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eBook Category: Classic Literature
eBook Description: A Recipe for an Emperor--a Masterpiece of Everyday Philosophy: Marcus Aurelius Antoninus, emperor of Rome, was an intensely private man with intensely public obligations. His philosophical observations, relevant for an ordinary man or ruler of the civilized world, were written in large part written on the battlefields of Germania shortly before his death. Reminding himself how a man might be just, pious, and unconcerned about the opinions of others, he reminds future generations to live life so that it will always be meaningful and worthwhile.

eBook Publisher: New Albion Press, Published: Rome 80 A.D., 2002
Fictionwise Release Date: September 2003

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Available eBook Formats [MultiFormat - What's this?]: Adobe Acrobat (PDF) [630 KB], eReader (PDB) [190 KB], Palm Doc (PDB) [179 KB], Rocket/REB1100 (RB) [159 KB], Microsoft Reader (LIT) [304 KB] - PocketPC 1.0+ Compatible, Franklin eBookMan (FUB) [198 KB], hiebook (KML) [461 KB], Sony Reader (LRF) [408 KB], iSilo (PDB) [151 KB], Mobipocket (PRC) [183 KB], Kindle Compatible (MOBI) [236 KB], OEBFF Format (IMP) [245 KB]
Words: 60000
Reading time: 171-240 min.
Microsoft Reader (LIT) Format: Printing DISABLED, Read-Aloud ENABLED
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IN THE MORNING when thou findest thyself unwilling to rise, consider with thyself presently, it is to go about a man's work that I am stirred up. Am I then yet unwilling to go about that, for which I myself was born and brought forth into this world? Or was I made for this, to lay me down, and make much of myself in a warm bed? "O but this is pleasing." And was it then for this that thou wert born, that thou mightest enjoy pleasure? Was it not in very truth for this, that thou mightest always be busy and in action? Seest thou not how all things in the world besides, how every tree and plant, how sparrows and ants, spiders and bees: how all in their kind are intent as it were orderly to perform whatsoever (towards the preservation of this orderly universe) naturally doth become and belong unto them? And wilt not thou do that, which belongs unto a man to do? Wilt not thou run to do that, which thy nature doth require? "But thou must have some rest." Yes, thou must. Nature hath of that also, as well as of eating and drinking, allowed thee a certain stint. But thou goest beyond thy stint, and beyond that which would suffice, and in matter of action, there thou comest short of that which thou mayest. It must needs be therefore, that thou dost not love thyself, for if thou didst, thou wouldst also love thy nature, and that which thy nature doth propose unto herself as her end. Others, as many as take pleasure in their trade and profession, can even pine themselves at their works, and neglect their bodies and their food for it; and dost thou less honour thy nature, than an ordinary mechanic his trade; or a good dancer his art? than a covetous man his silver, and vainglorious man applause? These to whatsoever they take an affection, can be content to want their meat and sleep, to further that every one which he affects: and shall actions tending to the common good of human society, seem more vile unto thee, or worthy of less respect and intention?

* * * *

Such there be, who when they have done a good turn to any, are ready to set them on the score for it, and to require retaliation. Others there be, who though they stand not upon retaliation, to require any, yet they think with themselves nevertheless, that such a one is their debtor, and they know as their word is what they have done. Others again there be, who when they have done any such thing, do not so much as know what they have done; but are like unto the vine, which beareth her grapes, and when once she hath borne her own proper fruit, is contented and seeks for no further recompense. As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time. Thou therefore must be one of them, who what they do, barely do it without any further thought, and are in a manner insensible of what they do. "Nay but," will some reply perchance "this very thing a rational man is bound unto, to understand what it is, that he doeth." For it is the property, say they, of one that is naturally sociable, to be sensible, that he doth operate sociably: nay, and to desire, that the party him self that is sociably dealt with, should be sensible of it too. I answer, That which thou sayest is true indeed, but the true meaning of that which is said, thou dost not understand. And therefore art thou one of those first, whom I mentioned. For they also are led by a probable appearance of reason. But if thou dost desire to understand truly what it is that is said, fear not that thou shalt therefore give over any sociable action.

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To desire things impossible is the part of a mad man. But it is a thing impossible, that wicked man should not commit some such things. Neither doth anything happen to any man, which in the ordinary course of nature as natural unto him doth not happen. Again, the same things happen unto others also. And truly, if either he that is ignorant that such a thing hath happened unto him, or he that is ambitious to be commended for his magnanimity, can be patient, and is not grieved: is it not a grievous thing, that either ignorance, or a vain desire to please and to be commended, should be more powerful and effectual than true prudence? As for the things themselves, they touch not the soul, neither can they have any access unto it: neither can they of themselves any ways either affect it, or move it. For she herself alone can affect and move herself, and according as the dogmata and opinions are, which she doth vouchsafe herself; so are those things which, as accessories, have any co-existence with her.