BOOK SIX

  THE substance of the universe is obedient and compliant; and the

reason which governs it has in itself no cause for doing evil, for

it has no malice, nor does it do evil to anything, nor is anything

harmed by it. But all things are made and perfected according to

this reason.

  Let it make no difference to thee whether thou art cold or warm,

if thou art doing thy duty; and whether thou art drowsy or satisfied

with sleep; and whether ill-spoken of or praised; and whether dying or

doing something else. For it is one of the acts of life, this act by

which we die: it is sufficient then in this act also to do well what

we have in hand.

  Look within. Let neither the peculiar quality of anything nor its

value escape thee.

  All existing things soon change, and they will either be reduced

to vapour, if indeed all substance is one, or they will be dispersed.

  The reason which governs knows what its own disposition is, and what

it does, and on what material it works.

  The best way of avenging thyself is not to become like the wrong

doer.

  Take pleasure in one thing and rest in it, in passing from one

social act to another social act, thinking of God.

  The ruling principle is that which rouses and turns itself, and

while it makes itself such as it is and such as it wills to be, it

also makes everything which happens appear to itself to be such as

it wills.

  In conformity to the nature of the universe every single thing is

accomplished, for certainly it is not in conformity to any other

nature that each thing is accomplished, either a nature which

externally comprehends this, or a nature which is comprehended

within this nature, or a nature external and independent of this.

  The universe is either a confusion, and a mutual involution of

things, and a dispersion; or it is unity and order and providence.

If then it is the former, why do I desire to tarry in a fortuitous

combination of things and such a disorder? And why do I care about

anything else than how I shall at last become earth? And why am I

disturbed, for the dispersion of my elements will happen whatever I

do. But if the other supposition is true, I venerate, and I am firm,

and I trust in him who governs.

  When thou hast been compelled by circumstances to be disturbed in

a manner, quickly return to thyself and do not continue out of tune

longer than the compulsion lasts; for thou wilt have more mastery over

the harmony by continually recurring to it.

  If thou hadst a step-mother and a mother at the same time, thou

wouldst be dutiful to thy step-mother, but still thou wouldst

constantly return to thy mother. Let the court and philosophy now be

to thee step-mother and mother: return to philosophy frequently and

repose in her, through whom what thou meetest with in the court

appears to thee tolerable, and thou appearest tolerable in the court.

  When we have meat before us and such eatables we receive the

impression, that this is the dead body of a fish, and this is the dead

body of a bird or of a pig; and again, that this Falernian is only a

little grape juice, and this purple robe some sheep's wool dyed with

the blood of a shell-fish: such then are these impressions, and they

reach the things themselves and penetrate them, and so we see what

kind of things they are. Just in the same way ought we to act all

through life, and where there are things which appear most worthy of

our approbation, we ought to lay them bare and look at their

worthlessness and strip them of all the words by which they are

exalted. For outward show is a wonderful perverter of the reason,

and when thou art most sure that thou art employed about things

worth thy pains, it is then that it cheats thee most. Consider then

what Crates says of Xenocrates himself.

  Most of the things which the multitude admire are referred to

objects of the most general kind, those which are held together by

cohesion or natural organization, such as stones, wood, fig-trees,

vines, olives. But those which are admired by men who are a little

more reasonable are referred to the things which are held together

by a living principle, as flocks, herds. Those which are admired by

men who are still more instructed are the things which are held

together by a rational soul, not however a universal soul, but

rational so far as it is a soul skilled in some art, or expert in some

other way, or simply rational so far as it possesses a number of

slaves. But he who values rational soul, a soul universal and fitted

for political life, regards nothing else except this; and above all

things he keeps his soul in a condition and in an activity conformable

to reason and social life, and he co-operates to this end with those

who are of the same kind as himself.

  Some things are hurrying into existence, and others are hurrying out

of it; and of that which is coming into existence part is already

extinguished. Motions and changes are continually renewing the

world, just as the uninterrupted course of time is always renewing the

infinite duration of ages. In this flowing stream then, on which there

is no abiding, what is there of the things which hurry by on which a

man would set a high price? It would be just as if a man should fall

in love with one of the sparrows which fly by, but it has already

passed out of sight. Something of this kind is the very life of

every man, like the exhalation of the blood and the respiration of the

air. For such as it is to have once drawn in the air and to have given

it back, which we do every moment, just the same is it with the

whole respiratory power, which thou didst receive at thy birth

yesterday and the day before, to give it back to the element from

which thou didst first draw it.

  Neither is transpiration, as in plants, a thing to be valued, nor

respiration, as in domesticated animals and wild beasts, nor the

receiving of impressions by the appearances of things, nor being moved

by desires as puppets by strings, nor assembling in herds, nor being

nourished by food; for this is just like the act of separating and

parting with the useless part of our food. What then is worth being

valued? To be received with clapping of hands? No. Neither must we

value the clapping of tongues, for the praise which comes from the

many is a clapping of tongues. Suppose then that thou hast given up

this worthless thing called fame, what remains that is worth

valuing? This in my opinion, to move thyself and to restrain thyself

in conformity to thy proper constitution, to which end both all

employments and arts lead. For every art aims at this, that the

thing which has been made should be adapted to the work for which it

has been made; and both the vine-planter who looks after the vine, and

the horse-breaker, and he who trains the dog, seek this end. But the

education and the teaching of youth aim at something. In this then

is the value of the education and the teaching. And if this is well,

thou wilt not seek anything else. Wilt thou not cease to value many

other things too? Then thou wilt be neither free, nor sufficient for

thy own happiness, nor without passion. For of necessity thou must

be envious, jealous, and suspicious of those who can take away those

things, and plot against those who have that which is valued by

thee. Of necessity a man must be altogether in a state of perturbation

who wants any of these things; and besides, he must often find fault

with the gods. But to reverence and honour thy own mind will make thee

content with thyself, and in harmony with society, and in agreement

with the gods, that is, praising all that they give and have ordered.

  Above, below, all around are the movements of the elements. But

the motion of virtue is in none of these: it is something more divine,

and advancing by a way hardly observed it goes happily on its road.

  How strangely men act. They will not praise those who are living

at the same time and living with themselves; but to be themselves

praised by posterity, by those whom they have never seen or ever

will see, this they set much value on. But this is very much the

same as if thou shouldst be grieved because those who have lived

before thee did not praise thee.

  If a thing is difficult to be accomplished by thyself, do not

think that it is impossible for man: but if anything is possible for

man and conformable to his nature, think that this can be attained

by thyself too.

  In the gymnastic exercises suppose that a man has torn thee with his

nails, and by dashing against thy head has inflicted a wound. Well, we

neither show any signs of vexation, nor are we offended, nor do we

suspect him afterwards as a treacherous fellow; and yet we are on

our guard against him, not however as an enemy, nor yet with

suspicion, but we quietly get out of his way. Something like this

let thy behaviour be in all the other parts of life; let us overlook

many things in those who are like antagonists in the gymnasium. For it

is in our power, as I said, to get out of the way, and to have no

suspicion nor hatred.

  If any man is able to convince me and show me that I do not think or

act right, I will gladly change; for I seek the truth by which no

man was ever injured. But he is injured who abides in his error and

ignorance.

  I do my duty: other things trouble me not; for they are either

things without life, or things without reason, or things that have

rambled and know not the way.

  As to the animals which have no reason and generally all things

and objects, do thou, since thou hast reason and they have none,

make use of them with a generous and liberal spirit. But towards human

beings, as they have reason, behave in a social spirit. And on all

occasions call on the gods, and do not perplex thyself about the

length of time in which thou shalt do this; for even three hours so

spent are sufficient.

  Alexander the Macedonian and his groom by death were brought to

the same state; for either they were received among the same seminal

principles of the universe, or they were alike dispersed among the

atoms.

  Consider how many things in the same indivisible time take place

in each of us, things which concern the body and things which

concern the soul: and so thou wilt not wonder if many more things,

or rather all things which come into existence in that which is the

one and all, which we call Cosmos, exist in it at the same time.

  If any man should propose to thee the question, how the name

Antoninus is written, wouldst thou with a straining of the voice utter

each letter? What then if they grow angry, wilt thou be angry too?

Wilt thou not go on with composure and number every letter? just so

then in this life also remember that every duty is made up of

certain parts. These it is thy duty to observe and without being

disturbed or showing anger towards those who are angry with thee to go

on thy way and finish that which is set before thee.

  How cruel it is not to allow men to strive after the things which

appear to them to be suitable to their nature and profitable! And

yet in a manner thou dost not allow them to do this, when thou art

vexed because they do wrong. For they are certainly moved towards

things because they suppose them to be suitable to their nature and

profitable to them.- But it is not so.- Teach them then, and show

them without being angry.

  Death is a cessation of the impressions through the senses, and of

the pulling of the strings which move the appetites, and of the

discursive movements of the thoughts, and of the service to the flesh.

  It is a shame for the soul to be first to give way in this life,

when thy body does not give way.

  Take care that thou art not made into a Caesar, that thou art not

dyed with this dye; for such things happen. Keep thyself then

simple, good, pure, serious, free from affectation, a friend of

justice, a worshipper of the gods, kind, affectionate, strenuous in

all proper acts. Strive to continue to be such as philosophy wished to

make thee. Reverence the gods, and help men. Short is life. There is

only one fruit of this terrene life, a pious disposition and social

acts. Do everything as a disciple of Antoninus. Remember his constancy

in every act which was conformable to reason, and his evenness in

all things, and his piety, and the serenity of his countenance, and

his sweetness, and his disregard of empty fame, and his efforts to

understand things; and how he would never let anything pass without

having first most carefully examined it and clearly understood it; and

how he bore with those who blamed him unjustly without blaming them in

return; how he did nothing in a hurry; and how he listened not to

calumnies, and how exact an examiner of manners and actions he was;

and not given to reproach people, nor timid, nor suspicious, nor a

sophist; and with how little he was satisfied, such as lodging, bed,

dress, food, servants; and how laborious and patient; and how he was

able on account of his sparing diet to hold out to the evening, not

even requiring to relieve himself by any evacuations except at the

usual hour; and his firmness and uniformity in his friendships; and

how he tolerated freedom of speech in those who opposed his

opinions; and the pleasure that he had when any man showed him

anything better; and how religious he was without superstition.

Imitate all this that thou mayest have as good a conscience, when

thy last hour comes, as he had.

  Return to thy sober senses and call thyself back; and when thou hast

roused thyself from sleep and hast perceived that they were only

dreams which troubled thee, now in thy waking hours look at these (the

things about thee) as thou didst look at those (the dreams).

  I consist of a little body and a soul. Now to this little body all

things are indifferent, for it is not able to perceive differences.

But to the understanding those things only are indifferent, which

are not the works of its own activity. But whatever things are the

works of its own activity, all these are in its power. And of these

however only those which are done with reference to the present; for

as to the future and the past activities of the mind, even these are

for the present indifferent.

  Neither the labour which the hand does nor that of the foot is

contrary to nature, so long as the foot does the foot's work and the

hand the hand's. So then neither to a man as a man is his labour

contrary to nature, so long as it does the things of a man. But if the

labour is not contrary to his nature, neither is it an evil to him.

  How many pleasures have been enjoyed by robbers, patricides,

tyrants.

  Dost thou not see how the handicraftsmen accommodate themselves up

to a certain point to those who are not skilled in their

craft- nevertheless they cling to the reason (the principles) of

their art and do not endure to depart from it? Is it not strange if

the architect and the physician shall have more respect to the

reason (the principles) of their own arts than man to his own

reason, which is common to him and the gods?

  Asia, Europe are corners of the universe: all the sea a drop in

the universe; Athos a little clod of the universe: all the present

time is a point in eternity. All things are little, changeable,

perishable. All things come