The Meditations of the Emperor Marcus Aurelius Antoninus

Book VIII

95 u b o o k v i i i u 1. This will repress the desire of vain-glory, that you cannot make thewhole of your life, from your youth, appear such as became a philosopher. ’Tis known to many, as well as to your own conscience, that you were far from true wisdom. If this be your aim, you must be full of confusion: It can be no easy matter for you to gain the reputation of a philosopher. Nay, the grand purpose of your life is opposite to this view of reputation. If you know wherein true excellence consists, away with this affair of reputation, and the opinions of others. Be satisfied with this, that what remains of life, be it more or less, be spent as theconstitutionof yournaturerequires.Study this point exactly; and be solicitous about nothing else, but knowing what your nature requires, and acting accordingly. You have experienced many wanderings, without finding happiness. ’Tis not found in philosophicalarguments , nor in riches, nor in fame, nor in sensuality. Not at all. Where, then, is it to be found? In acting the part which human nature requires . How shall you act thus? By retaining firmly the great maxims from which our desires and actions flow. What maxims? Those concerninggood and evil: “that nothing is truly good to a man, which does not make him just, temperate, courageous, and free: and that nothing canbe eviltoaman, which gives him not the contrary dispositions.” 2. About every action, thus examine yourself; What sort of one is it? Shall I never repent of it? I shall presently be dead, and all these things gone.What further, then, should I desire, if my present action be such as becomes an intellectual and social being, subject to the same law with the Gods? * * As, all intelligent beings are, by their nature, under the same immutable eternal law of promoting the good and perfection of the whole. This, in the supreme Being, flows essentially from his nature: in created beings, it is a gift from him.1 96 meditations 3. Alexander, Caius,2 Pompey, what were they in comparison with Diogenes ,3 Heraclitus,4 and Socrates? These latter knew the natures of things, and their causes, and materials: And thus their governing parts were employed . As to the former, what a multitude of things weretheobjects of their care? To how many were they enslaved? * 4. Such men † will go on doing such actions, tho’ you should burst with indignation. 5. In the first place, be not disturbed or put into confusion. All things happen according to the nature of the whole. In a little time you shall be gone, as Hadrian,5 and Augustus.6 And, then, attentively consider the nature of what occurs to you: Remember you must persist in the purpose of being a good man. Act, then, inflexibly what suits the nature of a man, and speak always what appears to you just, and yet with calm good-nature and modesty; and without Hypocrisy. 6. ’Tis the constant business of the universal nature, to be transferring what is now here, into another place; to be changing things, and carrying them hence, and placing them elsewhere. All are changes; allarecustomary; you need not fear any thing new. All are subjected to the same law. 7. Every being is satisfied while it continues prospering. The rational nature is prosperous, while it assents to no false or uncertain opinion; and has its affections directed to something social and kind; and its desires and aversions turned toward these things alone which are in its power; while it embraces contentedly whatever is appointed by the universal nature . For, of that it is a part, as a leaf is a part of a tree. In these, indeed, the leaf is a part of an insensible irrational system, which can be obstructed in the intention of its nature: but the human nature is a part of that universal nature which ‡ cannot be obstructed, and is intelligent and just. This nature distributes, suitably to all, their proper portions of time, of matter, of active principle, of powers, and events. § This you will find, if you don’t merely compare one circumstance of one with the corresponding circum- * See, IX. 29. † See, the note on B. V. 17. ‡ See, IV. 1. and the note.§ See, IX. 3. book viii 97 stance in another, but consider the whole...