The First Book

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.

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.

III. Of Diognetus, 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. 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.

V. 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. 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. 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. 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
εὐπατρίδαι,
i.e. nobly born, are in some sort incapable, or void of natural
affection.

IX. 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.

X. 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.

XI. 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.

XII. 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. 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. 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. 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. 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. 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.