Translated by George Long
Search The Meditations of Marcus Aurelius
1. Begin the morning by saying to thyself, I shall meet with the busy-body,
the ungrateful, arrogant, deceitful, envious, unsocial. All these
things happen to them by reason of their ignorance of what is good
and evil. But I who have seen the nature of the good that it is beautiful,
and of the bad that it is ugly, and the nature of him who does wrong,
that it is akin to me, not only of the same blood or seed, but that
it participates in the same intelligence and the same portion of the
divinity, I can neither be injured by any of them, for no one can
fix on me what is ugly, nor can I be angry with my kinsman, nor hate
him, For we are made for co-operation, like feet, like hands, like
eyelids, like the rows of the upper and lower teeth. To act against
one another then is contrary to nature; and it is acting against one
another to be vexed and to turn away.
2. Whatever this is that I am, it is a little flesh and breath, and the
ruling part. Throw away thy books; no longer distract thyself: it
is not allowed; but as if thou wast now dying, despise the flesh;
it is blood and bones and a network, a contexture of nerves, veins,
and arteries. See the breath also, what kind of a thing it is, air,
and not always the same, but every moment sent out and again sucked
in. The third then is the ruling part: consider thus: Thou art an
old man; no longer let this be a slave, no longer be pulled by the
strings like a puppet to unsocial movements, no longer either be dissatisfied
with thy present lot, or shrink from the future.
3. All that is from the gods is full of Providence. That which is from
fortune is not separated from nature or without an interweaving and
involution with the things which are ordered by Providence. From thence
all things flow; and there is besides necessity, and that which is
for the advantage of the whole universe, of which thou art a part.
But that is good for every part of nature which the nature of the
whole brings, and what serves to maintain this nature. Now the universe
is preserved, as by the changes of the elements so by the changes
of things compounded of the elements. Let these principles be enough
for thee, let them always be fixed opinions. But cast away the thirst
after books, that thou mayest not die murmuring, but cheerfully, truly,
and from thy heart thankful to the gods.
4. Remember how long thou hast been putting off these things, and how
often thou hast received an opportunity from the gods, and yet dost
not use it. Thou must now at last perceive of what universe thou art
a part, and of what administrator of the universe thy existence is
an efflux, and that a limit of time is fixed for thee, which if thou
dost not use for clearing away the clouds from thy mind, it will go and thou wilt go, and it will never return.
5. Every moment think steadily as a Roman and a man to do what thou hast
in hand with perfect and simple dignity, and feeling of affection,
and freedom, and justice; and to give thyself relief from all other
thoughts. And thou wilt give thyself relief, if thou doest every act
of thy life as if it were the last, laying aside all carelessness
and passionate aversion from the commands of reason, and all hypocrisy,
and self-love, and discontent with the portion which has been given
to thee. Thou seest how few the things are, the which if a man lays
hold of, he is able to live a life which flows in quiet, and is like
the existence of the gods; for the gods on their part will require
nothing more from him who observes these things.
6. Do wrong to thyself, do wrong to thyself, my soul; but thou wilt no
longer have the opportunity of honouring thyself. Every man's life
is sufficient. But thine is nearly finished, though thy soul reverences
not itself but places thy felicity in the souls of others.
7. Do the things external which fall upon thee distract thee? Give thyself
time to learn something new and good, and cease to be whirled around.
But then thou must also avoid being carried about the other way. For
those too are triflers who have wearied themselves in life by their
activity, and yet have no object to which to direct every movement,
and, in a word, all their thoughts.
9. This thou must always bear in mind, what is the nature of the whole,
and what is my nature, and how this is related to that, and what kind
of a part it is of what kind of a whole; and that there is no one
who hinders thee from always doing and saying the things which are
according to the nature of which thou art a part.
10. Theophrastus, in his comparison of bad acts- such a comparison as
one would make in accordance with the common notions of mankind- says,
like a true philosopher, that the offences which are committed through
desire are more blameable than those which are committed through anger.
For he who is excited by anger seems to turn away from reason with
a certain pain and unconscious contraction; but he who offends through
desire, being overpowered by pleasure, seems to be in a manner more
intemperate and more womanish in his offences. Rightly then, and in
a way worthy of philosophy, he said that the offence which is committed
with pleasure is more blameable than that which is committed with
pain; and on the whole the one is more like a person who has been
first wronged and through pain is compelled to be angry; but the other
is moved by his own impulse to do wrong, being carried towards doing
something by desire.
11.  Since it is possible that thou mayest depart from life this very moment, regulate every act and thought accordingly. But to go away from among men, if there are gods, is not a thing to be afraid of, for the gods will not involve thee in evil; but if indeed they do not exist, or if they have no concern about human affairs, what is it to me to live in a universe devoid of gods or devoid of Providence?  But in truth they do exist, and they do care for human things, and they have put all the means in man's power to enable him not to fall into real evils. And as to the rest, if there was anything evil, they would have provided for this also, that it should be altogether in a man's power not to fall into it. Now that which does not make a man worse, how can it make a man's life worse?
 But neither through ignorance, nor having
the knowledge, but not the power to guard against or correct these
things, is it possible that the nature of the universe has overlooked
them; nor is it possible that it has made so great a mistake, either
through want of power or want of skill, that good and evil should
happen indiscriminately to the good and the bad.  But death certainly,
and life, honour and dishonour, pain and pleasure, all these things
equally happen to good men and bad, being things which make us neither
better nor worse. Therefore they are neither good nor evil.
12. How quickly all things disappear, in the universe the bodies themselves,
but in time the remembrance of them; what is the nature of all sensible
things, and particularly those which attract with the bait of pleasure
or terrify by pain, or are noised abroad by vapoury fame; how worthless,
and contemptible, and sordid, and perishable, and dead they are- all
this it is the part of the intellectual faculty to observe. To observe
too who these are whose opinions and voices give reputation; what
death is, and the fact that, if a man looks at it in itself, and by
the abstractive power of reflection resolves into their parts all
the things which present themselves to the imagination in it, he will
then consider it to be nothing else than an operation of nature; and
if any one is afraid of an operation of nature, he is a child. This,
however, is not only an operation of nature, but it is also a thing
which conduces to the purposes of nature. To observe too how man comes
near to the deity, and by what part of him, and when this part of
man is so disposed.
13. Nothing is more wretched than a man who traverses everything in a
round, and pries into the things beneath the earth, as the poet says,
and seeks by conjecture what is in the minds of his neighbours, without
perceiving that it is sufficient to attend to the daemon within him,
and to reverence it sincerely. And reverence of the daemon consists
in keeping it pure from passion and thoughtlessness, and dissatisfaction
with what comes from gods and men. For the things from the gods merit
veneration for their excellence; and the things from men should be
dear to us by reason of kinship; and sometimes even, in a manner,
they move our pity by reason of men's ignorance of good and bad; this
defect being not less than that which deprives us of the power of
distinguishing things that are white and black.
14.  Though thou shouldst be going to live three thousand years, and as many times ten thousand years, still remember that no man loses any other life than this which he now lives, nor lives any other than this which he now loses. The longest and shortest are thus brought to the same. For the present is the same to all, though that which perishes is not the same; and so that which is lost appears to be a mere moment. For a man cannot lose either the past or the future: for what a man has not, how can any one take this from him?
two things then thou must bear in mind; the one, that all things from
eternity are of like forms and come round in a circle, and that it
makes no difference whether a man shall see the same things during
a hundred years or two hundred, or an infinite time; and the second,
that the longest liver and he who will die soonest lose just the same.
For the present is the only thing of which a man can be deprived,
if it is true that this is the only thing which he has, and that a
man cannot lose a thing if he has it not.
16. The soul of man does violence to itself, first of all, when it becomes
an abscess and, as it were, a tumour on the universe, so far as it
can. For to be vexed at anything which happens is a separation of
ourselves from nature, in some part of which the natures of all other
things are contained. In the next place, the soul does violence to
itself when it turns away from any man, or even moves towards him
with the intention of injuring, such as are the souls of those who
are angry. In the third place, the soul does violence to itself when
it is overpowered by pleasure or by pain. Fourthly, when it plays
a part, and does or says anything insincerely and untruly. Fifthly,
when it allows any act of its own and any movement to be without an
aim, and does anything thoughtlessly and without considering what
it is, it being right that even the smallest things be done with reference
to an end; and the end of rational animals is to follow the reason
and the law of the most ancient city and polity.
17.  Of human life the time is a point, and the substance is in a flux, and the perception dull, and the composition of the whole body subject to putrefaction, and the soul a whirl, and fortune hard to divine, and fame a thing devoid of judgement. And, to say all in a word, everything which belongs to the body is a stream, and what belongs to the soul is a dream and vapour, and life is a warfare and a stranger's sojourn, and after-fame is oblivion.
 What then is that which is able to conduct
a man? One thing and only one, philosophy. But this consists in keeping
the daemon within a man free from violence and unharmed, superior
to pains and pleasures, doing nothing without purpose, nor yet falsely
and with hypocrisy, not feeling the need of another man's doing or
not doing anything; and besides, accepting all that happens, and all
that is allotted, as coming from thence, wherever it is, from whence
he himself came; and, finally, waiting for death with a cheerful mind,
as being nothing else than a dissolution of the elements of which
every living being is compounded. But if there is no harm to the elements
themselves in each continually changing into another, why should a
man have any apprehension about the change and dissolution of all
the elements? For it is according to nature, and nothing is evil which
is according to nature.