentj 
and ihewed a per(r6t and invincible (bnl ; (bch at 
appeared in'hUn doring the fickiteft of Maximns. 
14. To the Oods 1 owe' my haiHog good grand 
fathers, and parents, a good fitter, good mailers. 
gooddonie(l4cks,af¥e^'onate kinflnen,and frieiidt, 
and almoft'all things giOod: and that I never 
thro' hade and rafbnefs offended any of them 
tho' I had fuch a temper as miigbt havtf ltd me to 
it, had occafibn offer'd; bot by the goodnefs of 
the Gods, no fuch concurrence of circumftances 
I This was a proverbial eaprdO^o. 



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54 THE MEDITAlTIONS 

happenM as could difcover my weaknefs: that I 
was not long brought np with my father*8 concu- 
bine ; that I retained my modedy^ and refrained 
from all venereal enjoyments^ even longer than 
was neceflfary; that I lived under the government 
of fucn a prince and father, who took away from 
me ail pride and vain-glory, and convinced me, 
diat it was not impodible for a prince to live in 
a court, without guards^ extraordinary apparel, 
torches, ftatues, or fuch pieces of Rate and magni- 
ficence; but that he may reduce himfelf almoft to 
the ftate of a private man, and yet not become 
more mean or remifs in thofe public affairs, 
wherein power and authority are requifite. That 
I have had fuch a brother ^ as by his difpofitioa 
might ftir me up to take care of myfelf ; and yet 
by his rerpe<a and love delighted me ; that my 
children wanted not good natural difpolitions, 
nor were diftoned or deformed in body ; that I 
was no great proficient in the (Indies of rhetoric 
and poetry, and in other faculties, which might 
have engroflfed my mini, had I found myfclf fuc- 



1 Probably VcmSjwhoft 
vicious palOons might rouie 
this excellent man's atten- 
tion to himfelf, or perhaps 
Antoninus did not know 



his vices for a great part of 
his life, and 'tis certain Ve- 
rus had a great cfleem for 
Antoninas, and was a man 
of ability. 



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OF M. ANTONINUS. B, I. f| 
cefsfol in them ; that I prevented the etpedationt 
of thofe, by whom I was brought ap^ in promot- 
ing them to the places an4 dignities, they leem'd 
mod to deGre ; that I did not pnt them off, in the 
common way, with hopes and excufes that iince 
they were bnt yonng I would do it hereafter. I 
owe to the Gods that ever I knew ApoUonius, 
Rufticjs and Maximus; that I have had occafion 
often and effedtually to meditate with myfelf and 
inquire what is truly the life according to nature; 
fo that, as for the Gods, and fuch liiggefiions, 
helps and infpirations, as might be expeded from 
them, I might have already attained to that life 
which is according to nature; and it was my own 
fault that I did not fooner, by not obferving the 
inward motions and fuggeftions, yea, and almoft 
plain and apparent inftrudlions of the Gods ; that 
my body, in fuch a life, bath been able to hold 
out lb long ; that I never had to do with > Bene- 
dida and Thdodotus, yea, and afterwards, when 
I fell into fome fooliih paiHons, that I was foon 
cured; that, having been often dKplealed with 
Kufticus, I never did any thing to him, for which 
afterwards I had occafion to repent : that fince it 

X Thc(e two perfbns ] \y dangerous to the youth 
are unknown, *t\% pofOble l at court. 
. they have been rcmarkab- I 



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5« THE MEDITATIONS 

was my mother's fate to die young, (he lived with 
me all her latter years : that as often a^ I inclined 
to foccour any who were either poor, or fallen in- 
to fome diftrefs, I was never anfwered by the ma- 
nagers of my revenues that there was not ready 
money enough to do it; and that I myfelf never 
bad occafion for the like fuccour from any other; 
that I havefiich a wife, fo obedient, fb loving, fo 
ingenuous; that I had choice of fit and aUemen, 
to whom I might commit the education of my 
children ; that by dreams I have received divine 
aids^ as, for other things, fo, in particular, how 
I might ftay my fpittiog of blood, and cure my 
vertigo, which happened TuccefsfuUy to me at Ca- 
j<tta ; and, that, when I firft applied myfelf to phi- 
loibphy, I did not fall into the hands of fome fo- 
phid^ nor fpent my time in reading many vo- 
lumes, nor erobarrafled myfelf in the folution of 
fophifms, nor dwelt upon the fludy of the mete- 
ors. All thefe things could not have thus concur- 
red, without the affiftance of the Gods and ^ for- 
tune. 

Thefe things in the country of the Quadi near 
Gronua. 

1 SecB. XI. art. 3. 



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OFM. ANTONINUS. B. 11. $7 
BOOK U« 

SAY dms to thyfiff C9€tf momiiig: to day I 
nay l^ve id do wkb feme iBfermeMlnr m 
Mhcr ncn* affiars^ wkh an ungraceibl man ; sm 
infblenty or a 'crafty, or an envious, or an mvfi>- 
daMefeKffinan. TbcTe bed qn^ities hate befal- 
kft theft tbnmgh their ignorance of what thfngs 
are truly goed or eril. Bdt I have fMf eoropre- 
henM the manm of good as > only what is heaiN 
tifal and hooouraUe; and of evil, that it is aK 
vrays deformed and fliamefhl; and the nature of 
thoi^ perfens too ^ irho miftake their aim ; that 
tfiey are my Idnfincn^ hy partaktnf , not of the 
fiime btood or fetd, hot of the firnie 3 intelKgent 
divine part; wnd that I cannot be hort by any of 
them, fince none of them can tnvohre me in any 



t TMSk tccor^Dg to the 
higli %U«f iha StoicShThat 
vittMQs iSMoBB aad ac« 
tftons are the (ole good, aad 
the contrary the fi>le e?U. 

2 Thif wkbe neek iea- 
timeot of Socrates^ that as 
aUerror is iBToIuntary, (b 
no man is willingly un}uft 
or wickad in his aaions: 



fince ali defire truth and 
goodneis. 

3 The- Stoics fpoke of 
the rational (bid, as a part 
of the Divinity, take a 
from that infinite intelli- 
gent aethereal nature, which. 
pervades and fucrouaJs ^lU 
things. 



H 



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5« THE MEDITATIONS ' 

thing dilhonourable or deformed. I cannot be an- 
gry at my kinfmen, or hate them. We were for- 
med by nature for mutual afliftance^ as the two 
feet^ the hands, the eye-lids, the upper and loiWcr 
rows of teeth. Oppofition to each other is con- 
trary to nature : all anger and averfioh is an oppo- 
fition. "^ 

2. Whatfoevcr I am, is either this ^ poorflefli^ 
or the animal fpirit, or the governing part. Quit 
your books : be no longer diftraded with different 
views. You have it in your own power. As one 
who is fliortly to die, defpife this fieflily part, this 
potrifying blood, and bones, and the net-work 
texture of nerves, veins, arteries. Confider the 
nature of mere animal f pirit or life, air, and that 
always changing, breathed forth and drawn in a- 
gain. The third part is that which governs. Think 
thus : you are now old ; fuffer not that noble part 
to be cnflaved, or moved about by ^ unfociable 



1 The apoftic Paul al- 
ludes to this notion in pray- 
ing that we may beianQlfi- 
ed in foul, fpirit, and body : 
many antients conceived in 
men two principles diftinft 
from the body, one the ani- 
mal foul or life, like that in 
beafts, the other the ratio- 
nayikc the divinities or an- 



gels. In the former, which 
they fuppofed to be air,thejr 
placed all the (enfations and 
paiHons. See B.I IT. arC.i6. 
2. A metaphor from 
puppets, mov'd by others. 
Such are men when led bj 
their palfions again ft what 
their higher facilities in- 
cline to and recommend. 



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OF M. ANTONINUS. B. 11. 59 
paffioDSy without its own approbation. Repine 
no more at what now befals yon according to fate^ 
nor dread what may befal you hereafter. 

J. Whatever the Gods ordain^ is fall of wife 
Providence. What we aicribe to fortone, happens/ 
not without a preCding nature, nor without a con- V 
nexion and intertexture with the things ordered ( 
by Providence. Thence all things flow. Coniider^ • 
tooythe neceiEtyof thefe events; and their utility; 
to that whole univerfe of which you are a part. In/ 
every regular ftrudure, that muft always be good 
to a part, which the nature of the whole requires^ 
and which tends to preferve it. Now, the univerfe 
is preierved, as, by the < changes of the Elements, 
fo, by the changes of the complex forms. Let thefe 
thoughts fuffice; let them be your maxims, laying. ^ 
afide that third after multitudes of books; that you 
may die without repining, meek, and well fatisfied^ 
and fincerely grateful to the Gods. 

4. Remember how long you have put off thefe 
things ; and how often you have neglected to ufe 
the opportunities ofiered you by the Gods* It is 



I The Stoics fuppofea 
that aether condenlcd, pro- 
daced air, air condcnied be- 
came water, and water thus 
tQO became earth : that 
H 



earth was rarified into wa- 
ter; water into air, and 
air into aether. And thele 
changes were always going 
on in the univerfe. 



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6o THE MEDITATIONS 
high time to nnderftand what Ibrt of whok yoa 
are a part of; and vho that Prefident in the um*. 
verfe is, from whom you flowed, as a jGndl ftceaoL 
from a great foontun. There b a certain ttineap-^ 
pointed for you, which, if yon d<Hi't empfey ia> 
making all cairn and fixate within you, it vr^ pa6 
away, and yon along with it ; and never more re* 
turn. 

'S' Letthiabcyonrfledfiiftparpofecoadicoii* 

tinually, in all aftirs, ai becomes a Rottan, and 

a man, witii true oaaffeded dignity, kindnefi of 

heart, freedoln, and jnftioe; anddilentangk yoor. 

ibul from other folidtndes* Yon fliail thus dif*. 

entangle youriclf, if you pcrferm each adkn at 

if it were your Uft; without temerity, or any pa& 

fionate averfibn to what reafbn approves; with<^ 

> out hypocrify or fdfiftinefs, or freting at what 

providence appoints. You fee how few thefe mn* 

ixims are, to which, whoever adheres, may live% 

profperous and divine life. If a man obferve thele 

things, the Gods require no more of him* 

6. Go on, go on, O my foul ! to affiont and 
diflionour thyfelf ! yet a little while, and the time 
to honour thyfelf fiiall be gone. Each man's hfe 
is flying away, and thine is almoft gone, before 
fhou haft paid ' joft honour to thyielf; having 

} 'Tjsone of the mofl | antient ma^dms or precepts* 



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OFM. ANTOKIKUS, B. IT. «f 
hidierto made thy hxpfmdk dependent on the 
minds and opioiOBff of othcn. 

7. Let nodiiag^iHuchhefalt thee fiomwidMM 
^aStnA ihte; snd take leifiire to thyftif, to fcam 
fomediinf truly good. Wander no more to and 
fro ; and gaard alio ageinft thU oilier wandering; 
For there are ibme too ^ho trifle away their adi* 
vity, by wearying themieifts in life, without liav« 
iof a fettled ieope or mark^ to which they mif 
dind idl thdr ddires and all their projeat, 

8. Sddoni are any found unhappy for not 0^ 
lernog the nMitiona and intentiont in the foida 
of .others. But inch as oUerve not well the no-j 
tions of their own ibuli^ or thchr affe^oni^ niafti 
neceffiuriiy he unhappy. 



\ 



* JLevercDce or ftui in awe 

* of tfayielf ' which if the 
moll remote from any en- 
aouraging of pride or vani> 
ty. Itmeaiit^thiit m«n,con- 
IHoas of the dignity of 
their nature, and of that 
temper of Ibul, and courie 
of a£lion which they muft 
approve, (hould continual- 
ly endeavoor to behave fui- 
tably to their dignity, in 
prefcrvingthat tcmpcr,and 
ft^QiCm^Cuqh a^oos^with 



a fiiMcre finpk view to ait* 
fsiver the end ibr which God 
created them,with fuch dig- 
nity and filch endowments; 
and be afliamed to aft an- 
iiiitaUy to them. Kow»t» 
be xnHueoccd by views of 
glory from men, is what 
Antoninus here reckons a- 
mong the diihonours or afw 
fronts dose to onrielves. 
See art. 16. of this Book, 
and B. III. frt. tf. §u4^ 
th^rs. 



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6t THE MEDITATIONS 
[ 9* Remember theie things always : what the 
^. the nature of the univerfe is : what thine own na-> 
lure : and bow related to the univerfe : what Ibrt 
of part thou art^ and of what (on of whole : and 
that no man can binder thee to adl and fpeak 
what is agreeable to that whole^ of which thou 
art a part. 

ID. Theophraftus, as becomes a philofbpher^ 
lays juftly, that in comparing crimes together, 
I (for in a popular ftyle they may be compared) 
theie are groiter, which men are incited to, by 
lofl-y or defire of pleafure, than thoie which flow 
from anger. For the angry man ieems to be turn- 
ed from right reaibn, by a Ibrt of pain and con- 
traction feizing him unawares. But he who fins 
from lafty conquer'd, by pleafure, (eems more di& 
Iblute, weak, and effeminate in his vices. He fays 
^^•juftly, and as becomes the dignity of a philolb- 
\^ pher, that the crime committed for pleafure, dc- 
rves an higher cenfure^than that committed from 
ibe impulle of pain. One in the latter cafe feems 
like a pierlbn who is forced into anger by injuries 
firft received ; but one in the former, like him 



vJ^*" 



T It was one of the pa- 
radoxes of the Stoics, that 
ail crimes were equal, and 



Co no occafion for compan- 
ions. 



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OP M. ANTONINUS. B. II. 63 
who firft injures another, at the inftigation of ibmc 
loft of pleafure. 

1 1 . Undertake each adion as one awite he ma f 
next moment depart oot of life. To depart from 
men, if there be really Gods, can have nothing 
terrible in it. The Gods will involve yon in no e* 
vil. If there are no Gods, or, if they have no re- 
gard to human a£Fairs, why fliould I defire to live 
in a world without Gods, and without providence ? ' 
But Gods there are, undoubtedly, and they regard 
human affairs ; and have put it wholly in our power, 
that we fhould not fall into what is ' truly evih 
Were there any real evil in other things, they 
would have alio put it in the power of man to have 
avoided them altogether. But how can that which 
makes not one a worfe man, be faid to make a 
man's life worfe ? and it could neither be fronni- 
sy ignorance, or want of power, to prevent or 
redify them, when it knew them, that the nature 
prefiding in the whole has overlooked fuch things. 
We cannot aferibefuch grofs mifcondndt to it, ei- 
ther from want of power, or want of flcill, as that 
good and evil fhould happen confufedly and. pro* 
mifcuoufly, both to good and bad men. Now, 
death and life, glory and reproach, pain and plea* 
fure, riches and poverty, all thefe happen promif- 

I That is, moral evil, or, vice. 



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64 THE MEDITATIONS 

cdoafljrtothegoodndbad. But astfaeyateiici^ 
ther honourable nor (hameful^ thqr in theiefbce 
iMtncf fOQanoireiPQl* 

12. 'Tis the oftee of cmr ncioodi power^ m 
•pprdMQdbowfwifflftOdung^tYaRtfli. Bowtke 
corporeal forais^ we fMiowcd nf^in.the.maternl 
Worlds and die nmnory of diem in t&e ddc of 
»go. SiKbaiea]lftnfiliktliuig%e%n»ll39diofe 
yiAkh cofitiaw us by pleaTore, or ttrrifir as by 
paiti^ or arc ctkfamed witb focli yttadty. How 
j«iras^ hoMT defptcabde^ bow (onKd^ how pecift- 
aM^ bow dead are libtjl what fert of cttatorea 
MO thc)^ iriiofe voices bcttov renown I Whatk 
k to dit? vnM one coofidor It alonc^ and hf 
dofe tbosght ftfip it of thofe hovrtble ndkt with 
wUck it is dreftdy w^ald be not fee il to be a 
work of namre, and notbing cKc i bt waft be a 
dhik^ who drcad» what is natural^ Nay^ kia not 
mi^ a watk of natoae, bat nfefitl to nMiire. Oar 
mional power fbonfcdappMhcfidytoO) howaoMii 
ia. rehled to God^ aad hf what part; and in vdm 
ftate diiapart (batt be, vben it mtuine to bint a- 

tj. No^ag IS awre aiifcraUe, 6ys ons, thao 
hfrwhoiaftgcsoveridMhingSy aiKl<Siveaevenin'- 
ID tUnga below the earth, and ftrma bf conjee* 

tures to difcover what is in the Ibnls of others a* 



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Ot »l. ANTONINUS. B, 11. «l 
found hmn^ and jrd ss not fenfiUe of this, tfaatl 
kkfufidesrfera QMA to dwell and converfe | 
vitb tfatt ^ dmntty which is within him, and pay \ 
it the genoine worfhip. H it then worfliipped and J 
hononred^^heli it is kept pore firoto crcry pajfion, 
•ad Mikjfy and from fcpimng at uny thing dona 
bf Goda or men. Whate^rcr 19 done hy the Gods^ ^ 
is veoerahle for its cxceilcuce. What flows frnm / 
tBett> we flwald entertain with iDve, fince they \ 
a>e oor kinfben ^ or, fcmctimea, with pity, as^ 
pttpcapcS ng from their ignorance of good imd erti. 
They are not lefs (Mtyahly roatmed by this defeA^ 
Bits htrndneTsy than by that which hmdets them 
to diftinguilh between black and white. 

14« 3 If thou Ibodidft life three thonfind 
yearsy or as many myriads^ yet remember thls^ 
that no man kfts any other life than that he now 
lives; and. that he now lives no other life dian 
what he Isparting with, every tnftant. The long- 
efl iife^ and thelhorteft, come to one effea: fince 
die prefimt time is equal to all, what is loft Or 
parted with is equal to all. And for the fame rea« 



» I Thus the Stoics call 
the ratioaalibiil, the (eat of 
knowledge wdviftne: dee* 
ffliogit a part of the Divi- 
nity, ever pervaded, attrac 
ted, sndinfpircd by it to all 



moral good, when the low- 
er pafiions arie reftrained. 

a The^ firft fentiment in 
this paragraph, is too fub- 

tile and frigid. 



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66 THE MEDITATiaNS 
kn, what is partbl with^ is only a' moment. Nd 
man at death parts "with, or, is deprived ofy what 
is either pad or fbture. For how can one take 
from a man what he hath not ? We (hould alio re- 
member thefe diings, firft^ that all things which 
have happened in the continued revolutions from 
eternity, are of the lame kind with what we be- 
hM: and 'tis of little confeqnence, ili^hetfier a 
man beholds the lame things forafthnnflredyearsy 
or an infinite duration . Again, that the longeft 
and the fliorteft liver have an equal lofs ait death. 
The prelent moment is all which either is deprived 
of, lince that is all he has. A man canaot part 
with what he has not. 

15. All depends upon opinion ; as the layings 
of Monimus make evident. The nfefnlnefe of hir 
&yings appear, if one attend to his pleafantrieS| 
as far as truth confirms them. 

16. The foul affi-onts itfelf, wlien h beeomes^ 
as far as it can, an abfcefs or weil in the unl-* 
verfe. Fretingat what happens, is making itlelf 
an abfcefs from that natore, which contains all 
other parts. Again, when it has averfion to any 
man, and oppofes him with intention to hurt 
him, as wrathful men do. And thirdly, it af- 
fronts itfelf, when conquered by pleafure or pain. 
Fourthly, when it does or fays any thing hypo- 



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OF M. AN TO N I NU S. B, IL 67 
^ridcaUy, fingnedly, or falfly. Fifthly^ when it 
4oes not direct to fome proper end all its defirei 
andadioos, but exerts them inconfiderately, wkb- 
oat nnderfianding. Whereas, even the fmalleft 
things fhoold be referred to the end* Now, the 
end of rational beings fliould be tbisi to follow 
.^le ' reafon and law of their moft antient and ve- 
necaUe city or country. 

17. 7^ deration of boman life is a point; 
iu labftance perpetually flowing; the fenfes ob- 
icure ; and the compound body tending to putre- 
fiidion: the foul is relUefs, fortune uncertain, 
and fame injudicions. To fum up all, the bo- 
dy, and all things related to it, are like a rWer; 
what belongs ito die. animal life, is a dream, and 
imoak; life awar&re, and a journey in a flrange 
land ; furviving fame is but oblivion. What is it 
then, which can condu^ us honourably out of \ 
}ife, and accompany us in our future progrefs^ 
Philoibphy alone. Aijid this confifts lA prefervlng \ 
(the divinity witiiin us free from ail aUronts and >^ 
injuries, fuperior to pleafore and pain, doing no^ / 
jibing either inconfiderately, or iniincerely and hy^ ' 



I By this country or; 
idate is tinderdood the uni- 
vc.rft governed by God, 
The cjad therefore is a^iog 



the ptrt God has appoint- 
ed to us by the condUutio^ 
of our nature. 



if 

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6t THE MEDITATIONS 

pocritically; independetitoo ^at oi&ertfBaydtt 
or Bot do : embrackig chearfuUf wkatever^Mfidb 
or is appointed; as oom'mg from hnm, frmnivkom 
itfelf was derived ; and, above all, <Kpe8aiig«deMli 
with calm faitsfadkMi, as -conceiviiig k to be on*- 
ly a diflbluifOii etf'tbde demeftts, fof wldch tifof 
animal Is cOBipdnnded^ And if tio banaisefiAi 
the elements when each is < changed into ldie»^ 
ther, why Should one fu%ed any harm in the 
chaises and ^ dijKdtttion of them ail J it « natn^ 
ral, -and nothis^ itaturai can he esvil. This at 
Camontvm. 

I Earth to water, water I a Perhaps he intends th^ 
to air, air to 'fire, and (b 1 nniverfaldeftruiflionoflbis 
backwai^s. i worM. Sti^%,7. 



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OFKLAKTOHINUS. B.lir. <f 

:b o OK in. 



itawaadcr i^v mmh&j hat:Am h m ^wetf mmn 
taan^ iho'hc tkatki ]at1mwgcty vWberiiis ma^ 
dcdfanufaig ibil iGMitfr eqiaHjr SAoiait Ar 
Ins >lMifiBe6y«dl:fiirtfaafc itovnei iwImIi ouke 
OB6 flfiSlod intluigitAhaoesMid haiMft* Sor If oat 
bqpn to idbte ia 4ke& tfai^gi, Ik my, P*ri*V>> 
comione to hnsaht, to vamt iiiuiMmim^ «a 
btve vttii ama^Mtiomy JMidieaBat ibt km m/fo^ 
fata; hat the^oiiqpower^ yM CBMO g iuttfil^rf 
pcffofswf^ ocMii|iictcly itbc wtiet of Hfei Wsoon* 
fidering^ifliii£ByaU appeanmco'vdiidiftdke ibe 
imagbuttxea, and of jud^g well ifcit voy^pointy 
whether be Aonld depart fa>m lifi5«root| ila4«B 
odier powers wfaioh veqcutem iwel «KOMlfell trigo* 
rons mufeoBaiidi^g, nmft be •eaivelf fxtngiiifli* 
ad in him. We fhould, tbeKfoK, anakcfaflftc^ sol 
only beoaofe doa^ tt'cveiyday fi> nQdh nearer^ 
bat becaofe-tfaeikawer of canfideriBg weH and tu« 
derftanding things^ often ikovcB as befine deMli. 
2.Tlixsairo flttold be«Uemd,al»ti&dhtfateg$ 
as enfiie upon Mrfaait :xb «wdli confiitnted'^ natoie^ 
ha?e aUbibinahing gn^c&UnduKtriAive. Htm$ 



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fjl THE MEDITATIONS 
feme parts of a well baked loaf will cnckandbe^ 
come ragged. What is thus cleft beyond the de- 
fign of the baker, looks well> and invites the ap- 
petite. So when %s are at the ripefi, they beg^ 
to cradc. Thus in (bU ripe olives, their approach 
to potrefkAion gives the proper beauty to the froit. 
Thus, the laden'd ear of corn hanging down, the 
item brow of the lyon, and the foam flowing from 
the motith of the wild boar, and many other things, 

^.^onfidered apart, have nothing comely; yet be* 
ieanfe of their connexion with things natural, they 

f.adom them, and delight the fpedator. Thus, to 
oi^e who has a deep affedion of ibul, and penetra- 
tion into the cottftitution of the whole, fcarceany 
thing connected with nature will fail to recommend 
itlelf agreeably. to him. Thus, the real vaft jaws 
of lavage bea&s wiU pleafe him, no lefs than the 
imitations of them by painters or ftatuaries. With 
like pleafune will his diafie eyes behdd the matu- 
rity and grace of old age in man or woman, and 
the inviting charms of youth. Many fuch things 
^ill he experience, not credible to all, but only 
to thofe who have the genuine afledion of fool to- 
ward nature and its works. 

)• Hippocrates after conquering many dileaies, 
yielded to a diieafeat laft. The Chaldeans foretold 
(he ^tui hours ii£ multitudes^ ind fate afterwaidf 



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OF M. ANTOl^lNtJS. ft.III. ft 
ctftiid thenifelves away. Alexand'ery Pom^, and 
Cttus Caelkr, who lb often razed whol6 dries, 
and cat off in battle lb many myriads of horfi 
and foot, at laft departed from this life themfiives. 
^Heraditns, who wrote lb much abont the confla* 
gration of the aniverle, died Iwollen with water, 
and bedavbM with ox-dang. Vermin ddboyed 
Democntus, [the inventbf of the atdlnical ptSlo* 
Ibphy :]] and another Ibrt of vermm deftroyed So« 
crates. To what purpofe all diis i You hare gone 
aboard, made yonr voyage, arrived to your pott,* 
go alhore. If into another life and world, tiie 
Gods are alfo there : if into a ftal^ of infen^11ity;f 
at Icaft you (hall be no longer Aftnrbed by Ibkla- 
al pkalbre or pain/ or btf in llavery to this mean' 
eorpoi^Ml veflch Is not the Ibul, which is" oftenr 
eiiflaved to it, much more excellent than die bo*' 
dy ? The find is intelligence and deity. The bo- 
dy, earth, and putrifying blood. 

4. Spend not the remainder of your life in 
' eonje^bres about others, except where it is lab* 
iervient to feme public interefi : conjeAnring what 
filch a one is doing, and with what view, what 
he 18 laying, what he is thinking, what he is pro«' 
jeding, and fuch like; this attention to theaf- v 
fairs of others, makes one wander from his own j 
bnfincfi, the guarding of his own foul. We oogh^ ^ 



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tl THE AlKDlTATiaNS 
tberefbre^ to exducle from the 6ries of otif 
tlioB^ts> wbatever is* fiiperflnoiii or win ; and 
ttnck moK every thing ietentteddKog and itt« 
tiainr*d; and eowe ottcfdvea to thififc on foch 
thk^jS M» if we vmrcof a faddea eatamined; ivbat 
are we now mofiog upoD^ we coald fredj a«- 
. fotr, liich or firh natters: ib that aU witbm 
twg^ ^fen &mfie and good-nafared^ foch aa 
faeoooMt a fecial heuigy H4Kide%iieft pleafurey and 
aU Icafiial enjoyiaeaty and it free from enwiati^ 
on» tmyy, (hfpiciof^ or any other pafCon that we 
Woold hbfli tQ ijmt we were now indirigtDg ui 
osr ndnds. A nan tbut difpoied wants nothing 
to entitle him to the hi^idk dtgnttj, of a prIeA 
and ieUow-voffkar with the Gods, who Hgbttjr 
tnployt the divinity within him; which out 
nake the nan unddied by pkafhre, iiivmciUe 
by pain, ioacctffiUe to reproach^ or any injariei 
from others : a vidorioos champion in theaobleft 
contention, that agMuft the paSons : deeply tinc<>> 
tared with jnftice; enbracbg with all hb heart 
whatever befidlt i or is appointed by Providence. 
Sddom ibiicitoo% and that not wtthout fi>iae ge- 
neroQs public view, what another &ys, does, or 
intends} IbUy intent on his own condudt, and 
thtfdiing continually on wbat is appoiofed to him 
J^y the Govertior of the nniverie. Making his own 



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OF M- ANTONINUS. B. III. yj 
condoa beantifoi and honourable; and perfoadcd 
that what Profvkiencc orders Is good. For, each 
one's lot is hrougbt upon him by Providence, and ., 
it advanugeons to htm. Remember, that, whate* 
ver is rational, is a«lcin to thee, and that it fuits hu* 
man natnre to take care of every thing human. Nor \ 
oagbt we to defire glory from all, but only from Y 
thoie who live agreeably to nature. For others; ! 
ftill remember, how they live at home, how abroad, ) 
how in the dark, how in the light, and with what 
« wretched mafs they are blended. Thus, one 
won't value the pratfe of fuch men, for they can* 
not pleafeor applaud themielvet. 

f . Do nothing with reluctance, or forgetting 
the ^ kind fodal bond, or. without full inqui- 
ry, or hurried into it by any pafBon. Seek not 
to iet off your thoughts with ftudied elegance, 
be neither a great talker, nor undertaker of ma*- 
ny things. And let the God within thee, find he 
rules a man of courage, an aged man, a good ct* 
tizen, a Roman, who regulates bis life, as wait- 
ing for the fignal to retreat out of it, without re- 



X The Stoics always 
maintaiDed, that by the ve- 
ry con (litution of our na- 
ture, all men are recom'. 
nt n4cd to the afieaionate 



good-will of all: which 
would always appear, were 
it not for the interfering of 
falfly imagined interefls. 



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74 THE MEDITATIONS 

iaflance at his diiTolutlon ; who needs not for a 
bond of obedience, either the tie of an oath, or 
the obiervation of others. Join alib* a chearM 
countenance, an independence on the (erviees of 
others, a mind which needs not retirement jfirom 
the world, to obtain tranquillity ; hot can main* 
tain it without the afliftance of others. One fliould 
rather appear to have been always ftraight and 
right, and not as amended or redified. 

6. If you can find any thing in human life bet« 
ter than jullice, truth, temperance, fortitude ; or, 
to fum up all, than to have your mind perfedtly 
fatisfied with what actions you are engaged in by 
right realbn, and what Providence orders inde- 
pendently of your choice : if you find any thing 
better, I fay, turn to it with all your foul, and 
enjoy the noble difcovery. But if nothing appears 
more excellent than the divinity feated within 
you, when it hath fubjedted to itielf all its paifi- 
ons, examined all appearances which may excite 
them, and, as Socrates exprefles it, has torn itfelf 
off from the attachments to ienle; has (ubjeded 
itfelf to the Gods ; and has an affe^ionate care of 
mankind : if you find all things mean and delpi* 
cable in companion with this, give place to no- 
thing clfe: for, if you once give way, and lean 
towards any thing elfc; you will not be able, with* 



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OF M. ^NTONINUS. B.III. 7J 
eot diftradion of mind, to prcfervc the preference 
of efteem and honour to your own proper and 
true good. For k is againft the law of jufticc, that 
any thing of ft different kind withdand the proper 
good of the rational and (bcial nature; fuch as 
the views of popular applaufe, power, riches, or 
fenlual enjoyments. All theie things, if we allow 
them even for a little to appear fuitable to our na^- 
ture, immediately become our matters and hurry 
us away. But do you I fay, with liberty, and Gm* 
plicity of heart, chufe what is moft excellent, and 
hold to it refolutely. What is moft excellent i^ 
iDofl: advantageous. If (b to the rational nature, 
retain it; but if only to the animal, renounce it. 
And prefervc the judging power unbyafled by ex- 
ternal appearances, that it may make a jud and 
impartial inquiry. 

J, Kever value that as advantageous, which 
may force you to break your feith 5 to quit your 
mod^fty, or fenfe of honour; to hate, fufpeft, or 
imprecate evil on any one ; to diflembie ; or to 
defire any of thefe things which need walls or 
curtains to conceal them. He who to all things 
prefers the foul, the divinity within him, and the 
iacred my Series of its virtues, makes no tragical 
exclamations, complaints, or groans. He needs 
neither (blitude nor a croud ; and, what is gr^a^ 

K2 



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j6 THE MEDITATIONS 

teft of all^ he lives without either ikfires orfeaff 
of death. And whether the foul (h^ ufethisfiir- 
roondifig body, for a longer or (horter ipftce> 
gives him no folkitnde. Were he to depart tfa|| 
moment, he is as ready for it^ as lor any other 
work, which can be gracefuHy, and with bonoor^ 
accompliftied; guarding in the whole of lifea-r 
gainft this altme^ that his foal (hduld ever dedise, 
or be averfe to any tlung which teromes the m? 
tionai and ibctal tiaoir e. 

%. In the well-dtfcipiined and fNiri^ mnd 
you will find noUiing ^utiid^ unpnre^ or nnfeHUd. 
Fate can never farprile his life nafiailh'dy as pne 
fays of a tragedian who goes pS behre he ends 
bis part : you will find nbthiqg femk or oflei^ta* 
fiousy or flibjeded toothers by «ny partial bond| 
Dor yet broken off from them, by any hatfed $ 
Bpthiflg which needs cerredtion or coocealment. 

9. Cultivate wkh all care that power whtck 
forms opinions: all depends on this, ihat&o<>- 
pinion thy Ibal entertains, be inconfiftent with the 
mature and conftitution of the rattoaal aaina|s» 
Our natural conftitution and ftimkure is intend- 
ed to fecure ns from falfe and rafh aSent, to ea« 
gage us in kindaeis to all men, and in (d>ediaKe 
to the Gods. 

10. Quit, therefofre, other diings^ and retoi^ 



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OF M. ANTOKINUS. B. m. ft 
thefe f«w. Remember 9ih that etch man livet 
only the prefent moment: the itft of time is tir 
ther fyent and gjOOfip pr is qoite onknown. It is 
a very little time which eadi man lives, and in a 
finall corner of the earth; and the longed fomvr> 
ing (ame is hot flipity and this conveyed through 
a ibcccfion of poor mortals^ each prefimdy a-dy? 
ing; men who neither knew diemielvesy nor the 
peribns long fince dead. 

II. To the former fiibjoin this fmther rale: 
to imake an accurate definition or deicription of 
every thing which fiiikes the imagination, £» u 
to view what fert of thing it is in its own aa* 
tpre, and in all its parts considered diftindiy ; 
mkl give it, widilhyfelf, i^ proper name, and to 
all the parts in its compofidon, into whidi alio 
it muft be ref<rived. Nothing is mcae effsftoal for 
giving magnanimity, than a methodical tme exa* 
mtnanon of every thing which may happen in 
life, and while yoii confider diem, to revolve at 
the lame time, in what tort of regtte nniverie 
they hapapcfif for what oie they are fit, of what 
importance they are so the whole, of what to 
man, the citizen of that higher city, of which 
the other cities and ftates are butas famiiiea. To 
examine wliot that is which afledts the mind, of 
what compounded; bow long it can endurci an4 



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J9 THE MEDITATIONS 

what virtue it is fit to exerclfe; ibch as ixieektiefs, 
fortttude, tratfa^ fidelityi fimplicity^ contentment^ 
or the reft ? We fhoold therefore fey of each e- 
vent, This comes fropi God; this happens ac- 
cording to that deftin'd contexture and connexi- 
on of events, or hy conjandion with them in 
fortune; this comes from one of my own tribe, 
my kinfman^ my friend, ignorant, perhaps, of 
what is agreeable to nature : but I am not igno- 
rant of what is fb; and, therefore, I muft behave 
toward him with good- will and juftice, according 
to the natural and ibcial law. As to things ' in- 
different, I purfue them according to their real 
eftimation or value. 

12. If, inconfequenceofrightreafoningupon 
natural principles you diicharge your prelent du« 
ty with diligence, refblution, and benignity, with- 
out any bye views, and keep unviolated and pure 
the divinity within you as if juft now about to 
reftore it to the Gods who gave it : if you adhere 
to this without further defires or averfions, com- 
pleatly latisfied in difcbarging your prelent offices 
according to nature, and in the heroic fincerity of 



I ThiK^he Stoics call^li 
the goods or evils of for- 
tune, relating to our bodies 
or eftatcs : ^hich they al- 



lowed to have Come value.or 
eftimation, or importance, 
but would not call them ab« 
iblately good or evil. 



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/ J 



OF M.ANTONINUS. B. III. 79 
all your proftffions, you will live happily. Now 
year doing this none can hinder. 

19. As ( phyficians have always their machines 
and inftrmnents at hand for fudden occaGons, fo 
have yon always at hand the grand maxims re* 
qnifite for anderftanding things divine and ho- 
manf and for doing every things even the mod 
minnte, as aware of the connexion between thefe 
two. For, neither wiH yon rightly dtfcharge any 
duty to men, nor any daty to God, if, at the 
fame time, yon regard not the connexion be- 
tween things human and divine. 

14. Quit your wandering : for you are neither 
like to read over again your own commentaries 
and meditations^ or the anions of the antient 
Greeks and Romans^ or the collections you have 
made out of the writings of others, which yon 
have been ftoring up for your old age. Make 
bafte, then, to your proper end : caft away vain 
hopes; and fpeedily (uccour youHelf if you have 
that care of yonrfelf ; yon may at preient. 

ijf. Men don't nnderftand how many things 
are fignified by thefo words, > to (leal, to (bw, to 
purchafe, to be in tranquillity, to difcern what's 

I The iame perfon was ] tient Greeks and Romans, 
phyildan, cbimrgcon, and 1 2 The Stoics made fre- 
apothecary among the an. I ^ucnt aft of theie words 



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to THE MEDITATIONS 

to be done. The bodily eye (bet oot thefe things i 

another fort of fight mnft difcern them* 

1 6. Thebody, the animal fbol, theintelleda- 
al. To the body belong the fenies : to the animal 
tovA, the appetites and pafCont : to the intdlec- 
tnaly the maxims of life. To have fenfible im« 
prefEons exciting imaginations^ is common to os 
with the cattle. To be moved^ like pappets, by 
appetites and paffions, is common to us with the 
^Id beafts^ with the rood effeminate wretches^ 
Fbalaris^ and Hero, with Atheids, and with trai-^ 
tors to thdr country. If thefe things, then, are 
common to the loweft and moft odious chara6ters^ 
this moft remain as peculiar to the good man ; to 
have the inteliednat part governing and direifting 
htm m all the occurring offices of life ; to love 
and embrace all which happens to him by order 
of Providence; topreferve the divinity placed In 
bis breafty pure, nndifturbed by a croud of ima* 
ginationsy and ever calm and welt-pleafed, and 
to follow with a graceful reverence the dilates of 
it as of a God ; never fpeaking againft truth, or 
a^ing againft juftice. And, tho' ho man believe he 



metaphorically in their 
moral rcaibniags about the 
virtues and vioci of their 
conduct, and the natural c- 



vents in the univcrfe. See 
B. IV. 36 • for one in- 
(laoce. 
a Sec abaye«B. !!« art. 2« 



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OF M. ANTONINUS. B.IIL 8l 
thus lived, with fimplicity, modefty, and tranquil- 
lity ; he neither takes this amifs from any one ; 
nor quits the road which leads to the true end of 
life ; at which he ought to arrive pure, calm, rea- 
dy to part with life, and accommodated to his lot 
without reluAance. 



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S2 



THE MEDITATIONS 



BOOK IV. 

I.T T 7HEN the governing part is in its natu- 
V V rai ftate, it can eaiily change and adapt 
itfelf to vfhatever occurs as the matter of its ex- 
crctfe* It is not fondly fet upon anyone fort of 
action. It goes ahout what feems preferable, with 
a proper • refer vation, and if any thing contrary 
be cad in^ makes this alfo the matter of its pro- 
per exercife. As a fire, when it maders the things 
which fall on it, tho' they would have extinguifh- 
ed a fmall lamp : the bright fire quickly affimilates 
to itfelf and confiimes what is thrown into it, 
and even thence increafes its own ftrength. 

2. Let nothing be done at random, but accord* 
ing tp thecompleat rules of art. 



I The word here tranfla- 
ted refcrvation, is a Doted 
one among the Stoics, often 
uied in £pi£tetus, Arrian, 
and Simplicius. It means 
this, that wc be ftill aware 
that alt external things de- 
pend on fortune, and are 
not in our power ; and that 
our (blc good is in our own 
affeAions.purpofes^and ac- 
tions : if therefore we meet 
with external obftades to 



our outward adions, we 
may dill retain our own 
proper good ; and can exert 
proper affections and acti- 
ons upon theft very ob- 
(lacles; by refignation to 
God, patience under inju- 
ry; good-will toward even 
fuch as oppofe us, and by 
perfifting in any good of- 
fices, which remain ia oNr 
power. 



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OF M, ANTONINUS. B. IV. 83 
3. They feck retirements in the country, on 
the (ea-coafls; or mountains : you too ufed to be 
fond of fuch things. Bat this is all from igno- 
rance. A man may any hour he pleafes retire in- 
to himfelf ; and no -where will he find a place of 
more quiet and leifiire than in his own foul : e(pe- 
cially if he has that furniture within, the view of 
which immediately gives him the fulled tranquil- 
lity. By tranquillity, I mean the mod gmceful 
order. Allow yonrfelf continually this retirement, 
and refreOi and renew yourfelf. Have alfo at 
hand Ibme fhort elementary maxims, which may 
readily occur, and fuffice to wa(h away all trouble, 
and fend you back without fretting at any of the 
adairs to which you return. What vice of man* 
kind can you be chagrin'd with, when you recol* 
lt& the maxim, that t all rational beings were 
i formed for each other;' and that, < bearing 
^ with them is a branch of juftice,' and that, r all 
i miftakes and errors are involuntary,' and ( how 

< many of thofe who lived in enmity, fuf- 
€ picion, hatred, and quarrels, have been ftretch- 

< edon their funeral piles, and turnied to aihesJ' 
ceafe,then,from fuch pafEons. Will you fret at that 
ctiftribution which comes from the Whole, when 
you renew in your remembrance that disjunctive 

maxim : < either it is Providence which diipofes 
I. 2 



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84 THE MEDITATIONS 

t of all things, or atoms ;' or recolledl bow many 
have proved the univcrfe to be a regular ftate, 
under one polity. Or will you be touched with 
what regards your body, when you confider, that 
the intelledlual or governing part, when it once 
recovers itfelf, and knows its own power, is not 
concerned in the impredions made on the animal 
foul, whether grateful or harfh. Recall, too, M 
you have heard and ailented to, about plealare and 
pain. Or (hall the little affair of cbara^er and glo- 
ry difturb you, when you reflect how all things 
(hall be inyolved in oblivion ; and the vaft im- 
menfity of eternal duration on both fides; how 
empty the noify echo of applaufes ; how fickle and 
injudicious the applauders; how narrow the 
bounds within which our praife is confined; 
the earth itfelf but as a point in theuniverfe: and 
how fmall a corner of it the part inhabited : and,^ 
even there, how few are they, and of bow little, 
worth, who are to praifeus ! for the future, then^. 
remember to retire into this little part of your- 
felf : above all things, keep yourfelf from diftra^i- 
on, and intenfe defires. Retain your freedom, con* 
fider every thing as a man of courage, as a man, 
as a citizen, as a mortal. Have thefe two thoughts 
ever the readied in all emergencies : one, that 
< th^ things tbemfelves reach not to the fojil^ but 



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OF M, ANTONINUS. B. IV. 8f 
€ (land without^ ftill and motionlefs. All your 
t perturbation comes from inward opinions about 
€ them.' The other^ that < all theie things pre&nt- 
€ \y change, and fhall be no more.' Frequendy 
recoiled!: what changes thou haft obferved. The 
world is a continual change ; life is opinion. 

4. The intelle^al part is the fame to all rati- 
onals, and therefore that reaibn alfo, whence we 
are called rational^ is common to all. If fo, then 
that commanding power^ which (hews what (hould 
be done or not done, is common. If fo^ we have 
all a common law. If fb, we are all fellow-citizens: 
and if fo, we have a common city. The univerfe, 
then, muft be that city ; for of what other common 
city are all men citizens ? hence, therefore, even 
from this common city, we derive our intelledtual 
power, our reafon, our law ; as my earthly part, 
is derived to me from Come common earth, my 
moifture from fbme common element of that kind, 
my aerial part from its proper fountain, and the 
warm or fiery part from its proper fountain too* 
For, nothing can arijfe from nothing, or return inta 
it. Our intdlledtual part hath aifo come from fome 
common fountain of its own nature. 

5. Death is, like our birth, a mydery of na- 
ture; the one a comn^ixture of elements, the other 
a refolution into them: in neither is there any thing 



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86 THE MEDITATIONS 

fharaefbly or unfuitable to the intelle^hial nature, 
or contrary to the intention of its ftruiflure. 

6. From fiich men fach anions muft naturally 
•nd necefiarily proceed. He who would have it 
etherwife^ may as realbnably expedb figs fhould be 
without juice. This, too^ you (hould always re- 
member, that in a very (hort time both you and 
he muft die ; and, a little after, not even the name 
of either ihall remain • 

7. Take away opinion, and you have removed 
^e complaint, < I am hurt/ Remove < I am hurt,' 
and you remove the harm. 

8. What makes not a man worfe than he was, 
makes not his life worfe; nor hurts him either 
without or within. 

9. *Ti$ for ibme advantage in the whole, that 
nature a£ts in this manner. 

10. If you attend well, you will find that what- 
ever happens, happens juftly. I don't mean only 
in an exadt order and deftined connexion, but alfb 
according tojuftice,andfi*om one who diftributes 
According to merit. Go on in obferving this, as 
you have begun: and whatever you do, do it (baa 
you may dill remain good, according to the intel- 
ledual and true notion of goodnefs. Obierve this 
if^ all your anions. 

Ii • Po not entertain fuch opinions as the man 



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, OF M. ANTONINUS. B. IV, 87 
who affronts you has, or wifhes yoa to entertain : 
but look into thefe things as they truly are. 

12. Yon (hould always have thefe two roles in 
readinefs ; one, to ad only that which the reafbn 
of the royal and legiflative faculty fuggefts for the 
intere(l8 of mankind; tbeotber^to be ready to 
change your condudt, when any one prdent can 
redify you^ and make you quit any of your opi- 
nions. But let this change be always made upon 
Ibme probable fpecies of juftice, or pnblick utility^ 
or fuch like ; and not any view of pleafure^ or 
glory to yourfelf. 

1 3 . Have you reafbn ? I have. Why don't yott 
u(e it ? when it performs its proper office^ what 
more do you require ? 

14. You have arifen as a part in the unlverie^ 
you (hall difappear again, returning into your 
fource; or, rather, by a change (hall be refumed 
again, into that produ£tive mtelligence from whence 
you came. 

15. Many pieces of frankincenfe are laid on 
the altar : one falls, then another. And there's no 
di^Terence, whether fooneror later. 

16. Within ten days you'll appear a god to 
them, who now repute you a wild bead or an ape, 
if you turh to oblerve the moral maxims, and to 
reverence vour intellectual part. 



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88 THE MEDITATIONS 

17. Do not form deCgns^ as tf you were to 
live a thoufand years. Death bangs over you. 
While you live,* while you may, become good. 

18. What agreeable leifure does he procure to 
himfelf, who takes no notice what ethers lay, 60, 
or intend; but attends to this only, that his own 
actions be juft and holy; and, according to Aga- 
thon, that there be nothing black or ill-natured 
in his temper ? he ought not to be looking around, 
but runiiing on the ftraight line, without turning 
afide. 

* 19. The man who is foiicitous about a furvi- 
ving fame, confiders not that each one of thole 
who remember him, muft foon die himfelf, and (b 
mud his fuccefTor a little after him, till at laft this 
remembrance be extinguifhed, which is handed 
down through a fcries of (lupid perifhing admirers. 
Grant your memory were immortal, and thefe im- 
mortal, who retain it; yet what is that to thee? 
not to fay, what is that to the dead ? but what is 
it to the living, except ' for (bme further view ? in 
the mean time, you unfeafonably quit what Na- 
ture hath put in your power, by grafping at fome- 
thing elfe dependent on another. 

20. Whatever is beautiful or honourable, is lb 

I The Stoics denied | as it gave opportunities of 
fame to be dcfirable, cstcept ] more extenfive good offices. 



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OFM. ANTONINUS. ,B. IV. 89 
ffom itiHf, and its excellence refis in itielf : its 
being praifed is no part of its excellence. It is nei- 
ther made better nor worfe by being praifed. This 
holds too in lower beauties^ called (b by the val* 
gar; in material forms, and works of art. What 
is truly beautiful and hopourabky needs not any 
thing further than its own nature to make it lb. 
Thus, the law, truth, benevolence, afenfeof ho- 
nour. Are any of tbele made good by being praif- 
ed ? or, would they become bad, if they were cen- 
fured ? is an emerauld made worfe than it was, 
if it is not praifed? or, is gold, ivory, purple, a ' 
dagger, a Bower, a Ihrub, made worfe on this 
account ? 

21. If the animal fouls remain after death, 
bow hath the aether contained them from eterni- 
ty ? bow doth the earth contain fo many bodies 
buried, during fo long a time? as in this cafe the 
bodies, after remaining a while in the earth, are 
di/Epated and changed, to make room for other 
bodies, (b the animal fouls removed to the air, 
after they have remained ibme time, are changed, 
diffufed, rekindled, and refumed into the original 
prodttdlive fpirit, and give place to others in like 
manner to cohabit with them. This may be an- 
fwered, upon fuppofition that the fouls furvive 
their bodies. We may co^ifider, befide the human 



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90 THE MEDITATIONS 

bodies which are buried ^ the bodies of ib many 
beads, which we and other animals feed on. What 
a multitude of them is thus confumed, and burieid^ 
in the bodies of thoie who feed on them^ and yet 
the fame places fttll afford room, by the changes 
into blood, air and fire. The true account of all 
thefe things is by < diftingmfhing between the ma- 
terial, and the a^ive or efficient principle. 

22. Do not fuffer the mind to wander. Ktep 
juftice in view in every delign. And in all imagi- 
nations which may arife, preferve the judging fa- 
culty fa&. 

23. Whatever is agreeable to thee, (hall be 
agreeable to me, O graceful univerfe! nothing 
(hall be to me too early, or too late, which is 
feafbnable to thee; whatever thy feafbns bear, 
ftiall be joyful fruits to me, O Nature ! from thee 
are all things ; in thee they fubfift ; to thee they 
return. Could one fay, < thou dearly beloved city 
i of Cecrops! 'and wilt thou not fay, < thou dearly 
4 beloved city of God V 

24. < Mind few things,' faid one, <if youwould 
t preferve tranquillity.* fie might rather have 
faid, mind only what is neceflary, and what the 



I The author's (etiti- 
lYicnt here is not well 
l^nown by the critics. Some 



make the active principle 
to be mcerly the form. 



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OF M. ANTONINUS B. IV. 91 
reafbn of the creature formed for focial life aisd 
publick good recommends, and in the way it di- 
reds. And this will not only fecure the tranqail- 
lity arifing from virtuous adion, but that alio 
which ari(es from having few things to mind, 
^ould we cut off the moft part of what we fay 
and do, as unaeceflary> we fhould have much lei- 
fure and freedom from trouble. We (hould fugged 
to ourfelves on every occaGon this queftion ; Is 
this neceflary ? but we ought to quit, not only un- 
neceflary anions, but even imaginations; and, 
thus, fuperfiuous actions, diverting us from our 
purpofe, would not enfue. 

25. Make trial how the life of a goqd man 
would fucceed with you, of one who is pleafed 
with the lot appointed him by Providence, and fa- 
tisfied with the juftice of his own anions, and the 
benevolence of his diipofitions. 

26. You have feen the other ftate, try alfb this* 
Do not perplex yourfelf. Has any man finned or 
offended ? the hurt is to himfelf. Hath any thing 
fucceeded with you honourably ? whatever befalls 
you was ordained for you, by the providence of 
the whole, and fpun out to you by the dellinies. 
To fum up all, life is (hort. You muft make the 
heft nfe of the prefent time, by a true eltimation 

M 2 



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92 THE MEDITATIONS 

of. things, and by juftice: and retain fobriety in 

all relaxations. 

27. Either there is itn orderly vrdi-di^oied 
nniverfe, or a mixture of parts caft together; with- 
out defign, which, yet, make an orderly coinpofi- 
tion. Or, can there fafhfifi; in thee a regular ftrnc- 
ture, and yet no regular canftitcttion be in the u^ 
niverfe ? and that when we fee fnch very diffe- 
rent natures blended together, with confpiring bar*- 
mony ? 

s8. Confider the deformity of thefecharaders, 
the black or malicious, the effeminate, the favage, 
the beadly, the childifh, the fooli(h, the crafty, the 
buffoonifti, the faithlefs, the tyrannical. 

29. He is a foreigner, and not a citizen of the 
world, who knows not what is in it ; and he too, 
who knows not what ordinarily happens in it. He 
is a deferter, who flies from the governing reafon 
in this polity. He is blind, whofe intelledlual eye 
is dofed. He is the beggar, who always needl 
Ibmething from others, and has not from himfelf 
all that is necef!kry for life. He is an abfcefs of the 
world, who withdraws or ieparates himfelf from the 
reafon which prefides in the whole, by repining 
at what befalls : that (kme Nature prodoees this e- 
^e^t which produced thee. He is the feditious cU 



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OP M. ANTONINUS. B. IV. 9J 
tizen, ivho ^ (eparates his private foul from that 
one common (bal of which all rational natures 
«re parts. 

. 30. One ads the philofophcr without a coat, 
tmd another wtdiont any hooks ; and i third half- 
naked. Says one, I have not bread, and yet I ad- 
here to reaibn. Says another, I have not even the 
Ipiritaal food of inftruAion, and yet I adhere to it. 

31. Delight yourfdf in the little art you have 
learned, and acquiefce in it. And fpend the re- 
mainder of your life, as one who with all his heart 
commits all his concerns to the gods ; and neither 
a€ts the tyrant or the (lave, toward any of mankind. 

32. RccoHe^l, for example, the times of Vef- 
paGan ; you will fee all the fame things you fee now. 
Men marrying, bringing up children, fickening, 
dying, fighting, feafting, trading, farming, flatter- 



I All vice is (uch a (epa- 
ration, as the Stoics define 
▼irtneto be * an agreement 
• or harmony with nature' 
in ourafiefkidBS and anions. 
They tell as this nature is 
two-fold, the Common Na- 
ture prefiding in the uni- 
vefie. or the Deity, and the 
individual or proper nature 
in each one. We conform to 
fhe coinmcn nature, by ac- 



qnielcence in all events of 
Providence, and by a^ing 
the part which the ftru^ure 
of our proper nature re- 
quires and recommends, e- 
^cially the governing part 
of it, we at once conform 
to both the common nature 
and the proper ; fmce our 
conftitution was framed by 
God, the common Katur^. 



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94 THE MEDITATIONS 

ingy obdinate in their own will> fufpicioas, under- 
mining their neighbonrs, wiOiing the death of o« 
therS) repining at their prefent circumftances^ 
courting roiftredes, hoarding up, purfiiing conful- 
(bips and kingdoms: this life of theirs is paft^ and 
is no more. Come down to Trajan's days; you'll 
fee the fame things again : that life too is paft. 
Gonfider other periods of time, and other nations, 
and lee how many, after their keen purfaits of 
fiich kinds, preiently fell, and were diifolved into 
their elements. But chiefly reprelcnt to your mind 
thole whom you yourfelf knew vainly dilfaradled 
with fuch purfuits, and quitting that courie which 
fuited the ftrudure of their nature, not adhering to 
it, nor contented with it. ^ut you muft alio re- 
member, that in each a<^ion, there is a care fuited 
and proportioned to the importance of the aflfair : 
and thus you'll not be diigufted, that you are not 
allowed to be employed longer than is proper, a- 
bout matters of lefs value. 

33. Words formerly the moft ^miliar are now 
grown oblcure, and in like manner, the names of 
fuch as were once much celebrated, are now be- 
come obfcure, and need explication ; fuch as, Ca- 
millus, Caefb, Volefos, Leonnatus ; ibon after 
them, Scipio, Cato; and then Auguftus; after 
him, Hadrian, and Antonine, All things haftea 



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OF M. ANTONINUS. B. IV. 9^ 
to an end, /hall fpeedily leem old fables, and then 
l>e buried in oblivion. This I lay of thofe who 
have (hone in high admiration. The reft of men^ 
as ibon as they expire, are unknown and forgotten. 
And then, what is this eternal memory ? 'tis whol" 
ly vain and empty. About what then fliould we 
employ our diligence and (blicitude ? this alone, 
that our fouls be juft, our adtions ibcial, our (peech 
entirely (incere, and our difpofition fuch as may 
cbearfully embrace whatever happens; as being 
necelTary; as well known; and as flowing from 
fuch fprings and caules. 

34. Reiign yourfelf willingly to your deftiny, 
allowing it to involve you in what matters it pleaies. 

35. All things are tranfitory, and, as it were, 
but for a day i both tho(e who remember; and the 
things, and perfbns remembred. 

9 6. Obierve continually, that all things exift in 
conlcquence of changes. Enure yourfelf to con- 
fider that the Nature of the univerfe delights in 
nothing more than in changing the things now 
cxifting, and in producing others like them. The 
things now exifting are a fort of feed to thofe which 
(hall arife out of them. You may conceive that 
there are no other feeds than thofe that are caft in- 
to the earth or the womb ; but fuch a miftake (hews 
great ignorance. 



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96 THE MEDITATIONS 

37. You mDft die pre&Atly, and yet yoa have 
not attained to the * true fimplicity and tranquiUity; 
nor to that freedom from all fufpicion of hart hy 
external things; nor have you that kind affedtum 
toward all; nor do yoa place your true wiidooi 
Iblely in a cpnftant pra^e of jufiice. 

38. 3 Look well into their governing part^ 
and their cares, what things they fiudy to avoi49 
and what they purftie. 

39. Thy evil cannot have its fubfifteace in the 
Ibul of another ; nor in any change or alteration of 
the body which furrounds thee. Where then? in 
that part of thee, which forms opinions concern- 
ing evils. Let this part form no fach opinions^ 
and all is well, Tho' this poor body, which is 
aearetl to thee, be cut, or burned, or fuppurated, 
or mortify, let the optnionative power be quiet ; 
that is, let it jodge that, what may equally befall 
a good man or a bad, can be neither good or evil. 
For what equa^y befalls one who lives according to 



t This fimplicity is one 
condanc Aable purpoA;, or 
aAing according to the will 
ef God, chat part he has 
pointed out to be good and 
fuited to the dignity of our 
nature. 



2^ This is dcfignedto a- 

bate our delire of eftecm 
from weak injudicious men; 
not, to recommend a pry- 
ing into the bufinefsor cha- 
racters of others. 



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of M. ANTONINUS. B. TV. ff 
tuMctp and one who lives agatnft it, can oetther 
be ^ aocordiog to nature, nor againft it. 

40. ConOder always this univerfe as one livtnf 
beiog or animal; with one material fuhftanoe, and 
one fpirit; and how all things are referred to the 
fenfe of this fpirit ; and bow it*s will accompliflies 
all things, and how the whole concurs to the pro* 
do^ion of every thing ; and what a connexion 
and contexture there is among all things. 

41. cThott art a poor fpirit, carrying a dead 
4 carcafe* about with thee,' (ays Epi^letiis. 

42. There is no evil befalls the things which 
fuffer a change; nor any gockl in ariiing into being 
from a change* 

43* Time is a river, orvi<rient torrent of things 
coming into being; each one, as foon as it has 
appeared, is fwept off and difiippears, and is foe* 
ceeded by another, which is fwept away in its turn* 

44* Whatever happens, is as natural, and cuf* 
tomary, and known^ as a rofe in the fpring, or 



'I That is/uch things are 
neither agreeable nor cod- 
trary to the oatnre of the 
rational Ibtil, or the divine 
part: nor are they cither 
its good or its evil .Bat when 
one rpcaksof the whole ani- 
xnal. made np aUb of an ani- 



N 



mal fbnl and a body, theie 
things are agreeable or con- 
trary to thiscompound.and 
this the Stoics ftrongly aA 
fcrt againft the Pyrrbonifts. 
iee, Cicero de finib. 1. 3 . c. 
f. 6. but they would not 
call theoi good or evU« 



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9» THE MEDITATIONS 
fruit in rammer* Sach afe dlfeaies, deathtf^ cahim'* 
nlesy treacheries^ and all which gives fools either 
joy or forrow. 

4^. Things fublequent are naturally connefted 
tvith thofe which preceeded. They are not as 
fiumbers of things independent of each other, yet 
neceilarily fucceeding; but they are in a regufat 
connexion. And as things now exifting are join- 
ed together in the mod appofite contexture ; fo, 
thoie which enfue, have not barely a neceflary fuc- 
celOon, but a wonderfuh fuitablenefs and affinity 
to what preceeded. 

46; Remember always the dodh-ine of Heractt- 
tus, that I the > death of the earth, is its becoming 
4 water; that of water its becoming air; that of 
4 mr> irsbecotning fire. And fo back again.' Think 
of 2 him who forgot whither the road led him : 
and that men are frequently at variance with that 
reafon or intelligence, with which they have al- 
ways to do, and which governs the univerfe : and 
are furprifed at thofe things as ftrange, which they 
meet with every day. That we ought not t6 fpeak 



I See above, B. 11. 4. 

3 This perfbn or prover- 
bial ex preffioniis unknown. 
.' Tis applicable to fuch as ei- 
ther Uve extempore^ with- 



out any fixed view or end ia 
life: or to fhch as in purfuic 
of apparent goods, are in« 
volved in great miicrics, by 
their want of conUdcratioD-. 



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OF M. ANTONINUS. B. IV. 99 
or ad Hke men afleep ; ^for even in deep we feesn 
to ipcak and ad;) nor like children; merely be- 
caufe we have been {o inftrudted by our parents. 

47 • If any Ood would aflure you, yoa .maft die 
eitiier to morrcyw, or the next day at fartheft^ yoa 
wot^ little matter whether it were to morrow or 
the day after; unlefs you were exceedingly mean- 
fpirited: for how trifling is the difference ? juft (b, 
yoa (hould repute it of finali conieqnence, whether 
you are to die in extreme old age, or to morrow. 

48. Confider frequently how many phyficians^ 
who had often knit their brows on difcovering the 
prognoftics of death in their patients, have at laft 
yielded to death themielves : and how many af- 
trologers, after foretelling the deaths of others, 
with grea^t oftentation of their art;, and how ma- 
ny philoibphers, after they had made, many long 
difltoatioas upon death and immortality; how 
many warriors, after they had flaughtered multi- 
tudes; how many tyrants, after they bad exercifed 
their power of life and death with horrid pride, as 
if they had been immortal ; nay, how many whole 
cities, if I may fo fpeak, are dead : Hdice, Pom- 
peii, Herculanum, and others innumerable. Then 
run over thofe whom, in a feries, you have known, 
one taking care of the funeral of another, and 
then buried by a third, and all this in a (hort 
N ? 



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«co THE MEDITATIONS 
dmc. Andy in general, all human affairs are meaoy 
and but for a day. What yefterday was a trifling 
embr3ro, to morrow (hall be an embalmed carcaie, 
or ailies. Pafs this ihort moment of time accor- 
ding to nature, and depart contentedly ; as the 
(oil ripe olive falls of its own accord, applauding 
tbe earth whence it fprung, and thankfal to the 
tree that bore it. 

49. Stand firm like a promontory, upon which 
the wafts are always breaking. It not only keeps 
its place^ but (liUs the fury of the waves. Wretch- 
ed am i, (ays one, that this has befallen me^ 
Nay, fay you, happy I, who, tho* this has befidlen 
me, can ftili remain without fiirrow, neither bra* 
ken by the prefent, nor dreading the fiiture. The 
like might have befallen any one; but every one 
oottld not have remained thus undejeded. Wfajr 
fhoold the event be called a misfortune, latherdian 
this (fa-ength of mind a felicity ? but, can yon call 
that a misfortune, to a man, which does aotfrnfl 
trate the intention of his namre? can thatfimftiafie 
the intention of it, or hinder it to attain its end, 
which is not contrary to the will or purpofe of 
his nature; what is this will or purpofe? fiireyoa 
have learned it. Doth this event hinder you. to be 
jufl, magnanimous, temperate, prudent, cautious 
of rafh ailent, free from error, poflefled of a ienfe 
of honour and modefly, and of true liberty; or 



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OFM. A^fTONIKUS. B.1V. lOI 
from meriting thofe other charadters^ which who- 
ever enjoys, hath all his nature requires, as its pro- 
per perfection ? and then, upon every occafion of 
forrow, remember the maxim, that diis event is 
not a misfertnne, hot the bearing it coarageoufly is 
a great felicity* 

50. 'Tis ft vulgar meditation, and yet a very 
efiedhiai one, for en^ling us to defpile doith ; to 
confider the fiite of tliole who have been moft ear- 
neftly tenadons of life, and enjoyed it longed. 
What have they obtained more than thofe wild 
died early ? they are all lying dead feme where or 
other. Caedicbamsy Fidnus, Julian, Lepidns, and 
fediiike, who carried oat the oorpfesofmotdtodcs^ 
have been carried oot themfelves. In fam, how 
final! b the diffiatnoe of time ! and that fpent a^ 
mtdft how many croables ! among what worthkft 
men ! and in what a mean carcafe ! do not think it 
of confe<]nence. Look backwird on the immenfe 
antecedent eternity, and forward into another im^ 
menfity. How fmall is the difference between ft 
life of three days, and of three ages like Ne(tor*s f 

5 1 • Hafte on in the (horteft way. The (horteft 
way is iknt according to nature. Ever (peak and 
ti€t what is moft found and upright. This refoio- 
tion will free you from much toil, and waning, 
and artfiil management, and dt(Gmohtipn> aiki 
odentation. 



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102 THE MEDITATIOl^S 

BOOK V. 

I.T T 7HEN you find yourfel^ in a morning, zr 
▼ ^ vcrfc to rift, have this thought at hand : 
I arile to the proper bufinefs of a man: and (hall 
I be averfe to (et about that work for which I was 
born, and for whidi I was brought into die uni- 
verie? have I this confiitution and furniture of 
ibul granted me by Nature, that I may lie ^a^ 
moog bed-doaths and keep myfelf warm ? but, 
fiiy you. This ftate is the pleaianter. Were 
you then formed for pleafiire, and not at all for 
adton, and exercifing your powers ? do not you 
behold the vegetables, the little fparrows, the ants, 
the fpiders, the bees, each of them adorning, on 
their part, this comely world, as &r as their powers 
can go ? and will you decline to aft your part as 
a man for this purpofe ? will not you run to that 
which fuits your nature ? but, fay you, muft we 
not take reft ? you muft : but nature appoints a 
tneafare to it, as it has to eating and drinking. In 
reft you are going beyond thefe meafures ; beyond 
what is fuHicient : but in aftion, you have not come 
up to the meafure; you are far within the bounds 
.of your power: you do not then love yourfclf; o- 
iherwiiCb, ypu would have loved your own nature. 



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OF M. ANTONINUS. B. V. lo] 
and its proFper ^111 or porpofe. Other artificers, 
who loive their refpedlve alts, can even' emaciate 
themfelves by their feveral bbours, without dtie 
sefrefliments of bathing or food : but you honour 
your nature and its purpoie much lefs than the 
turner does his art of turning, or the dancer does 
his art, the covetous roan his wealth, or the vain 
man his applanfe. All thele when ftruck with thei# 
ieveral objeds, do not more defire to eat or deep, 
than to improve in what they are fond of; and do 
focial afFe&ionate actions appear to you meaner^ 
and deferving lefs diligence and application ? 

2. How eafy is it to thruft away/ and blot out 
^ery difturbing imagination, not iiiited to nature; 
and forthwith tb enjoy perfed tranquillity ? 

3. Judge no ipeech or adion nnfnitabie to you, 
which is according to nature ; and be not difTuaded 
jfrom it, by any enfuing cenfure or reproach of o« 
thers. But if the fpeaking or a^ing thus be ho- 
nourable,do not undervalue yourleif (b much as to 
think you are unworthy to fpeak or adt thus. 
Thefe cenfurers have their own governing parts, 
and their own inclinations, which you are not 
to regard, or be diverted by. But go on {Iraight 
in the way pointed out by your own nature, and 
the common nature of the whole. They both di- 
re^ yon to. the lame road. 



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104 THE MEDITATIOKS 

4* I walk on in ifae path whic\ U according to 
lutore, till I fall down to. reft, breathing oat my 
laft breath into that air I daily drew in^ falitog into 
that earth whence my father derived bis feed^ my 
mother her blood, my narfe her milk for my nou- 
ri(hment; that earth which fupplied me for £0 ma- 
ny years ^dth meat and drink, and bears me val* 
king on it, and fo many ways abufing it. 

5« Yon cannot readily gain admiration for a* 
cntenefs :be it (b.Bnt there are man^r other qualities^ 
of which yon cannot pretend you are naturally in- 
capable. Approve yourfelf in thoTe which are in 
yonr power, fincerity, gravity, patient diligence, 
contempt of pleafure, an heart never repining at 
Providence, contentment with a little^good-nature^ 
freedom, a temper nniblicitous about iuperfluities> 
fliunning even fuperfluons talk; and in true gran« 
dear of mind. Do not you obferve what a number 
of virtues you might difplay ; £or which you have 
no pretence of natural incapacity ? and yet yon vo- 
lunurily come fiiort of them. Does any natural 
defedk force you to be querulous at Providence? to 
be tenacious and narrow*hearted ? to flatter? to 
complun of the body, and charge your own faults 
on it ? to fawn on others ? to be oftentatious ? to 
be £0 nnfettledin yourpurpoies aiid projects? no, 
by the Gods ! you might have efcaped tbofe vices 



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OF M. ANTONINUS. B. V. lOJ 
long agb. Oris charge, perhaps, of a (low and tar« 
dy tjnderftanding, ybu could not well avoid ; but 
in this, diligence and exercife might have helped 
the defeat ; if you had not negledted it^ < nor taken 
a mean pleafure in it. 

6. There are Ibme, who, when they have done 
you a good office, are apt to charge It to your ac-* 
count, as a great obligation. Others are not apt 
thus to charge it to you, yet fccretly look upon 
you as much indebted to them, and know fufUci^ 
cntly the Value of whdt they have done. A third 
fbrt feem not to know what they have done ; but 
arc like the vine, which produces its bunches of 
grapes, and ieeks no more when it hath yielded its 
proper fruit. The horfe, when he halh run his 
courfe, the bound, when he has followed the track, 
the bee, Ivhen it has made its honey, and the man, 
whef) he hath done good to others, do not make 
a Doify boaft of it, but go on to repeat the like 
anions, as the vine in its fealbn produces its ncvi 
clutters again. We ought to be among thofe, who, 
in a manner, feem not to underftand what they 
have done. Well, but ought we not, fay you, to 
underftand this point ? is it not the property of 
the fbcial being, to underdand that it adVs the fo- 
clal part ? nay, by Jove ! to dcfire too, that its 

I Tht reading of the text here is uncertain. 
O 



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K)6 THE MEDITATIONS 
partners and fellows (hould be fenfible it ads thus T 
what you fay is true. Yet if you milapprehend 
what I faid above, you (hall remain in one of the 
former clafTes, who are led afide from the higheft 
perfedion, by fome probable fpecious reafon^. 
But if you dcfire fully to comprehend what I faid, 
do not be afraid that it will ever retard yoa in a* 
By ibcial action. 

J, This is a prayer of the Athenians^ t Rain^ 
4- rain, kind Jupiter I upon the tilled grounds and 
< paftures of the Athenians.' We fhould either not 
pray at all, or pray with fuch fimplicity, and fnch 
kind afFedlioRS of free citizens toward our fellowf. 

S. As, when ^tis faid, that, Aefculapius hath 
prefcribed to one a courfe of riding, or the cold 
bath, or walking bare-footed ; fb it may be faid^ 
that the Kature prefiding in the whole, hath pre- 
fcribed to one a difeafe, a maim, a lofs of a child, 
or fuch like. The word < prefcribed,'^ in the for- 
mer ca(e, imports that he enjoined it as conducing 
to health ; and in the latter too, whatever befalls 
any one, is appointed as conducive to the purpo- 
fes of fate or Providence. Our very word for * 
happening to one, is, to go together appofitely, 
as the fquared (lones in walls or pyramids, are laid 
by the workmen^ to fall or join together^ and bit 



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OTM. ANTONIKITS. B. V. ray 
«ach other in a certain poCtion. Now^ there is one 
grand harmonious compofition of all things ; and 
as the regular univerfe is formed fuch a complete 
'Whole of all the particular bodies, fb the aniverfal 
•deftiny or fate of the wbole, is made a cotnplete 
canfe out of all the particular caufes. The very 
irulgar nnderftand what I fay. They tdl you, 
t fate ordered this event for fuch an one, and this 
4 was prefcribed or appointed for him.^ Let us un* 
-deHland this even as when we fay, < the phyfician 
4 has ordered fuch things for the patient:* for, he 
|n-efcribes many harfli dilagreeable things ; which, 
yet, we embrace willingly, for the fake of health. 
Conceive, then, the accomplifliing and completing 
the purpofes of the univerfd Nature, to be in the 
<ttniverie, what your health is to you, and thus em- 
t>race whatever "happens, altho* it (hould appear 
l>ar(h and 4ifagreeable : becauie it tends to the health 
of the univerfe, to the profperity and felicity of 
Jupiter in his adminiftration. He never had per- 
mitted this event, had it not conduced to good. 
We fee not any particular nature aiming at or ad- 
mitting what does not fuit the little private fyflem, 
in which it prefides. Should you not on thefe two 
accounts embrace and delight in whatever befalls 
you; one is, that it was formed, and prefcribed, 
and adapted for you, and dedined originally by 
O 2 



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lo8. THE MEDITATIONS 
the moft venerable caufes; the other, that it is fub- 
fervient to the profpcrity, and complete admint- 
(Iration of that mind, \yhich governs the whole; 
nay, by Jupiter ! to the ftability and permanence 
of the whole. For, the whole would be maimed 
and imperfe^, if you broke off any part of this 
continued connexion, either of parts or cauies. 
Kow, you break this o£F, and dedroy it, as far as 
you can, whe^ you re|)ine at any thing which 
Jiappensl 

9. Do not fret, defpond, or murmur, if yon 
have not always opportunities as you defire, of 
adling according to the right maxims. If you are 
)>eat off from them, return to them agaip ; and con- 
^nt yourfelf that your anions are generally fuch 
as become a man ; and rejoice in thefc good offi- 
ces to which you return. Do not return to philo* 
fophy ^yith reludance, as to a fever e tutor, buta« 
to your medjcine ; as one who has tender eyes, 
flies to the ' fpopge and the egg ; as another flies 
to plaiders, a third tp fomentation. Yop (hould 
jequire no more than being confcious that you 
have obeyed realbn, and refl yourfelf in this. Re- 
member that philofophy requires no other things 
^han what your .nature requires. But you are often 
)&ranting fomething different. What can be cafief 

} 4 comn)on ojedfcine for tender eyes. 



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OF M. ANTONINUS. B. V. 109 
and fweeter than thefe things, which are agrreabte 
to nature? fenfaai enjoyments by their pleafure 
inChare us. But confider, can there be any thing 
fweeter than magnaniroityy liberty, or felf-com« 
mand^ iimplicity of heart, meeknefs, purity ? what 
is fweeter than wiidom, when you are conicioos 
of fuccefs and fecurity from error in what belongs 
to the intelledtual and fcientific powers ? 

10. The natures of things are (b covered up 
from us, that, to many philofbphers, and thefe no 
0)ean ones, all^ things (eem uncertain and incom- 
prehenfible* The Stoics themfelves own it to be 
•very difficult to comprehend any thing certainly. 
AU our judgments are fallible. Where is the in* 
fallible man, who never changes his opinion ? con- 
fider the objedls of our knowledge; how tranfi- 
tory are they, and how mean! how often are 
ihey in the pofleflion of the mod effeminately fla- 
gitious, or of a whore, or a robber ! review again 
the manners of your contemporaries, they are 
(carce tolerable to the rood courteous and meek 
difpofition ; not to mention that few can well com., 
port with their own manners, but are often angry 
with themfelves. Amidft fuch darknefs and filth, 
and this perpetual flux of fubftance, of time, of 
motions, and of the things moved, I fee nothing 
syortby gi oqf efteem or falicitude. On the contraryi 



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no THE MEDITATIONS 
the hopes of our natnral dtilblation (houid be our 
conlblation, and make us bear with patience the 
time of our fojourning among them : refre/hing 
curfelves with thefe thoughts; firf^, that nothing 
can befeU us but what is according to the nature 
of the whole: and then, that it is always in our 
power, never to counterad the Deity or Genius 
within us: to this no force can compell us. 

11. To what purpofes am I now uiing my a- 
tiimal powers ? this (hould be matter of frequent 
ielf-examination : as alio, what are die views and 
purpofes of that governing part, as we call it i 
what (brtof foul have I? of what charader? is ft 
that of a trifling child ? of a paiTionati; youth? of 
« timorous woman ? of a tyrant? of a tame bea((, 
oraiavageone? 

12. of what vdue the things are, which many 
tepttte as good, you may judge from this ; if one 
previoufiy conceives the true goods, prudence ^ 
temperance, jnflice, fortitude, he cannot bear any 
thing attributed to them which does not naturally 
agree to the true kinds of good. But one thinking 
of what the vulgar repute as good, can patiently 
hear, and will with pleafure entertain as proper to 
the fubjed, that known raillery of the comic poet. 
And thus even the vulgar conceive the preeminence 
of the former; otherwife, they would not be of- 



d by Google 



OF M. ANTONINUS, B. V. iri 
{ended with the application of that jeft to ikem, 
and reject it as unworthy of the fuhjed. But we 
all rdiih that jcft^. when 'tis applied to riches^ and 
all the pofieifions fabfervient to luxury, as being 
(uitable to the fubjed, and humonrouily exprefled. 
Go on, then, and a(k yonrfelf, are thefe things ti> 
tc honoured and reputed as good, which, when 
we confider, we can yet deem it proper raillery to 
apply to the pofleflbr, the jeft, t that he has (uch 
tf abundance of finery around him on all fides, he 
4 can find no place where he can eafe himfelf/ 

13. I confift of an adlive, and a material prin* 
clple. Neither of thefe (haR return to nothing ; as 
they were not made out of nothing. Shall not, 
then, every part of roe be difpofed, upon its diflb* 
lution, into the corrcfpondent part of the univerie; 
and that, again, be changed into ibme other part 
of the univerie; and thus to eternity? by fuch 
changes I came into being, and my parents too, 
and their progenitors, from another eternity. W€ 
nay ai^t this , ' tho' the world be governed by 



I The Stoics (ccm to 
have believed a Series of 
great periodical conflagrati- 
ons, from alleternky, by 
uhich the material world 
and the grofler elements, 



were rarkied and ablbrbed a- 
gain into the pure aether, 
which they deemed to be 
the Deity ; and recreated »- 
gain out of this eternal ori- 
ginal fubdaace: and that 



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112 THE MEDITATIONS 

certain grand determined periods of diflblutioxi and 

renovation. 

14. Reafon, and the art of the rational agent, 
are powers which are fatisiied with themrelves* and 
their own proper a^ion^ (without the aid of what 
18 external or foreign to them.) They a^ ffom their 
internal principle, and go (Iraight forward to the 
end let before them. The aflions are called right, 
or ftraight, from their ftraight road to their end 2. 

15. None of thefe things (hould be deemed be- 
longing to a man as his perfection, which do not 
belong to him as he is a man ; which cannot be de- 
manded of him as a man ; which the flrudure of 
his nature does not undertake for; and which do 
not perfedt his nature. The fuprcme end or hap- 
pinefs of man, cannot, therefore, confift in fiich 
things, nor be completed by them. Didanyfuch 
things belong to man as his perfedtion, it would 
never be a fuitable perfedtion in him to defpife and 
oppofe them ; nor would he be commendable for 
making himfelf independent of them^ and not need-* 
ing them. Were they truly good, it would never 



the(e akernate creations »nd 
conflagrations, were from c- 
tei^nity: and from the one 
to the other, was the great 
f hilo/bphic year. 



2 Viz. a£tmg according 
to our nature, be the exter- 
nal event what it will. Sec 
b;1V.37. 



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OF M. ANTONINUS. B. V. 115 
be the part of a good man to quit or abate his (hare 
of them. Bot the more one remits of his (hare of 
certain things reputed good^ the more patiently he 
bears being deprived of them by others, the better 
we moftefteem the roan to be. 

16. £nch as the imaginations are which you fre- 
quently dvrelt upon, fuch will be the difpoGtion of 
your foul. The foul receives a tin^re from the 
imaginatioin . Tin^re thy foul deeply by fuch 
thoughts as thefe continually preient, that where- 
ever one may live, he may live well : one may live 
in a court, and, therefore, one may live well in it. 
Again, whatiever one's natural ftrodhire and powers 
are fitted for, 'tis for this purpofe he is defigned ; 
and by a natural impulfe is carried to it ; and his 
fopreme end is placed in fhat to which he is thus 
carried. In this end confifis his advantage, and 
his good. The good of a rational creature is 
inibcicty; for, we have long ago demonftrated^ 
that we were formed for fociety. Nay, was it not 
mantfeft, that the inferior kinds were formed for 
the fuperior , and the fuperior for each other? 
now , the inanimate are inferior to the anima- 
ted ; and the merely animated are inferior to the 
rational. 

17. 'Tis the part of a mad-man to pnrfue itn- 

P 



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H4^ THE MEDltAtlONSr 

pofTibilities. Now , 'tis ^ impolfiblc the vicioirs 
fhould A& another part than that we fee thenr 
aft. 

]8. Nothing cati befall any man, which he is 
not capable by nature to bear. The like cventr 
have befallen others ; and they, either through ig- 
norance that^the event hath happened, or through 
o(lentation of magnanimity, (bnd firm and unhurt 
by them. Strange J then*, that ignorance or often- 
tatioh (hould have more power than wifdom ! 



T That is, during thefc 
their prefent opinions, dif- 
pofitions, habits, and confu- 
ted imaginations: all which 
they have fallen into accor- 
tKngftd that plan, whjth ih-^ 
finite wiiHom originally con- 
C(.rtcd for the mod excel- 
lent purpofes; feeing it to 
be necetfary , that there 
fliould be very different or- 
ders of being, jfbme more, 
£bmc lefs pcrfeft j that ma- 
ny particular evils muft be 
connected with the neceda- 
ly means of incomparably 
fuperior good ; that thcfc 
imperfcftions and evils arc 
frtrcquHitt to the cxcrcifc 



of the moft^ divine virtacv 
in the more perfect orders 
^ of beings; which mufl b« 
the ground of their eternal 
joy : and that many evils 
are even requiitte means o£^ 
reclaimiBg the lefs perfeA 
beings from their vices, and 
letting them upon tlie pur- 
(iiit of their triieft happinefs. 
Such thoughts muQ reprefV 
ill-will and all anger againft 
the vicious ; but do not hin- 
der our difcerning the mi- 
fcry and deformity of vice. 
And a Stoic allows the vici- 
ous could refrain from their 
vices, if they heartily incli' 
ned to do fo. 



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OF M. ANTONINUS. B. V. ii^ 

19. The things themfclves ' cannot in the Icaft 
touch the foul; nor hav€ any accefs to it ; nor can 
they turn or move it. The foul alone can turn or 
move itfelf; and fuch judgments or opinions, as 
Ihe conddcends to entertain, fuch (he will make 
all occurrences become to herfelf. 

20. In one refpedt, men are the moft dearly 
attached to us, as we are ever obliged>to do good 
to them « but in another rerpe<5^, as they fome- 
times obdruift us in our proper offices, they are to 
be reputed among things indifFerent, -no leCs than 
the fun, the wind, or a favage bead; for, any of 
thefe may obdru^ us in the dilchargc of our pro* 
per external offices ; but, none of them can oh- 
firuA our purpofe, or ourdifpofitions, becaufe of 



I The Stoics, after Pla- 
to, feem to conceive the ra- 
tiooal ibul , in which, our 
judgments > opinions , ^nd 
calm purpofes of a6)ion fub- 
fift, to be a being or fiibftan ce 
diftinAboCh from the grofs 
body, and the animal (bul, 
in which are the (enfations, 
lower appetites and pallions. 
The rational lbnl,ray they, 
is the man; theleatof true 
perfection and happinefs ; 
or, of milery ; and of a du- 
rable nature, capable of fub- 

V 



lifting fcparated from the 
other two p«rts ; and of 
commanding' all their mo« 
tions, djijringihis union with 
them, or imprifbnment in 
them ; xrapable of perfor- 
ming its proper, natural, 
lovdy , beatific offices, in- 
dependent of thcle lower 
parts; nay, of making the 
adverie accidents, which be- 
fall them, the occafion, nr 
matter, of its moft excellent 
beatific exercifes. 



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Ii6 THE MEDITATIONS 
that ' refcrvation and power of turning our conrfe. 
For the foul can convert and change every impe^ 
diment of its fird intended a&ion^ into a moreex^ 
celient objedt of adion ; and thus ^tis for its advan* 
tage to be ob(lru&ed in action ; and. it advances 
in its road, by being (topped in it. 

21. Reverence that which is rooft excellent in 
the aniverfe; which employs ^U parts of It as it 
pleafesy and governs all. In like manner, reve« 
rence that which is mod: excellent in yourielf. 
Now, this is of a like nature with the former, as 
it is what employs and dired^s all other powers ia 
your nature ; and your whole life is governed by it. 

23. What is not hurtful to the ^ ftate or city, 
cannot hurt the citizen. Make ufe of this rub 
upon every conception of any thing as hurting 
you. If the city is not hurt by it, I cannot be 
hurt. If the city (hould receive hurt by it, yet we 
(hould not be angry at him who hurl it, bqt 



1 See B. |V. I. as alfo 
the note upon the precee* 
ding le£tion in this book. 

2 This city is the uni- 
verfe. A in|nd entirely con- 
formed and reHgncd to God, 
the great governour of this 
city, and perfaaded of his 
wifdom, power, and good- 
nefs , cannot imagine any 



event to be hurtful to tht 
liniverie; and when it isu-- 
nited in will with God, i( 
mud acquieice in all that 
happens, and can make all 
events good to itielf» as they 
are occaGons of exerting the 
noblefl virtues, which ar« 
its fnpre one good. 



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OF M. ANTONINUS. B. V. flif 
I Ibew htm what he has nc^ie£ted, or how he ha« 
4oiie wrong. 

23. Confider fircqaendy^ how fwiftly all things 
which e%i&, or arUe, are fwept away, and carried 
off. Their fiibftance is as a nver in a perpetual 
pourfe. Their actions are in perpetoal changes, 
and the canfes fohjed to ten tfaooiand alterations. 
Scarce any thing is ftable. And the vaft eternities^ 
paft and enluing, are clofe upon it on both hands ; 
in which ail things are Iwaliowed np. Mnft he nor, 
then, be a fool, who is either pofied up with (be* 
f;ers in fnch things ; or is diftra^led, and full of 
complaints abont the contrary; as if it cocdd^TC 
diHyrbance of any duration ? 

24. Remember bow fmall a part yon are of the 
pni vec(al nature ; how froall a moment of the whole 
duration is appointed for you ; and how > iindl a 
part you are of the objeA of univer&l face, or 
providence. 

25. Does any one injure me? let him look to 
it. He h^th his own difpofition, and his own 



1 This is 4n impollibte 
fuppoiition, bm the fen ti- 
ment juft, according to the 
Stoic opinion; fee the note 
OB art. 1 7. of this book. 

2 And tbcncc yon will 
ice how juft and merciful it 



may be, to fubjcd your lit- 
tle tranlitory intcrefts. tA 
thole of the great univerfe. 
and to that plan of ProYi- 
dence, which is fittcft for 
the whole. 



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Ii8 THE MEDITATIONS 
iwork. I ha^e that difpoiition, which the commoii 
prefident Nature wills me to have^ and adl that 
part, which itij^ own natqre recommenda to me. 

26* Keep the governing part of the feul ' un- 
moved by Ihe grateful or painful commotions of 
the fleiSi ; and let it not blend ttfelf with the body ; 
but circumlcribe and (eparate itielf; and confine 
diefe paffions to thofe bodily parts. When they 
a(cend into the foul, by means of that fympathy 
conftituted by its union with the body, there is no 
withftanding of the fenfation which is natural* 
But let not the governing part add al(b its opinion 
concerning them> as if they were good or evil. 

3 7 . We fhould live a divine life with the Gpds. 
He lives with the Gods, who difplays before diem 
bis (bul f pleafed with all they appcMnt for him, 
and doing whatever is recommended by that divi^ 
Bity within, which Jupiter hath > taken from him? 

I See, art. 1 9. of this book. 

a The Stoics conceived i wer,e fmall particles of thi$ 
the divine fubdance, to be I aether: and that even thoie 
an infinitely diifufed and all- j of brutes were particles of 
pervading aether, the (eat I the fame , more immerlcd 
of all wifdom, power and I and entangled in thegroHer 
goodnefs: and that our (buls ' elements. 

Divtnae particularo aurae. Hon, 

Efle apibus partem divinae mentis, et hauftus 
Ae^herios, dixere. Denni namque ire peromne^ 



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OFM. ANTONINUS B. V. 119 
felfy and given each one as the conda^tor^ and 
leader of his life. And this is the intelle^hial prin- 
ciple and reafon in each man. 

28. Caayoa be angry at one, whofe arm-pits 
or whole breath are difagreeable ? how can the man 
help it, who has fuch a mouth or fuch arm-pits ? 
diey mn(i have a fmell. Bat, lays one, man has 
reafon: he coold by attention, difcem what is in- 
jarious in his adTtons ; Qhefe may juftly ^aiie an- 
ger, j Welf, God blcfs yon, you have this reafon 
too. Rodfe then his rational difpofitions, by yonr 
rational difpoGtions; inftruf^, fugged to him, what 
is right. If he liftens to you, you have cared him^ 
and then there is no occafion for anger. Let ns 
have no tragical exclamations againftthe vices and 
injuries of others ; nor a bafe concurrence with 
dienr, like that of harlots. 

29. You may live at preient in the fame way 
yon would chufe to be living, when you knew your 
death was approaching. If you are hindered to da 
fo, then you may quit life ; and yet without con- 

Terrafque traAafque maris, co^Iumque profundum : 
Hinc pccudes, armenta, viros, genus omne feraruni ; 
Qaemiiue fibi tennes Dafcenrcm arceflere vitgH: 
Scilicet hue reddi, deinde, et refbluta rcfcrri 

Omnia ^ 

Virg.Geoh. IV* 220. fccilfo, 
AcneW. VI, 7241074^. 



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ISO THE MEdlTATlONS 
Geiving the quitting it as evil. If ny hoaie be 
fmoaky, I go ont of it; and where is the great 
matter? while no fiich thing forces meoot, I ftay 
as free; and who can binder me to ad as 1 pleafe ? 
but my pleafore is, to ad as the rational and ib- 
eial nature requires. 

90, The ibui of the tiniverie is kind and fo* 
eial. It htLSf therefore, nnde the inferior orders 
for the fake of the fuperior; and has fuited thefu^ 
perior beings for each other. You iee how it hath 
fobordinated, and co-ordinated, and diftribnied to 
each according to its merit, and engaged the 
nobler beings into a mutual agreement and unani- 
inity. 

31. {[Examine yourielf tbnsQ how have you 
behaved toward the Gods, toward your parents, 
your brothers , your wife, your children, your 
teadiers, thofe who educated you, your friends^ 
your intimates, your domeftics ? have you never 
fiud or done any thing unbecoming, toward any 
of them ? recolledt throligh how many afairs of 
life you have paft, and what offices you have been 
able to fuftaiti and diicharge. The hiftory of your 
life , and of your * public iervice to the Gods, is 

I Ok(erve here the fame j do in word or deed,we (bould 
divine renrimeot with the | do it is to God. 
Apoftl*} thit whatever we 



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I' 



r 



OF M. ANTONINUS, B. V. lit 
net oomplttcd. What beautifol and hoiumnibk 
diiogs are ieen in your life ? what pleafures and 
vbat paias have you defpiied ? what occafions of 
vain <rflentatton have you defignedly omitted? to^ 
ward how many perverfe nnreaibnable creatnresi 
have yon ' exercifed difcretion and lenity ? 

32. Why fhonldthe inftraaed, the intelligent^ 
Md (ktlfal foul be dilbrbed by the rude and illite- 
rate? what (bul is truly ikilfol and intelligent? 
* that which knows the cade and the end of all 
things, and that reafon which pervades all fbbftan^ 
ces in all ages, and governs the whole aniterfe 
by 3 certain determined periods. 

33. Preiently you fhall be only a(hes and dry 
bones, and a name ; or, perhaps> not even a name. 
A name is but a certain noife or found, or echo. 
The things mod honoured in life are but vain, 
rotten, mean; little dogs fnappkig at each other; 
children fquabling and vying with each other; 
laughing, and prefently weeping again. But inte^ 
grity, modefly, jufttce, and truth, 4 1 from the wide 
< range of earth have foar'd to heaven.' What, 



I Here hfi is recommen- 


and his Providence, is the 


ding not only forgivcncfs, 


true wiiHom. 


but the returning good for 


3 See above, B. V. i|» 


cvU. 


4 Hefiod.I. I9J« 


2 The knoMPledgc of God 






a 


\ 


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IM THE MEDITATIOKS 
then, (hould detain thee here? fince all things ieiH 
fible are in perpetual change, without any (lability: 
the (enfes therofelves but dull^and apt to admit faife 
appearances : and the animal Itfe, but an exhala- 
tion from blood : to have reuptation among fiich 
animals, is a poor empty thing. Why, then, (hould 
you not watt patiently for either your extindion, 
or tranflation into another (late ? and, till the pro- 
per fealbn for it corned, what (houkl rH(Bce (hee ? 
to reverence and praife the Gods, and to do good 
to men, bearing with their weaknefs, abftaining 
from injuries, and confidering external things fub- 
fervient to thy poor body and life, as what arc 
»6t thine, nor in thy power. 

^4. You may always be profperous, if you go 
on in the right way, in right opinioosand anions. 
TheTe two advantages are common to Gods, to 
men, and every rational foul; one, that they can 
> be hindered by nothing external ; the other, that 
they have their 2 proper good or happinefs in their 
juft di(po(ttions, and anions, and can make their 

I Sec above, B. V. 19. and B. IV. i. 

2 . Quae vobis, quap digna, viri, pro talibus aufis, 

Praemia pofle rear folvi \ pulcherrima priniam 

Df. morelc^ae dabunt vcilri. A'eneid. IX. 2^3. 

Df tibi, &c. 

£t mens fibi conftiare£li^ 

Fracfflia digna fcrent. ABNErb. L 607. 



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OF M. ANTONINUS. B. V. 123 
Afircs terminate and oeafe here, without extend* 
ing foither. 

3^* If this event be neither any vice of mine, 
DOT any adion from any vicious difpofition of mine, 
' nor be hurtful to the whole, why am I difturbed by 
it. Nay, who can hurt the whole? 

36. Do not let your imagination hurry you a- 
way iacautioufly in any leeming diftrefs of your 
friend. Affift him to the tttn>p(l of your power, as 
far as be deferves in thefe > indifferent fort of 
things ; but, do not imagine that he has fuftained 
auy evil. There is no evil in fuch things. But, as 
in the > comedy, the old fofter*father a(ks from 
the child, with great earneftnefs, his top, as a to- 
ken of his love, tho' he knew well it was a childifh 
toy ; juft fo, you muft a£l in life about the toys 
which others value. When you are vehemently 
declaiming from the Roftrum, (hould one fay to 
you, i What, man, have you forgot the nature of 
i thefe things you are fo keen about.* Nay, fay 
you, ( tho' I have not forgot it, yet I know thele 



I The Stoics called all 
external advantages or dif- 
^idvantages, iefpe£^ing the 
body or fortune, things in- 
di Tcrcnt, neither good, nor 
evil ; but they allowed this 
j-ffetencc among them.that 



(bme were according to na- 
ture, and preferable ; others 
contrary to nature, and to 
be rejected. 

2 This comedy is not 
known. 



a? 



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Iff4 THE MEDITATIONS 

< are matters of (erious concern to others^' and^ 
therefore, you do well to aA thas. But take care 
you do not in your own (emim^nts become a fool, 
becaafe others are fods. You may ib manage, 
ihaty in whatever place or time one comes apon 
you, you may be Ibund a man of an haphfy lot* 
He has the happy lot, who diiiribotea one to him* 
fetf. The happy lots are good dilpofitions^ fooii 
good 4efires and jpurfoks, and .good aOions* 



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OF M. ANTONINUS. B. VI. Uf 

BOOK VI. 

l.^'T^HE matter of the ttnivarre U obedinn, 
JL and eafily changed : the iBtelligence, whUh 
governs ky has no caufe in itfelf, of doing evil 
to any. It has no malice; nor can it do any thing 
mallciottflj; nor is any one hurt hy it. It is the 
caule of all that happens, as it exeoites all things* 
3. Provided you «& the^iart that becomes yon, 
let it be of no account with you^ whether you do 
it tbivetvoig with cold^ or agmeahly warm ; Whe^ 
ther dioufy through long watehing, or refireflicd 
with fleep; whether in good report, or bad vepost; 
whether by dying, or by any ether aftion. For, 
dying k one piece of the natural bofinefe of every 
living cnsatnre. 'Tis fofficieiit, then, .if k be wcM 
I>erformed, 

3. Look narrowly into things. Let not the 
proper quality, or dignity, of any itfaing, c&ape 
your obiervation. 

4. All things now ext&ing ihall fpeedily be 
Ranged, eiiher ^ by exhaling and rarifying, if all 



I SeeiboYC, B.V.X3.o- 
thers of the antients belie- 
ved.tbere were four original 
immutable dements, out 



of which all compound bo- 
dies were formed, and into 
which they were refolvcd. 



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136 THE MEDITATIONS 

be one fubftance; or be diflblved and diiperfed 

into the feveral elements. 

5. The governing mind in the univerfe^ knows 
its own difpofitions and aftions^ and the nature of 
that matter it is a^ingupon. 

6. The beft fort of revenge, is, not to become 
like the injurious. 

7. Delight thyfeif in this one thing, and reft in 
It ; to be going firom one kind focial adtion to a* 
nother, with remembrance of God. 

8. The governing part is that which roufes, 
und turns, and forms itfelf, fuch as it chufes to be; 
ftnd makes every event appear fuch to it(elf, as it 
inclines. 

9. All things are accomplifhed by the Nature 
prefiding in the whole; nqr can they be influenced 
by any other, either furrounding it without, or 
contained as diftin^ within it^ or externally annex* 
ed to it. 

ID. Either the nniverfe is a confuftd mafs and 
intertexture, foon to be difperled ; or one orderly 
whole, under a Providence* If the former; why 
fliould X with to ftay longer in this confu(ed mix- 
ture ? or be (blicitous about any thing, further than 
i ( how to become earth again?' or, why (hould I 
b^ di^urbed abqqt any thing ? the dlfperfion will 

z Homer, Iliad. 7*91, * 



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OFM. ANTONINUS- B. VI. 127 
overtake me, do what I pleafe. But, if the tatter 
be the cafe; then I adore the Governour of the 
whdle, I ftand firm, and tmft in him. 

1 1. When you find yourfelf forced, as it were 
irtto fbme confufion or diftorbance, by furroanding 
objedlsy return into yourfelf as fpeedily as you can; 
aiid depart no more from the true harmony of the 
ibuly than what is ab(blutely unavoidable. You 
(hall acquire greater power of retaining this bar* 
iDony^ by having frequent recourie to it. 

13. Had yon^ at once, a ftep-mother^ and a 
mother ; tho' you refpe^ed the former, yet your 
condant refbrt and refuge, would be the latter: 
fuch to you is the court and philofbphy. Return 
often to your true mother, philofophy ; and refresh ' 
yourfelf: fhe will make the affairs of the court 
tolerable to you, and make you tolerable to thole 
about it. 

13. You may revolve fuch thoughts as thefe, 
about the nicefl delicacies offenfe: about food, 
this is the dead carcaie of afifh, a fowl, a hog: a- 
bout wine, this is the juice of a little grape : a- 
bout your purple robes, this is the wool of a fheep, 
(leeped in the blood of a little (hell-fi(h : about ver 
nereal enjoyments, they are the attrition of a bale 
part of our body, and a convulfive fort of excreti- 
on of a mucus. Thefe conceptions, touching fo 



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12S THE MEDITATIONS 
nearly, and explaining tbe natare of tbefe fbbje^f^ 
how powerfol are they to di.fpUy to vs their dc^ 
fpicable valu^? thus we (hovrld employ the mind^ 
in all parts of life ; when things occur, which, at 
irf^,^, feem worthy of high eftimation : we fhoold 
ftrip them naked, and view their meftonefs; and 
caft ftUde thefe pompons deicriptions of them, by 
which they feem fo glorious. External poaip and 
high language, are great fophifters; and moft im- 
pofe upon us, when we are employed m matter a 
commonly reputed of great dignity. Remamber 
I what Crates iaid, about tbe iblemn gravity of 
Xenocrates. 

14. The objed^ of vulgar admiration, may be 
reduced to fome general clafles. Firft, fach as are 
preferred by mere cohefion, or, regular, but inani- 
mate ftru^re, or organttation ; ibch as ftonety 
timber, fig-trees, vines, olive-trees. Men, a rank 
higher, admire things preserved by an animal foul; 
fuch as flocks and herds. The adnmratton of a 
third and higher cbfs of men, with a more cle« 
gant tafte, turns upon what is aceompIiHied by a 
rational foul ; not as it is akin to the univerfal 
Spirit ; but as artificial, and otherwife ingenious, 
and acute; and merely on this account* Thus^ 

X This laying is not known. 



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Ot M. ANTONINtJS. B/Vl. 129 
Humbeff of iflaves are valaed. But be whooh* 
Hours and admires the rational fi>ol^ asuniverfa)^ 
and fecial, or ptiblic^fpirited, in this tiniverfal city^ 
he wiH defpife thefe other objedts of admfration) 
And, above all things, he will ftudy to preferire his 
own rational foul, in thefe fecial difpofitiotis and 
ilffsdtions ; and co-operate with thofe fbtils irhi^fd 
tte afain to it, in the fame porpofe. 

]$. Some things haften into being i ibmehaft^h 
lobe no more: feme* parts of things in berng» 
sre already extinA. Tfaeie flnxes and changes re« 
new the \rafrld ; as the conftant flnx of pMicnlaf 
periods of time, ever prefent to ns new pkrts of 
the infinite eiefnity. In this vaft river, what is 
ihiere, aMong the things fwept away with it, that 
one can valte; fince it can never be (topped or 
retained ? as if one (hould grow fond of otie of the 
iparrows, as it fiies by os, when it (halt be tmfme- 
diatety out of (igfat. Such is the life of each man; 
M exhalation from blood, ^ or a breathing in of 
air: and fach as it is to draw in that air, which 
yotf are prelently to breath out again every minute, 

I Sitfes were chiefly va- 1 fculpture, mufic, acting, and 
lutcl, according as they had i even medicine, 
genius for, and were indriic- I 2 See, B. II. 2. and the 
ted in the more elegant I note upon it. 
arts» painting, (latuary, | 

R 



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ISO THE MEDITATIONS 

fuch alfb is this whole power of breathing, whidi 
you received, as it were, yeftcrday, or the day be- 
fore) when you were born ; and muft prefcntly re- 
ftore again to the fource whence you derived it. 

16. There is little valuable, either in perfpiring, 
like vegetables ; or breathing, as cattle, and wild 
beads do; or in having fenlible impreflions made 
upon the imagination; or in being moved like 
puppets, by our feveral paffions and appetites ; or 
in mere herding together ; or in being nourifhed. 
There is nothing in this fuperior to the difcharging 
•again what is fuperfluous of the food we have taken 
in. What, then, is valuable? to be received with 
claps of applaufe ? not at ail. Nor is the applauic 
of tongues more valuable. The praifes of the vul- 
gar are nothing but the noile of tongues. If you 
■have, then, quit the purfuit of this trifling (brt of 
glory, what remains as valuable f this one thing, 
I imagine, * to move, or ftop yourfelf, in alldefires 
or purfuits, according to the proper fabric or ftruc- 
ture of your nature : for, this is what all defign 
and art is tending to ; this is all its aim, that the 
thing formed by art, fhould be adapted to the work 
it is defignedfor. This, the planter, and the vine- 
drefler, the horfe-rider, and the breeder of the 
liound, are in queft of. At what does all education 

I Sec, IX. 12. 



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/ 



OF M. ANTONINUS. B. Vf. 151 
tnd inftnidion aim ? in thts^. therefore^ is placed 
all that is valuable. If you fucceed well in this^ 
you need not be folicitous to ac<)uire any thing 
farther. Will not you, then, ccafc to value other 
things ? if you do not, you will never attain to 
freedom, felf-contentment, independency, or tran- 
quillity : for, you muft be envioufly and fufpici- 
onfly vying with thofe who can deprive you of 
filch things as you highly value ; laying fnares 
for thoie who poUefs them ; and pining with vex- 
ation, when you want them ; and even accufing 
iJie Gods. But, the ' reverencing and honouring 
your own intelledtual part, will make you agreeable 
to yourlelf, harmonious with your fellows, and in 
a perfe^ concord with the Gods ; praiGng what- 
Ibever they diftribute or appoint to men. 

17. The elements are toflfed upwards, down- 
wards, and all around. The motions of virtue 
are like none ofthefe; but are of a more divina 
fort; going on in away not eafily difcerned, and 
3 ever profperous. 

18. What ftrange condudl is this! fome meit 
cannot fpeak a good word of their contemporaries, 
with whom they live ; []and, one would thence 

I B. II. d. and the note I 2 B.IV. 37. and B. V. 
upon it, I 1 4. and I p. and the notes. 



K 2 



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15? THE MEDITATIONS 
imagine, they coqld npt value being praifed bf 
then) Q ^nd yet are very foUcitouSy about gainiiig 
>he praifts of pofterity, whom they never faw, sor 
(hall fee. This feems as fooii(b> as to be ooneer- 
lied that we cannot obtain the pralfes of ^e aget 
y^bich preceeded our exiftence, 

19. If any thing feems e^iccedingly di^cuhfor 
you to accompli (h, do not coriclude it to be ia* 
po/Tible to s|li men : but riither, if you lee mj 
thing ppflible to ip^Q^ f^nd a part of his proper 
work, cpiiclude that yoi| alfo may attain to it. 

ao. {f, in the cxerci&s, one has torn us with 
kis nailsi erbruifed us accidentally with bis head, 
wc exprefs no refentment ; we are not o&pded ; 
xior do we fufpedt him for the future, as t perlba 
fecretly deGgning our deftru^ion 1 and yet ve mf 
on our guard againd him ; not as ap eneiny, or a 
perfon fufpedled ; but with a good-natured caution^ 
fQr pur own fafety. Let ps thus behave in fUpartt 
^life, ^nd conceive mf^ny things thus done, u in 
the exercifes. Let us^ as I faid, be upon opr guard i 
\^% without fufpicioii or enmity* 

3 1 • If any one can convince me, or (hew me, 
that my fentiments, or condu^, has been wrong ; 
I will joyfully alter them. *Tis truth I am fearch- 
ing for, which never hurts my man. But men arcr 
pft^il b^rt, by remiiuipgii) crrQran(i ignor^cf, 



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OFM. ANTONINtfS.-B. VL i|| 

97, I enjeavpar, to do my iuty^ tnd what be* 

comes me. Other things do not give tnefolicitodee 

tbcy are either ifianimate, or irrational ; or wan* 

dering from the right way, aod ignorant of it. 

2 J. I endeavour, as one pofleded of reafon, to 
life the brute aniosaU, and all other irrational ob* 
fe&Sp wilb magnanimity and freedom ; and to a6t 
the kind and fixial part, toward my fpliow-roen ; 
who enjoy reafbn as I do. In all things, implore 
the afliftance of the Gods ; and repute it of no con* 
fequence, for what (pace of time you (hall continue 
thus employed. Three hours of fucb a life is fufE* 
ricnt. ^GLt well as the .three ages of Neftor.] 

34. Alexander of Macedon, and his muleteer, 
when they died, were in a like condition. They 
were either > re&med into the original produ^ivc 
caufes of all tbings^ or > dilperied into the atom^f 



I Th« Stoics l|K)ke^9nht- 
fallj abotit a fv^t^n ft^te, 
whether the rational fouls 
/hbfifted as (eparate intelli- 
gences, or were ablbrbed in 
the Divinity .Many believed 
a (eparate exigence of good 
fovXs for a thoufand years, 
and of the eminently virtu- 
bus, for eternity, in the 
^f^ity of gods, which we 



wottld caU.thst of angels, 
with delegated powers of 
governing certain parts of 
the univerfe. 

2 This latter branch,is the 
Epicureaii doArine, which 
the Stoics oppoied. But they 
and the Platonics too, imi- 
tating Socrates's manner^ 
generally propolc this alter- 
native, to (hew that, at th? 



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T34 THE MEDITATIONS 

2$. Confider, how many different things arc 
done, in each one of our bodies ; and in our Ibuls 
too, in the very fame moment ; and you will the 
lefs wonder, that far more, nay, that aU things 
which now happen, at once exift in this one uni- 
verfal fyftem, we call the world. 

26. Should one defire you to fpell the namc^ 
Antoninus, would you not diftinftly pronounce 
to him each one of the letters ? fhonld be tarn 
into any angry difpute about it, would you al(b 
turn angry, and not rather mildly count over the 
leveral letters to him? thus, in our prefent bufi- 
nefs, our duty confifts of a great many numbers^ 
or elements : [[according to the many different re- 
lations and obligations of cachperibn Q ought we 
not to obferve all thefe calmly; and, without an- 
ger at tho(e who are angry with us, go (Iraight on 
in executing what is our prefent bufinefs ? 

27. Is it not cruel, to reftrain men from dcfi- 
rlng, or purfuing, what appears to them as their 
proper good or advantage? and yet you fecm 



very worft, there is no evil 
in death ; that all external 
things are but mean, fince 
they arc of fliort duration, 
and are no prefcrvatives a- 
gainft death. And they en- 



deavoured to make virtue c- 
ligible, from the very fee- 
lings of the heart, abilrac- 
tiog from thefe their incer- 
tain tenets about futurity. 



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OP M. ANTONINUS. B. VI. 13^ 

^hiirgeflble in a certain manner with this conduct, 
when yoa are angry at the miftakes, and wrong 
aidtions of 'm^n : for, all are carried toward what 
appears to them their proper good. Bat, fay you, 
it is not their proper good. Well : inflrudt them, 
then, and teach them better, and do not be angry 
with them. 

28. Death is the ceflation of the fenfual impref- 
fions, of the impulfes of the appetites and pafll- 
ons, of the toilfome reatbnings, and of die fervi- 
tude tothefle(h. 

29. 'Tis very difhonourable in life, that the 
foul (hould fail and defert its duty ; while the bo- 
<dy can hold out, and fuftain its part. 

30. Take care you do not degenerate into the 
manners of the Cefars, or be tinctured by them. 
JPreferve your fimplicity of manners, goodnefs^ 
integrity, gravity, freedom from oftentation, love 
of juftke, piety, good-nature, kind afFedlion, fted'- 
fa(l firmnefs in your duty. Endeavour eamedly to 
continue fuch as philofophy requires you to be. 
Reverence the Gods, fnpport the interefts of man- 
kind. Life is (hort. The (ble enjoyment of this 
terreOrial life^ is in the purity and holinefs of our 
difpoGtions, and in kind anions. Adt as it becomes 
the fchoiar of Antoninus Pins. Imitate his con- 
ftantrefolute tenor of rational anions; his equa- 



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136 THB MEOITATIONS 
bflity on ftll occflfioiis; his (anditjr; his ttmtAtf 
of coontenance; his fweetnefs of temper; hit 
contempt at vain glory $ and hit clofe attention 
in examining every thing. Reraeroher how ha 
never quitted any fubje^t^ till he had tHoroDghly 
examined ic^ and underftood it; and how hehortf 
thofe who accufed him unjuftly^ withotft making 
any angry returns; how he was ever cidm without 
hurry; how he dilcouraged all accuiiitloM; hoW 
accurately he inquired into the manners and af^ 
onsofmen; how cautious he wa« of reproaching 
any; how free from fear^ fufpicioOy or ibphiftry; 
how he was contented with a little^ a«to hiahabi- 
tation, furniture^ dfefs^ table, attendants ;^ how 
patient he was of labour ; how hard to be provok-^ 
ed ; he coutd perfift in bafineft till the eventngi 
without eafing himfelf, through his great abflemi- 
oufnefs; how ftedfaft and evenly he wars in ht^ 
conduA to his friends; and patient o( their oppo^ 
fition to his fentiiiients ; and how }oyMly he re* 
ceived any better informations from them; how 
religious he was, without fuperftitious drrad : that 
thus the hour of death may come apon you, well a* 
ware of it, and^prepared to meet it; as it came 
on him. 

3t. Awake^ andcallyourielf up; and, as yon 
lee^ when you are fully roafed> that thefe were 



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Ot M. ANTOKlNtTS. t. VI. ifr 
but dimiBS Whid) difbilsed you ; fo, iwtoi ^rou sne 
ffwake in the bfifinefs of life, conGder the tbtfigs 
which imy iMbfb yoBy as of a ISce nature vrith 
ilicife^liich diRnrlied you ki fleep. 

93. I oonfilof a ftiean bddy, and a feul. To 
the body all things are indiffi?rent; for> it caniM^ 
ifillmgtiifh them; and^ to the intelledlaal port, all 
iJhings are indilFerenty which are not its own opera- 
tiom ; and aH its own operations are in its power; 
«id of tbefe, it is only aHe^ted by what are pre- 
ient. Its^ftand fiitare operations are to it now 
indiftrent. 

33. Labour is not contrary to the nature of 
the hand^ or the foot; while die band is dmng 
the proper w^rk of an hand, and the foot what b 
proper to the foot. No more is labour contrarjf 
to the nature of man, as he is man; while he is 
4o9ng what (nits the nature of a man ; and if it 
be not contrary fo his nature, it cannot be evil to 
hiiB. 

34. What great fenfual enjoyments mayl»e ob- 
tained by robbers, by ^tnod infamoufly dUSiiute, 
bf paniddes, by tyrants ^ |[can (iie faappineis of 
man confift in them ?3 

g^. Do not you fee, how common arttfioertt, 
tho' they may conif^y to a aertain*length 'wiHh the 
vniciifol, yet ftill adhere to lihe rde8<of!tbeir ^art, 

a 



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-138 . THE MEDITATIONS 
and cannot endare to depart from tbcm ? is )c 
not grievous, that the ^rcbited^, or the pbyfician, 
fliould (hew a greater reverence to the rules of their 
peculiar arts, than th« nian [as he is rational]] 
Allows to the' rules of human life; Itiles which are 
common ^o hi^n with the Gods ? 

36. AGa, Europe^are but little ciomers of the 
univerfe % the whole ocean is but a drop of h : A- 
thos but a little clod. All the time of this preient 
age is but a point of eternity. All things are but 
.little, changeable, and preiejutiy to vanifh. All 
things proceed from the univerfal governing Mind, 

' either by diredtand primary intention, or by ne- 
cefTary conlequence and connexion with things 
primarily intended. Thus, the horrid jaws of the 
lion, poifons, and whatever is pernicious, as 
thorns, as mire, are the coniequences of thoie ve- 
nerable and lovely things you admire. Do not, 
therefore, imagine them foreign to that conftituti* 
on of nature which you reverence ; but confider 
well the fountain of all things; 

37. He who fees things preient, has feen all 
things which either have been from eternity, or 
(hall be to eternity ; for, all are of the like na- 
ture, and (imilar. 

98. Confider frequently the connexion of all 
things in the univerlci and the relation they bear 



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OF M.ANTONINUS. B. VI. 139 
to each other. All things are, as it were, entang* 
led with each other, and are, therefore, mutually 
friendly. This is a natural consequence, or, in a 
natural feries, with the other; either by cohnexi-^ 
on of place, or mutual confpiringto the fame end^ 
or by continuity of fubflance. 

39. Adapt thyfelf to thofe things which are 
defined for you by Providence, and love thofe 
men, with whom It is your lot to live, and that 
with a fincere affediion. 

40. An inftrument, a tool, an utenCl, is then 
right, when it is fit for its work ; even tho' the 
artificer who formed it be gone. But, in the artful 
works of nature, the artificial power which formed 
them, remains and refides M^thin them. You 
ought, therefore, to reverence them the more; and 
to judge, that, if you are difpofed, and condn^ 
yourfelf according to the intention of this artifi- 
cial-power which formed you, all things are as you 
ihould wifh. Thus, all things are to the wholc^ 
according to its inclination. 

41 . Whenever you imagine, any of thefe things 
which are not in your power, are good or evil to 
you; if you fall into fuch imagined evils, or are 
difappointed of fuch goods, ^ you muft neceflarily 
accufe the Gods^ and hate thofe men^ wboy you 

I IX. I. * 

S 2 



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140 THE MEPITATJONS 
deem, were the cavfec, or fofpeft will be cajrfe« of 
txch vmioxtanti. Our folickude about fuch tbtnfs^ 
leads to a great d«al of wjuftic^. Hul, if w« judge 
only the things «a our p^wer, to be good or evil, 
tWe refoaios nofortber caufe of accdfingtbe Godfl^ 
or of any hoftile difpoCtaiOti agakift roea. 

42. We aie all c(M>pierating to one great work, 
^e iniipn^ion of the unlver&l mind in the woddQ 
ifiitofi, with knowledge and nndec(bupdiog, othcr^^ 
ignorantly, and undefignedly. Tbos, I fa^cy^ Bt» 
^ad&tu9 faysy thai < meo afleep are s4(q thea iaboor- 
< ipg>' aq^omplifliing, on their part^ the eireoti of 
the ODHrerfe^ On^ contributes to this one waj^ 
«Ad ai3^dier» another vifdj. Nay> wha$ is bejEood 
fxpedl^tioo^ even the querulous and the mucrour- 
fr<| who attempt to oppoie the courie of natuw^ 
4nd to obftruQ what happens, contribute alfo tQ 
tbis purpofe: for, < the world luuft needa have 
Vilhiq ]tt fod» pei^bn.S alfo. Think, then, in what 
fU(s you would wifh to rank youHflf. TheipffeC-* 
ding mind will certainly make a right uCb <^you» 
Qo^ way or other; and will intift you among his 
labourera apd feliow^workera. Do not chufe to,b« 
foch a part, as, Chryfippoa (ays, afilLy ridkuloue 
{bntiment expreflfcd by %fosi io l^ CMHKly nukSH 

t*W.4a, 



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OF M. ANTONINUS. B. VI. 141 
wUcb, « oi ifei fetf is veey S\ly and vkious, bitt 
< ]ieiis «B •greei^ part ia tbeji^sy.' 

43. Does tiie QumtSoSt toipeifann. the wock of 
^rsMA^OMT Ae&iikpttts thatofCaes? tfaefevesal 

j^Quidy cQtttttbflAag to dsM^ finnc end? 

44* l£ the Gods h«ie takoi. eounfet about me, 
and the things to befall me, the refiik ol tbeir 
ccAttU i» (iextaailgr good. A Godb ^dilwiBt coonlel 
^iwlPioivideiKeiftlnfiQenmdblr; and, w&atiaaoid 
mwH tbeoL tadoi me any ailchtdR whatadviaivo 
ta^ tmdA tbcnce aotsae^ eitbarta tbemfiblves, or 
tft the umecft^. aboil* wbiicb they afe chiefly; con* 
aenifid? if ihc3;!^hax<]|0tt8iBeii'COiii^laboaJrm« 
in particular, they certainly have about the cant* 
m09: imereft of the imivedSb^ I Gmgbb, therefore, 
to lo«», aftd ebcaiftUy amhraei^ that 'wrfatdi bap^ 
pest in oQ0fe|«eftQe: of what^ '» well ordeoed fov 
tb« Qiii«^. Ify indiKd^ th^ tgS^ noi counftl ar 
bfnH^aoy dbbgi MrbidkifcwouUdrbe impioufEtD be* 

m, and fw^aijag by; theit^ ami} aU:aa»<ofi drvoti- 
oa; whicbMw aow poRfosNO^ from-a pmifittfipo-'of 
theii prsfaKC^'and coacem m ^e,affittraQf< hnmait 
Kfe: bul^ gnwtitiifiy took.QPtbougbfr abcmt.oiitf 
aiairs; yet,, cert^iiily, V nHQT ddibciWJft about 
myfelf. My deliberation mud be about my true 



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142 THE MEDITATIONS 

intereft. Now, that is the trae intereft of eveiy 
one, which is agreeable to the ftrodhire of bis na- 
tnre* My natural confiitutton is that of a rftio- 
nal being, fitted for civil ibciety. My city and 
country, as I am Antoninus, is Rone; but, as I 
am a man, 'tis the univerfe. That alone, there- 
fore, which is profiuble to thofe cities^ can be 
good to me. 

4f . Whatever hdppens to any one, is profitable 
to the whole. This is enough. But, ifyouattend, 
you will fee this alfo holds univerfally; that^ 
what happens to any one man, is profitable alio 
to others. Let the word profitable be > taken^ 
here, in a more popular ienle, to relate to things 
indifferent. 

46. As it happens in thetheatre and fuc^ places 
of the (hows, that the lame and like things^ always 
prefented, at lad ctoy us; the (ame happens in the 
whole of life: for, all things, earlier or later, are 
jnfl; the fame, and from the fame caufes. How 
long, then, can we defire to ftay gazing on them. 
' 47* Confider frequently, that all men, of all 
forts, of all kinds of Audies or puriuits, of all na- 
tions, have died. Return back to ^htliftio, Phoe- 
bus, and Origanio. Go to other tribes, we rouft all 
remove to that place, wliither lb many great ora. 

z See^B.II. i. 



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OF Mi AKTONIVfUS- B. VI. 141 
tors, (o tsany venerable philorophersy Heraclitus, 
PydiagoraS) Socrates, and fa many beros, bave 
gooe^beforei;; and (b many generals and. princes 
have followed. Add to tbeie, Endoxus, Hippar*> 
chas, ArcbimedeSy and otber acute, foblime, labo* 
rions, artfuly and arrogant genii; yea, fudi as 
have wittily derided tbis fading mortal life, which 
is but foraday; fach as Menippus, and his bre. 
thren. Confider that all thefe are long fince in 
their graves. And, what Is there calamitous in 
this to them ; or even to luch obicure n^a^ whofe 
names do not remain ? the one thing valuable 
in this life, h, to fpend it in a fteddy courfe of 
truth, juftice, and ■ humanity, toward even the 
falfe and unjuft. 

48. When you would chear your heart, confi* 
der theieverd excellencies and abilities of your ac- 
quaintances; fuch as, the adtivity of one, thehrgh 
fen(e>of honour and mqdefty in another, the libe- 
rality of a third, and other virtues, in others. 
>^othtng rejoyces the heart (b much as the appear* 
ances or reiemblances of the virtues, in the roan* 
ners of thofe we converfe with,' frequently occur- 
ring t6 our view. Let us, therefore, have them 
ready to reflect upon. 

1 Here again the divine (entiment of returning good 
for evil. 



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144 THE M£DfTAT!Ol?S 

49. Axe jtM friewd that fcm lire tmly of fiidi 
or fuch a fmall \9eight, and not three hnmired 
^VQ^t? no more i:ealbn haveyoo tobefrievod 
tbrt you Uveto &ch an age^ and not to a great- 
er. Be oonteAty as with die 4faaiitity of matter, fe^ 
vith die ipace of time «ppokiled for yoo* 

^. Let m% Ibdj to cofivinoe others of wtiat 
is juft; bat, let m% onHelves ad what is jofk, w6e* 
dier they iril or not. Shoald one oppole yoor with 
laperior force, then ronleyour refignation to Pro* 
vidience, and yonr tranqattlity ; and improve thit 
obQnidion for the exercile of Ibme other virtue; 
and remember, yoar former parpole was taken up 
with this « reieryation, Aat yon were never to 
aim at irapofTibiiities. What, then, Sd yon chief* 
ly propofe? to make a good attempt. In this you 
fiscceed ; altho' you do not obtain what you firft 
aimed at. 

51. The vain-glorioas man f4aces his good in 
the a^on of another ; bat the (enfaal, in his own 
fofifrring or pailive feeling: the wife man places 
it in his ownadion. 

52. YoQ have it in your power, to* have na 
fnch opinion, and thus to keep yoar foot ondifiorbr. 
ed . The external things themfelves have no power 
of caufing opinions in us. 

I Sec above, B.IV. 1. 



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OP M. ANTONINUS. B. VI. 14$ 

S^, Ennre youHelf to attend exaAly to what 
Isfaid by others^ and to cnirr mtp the foul of the 
fpeaker. 

f4« Whftt is not the intereft of the hirf:, 13 iiQt 
thu intereft of {he bee. 

15. If the failors revife tbepUot, and the pat^ 
eots die pby&laa, whamiviU tfaeyaueiid to, aa^ 
4)be|r ? aiMly hov will the paie pisQcnce fafety tothfi 
Qulon, or the other tio the |>adeiits ? 

56. How coany iof tbofe who entered tfais 
world along wMi sie, are gone ofi'hefore ifie ? 

57* To men 19 the jaundice, honey feems bit* 
«er; and water it fonnuydaUe tothofe wjio ar^ 
Jhitten vith a ma4«dog. To boya the ball feemt 
heaotifial and honourable* Why an I ai^g^ ? hus 
error in the oind iefs power than a little bile ia 
tibe mao who is in the jaundice, or a Uttle poiSoa 
in 4j»c maa who waa bit? 

58. No man can iuader youto live accordvoc 
ita the plan of your tuunce. And nothixig can ho^ 
faU y^u, contrary to the plan of the univerfe. 

59. Examine well, what fort of men they ace; 
iMhonithey fiody to plegde; and with wh^t views; 
and by what anions they €x:pc&. to pleaie them. 
How ^eedily eternity will fweep them away Intp 
•ohfcunityl and tiow mitf^y it hath abeady fwept 
awayi 

T 



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vi46 THE MEDITATIONS 

BOOK VII. 

1 T T 7H AT is vice ? 'tis what you have often 
▼ V (ecn. Have this thought ready on all e- 
mergences that they are (uch things as you have of- 
ten feen: you will find all tBings,earlier or later^juft 
the fame. Such matters as fill all hiftories of the 
ancient^ or middle^or prefent ages : of fuch things^ 
all cities and families are full. Nothing is new. 
Every thing is ordinary, and of (hort duration. 

3* How can the grand maxims of life ever be- 
come dead in the foul, unlefs the opinions fuitable 
to them be extinguiihed ? and it is ftill in your 
power to revive and kindle again thele true opini- 
ons. I can always have the fentiments I ought to 
have about fuch things; why, then, am I difturbed? 
ivhat is external to my foul, is of no confequence 
to it. Be thus perfuaded, and you (land upright and 
firm. You may revive when you pleafe. ConCder 
things again, as you have done formerly. This is 
reviving again. 

3. The vain (blicitude about (hows, fcenical 
repre(entations, flocks and herds, (kirmifhiag^ little 
bones caft in for contention among little dogs^ 
baits caft into a fifh-pond, the toiling of ants, and 
their carrying of burdens^ the fluttering of affiright. 



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OF M. ANTONINUS. B. VIL 147 
ed flies, the involuntary agitations of puppets by 
vires ! we ought to perfift amidft fnch things with 
good-nature, without forming at them ; and be 
perfuaded that fuch is the worth of each peribn^ 
as is the value of the things he purfues. 

4. In converfatioui we fhould give good heed 
to what is faid; and in bufinels, to what is done: 
in the former, that we may underftand what is fig* 
nified ; and, in the latter, to what end it is referred* 

5. Is my underftanding fufficient for this fiib- 
jed or not ? if it is fufficient, I uieit as an inflru- 
ment given me by the univerfal Nature for this 
work : if it is not, I either give place in this work 
to thofe who can better execute it; unlefs it be 
(bme way incumbent as duty upon me; and, la 
that cafe, I execute it as well as I can, taking the 
aid of thofe, who, by direding my mind, can ac- 
compli(h ibmething fealbnable and ufefiil to the 
publick. For whatever I do, whether by myfelf^ 
or with the affiftance of others, ought tobedireded 
to that, alone, which is uleful and fuitable to the 
public. 

6. How many of thofe, who were once much 
celebrated, are now delivered up to oblivion ? and 
how many of thofe who fung the praifes of others^ 
are now entirely gone 1 

7. Do not be oihamed to take aflillance. Your 

T 2 



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^ 



148 THE MEDITATIONS 
d^ign ftfould be to dHcharge yottt dtitjr, as if is a 
folclier^s to dorm « breach in a wall. V^it if^be-i' 
esmk of jonr hxntnefs, yep cannot moant the 
w*enrks atone? you may do it w^rii the afBftance 
of others. 

8. 0e not dXhrtrbet! abont (ntartty : yw iiall 
i5cH«c to encounter with future events, poBcffed 
di the nnne reaiott you now employ in your pre- 
lent aninri. 

9. All things are iitilfced with each other, and 
bound together with a facreiA bondt fearce is 
Aere one thing cpite foreign to another. They 
are all arranged together in their proper places, 
a*fd jcnntly adorn the fame world. There is one 
duderly graceful difp^fitbn of the whole. There 
h one God in the whde. There is one fubffance, 
6ne law, and 6ne reafbn conimon to all mtelligent 
beings, and one truth; as there muft be one Ibrt 
0f perfedion to all beings, who are of the fame 
fttxtntty and partake of the fame rational power. 

10. firerytMng material fhallfboniramfh, and 
be fwallowed up in the matter of the whole. Every 
tfAive principle (ball (bon be refumed into the in- 
felltgence and caufe of die whole. And the memo* 
ly of every thing fliall foon be buried in eternity. 

11. In the rational being, the fame condudt it 
ifgteeable to nature, aitd agreeable to reafon^ 



dbyGooQle 

7 



OFIlf- AKTONIKUS. B. Vn. 149 

12. Eitbtsf (bxw yotrrfrW aj one afwayj upright, 
trrtA one nvvll coitofted aird amen(fcd. 

1 3. As tfjcfevtml merarbcrt ane fn an organ ized 
body, fach are all rational beings, tho' dHVant in 
place; fintreboth are fitted for onejoint operation. 
Thfs thonght tdB tnore deeply affed yotrr heart, 
if yon often fpeak toyonrfc^f tfins, 1 am a member 
of that great ritf onal body or fy ftem . tt you mere- 
ly calJ yodrfclf a ' part of mankind, you do not 
yet love mankind from your bearr , nor docs the 
dcwngof good yet trfthnafe>y defight yoe, whhonf 
fcrther views. You only do good, asmanrrof 
duty and dbftgation, and not as dohrg, at the fame 
tiflie, the gtt^teft good to yourfelf. 

• 14. Let external things arffe^, as diey pleaft, 
ftc 2 things which can be aftdh?d by them ; let 
thofe complam of them which faffer by them. But 
if I can prevent any apprehenfion that the event rs 
evH, I dm not hurt. And it is hi my power to 
prevent it. 

15. Let any one do or &y what he pleafe, I 

1 Thiw a ftone may be ) depends mi th^t at tht 
AUedapartofaradehcap. ivh<lke,^n4i the bftf plncft of 
A nieniber refers to fi regu^ l the >vhole rc()uifeft thtt of 
lar whole, an organized bo- ! each mejnber. 
dy, in which tjic fiifcty and I 1 Sec, B, V. i pi and thf 
profpcrity of each member | note upon it. - 



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% 



ISO THE MEDITATIONS 

mufl be a good man. Juft as if die gold, the eme- 
raald, or the purple were always faying, let roea 
do or fay what they pleafe, I mnft continue aa 
emerauld, and retain my luftre. 

16. Is not the governing part the fole caufe 
of its own diilurbance ? does it not ralfe in itfelf 
its fears, its (brrows. Its defires? if any other 
thing can raife its fears or (brrows, let it do fb. 
'Tis in its own power not to be moved by opinions 
about fach incidents. Let the defpicable body 
take thought, if it can, for itfelf; left it fuffer any 
thing, and complain when it fuffers. The < foul 
which is terrified or deje^lcd, or which is ftruck 
with imaginations or opinions about fuch things^ 
would fuffer nothing, if you would not give it up 
to fuch imaginations. The governing part is free 
from all indigence or dependence, if it do not make 
itfelf indigent. In like manner, it may be free 
from all difturbance and obftru^ion, if it do not 
difturb and obftrud itfelf. 

17. To have good-fortune is to have a good 
divinity governing our lot; or a good divinity, 
within, governing us. Begone, then, imagination! 
go, by the Gods ! as you came : for I have no 
more ufeforyou. You came, according to the old 
cuftom : I am not angry with you; only, begone. 

I See,B.V. 19. 



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OF M.ANTONINUS. B. VII. 151 

18. Does one dread a change? what can 
arife without changes ? what is mqre acceptable or 
more ufual to the nature of the whole ? can you 
warm your bagnio,unlefs wood undergoes a change? 
can you be nourifhed, unlets your food is changed? 
or, can any thing uieful be accoraplifbed, without 
changes ? do not you (ee, then, that your under- 
gomg a change, too, may be equally neceflary to 
the nature of the whole ? 

19. Through the fubftance of the univerfe, as 
through a torrent, flow all particular bodies ; all, 
of the fame nature; and fellow* workers with the 
whole; as the fame members of our body co-ope- 
rate with each other. How many a Chryfippus, 
and Socrates, and Epi^etus, hath the courfe of 
ages fwallowed up ? let this thought occur to you, 
about every perfbn, and event. 

20. About this alone I am folicitous ; that I 
may not do any thing unfiiitable to the confiitutioil 
of a man ; or in another manner than it requires ; 
or in a time not (iiitable. 

21. The time approaches when you (hall forget 
all things, and he forgotten by all. 

22. 'Tis the part of a man to * love even thofc 
who offend hira ; and this one may do, if he would 

I Here the divine pre- | or fuch as injure us. 
cept of loving our enemies, I 



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jp THE MEDITATIONS 

conflder that thok who o&ad ar£Ourkkidi«d by 
uatiijie; that they offend through ignoranccy ' 
and unwilKD^ly; and tbai^ in a little^ both we and 
they muQdie : Mud eipcciaUy^ that they have done 
thee no dairmajgc; &r» they caimot make thy Iqii) 
wotie than k<was be&re. 

a^. The prfiGdlng Natnre &rms oat of the nnU 
yeriai iubilanee, as out «f wax, fonxetioies a oilt ; 
and then^ changing that again, out of its owtter 
forms a tree^ a«4 afterwards, a nan ; tnd then, 
(boietblngdi&rent; andeadi of theie forms ruhe 
iUled a little while* There can he nothing difiii4 
in a cheft's being taken aiunder, as there was m* 
thlngdifniai in it'ahelng at ficfl: joined together* 

34. A wratUul cQuntesaQce Is ezceedingly a* 
gainflnaiure:. When tfaecoufitenance is oCtem thus 
deformed) its beauty dies> and caonot be revived 
a^au By thh vory ^ing yQ»msiy^9ffttbsni 
• that it is ^ainA r^cadibn. 

]if the fenie of Aoral evil is goae^ whatsea(«9 
could one have for deCring to live ? 

as • AU things yon behold, jQb^ dieNainre pre- 
liding in the uniieerjEb chac^e; and out «f their 

1 Luke, XXIIi. 34. | * iratorum, act eariUQ 1^ 

2 See the like fcntiment 1 * libidine aliqua, ant metu 
ID Cicero da ofiic X;. ji,. c. j *«eninoti Aint; Autvolup* 
2^. 'Licet ora ipfa cernerc ! * Otgiajiaiayftiuat, Ac> 



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OF M.ANTONINUS. B. VIL IS3 
fubftance make other things; and others, again, 
ont of theirs; thatnhe univcrfe may be always 
new. 

36. When one has offended, or done any thing 
wrong ; conlider. what opinion of his, about ibme 
good, or evil, hath led him into this mifconduA. 
When you difoover this, you will pity him ; and 
neither be furprized, nor angry. Perhaps, you 
yourfelf may imagine the fame thing, or (brae fuch 
libe thing, to be good. If you do not at all look 
upon fuch things as g«od or evil, you can eaiily 
be indulgent and gentle to -thofe who are in a miP 
take. 

27. Do not let your thoughts dwell upon what 
you want, ib nuich, as, upon what you hanre. And 
confider the things you enjoy, which are deareft to 
you ; how eameftly and anxiouHy you would de- 
lire i^em, if you wanted them : and yet be oti 
your guard ; left, by your delighting in the en- 
joyment of fuch things, you enure yourielf to value 
them too much ; ib that if you (hould lofe them, 
you v^ould be much difturbed. 

28. Wind tbyfelf up within thyfelf. The rati- 
onal governing part has this natural power, that it 
*can fully fatisfy itfelf, in acting juftly; and, 
by doing (b, enjoying tranquillity. 

I Sec, B. V. 19. 

U 



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154 THE MEDITATIONS 

29. Blot out all imaginations. Stop the brutal 
impulfes of the paflions. Circumfcribe the prefent 
time; and apprehend well the nature of every 
thing which happens, either to yourfelf, or to o- 
thers. DilHnguifh between the material and the 
aftive printiple. Confider well the laft hour. The 
fault another commits, there let it reft where the 
guilt refides. 

30. Apply your mind attentively to what is (aid 
in converfation ; and enter deeply into what is 
done, and into thofe who do it. 

3 1 . Rejoice yourfelf with (implicity, modefty, 
and the thoughts of the indifference of all things 
between virtue and vice; love mankind; and be 
obedient to the Gods. Says one._< All things 
i by certain laws.' ^ But what if all be elements 
and no more ? 'tis fufficient that even in that cafe, 
all happens by an inevitable law; except 2 a very 
few things. 

32. Concerning death. 'Tis either a difperfion, 
or atoms, a vanifhing, an extindion, or a tranfla- 
tion to another ftate. 

33* Concerning pain. What is intolerable muft 
foon carry us off. What is lafting is tolerable. 

1 The intention here is ) thcfc which the Stoics fay, 
very doubtful. - j are in our own power. 

2 He means probably ♦ 



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/ 



OF M.ANTONINUS. B. Vir. 15; 
The anderftanding can preferve a calm, by its 
opinions ; and the governing part becomes no 
worfe. The * parts which fuffer by pain, let them 
determine about it if they can. 

34. Concerning glory. Confider the under- 
ftandings of thofe who confer prailes, what they 
(hun, and what they purfue. And, as heaps of 
iand are driven upon one another, the latter bury 
and hide the former : juft fo, in life, the former 
ages are preiently buried by the enfuing. 

35. This from * Plato. To the man who has 
a true grandeur of foul, and a view of the whole 
of time, and of all fubftance ; can human life ap- 
pear a great matter ? 'tis impoflible, iays he. Can 
then fuch a one conceive death to be terrible ? 'tis 
impoflible . 

36- 'Tis a faying of Antifthcnes, 'tis truly 
royal to do good and be reproached. 

37. 'Tis unworthy, that our countenance (hould 
be obedient to our foul, and change and compofe 
itfclf as the foul diredls, while yet the foul cannot 
conform and adorn itielf, according to its own in- 
clination. 

38. < Vain is all anger at the external things ; 
4 For they regard it nothing, -•_. 

39. < Give joy to us, and to th' immortal Gods.' 

iB.V. ip.andB.II.2. I 2 Republic B. <J. 
U 2 



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1J« THE ^fEDITATIONS 

40. < For life is, like the loaden'd ear, cut down; 
i And fbme mnft fail, and fbroe unreap'd remain.* 

41. < Me and my children, if the Gods negkfl:^ 
t It is for fome good reafon.' 

42. I For I keep right an^jufticeonmy fide.' 

43. Do not forrow along with thein, nor be 
inwardly moved. 

44. 'Tisthus in Plato* < I would gire hImtbU 
( juft anfwer. You are much miftaken, man, to 
€ think that a man of any worth makes much^ac- 
€ count between living and dying. Ought he not 
4 to conGider this alone, whether he adtsjuftlyor 
t unjuftly, the part of a good or of a bad man V 

45. He fays again.<lntruth,0 Athenians! where- 
4 Ibever one has placed himfelf by choice,judging, it 
4 the fitted for him ; or i wherefoever he is placed 
4 by his commander; there, I think, bt ought to 



I Of the iame kind, is 
the following divine ienti- 
inent of Epi^tetus; Arrian, 
ir. 16. • For the future, O 
' God! vife me as thoQ plea- 
< fed, thy will is my will. 

• I am equally ready for 

• whatever (hou orderefl. I 

* plead not againll any thing 

* which thou thinkefl pro- 



* per. Lead me whither io- 

* ever thou willed, death 

* me in what drefs thou w|l. 
'lefl .Isitthywilllfliould 
' be a magidrate, or a pri<r 

* vate man; remain in my 

* Qi^n country, or in exile ; 

* be poor, or rich > in all 
< the^ will I vindicate thee 
' before men. 



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OFM. ANTONINUS. B. VII. 157 
4 ftay at all hazards ; making no accoont of death; 
€ or any other evil^ bat vice.' 

46. Again. < But^ pray^ confider, whether 

< what is truly- noble and good, be not placed in 
t fomethingelfethan preferving life; or, in being 

- ( preferved. Nor is it fb very defirable to one of 
t a truly manly difpofition to continue in life a 
4 long time; nor ought he to love it much. But, 
€ he fhould rather commit this to the will of God ; 
4 aflendng to the maxim of even our old women, 
« that €i no man can avoid his deftiny/' and ftndy 
€ how be fliall pais, as virtuoufly as he can, the 
i time deffined for him.' 

47. Gonfider the courfe of the ftars ; as think- 
ing that you revolve along with them ; confider al* 
fOf continually, the changes of the elements into 
eaich other. Such extenfive thoughts purg^ off the 
filth of this terreftial life. 

48. This is beautiful in- Plato. < When we 
i confider human life, we (honld view, as from an 
i high tower, all things terreftrial ; (uch as herds, 
t armies, men employed in agriculture, in marria^^ 
€ ges, divorces; births, deaths, the tumults of 
i courts of Juftice, defolatie lands, various barba- 
■i rous nations, feafts, wailings, markets ; a med« 
i ley of all things, in a fyftem adorned by contrarit 

< eties.' 



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158 THE MEDITATIONS • 

49. Coafider things paft; the revolutions of 
fo many empires ; and thence you may forefeo 
what (hall happen hereafter ; for ihey (hall be juft 
of the (ame nature; nor can they break off the 
harmony or concert now begun. Hence^ 'tis much 
the fame to view human life for forty or for ^ my- 
riad of years ; for, what further can you fee ? 

50. € To earth returns whatever fprung from 
< earth.* 

( But what's of heav'nly feed remounts to heaven.' ^ 
Euripides intends by this, either the difentangling 
again of the entangled atoms, orfomefuch'dilper- 
Con of immutable elements. 

51. (By meats and drinks and charms and ma« 
gic-arts, 

t Death's cour(e they would divert,and thus efcape, 
i The gale that blows from God we muft indure 
* Toiling, but not repining——.* 

52. He is a better wreftlerthan thou art; be 
it fo. He is not more fbcial and kind, nor more 
modeCl ; nor better prepared to meet the accidents 
of life ; nor roorie gentle toward the offences of 
bis neighbours. 

53. Wherever one can adl according to that 
reafon which is common to Gods and men, there, 
there's nothing terrible. Where we can have the 
advantage or enjoyment of acting profperoufiy, 



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OF M. ANTONINUS. B. VII. 159 
•ccording to the ftrudlure of our nature^ there we 
ihouid fufpcdl no hurt. 

54. In all places and times, yon may devoutly 
acquiefce and be fatisfied with what befalls you, 
«nd have juft difpofitions toward your neighbours, 
and 1 Ikiilfully examine all arifing imaginations; 
that none may infinuate themfelves, till you tho- 
roughly comprehend them. 

55. Do not be prying into the fouls of thofe a- 
round you, but look well into this, whither it is 
that nature leads you : the nature of the whole, 
by cxtiErnal events; and your own nature, by fug- 
gefting what part you (hould a^. Each one fhould 
ad the part he is fitted for by his nature. Other 
beings are fitted to be fubfervient to the rational; 
as all inferior beings are fubordinatcd to the fuperi- 
or^ and the rational are formed for each other. 
What the ftrudture of human nature is chiefly a- 
dapted to, is a fbcial communication of good ; 

i$ not fufiercd to give its 
confent to aify of the pro- 



I This examination of 
the innagcs of fancy, Co of- 
ten mentioned by Antoni- 
nus, is one of the mod ex- 
cellent means for prclcrving 
purity of mind. Vice firft en- 
ters the (bul, under the dif- 
guiftoffbme apparent good, 
nay, under fome colours of 
virtue; but, whcu the will 



poHtionsoffancyjUntilthey 
are {Iript of all difguiie ; and 
confidered aecordin jr to their 
own real value ; the moral 
turpitude of bad aftions 
muft determine us to rejeft 
them ; and thus prcftrve in- 
nocence and integrity. 



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l6o THE ME-DITATIONS 
«nd, next to this, is the command over all bodily 
appetites and pafllons. 'Tis the proper work of 
the rational and intelligent power, to > circmn- 
fcribe itfelf, and to be unconqaerable by the ap- 
petites and paffions. For, both t^iefe are inferior 
faculties, common to the brutes. The iatelledual 
part claims toitfelf this power over tfaem, and not 
to befubjedled to them; and that, veryjoftly; 
as, by its own nature, fitted to command and em- 
ploy all thefe lower powers. The third ofiee 
pointed out by tiie conftitution of the rational 
nature, is to guard againft ra(h ailent, and error* 
Let the governing part retain thele things, and go 
ftraight on in her conrfe; and (he has all her ovnt 
good or perfection. 

56. Confider your life as now finiftied and paft. 
What Tittle furplus there is beyond eape&At^oa, 
^>end it according to nature *. 



1 B. V. 19. 

2 It inay%c remcmbred 
here once for alUhelifc ac- 
cordiog to nature, in Anto- 
ninus, is taken in a very 
high fenCe : 'tis living up to 
that ftandard of pu|ity and 
perfection, which everygood 
roan feels in bis ownbreaft: 
'tis conforming our icives 



to the law of God wrttten in 
the heart: 'tis findeavouring 
a coropleat vidory over the 
paifions, and a total confor- 
mity to the image of God. 
A man mnft read Antoninus 
with Kctle attention, who 
confounds this with the na- 
tural man's life, condciii- 
oed by St. Paul, 



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OPM. ANtOtnNtJS. B. VIT. i«t 
57 • Leve and defire that »lone which happeni 
toyoo^ and is deftined by Providence for yooi 
feo what ean be more fiiitabk ' i 

5S. Vfot every accident, keep in vtewtfsoie ta 
whom the like bath happened. They ftormed at 
the eveat; thonght it ftrange ; and complained. 
Bat where are they now ? they are gone for evef« 
Why ^euld you ad the like part ? leave thoft un- 
Miturai change* and comAiotions to thoie fickle 
JB^^ who that chtn^, a^d are changed. Be yoti 
intent upon this; how to make good nfe of fock 
cteins. Yoo may Mke an ticedknt ufe of them ; 
tbey may be suitter of 2 vSrtnoas adion. Only at<* 
lend w^H fo yonr^f, and revive to be a good matt 
in »ll y^r a^luona. And ftill reiSiember^ that the 



i The praAi^ of thts 
gre«t maxixD, would produce 
the moH perfc£^ tranquilH- 
ty of mind : for, a man who 
defirtfs only what God AtC- 
tine* hinv, cm never be dif- 
appotnttfd ; fince iaioite 
power, wU3oin, and good- 
Bcft^ moft' always accom- 
plifli iti defigns ; and, as he 
loves «U his works, every 
event ordered hy him, mu<l 
be t^alfy beft for the whole, 
and for the individnalt to 



which it happens: tfn lilti' 
mate and permanent con" 
vi^on of this, muff be the 
bed foundation for the prac- 
tice df the maxim here re- 
coafimended. Sec tbe citati- 
on from £pi6ket. in tbe note 
ftt4tf. 

2 Vir. of Efial love, and 
iubmiifion to God, of man- 
ly fortitude and paticnce;of 
mecknefs and goodneA^ to** 
ward thcfe very men, who 
arc the causes of fach ester- 



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l62 THE MEDITATIONS 
external things, about which your aftions are em- 
ployed, are indifferent, 

59. Look inwards ; ' within is the fountain of 
good; which is ever fpringing up, if you be al- 
ways digging in it. 

60. We (hould ftudy alfo a {lability of body ; 
free from loofe inconftant motion. For^ as the foul 
difplays itfelf by the countenance, in a wife and 
graceful air; fo, it fhould in the whole body. 
But thefe things are to be obferved without affec- 
tation. 

6f. The art of life refembles more that of the 
wrefller, than of the dancer; fince the wrefHer 
mud ever be ready on his guard, and (land firm a- 
gainft the fudden unforfeen efforts of his adverfary. 

62. Revolve often what fort of men they are, 
whofe approbation you defire; what fort of fouls 
they have. Thus, you will neither accufc fuch 



sal misfortunes. Thofe who 
(termed and fretted at fuch 
accidents have not, by all 
their efforts, cfcaped them. 
I The author of this ad- 
vice, had the be (I opportu- 
nities of trying all the hap- 
piness which can arife from 
external things. The diffi- 
pating pnrfuits of external 



things, ftupify the nobler 
powers. By recolieAion we 
find the dignity of our na- 
ture: the diviner powers are 
dilentangled, and exert 
thcmfelves in all worthy 
fbcial affections of piety and 
humanity; and the foul has 
an inexprcflible delight in 
them. 



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OF M. ANTONINUS. B. VII. 163 
St unwilitngly miflake, nor will you require tbeir 
approbation, if you look into the fprings of their 
ieotiments and affedlions. 

63. 'Tis againft its will, {ay$ Plato, that any 
foul is deprived of truth. You may fay the fame of 
juftice, temperance, good-nature, and every vir- 
tue. *Ti8 highly neceflary to remember this con- 
tinually: you will thence be made gentler toward 
all. 

64. Upon any pain, recoiled, that there is no 
mord turpitude in it; nor does it make the foul 
the worfe, or dedroy it; either as it is rational, or 
fbcial. As to the far greater part of thofe pains 
we are fubjedt to, the maxim of Epicurus may aA 
fill you, < that it cannot both be intolerable and 
< la(ling:' efpecially, if you remember the narrow 
bounds within which it is confined ; and do not 
add opinions to it. KecoIIedt this, too, that many 
other things fret us, which we do not repute of 
the (amc nature with pain, tho* they truly are: 
thus, drowfinefs, y/hen one would be lively ; be-* 
ing too warm ; and the want of a natural appetite. 
When you are fretted with any of thefe things, 
roufe your mind, by faying thus to yourfclf : What? 
(Jo you yield yourfelf asvanquifhedby pain ? 

65. Entertain no fuch affection toward the moft 

X Z 



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|64 THE MEDITATIOKS 
inhuman of your fetlowt^ m they have txymri 
their fellows. 

66, Whehce do we coBclaie thM Socrttteeluii 
4 bright genias, tnd an excellent 4lil|>9fitioo i 'tis 
not enough that he died glorioiifly^ or argued 
acutely with the fophifts ; or fhat he kept watch 
pacicntiy in the Areopagus; or that when he was 
ordered ^ to apprehend the innocent Salamialan, 
he gallantly difobeyed at all hazards the unjoft 
command ; or becaufe of any (lately airs or gate 
be aifumed in pubTic, which, too, one may joftly 
difbeiteve : [tho* charged on him by Ariftophanes Q 
'sis this we (hottid look to, what fort of ibai h^ 
had $ could he fatisfy himfelf, without further vieWy 
iu being 2 juft toward men, pious toward God» 
HOC vainly provoked by the vices of others^ nor 
fervtiely flattering them in their ignorance; eoonc^ 
ing nothing ftrange which was appointed by the 
Preiident of the univerfe; nor finking under it aa 
intolerable; aor yielding pp his foal to be Bfkc* 
fed by the paffions of the body f 

67. Nature hath not ib s blended the (bul with 



1 He had received thefb 
orders from the thirty ty- 
frants; vbo intended to put 
)<eo the Salan|ip|fia to 
lie^th, and feize his eftate. 
$pcr§tes ftt al} hazards d|A 



obeyed them, in the height 
of their power. This Plato 
mcntioBS in the Apdlogy^ 
and in one of hia letters. 

2 See the note at X* II • 

3 See, B. y, i^. 



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Of M. ANTONINUS. B. VII. t6$ 
die bodly, as tfi«t it cannot eirctimicribe itft\f, and 
execute its own oHiee hy it(Hf. One may be a 
moil divine man, and jet be nnknown to all. Re- 
member ttiU always : and this affo, that the bap- 
fktieCt ef life confifts in very few things. And ' 
tho' you defpatr of becoming a good logician, or 
n«rturalift, yon need not therefore defpalr of be« 
coming ftee^ fofllHIed of an htgb (enfe of honour 
and mpdeftyy kind and (bcial^ and refigned to 
God.' 

64. You may live feperior to all force, in the 
blghetl delight^ were all men loudly to rail againft 
you as they pleafe ; tho* wild beafts were to tear 
the fM>or members of this corporeal mixture^ which 
has been nonriAied along with you. What hinders 
the foul to preferveiti^lf amidft thefe things, in all 
tranqniliity, In juft judgments about the things 
which furronnd it, and in a proper ufe of what it 
caft in its way ? fo that the judgment may fey^ 
€ fuch is tby real nature, tho- thou appeared other* 
4 wife.* The ' faculty ^^'h\th direAs how to ufe 
every thing, may fay, t it was fuch an event aa 
t thou art, that I wanted. For ^whatever occurs, 
i is to me * matter of rational and fecial virtue, 
4 and of the proper art of man or God, "Whatever 

I That is, the IfitellcQual part, or the ratioaal ibul, 
9 Sec, B. VII. 59. 



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t<6 THE MEDITATIONS 

t occurs is familiar^ and (uited either to the par- 
t pofe of God or man ; and is not new nor untrac* 
€ table, but well known and eafy.' 

69. The perfed^ion of manners can make one 
fpend each day as his la(i ; and keep himfelf al- 
ways calm^ without floth or hypocrify. 

• 70. The Gods, who are immortal, are not fret- 
ted, that, in a long eternity, they mad always bear 
with fuch a numerous wicked world : nay^ further, 
they always take care of it ». Yet you who are pre- 
lently to ceafe from being, rauft be fretted and 
tired with it, tho' you arc one of thefc wretched 
creatures yourfelf ! 

71. ''tis ridiculous that you do not endeavour 
toreprcfs, and fly from all vice in yourfelf, which 
you have in your power to do; but are ftill dri- 
ving to reilrain it in others, and avoid the effeds 
of it; which you can never do. 

72* Whatever the rational and Ibcial pow;er ob« 
ferves, as neither fubfervient to any improvement 
of the underftanding, nor of focial difpofitions ; it 
juftly deems inferior to itfelf,and below its regard* 

73. When you have done a kind ofHce, and a? 



I The moft powerful mo- 
tive to forgivcnefs an4 to 
return good for evil. Sec, 
Matth. V.4ir,4<5.47.48. 



fee, Cam bray's dialogue of 
Socrates, Alcibiades, and 
Timon. ^ 



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OF M. A N T O N I NUS. B. VII. i6y 
nother is profited by it, why do you, » like the 
fools, require any thing further, and thus want al- 
fo the reputation of beneficence, and to get returns?* 

74. No man is tired of what is gajnful to hira. 
Your gain confifts in adding according to nature. 
Since the gain is yours, why fliould you be weary 
of fuch a courfe of aftion ? 

75. The prcfiding Nature of the whole once 
let about the making this univerfe. And now ei- 
ther we muft allow, that all things," even the worft 
we fee, happen, 3 according to a necefTary confe- 
quence or connexion, with thofe excellent things 
primarily intended ; or miaft fay, there was no ra- 
tional intention pr defign, in the production of 
thcfe things which are moft excellent ; which yet 
appear to be the peculiar objeAs of intention ia 
the univerfal mind. The rcmembring this will 
make you much more fereneon many occurrences^ 



I In the high language of 
the Stoics, the vulgar, and 
all who are not completely 
wife and virtuous, are called 



fools and mad-men. 

a See, IX. 42. neartb* 
end. 

3 See, IX. 28. 



\ 



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Ui9 THE MEDITATIONS 

BOOK VIII. 

i.'TpHIS will rcprefii the 6dke of vttii-eloiy^ 
X tbat you cannot nuke the whole of your 
life, from your youth, appear iuch as became m 
philofopher. 'Tis known to manyi at well a» Ki 
your own conicienee, that yon were far>froro true 
wifdom. Xf this be your aim^ y<>ii nnft be full of 
confufioB 3 it can be no caTy matter for yoo to 
gain the reputation of a phMolbpher* May, the 
grani porpofe of yoerlifc boppofite to thif view 
of reputation. If you know wherein true excd* 
knee con&fts, away withthtB affair of repatatioa^ 
and tbir opinions of oHhers. Be (anisfied with fhk^ 
that what rematn« of life, be h more or left, be 
ipent a« the ednftituision of ytnir aatuve requires. 
Study thts point esia^iy; and be Iblieitoiit abo»( 
nothing elfe, but knowing what your nature re* 
quires, a«daai«g aeedrdingly. Yow hafvcr eiqperi* 
encnl many wanderings, without finding happ^ 
nefs. 'Tis not found in philofophical afgurtients, 
nor in riches, nor in fame, nor in (enfuality. 
Not at all. Where, then, is it to be found ? In 
ading the part which human nature requires. How 
(hall you ad thus ? By retaining firmly the great 
maxims from which our defires and actions flow. 



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OP M. ANTONINUS. B. VlfL 1*9 
IVhtt maxims ? thole concerning good and etil: 
€ that nothing 19 truly good to a man, which does 
€ not make him jnft, temperate, courageous, and 
€ free: and that nothing can be eril to a man, 
€ which gives him not the contrary dif^tiont.* 

2. About every aAion, thus examine yourfelf; 
what fort of one is it ? (hall I never repent of it ? 
I diall prefentlybe dead, and all theie things gone. 
What further, then, (hoold I defire, if my prefent 
w^on he fuch as becomes an InteHedaal and fo- 
dal being, fubjeft to the fame law with the Gods?^ 

5. Alexander, Cains, Pompey, what were they 
in comptrtfon with Diogenes, Heraclitns, and So- 
crates ? thefe latter knew the natures of things, 
and their caufes, and materials : and thus their 
governing parts were employed. As to the for- 
mer, what a multitude of things were the objedls 
of their care ? to how many were they enflaved ?* 

4. Such men ? m\}\ go on doing fuch anions, 
tho'yott ^uk) burfl with indignation. 

5. In the firft place, be not difturbed or pot 



I As, all intelligent be- 
ings are. by their nature, 
mder tbeiame inmutabte 
eternal law of pft>inotkig 
the gooilaDd perfeAion of 
the whole. This, in the fu- 
prrmc Bdng, (lows cflcnti- 
Y 



\ 



ally from his nature : in 

created beings, it is a gift 

from him. 

a See. IX. 99. ' 
3 See, the note o& B. 

V. 17. 



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17© THE MEDITATIONS 
into confufion. All things happen according to 
the nature of the whole. In a little time you (hall 
be gone, as Hadrian, and Augu(ius. And, then, 
attentively conCder the nature oJFwhat occurs to 
you : remember you muft pcrGft in the purpofe 
of being a gOod man. A&, then, inflexibly what 
luits the nature of a man, and fpeak always what 
appears to you juft, and yet with calm good-natUre 
and modefty; and without hypocrify. 

6. 'Tis the conftant bufinefs of the univerfal 
Nature, to be transferring what is now here, into 
another place; to be changing things, and carry- 
ing them hence, and placing them elfewhere. All 
are changes; all are cudomary; you need not 
fear any thing new. All are fubjed^ed to the fame 
law. 

7. Every being is fatisiied while it continues 
profpering. The rational nature is profperous, 
while it adents to no falfe or uncertain opinion ; 
and has its affedlions direfted to fomething (bcial 
and kind; and its defires and averGons turned 
toward thefe things alone which are in its power ; 
while it embraces contentedly whatever is appoin- 
ted by the univerfal Nature. For, of that it is a 
part, as a leaf is a part of a tree. In thefe, indeed, 
the leaf is a part of an infenfible irrational fyftem, 
which can be obilruflcd in the intention of its na- 



dbyGoo^ 



OF M. ANTONINUS. B. VIII. 171 
ture: but the human nature is a part of that uni- 
ver(al nature which ' cannot be obdrudted, and is 
intelligent and juft. This nature diftributes^ fuit- 
ably to ally their proper portions of time, of mat- 
ter, of adive principle^ of poWers, and events. 
This you will find, if you do not merely compare 
one circumftance of one with the corfefponding 
circumftance in another^ bnt confider the whole 
nature and circumftances of one^ and compare 
them with the whole of another. - 

8. Youwanty perhaps, opportunity for reading. 
But you never want opportunity of reprefling all 
infolence 5 of keeping yourfelf fuperior to pleafiire, 
and pain, and vain-glory ; and of retraining all 
anger againft the infenGble, and the ungrateful; 
nay, even of retaining an afFedtionate concern a- 
bout them. 

9. Let no man bear you accufing either a court- 
life, or your own life. 

10. Repentance is a felf-reproving, becaufe 
we have negle^ed (bmething ufeful. Whatever is 
good, mud be ufeful in fome fort, and worthy of 
the care of a good and honourable man. But never 
did (uch a man repent of his negle^ing fome op- 
portunity of fenfual pleafure: fuch pleafure, there* 
fore, if neither good nor profitable. 

I See, ly , I . and the note. 



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n2 . THE MEDITATIONS 

U* £A9k your&lf thus »boat every thing^^ 
What 18 the nature pf it, according to its confti- 
tptipn an4 end.^ what U its fubftance or matter f 
ivbaty as to its atflive principle ? what is ttt bqfineft 
ip the univerfe ? how long (ball it endare ? 

)^. When yon are averie to be routed from 
fleep^ ^nfider that it is according to yoar conftitn* 
lion, and that of hnman nature, to be employed 
infocial actions. To (leep, is common to us with 
the brutes. What is peculiarly fuited to the na« 
tyre of each fpecies, that muft be rooft familiar, 
mod adapted, and mod delightful to it. 

I]. Vpo^ each occurrence which afFeSs tht 
imagination, continually endeavour to apprehend 
itf nature, and its effeQ npon our a0e^ioni; and 
tpre^fon well about it. 

14. When you have to do with any one, fiiy 
tbu» tp yourfelf : what are this man's maxims a- 
bout good and evil, pleafure and pain, and the 
caufes pf them ; about glory and infamy, death or 
life? if be have fuch maxima, there is nothing 
wondrous or (Irapge, that he ajis fuch a part. And 
then we (hall recoiled |:oQ| that he is under ^ a ne- 
tedity of a^tog thui. 

If. Remember, that, «is it would be fiUy to be 
furpri^sed that a fig*tree beara figs, fo ii it f^vally? 

I Sce^ V. 17.VI.a7. IX, 4?» 



dbyGoogU 



OF M. ANTONINUS. B. VIII. 173 
to be furprizcd that the uniTerie pfodacef thofe 
thing! of which it was ever frnitfol. 'Tis filly in a 
phylician, to be (urprized that one is fiiUen into a 
fever; or in a pilots that the wind has turned a- 
gainft him, 

16, Remember^ it equally becomes a man traly 
free, to change his courie, of himfelf, when he 
Ihinka fit, and to follow the jidviceof another wh^ 
inggeftt better meafures ; for this is alio yonr own 
a^ion, accompliflied according to your own defire^ 
and judgment, and nnderftanding. 

17* If this matter is in yonr own power, why 
do you adt thus ? if it is not, whom do yon ac- 
cufe? it muft either be the atoms, or the Gods. 
To accufe either is a piece ofmadnefs. There it 
nothing therefore to be accnfed or blamed. Cor- 
real the matter, if you can. If not, to what pur- 
pofe complain i now, nothing fhonld be done to 
po purpofe. 

1 8* What dies is not gone ont of the verge of 
|he univerie. If that which is diflblved ftays here, 
and is changed, it returns to thofe elements, of 
which the world and you too confift. Thefe too 
are changed, and do not murmur at it. 

19. Every thing is formed for fomc purpofe : 
the horfe, the vine. Why do you wonder at this i 
^c fun too is formed for a certain office^ and fo a^ 



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174 THE MEDITATIONS 
the < other Gods. For what end are yoa formed I 
for fcnfual enjoyipents ? (ee if the fentiments of 
your foul ^n bear this thought. 

20. As he who throws the ball, not only intends 
its motion and dircdlion, but the place where it 
Ihould ftop ; fo, the Nature of the whole intends 
the ceafing of each being, no lefs than its com- 
mencing and continuance. What better is the 
ball while afcending or defcending, than when fal- 
len or flppt ? what good is it to the bubble in war 
ter that it continues ? or evil, that it is broken i 
the fame you may fay of the laraps^ when extin* 
guifhed. 

2 1. Turn out the inner fide of this body, and 
view it : what (hall it become when it grows old, 
or fickly, or dead; the applauded and the ap- 



I Tho'oncfuprcme ori- 
ginal Deity was acknow- 
ledged by almoftall the bet- 
ter (e£ts of the Heathen phi- 
lofophers, yet they concei- 
ved great dunibers of fiipe- 
rior natures, created indeed, 
but with very great natural 
excellencies, and inveflcd 
with great powers of go- 
vernment, in certain parts 
of the univerfc.Many Chri- 
ilians believed the fame ge- 



neral tenet. The Heathens 
called thofe (uperior beingf 
gods, and Chridians called 
them angels. The Heathens 
imagined thele inferior gods 
orangel«,rcIidingin the fun, 
the {lars, and planets. This 
the Chriftians judly denied, 
and keenly oppofcd; as it 
had occaiioned much fuper- 
(litious and idolatrous wor-> 
fliip in the Heathen worl4. 



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OF M. ANTONINUS. B. VIII. 175 
ptaisder^ arc of (hort Continuance ; the rememberer 
and the peribn remembered : and all this^ too, in 
a little corner of one climate, where, too, all do 
not agree in the charadters they giye; nay, few 
agree with themfelves. And this whole earth is but 
a point. 

22. Attend well to what is at ptefent before 
you ; whether it be a maxim, an a^ion, oj* a 
fpeech. 'Tis juft yon (hould (iiffer, becau(e you 
negled your prefent bufinefs ; and would rather 
become a good man to morrow, than to day. 

2^. Am I in adion; I refer it tofbme benefit 
thence to accrue to mankind. Does any thing be- 
fall me P I accept it, as referring it to the Gods, 
the fountain of all things ; from whom all things 
are ordered in a fixed feries* 

24. What things occur in bathing? how do 
they appear ? oil, fweat, dirt, water, the filth of 
the fkin ; all naufeous. Such are all parts of ani- 
mal life; all the objedls before us^ 

25. LuciDa buried Verus, and loon after was 
buried herfclf. Secunda buried Maximus, and then 
Secunda herfelf was buried. Epitynchanus buried 
Diotimus, and then Epitynchanus was buried. ^ 
Antoninus buried Fauflina, and then Antoninus 

I Thefe two are Antoninus Pius and his wife Annia 
Faudina. 



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I7« THE MEDITATIONS 
was honed, Cder buried Hadrian^ and then Celrr 
followed. All go the fame way : thofe aitfbi men, 
who foret(^ the fates of others^ or were fwoln 
with pride, where are they sow? Charax, Deme- 
trius Platonicus, Eadaemon, and fuch others ? all 
were bat for a day ; and ^ gone long ago. Some 
fcarce remembered for /my time after tbdr death ; 
fome gone into a fable; and of fbme, even tbe 
dd faUe itfelf is vaaifhed. Remember tfaele tbiDgt; 
that either this corporeal mixture mnft be difper&d: 
or that the fpirit of life muft be either extingoiflicd; 
or removed, and brought into another pbce. 

26. The joy (^man is in doing the proper of- 
fice of a man ; and this eonfifts in good^will toward 
has own tr'dx, or fpectes, in contempt of fenfual 
impreffions; in diftinguifliing the profitable ap- 
pearances ; in confidcring the nature of the whde,* 
and the things which happen according to it. 

37. All of us ftand in three rdations: die &rfk, 
toward the prelent immediate caufes; theiecond 
toward the divine caufe which eftedls all things ; 
the third, toward our neighbours with whom w« 
live. 

38. Pain is either an evil to the body; and, 
then, let the body pronounce it to be evil; or, to 
the foul: but the foul > can maintain her own 

I Sec. B. IV. I p. 



■•■""*/ 



OFM, ANTONINUS. B. VIIL 177 
fcrenity and calm ; and not conceive pain to be 
evil. All judgment, intention, dedre, and averfion, 
are within the foul ; to which no evil can afcend. 

29. Blot out the falfe imaginations ; and fay 
often to yonrfelf thus ; 'tis now in my power to 
prcfcrve my foul free from all wickednefs, all luft, 
all confnilonordiUurbance. Andyet^ as I difcem 
Hie natures of things, I can ufe them all in pro- 
portion to their value. Remember this noble power 
granted you by Nature. 

30. In your fpeeches, whether in the ienate or 
clfewhere, aim rather at a decent dignity, than ele- 
gance ; and let your fpeech ever be (bund and vir- 
tuous. 

31. The court of Anguftus^ his wife, daughter^ 
grand-children^ ftep-fbils ; his (ifter^ and Agrippa, 
his kinfmen, intimates and friends, Arius, Maece- 
nas; his phyficians^iacrificers ; all yielded to death. ' 
Go next, not merely to the death of one, but of a 
whole family or name; as that of the Pompeys; 
and what we meet {bmetimes infcribed on tombs : 
4 This was thelaft of his fiimily.' And then think 
whatfblidtade the anceftors of fiich men have had, 
that they mi^t leave a fucceffion of their own po- 
fterity; and yet it was neceflary, there (houldbe 
a laft one of that race. Thus you lee the death of 
a whole kindred. 

Z 



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tji THE MEDITATIONS 

32. Make yourfelf regular, by regulating yotrt' 
fcveral adions, one by one; fo that if each adlion 
anfwers its end, and have what pcrfeflion belongs 
to it, you may be fatisfied. Now, in this, nothing 
can hinder you. But fay you, may not fomething 
external withdand ftic? nothing can hinder yon 
to aft the juft, the temperate, the wife part. Some 

-external efFcfts of your anions may beobftrufted; 
•but, then, there may arife another adion of yonr's 
equally fuitcd .to this regularity and orderly com- 
-pofition of life, we are fpeaking of; in your acqai- 
. cfcencc under this impediment, and your calmly 
•converting yourfelf to that condudl which is in 
^our power. 

33. Receive the gifts of fortune, without pride ; 
and part with them, without reluftance. 

34. If you have ever beheld an hand, a foot, 
.or an head, cut o^from the reft of the body, and 
lying dead at a diflance from it : fireh does one 
make himfelf, as far as he can, who repines at any 
event which happens-, and tears himfelf ofF from 
the whole ; or who does any thing nnfociable : 
you are broke off from the natural unity: Nature 
formed you for a part of the whole^ bat yon have 
cuto#'yovrielf. Yet this is glorious, that yon can 
re-unite yourfelf to the whole. The Gods have 
granted fuch a power of returning again> and rc- 



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/ 



OF M. ANTONINUS. B. VIII, 179 
QoittDg with the whole, to no other parts, when 
they are once cut off. Condder the goodnefs and 
bounty with which God hath honoured mankind. 
He firft put it in their power, not to be broken 
off from this unity ; and then put it in their 
power, even when they are thus broken ofF, to re- 
turn, and grow together again naturally, in the 
condition of parts. 

35. The prefident Nature of the whole, as it 
hath imparted to each rational being almoft all its 
faculties and powers ; fo, this one in particular, 
that, as the. Nature of the whole converts into its 
ule, and makes fubiervient to its purpofe, whatever 
ieeras to withftand or oppofe it, and makes it a 
regular part of that orderly fated feries ; thus, each 
rational being can make every impediment in its 
way the proper matter for itfelf to a^ upon ; and 
can u(e it for its grand purpofe, whatever it be. 

3^. Do not confound yourfclf, by confidering 
the whole of your future life; and by dwelling u- 
pon the multitude, and greatnefs of the pains or 
troubles, to which you may probably be expofed. 
But aikyourfelf. about fuchas are prefent, is th^re 
any thing kfColerable and unfufferable in them ? 
you will be'afhamed to own it. And, then, recoi- 
led, that it is neither what is paft, nor what is fu* 
ture, which can opprefs you ; 'tis only what is 
Z ? 



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ito THE MEDITATIONS 
prcfent. And this will be much diminUhedi if 3^011 
circumfcribe or confider it by itfelf; and chide 
your own mind> if it cannot bear up againft this 
one thing thus alone, 

37. Is Panthea or Pergamus now iittbg and 
wailing at the tomb ofVerus? or Chabrias and 
Diotimns at the tomb of Hadrian ? ridiculous work 
this. If they were ftill fitting there, would their 
mailers be fenGble of it ? or if they were fenfible, 
would it give them any pleafure ? or^ if they were 
pleafed with it, could thefe men be immortal, and 
lament for ever? was it not deftined they (honld 
grow old and die? and when they fliould die^ 
what would have become of their mafteri ? what 
is all this for, but a naufeous bag of blood and 
corruption ? 

1^8* If you have great penetration, exercile it 
in what is the fubjedt of the greateft wifdom. 

39. In the conftitution of the rational creature, 
there is no virtue or excellence, dedined to with* 
(land or reftrain juftice; but I fee temperance dc- 
(lined to redrain fenfual pleafures. 

40. If you remove your own opinions, about 
the things which grieve you, you ntty prefently 
(land on the fureft ground. What is that felf ? 'tis 
reafon. lam not reafon, fay you. Well: let not 
your reafon then diiiurb itfelf. But let the part 



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OF M. ANTONINUS. B. VIII. iSl 
which faffers form op'mtons conccroiDg tbU mat- 
ter. ' 

4 1 . An obftrnAion of any ienfe it the evil of aii 
animal; £o is the obftnidion of any external mo« 
tion or defign x there is another fort of obftnsdion, 
vhicb is the evil of the vegetative nature. The 
obftrodlion of the nnderflanding is, in like man* 
ner, the evil of an intelligent nature: apply all 
thefe things to yonrielf. Do pain or pleafhre af« 
(cA yon ? let the fenfe look to it. Does any thing 
QbHruA any external defign of yours ? if yon have 
defigned without the proper > reiervation, this it 
evil to you, as you are rational; but, if yoq have 
taken in the general refervation, yon are not hurt 
nor hindered. No other perfon can hinder that 
which is the proper work of the intelligent nature. 
Nor fire nor fword, nor a tyrant, nor calnmny^ 
can reach it. When it is as a s fphere complete 
within itfelf, without any comers which can be 
firuck off by external force, it remains ib. 

43. It would be unjuft in me to vex or grieve 
myfelf, who never willingly grieved any one. 

43. One rejoices in one thing, and another ill 

1 See»B. V. 19. 

2 See this pxpUined, B. I V. i . 

3 ' in fcipfo totus teres atquc rotundas, 

Externi ne<^uid valeat perlcve niorari. HoR.rat.II.7« 



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lU THE IMfEDITATIONS 
ftQotber. My joy confifts in having my governing 
part foand;' without averfion to any man, or any 
event incident to mankind; bat beholding with 
a ferene look, and accepting, and ufing, every 
thing in proportion to its worth. 

44. Allow to yourfelf the little time you have. 
TboTe who rather pttrfoe a furviving fame, do not 
confider that pofterity will jufl: be fuch as oar con- 
temporaries, wbofe manners we fcarce can bear: 
and they too will be mortal. And what is it to 
you, what fonnds they (hall make with their voi- 
ces, or what opinions they (hall entertain aboat 
yoa? 

45. Take me up, and cad me where you pleafe, 
I (hall have my own divinity within me propiti. 
oat; that is, latisfied, while its aiSedions and ac*> 
tions are fuited to its own ftrufbire and naturai 
fiirnitare. Is, then, any external event of fuch 
worth, that, on its account, my foul (hould faffer, 
and become worie than it was; becoming abjed, 
and proftrate, as a mean (tippliant ; and . bound as 
a flave along with the body, or terrified ? can you 
find any thing which can deferve all this ? 

46. Nothing can befall a man which is not a 
natural incident of mankind ; nor to an ox, nor 
to a vine, nor to a (lone, which is not a natural 
incident to thefe fpecies, If, then, that alone can 



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OFM. AKTONINUS, B. VIII. 183 
befall any thingy which h niual^ and naturally in- 
cident to it, what caafe is there for fndignatioa ? 
the prefiding Nature of the whole hath brought no- 
thing upon you^ which you cannot bear ? 

47. If you are grieved about any thing exter- 
nal, 'tis not the thing itfelf that afflids you, bat 
yonr judgment about it ; and it is in your power 
to corredl this judgment and get quit of it. If yon 
are grieved at any thing in yonr own difpofition; 
who hinders you to corre&your maxims of life? 
if you are grieved^ becaufe you have not accora- 
plilhed fome found and virtuous defign ; (et about 
it effe&ually, rather than be grieving that it is un- 
done, t But fome fuperior force withfiands.' 
Then yon have no caufe of (brrow ; for, the fault 
of theomif&onlyes not in you. t But, life is not 
€ worth retaining, if this be not accoroplilhed/ 
Quite life, then, with the fame ferenity, as if yoa 
had accompliihed it; and with goqd^will, even 
toward thole who withlland you. 

48. Remember the governing part becdiies 
invincible, when, coUeded into itfelf, it can be fa- 
tisfied with adding only as it pleafes, even when it 
is obdinatelyfet upon things unrealbnable. What 
(hall it be then, when, after dne deliberation, it 
has fixed its judgment according to reafbn ? the 
foul^ thus free firom pafEons^ is a ftrong fort; nor 

\ 



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1*4 THE MEDITATIOl^S 
can a man find any ftronger, to which he can fly, 
aod become invincible for the foture. He who has 
not dtTcerned this, is illiterate. He who has^ and 
does not fly to it, is miferable. 

49. Pronounce fio more to yoarfelf^ beyond 
what the appearances diredtly declare. 'Tis told 
you, that one has fpdien ill of yon. This alone 
is told yoQ, and not that you are hurt by it. I ice 
my child is lick; this only I lee; and not alio 
that be is in danger of dying. Dwell thus upon 
tbe firft i^)pearances, and add nothing to them^ 
from within ; and no harm befalls yon : or, ra^ 
dter, add what becomes one who underftands the 
nature of idl which happens in the univerfe. 

50. Is the, cucumber lutter ? throw it away. 
Are there thorns in the way? walk afide. That is 
enough. Do not be adding; < Why were fuch 
4 things in the univerfe? ' a naturalift would laugh 
tt jouy as would a carpenter, too, or a (hoe-ma- 
ker, if you were finding fauit, becaufe fliai^ingsand 
paringsof their works are lying about intheir work- 
houies. Thefe artificers have placet too without 
their- woriL fliops, where they can throw theie (lippr* 
^ttities. But the Nature of the whole has no exter- 
nal place for this purpofe: and herein its art is 
wonderful, that, having circumfcribed itfelf within 
certain bounds, all within it which feems corrupts 



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OP M. ANTONINUS. B. VIIT. iH$ 
mgf Waxiitg Mf or uUtSt, it traniformt into itfelf^ 
audi om of tfaeiiiy naktfs other new fonns^ fo at 
naiShtr to need tnattcr horn vndnvt^ nor WMt a 
jikco where to caft out its ruptoflmties. Tis firti^ 
ficd with its owa fiMuice, ib own fpac^, and its 
own art. 

51* Neither appear langDid and tired Oatin ac« 
iioii ; nor troubleibAie in coovdiation; nor in* 
conRaDt in your opinions; nor dn^gged away in 
yoar icMil^nor (allying out hy dieimpoUeofpaffi- 
ons; nor too mach harried in fife. They flay yoo^ 
tnt you to pieces, porfoe you with ctirfts. Does 
diis hinder yonr foul to continue pure, prudent, 
tewpl r a tfi Jaft ? as if one fianding by a clear 
fwedt fomltaia^ (hoidd tt^ttoach it, yet it ceafea not 
to fend ferth iti refMhing waters. Should he 
IhroW into it day or dang; it will foon dKperfe 
Ihenii Wftfli them away, and beoooe fiee from all 
pdlution. How, theil, (hall you get this (verpd* 
toal living fountain within yoti, and not a dead 
ciftem i form yourlelf anew each day into liberty, 
With trttM|tillttty, fimpiicity^ and a fenfe of what 
b decent and becoming* 

S2. He, who knows not there b an orderly 

nniiwii!, knows not wh<re he is. He, wh(» knows 

not fer what purpoTe he was formed, knows not 

himfdfy and knows n6t the world. He, who is 

Aa 



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iS6 THE MEDITATIONS 
defictent in either of thefe pans of knowledgd^ 
cannot tell yon for what pnrpofe he is fitted by 
nature. What fibrt of perfoo, then, muft- he ap- 
featy viAio purfiies die applanfesi or dreads the cen- 
"fiires of men, who know not where they them- 
felves are, nor what they are ? 

53. Want yon to be prailed by a man who 
carfes.hinHelf thrice in an hour? 'can you define 
^o pleafe one, who i!8 not phsStd widi himfetf ? k 
-fie pteaied with himfetf, who repents of almoft 
ev«ry diing he does i 

$4. Do nolt content yourlelf in merely oorreF- 
ponding with the furfoundiAg air, by breathing in 
it ; but correfpond in ien'tiroent with that intelli- 
gence which furrounds all things. For, this Mntel- 
Ugence difBifes itfelf to all, and advances toward 
all thofe who can draw it in, no lefs than the air 
does to fnch as can receive it into themlelves by 
breathing. 

55* Thdre is to uni^rfid wickednels to hntft 



jr Thii is a veiy remar- 
kable paflage; not only tn- 
ciniating that pur dilpoiiti- 
ons to piety are the effeds 
of the dtfTiriJve and gracions 
power of God;but that fuch 
is the Divine goodnefs,that 
he H ever ready to commu- 



nicaf e his goodnefs and ip'er- 
cy, in the renovation of the 
heart, and fn forming in it 
all holy ale£Hons, and jufl 
apprehenfioos of himiclf.to 
all, minds which by eameft 
deiires are fcckiog after 
hintf. 



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OF M.ANTONINUS. B. VIII. i«7 
die Qniverfe. Particular wickednefs of any indi- 
▼idual <3urts not another, it hurts himftlf only; 
¥riio> yet, has this gracious privilege, that, as loon 
as he heartily defires it, he may he free from it al- 
together. 

56. To my cleave power, the elefiivc power 
of another is indifferent, as his animal life, or his 
flefli is. And how much ibeyer we were formed 
for the iake of each other, yet the goycfrniffg pant 
of ead) one has its own proper power : otherways^ 
Ae vice of another might become my proper evil 
or mifery : God thought fit^ this ihould not be ; 
left it (hould be in the power of another to make 
ine unhappy. 

57. The fon feems to ibc poured forth, and w 
d^fed all around; but not poured out, or empti* 
ed. This difRifion is a fort of extendon of its rays^ 
and hence the * Greek word for the rays is thought 
to be derived. The nature of a ray you may ob- 
ftrve, if you fee it entring through fome fmall hole 
\tLto a darkened chamber, its diredlion is (Iraight; 



z The Stoics (liidicd to 
find out luch etymology s of 
words, as might hialce t^em 
memorial hints of (bme u(e» 
ful refle^lton, tho' very dif- 
ftrent from the true critical 
^tymolog:ys. "We had an 



in^ance, B. V, 8. of one. 
more natural than this. Ci- 
cero gives many ridiculbns 
, inftances when he is imita* 
ting their manner. Th^ 
thought in this fcdion is 
vcryobfcurc. 



A a 2 



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i§9 THB MEPITA"E*IONS 

and it It refleacd around, when U falls upon any 
iblid body, which dprs not adroit it into it((df. 
Upon this the light is fijced, no part of it is loft« 
or falls afide. Now, fnch onght to be thf dirc^oa 
and diffufion of your underftanding, not an eiiiQ* 
on or cmptpng of itfelG hut an eKtenfion of it 
toward even any obftlKle that oecurs : not violf ntiy 
and impatnoufly dafliing agaiaft it, nor falUng a^ 
fide, but termiaatiBg direiUy bo i|, and illomina- 
ting whatever will receive it. Such opqoe objeda 
as will not reeeive and tranfinit the nyh deprive 
themfelves of th^ fplendor. 

58. He who dreads deathi dreads either anoK- 
tin^ion of all fenfe^ or dreads a different JEbrt of 
ifntation. If aU fenfe is extinguUbedy thero can 
be no fenfs of evil. If a different fort of fenfe if 
ac<{utred, you become another fort of living ct^« 
ture; anddonotceafetoJive. 

59 • Men were formed for each other. Teacli 
tbera better, then, en* bear with tbem»> 
, 60. The motion of the arrow ii different from 
that of the mind. The mind, when cautioufly a* 
voiding, or, when turning to all fides, in delibera* 
tion about what to purfue, is even then carried 
firaight forward toward its proper mark, [viz* 
acting the good part/] 

61. Penetrate into the governing part of others; 
and lay yours open to them^ to enter into it. 



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pF.M. AKTPHINU8. B. IX. Of^ 

BOOK IX. 

i.T TR whp docs aq mjwry iigvihypriinpWty, 
JTX For, fioce tbc Natqrt of ih« wbok hut 
formed the rational animalf for one wpthfr^ 
each for being nftfidtQ the ^Iher aiwordiiig to hif 
meriti and n#y«r bqrtiiil ; b< wbo OMu^edes Aif 
her will, is thus gptf ty of impiety agMnft ^ the Aoft 
tncient and vcoenUe of theGodi. * Fortb« Mr 
turf of tb9 whole if the natoro of alt thinp wUcb 
exifi; and things which e»ft, ^rc a*kin totfaeif 
<;aura$. Further, flie is csUed trtttb; and is Ao 
^ canfe of all truths^ he, then, who wiUin^ 
liei, isgiulty of impiety, in as far as, by dccdving^ 
he 4o«f an injnry i and he, wbo lies nnw91ingiys 
In ss far as' his voice dilRnts from tbeNatmeof 
the whole ; as he is aaing ungraeefidly, in oppo« 
Qng the comdy order of the univerfe ; for he ^ti 
againtt it9 natnre and defign, wbo lets himftif tr 
gainft truth | fince Nutnre had fumUhed him wltb 



1 This is a dear ac- 
knowledgment of the one 
fupream God. 

2 The original is obfcure 
here. Probably this Nature 
of the whQlc, it always !• 



bfi uoderfioo^ of God, or 
the miod prefiding lo the 
whole, aod governing it fo^ 
the univerHii good, with 
perfcObtficyolsiiee towaM 
aU. 



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^ TtfE MEDITATIONS * 
means for diftinguiihing fallehood from tmth, by 
negle6ling which he is'nowunaUe to doit. He, 
too^ who purfaes pleafiire as good; and (huns pain 
as evily is guilty of impiety: for fnch a one nspft 
needs freqtirently blame the common Natare/as ma- 
king fome unworthy diftribntions to the bad and 
ijhe' gbod; becanfe the bad oft-times enjoy plea- 
fiires, and poflefs the means <^ them ; and the 
good often meet with pain^ and whatcaufes pain: 
befid^Sy he who dreads pain, m'bft Ibroetimes dread 
llhat which muft be a part of the order and beauty 
of the univerfe: this; now, is impious: and, 
then, he who purfuespleafiiresWill notab({ain from 
injury; and that is manifeiUy impious. But, in 
thole things to which the common Nature is in« 
di6erent, (for (he had not made both, were (he not 
mdlierentto either;) he who would follow Nar 
tnre, ought, in this too, to agree with her in his 
ien'timeiite,and be indifierently difpos'd to either. 
"Whoever, then, is not indifferently difpos'd to 
pa(n.and pleafure, life and death, glory and igno- 
miny, all which the Nature of the whole regards 
as iflfdifferent, it is plain he is guilty of impiety. 
When I (ay the common Nature regards them as 
indifferent; I mean (he regards their happening 
or pot happening as indifferent events in the grand 
eftablifh'd feries, in which things exift, and enfue 



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OF M. ANTONINUS. B. IX. lyi 
tfoti others, fiutably to a certain ancieiit piupofe 
of that Providence and defign, according to wbicb^ 
at a certain period, (he lei; about this fair flni^re 
and arrangement of the univcrfe; after ihehad 
conceived and fixed the plan of all that was to.ei^- 
ift; and appointed the diftindt powers which 
were to prodnce the Icvehd fabftances, than^, 
and faccdEons. 

dt. It were the moredefiraU^lot^ to depart from 
aimong m^n, unacquainted with fiUehood, hjpo- 
crify, luxury, or vanity. The n»t. choice wer^^ 
to expire, when cloyed Urith thefe. vices, , rather 
than continue among th^m: and does not even 
experience, yet, perfaade you to fly from amidft 
the plague? for a corruption of the intdlednal 
part is far more a plague than any peftiiential 
difiemper and change of this furrounding fluid 
ifluth we breathe. The tme is only a peflilence 
to animals, as they are animals } but the other to 
inien, as they are men* 

. 3. Do not defpife death; but receive it well- 
pleaied; as it is one of the things which Nature 
wills. For Ibch as it Is to be young, to be old, to 
grow up, to be full grown; to breed teeth, and 
beard, and grow grey ; to beget, to go with child, 
to be delivered; and undergo the other natural 
efieds which theleafons of your life produce; fiich 



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t^ THE MEDITATIONS 
It it d(b to be dtflbivcdU It becomes a > man tX 
iirifiiom neither to be tnconGderafeey impctuout) or 
ti ft en ttti oiigy contemptaotit about ifeaiii; but tt^ 
ivut the fiMfen of it, at of 0»e of the openitfont of 
l^atore* At yoa are now a«l^itijig the fetlbn when 
the feefot ttoAi como out of the vnkab of joor 
mky thiii await the feafoii when yoar foul ftiall 
fall out of tbefe its teguments. If yoti want alio a 
popular fttppon, facie li one 'whkh goet to the 
heart: yod wUl be eKtremeiy^eafy with regard to 
death, if you «oafider thcobjeas y6flare{$oi0|; to 
leave; and the manners of that ooofufed etood 
from which you are to he ditogagedi ^' at cbi^ 
fate time, you ought not to be oicnded uthett; 
hut * even ib have a tender care d'ihem, and bett 
withitoa mildly. tUmember^ however, your re- 
moval is not from amoi^ men of the fame fentW 
mcnti with jmrftif) for this atbnri were it to^ 
conld pull yott badt, and detain yoa in ttle;, weitf 
it given yon to live along wifh man who had attain^ 
«d to the fame mascimt of life with yonrftlf. But^ 



I rht Otcnk Wdfd Is k 
ttrm forooc who flerer a6b, 



fcr df^Adtdnlntis PJas. 
i Hete » the prtcept of 



till be has examined tbo> loving our enemies, which 

roughly.andreaibned right, is al(b in many others of 

Oh wh;it he 1% going to do. thefe mtditatiotls. 
See, VI. |«, in the ^arac^ 



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OP M.ANTONINUS. B. IX. 193 
kt prdenl you ice how peat the (atigne and toil 
ftooi the jarring coarfes of thofe you are among. 
So that you may &yy< <Hafte^ death! leftl^too, 
< fliould forget myfelf/ 

4. He who does wrongs doet a wrong to 
faimielf. He who is injuriouS| does evil to himfelfy 
hy njAHinghimfelfevil. 

$. Men are often unjuft by i>niiiEons^ as well 
as by a&ions. 

6. Be fatisfied with your prefent fentiments of 
things, if certain; your prelent conrle of adion, if 
ibcial ; and, yotir prelent temper of niind> if well* 
pieaied with every thing which comes from the 
Univerfftl caufe. 

7. Wipe out the fancies of imagination : flop 
all eager impnlies to aftiont extingntfhkeendefires; 
and keep the governing part matter of itlelf. 

8. Amon^ the irrationals one animal-foul is 
iliftribttted : the rational, again, partake of ^ one 
intelledual foul: juft as there is one earth to all 
things earthy; and as all of us, who are indued 
with fight, and animated, lee with one light and 
breathe one air, 

p. Ail things, which partake of any common 
i|asJity, have a llrong tendency to what is of the 

1 As a quotation probably fromVbme poet. 

2 Sec, II. K 

B b 



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194 THE MEDITATI0K9 
fame kind isidth theml^Tes. The earthly all tend 
to the earth ; the Mratcry all saturally flow togedier; 
and the aeried alfo ; fb that there is need of fiime 
intercepting partitions aiid violence^ to prevent 
their ooflfluence: what contains the nature of fire 
tends upwards, on acooant of the elementary fire; 
along with which all our fcwel is ib apt. to be 
kindledy that any matter pretty dry is eafily fet on 
fire ; becaufe there is then a lefs mixture of what 
hinders its kindling. ' Thns^ now, alio, what- 
ever {Partakes 0(' the common intdle^hial Natote, 
haftons, ioKke manner, or rather more, to mingle 
{With, and adhere to what is a-k»n to it. For the 
more it excels other natures, the ftronger is its 
tendency to mix with and adhereto what is «-kin 
to it. Thus, among ircational animals, weeafilyob* 
ferve fwarms, and herds, nurture of thor young, 
and, as it. were, mutual loves : for they haveani- 
mal-feuls; and the mutual attra^on is feUnd 
ftronger in the/ more noble Nature; fuch as was 
not found in plants, nor in (tones, or wood. And 



I In this paragraph, he 
at once ack.no.wledges the 
original fabric of the (bul to 
be defined for the know- 
ledge and love of God, and 
an entire harmony of will 



with him by veCgnatioii: 
and alio itspreientdegene* 
rate ftate,as it is often conn- 
teraAing its otiginal deili- 



nation. 



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OFM. AKTONINUS. B. IX. 191 
them among tise ratioiial antmals^ begun civii*ib- 
dcties^ friendiiipsy fiuniliesy and aflemblies ; nay^ 
tieatieSy and truces^ evea in war. Among beings, 
again, fiillmove cxeelienty tbere fabfifts, the' they 
are placed lar afonder, a certain kind of union : as 
aaKmg tbe (brs. Thus can that fuperior excel- 
knce produce ^ a fympaiJiy among thefe beings fo 
widely diftant. Butobierve wbat happens [among 
otQ for intelledual beings, alone, have now for* 
got the ibctal concern for each other, and rnntual 
tendency to union ! here, alone, the focial conflur 
eac^ ia not feen ! yet are lliey invironed and held 
by it, tbo* they fly off. For Nature always prevails. 
You will fee what 1 fiiy, if yoaobferve.. ■■ ., for, 
fboner, may one find fome earthy thing which 
joins to nothing earthy, than a man rent off and 
Separated from all men. 

10. Man, God, and the univerfe, all bear fniit; 
and each in their own feafons. Cuftom indeed hag 
appropriated the expreilxon to the vine, and the 
like; but that is nothing. ^ Reafon has its fruit 



1 Se«.VI. 43X1. 27. 
andVII. 13. 

2 The law of our nature; 
entire refign^tion to the will . 37i 3 9 

B b 2 



of God in all events, and 
kind afTedions to our fel- 
lows. See Matth. XXII. 



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196 THE MEDITATIONS 

tooy both 1 focial and ' private. And it prodiioes 

jaft fuch other things as reafon itielf is. 

11. If you ipsLtif teach them better. If not, rer 
member that the virtne of meeknefi was given you 
to be exercifed oUt fach occaCons 3. Nay, the Gods 
alfo exerciie meeknefs and patience towacdthemi 
and even aid them m their porfaits of feme things i 
as of health, wealth, glory. So gracious are they 1 
you may be fo too. Or, fay, who hinders yon ? 

1 2. Bear toil and pain, not as if wretched under 
it; nor as wanting to be pitied, or admired. But 
wiU only one thing ; dways to a&, or refrun, as 
focial wifdom requires. 

13. To day I have efcaped from every dange* 
rous accident : or, rather, I have thrown out from 
me every dangerous accidenf • For they were not 
without ; but within, in my own opinions. 

14. All thele things are, in our experience of 
them, cuftomary ; in their continuance, but for a 



X Kind offices and goocl- 
nature to our fellows, and 
fubmifljon to the univerfal 
ProvideQce. 

2 Chearful tranquillity 
under whatever happens, 
and temperance. We may 
Tupply the enumeration, of 
its fruits from tbcapoftle. 



Galat. V. 21. ' Now the 
fruits of thefpiritare love, 
joy, p^acc, long-luffering, 
gentlenefs, goodncA, faith, 
meeknefs, felf-comman4. 

3 To enable you to bear 
mildly the imperfeOions of 
others. SeCt ^rt. 42. 



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OF M. ANTONINUS. B, IX. 197 
day; and, in their matter, (brdid. All at prelciity 
fuch as d^cy were \n the times of thofe we have Eo- 
ried. 

1 5 . The things themfid vei ftand wtthout-doors, 
by them(eivas; and neither know, nor declare fo 
us any thing concerning themielves. What d^» 
dares, then, and piononnces, concerning them i > 
the governing part. 

i6* It is not in paffive-feeling ^, hot in a^Hon,) 
the good and evil of the rational animal formed 
for fociety conGfts i as neither does the virtne or 
vice of itconfift in paffive-feeling, but in adion. 

17. To the done thrown up, it is no evil, to 
fall down; nor good, to have ntoonted up. 

i8. Penetrate into their governing part; and 
yon wiU fee what kind of judges you fear: and 
what kind of judges, too, they are, about them* 
lUves. 

19. All things are in a flate of change; and 
jrou are yourfelf under continual tranfimitation 3 
nnd, in fome refpedt, corruption : and (b is the 
whole univerfe. 

2Q. The fault of another 3^9 mull leave with 
himfelf. 

31. The ceflkdonof any afiion, the extinaioii 

I IV, 3. and Vt 19. 3 Either of pleasure or pain. 
3 The czertioa of our sQlvc powers. 



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I9S THE MEDITATIONS 
of toy keen defire^ or of tny opinkm^ !s as it 
were a death to them. This is no ev3. Tarn 
now to your different ages; fach as childhood, 
youth, manhood, old-age; fer every change of 
thefe is a death, i Is there any thing alarming 
here? go, now/to yo«r life; firfk as it was undev 
your grand-father^ then as it ^ns under your aM>- 
ther; and dien as it was under >yoar fetherr 
and, as yon find there many other alceradons, 
changes, and endings, afk yonrfelf, was there any 
thing in thefe t6a(arm me ? thus, neidier is diei^, 
in the ending, ceafing, and change, of yoor whole 
life. 

23. Have fpeedy reeourfe to yonrowfa govern* 
ing part, and to that of the whole, and to that of 
this man [[who has offended jron.] To yoor own, 
that you may Ikiake it a mind dilpo(ed to jofiicet 
to that of the whole, that yon may remember of 
what you are a part: and to that of tfaismin, 
that yon may know whether he has afted out of 
ignorance, or defign; and that you may, at tht 
lame time, confider, he is your kinfinan. 

33. As you are acompleting part of a ibcially- 
fiem, fo alfo let every adtion of yours be a com* 
pleting part of albcial life. If, then, any adiimof 

I That is, the child dies in the youth } the youth in 
the man ; and Co on. 3 Antoninus Pius. 



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/ 



OFM.AKTONIMUS. B. IX. 199 
yotlrs has ncrt ks tendency, cither immeditte or 
difiant, to the common-good as its end, this adion 
diibrden your life, and hinders it from being onii- 
form, and It it ftdttious) as a man is in a com- 
mon-wealth, who, by pnrfomg a feparate intereft, 
breaks offhts4»wA party from the general harmony 
and concord. 

34. Qciarreis of children at their play ! and 
poor fpirit»earrying dead carcaies about with them! 
hence we may be the more deeply affedled with 
the reprefentatiotts of the > (hades. 

25. Go to the quality of the a^ive 2 principle; 
abftra£); it from the materia], and contemplate it by 
itfelf. Then determine the time; how long, at 
(brtheft, this thing, of diis particular quality, can 
natnraUyfabfift. 

^. Yon have indured innumerable fcif&rings, 
by not being fatisfiod with your own gdveming 
part, when it does thofe things which it is formed 
for doing. Enough, then, |i|of this diflatisladion.] 

37. When another reproaches or hates you,o' 
utters any thing to that purpofe ; go to their Ibuh* 
enter in there; and look what kind of men they 
are. You will (ee that you ought not to difturb 
yourfelf, in order to procure any opinion of theirs 

I A ^e^lacle ib calle4:as Gatsker takes it. 2 Vll.af. 



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ftoo THE MEPlTAtlONS 
concerniisg yoQ* Yet ycu ought to htve ' ktod 
^ifpofitions towaid themt 6x they are by nature 
your frieiids : and the Gods, too, aid them every 
way; by dreapis, by oracles; and eireo to thofe 
things they are moft eager after. 

28. The courfe of things iii the World Is always 
the lame; a continual rotation ; np and down; 
from age to age. ^ Either the mind of* the whole 
exerts itfelf in every particular event: and, if ib> 
accept of what comes immediately from it: or has 
exerted itfelf once; and in conlequeace of this, 
all things go on Cnce in a neceflary feries, ^ in 
which each is conneded with the other, [and all 
together, make up one regular complete whole,^ 
4 or atoms and indivifible particles are the origin 
of all things ; and,' if fo, even thofe have ibme 
how made op one orderly iyftesm of the whole. In 
fine; if there is any ^ God, all things are right 



1 Here again the pre- 
cept of k>viag OQi' enemies. 

2 Or the words of the o- 
riginal may bear this mea'> 
ning. • Either the mind of 

* the whole intends and de- 

* fignseach particular event; 

* and, if Co, accept of what 
' it intends: or has once 

* primarily intended fome 

* things; and the reft are 



* unavoidable neceflary con> 

* Sequences of thofe.' 

3 See,IV.45.VI. 3^. 
and VII. 57. 

4. Part of the original is 
wanting, and what remains 
isGorrapted.Theturo giveil 
it in the tranflation is foan* 
dedonlV. 27. 

S Governiog mtad. 



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^Op M. ANTONINUS. B. IX. aoi 

wd well : or, jr tbe^c is on}y a chaoce, at lead yoa 
^ed pot a/dt l^y chance. ' The earth will prefent- 
ly cover 04 a^ : and then this earth will itfelf change 
into Come other forms ; and thole, again, into o- 
therf « and £q on without end. Now, when any 
one con&dershQwfwiftly thole chapges, and tranf- 
ii^tatip.198 roll on, lUie one wave upon another, 
^e will jde^iie every thing mortal. 

39. The caule of the whole is a torrent. It 
cffrics ail along with it. How very little worth, 
too, are thole poor creatufes who pretend to un- 
xlerftand affairs of ftate, and imagine they unite ia 
jtbemfelyes the ftatefinan and the philoibpherl 
iBcp-e froth! do you, O man! that which Nature 
xequ^es of you, whatever it be. Set about it, if 
yx^ hffe the lueans: and do not look about you^ 
to iee if any be taking notice; and do not hope 
f^r PjhuEo's common-wealth: ^ but be fiitisfied if 
j^l^ve the finalleft fuccefi ; and ccmfider the event 
gf this very thing as no fmali matter. For wha 
can icbange the opinions of thole men? now, 
i^f^hout a change of tij^ir opinions, what is it eliie 
but a llavery they are ^groaning under, wlule they 
pcetend a willing obedience? come, now, and 
tell me of 3 Alexander, Philip and Demetrius Pha- 

1 See this oioEe fully an VI. 44. 

2 V. 9. at the begionine. 3 VIII. 3. 

C c 



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1S02 TftE MEDITATIONS 

lerj?us. They know bcft whether they underftoodf 
what the common Nature required of them ; and 
trained themfelves accordingly. But^ifthey defigii*^ 
cd only an outward (hew, to gain the applauieand 
admiration of men, no body ha« condemned me 
to imitate them. The bufinefs of philofophy ii 
fimple,^mcek, and modc(l. Do not lead me away 
after [the fmoak and vapour of]] a vain glorious 
ftatdinefs. 

30. ' Contemplate, as from fbme height, the 
innumerable herds; and innumerable religions 
rites, and navigation of all kinds, in ftonils, artd 
calms ; * the different dates of thofe who are co- 
ming into life, thofe who are aflbciating in life, 
thofe who are leaving life. Confider alfb the life 
which others have lived formerly; the life they 
will live after you, and the life the barbarous nati- 
ons now live: and how many know not even 
your name; how many will quickly forget it; how 
many, who, perhaps, praife you now, will quick- 
ly blame you : and, that neither a furviving fame 
is a thing of value; nor prclent glory; nor any 
thing at all [of that kind.] 

31. Tranquillity as. to what happens by ex- 

1 VII. 48. ^9. I where births, marriages,and 

2 Gacakerfeemsto have I deaths, arti cxprefled. 
milbken this: fee, VII. 48. j. 



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OF M. ANTONINUS. B. IX. 203 
ternal caofes : juftice in what proceeds from the 
adlive principle within you : that is^ a bent of will 
and courfe of action which reds and is fatisficd in 
ks having been exerted for the good of focietyj 
as being fuited to your nature. 

32. You can cut off a great many fuperfluous 
things which crowd and difturb you ; for they lie 
wholly in your own opinion : and by this you 
will make a great deal of room and ea(e to your- 
fclf. * As, by comprehending, by your judgment, 
the whole univerfe; by conGdering the age you 
live in ; and by confidering the quick changes of 
each thing, in particular ; how (hort the time from 
ks birth to its diffblution ; how immenfe the fpace 
of time before its birth; and the time after its 
diflblutton, equally infinite. 

33. All things you fee will quickly perl/li ; and 
thole, who behold them periftiing, will themfdves 
alfe quickly perifli : and he who died in extreme 
old-age, will be in the. fame condition with him 
who died early. 

34. What kind of governing parts have thcfe 
men 1 and about what things are they earneftly 
employed ! and on what accounts do they love 
and honour! imagine their minds naked before 

I This is perhaps a new meditation, and (hould bcgii» 
thus.*— — Cprnprchend &j:. 

C c 2 



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204 THE MEDITATIONS 

you. When ihcy fancy their cenfores hart, oif thtli 

praifes,' profit as; how great their felf-cotfceit ! 

35. Lofs is nothing elfe bat change: and iff 
this delights the Nature of the whole; by which 
all things are formed well. From the begidning 6f 
ages they have been managed in the fame Way: 
and to all eternity, tuch like things will be/ HoW 
can you fay both thdt sdl things were forttied^ and 
that all (hall be silways^ in a bad ftate. Afnotig fo 
many Gods, it feeras, there is no fufficient |>ower 
found out to redify thofe things ? but the aniverfe 
is condemned to remain involved 2ti never ceafiog 
evils. 

36. How putrid the material fubftance cf eVery 
thing! water, duft, little bones, and nauieons cXr 
cretions. Again; marble is but the coneretcNl hu« 
mours of the earth; gold and filver its heayy 
dregs: our cloaths but hairs; atid the purpla 
colour of them, ' blood. All other things are of 
the fame kind. The animal fpirit too is aUdther 
fuch thing, pafling always from one change tt» a? 
nother. 

37. Enough of this \^etched life, of repining, 
and api(h trifling. Why are you difturbed ? are 
any of thele things new ? what aftonlfhes you ? is 
it the 2 active principle? view it wejl. Or, is it 

I Of 9 rheU4Q> * 2 See, XI, i . near the end* 



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OF M. AKTONINUS. B. IX. §Of 
the material ? Ttew it alfo weU. Befidtftf thtk there 
is nothififr effe. Kty^ I obteft yon hf tfae Oodb, 
cdme at length to mote fifni^itjr ef hcteri, ami ^ 
qahy id yopr fenttmei^ls. 

It is the fame thiDg whe^r ydn haveohferVed 
(hefe things for a hoiklred years^ 6r for three* 

38. If he has done wrong, the eyil is his s aodl^ 
perhaps, tooy he has not done wrong. 

3p. Either all events proceed frdm one iiit^tti^ 
gent fountain < [in the wbole^ al in one bodyi 
and then the piirt onght not to complain of what 
happens oA aeooont |yf the whole. Or all is atoms} 
and nothing elfe hot a jumble of partsy tod a dt& 
fipation again. Why ar« yon dtftnrbed then ? [yoof 
goreming psrtybd miy (till prefotreexinipt firom 
ehaneeQ ^ heed yon % to it thou art dead : thoa 
drtrotteJi: thoti artdifftmbling: ihon artjoiii}n|| 
fhe herd; feeding; and tamed fatage. 

40. Either the dods hare no power at all [tdf 
aid meri in any thing f\ or th^y have power, itf 
then, they have no power, why do yon pray ? bnt 
if they have power, wh^ do not yon chafe to f^ray 
to them to enable you, neither to fear any of theie 



I SeMV.40. 

1 The Greek i« corrup- 
ted and man<jtie here, and 
the commeDiators aU it a 



loishowtoreftoi'elt. Aft to 
the fenfe here attempted, it 
is the fame as {c€t, 28 of 
f&is book. 



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do6 THE MEDITATIONS 
tilings; [which are not in our own power] nor 
defire any of themi nor be grieved aboot any of 
them; rather than for the having tbem^ or the 
not having them. For, rood certainly, if they ca^ 
•id men at all, they can alfo aid them in this. But, 
perhaps you will fay; the Gods have put this in 
my own power. Well, then, is it nbt better to 
ufe the things which are in your own power, and 
preferve your liberty; than perplex yourielf about 
the things which are not in your own power, and 
become an abject flave. And who told you the 
G6ds do not give us their affiftance, too, in the 
things which are in our own power? begin, 
therefore, to pray about theie things; and you 
will fee. One prays ; how (hall I enjoy this wo> 
mat! ! do you ; how (hall I have no defire to enjoy 
her ! another; how (hall I be fiwed from this man! 
do you ; how (hall I not need to be fireed from him! 
a third ; how (hall I prevent the lofs of my child [ 
do you ; how (hall I not be afraid to lo(e him ! u- 
pon the whole; turn your prayers this way, and 
look what will be the effeA. < 

I Of the (ame kind is I ■ rafb. The combat is great, 
that beautiful pafTage quo- * The attempt God-like. It 
ted by Gataker from Arrian J • is for Ibveicignty ; for li- 
21, I 8. I * berty; for a current pf 

* Stay, mortal! be not ; * life evcrgende, clear, and 



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OF M. ANTONINUS. B; IX. aot 

41. Epicurus fays: < When I was fick, my 
t converfations were notabdiit the dtfeales of thia 
c poor body: nor did I fpeak of any fuch things 
t to thofe who came to me. But continued to dif- 
i conrfe of tfaefe principles of niatural philofophy^ 
c I had before eftablifhed : and was chiefly intent 
i on this ; how the intelledtual part, tho* it par- 
€ takes of fuch violent commotions of the body^ 
( might remain undifiurbed, and preferve its own 
€ proper good. Nor did I allow the phyficians to 
( make a noi(e, and vaunt, as if doing fomething 
€ of grsat moment. But my life continued pleafant 
< and happy.' What he did, when under a difeafe, 
do you, alfo, if you fall into one, or are under 
any other uneafy circumftances : that is, never 
depart from your philofbphy, whatever befalls you; 
nor run into the filly way of the vulgar, and fuch 
as are unacquainted with Nature. < It is the com* 
inon maxim of all k&s of philofophy ; to be whol- 
ly intent on what they are doing, and the mftra* 
ment or means by which they doit. 

42. When you are difgufted with the impu- 



' unrufBed.CALL to mind 

• THE DEITY. INVOKE 

• HIM TO BE YOUR ASSI9- 

• TANT andsupporter: 



* as men at fea invoke CaT* 

* tor and Pollux in a ftorm.' 

1 The Greek is corrup- 
ted here. 



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^ THE MEDIl'ATIOHS 

4fi9^ce of afiy one, UDB9e4ia|6iy g(}c ypgiielf ; can 
^ i9Aiy<er&, |hco, he lyilbo^t tjje &9g)(4ej$ ? it 
cannot, Po i^^t d^s^a^tpft, thca , ^^t i« i^npoil^le a 
for this is anc pf ijlpfe <hgpif*l(Pfe loeo, w))p misft 
Acfidf he IP the lii^erfe. Hayc the jj^me qucifliQa 
9Ub at h0o4« vhfn (hocl^od at t^ cr^, die f^ithr 
1^, or the f^i^y in fmv Kfr«f*- FPf* ^hUe yp^ 
ren^ember it u M^f^^^hle bm fyck hia4 of ipen 
j^peefkkf'm the«i?biiri«> y^ WW#^ the famf 
Ijfne hayeff^of^e gQc4*P9tare tp)yar<) each ^thei^ 
i4 pafticirfar. U U bjghiy iiieful, loe, «^ h^fi in- 
ff^tcly ihi^ iieAe^iPOf ^at fum^ ^a? Nature 
giv^ in^9 €|siaWog hUn lo k^v wtth this b^\^ 
{Ifi his fellow/] * fpr, 9gAinift /the viW«afoB*^lCj 
(bf has |^V4q» n^eri^^^ <i| m ^mifit^ei fM^d ip^ 
«pin(i s^pfftim, (mc i^tf i»biVty, 1>B arf aJfe 
Ht ^V lih^ty $0 {kt rigl^ one whQ h«B ^an.4ei^» 
^^OMTyCyoFy pne V!h9 49es wrovg ' IPi^9 his ^^ 
^ baa ^iiwA^red. A^^ iktf^^ wb9^ hiMnn^ l>fay» 
hjbve you gpt I for ys)* wiU fia^i mofffi of thoie^ 
at whom you Qf€ ^imfperatAii, hay$ 4QAe «i^ thing 



I See Epiaet. Eochirid. 
^. ^. i^id rhc £p»ftle to 
Titu^^ch. 3. V. I, Auda. 

^ Af all pqnTiie what ap- 
pears to them at that tiaie> 



their proper good and hap> 
pinefs. Sac. *^J. ?7. Vm. 
14, aai especially V* 17* 
and the note. 



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OP M- ANTONINUS. B. IX. 109 
by wbkb tbe imeUcaual part of you was like to be 
the worfe. NoW| what it your IjtzY} evil, and 
harm^ has all its fobCfictice there. And what {$ 
there etil^ or (Irangei if the nninftruded ads like 
one nninftroded ? look if you onght not rather t^ 
blame yourlelfy for not having laid your account 
with this roan's being guilty of fuch faults. For 
you had the means from reaibn to have concluded 
with your(elfy it is likely this man will be guilty 
of fuch a fault; yet haveforgot, and are furprifed 
that he is guilty of it. But, efpecially, when you 
blame any one as faithlefs^ or ungrateful, turn to 
yourfelf : for the fault was, already, manifeftly 
on your fide ; if, either you trufted, that one of 
fuch a difpofition would keep his faith; or, if^ 
when you gave a favour, you did not give it ulti-' 
mately [[without further vlew^ fo as to reap all the 
fruit of it by your very doing it. For, what would 
you more, when you have done a k'lnd office to i| 
man ? is it not enough to you, that you have ad^ed 
in this according to your Nature i do you afk a 
reward for it ? this is as if the eye were to afk a re* 
ward for feeing ; or the feet for walking. For, at 
thefe are formed for a certain purpofe, which when 
they fulfill according to their proper ftru<5hire, they 
have their proper perfeAion ; io, alfo^ man^ for* 
Dd 



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aia THE »iEDlTATIOK* 
mcd by natare for kind offices Qo bis fellows, j 
when he does any kind office to another, or anjr 
thing otherways conducive to the good of fbciety, 
tias done what he is formed for ; and has bis pro* 
per good land perfedlioQ. 



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OF M. ANTONINUS. B. X. an 

BOOK X. 

i^T T 71LT tboa, ever, O my foul I be good, and 
^ V fimple, and one, and naked, more ap« 
parent than the body that iurrounds thee? wilt thou 
ever tafte of the loving and affe^ionate temper ? 
wilt diott ever be full, and without wants; with- 
out kiogiogs after any thing, without defires after 
9nj thing, either animate or inanimate, for the 
enjoyment of ple^ure ? or tlme^ for lengthening 
the enjoyment? or of place, or country, or fine 
climate ? or of the ' fbcial concord of men ? but 9 
(atisfied widi thy prefent Aate, and .weil-pleafed 



X Hisletiure was perpcr 
Inally broke by wars. 
2 Philippians, IV. 1 1 . 

* I have learned, in whate- 

* ver ftate I am, therewith 

* to be content.' 

EpiQetus, in the Enchi- 
rii. If. * Remember, yon 
■ ought to behave yourfelf 

* in life, as if at an enter- 

* tainment. Does any thing 
« come, in course, to you ? 
' (Iretch out your hand, and 
' take it gracefoUy. Does it 

* go by yon? do not (lop it. 

p 



Is it not eome yet? do not 

long after it^ but wait till 

it come to you. Do thus in 

the cafe of your children, 

of your wife, of power, of 

' riches; and you (ball be at 

length a worthy compa- 

' nion of the Gods. And if, 

' even when fct before you. 

' you do not take, but over^ 

' look them; you (hall then 

' be not only a companion 

• of the Gods, but afcUowr 

* governor with them.' 

d 2 



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ill The mkditatiot^s 

with every prcfent circumftance? perfoade ' thy- 
felfthou haft all things: all is ' right and weJl 
with thee: and comes to thee from the Gods« 
And all (hall be right and weH for t^ec iMch tHej 
pkafe to give^ and whiefa they ave about to give 
for the fafety of ^ the perledk aninal; the good; 
the juft; the fair; the pafsnt of all thtngt; the 
fnpporter, the container, the fntroonder of ali 
^ings ; which are ^all^ diflblving for the btftb of 
fiidi o^ers as themf^vet. Wilt thoa cv^ be aUe, 
h to live a felibw,cittzen of A Gods and men, nsy 
Beither, iti any reiped, ^ to oompiaHi o£ tbem^ 
nor be dt&pproved by them. 

3. ^ OMerve what your natore denands atfiir 
as you are under the government of mere vegeta^ 
live namre* Then do that, and approve ic, if your 
nAtiife, as an animal^ will not be theaee leodcrad 



1 II. CoriaOi.VL lo. 
' H^tii^ ttodiing, yetpof- 
' feting all tkini^s.' But the 
«hoIe pajTage from ver(e 3 
to If, is of tbe fiioie ktn^, 
and caLM-emcly beaiKlfni. 

* things work together lor , 

* good to them w))« Wc , 

* God.' 

3 The univcrfc: fee, I V. 23 . 



4 PJkiiipail. ao.'Oor 
< coavcrfatioii, >(or, «s it 

* may ^ rather tra&A^cd, 

* tbe city we beloQg to,) ic 

* in heaven.* 

5 Rom. XIV, If.* A^ 
'eeptaUe jto Go4 a«d ^« 
« proved of men.' Sac XU. 
12* aod 24. 

6 Seedbsn9teatV.|«. 



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OFM.ANTOKIWU8. B. X. 91} 
ifee "w&tb. Kext yon noft oUbve what your oa* 
tonsy «8 an aiMintl* deoiaiMi*. And Uke lo your« 
idf every di'mg of M$ kind, if your «^rey:as s 
fattoiwl tflifBflly wtU HOC be tbeocc rcndortd tfar 
yrorfe. Now it it plaia the mtooai qttfire is aUa 
ibciai. So, ufir ihefe ndet, tod troobk yourielf for 
aooe further. 

3. Whatever ha|3»peof« btppent (Och aa yot 
are either formed hy nature aUe to bear it, or not 
mbk to bear k. If fiicb as yon- ve by natarrfor^ 
sied. able to bear, bear it and fret oot; bat if Guk 
at yott are not natorally aUe to bear^ do ooc fret; 
for when it fats oonftiflacd yoOt itlclf wiU perift^ 
ReoKeiBber, bowevt r^ yon ave by ttatarc fooaed 
able to bear athaaeverit it in the poorer of your ow9 
oplaioii to make l iip|)0f U b k or %ckakk, accordp- 
tog at yoii eoacetfc 'H: ftitfatt|R0Co«t» or your doty^ 
to do ib. 

4. If be i« goifif wiong y teaeb him biHiwiiely, 
tad ftov htm hit mjAakfC If tbia be itapofBhk 
fer you» blame yoaiMf ; or not even yocur&lf. 

5* Whatever bappent aa you, it waa before 
l^repariag for you fron etefSMty; and tbe conotr 
aenationof caofet had, froaa eternity, iatervvoveii 
yoar fizfafiflence wtth this contis^Qcy. 

6^ WbcthcraUkeatomtyOrtbereb^lNieiidfijig^ 
Natures, let this be laid down as indifputaUe; 



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914 THE MEDITATIONS 
that I am a part of the whole; and the whole wnA 
he condnded hy its own Nature^ he that what it 
wHI : and that I am in ibme manner ibclally con- 
neded with the pans whidi are of die fame kind 
With myfelf. For while I remember tiiis, I fliall^ 
as I am a part, be diflatisfied with nothing appoints 
ed me by the whole. For nothing advaptageons 
to the whole is hnrtfbl to the part. For the whole 
has nothing in it bnt what is advantageous to it* 
lelf; that being common to all natures; and the 
aatnre of the whole has this fordier, that it cannot 
be forced by any external canfe, to produce any 
thing hurtfol to itfelf. By ftmembring, then, I am 
a part of fuch a whole, I fliall be weU*plealed with 
every thing which comes from it. And as fiur as 
I am in Ibmemanner oneof the fame fiimily with 
the parts of the fiune kind with me, I will be guOty 
of nothing unfbcial; nay, I will rather aim at 
the good of my kind ; turn the whole bent of my 
will to the public advantage, and withdraw it from 
the contrary. When I aocomplifli thefe things in 
this manner, my life muft needs glide fmooth and 
clear: joft fo, as you would judge a citizen in a 
happy flow of life, who was going on in a couHe 
of adlion profitable for his fellow-citizens, and 
gladly embracing whatever is appointed himby th^ 
city. 



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C1?M.A?IT0N1KUS. B. SC. iij 
^ Thepartsofthewhole^aUtbeptrts^Imtany 
vhich the uoiverfe contains, mnft needs be in a 
date of corniption« Let th» eatpreflion be n(ed 
for denoting a fVate of change. If then, I fay, this 
be both evil and neceiTary to them, the whole can- 
Hot poffibly be in a right fiate; fince the parCs are 
f»rone to change, and remarkably formed for cor** 
nipting..^iU«.For, whether did nature herfelf take 
in hand to do evil to the parts of heHelf, and to 
make them both fabjeAto faiiinto evil, and fnch 
as of neceifity have fallen into evil ? or has this 
happened without her knowledge ?«*...— both tkeie 
are equally incredible.i-.-~And if one, quitting ih^ 
notion of a [preGdingj Nature, mean only that 
things are lb conftituted ; how ridiculous ! to lay^ 
the parts of the whole, by their very conftitutton, 
tend to change; and yet be farpriied, or fretted, 
at any thing, as happening contrary to the nature 
of things: efpecially, too, as the diflblution of e* 
Tcry thing- is into thofe very elements of which it 
is compofed* For it is either a diflipation ofthofe 
elements of vdiich it was a mixture ; or a convcr* 
lion of themt of the Iblid to the earthy, and the 
fpirituous to the aerial. So that thefe too are takeii 
into the plan of the whole, which is either to un^ 
dergo I periodical conflagrations, or be renewed 

1 See V. 1 3 . and th^ note* 



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ffl6 THB MEDITATIQ.N5 
by perpetoal ch4iittef« And do notihink ybn4i«d 
all the eafthy and the a^rml parts from year {l>inh. 
They were late acccfllpnt of y.e(terday or dup day 
before, by yonr food} and the air you breathed. 
Thefe accc(&ons» therefore, are changed^ atid not 
what yoiur mother bore. GraQt that this their 
change ^ into the peculiar nature of year body 
naket you cling- eameftly to them, it alters nothing 
of what I WM juft now faying. 

€. If you take.to yourfelf thefe names, a good 
man, one of a high icnfe of honour, modefty, ve* 
radty; one of attention of mind, confcirmity of 
.amd, elevation. of mind; take care you never 
change tbein lor otbers. And ifyoa happen tp 
\ok them at any time, run quickly back to them. 
And remember, by flittention of mind you meant to 
denote, that your knowledge, in every tiling, be 
always founded on a thorough unbiafled in<|ttirj 
into the trte natuit of the ob}e£ts; and that no* 
thing enter your nlind without being carefuUy ex* 
amined: by conformity of mind; a wUiing ac- 
ceptance of every tblng.appoiated by the common 
I*lature; by elevsftion cS mind ; the raUing the 
thinking part fiiperior to any j^eafant or painful 
commotion of the fiedi, to the little views of £utte, 

iThispafTage is extreme- | atromelbrtofmeanlngtoit. 
ly obicure» critics only gueis 1 



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0# M. AHTOHINUS. B. X. nif 
to deflth> and all fiich tifasngs. If, then, yoa (led* 
Aftlykc^l^totheicnaiQesy witbootaffediDg orde* 
firing theft appdhtionft from others, yoii will be 
^uite another toan ; and enter into quite atiothet 
life. FoTi to continiae AkB a one at you ha^ been 
tiU now, and fubje^ to tbedtflraAion and potlutiom 
of (uch a life, is the part of > one extremely in- 
ienfible, and fond of life; and who is like pne of 
tto(e half^devoured combatants with the wild 
txafis fm the public (howt^ who, when covered 
ivith woonda and gore, yet beg to be preferved till 
to morrow; even to be expojied again to the 
fame jaws and fangs. Refolutely force yoiirlelfin* 
to thefe few charaders; and, if you are able to 
Abide in ^lem, abide, as one who has removed 
and fettled IB the < fottonate Ukinds. But if you 
perceive you fell from them, and (bcceed not 
tbovoaghly rin yoor intention to abide in them,3 
Ittiffe boldly into ibme comer, tvhere you may 
prevail, jby meeting with lefs Oppofition^ or, e* 
ven, depart out of life altogether; yet not angry 
^hatyott could not prevail;]] but with fimplicity^ 
liberty, and modefty; bavkgat lead performed 



1 Pnpt&vHamvhendi 
periert coufas, 

2 The poedcii repre(en- 
tattotts of the tran^niilhy , 

£e 



And happincft of thefe lA 
lands of the blelTcd are wtll 
known* 



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2i8 .THE MEDITATIONS 
\h\i one thing well, in life, that yotl have hi'tMl 
manner departed out of it. Now> it will greatfy 
aflifl yo«i to k6ep in mind fheie names, if ybn keep 
ill mind the Gods, and that they do not want > a- 
dnlation and flattery hrom their worihippers, but 
l^t all beings indimd whh reafon fhoold become ^ 

1 TbitrftnCiment <k»||rs^4 t^cBs theftoftWes; as' ap- 

often In the Scriptures, par- | pears by the following frag- 
ticularly in the ;oth pHtlm* ment of a dramatic poet« 
and ift chap.ofl/aiah; and which is no way aggravated 
feeihs not to have b^en un- in the tranflaCion. 
c6ain[ion among the Hea< 

. . I^ there. on earth, a nran, ^9 much atfool; 

So filly in credulity ; who thinks 

'i'hat fleflilefs bones and thi fry *d bile of bcafls, 

^ Which were' not fobd evdh for a hungry cJog,^ 

I Atcoifbringi that the Godftdettght tojtakfe;! 

. And fuch the honour siheyene^froqi mea: 
br^on account of thefe, will favour fhcw, '. . 

. if hd' robbers, pyrites, tiay tlio* tyraht^ bX * 

The offerers. See Ciim. Jiex, Utrbm, 7*. 

. Compofttum jus fafqtte '^^thOf fanBofque rtceffits "> ' 
Menfis, et incoBum ^generofo peBus honefio i 
Jtiaec cedo uiadnioveam implU^ etfarre Utah. 

c . . pETthusfet. i. 



a! This IS the -fame whh 
the grand ChriftiandoOrine 



' ^ transfornied into the 
(ame image with God.(2) 



« iirtagc of his ion .< (3) Ye 
* (hall be holy as I the Lord 



of the divine life. • .(i)To ; f your God am holy*. (4) 



Pure as God your father is 
* pure.RightC9Use)i^n ashe 



To be conformed to the i * i8Tighuous«(^) Merdfiil 



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Of'M. ANTONINUS. B. X. 219 
like unto themfelves : keep in mind too that that 
'is a £g*tree, which performs the bufioefs of a fig- 
tree; a dogy which performs that of a dog; a bee, 
that of a bee; and a man who performs the bufi- 
nefs of a man. 

9. The public diverCons {[which yoa mxA at- 
tend in Rome;] the wars [abroad,] the comftcr- 
nation, ftopidity, and (larery of thoie about you, 
will wipe out daily, [if you take not heed,] thofc 
-iacred maxims; unlefs ' you have fettled them u- 
pon a thorough confideraftion of nature, and laid 
them up in your mind. You ought fo to think, 
and a^, on every occafion, that, while you are 
^fcharging any external office, your contemplative 
-powers may, at the fame time, he exerting then> 
felves, and ^ your confidence in yourfelf, from 



* as your father alfo is mcr- 

* dful. (6 ) Be yc thcre- 
« fore perfect even as your 

* father which is in heaven 

* is pcrfeft.* Clemens Alex, 
tedifies too,more than once,, 
that he found the fame doc- 
trine in Plato : fee Gatakcr 
on this place. 

(ij II. Cor. 3. 18.(2) 
Rom. ?. 29.(j) Levit. 19. 
2. and I. Peter i.' 16. (4) 
}. John 3. 3,7. (5) Luke 

E 



<5. 3d.(j5)M?tth. 5:. 48. 

1 The tc^t is cor^iipjt 
here. The traoflation is ac 
cording to a conjecture c^£ 
Gataktr's. 

2 This is the fartheft 
that can be from what we 
comiDont3'call felf-rufficicn- 
cy, or a ftiff and (elf- willed 
temper. It is a virtue high- 
ly ncceflary in fomc of the 
fweeteftcharafters; who,or- 
ten, from too modcH: a difH- 

2 



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aao THE MEDITAT;IQK« 
your right koowledge of things, be ptekvfei; mh 
obferved perhaps, but not defigoedly conoealed. 
For, then, yop will enjoy fimpltcity ; then^ 9 digr 
nity of deportment; then, an accurate inquiry in- 
to every thing which occurs ; what it iff in its rod 
nature; what place and rank it has in the onio 
verfe ; how long it is nttnraUy fitted to iaft ; wIm 
it iscompofed of; who may poflefs it; and wbp 
may give it, and take it away. 

10. The fpider exults if it has canght a fly : ar 
npther, if he has caught a little hare ; another, if 
a little fi(h in a purfe^net; another^ if he has hun? 
ted down wild-boars; another, if bears; anothec, 
if he has conquered the Sarmatians. Are not aU 
thefe robbers alike, if you examine their fendr 
ments? 1 

1 1 Acquire a method of contemplating how 
all things change into one another. Apply coq* 
ftantly to this part [[of philofophy,! and exercUe 



dcqce of them (elves, fubmit 

their own finer (entiments, 

and allow themielves to be 

guided and led wrong, by 

men of far lefs genius and 

worth than them (elves, 

whofe low views their own 

candour m^Hcs ihem not | vanity of coni^uerors, 

fyfpea. 1 



X This has probably beeii 
occafioned by the behaviour 
of (bm^ of his o(licer$, upoa 
(eizing parties of the Sar* 
matians, with whom the 
Romans were then at war ; 
and defigned to reprcfs thf 



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Of M. ANTONINUS. B. X. ttl 
l^nrfelf thoroughly in it. For there it nothing fii 
proper as Uiu for nuGog yoa to an eleyation and 
gi^eatnefs of mind. He vfho does this, has already 
put off the body, and being fenfible bow ipftantly 
be miift depart from among men, and leave all 
theie Ihings behind him, refigns bimielf entirely 
to I jttfttcey in what^er be does himiidf; and to 
the natUK of the wbole> in every thing elfe which 
happens* What any one may iay or think of biro, 
or doagainft him, on this he fpends not a thooghn 
He fattsfies himfelf wi^ ihek two things | with 
a^ing jaiUy in what he is at prefent doing; and 
i^rith toying what is at prefent appointed for faqn. 
He has tbrowsi off all hurry and bnftk ; and has 
no other will but tbiS| to ^ go on in the (baight 
^ay 3 according to the kw ; and to 4 follow God 



1 Juftice |s taken here in 
the eKtenfive PUtonic (enfe, 
regarding not only Mfhzt are 
failed the rights of man- 
kind, but comprehending 
refignation to God, and all 
the kindeft fbcial virtaes. 
See, XL 20. at the end; 
and, XIT. r. 

2 See,V. 3. 

* 3 See, II. 16. at the end. 

4 According to Gataker, 

Antoninus has here before 



bis eye the fQUowin|r pa(l 
(age of Plato in the 4th book 
of the laws. * God, in whoib 

* hand U the beg|nning,end, 

* and middle of ^i thiiigs, 
' purines the (lrai||^t way^ 

* going about every where, 

* according to nature. He 
' is always attended by Jaf* 

* tice, -who punilhes tbolc 

* who pome (hort in their 

* oblervance of the divinfi 

* law; the man who is j^* 



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§i% THE MEDITATIONS 

in the ftraight way. 

12. What deed of IkTpicions [about tlieevent>3 
finceyoa can confider what ought to be done: and . 
if youunderftftnd that forelyy go on in the road to 
it, cairoiy, and inflexibly!. But if you are not 
(van, iufpendy and conliiit the beft advlfers. If 
yoQ meet with any bbftacles in the way, proceed^ 
^with a prudent caution, according to the means 
.you have ; keepiog dole to what appears juft. F6r 
that is the bed mark to aim at. Since the failing 
:in that is the only proper mifcarriage. He who, 
'in every thingi foHows rea(bn ror the law of his 
.nature] is always atleifure, and' yet ready for any 
^bclfinefs;: always chearfol, and yet compoied. 

ig. As (bbn as you awake, immediately aflc 
.yourlelf. Will it be of confequettce to yon, if what 
is juft and good be done by fome other perfon ? it 
wifi not. Have you forgot, thofc who aflume fuch 
liirs of importance in their praifes and cenfure^ 
of others, what kind of men they are in bed, and 
at table ? what their adbns are ; what they (hun, 
and what purfije ? what they tteal, and what they 
rob ? not with feet and hands^ but ^itb their moft 
precious part; by which one may, if he has the 

• bout to live happy, keeps I i The reading in the o- 
' clofe by her, and follows | riginalhere is uncertain. 

• God along with her.' j 



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OF M. ANTONlNtJs: BV^. mj' 
tl^ll^ procttre to btmrdf faith^ hosoiir and mode- 
fty, troth, I law, and a good divinity within^ 
rwhich is the fapreine felicity or good-fortune.^ 

14. To [the prefiding3 Nature,' which give« 
aind refnmes again all things^ the weii-infinided 
mind, pofieiTed of a fenfe of hon6ar and decency^ 
fiiys; < Give whH thoftwillefl;: take back what 
i thbn witleft.' And this he fays not with an ar-^ 
rogant oftentation, but with obedience alone, and 
good-will to her. 

15. This refnaiAder yon have of life is finaH. 
IjNi^ as if oil a f^lonely^ moantain. For 'tis no 
fiiatter whether there or here, if one, where^ever 
he lives, confiders the univerie as a city. Let meft 
fee and know yon to be a man iildeed, living: ac- 
cording to nature. If th^y cannot bear with yotr^ 
let than pat yba to death. For'better fo than live 
asthey.do*^ 

16. Spend youi* time no longer, in difcourfing 
on what are the qualities of the good man; bnt 
In af^oally being fqch, 

17. Freqnently reprefent to your imagination 
a view of the whole of time, and the whole of Tub- 
fiance: and that evefy individual thing is, in fub- 



I The ^lahdlaw of pro- 
looting the perfe£tioa of 
the whQle, obedience to 



which is the (tipream hap- 
pinta. B. VIII. 2. and X. 
27. 



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0f4 *HB MEblTAHrONS 

ibncf, as a^raiii of millet; and, in dufation^ uk 

a ^tdrn ofa wimble* 

18. Confider, with attendoii, each of the tbinga 
aroond yoa as already di(^ving) and in a ftate 
of cbange, and, as it were, corruptions or diftlpa- 
tion ; or, as each formed by nature, fach as to dil»* 

19. What ibft of men are they when eatings 
fleepiDgy procreating, eating nature, and the like! 
and, then, what fan of men when ' diftributin^ 
their largefles, and elate, with pHde; or angry^ 
and (harply rebuking with a Aateiy infolence ! td 
bow many were they, but lately, flaves, and on 
what acGohnts t and in what conditita will they 
ibortlybe? 

• 20. That if for the advantage of each which 
die nature of the whole brings .to each. And £9^ 
hts advantage at that time, at which fhe brings it* 
2i« 3< Earth loves the rain ;*.^i..^r and the 
c majcftic ether loves ^the earth. *"} The univerfe^ 
aUb, bves to do that which is going to happetii 
I fay, then to the univerfc ; 4 what thou lovcft t 
love. Is not our conuikm ^ phrafe acootding to 



1 This If 4 proyerl»UI 
iiinile for thmgs that pafs 
In a moment. 

2 This word it uncer- 
tain in the origin al. 



3 From Enripides. 

4 ftxii in Greek as amai 
in Latin fotfoUt. 

5 Thus Epi^tus, Arri- 
an II, 1 6. * Have the con* 



d by Google 



OF M.ANTONINUS. B. X. SSf 
ttd[, when we:fa]f < fucb a thiog loves to be &/ 
[[to denote that it is iiTiia) or oatoral.]] 

^2. Either you are living here, atul now habi* 
tuated to it : or going hence, and that was your 
Utrili: or yoa are dyiog, and have finiihed your 
fbUic offices in life. Now befides tbefe there is 
tethiag eUe. So, take courage. 

93. Lrf this be always manifeft to yout that a 
tcmntiy retirement is juft Uke any other place; 
«ttd that ' aU things are ifae lame diere as on the 
jaomtam-top, or at t!he wild fea-coaft, or any 
where. For you may always meet with tbatof Pla* 
ko, who £iys, i j^he wiie man ever enjoys retire- 
M ment;] he makes the city- wall ferve him far a 
i ibepherd's fold on a hill- top.* 



'* rtgetolift op your eyes to 
«4&od, aad fiqr: vie ae» 
/after this* for whst pnr- 

* pofts thou wineil; my 
"* ftnthnents ooncur widi 
'* ihet, I pbid agsinft tkor. 

* thing which (eems proper 
« to thee*' ^4 ly. 7- • I 

* adhess to him at .a icrvaat 
.* aad aataodani. Hla pur- 
.* pole,ih|s dcfiM, «ad ia a 

* warA« his will is auae al- 
' ib.TbvtaUoSeaeca ia ihis 
antithetical way. JBfift. p< . 

F 



< I 4o not [barely} x>faey 

* Go4,hi3t{cor4Uaily] aflcat 

* to hioL. I £bUow him from 

< inclination, and not ne« 

* cefficy.' So that ffTignati- 
«a 10 the will of God. In 
the tighcft ien/e, appears 
to Jbave b^ena nsaBtm uni* 
aerial among the Stoics. 

I * Xo what place foever 

* I go, there I eanicnjoy the 

* fiiA &c. — and there the 

* ieciety of the Gods.' E- 
pi£lfit.IL2;. 

f 



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226 THE MEDlTATroNS 

24. What 19 iay governing-part to me? ah<l 
to what purpofes am I now ufing it ? is' it roid of 
nnderftanding ? is it loofened and rent ofFfrom fo-. 
cicty ? is it glewed to, and incorporated with the 
fle{h| (b as to turn which way that pleaies ? 

25. He who' flies from his mafter is a fugidve- 
flave. Now, the law is out rtaftcr ; and fo the 
tranfgredbr of fhe law is the fugitive: andhe,a]- 
fo, who is grieved, or aDgry, or afraid, becamfe 
any thing has happened*, or is happening, or for- 
merly happened, of thefe things which are ordered 
by him who governs all i who is ' the law, ap- 
pointing to every one what is proper fot him. He, 
then, who fs afraid, or grieved, or angry, is the 
fugitive-flave. 

26. When one has caft the feed into the womb, 
he departs: another caafe receives it, operates^ 
and finifhes the infant. Wonderful prod«6Hofi 
from fuch a beginning ! again, the ^lifs&nt lets the 
food down its throat; and then another caufe re- 
ceives it, and transforms it into ^organs of ^ fen^ 



I This paiTage clears up 
many others where the 
ra;me Word occurs oblcure- 
fy.Scr. V^ir. 3r. 

Thus alio, the itithor of 
the book de Man do, which 



chap. 6. ' For our law, cx- 

* zOiy ittipartial to al), is 

* God; incapable of aitacnd- 

* mcllt dr change ;inmre el- 
' cellent, I thlfik, and fta- 

* ble, than thof^ written or 



£oe» under Ariftctle's name; ; * the tables of Solon.' 



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OF M.ANTONINUS. B. X. 027 
fitipn, ihotiony and, an a word, life, and (IreDgth, 
and other things how many and furpriiing ! con^ 
template therefore, thefe things, tho' done Co very 
covertly, and view the power [which produces 
them] in the fame way as you view the power 
which makes bodies tend downwards or upwards: 
not wkh your eyes, indeed ; yet no lefs manifeftly. 

ay. Frequently reflect, how all things which 
happened formerly were juft (iich as happen now. 
Reflect, aifo, that fuch too will thofe he which are 
to eniue. And place before your eyes the whole, 
which you have ever known, either from your own 
ex|«rience, or ancient hiftory; dramas, and 
Icenes, all of the fame kind, SucK as the whole 
court of Hadrian ; the whole court of Antoninus; 
the whole court of Philip ; of Alexander ; of Croe- 
fus. For all theie were of the fame kind [|with 
yonrown^ only compofed of other perfons. 

28. Conceive every one, who is gricvcjcl, or 
(jtorms, at any thing whatever, to be like the pig 
in a lacrifice, which kicks and fcreams, while un- 
der the knife. Such too is he, who, on his couch, 
deplores in filence, by himfelf, that we are all tied 
to p}ir fate. Confider, too, that, oi^ly to the rati- 
onal animal it is given to follow ^ willingly what 

I Epi^tps.II. id.'. All I ' 4cfirfi, e/TeiniiKicy, intesir 
' thefe, forrow, fear, envy, ; ' perance, it is impojGble 
F f 2 



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aaS THE MEDITATIOKS 

bappent. But the bare feUo^ng is a necefEty n? 
pon all. 

39* Look attentiTeljr on each pardcnlur diing 
yoa are doing ; and aik yourfelf^ if deadi be a tccv 
ror becaofe it deprives yoq of this. • 

90. > When you are ofiended at a fruit of any 
one, immediately turn to yoprlUf ; and oonfider^ 
what fiiuk of a like kind you yourlelf commit. 
Such as judging money to be good; or plea&re( 
or glory; and ib of the rc(^. For, by^ngyoo? 
attention onthis, you will quickly forget your s^n« 
ger; taking this along, too, diat he is ^ forctM* 
For, what elfe could he doi or, if yoa caii> ra* 
move what forpes him. 



• for you to throw off, o- 

• therwaysthan by looking 

• up God, giving your- 

• (clfup to him, piouOy cm* 

• bracing all he orders. Nay 

• tho' your will be othcr- 

• ways, yet with all your 

• wailing and groaning, you 

• muil (liU follow him, as 

• theftrongcr.' 

I It is recprded of Plato, 
that he pra£^ifec| habitually 
this maxim. lo EpiOetus 
too the following divine 
paflage is of the (amc kind, 
iV, 4. *l attcnf tp what 



* men lay.and ho>y they %€t^ 

* not with any bad intenti- 

* on,ortbatlmayh«veinat* 

* tcr of blamiog, or l«iig^ 
' ingat them; but I turn 

* into myfclf to fte if, I too, 

* commit the fiime fkults. 

* [My next xn<|Diry isjhaw 

* Aiali 1 get free of them? 

* if I t^lCo was fubj^fk for- 

* merly to the lame weak* 

* nefs, and am not oow; 

* 'TtS TO Cop I QiYS 

* THE PKAISS.' 

iSec VI.a7da14iX.4a* 



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OF M. A K TO MINUS. B. X. 399 
}i. Wbea yoo confider > Sttyrio the Socniic^ 
fhink on Ealyches^ or Hymen : tnd, irhen yon 
ponfider £npbr»tet,think on Entychio or Stlnmat. 
Andwhen Alciphron, think on Tropaeophorai; 
ind whdi you confider Xenophon^ think on Crito 
or Severas. And when yon look into yonridf^ 
Ibink on any one of the Ge&rs.And fi> anakgODflyy 
iffhen you fee any body elfe. Then let this at the 
(kme time enter your mind : where, now, are thofef 
nowhere? or who can tell? forthosyon wiUeon* 
ilantly behold all human things as finofce and nop 
rhiog. Elpecially if yon recolle^y that, what fant 
once changed, will never wft again through al 
the infinity of timf . How loon, then, will your 
phangecome ? and why it it not (nfficient to yoa 
po pafs this (hort fpace graoefiilly [in this nniverfe.l 
How fine a ^ fabjed of employment to yonrfelf 
are you ihnnning ? for, whatave all things but ex- 
ercifes for that rttional power which bath viewed 
1^1 things that occnr in life, with accuracy, anJ 
acpording to their tme natures i Aay, then, ^ 



I Ofthcfc names which 
follow, few are known ; but 
it is plain, in general, bis 
dcfign here is.Hitt, the fight 
of remarkable men fliould 
make on« call to miod o- 
thers like them in former a- 



ges, who are nowf0De«Aii4 
that no man is of fuch im- 
l>ortancc, that he will be 
much milled in tbcunfrcfft; 
others a& great are arifing. 
a SoeVILtfe. 



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930 THE MEDITATIONS 
you make all thefe things familiar to yoorielfc a$ 
the. healthy ftomach adapts all things to itfelf: 
as 1 the (hining fire turns whatever yon throw on 
ity i»to flame and fplendor. 

33. Let' no body have it in his po\^r to (ay 
widi tmth of you, that yoa are not a man of fim* 
plicity, candour and goodneft. Bat let him be mif- 
taken, whoever has iuch an opinion of you. Now, 
all this is in your own power r For, what is he 
5vho hinders yon to be good, and fingle-hearted ^ 
only do yon determine to live no longer if you are 
aot to be fuch a man. For neither does ^ reaTon, 
in that eafe, require youlhonld. 

3 3. In this prefent matter you are employed a* 
bout, what can be done or faid in the ibundeft, 
rand moft upright^ manner ? for, whatever that 
be, yon are at liberty to do or (ay it. And do no^ 
make pretencei, as if hindered. You will never 
ceafe from groaning {[and repining,^ till once yoa 
be fo affected, that fuch as luxury is to the men 
of plcafure, fuch be to ypu the doing, in every 
fubjedl of action that is thrown in your way, or 
falls into it; thofe things which are properly (uit- 
able to the frame and confUtution of man. For, 
every thing, which you are at liberty to perform 

I See the fame fioDilc beautifully applied, IV. i f 
a See IX. 29. 



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of M. ANTONINUS. B. X. 2}t 
According to your own proper natare, you mtk 
conceive to be a delightfal enjoynieiK; and ycm 
have thii liberty every where. Now, to the cyfin* 
der, it is not given to move every where in its 
(proper m6tion: nor to the water: nor to the fire: 
nor to any of thofe other things which are gcr- 
verned by a nature or a foul irrational': for there 
are many things which reftrain, aiid (lop them. 
But intelligence and reafon can purfue the courie 
it is naturally fitted for, and wills> thro' every 
obftacle. Place before your eyes this eafinefs with 
Which reafon goes on through all obftaclel, as the 
fire upward, as the ftone downward, as the cylinder 
on the declivity; and ieek for nothing further; For 
the other Aops are, either thofe of the infenfihk 
carcaie, or fiich as do not hurt the man, or do 
hiiH any evil, unlefs by opinion, and by Reaibn's 
own yielding itftlf to them, otherways he who 
fofiered by them, would himfelf prefently have be* 
come evil. In all other fabrics, indeed, whatever 
evil happens to them, the fufferer itfelf thereby be* 
comes the worfe. But, here, if I may (ay (o, the 
man becomes even the better, and the more praife- 
worthy, by making a right ufe of what falls acrofs 
to him. Upon the whole, rememjber, nothing hurts 
Tiim who is by nature a citi/en, which hurts not 
the city; nor hurts the city, which hurts not the 



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t|a THE MEDlTAtlOKi 
kw. Ikiw none pf thefe things called m\$(anaat% 
Wt the law. SO} what hurts not the law, neitlier 
tuiits the city nor the citizen. 

34* To hinii whoie heart the true maxims have 
perced^ the ihorftefi, the moft cdminoo bint is a 
Ibfficieat meiQonal to keep hUaieif free of ionow 
««iid fear. Sach^ 

4 ' Some k&va die winds blow down: the frtiit* 

fnl wood 
< Breeds noie nean-wiSile; which la ipring^ 

tide tfipear.' 
i Of mefty thns, ends OOe race, wlkle one il 

born.' 
jfOttr dttidreBy loo, are tittle (eaves; and thefe axt 
leaves tOo^ vk6 declaim with liicb udf ortaat airs 
of adTonmoe, and fimnd forth the praitesofothfira^ 
er^Ott lf)eoQtai)rarir»<ar(e tbem; or, wi»o pcivaseljr 
oenfare aad finer at ibeai. la d)e fiuae caanacr, 
tbefeare loaveSyolfiv who are topre&rve yoar Ihr*^ 
«ivuig fariie. For ail itiefe* < m ^ing"4ide ap^ 
4 pear.* Then Hie wiod flnll prefeailjr^hraw^kQal 
Jdwo. And Ac forreft breed others ia their fteacL 
Hie ihQrt*4i¥adcaufteaoe«s eoBKaoa tathan aUL 
¥ecare yda dMulifig or coKrtii^ them, as if the^ 

I Uiadl VL i 48- Brevi- | lines of the Iliaul ; as de%a* 
ty is chiefly ftodied in the I ed for i (bore bint. 
iraitiatioa of thcfe ibtce \ 



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OT M. ANTON Il^US. R X. 9fB 
.imre to he eternal. Nay, in » little, yoa vitt cfefe 
your cyet. And hioiy who cwries you out to your 
fimeraly (hall another bewail. 

^5. The ilMind eye ov^ to behdd ^tk 
eale3 an the ol^easof fight; and not %, c I want 
« the green t' forHiatialike/onewho has fore eye»« 
Theiband ear, and lenie pf finrilmg, onght to be 
tcady for ali the objedls of hearing and findtfng^ 
nod Hms feond ftomach he eqoaUy di^S^ofed for aH 
ibrta of food^ at a miln for aB it is framed 10 
gtettd; So alfe the found mind ooght to ho rettihf 
for aU tUi^ which happen. That mind whiek 
Inys, t let my children ha prderved; Md let all 
€ men apfAaod whatever I do;* is an eye wblck 
fedca riie gieen ohjeds; or teeth, which leek the 
•tender fbod« 

g4^. ThoPt b no man of fb haf py a Ibt^ hut 
that, when he dies, fome of the by^fhuidets wiN 
rejoice at the ' evil which befalls him. Wa» ht 
good andwUe ? will there not be &me-body, who^ 
at his death, will fay within himfelf ? < I (ball at 
< laft get bwathing from this ftridt tutor. Ke was 
€ not indeed fevere to any of us. . Yet I was fen^ 
•€ fible he tacitly condemned us.' Thus will they 
fay of the good man . But, in my cafe, bow many o<- 
ther reafbns are there, for which, multitudcf would 

X Death being ia their orinioA an emL 
Gg 



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534 THE MEDITATIONS 
gkdly get rid' of me ? this you may reflet!: oir, 
when a*4yiDg; ^ and depart with the left regret, 
when yoQ condder, < I am going out of fuch a Ufe, 
4 that, in it, my very partners, for wbofe (akes I 
« underwent and Aruggled with To many labours, 
* put up fo many prayers, had (o many ciaresy thofe 
€ very men are wiOiing me to be gone; hoping 
4 from thence, 'tis Itkely, for feme other fatis&c^ 
« tton/ Who, then, would drive for a k>ngerftay 
here ? do not, however, on tliis accouur, go off 
kfs benign toward them; but pfeierve youf own 
manners, and continue to them friendly, benevo^ 
fent, and propitious: and, on the other hand, do 
jiot gooff, as torn away ; but as, when one dies a 
gentle deaVh, the foul comes eafily out of the body; 
iiich alfo ought your departure from thefe men to 
be. . For Nature bad knit and cemented you to 
^them» but now (he parts yo». I part, then, ai 
from relations; notreln^ant however, but peaces 
able. For death, too, is one of the things accor- 
diog to nature. 

37. Accufiom yourfelf, as much as pofEble, in 
every thing any one is doing, to confider with 
yourfelf; what end does he refer this to ? but, be- 
gin, at home ; aod examine yourfelf firft. 

I This IS one of thoft he calls popular fopports, whicfc 
yet (Irike the btart : Gtt IX. 3 • 



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OT M. A^TONINtJS. B. X. 235 
38. Remember^ Vis ' that ivhich lies hid with- 
in , which draws and turns yoa ^ as the wires do 
the puppet. 'Tis that, is eloquence: that, life: 
chat, if I may fay fo, is the man. Never blend 
with it, in your imagination, this (iirrounding 
earthen veflel, and thefe little organs. They are 
but like the ax, [[any tool of any artizan,3 ^'^ 
this only difference, that they ace naturally united 
with us : fince, noxie of thefe parts are of any more 
fervice, without thecanfe which moves and flops 
them, than the fhuttle is to the weaver; the pen; 
to the writer; or the whip, to theeharioteer. 

I Paifioos and opinioos in the mind. 

;t See this term explained, at II, 2 . in the note. 



<5 g « 



^ 



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^ THE M-BDITATIONS 

JL feuh %t c#ia«B i fl »g> Itfetf; k fernw or 
MikM hfelf ia all i(Hitts : It makes iCfelf Adi «t 
dl4lcfires$ I tlielhiitit beMr8»4ifelf«n}o5!is; «here^ 
Ikty ^herft eii^^lfakS'Cffvegetebleiairf lower 
•aunalf t tc always ^kmtk9 ks end, whenfeoMr 
Che tMt;ofMe'init|(«vei«ikek. Inikt ^itmce^^nf 
iheiibinDatoc «Mo», if ^ atif 4hiiig ia i e na ptp^ 
tlie whole a;^ii4S wmi^ iacmiipiate; Imiy at «• 
the fouly in whatever part of adton, or wherefb- 
ever, overtaken -h^r^tfih, the pafta^Mon 'ittay be 
a cpm|Me y^holt, ^htmt -any ddb.^. So that> 



J Scel^. 10. 

2 Af the /iiprcam excel- 
lence of the rational ibul U, 
according to the Stoics, an 
entire conformity to the 
will of the prefidingMiQd,' 
or agreement with nftore; 
an4 this is their iupream 
and only happinefs: he who 
a£ts well the part appointed 
to him, whether a Ion j; or 
a (hort one, has attained tp 
the greatefl happinefs and 
perfedlion of his nature. 
Jiencc their paradox, that 



* lengthof timei$ofnoim- 
* portancetohappinefa.'All 
obdades to our deiigns a- 
bout external things, afford 
new occaHons of the beft ac- 
tibns^ thofe which are moft 
conformable to Datttre:(ticli 
as ref^gnation to the will of 
God;goo()<-will toward thofe 
whooppofe us; (ubmifliox^ 
to any diftrefles, or to an 
early death, happening by 
the divine Providence. An4 
thus our part may always 
be ppplete. 



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Of IfL AWTONIKUS. B. XL S}T 
lOM^ £iy, % I ittvecbtftiiKfl «U wbich is fnine/ 
NtfTvliuiiMr, kfsiges arwmd the whole aaiveric^ 
mm! tbe nwd %aces be^ofld; viewt ks cKteot^ 
ftretches into the immeiili^ of inraiiaa, tmd con^ 
fidersMMlcoMfiffsfaeaibthe ^periodical leDOVJtioii 
of «be «;;kole. It dkbems, life, that thofe wfa* 
come Ater 09 'fludl -fee vothip^ new; ami tfaift 
our pmdoDeflbn frw fio moffe than dk have leea* 
a^y one idle has Brod bnt^xty ]pear&, tf'of tnf 
tolenMe imdet(huMKn^ i»t, heeapfe -of the nni* 
famatf ^fofl thingiy ^fixft, i|i a SMDoer, all that la 
{Hrfk aaid fcrtBw. ThoTey tooy «tt the pvopertiet 
pf the rational foul : love to nik avoiifid us ; trtith^ 
imd noddhir; jnd the rofpedmg notWiDg more 
ihftft hfetf; viuoh, too^ ktbe pioperty df ftbe < 
Jaw. ThoSy 4uK is -np 4lMaranne ^between right 
reafon and the 2 reafon of juftice. 

s. ¥00 may fheepabjod 4o dofptfe*^ deti^fbl 
fong, -or the dance, or the admired cxcrcfles; if 
you divide the harmonious tune into its ievenil 
notes. And afli yourfelf tibout each >df them apact^ 
it Is it this which £> dharms and ^conquersme?* 
for you would blafh to own that. Bo the like as 
to the dance, about each pofiuce and motion-; and 
the like about the eacercifes. In 'general, asitoal 
things, i!xcept*ytrtue, and the offices of i^irtue; tc? 

I SceX. 2^. a See };.xa..fodt)ie:i] 



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9)« THE MEDITATIONS 
member to enare yoarfelf to a low cftimation of 
Ihem^ by running forthwith to their feveral parts^ 
and confidering them (eparately. Transfer the like 
pradice to the whole of life. ^ 

. 3. How happy is that foiily which is '^prrpared, 
either to depart prelently from the body, or to be 
CKtingttiQiedi or difperfed^ or to remain along with 
it ! but, let this preparation arife from its own 
judgment, and not from mere obftinacy, like that 
of the ( Ghriftians; that you may die confiderate- 
iy, with a venerable compofure ; (b as even to 
perfbade others into a like diipoGtion; and with- 
pat noife, or oftentauoa. 

4. Have 1 done any thing Ibcial and kind ? it 
not this itfelf my advantage 2 ? let this thought 
always occur ; and never ceafe to do fuch anions. 



I U is no wonder an Het* 
ihen emperor ihould thus 
/peak of the Chriftians. It 
Is well known that their ar- 
dour for thegbry of mar- 
tyrdom was freqnentiy im> 
moderate; and was cenlured 
even by fbmc of the primi- 
tive fathers. This is no 6if- 
lionour to Chriftianity, that 
it did not ^uite extirpate all 
ibrt of human frailty. And 
there t$ ibmetbbg (b noble 



in the Oedfaft lively faith, 
and the ftable perliianon of 
a future (late, which mu(l 
have fupportcd this ardour, 
that it makes a fufficient a- 
pology for this weakpcls, 
and gives the (Irongefl conr 
firmation of the Divine 
power accompanying the 
Gofpel. 

2 Seetheen4pftbeI2(; 
book. 



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OF M, ANTONINUS. B. XI. 33=9 

5. What aft do you profefs ? to be good. And, 
bow el(e is this to he accomplifhed^ but by the 
great maxims about the nature of the whole, and 
about the pa;uliar < firudhire and furniture of hu- 
man nature ? 

6. Tragedies were, at fird, introduced, as re- 
roembrancers of the events which frequently hap- 
pen, and muft happen, according to the courfe of 
nature; and to intimate, that, fuch events, as en- 
tertain us on the ftage, we fhould, without re- 
pining, bear upon the greater ftage of the world. 
Yoa fee that fuch things muft be accompllHied; 
and, that tbofe; perfbns could not avoid bearing 
tbem, who made the moft difmal exclamations, 
t ' Alas Cithoeron!' our dramatic poets have 

' many profitable fayings ; fuch as that, efpecially, 
tf Me and my children, if the Gods negle£l, 
€ It is for (bmegood reafon.*..-^ 
9ind again, 



i This, as it was often 
mentioned already, is fuch 
as both recommends to us 
all pious veneration and 
fubmifliGn to God, and all 
ibcial affections; and makes 
luch difpofitions our chief 
(atisfa^ion and bappinefs. 



2 TMs relates Co the ce- 
lebrated tragedy of Sopho- 
cles, being the ezclamatioa 
of Oedipus in his diftrefs, 
wifhing he had perilhed in 
his childhood when he wa» 
expofed on that mountain. 



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S^ THE BCEDITATIOHf 
4 Vaiii \^ all anfcr ai thecatttrmd tlmigs.* 

< For life is^ Uke dielo«den*d eac^ cmtdowa.* 
and foch like. 

To tragedy fucceeded tbe ancient cottedjr; ijlEm^ 
A very inftni^ve liberty of %eecli; aad^ by open 
dire£): ceafoiVf bombitiig tiie pride of tbe g^raat. Ta 
this end, Piogenet tkied femediing of tbefiune nat* 
ture. Neatt, confider well, for what pnrpofefbe 
middle comedy,, and* the^oewy waa introduced; 
ivbichy by degreei^ is degenerated, fioaa^e mocal 
view, into the mete is^noity of artificial iiiiitaii<* 
on. 'Tis well Imcraat, boweveTi d»l tbey, to% 
contain many u&fii) admomCionft. BqI^ confidcr 
for what I porpefe thls^ whole coittrLvaaoa of pos" 
ctry, and dramatical- pieces, wat iiHeaded;i 

7* How manifefl: ta it, tbaft ^ no e&esconrle 



I I fappole, to make us 
lee, that many calamities, 
uoiucky accidents, crimes, 
fVauds,oppreflions, and cun- 
Ding artifices, are to be ex- 
f cftcd in the world; and to 
make them (b familiar to 
us,that we (hail not be much 
Ibrprifcd, or lofc prcfencc 
of mind, and proper ftlf- 
command and recoUedtion, 
when they happen. 



2 This IS an imisd)le no* 
tion of Providence, that it 
has ordered for every good 
man that (btlon of life» and 
thole circumftances, which 
in finite wifdom fbrefaw were 
fitted for his (olid improve* 
ment in virtue, according 
to that original diipofition 
of nature which God had 
given him. 



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of M.AKTONINUS. B. XL 941 
•f fib ifasmore ttlapted to the practice of pbilofb*' 
phy than that yon are engaged in I 

8. A braneb brbketi off from tfiat brafnch to 
which h acHMroiy mtift neceftnily be broken off 
froi* the whde tree. Evem thus, a man broltetf 
^fntattAy Hdfew^rtiaiy, hasfeilen off from the 
fecial cbiAiiiiRiMy. A branch nmftafilrays bif br«>kd 
#flr by ih^ ibree of foitiething cMes b^i, a ffMi» 
bveafcs off biniMf from his neighbour^ by hatred of 
tverfion; and is not aware that he thtia tears off 
Hm&lf from the whole poKdcal onkHv. Bnt, tbitf 
k the fibular gift of joptter^ who cotoftituted thisf 
oo'mmmiity^ to mankind, that we may again re* 
nnise in Mt cMtimuityy and grow together^ and 
beicomer nstumi pavtSy completing the whole. Yet^- 
filch ieparationsy happening often, make the re« 
muntk md the ftftitution nk>re difficolf . In gene* 
ral^ thefe ia a confiderabfo difference, between 
bram:h whtttb has always g^wn ail6ng, and con*' 
fphredy with Dhetree; abd one which has beert^ 
k^dn off| and^ itfgrafted again. Of thdb, fay thtf 
tardaners^ they may ' diake ottc tree ill appear^ 



1 'fhtt'C IS great dlBittl- 
tf in a(^tfrtain!ng the text 
htfe, attd'kppreh ending well 



to. Ill general, 'tis ilhc au- 
thor's intention to (bovt 
how much a continued in* 



what is intended by the nocence of manners is pre- 
terms of gardfehldg lOlud^d ^ ftk^abretbsvbiithcmdlltho'* 



Hh 



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943 THE MEX>ITATI01^5 '> 

mace mrith the &ock| t>oc not make an iio!fi»rai 
whole with it. 

9. They who oppofe yon, in yobr progre&ac- 
tofding to right realbn ; at they ctanot force yon 
to qnit the 'found eburfe of adHon; h, let them 
not torn yon off from your kind afiedions towaid 
ihemfeWes. Vigilantly perfftin both theft; not 
only in the ftablc' judgment and pn^e, bat in all 
tneeknefs toward thofe who attempt to binder yoa^ 
br otherways give you trouble. 'Tis a %n of 
weakneTi, either to be enraged at them, or defiS 
from the right pra^ice^ and give np yourielf at dc 
feated. Both are defertert from dieir poft, the 
coward, arid he who is alienated in aSeftion fiom 
pne by nature a-kin to him^ and who on^t to be 
beloved. 

10. Nature cannot be inferior to art: the am 
tre but imitationt of nature. If ib, that nature 
which is of tH otbert the mod complete, and moft 
comprehenfivcy cannot be inferior to the moft ar^ 
tificial contrivance. Now, all aru fubjeft and fiib-* 
ordinate the lefs excellent to that which k more 



roDgh repentance after groA 
vices ; as to the inward tran- 
quillity, and uniform latis> 
faaion, of the foul with it- 
lelf. To this refer many 



thoughts In the Ibrmcr 

books» abpnt the advantage 
of * being always ftraight 
■ and upright, rathfn' than 
* one reified and amended.' 



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0PM. ANTONINUS. B. XI. 243 
csccdlent. The uniYerfid Nature muft do tbe lame* 
Hence the original of ' Juftice; and from Jaftice 
fpring the other vhrtnea. Jaftice cannot be pre* 
ferved, if we are anxioofly ibllicitous about indif* 
fereot things, or areeafily deceived, ra(h inaflent^ 
•riacooftaat. 

11. If thde things whic^ occaGon you (uch 
diftorbance in the keen purfuits or dread of theniji 
do not advance to you, but you advance toward 
tbem; reftrain your judgments about them, and 
they wiU fiand rooticM^ft( and you will neither 
poriue nor dread them. 

12. The foul is as a polifbed fphere, when it 
neidier ^ extends itfelf to any thing external, nor 
yields inwardlyCK) it, nor is compreiled in any 
part ; but (bines with that light which difcovers 
both the truth in o4>er thingis, ^nd that 3 within 



1 The grand point of 
jaftice is the bigheft love to 
the iiipream goodneis and 
czccUence, and refignation 
to infinite wifdom; and, next 
to this, a fteddy obedience 
to bis will, in all a£tsofbe« 
opficence and goodnefs to 
^ir fellows. See X. 12. 

2 That is, as |t were, 
ftretchiog into length by 

Hh 



defires, or admitting other 
things to ftick to it by too 
eager and paffionate fond- 
nefs or anxiety, or yielding 
and (inking under the preA 
fure of external evils. See^ 
VIII. 41. 

3 As the moft important 
pr^Aical truths are found 
out by attending to the iq,* 
ward calm ientiments or 
2 



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944 THE MEDITATIONS 

13. Does anyone defpiit me ^ If t him be tp k* 
I (hail endeavoar, not to be found afiiag or Speak- 
ing any thing worthy 0f contempt. B^ea miy one 
hate me I let him fee to k. I (ball he fcii^i and 
good-natured toward ail; and even ready tofliew 
to this man his miftakes : not to upfaftid him» off 
make a (hew of my patience; fant from a genuine 
^oodnefs ; as < that of Phoeion^ tf he was tmiy 
fincare. Such (houM heyainr inward tonper; lb 
that the Gods may feefon neither angry, npr re^ 
pining at any thing. Fpr what can be evil to yeo, 
if adling what fuits your nature { w^U not thoi| 
hear whatever is now ieaibaable to the nature of 
the uniyerde, O man I then, who art formed t9 



Go4: all the great mor^l 
maxims deeply aflTcAtng the 

/bul, and influencing the 
conduct, are the illuminati- 
on of (jod, and a divine at* 
tradtion toward h|m^lf, and 
that way of life he requires. 



feelings of the hsart: «nd 

|hi8 CQoftitQtioQ of heart or 

(uul is certainly th/e work 

of God, who created and 

A^l pervades ail things ; it 

is ji^d and natural to con- 
ceive all divine ^nd (bc'.al 

difpc^ntions as the work of 

Jlle Dcoplenuf 

Jiaeremus cunBtfuperif . Tetjjphjue tacente, 
Nilfacmus notifponU Dei; nee vocihus ullts 
Numen eget : dixitque femel nafeentibus auBor 
^icquidfiire licet, Lucan. lib. 1^. 

I The ftory alluded to, | of thefweeted and calmeft 

is Kincertain. Fhocion was i temper. 



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OFM. AM TO mWU 6. B.XI. 94f 
will ib«t every thing (bovM happen irfakhi$ 0Qa«> 
venieotfor ^^vhole. 

14* Svcb M delpHe encb ofibcr, yet iwe fawnios 
iraetidioibcr. Such «sftriirfiofiHrpaft each othei^ 
ipe yet < fobjefting tiKinfehwi tooich oriier. 

15* How rotten ftud mfinecre are theft ft^ 
fisffioiif: ^ I reTolve to id with yoo in all fimpB^ 
# dty Mi4 caodour/ Wbtt are you doings mtml 
what vcedyoistdliis dris? it will appear of ixSHt 
Thia profefim flioold appear written m the fei«^ 
bead: ypor temper (hoold (parUe ont in yoor 
cyet ; sa the peifon beloved di(eema the affs^Hon 
in the eyea of the lover* The men of fimplicky 
and goodaefa (bonid, in this, feftmhle iheh ai have 
« di&greesd>le fineli in their arnipiu; his difpofiA- 
im (hoold be perceived by ail whoepproacb fai»» 
whether they will or not. The oftentatf on of fim* 
plicity is like a dagger for infidioos defignt • Vor 
thing if more odious than die frtendfliip of the 
a wolf. Shun this above aU diings. The nan of 



X By defining to obtain 
fbeir appUnic. or fretting 
when difappointed : or by 
facb paiConate emulation or 
Mnry, at oocafjons a great 
deal of pain when another 
fiicceeds in hb defigoi • 



^ 



a AUndiag to the f«ble 
of th^ treaty ; in which, thfi 
iheep gave up their dogs as 
hoQagcs to the wolf, upoii 
bfe kind profcfiioos of 
friendihip. 



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S4« THE MEDITATIONS 
i«algoodiicfi^ fimplidty^ and kindtnefiy bears them 
in his eyes, and cannot be nnobferved. 

t6. The power ofivnng wdl is leafed in the 
Ad ; if it be indtflerent toward thin^ which are 
< indifferent. It will obtain this indifference^ if it 
examines them wdi in their parts, as well as in 
the whole; and remembers that none of them can 
brm opinions in ns, nor approach tons; but Hand 
8a\\f without motion. Thefe jodgmenu we form 
tmrlUves, and as it were infcribe them in ourfelves. 
We may prevent this infeription ; or, if it lurks 
wMiin, unawares, immediately blot it oot. *n% 
hat for a (hort time we fliall need this vigilance. 
Oor life fliall prefently ceafe. Where is the great 
difficulty of keeping tbefe' things right? if theopi- 
mons are according to nature, rejoice in them e 
■they will fit eafy. If they are contrary to nature, 
examine what it is that fuits yonr nature; and 
quickly hade after it, tho* attended with no glory. 
A man is always excufed, in purfiiing his own 
proper good. 

17* [Gonfider^ whence each thing arofe; of 
what compounded; into what changed; what the 
caufes of the change; and that it fufPers nbevil. 
*^ ig. [As to thofe irtio offend me, let me oon* 

I All external things or { virtnstnd vice.SecB.il. 1 1 f 
fvents; every thing befidel 



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r 



OFMiAMTONIMUS. B. XL i^f 
fider^]] 6r&^ bow I am related to tbem ; that we 
were formed for each other; that^ in another rerpeA^ 
I was let over them |^for thetr defence,]] as die- 
ram over die flock^ and thehoU overi^ herd. 
Albend yet higher. There is either an empire of 
atoms, or an intelligent nature goveming'the whole* 
If diis4atter, > the inferior natnres are formed for 
the foperior^ and the fuperior for each other, 

Again, confider ^ what fort of men they are at 
tdiley in bed, and elfewhere; how neceflarily 
they iftte influenced by their own maxims; and 
with 3 what high opinions of their own wifdomi 
di^ chtcftain diem. 

Thiidly, that, if they dp ri^t, yon on^ not' 
to take it ill; if wrong, fore 'tis 4 nnwiHtngly 
«tdign«M»ndy. 'Tis imwiffingly, that any fonl is 
deprived of ttnth> by erring; or of )a&ice| by c 



1 TbisoonfidendM (hoaid 
have grctat ppwer in re(hr»l- 
ning ail anger, malice, or 
€11 vy : as no event happens 
but by tfaeperaiilBoa of lb* 
vcreign j;oo4neis: and as 
die great command of this 
liipream goodnefs, intima- 
ted in the very coaftkntion 
of nature, is, that all intel- 
ligent beings ftonld love 



anJ do good to each other* 

2 This thought leada OS 
to pity the mitbkes apd er- 
rors of others, becaule of 
tfa^ir ignorancc;and has fire* 
^ncntly occnrred before* > 

3 See IX. 34. 

4 See above, II. i . and 
VIII. 14. with the places 
refined to there. 



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»|ft THE MBDITATIOMS: 
c^dad upfiiitable to die ohjnSU Vbafw oneafy b^ 
i% tQ tbcM t» be itptttai wtjoOy inSeoOkk, c^vei* 
0|i9| or ivJiMiooAf offimfireta i^l aronad tKn? 

; F€fuvtlil]r^ tkaf K ]roit have masf faults of yonf 
Owoy aikl are MOcb focb another. Aftdy tba^ 
t{iOtt^ y^» Aftaia fivMr l<MBe fodi crkaas^ yat 
]pjahave flilUbeibmg iiieiaaisb&$ howevarfroitt 
fear, or ebao«itt ahdut Joior cfaafaAer, yoci abAakl 
froa» thesf • 

FiftU^'^ 2 9io« ar e iM Ait tbey^ have dmfr 
^fi^Qfi^ Maaif tUogs MTf bedbm jaUy, intb»' 
oatbei kiteatioiitlaii jornkm^ne, otkimmSstga!*' 
lar occaConsy amanmuftbe we&iiiibnMl^aaaiiy' 
jmmt0r Wfoce he ca» fHFoaodnBe imlf about the 
a^k>0a o^ otbenu 

: ^^hifp wien your angea and rdbitneBt ii 
hi^fl;^ remen^r bunau life » baa fbr an momsnt*^ 
We (hall be all prefently ftretcbed oot dead corples, 
SeveMhiy, ihai 1i» a0i the aAkm of olbers^ 
^llkh dtAufby US'. Their adiions refidb itr their 
own {oufa. Our opinjbnsi alone dt&arb as. Away 
lyi tfa thea.^ renovc the aocloA «f fiMse terribte 
evil bdollirtf yms, aatf'.tle atoger ii gtm^ How^ 
(hall I remove it ? b/confidedng that what be&Rs 
^(ou^rlias no moral turpitude » and^ if you* allow 

I See X. 3 o, a This explains IX. 3*»« 



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dr M. ANtONIIf us. B. XI. 349 
4ttf fRifig eUe to be < evil, yoo mud fall into many 
trHmetf nity become 4 fobbcr^ or one of the worft 
chamber. 

Eigbtly, whfit worie ^ e?ib vfe filler by angef 
«od fortow for fucb things^ tban by the thifigt 
ibeaiiclf«t| tbout wbich thole pailioiis ariie. 

Ntolhly> tfa^t RMeknefi is invincible, where k 
H genuine^ iod fiocei« witfaoot hypdcrify. For^ 
what can the moft tnfeknt ild to yoa, if yoU ftcd- 
liflly perfift 10 klndfieCi to hiiDi and, Upon dccafi* 
eBp fluklly adflionifli and infttnft him thua, lit the 
my cime bo is alteopdog to do you an injory^ 
4J)q MJt do bj my fi>n I Nafiii'e formed nf Cor a 
tf'A|tt^ difimnt condo^. You cannot burt me; 
4 you burt yoorfijf, mj Cm i' and Aew him tea- 
4Hy» ifld in geoeral, Aa^ kkb; that beet, and 
/Mirr tribM of attimaby do not tbn9 bdiave to their 
fellows. But, this moA i» dotie withom bovm or 
1$ with a fenofaie gDod*wlU ; and with a 



a Tblsveateliigisfro- 
^yifiir aniiaigihc St^ki. tf 
other things are reputed e* 
triis beli4e vices lay they, 
ibme high degrees of their 
natural «yils iinp«ndiD|; 
luay overpower our virtu- 
ous reibitttioiis. If we dread 
pain, povertyi or death, as 



greai evils; la order to avoid 
then, we atay be tcoapud 
to ^€tt of tnjv(Btie» to brea^ 
our faith, or delert our duty 
to our fticflds or our coon^ 
try, 

2 Tbil is mprrf evils, 
uokjnd tiffo&ktnf, oourmur^ 
ipgs agsinft Provife^ce^ 
li 



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ifo TfiE MEDITATIONS ■ 
calm mind, not flung with the injury, without cf- 
ftentation of your philofophy, or any view to draw 
admiration from fpedtators; but as defigned for 
' him alone, altho* others may be prefent. Remem- 
ber thefe nine topics, as gifts received from the 
mules; and begin at length to become a man, 
for the refl of life. But guard againfl flattering 
men, as well as being angry with them: both krc 
nnfoGtable, and lead' €o mitchil^f. And, ht all aiT- 
ger, rccolleft, that wrath is not the manly difjsofi- 
tion ; that calm meeknefs, as it more becomes 
the rational nature, fo, it is more manly. Strength, 
and nerves, and fortitude, attend this difpofition, 
and not the wrathful and repining: the nearer 
this difpofition approaches to an immoDity frpm 
pailion, the nearer is it alfo to ftrength and power. 
As forrow is a weak paiOon, (b is anger : both 
have received the wound, and yield to it. 

If yoa want a tenth gift from the pre(ident, [of, 
leader,] of the mufes; take this: that, to expe6» 
bad men (hould not commit faults, is madncfs : 
'tis d^m'anfdiftg an impoffibility. Tb alldw theih 
to injure others, and demand t'fiey (tiouTd not in- 
jure you, is foolifli and ' tyrarniical. 

I Denying the jus ae- I as tyrants and ufiirpers doj 
quum inpopulo lihero ; and i contrary to the laws of the 
raifing yourfelf above the J ftatc where they live, 
conamon lot of mankind, ( 



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OF M. A N T O N I NU S. B. XL ajt 

• "^ 19. Thcfe I foor difpofitions of the foul you 
ibould chiefly watch againil ; and, if difcovered^ 
blot them out; by faying thus concerning each 
of them. ( This appearance is not certain evi- 
€ dence* This difpoCtion tends to diflblve the fo« 
jt cial commuhily. You could not fay this from 
tf Ike heart: now you mufi repute it the mod ab- 
€ liifd thing, to fpeak not according to your own 
€ heart.' And, fourthly, [fupprcfs3 whatever yoil 
ire confcious is the part of one who is defeated, 
and fiibjeds the diviner part to the more di(ho- 
nourable amd jpioital, the body, And its grojOTer paf- 
fion9. 

20. Tihe aerial and etherial parts in your com- 
pofitioD, tho' they naturally afcend ; yet, obedient 
to the order of the whole, they are retained here 
in the compound. The earthy and humid parts, 
tho' they naturally descend; yet are raifed, and 
fland eredl, tho' not their natural fitnation. Thus, 
tbe elements, wherefoever placed by the fuperior 
Power, obey the whole ; waiting till the fignal be 
giteii for their dtflblution. Is it not grievous, that 
the intelledtual part alone (hould be difobedient, 
and fret at its fituation ? nor is there any thing 
violent and oppofiteto its nature impofed upon it; 
l^ut all According to its nature; apdyet, it canno^ 

I Ra&nc^ of aflent, anger, infmcerity, /enfhality. 
112 



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tfS : THE MEEHTATlONt^ 

beir them, but is ctrried tmtj in a contrary cofirfes 
for, all itt motions toward injaftice, delMndwrfji 
ferrews^ and fears , are fo many departares ftofli 
its nature. And, when thefeol frets at any tventj^ 
it is deferting its a)>poititod ftadon. It is fiamed 
for holtnefs and piety towaid God> no lefs cbaii 
for jttftke. Nay, thefe are branches of > ftdal 
foodncfs ; yea, rather mope venerable than any of 
the branches of juftice toward men. 

HI. He who has not propofed pneconfiant en4 
of lift, cannot perfift one and the fiime ia tb« 
whole of life. But, that is not enough : yon nwift 
examine this silfo ; what that end or purpofe opghf 
to be* For, as the fiime ppinton is not entertwed 
eoncerning all thofe things ^diich to the yaigarapf 
pear gOKKl, bot only concerning ibme of them, fi^li 
US are of public utility ; ft, yoqr end propofed moft 
be of the focial and political kind. For, he alone 
who dire^s all his purfuits to fxxdk an tnd, cm 
make all his anions nnifbrmy and in this nannev 
ever remain the fame man. 

22. Remember the ^ coanfry-moufe^ and tbt 



f The Stoics fpciik of the 
Vniycffe, as a great (bciety 
or (late made i)p of Gods and 
ttien» and therefore obedi- 
Ipnce and refignation is a 
piece of juftice to the go- 
TCpODr^ of this fUtc. S^e 



B. V. as. 

3 The fsble is weUknowa, 
repreHroting the ftSety and 
tranqoUlity of a retired Ijle, 
and a low datioii; and tka 
danger^ of ^mhltio^). 



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OTliCAKTOKINUS. B.ICI. 9|} 
dty^monfe; ftpd the conflenuttioii uki tranbBttf 
of the lat^r. 

33. Socrates oJied the oMxime of the wlgair 
)iob^gobbftS) and terrors 00I7 for chtUren. 

34» The Spartans^ at their public fliOOT, wf* 
pointed the ' fcatt for ferdgoen m the (hade; hot 
fat themfelves any where, ay they happened. > 
' 35. Socrates made this excnle, for not gtm^ 
to Perdiccas ppon his invitttions < left/ fays he^ 
4 I (hould perifh in the worft manner; recehring 
4 kindneifts, for which I cannot make returns/ 

36. There is a precept eyen in the writingi 
2 of £picarii$y frequently to call to oor rameni* 
brance fome of thofe who were eminently Tirtnons^ 

37. The Pythagoreans ncommendcd to nt, m 
the morning, to tiew the heaveasi to pnt ns in 
mind of heings which conftantly go on csecotfaig 
their proper work ; and of order, and pwity, and 
leaked fimplicity; for, no (lar ha^ n vaiU 

38. Confider what 3 Socrates appeared, drcfied 
(n a (kin ; when Xantippe had gone aibroad dref^ 
ftd in his cioadis; and with what piaaiantries he 



l^his (hews how man- 
ly h is to be enured to httrd- 
fliips, and to bear beet or 
cold ; Of is defigned «s an 
inQancc of cource^. 



a Or, in the Ephefian 
coamaatsfias; the Gresk 

teatUinrpedad, 

I This Aory Is net pre*, 
fenredtea^ 



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tlj4 THE MEDITATIONS 
deuihed his friends^ who ieemed afiiamed to fee 
him in that drefs, and were retiring. 
• ^9. In writings or in( reading, be firft tanght 
yourfelf^ before you pretend to teach others. Ob- 
ierve.this much more in life. 

3^. I € Thouy fince a flave, no freedom haft of 
€ fpeocfa/ 
. gi. < And my b^rt laogh'd within mc.,^.' 

33. I Virtue berfelf they blame with harfheft 
f wotds.' 

33* 'Tis madnefs to expedl figs in winter; fa 
k isy to e^tpe^ to retain a child^ when [[fate]] al- 
lows it not. 

. 34. Epifietnsadvifes that when a father is fond<* 
ly kifling his child^ he (honld fay within himielf^ 
«'he is^ perhaps, to die tomorrow.' Words of 
bad omen, fay you. Nothbg is ofbad omen, (ays 
be,: which intimates any of the common works of 
Natii^re. Is it of bad omen, to fay cQri^ muft be 
feaped in harveft ? 

35. The unripe grape, the ripe, and thedryed.' 
All things are changes, not into notliing, but into 
that which is not at prefent. 



I The defign of thefe ciea- 
tioQS is uncertain. Thefirft 
nay ierve ar an a4monidon 
to fubmit to Pro^dcncc. 



The (econd,to place our joy 
in virtue,and not in external 
things^ The third, to make 
us eaiy under reproach. 



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of*!. A^TONlNtJS. ft. iCI. ^flf 

36, i None can rob you of your good intenti- 
4 ons ;' fays Epid^ctus. 

37. He tells us alfo, wc muft find out the true 
afrtof aflenting; and, when treating of oufpui^ 
fuits, that we muft have a power of retraining 
them : that we may form every purpo(e with * re^ 
iervation ? take care they be kind and fbcial, and 
proportioned to the worth of thcobjeft ? that, for 
keen defires, we ihotld reflfain' them altojgelhef^ 
and have no aveffion to what depends n6t on emt 
power. 

jS; ^Tis no fmalt matter we contend for, dsji 
dac, 3 whether we (hall be mad-men, or not^ 

39r. What do you defire ? (ays Socrates : to 
have the fouls of rational creatures, or brufes? ra« 
tional, furely. What fort of rational, of the virtu* 
ous or vicious? of the virtuous. Why, then> dd 
not you ieek after them? becaulewe have them 
already. Why, then, are yotk fighting with eacft 
other^ and at variance ? 



1 See above, B. IV. i. 

2 The Stoics had thispa- 
tadox, that all who are not 



perfe£tly wiie and Tirtooof 
are mad-men. 



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f^ THEMBPITATIONS 

BOOK xn. 

I* A LL you defire to db^sm by (b UMliy wifi4« 
Xj^isgs^ yoQ may liaw tc onee, if you da nvi 
cavy yourfitf ^(b gp^ett an htpfMoeft.] That i$ ta 
dfy if yoa ^t the tboiigXits ofmhu is paft, «od 
Mrnnic what it 6mge 4o FPOtideDce; mid ki 
youiAlf la N^[dale veU your prefait eoodudty uc* 
iofdu^ to ifee nifet df ^Bacft tud juOiee. Of 
holinefs, that yoti may embrace heartily whcc ii 
Pffoisted for you, flsoe ^ l^atmv btifc produced 
it for you, aod yo* for it. Of jnOioet ^^ wMl 
freodaui^ 4Bd irithoit fftififle or crtft, you 0iay 
^tak the truths iM «ft ioooidfaf 4o^lbelaw| 
Audlbe merit 4if Ike UNitter. diad^feMtftoppol 
ift tUt couHe, by ifae ivkMoers of tuodier, or 
hie opjukKi ^ laik» or tijjr uoy U^AiSom «f Ait 
|«0jr ciiicale, uMch liaa grpwu op upoind fott$ 
JLet that which fuffert iH ludi oafefreio it. If^f 
therefore, now thtit ydli are near your eitit, you 
^ll djuijglit abotit other things, andlionour only 
that governing and divtile part within you^ and 
dread not theceafirig to five, but the notconmien* 
cing to live acco^rdirtg to nature; you will become 

I Thit !^ the Providence of the auchor of NiftuM. 
a X.ii.8^ 



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OP M. ANTONINUS. B. XII. 257 
a many worthy of that orderly unlvcrfe which pro« 
inced you, and will ceafe to be as a ftranger ia 
yoar own country; both afionifhed, with what 
bappras every day » as ifonezpe^ed; and In an- 
idous (bfpence about this and the other thing. 

2. God beholds all feuls bare, and ftripped of 
Aeie corporeal veflelsi bark, and filth. For, by hia 
pore inteliedual nature, he tonches only what flow* 
cd out, and was derived from himfelf. if yon would 
enure yourielf to do the like, you would be free 
from much diftradion and Iblicitude. For, can he^ 
who looks not to the furrounding carcafe, be much 
harried about dreft, honfes, glory, or any fuch 
external furniture or accommodation ? 

3. You confift of three things, this poor flefh, 
the animal breath of life, and the inteliednal part. 
To the two former, < ibme care is due,to a certain 
degree, as they are yonr's. But the > third alone 
is properly your's. Separate, therefore, from your* 
felf, that is, from the intelledual part, all which 
others do and fay ; or what yourfelf have formeriy 
done or faid; and all thofe future events, about 
which you are difturbed ; and all that may affeft 
this cncompafling carcale, or this animal life, 
which depends not on your power; and all tbefe 
external events, which the eddy of fortune whirlicg 

1 X. 8. a SeeB.n. i|.B,V. 19* 
Kk 



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55* THE MEDITATIONS 
around you, carries along ; fb that your intelle^d 
power, kept dilentangled from Fate, pure and free, 
may live with itlelf; ading what is juft; iatisfied 
with what happens ; and fpeaking truth : tf, I lay^ 
you feparate from the governing principle within 
you thofe things which are, as it were, appended 
to it by its vehement paflions,. and the times pad 
and future, you make yonrfclf like the firm world 
of Empedocles, 

€ A (f here rejoicing 'midft the drcling eddy.* 
be follicitous only to live well for the pvefent; and 
you may go on till death, to fpend what remains 
of life, with tranquillity, with true dignity, and 
complacence with the divinity within you. 

4. I have often wondered how each man (hould 
love himfelf more than any other; and yet make 
lefs account of his own opinion concerning him- 
felf, than of the opinions of others. For, fliould 
Cod appear, or even any wife teacher, and enjoin 
one to entertain no thought or defign, but what, 
as ibon as formed, he would publiflito ot|iers, no 
man could endure to do (b, even for one day : thus^ 
•we (land in greater awe of what thoie around fhall 
think of us, than of what we think of ouHelves. 

5. How is it, that ^ the Gods, who have dif* 

I This is plainly the ob- 1 the author's own fetded o* 
jeaion of fome others, not | pinion againft a future ftatc. 



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r 



OF M. ANTONINUS. B. XTI. a» 
. |K>f<!d all other things in fach comely order^ and 
with fisch goodnefs toward men ; yet^ have ne- 
gXeOid this one point, to ^t/ the preventing that 
(bme of the very beftof men, who have, as it were, 
lived with the Gods the greateft part of life, and, 
by a coarfe of holy and religious fervices, been, as 
it were, familiar with the divinity, (hould have 
no further exiftence after they die ; but be intire* 
ly extingui(hed. If this be truly the cafe, be well 
adiired, had it been proper that the cafe (hould 
have been otherwife, they would have made it (b. 
Had it been juft, it would have been pradlicable. 
Had it been according to nature, nature would 
have etfeded it. From its not being fo, if really 



It was. cufloroary among 
the bed phiio(bphers, in i- 
miration of Socrates, to 
fpeak npon this fabje£t with 
/uch alternatives,even when 
they were perfuaded that 
there would be a futnre ex- 
•iftence. They thought this 
' highly probable; and yet, 
as they had not full certain- 
ty, they fuggcftcd proper 
fbpports and confolations 
even upon the contrary fupr 
pofitioB, and endeavoured 
to give ftrong motives to 
virtue independent upon fu- 
K k 



ture rewards.But we wrong 
them exceedingly ,ifwe ima- 
gine that they were donbt>> 
fill of (uch points as they 
often propofe in fuch alter* 
natives. See B. II. ii.and 
IV. 27. and B. XII. 14. 
where even the doctrine of 
a Deity and Providence is 
proposed with (uch alterna- 
tives, tho' ail know how 
firmly the Stoics were per- 
fuaded of both. JnfttDces of 
this kind occur in every ' 
book of our author. 



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Sfo THE MEDITATIONS 
it is not fo/yoa may be aflbred it ought not to 
hvre been. Yod &e, tbat, in debating this pointy 
yon are pleading a point of jufiice with God. Now^ 
we would not thus plead a matter of juftice with 
the Gods, were they not perfectly good and joft* 
Andy if they are io, they have leftnothing nnjuftly 
and nnreafonably neglededin their adminiftration. 
6* Enure yourlelf toattempt, even, what yoa 
defpair of executing. For, the left hand, which^ 
for its inability, throogh want of exercife, remains 
idle in many (brtsof work ; yet, can hold the bridle 
more firmly than the other, by being enured to it. 

7. Con(ider» in what ftate (hall death find yon, 
both as to body and foul? obferve the (hortneft 
of life ; the vafl: immenfity of the preceeding, and 
enfuing duration) and the infirmity of all thefib 
materials. 

8. To behold the active principle (tripped of its 
bark; the references and intentions of anions; 
what pain is; what, pleafure; what, death; whaty 
glory ; who is to each one the caufe of ail his dif» 
tarbance and trouble; how no man can be hin- 
dered by another; how all is opinion. 

9* In the pradifing of the maxims, we (hould 
refemble the adventures in the exerciies; and not 
the gladiators. The gladiator, (bmetimes, lays by 
his fwordj and takes it up again; but, {the cham- 



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-J 



OF M. ANTON INUS. B. XII. t6t 
pioii lA tbe caercifes carries always his arms and 
bands along with him. He needs nodsing cUe for 
hU work bos to weiU tbeTe fldllfoUy. 

10. Confider well tbe natures of diings, dt* 
aiding them into tbe material and adive principles; 
nnd their references. 

11. What a glorious power is granted to manl 
never to do any adion, bot (bch as God is to com* 
snend ; and to embrace lundly^ whatever God 9f^ 
points for him. 

12* As to what happens in tbe coorfe of nator^ 
Ae Gods are not to be blamed; tfaey Aeverdo 
wrrongy willingly or unwillingly. Nor are men; 
for they > do not willingly. There are ^none, 
tfaereforey to be quarrelled wi^. 

I). How ridicubnSy and like afiranger is be, 
who is fiiq^riied at any thing which happens In 
life! 

14. There is eidier a fiital neoeffity^ and an 
nnalteraUy ized order ; or a kind and benign Pro- 
vidence; or a Mind confbfion, vithont a gover* 
noar. If there be an unalterable neceffity^ why 
flriye fpkifk itt if there is a kind Providence^ 
.which can be appealed; make yourfelf worthy of 
the divine aids. If there is an nngovemed conftifi- 
on: yet oompofe yonrfelf with tius^ that, amidft 

1 B.ZI. I. 



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9«S THE MEDITATiaKS 
thefe tempeftaous waves, you have a prefiding in« 
telligence within yoarfelf. If the wave furronnd* 
yoa, it can carry along the carcafe, and the aniroat 
life; bat, the intelledfaial part it cannot bear along 
with it. 

15. When a lamp continues to fhine, andlofet 
notitsfplendor, till it be extinguiflied ; (hall your 
veracity, juftice, and temperance, be extinguiflied 
before you are ? 

16. When I yon are ftruck with the'apprehen« 
.fion, that one has done wrong; [fay thus to your- 
felf Q how are you fare this is wrong ? grant it to 
be wrong: you know not but he is deeply con- 
demning himfeif : this is as pityable, as if he were 
tearing his own face. And then, one, who expe^ 
vicious men Ihould not do wrong, is as abfiird as 
one expediog a fig-tree (hould not produce the na- 
tural juice in the figs ; or that infants (hould not 
cry ; or a horie (hould not neigh; or fuch other 
neceilary things. What can the man do, who bat 
luch difpofitions ? if you are a roau of high abSt- 
ties, cure them. 

1 7^ If not becoming, do not do it. If not true, 
do not fay it. Let tbele be your fixed principles. 

18. Gonfider always what it is, which . ftrikes 
your imagination ; and unfold it, by diftinguilhing 

X See IX. 3 8. and XI. 1 8, at the ;th precept. 



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or M.ANTONINUS. B.XIL 2$^ 
thecaufe^ the matter, the reference, and the time 
within which it muft neceflarily ceaie, 

19. Will not yon, atlafti perceive, that yon 
have fomething more excellent and divine within 
you, than that which raifes the feveral pafHons, and 
moves you, as the wires do a puppet, without your 
own approbation? what now is my intelle^hial 
part i I is it fear ? is it fufpicion i is it Infi I is It 
any fuch thing ? 

20. Firft, let nothing be done at random, with- 
out a reference. Secondly, refer your anions to 
nothing elle than fome fecial kind purpole. 

21. Yetalittle,andyou.ihallbenomore; nor 
(hall any of thofe things remain, which you now 
behold; nor any of thofe who are now living* 
'Tis the nature of all things to change, to turn, 
and to corrupt; that others may, in their courie, 
jpringoutofthem. 

23. AU depends on your opinions : theft are 
in your power. Remove, therefore, when yon in- 
cline, your opinion ; and then, as when one hat 
turned the promontory, and got into a bay, all is 
calm; fo, all (hall become (table to you, and a 
(till harbour. 

23. ^ Any one natural operation, ending at its 
proper time, fuBTers no ill by ceafing; nor does 

I IX. 39. at the end. 2 IX* 2i. 



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9«4 THE MEDITATIONS 

the agent iiiffer any lU^ 1^ its thas ceafing. In 
like manner, as to the whole (cries oi a^oos, 
which is life ; if it ends in its fealbn, it fafiers no 
illbyceafing; nor is the peribn^ who thus fini&ea 
bis feries> in any bad date. The feaibn and the 
term is limited by Katnre ; Ibraetimes even bjr 
yoor own, as in old age; bot| always by the n*- 
tare of the whole* 'Tis by the changes of its fe* 
verad parts, that the univerfe ftill mnaias new, 
and in its bloom. Now, that is always good and 
feafenable, which is advantt^ieous to die whole. 
The ceafiog of life eannot be evil to individoaiss 
for, it has no turpitude in it; fince it is Hot in oar 
power ; nor is then any thmg unibciaUe in it. Nay, 
'lis good ; fince 'tis feafcmabie to the whde, and 
advantageous, and cooenrdng wi& the order of 
the whole. Thus, too, is he led by God, who goes 
the (ame way with. God, and that by his own iii^ 
dmation. 

. 24. Have tbele three thoughts always at hand : 
£rft, that yon do nothing inconfiderately ; nor o- 
dierwiie than JufHce herfelf would have aded. Aa 
for external events, they either happen by diance, 
or by Providence: now, no man fliould quarrel 
with chance, nor cenlure Providence. The iecood, 
to examine what each thing is, .from Its feed, to 
its being quickened ', md, from its quickeoinfi till 



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OF M. ANTONINUS. B. XII. iSs 
its death; of what materitil^ compoied^ and intd 
what it mud be refolvrd. The third, that, could 
you berai&d oti high, fo as firom thence to behold 
sdl haman affairs, and difcem their great Vftrlety J 
confckms, at the fame timt, of the crottds of aerial 
ftttdetherial inhabitants wholurround ns: vrett 
you tbntralfifd on hlgh^ narer (b often ; yon would 
fee only the fame things, or things entt&iy uni* 
ferns ; ail of fbort duration. Can we be proud of 
fndi matters ? 

35. Cait0Dtyoarof4nions; yontffeftfe. \^ho^ 
thcDy hinders you to caft them out? 

26* When you fret at anything, yoo havtf fdr- 
got tiiat sU happens accor^ng to thenatnre of th« 
wbolt; and that the fault fnbfifts not in yoo^ btrt 
in another* And this, too, yoo forget, that, what* 
cvrr now happens, has happened, and l»ill hap- 
pen; and the like now happens etery where. And 
thb, M>} bow great the bond of kindred is, be^^ 
tween any man, and all the haman race; not by 
common feed or bk)od, but a common inteileAual 
part, Yofi forget, too, that the » foul of each man 
is divine^ anefloxfrom God; and this, alfo, that 
no roan is proprietor of anything: his dear child-* 
ren, his very body, and his fife, proceeded from 
the fame God. And this, too^ that opinion is all. 

I See B. II. i,«nd 13. . 

LI 



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266 THE MEDITATIONS ^ 

And this/ that < it is the pre&nt momeiit cnl;^ 

which one lives, or can l6(e. 

37. RecoUeft iTec|oently thofe, who, fermerly, 
were tranfporfcd with indignation; thofe, whor^ 
once, proceeded to the h^heft pitch in glory, or 
in calamitiesi or in enmities, or^anyotlier ciccnm* 
fiance of fortune. Theft fiop, aftd aflc, .where are 
they aU now ? fmdce, and alhes, and an old tale; 
or, perhaps, not even a tale. Let every facfa in- 
ftance occur. 2 Fabias CatuUinus in the oonntvf^ 
Lucius Lupus, and Stertiniua at Boiae: Tiberias 
at Capreae; and Velios Rnfiis; and, tn gencrriy 
all cminenee attended with the high opinions «f 
men. And, bow mean are alt the c^jcAsrof oar 
keen purfuits! how amchmore becomes it ajrid- 
lofopher, to (hew htaifelfy in the matters fiibjefted 
to his management, a man of jullice and tempe* 
rance,following the Gods, and that with 3 fimpK^ 
city. For, the mod intolerable pMt is that dif* 



I Sice F. Ih 1 4. 
. 2 Some of the pcribos 
here named as eminent, or 
/in^giilar in their fortniires, 
are iroc well known. 

3 'Tis plain from the 
reafbn fubjoined, what this 
(impticiCy is, vh. a (ingfe 
view to s6t wcU'lbc p>^ sp- , 



pdiAtcd OS by God, wtthosit 
aiming at glory, pleafuce, 
or any felfifb advantage; 
hot from (ove to God and 
moral goodoefs. This dm* 
pUcity is oppolite to the 
more fubtile and refiaod 
forts of felfifhncfs. 



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OP M. ANTONINUS. R XII. 267 
fiiayed in aa cftentation of iiuinility^ and contempt 
cfpnde. 

38. To tiiofe who alky t where have yoa feen 
€ tbeie Gods? or, whence are yoa aflbred they 
€. esii, that yon thns worfliip them V firft, ' they 
«re Viiibk, even 40 4lie«ye : 4igain, «iy own (oul I 
cannot fee; and, yet, I reverence it; andthos, 
too, as I experience continually the power of the 
Gods, I both know furely that they are, and wor- 
ftiptfaeni. 

39. The fafety of life depends on this; to dif« 
oem«aoii objed, what it is in whole, of what ma* 
teriak> whatitt form or caale^ to do juiiice with 
aM oar heart; and, to (peak truth, i^nd, what 
farther remabs, but to. enjoy life, adding. one 
TifftnoQS office to another ; ,b as not to leave any 
vacant interval ? 

* 30. There is bat one light of the (an, tho' di- 
vided by w«dil8, niountains, and odi^r obje^s. 
Thei;e is but one common lubftance, tho' divided 
among ten thoufand bodies, with peculiar qualities. 
There is but one animal fbd, tho' divided by ten 
thoufand natures, with their peculiar limitations ; 
and ^jone intelledual fpirit, altho' it appears to be 



• I This may relate to 
the hcarenly bodies whom 
the Stoics dceosei inferior 



deities. 

2 It is maoifeft he does 
not here inteod proper ntt« 



Li 3 



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tW THE MEDITATIONS 
ityiM.Thc otber farts of tfade mentiotted wtmles^ 
, fuch as the forms and matter, being void of faiie^ 
are void of aflSsdiott to each ofAian and, jttf 'tta- 
an inteileAoal beio9^ that frdfenres them, and a 
fiorice of gravity, vhkh makes them tend to the 
feme place. But, what it inleUediiaL has a pecoHar 
tendency to its kind, and is ntturaOy reeommeodtti 
to it. And thf ibcial affiifitoB cannot be ontiidy 
nprefled. 

31. What do yon defire? merely ts hmi o« 
alio to have ienfatton, and appetite^ to grow, and 
to decay again I toipeak, to think; are any of 
thefe worthy^ of your dcfim ? if aii tfaefe art de« 
fpicable; go on to the laft that remains, to fol* 
law rea(bn and God. Nc»v, it is oppi^te to the 
Teverenca 4ae 10 them, if wt f epiiie that we mnft 



tncrical anity, butonl^ (j^e- 
Cifical,or rimUitude:and this 
further.perhaps, that allin- 
dividoal natures are parts 
taken from ibme great mafs, 
or whole of that ]iin4. Nor 
pan wc conclude from their 
Ipeaking of the re-union af- 
ter death, thgt individuaU 
ceaie to be diftio£l peribns 
from the Deity and from 
fach other; itoce it wasthe 
kmm ^4ct of thp Swiff, 



that heroic (ouls were mi- 
fed to the ^ignity of gods, 
or immortal angels; and 
they mean no more than an 
entire mor«l oaion by re^t 
nation and complete confor- 
mity of will. Some degree 
of this union is attainable 
in this lifii, and drongly r«^ 
commended by the Stoics : 
fceB. VIII. 34. fuchc^. 
preffions are frequent \n t)^ 
New TcilftOkci^t. 



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OF M. ANTONINUS. B. Xn. 3«9 
be dqnrnred of all the former enjojmenti by death. 
^2* How finail a part is aj^poioted to each one 
of tht iafinite immeiiie dqratton? for, prefently, 
it nivft va&ilh iolD etenuty :* bow fmali a part of 
the unttCfM SMtter? and, how finail, of the imi* 
verfal iptrit ? on how narrow a dod of this earth 
i^ yon creep ? when all thefe things are confidered, 
nothing will appear great, except ading as your 
nature kftds; and bearing contentedly whatever 
the common nature brings along imth it. 

39. What ufe does the govemiog part make of 
kfeif? on this, all depends. Other things, whether 
dependent on yoor choice, or nor, are hot dead 
cmicafes, andfinoke. 

* 34. This moft roufe yon moft powerfully t6 
defpife deatb> that, e^en ' thofe who deemed plea<» 
Ibre the (ble good, and pain the fole evil, yet de- 
(pifed it. 

9^. To the per(bn who reputes that alone to be 
good, which is ^ ieafonable^and reckons it indif* 
ferent, whether he has opportunity of exerting a 
greater number of adtions, according to right rea- 
fon, or a fmaller : whether he beholds this univerfe 
for a longer or a (horter fpace, death cannot appear 
terrible. 

I Epicurus. \cxpUined in Ctccn defnih, 

3 The peculiar meaning I l.iii.c. 14. 
of this fcafonabUners is be 11 1 



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870 THE MEDITATIONS &c. 

36. You have iived, O maa, at a denizon of ' 
this great ftate : of what conieqaence to you^ whe- 
ther it be oaly for fiw years ? what is according 
to the laws, is equal and jnftto all. What is there 
terrible in this, that you are lent out, not by a ty* 
rant, or an unjaft judge, but by that Nature, which 
at firft introduced you i as if ^ the praetor who 
employed the player, Ihonld difsufs him again ftom 
Hhe fceoe. But, fafyoii, I hafenotfinifiiedthe 
five ads, but only three. Yon fiiy true; but, in 
life, 3 ^ree ads make a complete play. For, 'tis 
he who appoints the end to it, who, as he was the 
cauie of the compofition, is now the caufe of the 
diflblution. Neither of them are chargeable on yone 
depart, therefore, contented, and in good humour; 
for, he is propitious and kind, who difinifles yoa« 



I The unlverli. 

a The great magiftrates 
at their own charge exhibi- 
ted fliowf to:«h«feopke, «ad I 



among others gave plays, 
and for this purpole em« 
ployed the a£tors. 

) See above, B. Xh i. 



FINIS. 



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MAXIMS OP THE STOICS. 



As GiTAKERy in the prefatory difconrie to hit 
excdlent edition and commentary on Anton i^^ 
Nus, has given a very juft Summary of the 

CHIEF 4IIAXIMS OF TNB STOIC FHILOSO* 

' FHT, taken mo(Uy from thefe Meditations ; w^ 
thought it proper to tranikte it here ; and give 
the references to tlie pkces he qiiotef ; and the 
paflages from fome others^ with afew additions, 



1- 



Ot GOD, Providence, and* 
the Love of GOD. ' 

*nPHE DIVINE PROVI-. 

< -*• DENG E' takes carcofhu- 

< man affairs; and QOtof theuniverfe 

iTho' the Stoics have not ufed the term Love, 
for expreffing oar pioas affections to God ; yet, 
Ttis {dain^theymeant all which om be implied in that 



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ijl MAXIMS OF 

* only, in general; but, of each fingle 
'. man, and each fingle niatter: b pre- 

* fent in all the affairs of men ; and ^ 
< aids mankind^ hot only in thofe 

* things which are their true good 
' and happinefs, but in the external 

* conveniencics and fupports of life. 

' God 1$, therefore, 4 above all to 

* be worfhipped; ^ in all undertakings 
' to be invoked; at all times to be 

* remembered, and prefent to our 

* thoughts ; ^ in all things to be ac- 

* knowledgcd, and ^ his conduftap- 

word, as ufed fincc with regard to the Deity. They 
feem to have abdatncd horn tiir» terfn, out ofrete* 
rence : ftxeiv, and f imoc, with them^ carry a motion 
of cqaaUty. 

2 11.3^ ii.andVI. 44. feealfotfae^dillcrt; 

* ofEpiAet.1. 12. 14. 16. 

3 1. 1 4. and DC. 27 • alfo IX. 40.and the note. 
40. 6 VI, 7. 

4 V. 33. 7 nL 15. 

5 VI. 23.IU. i^fee 8 VX< It. ' laall 



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THE STOIjCS. 273 

^ proved; ' for all things to be prai- 

' thefe things will I vindicate Thee before men.* 
' EjMdletus cited at VII; 45. 

• I ' If I was fubjeft fornjerly to the fame weak- 
' nefs, and am not now, 'tis to God I give the 

* praif^.' Epiftetus cited at X. 30. 

* In every event which happens in the univerfe, 
' It is an eafy thing to praifc Providence, if one has 

* thefe two things within him : a power to compre- 
^ head aqd underftaqd whathappe&s to every one; 
' and, a grateful heart.' £pi(5tetusl. 6. 

* What wofds ar(S fiilficient to prai(e or declare 
^ thefe works of God as they de&rve ? had we un- 

* derflanding^ what elfe ought we to do, both in 

* public and private^ but fiof hymns to God> and 

* biefs him, and pour out our thanks before him? 

* ought we nor, whiie either digging, ploughing, or 
' fetdJRg) to fing this hymn to God : c r e a T i a 

* Go D ! that he has given ns hands, and organs 
^ forfwatlowing and digefting: that he makes us 
' grow up infeniibiy ; and breath even while afleep. 

* For ea^h of thefe things we ought thus to blefs 
^ him. Beit, ofaU to nngtliegreateftandmoftdi- 
' vine hymn, for his giving us thepover of attain- 

* itig the knowledge of thefe things, and the me- 
' thod of ufing them. What, then ? fince you, the 
' multitude, are blind, ought there not to be fome 
^ one to perform this duty in your place ; and pay 
^ this hymn to God fof you aU? for^ what elfe can 

M m 



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274 MAXIMS OF ' 

* fcd,ancl celebrated. 'To him alone, 

* we ought, in finglencfs of heart, to 
^ yield a willing obedience in all wc 

* do. ^ From H i m whatever comes to 

* us, wc ought to receive, and em- 

* brace, with a ready and hearty ac* 

^ I do^ a lame oM man^ bat fing a hymn to God ! 
' were I a nightingale^ I would do thebufiner» of a, 
^ nightingale. Were I a fwan, I would do that of a 
^ (wan. Now, that I am a rational creature, I oaght 
' to hymn the Deity. This is my bnfinefs : this I 
' perform, this is my poft: while ^am allowed I wifi 

* never leave it. And you I will exhort to join with 

* me in this my fong.' Epiftetus I. i6. \ 

Thefe (entiments^ (ays Gataker, and others of 
tiie fame kind in Epidtetus, are not unworthy of the 
beftChriftian: had he but, only, to the fubjed of 
his hymn, added God's gift of Chrifl to mankind. ^ 

1 1 know to whom I owe fubje^ion and 

obedience: it is to God. Epi^etusIV. 34. 

2 IV. 54. 25.111. 4. 

* In fine, will nothing but that which God wills.* 
EpidletusII. 17. 

' To God I have fubjedted all my defires. What 
' he \idlls, I will alfo. What he wills not^ neither 

* do I will.' Epiflctus III. 26. IV. 27. 



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THE STOICS. 275 

* cord : and think * nothing better, 

* ' nothing more convenient, ^ more 

* advantageous, ^ more fortunate, or 

* more feafonable, than that, whate- 

* veritbcjwhich HE has willed/ 

* Wherever H E thinks fit to lead us, 
' there we ought to follow; ^ without 

* turning our back, or murmuring/ 

I ' For I deem that better which God wills than 
^ that which I will.' Epi^etus, ibid. 

a vn. 57. I 4 X. 20. 

3 X. 20. I 5 XIL 27. 

^ I adhere to him^ as a fervant, and attendant. 
^ His purpofe^his defire, and, ina word^ his will, is 
' mine alfo.' Epicfletusts cited at X. 2 1* 
' O Jove ! and thou, O deftiny ! [by him 
' Eftablifh'd thorough nature,] lead me on 
' Where e'er you have appointed me ; and I 

* Will follow unreludlant.' 

The prayer of Cleanthes frequent- 
ly quoted by Epidtetus. 
6 ' From God come all things ; and itisbeft to 
' follow him, without murmuring. He is a bad fol- 

* dier who Gghs while he follows his general.' Se- 
neca, Epift. 107. 

7 ' Whatever ftation or rank thou flialt alEgn 

M m 2 



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27& MAXIMS OF 

* Whatever place, or ftation^ H E has 
' affigned us ; that wc ought ftrenu-^- 
^ oufly to kccp^and with all our 

* might fliaintain ; v/erc wc, even, by 
' chat, to meet a thoufand deaths/ 

11. 

Of Mah; and the social du- 

TIESandAFFEGTION tOMEN, 
as, by NATURE, our KINSMEN, 



T^yT A N K I N D WC ought ' from 
-^ -^ the heart to love, ^ have a 
tender care of, ^ and bear with their 
wcaknefe ; ^ abftain from all kind of 

me^ I will die ten tfaonfancl deaths (boner thaa 
abandon it.' Epidetos III. 24. after SoorMcs, 
in Plato^s apology. 

1 VIII. 13. IX. 27. I 3 Y,33. 

2 IX. 3. J 4. V. 33. 



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THE STOICS. ^7 

* icijuryi ' tbat being even impkty :* 

< do them all the good we ean ; ^ and 
^ not believe, we are born, and to lire, 
' for ourielvet alone ; "* but let all be-' 
^ hold us dedicate ourlelves, to the 

< utmoft of our ftrength and abilities^ 
^ for the public good; ^ and kindly 
^ beneficent to aU men. 

* ^ Wfi ought toBvefatisfied with 
^ acting our part well, and with the 
^ inward confcioufnefs of having done 

* lb: ^ without concern fof the leptt- 

* tation of it ; ^ without Wftnef&s ; 

X nc. I. 2 V. j3. 3 vn. jj. 

* Non fibi) kd, toti geoitom fe citderc mundo/ 

Lucan, 

4 VIIL J. \ 6 m. 6^ tat VH. 28. 

5 in. 4. [7 V. 6. 

* Even while giving^ forgetting tfait he fiives«* 
Seneca de Bcnefidis H. 16. 

8 III. 5. 

* Let the rootiTeii in all aftions, be the deed it- 
' felf^ and nottbe obfervers of it.' Gieerpde ini- 
bus. B. II. 



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27% MAXIMS OF 

' ' without hope of re ward ; ' without 
^ any view at all of our own advan- 

* tage. ^ But go on from one good 

* deed. to another; ^ and never be 

* weary of doing good; ^efteeming it 

* the true fruit of living, to make life 
' one uninterrupted feries of good 
^ anions, fo clofely linked to one a- 

* notber, ^ that,tbro' the whole,there 

* be not found the 7 leaft break or in- 

* tervah ® deeming it our own good 

* that we have done good to others; 

* ^ and, that we have ferved ourfelves^ 

* if we have been ufeful to any man : 

* *^ and all, without catching at, or 



1 ^'TisEpicaruswhc 
* from hope of reward.' ] 
'our offspring.' 

2 IX. tt the end. 

3 VI.7.V.6. 


> fays men love each odier 
?luurch/ofthe love of 

7 IX. 23. 

8 IX. at the end. 


4 VII. 74. 

5 xn. 29. 

6 XII. 29. 


9 VII. 74. 
10. VII. 73. 

■ 



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THE STOICS. 979 

* wifhing for any external praife, or 
^ glory, among mankind. 

* *The CULTURE of our own 

* HEART deferves, of all other, the 

* greatcft and moft reverential care/ 

^•To LOVE thcMORAL CHARM, 

< to aft the FAIR, the LOVELY, the 

* HONOURABLE PART, are, of all 

* purfuits, the moft excellent, the 

* moft precious. 

^^From that which we ace con- 

* fcious is our dut y,^ no dcfires,nei- 

* ther of life, nor of any thing what- 
^ ever, fhould we allow to draw us a« 

* way; no fears of death, or torture, 
^ much lefs of lofs or harm, to deterr 
' us.' 

* Thcfc (fays Gataker,) are the 

^ MAXIMS and precepts of the 

iv.2i.n.x3. 2111.6.VL16. 3VL22. 
VIL i5.vni. 5. 4 vn.44. 



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'3«o .GATAKEH'S 

^ St o I c s;pcrfcftly agreeable to their 

* principles: all Holy, Righteous, 
< StriA, and Manly: all breathing 

* Piety, Affcaion, Humanity, and 

* GreatncfsoffbuL' 

To this we (hall fubjoin the following extradl from 
the fame preface; being Gataker's apology for 
cmpioying, tho' a Chriftian mioiftery fi> many 
year's time and labour on thefe Meditations of a 
Heathen Emperor, under whoft reign the CSirif^ 
tians fufTered perfecution. 

^ TN fine, fays he, that I may return 
^ -*• to what I atfirft advertifed you 
^ of from St. Jcrom ; I think it may 
^ he boldly afferted, there arc no re- 
^ maining monuments of the ancient 

* ^ftrangcrs, which come near^ to the 
^ doftrinc of Christ, than the wri- 

* tings and admonitions of thefe two; 

* Epiftetus,and Antoninus. 'Tisccr^ 
X So he calls the Heathens after St. Paul. 



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APOLOGY. flSt 

' tain, whatever precepts our Lord 

* HIMSELF has given, in thofefcr- 

* mens and converfationsof his, in- 

* ferced and interwoven into thehifto- 

* ryof the gofpel/ of abftaining from 

* evil, even in thought: ^ of fuppref* 

* fing vicious afFeflions: ^ of leaving 

* off all idle converfation: ^ofcultiva- 

* ling the heart with all diligence; ^ 
^ and fafbioning it after the image of 

* God; ^ of doing good to men from 

* themoft iingle difinterefted view:^ 

* of bearing injuries with content- 

* ment: • of ufing moderation, and 
' ftrift caution^ in our admonitions 
' afidreproofs:^ofcounting all things 



i Matdi.XV. 19. 

jl V. 32, 28, 

3 XIL 36. 

4 ^V*20.VL33. 

$ V.4;*48- ^ 

Nn 



6 VL I. 3. 

7 V.39. 

8 — xvra. I^I6. 

9 Luke XIV. 26. 33* 



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2t2 GATAKER's 

* whatever, and even life itfelf^ as na- 

* thing, whenreafon and the cafe de* 

* mand them: and of undertaking 
' and performing almoft all the other 
' duties of ' Piety, ' Affeaion,3 E- 

* quity, "* Humanity,-^ with the grea- 

* teft diligence and ardour: All thefe 

* fame precepts are to be found in An- 
^ toninus, jufl as if he had habitual- 

* ly read them ; they are every where 

* interfperfed through this colleftion 

* of his thoughts and meditations; 
^ and continually inculcated with a 

* furprifing ftrength and life, which 
f pierces to the bottom of the heart, 
^ and leaves the dart deep fixed in the 

* fqul.This every attentive reader will 
V perceive; every honeft oneconfefs. 



I Matth.XXII. 37. 

2 XXII. 39. 

3- — VII. 12. 



^ V. 44; and 

Luke X. 3 7. 

5 V. 19.20. 



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APOLOGY. ijgg 

' But fomc may, perhaps,fay; To 
^ what purpofe take thofe precepts 
^ from a ftranger, and even an adver- 

* fary to the Chriftian faith ? when 

* they can be had more readily from 
^ the facrcd page, where they ftand 

* publiftied to all. And as they come 

* from the mouth of our Master 

* himfelf,are inforced with the high- 

* er authority of his command, and 
^ attended to with a ftrifter neceffity 

* of obedience/ 

* To this I anfwer, that a care- 
^ ful perufal and ferious rcfleftion on 
^ thefe Meditations of Antoninus^arc 

* feveral ways ufefuL 

^ For, in the firft place, the facred 

* writers have given us only the chief 

* heads of OUR Lord's difcourfes^ 

N n 2 



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384 GATAKER's 

* concifcly digcfted as a taftc or Ipc- 

* ciracn; and thofc maxims and pre- 
^ cepts only fummarily propofcd, arc 

* in Antoninus more cxtenfively ap- 
^ plied^ more fully explained; and,by 

* agreatvaricty offtrikingargumcnts, 
' eftabliilied, illuftrated, inforced and 
^ inculcated upon us^ and accommo^ 
^ dated to prafticcin civil life. In all 

* this,ourEmpcror particularlycxccUs. 

* And, then, another thing of no 

* fmall moment is this. We difcover 
^ the equity of the Chriftiandoftrine, 
^ and its perfeft agreement with rea- 
^fon, while welhowitis approved 
^ and praifed even by Grangers and 

* adverfaries- * A teftimony. from e- 

* ncmies is of great weigkt. And, fays 
^ 'Dion Prusaeus, Thcencomi* 

I iCdor. Pelus. II. epiit, 2 sS* and III, epift. 33;. 
9 OratioD. 5X. 

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APOLOGY. dtf 

^ utn of khofc who admire tho' they 
^ do not receive, muft be the fineft of 
^ all praifes. The Apoftle undorftood 
^ this very well, when he called in tef» 
^ timoniesfroxn'theinfcriptiohs^and 
^ * writings of the ftrangcrs, for proof 

* of the doftrine he brought and w^s 
^ publifliing among them. Surely it 
^ mufi: conduce not a little^ to vindi- 
f cate and implant in the breafts of 

* any whatever, the precepts and lef* 
^ fons of oujR Lord I as perfeSly a- 
^ grecable to equity and ^ reafbn; that^ 
^ a man who was a ftranger, and un- 
^ favourable to the Chriftian namey 
^ (for he neither knew our myfteriesy 
^ nor underftood therealbns of our 
< faith^) ihould yet recommend and 

1 Aas XVII. ^3. vice* Rom. XH. s. to 

2 Ads XVII. 28. follow God and reaTon : 
3:0urr€aIbnaUefel» Antonlntts^XH.ji^ 

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s8< GATAKER't 

^ eftablilh them with (uch vehemence 

' and ardour^ and by fo very forcible 

* ailments. Who is not fenfible, 
( fays ^ an author of high chara^er^ 

< That thofe have had a good caufe 

* who gained it before judges who 
^ were indifferent.^ what (hall one 

* fay then of that caufi? which is gain- 

* ed even before the averfe and pre- 

* judiced againft it; nay, ^ when its 

* very enemies fit judges. 

* Further, in thefc following 
^ books, the good Providence and 
^ kindnefs of God fhines forth; as 
^ he did not fuffer his own image to 

< be quite worn out and loft in man 

< who had fallen off from him. But 

* preferved fome (parks alive, which 
^ he both excited by various methods, 

I Aag- epift. X70. a Deut. XXXn. 3 1. 



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APOLOGY. dir 

^ and improved even to a miracle. 
^ Partly, that the fafcty and good or- 

* der of human focicty might be pro- 
^ vided for: ' left men, turning quite- 

* favage, fhould like wild beafts, rufli 

* univcrfally on each other's deftruc- 

* tion. Since "^ man, without educa- 
^ tion is the moft favage of all the 
^ creatureswhichthcearthnouriflies* 
^ And, partly, that they might apply 

* themfelves to ^ know and ^ feck 

* God,by the affiftance of thefe helps; 
^ being plainly ^ without excufe if 
^ they either dcfpifcd or neglefted 

X There is nothing more impious, more barba- 
rous, than man once turned favage, Polybiushift, 
B. I . and Embafs. 122. 

2 PktOyinthelawsyB. VL 

g Romans I. 1 9. That which may be known of 
God. And, vcrfe 2 1 • When they knew God. 

4 That they (hould feek the Lord, ifhaply they 
might feel after him and find him. A^s XVII. 27. 

5 Rom. I. 20. 



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•ft GATARER^t APOLOGY. 

f Acm.Forthatfayingof St.Bernard, 
^ isbodoubtedlytrue^ ' The image of 
^ Grodin our hearts may be burn t^but 
^ not burnt om. Sm'cly^ to wear quite 
^ out , that ^ idoige, originally Aamped 
^ on the rational fbul^toextinguifh in-^ 

* tirciy'that torch, kindled from hea- 
^ vcri in the human heart; has been be- 

* y ond the power either of the vices of 
^ men or the malice of devils; nay, ac- 
' cordingto bim^bcyond the power of 
^ heU-ikmes. It was the will of the di« 
^ vinegoodnefs that thisimage fhould, 
^ for the advantage of thehuman race^ 
f -aind th>epai(ticulaf benefit of his peo- 
^ ple,be prefcWed and cherifhedamid 
' the ruins and afhes^ which followed 

* the primitive defe^Sion/ 

1 Bent; in tuiBito ^Genefi8ltf27.ttodlX.6. 
Sevm* u ^.Prov. XX. 27 • tjmu 

II. 15* 
FINIS. 

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