Translated by George Long
Search The Meditations of Marcus Aurelius
1. Wilt thou, then, my soul, never be good and simple and one and naked, more
manifest than the body which surrounds thee? Wilt thou never enjoy an affectionate
and contented disposition? Wilt thou never be full and without a want of
any kind, longing for nothing more, nor desiring anything, either animate
or inanimate, for the enjoyment of pleasures? Nor yet desiring time wherein
thou shalt have longer enjoyment, or place, or pleasant climate, or society
of men with whom thou mayest live in harmony? But wilt thou be satisfied
with thy present condition, and pleased with all that is about thee, and
wilt thou convince thyself that thou hast everything and that it comes
from the gods, that everything is well for thee, and will be well whatever
shall please them, and whatever they shall give for the conservation of
the perfect living being, the good and just and beautiful, which generates
and holds together all things, and contains and embraces all things which
are dissolved for the production of other like things? Wilt thou never
be such that thou shalt so dwell in community with gods and men as neither
to find fault with them at all, nor to be condemned by
2. Observe what thy nature requires, so far as thou art governed by
nature only: then do it and accept it, if thy nature, so far as thou art
a living being, shall not be made worse by it. And next thou must observe what thy nature requires so far as thou
art a living being. And all this thou mayest allow thyself, if thy nature,
so far as thou art a rational animal, shall not be made worse by it. But
the rational animal is consequently also a political (social) animal. Use
these rules, then, and trouble thyself about nothing
3. Everything which happens either happens in such wise as thou art
formed by nature to bear it, or as thou art not formed by nature to bear
it. If, then, it happens to thee in such way as thou art formed by nature
to bear it, do not complain, but bear it as thou art formed by nature to
bear it. But if it happens in such wise as thou art not formed by nature
to bear it, do not complain, for it will perish after it has consumed thee.
Remember, however, that thou art formed by nature to bear everything, with
respect to which it depends on thy own opinion to make it endurable and
tolerable, by thinking that it is either thy interest or thy duty to do
6.  Whether the universe is a concourse of atoms, or nature is a system, let this first be established, that I am a part of the whole which is governed by nature; next, I am in a manner intimately related to the parts which are of the same kind with myself. For remembering this, inasmuch as I am a part, I shall be discontented with none of the things which are assigned to me out of the whole; for nothing is injurious to the part, if it is for the advantage of the whole. For the whole contains nothing which is not for its advantage; and all natures indeed have this common principle, but the nature of the universe has this principle besides, that it cannot be compelled even by any external cause to generate anything harmful to itself.
 By remembering, then, that I am a part of such a whole, I shall
be content with everything that happens. And inasmuch as I am in a manner
intimately related to the parts which are of the same kind with myself,
I shall do nothing unsocial, but I shall rather direct myself to the things
which are of the same kind with myself, and I shall turn an my efforts
to the common interest, and divert them from the contrary. Now, if these
things are done so, life must flow on happily, just as thou mayest observe
that the life of a citizen is happy, who continues a course of action which
is advantageous to his fellow-citizens, and is content with whatever the
state may assign to him.
7.  The parts of the whole, everything, I mean, which is naturally comprehended in the universe, must of necessity perish; but let this be understood in this sense, that they must undergo change. But if this is naturally both an evil and a necessity for the parts, the whole would not continue to exist in a good condition, the parts being subject to change and constituted so as to perish in various ways. For whether did nature herself design to do evil to the things which are parts of herself, and to make them subject to evil and of necessity fall into evil, or have such results happened without her knowing it? Both these suppositions, indeed, are incredible.
 But if a man should even drop the term Nature (as an efficient power), and should speak of these things as natural, even then it would be ridiculous to affirm at the same time that the parts of the whole are in their nature subject to change, and at the same time to be surprised or vexed as if something were happening contrary to nature, particularly as the dissolution of things is into those things of which each thing is composed. For there is either a dispersion of the elements out of which everything has been compounded, or a change from the solid to the earthy and from the airy to the aerial, so that these parts are taken back into the universal reason, whether this at certain periods is consumed by fire or renewed by eternal changes.
 And do not imagine that the solid and the
airy part belong to thee from the time of generation. For all this received
its accretion only yesterday and the day before, as one may say, from the
food and the air which is inspired. This, then, which has received the
accretion, changes, not that which thy mother brought forth. But suppose
that this which thy mother brought forth implicates thee very much with
that other part, which has the peculiar quality of change, this is nothing
in fact in the way of objection to what is said.
8.  When thou hast assumed these names, good, modest, true, rational, a man of equanimity, and magnanimous, take care that thou dost not change these names; and if thou shouldst lose them, quickly return to them. And remember that the term Rational was intended to signify a discriminating attention to every several thing and freedom from negligence; and that Equanimity is the voluntary acceptance of the things which are assigned to thee by the common nature; and that Magnanimity is the elevation of the intelligent part above the pleasurable or painful sensations of the flesh, and above that poor thing called fame, and death, and all such things. If, then, thou maintainest thyself in the possession of these names, without desiring to be called by these names by others, thou wilt be another person and wilt enter on another life.
 For to continue to be such as thou hast hitherto been, and to be tom in pieces and defiled in such a life, is the character of a very stupid man and one overfond of his life, and like those half-devoured fighters with wild beasts, who though covered with wounds and gore, still intreat to be kept to the following day, though they will be exposed in the same state to the same claws and bites.
 Therefore fix thyself in the possession of these few names: and if thou art able to abide in them, abide as if thou wast removed to certain islands of the Happy. But if thou shalt perceive that thou fallest out of them and dost not maintain thy hold, go courageously into some nook where thou shalt maintain them, or even depart at once from life, not in passion, but with simplicity and freedom and modesty, after doing this one laudable thing at least in thy life, to have gone out of it thus.
 In order, however, to the remembrance
of these names, it will greatly help thee, if thou rememberest the gods,
and that they wish not to be flattered, but wish all reasonable beings
to be made like themselves; and if thou rememberest that what does the
work of a fig-tree is a fig-tree, and that what does the work of a dog
is a dog, and that what does the work of a bee is a bee, and that what
does the work of a man is a man.
9. Mimi, war, astonishment, torpor, slavery, will daily wipe out those holy principles of thine. How many things without studying nature dost thou imagine, and how many dost thou neglect? But it is thy duty so to look on and so to do everything, that at the same time the power of dealing with circumstances is perfected, and the contemplative faculty is exercised, and the confidence which comes from the knowledge of each several thing is maintained without showing it, but yet not concealed.
For when wilt
thou enjoy simplicity, when gravity, and when the knowledge of every several
thing, both what it is in substance, and what place it has in the universe,
and how long it is formed to exist and of what things it is compounded,
and to whom it can belong, and who are able both to give it and take it
10. A spider is proud when it has caught a fly, and another when he
has caught a poor hare, and another when he has taken a little fish in
taken bears, and another when he has taken Sarmatians. Are not these robbers,
if thou examinest their opinions?
11. Acquire the contemplative way of seeing how all things change into
one another, and constantly attend to it, and exercise thyself about this
part of philosophy. For nothing is so much adapted to produce magnanimity.
Such a man has put off the body, and as he sees that he must, no one knows
how soon, go away from among men and leave everything here, he gives himself
up entirely to just doing in all his actions, and in everything else that
happens he resigns himself to the universal nature. But as to what any
man shall say or think about him or do against him, he never even thinks
of it, being himself contented with these two things, with acting justly
in what he now does, and being satisfied with what is now assigned to him;
and he lays aside all distracting and busy pursuits, and desires nothing
else than to accomplish the straight course through the law, and by accomplishing
the straight course to follow God.
12. What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? And if thou seest clear, go by this way content, without turning back: but if thou dost not see clear, stop and take the best advisers. But if any other things oppose thee, go on according to thy powers with due consideration, keeping to that which appears to be just. For it is best to reach this object, and if thou dost fail, let thy failure be in attempting this.
13. Inquire of thyself as soon as thou wakest from sleep, whether it
will make any difference to thee, if another does what is just and right.
It will make no difference.