Marcus Aurelius Meditations
A photo of a statue of Marcus Aurelius, from
Tunisia
CC Flickr User Dennis
Jarvis
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• INTRODUCTION
• FIRST
BOOK
• SECOND
BOOK
• THIRD
BOOK
• FOURTH
BOOK
• FIFTH
BOOK
• SIXTH
BOOK
• SEVENTH
BOOK
• EIGHTH
BOOK
• NINTH
BOOK
• TENTH
BOOK
• ELEVENTH
BOOK
• TWELFTH
BOOK
• NOTES
• GLOSSARY
Book I
Grandfather Verus: Refrain
from strong emotions.
Father: Manliness
Mother: Religion; do no
evil; moderation in diet and wealth
Great-grandfather
Education
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I. Of my grandfather Verus I have learned to be gentle
and meek, and to refrain from all anger and passion.
From the fame and memory of him that begot me I have
learned both shamefastness and manlike behaviour. Of my
mother I have learned to be religious, and bountiful;
and to forbear, not only to do, but to intend any evil;
to content myself with a spare diet, and to fly all
such excess as is incidental to great wealth. Of my
great-grandfather, both to frequent public schools and
auditories, and to get me good and able teachers at
home; and that I ought not to think much, if upon such
occasions, I were at excessive charges.
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He who raised Marcus
Aurelius
Avoid addiction to team sports
Work willingly
Limit wants and needs
Self-sufficiency
Truth
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II. Of him that brought me up, not to be fondly
addicted to either of the two great factions of the
coursers in the circus, called Prasini, and Veneti:nor in
the amphitheatre partially to favour any of the
gladiators, or fencers, as either the Parmularii, or the
Secutores. Moreover, to endure labour; nor to need many
things; when I have anything to do, to do it myself
rather than by others; not to meddle with many
businesses; and not easily to admit of any slander.
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III. Of Diognetus,
Diognetus
Avoid gullibility, keeping birds for sport, taking
offense
Pursue philosophy
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not to busy myself about vain things, and not easily to
believe those things, which are commonly spoken, by such as
take upon them to work wonders, and by sorcerers, or
prestidigitators, and impostors; concerning the power of
charms, and their driving out of demons, or evil spirits; and
the like. Not to keep quails for the game; nor to be mad
after such things. Not to be offended with other men's
liberty of speech, and to apply myself unto philosophy. Him
also I must thank, that ever I heard first Bacchius, then
Tandasis and Marcianus, and that I did write dialogues in my
youth; and that I took liking to the philosophers' little
couch and skins, and such other things, which by the Grecian
discipline are proper to those who profess philosophy.
IV.
Rusticus
Showed him that his life should be improved
and that his pursuit of philosophy should be
without ostentation
Forgiveness
Avoid reading superficially, especially of
Epictetus
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To Rusticus I am beholding, that I first entered
into the conceit that my life wanted some redress and
cure. And then, that I did not fall into the ambition of
ordinary sophists, either to write tracts concerning the
common theorems, or to exhort men unto virtue and the
study of philosophy by public orations; as also that I
never by way of ostentation did affect to show myself an
active able man, for any kind of bodily exercises. And
that I gave over the study of rhetoric and poetry, and of
elegant neat language. That I did not use to walk about
the house in my long robe, nor to do any such things.
Moreover I learned of him to write letters without any
affectation, or curiosity; such as that was, which by him
was written to my mother from Sinuessa: and to be easy
and ready to be reconciled, and well pleased again with
them that had offended me, as soon as any of them would
be content to seek unto me again. To read with diligence;
not to rest satisfied with a light and superficial
knowledge, nor quickly to assent to things commonly
spoken of: whom also I must thank that ever I lighted
upon Epictetus his Hypomnemata, or moral commentaries and
common-factions: which also he gave me of his own.
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V.
Apollonius
Liberty
Take losses in stride and favors graciously
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From Apollonius, true liberty, and unvariable steadfastness,
and not to regard anything at all, though never so little,
but right and reason: and always, whether in the sharpest
pains, or after the loss of a child, or in long diseases, to
be still the same man; who also was a present and visible
example unto me, that it was possible for the same man to be
both vehement and remiss: a man not subject to be vexed, and
offended with the incapacity of his scholars and auditors in
his lectures and expositions; and a true pattern of a man who
of all his good gifts and faculties, least esteemed in
himself, that his excellent skill and ability to teach and
persuade others the common theorems and maxims of the Stoic
philosophy. Of him also I learned how to receive favours and
kindnesses (as commonly they are accounted:) from friends, so
that I might not become obnoxious unto them, for them, nor
more yielding upon occasion, than in right I ought; and yet
so that I should not pass them neither, as an unsensible and
unthankful man.
VI.
Sextus
Living according to nature, without affectation,
accomodating to all sorts of people
Apathia without anger
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Of Sextus, mildness and the pattern of a family governed with
paternal affection; and a purpose to live according to
nature: to be grave without affectation: to observe carefully
the several dispositions of my friends, not to be offended
with idiots, nor unseasonably to set upon those that are
carried with the vulgar opinions, with the theorems, and
tenets of philosophers: his conversation being an example how
a man might accommodate himself to all men and companies; so
that though his company were sweeter and more pleasing than
any flatterer's cogging and fawning; yet was it at the same
time most respected and reverenced: who also had a proper
happiness and faculty, rationally and methodically to find
out, and set in order all necessary determinations and
instructions for a man's life. A man without ever the least
appearance of anger, or any other passion; able at the same
time most exactly to observe the Stoic Apathia, or
unpassionateness, and yet to be most tender-hearted: ever of
good credit; and yet almost without any noise, or rumour:
very learned, and yet making little show.
VII.
Alexander the Grammarian
Be gentle in correcting others
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From Alexander the Grammarian, to be un-reprovable myself,
and not reproachfully to reprehend any man for a barbarism,
or a solecism, or any false pronunciation, but dextrously by
way of answer, or testimony, or confirmation of the same
matter (taking no notice of the word) to utter it as it
should have been spoken; or by some other such close and
indirect admonition, handsomely and civilly to tell him of
it.
VIII.
Fronto
tyrants filled with envy and hypocrisy, the
nobly born lack affection
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Of Fronto, to how much envy and fraud and
hypocrisy the state of a tyrannous king is subject unto,
and how they who are commonly called [Eupatridas Gk.],
i.e. nobly born, are in some sort incapable, or void of
natural affection.
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IX.
Alexander the Platonic
Not to put off friends with the pretense of
other important business
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Of Alexander the Platonic, not often nor without
great necessity to say, or to write to any man in a
letter, 'I am not at leisure'; nor in this manner still
to put off those duties, which we owe to our friends and
acquaintances (to every one in his kind) under pretence
of urgent affairs.
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X.
Catulus
Listen to a friend's criticism, speak well of
teachers, love one's children
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Of Catulus, not to contemn any friend's
expostulation, though unjust, but to strive to reduce him
to his former disposition: freely and heartily to speak
well of all my masters upon any occasion, as it is
reported of Domitius, and Athenodotus: and to love my
children with true affection.
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XI.
Brother Severus
Loving to all in the household
Seek justice and equality in government
Be generous
Be open with friends
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From my brother Severus, to be kind and loving to
all them of my house and family; by whom also I came to
the knowledge of Thrasea and Helvidius, and Cato, and
Dio, and Brutus. He it was also that did put me in the
first conceit and desire of an equal commonwealth,
administered by justice and equality; and of a kingdom
wherein should be regarded nothing more than the good and
welfare of the subjects. Of him also, to observe a
constant tenor, (not interrupted, with any other cares
and distractions,) in the study and esteem of philosophy:
to be bountiful and liberal in the largest measure;
always to hope the best; and to be confident that my
friends love me. In whom I moreover observed open dealing
towards those whom he reproved at any time, and that his
friends might without all doubt or much observation know
what he would, or would not, so open and plain was he.
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XII.
Claudius Maximus
Cheerfulness in adversity
Work diligently, without complaint
Be good, forgiving, honest, and pleasant
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From Claudius Maximus, in all things to endeavour to have
power of myself, and in nothing to be carried about; to be
cheerful and courageous in all sudden chances and accidents,
as in sicknesses: to love mildness, and moderation, and
gravity: and to do my business, whatsoever it be, thoroughly,
and without querulousness. Whatsoever he said, all men
believed him that as he spake, so he thought, and whatsoever
he did, that he did it with a good intent. His manner was,
never to wonder at anything; never to be in haste, and yet
never slow: nor to be perplexed, or dejected, or at any time
unseemly, or excessively to laugh: nor to be angry, or
suspicious, but ever ready to do good, and to forgive, and to
speak truth; and all this, as one that seemed rather of
himself to have been straight and right, than ever to have
been rectified or redressed; neither was there any man that
ever thought himself undervalued by him, or that could find
in his heart, to think himself a better man than he. He would
also be very pleasant and gracious.
XIII.
Father
Meekness
diligence, impartiality, chastity regarding
youth
Take time to deliberate
Cheerfulness
Repressed flattery
Careful financial accounts
Sociable
Philosophical
Care of his body
Consultation with experts
Not concerned with glory
Baths at appropriate times
Not concerned with external beauty
Moderation in all things
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In my father, I observed his meekness; his constancy without
wavering in those things, which after a due examination and
deliberation, he had determined. How free from all vanity he
carried himself in matter of honour and dignity, (as they are
esteemed:) his laboriousness and assiduity, his readiness to
hear any man, that had aught to say tending to any common
good: how generally and impartially he would give every man
his due; his skill and knowledge, when rigour or extremity,
or when remissness or moderation was in season; how he did
abstain from all unchaste love of youths; his moderate
condescending to other men's occasions as an ordinary man,
neither absolutely requiring of his friends, that they should
wait upon him at his ordinary meals, nor that they should of
necessity accompany him in his journeys; and that whensoever
any business upon some necessary occasions was to be put off
and omitted before it could be ended, he was ever found when
he went about it again, the same man that he was before. His
accurate examination of things in consultations, and patient
hearing of others. He would not hastily give over the search
of the matter, as one easy to be satisfied with sudden
notions and apprehensions. His care to preserve his friends;
how neither at any time he would carry himself towards them
with disdainful neglect, and grow weary of them; nor yet at
any time be madly fond of them. His contented mind in all
things, his cheerful countenance, his care to foresee things
afar off, and to take order for the least, without any noise
or clamour. Moreover how all acclamations and flattery were
repressed by him: how carefully he observed all things
necessary to the government, and kept an account of the
common expenses, and how patiently he did abide that he was
reprehended by some for this his strict and rigid kind of
dealing. How he was neither a superstitious worshipper of the
gods, nor an ambitious pleaser of men, or studious of popular
applause; but sober in all things, and everywhere observant
of that which was fitting; no affecter of novelties: in those
things which conduced to his ease and convenience, (plenty
whereof his fortune did afford him,) without pride and
bragging, yet with all freedom and liberty: so that as he did
freely enjoy them without any anxiety or affectation when
they were present; so when absent, he found no want of them.
Moreover, that he was never commended by any man, as either a
learned acute man, or an obsequious officious man, or a fine
orator; but as a ripe mature man, a perfect sound man; one
that could not endure to be flattered; able to govern both
himself and others. Moreover, how much he did honour all true
philosophers, without upbraiding those that were not so; his
sociableness, his gracious and delightful conversation, but
never unto satiety; his care of his body within bounds and
measure, not as one that desired to live long, or
over-studious of neatness, and elegancy; and yet not as one
that did not regard it: so that through his own care and
providence, he seldom needed any inward physic, or outward
applications: but especially how ingeniously he would yield
to any that had obtained any peculiar faculty, as either
eloquence, or the knowledge of the laws, or of ancient
customs, or the like; and how he concurred with them, in his
best care and endeavour that every one of them might in his
kind, for that wherein he excelled, be regarded and esteemed:
and although he did all things carefully after the ancient
customs of his forefathers, yet even of this was he not
desirous that men should take notice, that he did imitate
ancient customs. Again, how he was not easily moved and
tossed up and down, but loved to be constant, both in the
same places and businesses; and how after his great fits of
headache he would return fresh and vigorous to his wonted
affairs. Again, that secrets he neither had many, nor often,
and such only as concerned public matters: his discretion and
moderation, in exhibiting of the public sights and shows for
the pleasure and pastime of the people: in public buildings.
congiaries, and the like. In all these things, having a
respect unto men only as men, and to the equity of the things
themselves, and not unto the glory that might follow. Never
wont to use the baths at unseasonable hours; no builder;
never curious, or solicitous, either about his meat, or about
the workmanship, or colour of his clothes, or about anything
that belonged to external beauty. In all his conversation,
far from all inhumanity, all boldness, and incivility, all
greediness and impetuosity; never doing anything with such
earnestness, and intention, that a man could say of him, that
he did sweat about it: but contrariwise, all things
distinctly, as at leisure; without trouble; orderly, soundly,
and agreeably. A man might have applied that to him, which is
recorded of Socrates, that he knew how to want, and to enjoy
those things, in the want whereof, most men show themselves
weak; and in the fruition, intemperate: but to hold out firm
and constant, and to keep within the compass of true
moderation and sobriety in either estate, is proper to a man,
who hath a perfect and invincible soul; such as he showed
himself in the sickness of Maximus.
XIV.
The Gods
Good relatives, wife, and family
Ability to avoid offending the gods
Maintenance of chastity until a reasonable
time
Ability to enjoy living simply
Healthy children
Only modest talent in areas that might have led him
astray
Ability to help others
Avoidance of sophists
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From the gods I received that I had good grandfathers, and
parents, a good sister, good masters, good domestics, loving
kinsmen, almost all that I have; and that I never through
haste and rashness transgressed against any of them,
notwithstanding that my disposition was such, as that such a
thing (if occasion had been) might very well have been
committed by me, but that It was the mercy of the gods, to
prevent such a concurring of matters and occasions, as might
make me to incur this blame. That I was not long brought up
by the concubine of my father; that I preserved the flower of
my youth. That I took not upon me to be a man before my time,
but rather put it off longer than I needed. That I lived
under the government of my lord and father, who would take
away from me all pride and vainglory, and reduce me to that
conceit and opinion that it was not impossible for a prince
to live in the court without a troop of guards and followers,
extraordinary apparel, such and such torches and statues, and
other like particulars of state and magnificence; but that a
man may reduce and contract himself almost to the state of a
private man, and yet for all that not to become the more base
and remiss in those public matters and affairs, wherein power
and authority is requisite. That I have had such a brother,
who by his own example might stir me up to think of myself;
and by his respect and love, delight and please me. That I
have got ingenuous children, and that they were not born
distorted, nor with any other natural deformity. That I was
no great proficient in the study of rhetoric and poetry, and
of other faculties, which perchance I might have dwelt upon,
if I had found myself to go on in them with success. That I
did by times prefer those, by whom I was brought up, to such
places and dignities, which they seemed unto me most to
desire; and that I did not put them off with hope and
expectation, that (since that they were yet but young) I
would do the same hereafter. That I ever knew Apollonius and
Rusticus, and Maximus. That I have had occasion often and
effectually to consider and meditate with myself, concerning
that life which is according to nature, what the nature and
manner of it is: so that as for the gods and such
suggestions, helps and inspirations, as might be expected
from them, nothing did hinder, but that I might have begun
long before to live according to nature; or that even now
that I was not yet partaker and in present possession of that
life, that I myself (in that I did not observe those inward
motions, and suggestions, yea and almost plain and apparent
instructions and admonitions of the gods,) was the only cause
of it. That my body in such a life, hath been able to hold
out so long. That I never had to do with Benedicta and
Theodotus, yea and afterwards when I fell into some fits of
love, I was soon cured. That having been often displeased
with Rusticus, I never did him anything for which afterwards
I had occasion to repent. That it being so that my mother was
to die young, yet she lived with me all her latter years.
That as often as I had a purpose to help and succour any that
either were poor, or fallen into some present necessity, I
never was answered by my officers that there was not ready
money enough to do it; and that I myself never had occasion
to require the like succour from any other. That I have such
a wife, so obedient, so loving, so ingenuous. That I had
choice of fit and able men, to whom I might commit the
bringing up of my children. That by dreams I have received
help, as for other things, so in particular, how I might stay
my casting of blood, and cure my dizziness, as that also that
happened to thee in Cajeta, as unto Chryses when he prayed by
the seashore. And when I did first apply myself to
philosophy, that I did not fall into the hands of some
sophists, or spent my time either in reading the manifold
volumes of ordinary philosophers, nor in practising myself in
the solution of arguments and fallacies, nor dwelt upon the
studies of the meteors, and other natural curiosities. All
these things without the assistance of the gods, and fortune,
could not have been.
XV.
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All men are the same by virtue of reason and the
divine spark
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In the country of the Quadi at Granua, these. Betimes in the
morning say to thyself, This day I shalt have to do with an
idle curious man, with an unthankful man, a railer, a crafty,
false, or an envious man; an unsociable uncharitable man. All
these ill qualities have happened unto them, through
ignorance of that which is truly good and truly bad. But I
that understand the nature of that which is good, that it
only is to be desired, and of that which is bad, that it only
is truly odious and shameful: who know moreover, that this
transgressor, whosoever he be, is my kinsman, not by the same
blood and seed, but by participation of the same reason, and
of the same divine particle; How can I either be hurt by any
of those, since it is not in their power to make me incur
anything that is truly reproachful? or angry, and ill
affected towards him, who by nature is so near unto me? for
we are all born to be fellow-workers, as the feet, the hands,
and the eyelids; as the rows of the upper and under teeth:
for such therefore to be in opposition, is against nature;
and what is it to chafe at, and to be averse from, but to be
in opposition?
XVI.
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Don't be distracted by books
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Whatsoever I am, is either flesh, or life, or that which we
commonly call the mistress and overruling part of man;
reason. Away with thy books, suffer not thy mind any more to
be distracted, and carried to and fro; for it will not be;
but as even now ready to die, think little of thy flesh:
blood, bones, and a skin; a pretty piece of knit and twisted
work, consisting of nerves, veins and arteries; think no more
of it, than so. And as for thy life, consider what it is; a
wind; not one constant wind neither, but every moment of an
hour let out, and sucked in again. The third, is thy ruling
part; and here consider; Thou art an old man; suffer not that
excellent part to be brought in subjection, and to become
slavish: suffer it not to be drawn up and down with
unreasonable and unsociable lusts and motions, as it were
with wires and nerves; suffer it not any more, either to
repine at anything now present, or to fear and fly anything
to come, which the destiny hath appointed thee.
XVII.
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What comes from god is full of providence
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Whatsoever proceeds from the gods immediately, that any man
will grant totally depends from their divine providence. As
for those things that are commonly said to happen by fortune,
even those must be conceived to have dependence from nature,
or from that first and general connection, and concatenation
of all those things, which more apparently by the divine
providence are administered and brought to pass. All things
flow from thence: and whatsoever it is that is, is both
necessary, and conducing to the whole (part of which thou
art), and whatsoever it is that is requisite and necessary
for the preservation of the general, must of necessity for
every particular nature, be good and behoveful. And as for
the whole, it is preserved, as by the perpetual mutation and
conversion of the simple elements one into another, so also
by the mutation, and alteration of things mixed and
compounded. Let these things suffice thee; let them be always
unto thee, as thy general rules and precepts. As for thy
thirst after books, away with it with all speed, that thou
die not murmuring and complaining, but truly meek and well
satisfied, and from thy heart thankful unto the gods.
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