5. My tutor taught me not to favour either green or blue at the chariot races, nor, in the contests of gladiators, to be a supporter either of light or heavy armed. He taught me also to endure labour; not to need many things; to serve myself without troubling others; not to intermeddle in the affairs of others, and not easily to listen to slanders5 against them.
6. Of Diognetus I had the lesson not to busy myself about vain things; not to credit the great professions of such as pretend to work wonders, or of sorcerers about their charms, and their expelling of Demons6 and the like; not to keep quails7 (for fighting or divination), nor to run after such things; to suffer freedom of speech in others, and to apply myself heartily8 to philosophy. Him also I must thank for my hearing first Bacchius, then Tandasis and Marcianus; that I wrote dialogues in my youth, and took a liking9 to the philosopher's pallet and skins, and to the other things which, by the Grecian discipline, belong to that profession.
7. To Rusticus I owe my first apprehensions10 that my nature needed reform and cure; and that I did not fall into the ambition of the common Sophists, either by composing speculative11 writings or by declaiming harangues12 of exhortation13 in public; further, that I never strove to be admired by ostentation14 of great patience in an ascetic15 life, or by display of activity and application; that I gave over the study of rhetoric16, poetry, and the graces of language; and that I did not pace my house in my senatorial robes, or practise any similar affectation. I observed also the simplicity of style in his letters, particularly in that which he wrote to my mother from Sinuessa. I learned from him to be easily appeased17, and to be readily reconciled with those who had displeased18 me or given cause of offence, so soon as they inclined to make their peace; to read with care; not to rest satisfied with a slight and superficial knowledge; nor quickly to assent19 to great talkers. I have him to thank that I met with the discourses20 of Epictetus, which he furnished me from his own library.
8. From Apollonius I learned true liberty, and tenacity21 of purpose; to regard nothing else, even in the smallest degree, but reason always; and always to remain unaltered in the agonies of pain, in the losses of children, or in long diseases. He afforded me a living example of how the same man can, upon occasion, be most yielding and most inflexible22. He was patient in exposition; and, as might well be seen, esteemed23 his fine skill and ability in teaching others the principles of philosophy as the least of his endowments. It was from him that I learned how to receive from friends what are thought favours without seeming humbled24 by the giver or insensible to the gift.
9. Sextus was my pattern of a benign25 temper, and his family the model of a household governed by true paternal26 affection, and a steadfast27 purpose of living according to nature. Here I could learn to be grave without affectation, to observe sagaciously the several dispositions28 and inclinations30 of my friends, to tolerate the ignorant and those who follow current opinions without examination. His conversation showed how a man may accommodate himself to all men and to all companies; for though companionship with him was sweeter and more pleasing than any sort of flattery, yet he was at the same time highly respected and reverenced31. No man was ever more happy than he in comprehending, finding out, and arranging in exact order the great maxims32 necessary for the conduct of life. His example taught me to suppress even the least appearance of anger or any other passion; but still, with all this perfect tranquillity33, to possess the tenderest and most affectionate heart; to be apt to approve others yet without noise; to have much learning and little ostentation.
10. I learned from Alexander the Grammarian to avoid censuring34 others, to refrain from flouting35 them for a barbarism, solecism, or any false pronunciation. Rather was I dexterously36 to pronounce the words rightly in my answer, confining approval or objection to the matter itself, and avoiding discussion of the expression, or to use some other form of courteous37 suggestion.
11. Fronto made me sensible how much of envy, deceit and hypocrisy38 surrounds princes; and that generally those whom we account nobly born have somehow less natural affection.
12. I learned from Alexander the Platonist not often nor without great necessity to say, or write to any man in a letter, that I am not at leisure; nor thus, under pretext39 of urgent affairs, to make a practice of excusing myself from the duties which, according to our various ties, we owe to those with whom we live.
13. Of Catulus I learned not to condemn40 any friend's expostulation even though it were unjust, but to try to recall him to his former disposition29; to stint41 no praise in speaking of my masters, as is recounted of Domitius and Athenodorus; and to love my children with true affection.
14. Of Severus, my brother, I learned to love my kinsmen42, to love truth, to love justice. Through him I came to know Thrasea, Helvidius, Cato, Dion, and Brutus. He gave me my first conception of a Commonwealth43 founded upon equitable44 laws and administered with equality of right; and of a Monarchy45 whose chief concern is the freedom of its subjects. Of him I learned likewise a constant and harmonious46 devotion to Philosophy; to be ready to do good, to be generous with all my heart. He taught me to be of good hope and trustful of the affection of my friends. I observed in him candour in declaring what he condemned47 in the conduct of others; and so frank and open was his behaviour, that his friends might easily see without the trouble of conjecture48 what he liked or disliked.
15. The counsels of Maximus taught me to command myself, to judge clearly, to be of good courage in sickness and other misfortunes, to be moderate, gentle, yet serious in disposition, and to accomplish my appointed task without repining. All men believed that he spoke49 as he thought; and whatever he did, they knew it was done with good intent. I never found him surprised or astonished at anything. He was never in a hurry, never shrank from his purpose, was never at a loss or dejected. He was no facile smiler, but neither was he passionate50 or suspicious. He was ready to do good, to forgive, and to speak the truth, and gave the impression of unperverted rectitude rather than of a reformed character. No man could ever think himself despised by Maximus, and no one ever ventured to think himself his superior. He had also a good gift of humour.
16. I learned from my father gentleness and undeviating constancy in judgments51 formed after due reflection; not to be puffed52 up with glory as men understand it; to be laborious53 and assiduous. He taught me to give ready hearing to any man who offered anything tending to the common good; to mete54 out impartial55 justice to every one; to apprehend56 rightly when severity and when clemency57 should be used; to abstain58 from all impure59 lusts60; and to use humanity towards all men. Thus he left his friends at liberty to sup with him or not, to go abroad with him or not, exactly as they inclined; and they found him still the same if some urgent business had prevented them from obeying his commands. I learned of him accuracy and patience in council, for he never quitted an enquiry satisfied with first impressions. I observed his zeal61 to retain his friends without being fickle62 or over fond; his contentment in every condition; his cheerfulness; his forethought about very distant events; his unostentatious attention to the smallest details; his restraint of all popular applause and flattery. Ever watchful63 of the needs of the Empire, a careful steward64 of the public revenue, he was tolerant of the censure65 of others in affairs of that kind. He was neither a superstitious66 worshipper of the Gods, nor an ambitious pleaser of men, nor studious of popularity, but in all things sober and steadfast, well skilled in what was honourable67, never affecting novelties. As to the things which make the ease of life, and which fortune can supply in such abundance, he used them without pride, and yet with all freedom: enjoyed them without affectation when they were present, and when absent he found no want of them. No man could call him sophist, buffoon68, or pedant69. He was a man of ripe experience, a full man, one who could not be flattered, and who could govern himself as well as others. I further observed that he honoured all who were true philosophers, without upbraiding70 the rest, and without being led astray by any. His manners were easy, his conversation delightful71, but not cloying72. He took regular but moderate care of his body, neither as one over fond of life or of the adornment73 of his person, nor as one who despised these things. Thus, through his own care, he seldom needed any medicines, whether salves or potions. It was his special merit to yield without envy to any who had acquired any special faculty74, as either eloquence75, or learning in the Law, in ancient customs, or the like; and he aided such men strenuously76, so that every one of them might be regarded and esteemed for his special excellence77. He observed carefully the ancient customs of his forefathers78, and preserved, without appearance of affectation, the ways of his native land. He was not fickle and capricious, and loved not change of place or employment. After his violent fits of headache he would return fresh and vigorous to his wonted affairs. Of secrets he had few, and these seldom, and such only as concerned public matters. He displayed discretion79 and moderation in exhibiting shows for the entertainment of the people, in his public works, in largesses and the like; and in all those things he acted like one who regarded only what was right and becoming in the things themselves, and not the reputation that might follow after. He never bathed at unseasonable hours, had no vanity in building, was never solicitous80 either about his food or about the make or colour of his clothes, or about the beauty of his servants. His dress came from Lorium—his villa81 on the coast—and was of Lanuvian wool for the most part. It is remembered how he used the tax-collector at Tusculum who asked his pardon, and all his behaviour was of a piece with that. He was far from being inhuman82, or implacable, or violent; never doing anything with such keenness that one could say he was sweating about it, in all things he reasoned distinctly, as one at leisure, calmly, regularly, resolutely83, and consistently. A man might fairly apply that to him which is recorded of Socrates: that he could both abstain from and enjoy these things, in want whereof many show themselves weak, and, in the possession, intemperate84. To be strong in abstinence and temperate85 in enjoyment86, to be sober in both—these are qualities of a man of perfect and invincible87 soul, as was shown in the sickness of Maximus.
17. To the Gods I owe it that I had good grandfathers and parents, a good sister, good teachers, good servants, good kinsmen, and friends, good almost all of them. I have to thank them that I never through haste and rashness offended any of them; though my temper was such as might have led me to it had occasion offered. But by their goodness no such concurrence88 of circumstances happened as could discover my weakness. I am further thankful that I was not longer brought up with my grandfather's concubine, that I retained my modesty, and refrained even longer than need have been from the pleasures of love. To the Gods it is due that I lived under the government of such a prince and father as could take from me all vain glory, and convince me that it was not impossible for a prince to live in a court without guards, gorgeous robes, torches, statues, or such pieces of state and magnificence; but that he may reduce himself almost to the state of a private man, and yet not become more mean or remiss89 in those public affairs wherein power and authority are requisite90. I thank the Gods that I have had such a brother as by his disposition might stir me to take care of myself, while at the same time he delighted me by his respect and love. I thank them that my children neither wanted good natural dispositions nor were deformed91 in body. I owe it to their good guidance that I made no greater progress in rhetoric and poetry, and in other studies which might have engrossed92 my mind had I found myself successful in them. By the Gods' grace I forestalled93 the wishes of those by whom I was brought up, in promoting them to the dignities they seemed most to desire; and I did not put them off with the hope that, since they were but young, I would do it hereafter. I owe to the Gods that I ever knew Apollonius, Rusticus and Maximus; that I have had occasion often and effectually to meditate94 with myself and enquire95 what is truly the life according to Nature. And, as far as lies within the dispensation of the Gods to give suggestion, help, or inspiration, there is nothing to prevent my having already realized that life. I have fallen short of it by my own fault, and because I gave no heed96 to the inward monitions and almost direct instructions of the Gods, to whom be thanks that my body hath so long endured the stress of such a life as I have led. By their goodness I never had to do with either Benedicta or Theodotus; and afterwards, when I fell into some foolish passions, I was soon cured. I give thanks that, having often been displeased with Rusticus, I never did anything to him which afterwards I might have had occasion to repent97; that, though my mother was destined98 to die young, she lived with me all her latter years; that, as often as I inclined to succour any who were either poor or had fallen into some distress99, I was never answered that there was not ready money enough to do it, and that I myself never had need of the like succour from another. I must be grateful, too, that I have such a wife, so obedient, so loving, so ingenuous100; that I had choice of fit and able men to whom I might commit the education of my children. I have received divine aids in dreams; as in particular, how I might stay my spitting of blood and cure my vertigo101; which good fortune happily fell to me at Caieta. The Gods watched over me also when I first applied102 myself to philosophy. For I fell not into the hands of any Sophist, nor sat poring over many volumes, nor devoted103 myself to solving syllogisms, or star-gazing. That all these things should so happily fall out there was great need both for the help of fortune and for the aid of the Gods.
in the country of the
quadi, by the granua.
END OF THE FIRST BOOK.
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1
modesty
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| n.谦逊，虚心，端庄，稳重，羞怯，朴素 | |
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manliness
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| 刚毅 | |
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pious
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| adj.虔诚的；道貌岸然的 | |
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simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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slanders
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| 诽谤，诋毁( slander的名词复数 ) | |
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demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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quails
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| 鹌鹑( quail的名词复数 )； 鹌鹑肉 | |
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heartily
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| adv.衷心地，诚恳地，十分，很 | |
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liking
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| n.爱好；嗜好；喜欢 | |
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apprehensions
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| 疑惧 | |
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speculative
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| adj.思索性的，暝想性的，推理的 | |
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harangues
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| n.高谈阔论的长篇演讲( harangue的名词复数 )v.高谈阔论( harangue的第三人称单数 ) | |
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exhortation
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| n.劝告，规劝 | |
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ostentation
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| n.夸耀，卖弄 | |
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ascetic
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| adj.禁欲的；严肃的 | |
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rhetoric
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| n.修辞学，浮夸之言语 | |
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appeased
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| 安抚，抚慰( appease的过去式和过去分词 )； 绥靖（满足另一国的要求以避免战争） | |
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displeased
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| a.不快的 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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discourses
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| 论文( discourse的名词复数 )； 演说； 讲道； 话语 | |
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tenacity
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| n.坚韧 | |
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inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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esteemed
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| adj.受人尊敬的v.尊敬( esteem的过去式和过去分词 )；敬重；认为；以为 | |
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humbled
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| adj. 卑下的，谦逊的，粗陋的 vt. 使 ... 卑下，贬低 | |
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benign
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| adj.善良的，慈祥的；良性的，无危险的 | |
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paternal
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| adj.父亲的，像父亲的，父系的，父方的 | |
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steadfast
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| adj.固定的，不变的，不动摇的；忠实的；坚贞不移的 | |
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dispositions
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| 安排( disposition的名词复数 )； 倾向； （财产、金钱的）处置； 气质 | |
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disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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maxims
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| n.格言，座右铭( maxim的名词复数 ) | |
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tranquillity
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| n. 平静, 安静 | |
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censuring
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| v.指责，非难，谴责( censure的现在分词 ) | |
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flouting
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| v.藐视，轻视( flout的现在分词 ) | |
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dexterously
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| adv.巧妙地，敏捷地 | |
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courteous
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| adj.彬彬有礼的，客气的 | |
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hypocrisy
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| n.伪善，虚伪 | |
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pretext
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| n.借口，托词 | |
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condemn
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| vt.谴责，指责；宣判(罪犯)，判刑 | |
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stint
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| v.节省，限制，停止；n.舍不得化，节约，限制；连续不断的一段时间从事某件事 | |
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42
kinsmen
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| n.家属，亲属( kinsman的名词复数 ) | |
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commonwealth
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| n.共和国，联邦，共同体 | |
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equitable
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| adj.公平的；公正的 | |
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monarchy
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| n.君主，最高统治者；君主政体，君主国 | |
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harmonious
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| adj.和睦的，调和的，和谐的，协调的 | |
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condemned
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| adj. 被责难的, 被宣告有罪的 动词condemn的过去式和过去分词 | |
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48
conjecture
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| n./v.推测，猜测 | |
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49
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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50
passionate
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| adj.热情的，热烈的，激昂的，易动情的，易怒的，性情暴躁的 | |
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51
judgments
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| 判断( judgment的名词复数 )； 鉴定； 评价； 审判 | |
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52
puffed
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| adj.疏松的v.使喷出( puff的过去式和过去分词 )；喷着汽（或烟）移动；吹嘘；吹捧 | |
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laborious
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| adj.吃力的，努力的，不流畅 | |
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mete
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| v.分配；给予 | |
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impartial
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| adj.(in,to)公正的，无偏见的 | |
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apprehend
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| vt.理解，领悟，逮捕，拘捕，忧虑 | |
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clemency
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| n.温和，仁慈，宽厚 | |
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abstain
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| v.自制，戒绝，弃权，避免 | |
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impure
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| adj.不纯净的，不洁的；不道德的，下流的 | |
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lusts
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| 贪求（lust的第三人称单数形式） | |
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zeal
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| n.热心，热情，热忱 | |
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fickle
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| adj.(爱情或友谊上)易变的，不坚定的 | |
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watchful
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| adj.注意的，警惕的 | |
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steward
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| n.乘务员，服务员；看管人；膳食管理员 | |
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censure
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| v./n.责备；非难；责难 | |
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superstitious
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| adj.迷信的 | |
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honourable
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| adj.可敬的；荣誉的，光荣的 | |
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buffoon
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| n.演出时的丑角 | |
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pedant
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| n.迂儒；卖弄学问的人 | |
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70
upbraiding
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| adj.& n.谴责（的）v.责备，申斥，谴责( upbraid的现在分词 ) | |
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71
delightful
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| adj.令人高兴的，使人快乐的 | |
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cloying
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| adj.甜得发腻的 | |
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adornment
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| n.装饰；装饰品 | |
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faculty
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| n.才能；学院，系；(学院或系的)全体教学人员 | |
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eloquence
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| n.雄辩；口才，修辞 | |
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strenuously
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| adv.奋发地，费力地 | |
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77
excellence
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| n.优秀，杰出，(pl.)优点，美德 | |
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forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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discretion
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| n.谨慎；随意处理 | |
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solicitous
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| adj.热切的，挂念的 | |
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villa
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| n.别墅，城郊小屋 | |
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inhuman
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| adj.残忍的，不人道的，无人性的 | |
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resolutely
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| adj.坚决地，果断地 | |
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intemperate
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| adj.无节制的，放纵的 | |
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temperate
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| adj.温和的，温带的，自我克制的，不过分的 | |
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enjoyment
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| n.乐趣；享有；享用 | |
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invincible
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| adj.不可征服的，难以制服的 | |
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concurrence
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| n.同意；并发 | |
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remiss
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| adj.不小心的，马虎 | |
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requisite
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| adj.需要的，必不可少的；n.必需品 | |
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deformed
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| adj.畸形的；变形的；丑的，破相了的 | |
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engrossed
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| adj.全神贯注的 | |
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forestalled
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| v.先发制人，预先阻止( forestall的过去式和过去分词 ) | |
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meditate
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| v.想，考虑，（尤指宗教上的）沉思，冥想 | |
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enquire
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| v.打听，询问；调查，查问 | |
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heed
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| v.注意，留意；n.注意，留心 | |
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repent
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| v.悔悟，悔改，忏悔，后悔 | |
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destined
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| adj.命中注定的；(for)以…为目的地的 | |
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distress
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| n.苦恼，痛苦，不舒适；不幸；vt.使悲痛 | |
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ingenuous
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| adj.纯朴的，单纯的；天真的；坦率的 | |
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vertigo
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| n.眩晕 | |
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applied
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| adj.应用的；v.应用，适用 | |
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devoted
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| adj.忠诚的，忠实的，热心的，献身于...的 | |
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