MED. 6.30Discipline of action
George Long · 1862EN · Long

Take care that thou art not made into a Caesar, that thou art not MOTIFdyed with this dye; for such things happen. Keep thyself then simple, TERMgood, 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. TERMReverence the gods, and help men. EXERCISEShort is life. There is only one fruit of this terrene life, a DOGMApious disposition and TERMsocial acts. Do everything as a disciple of PERSONAntoninus. 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.

Original · ancient Greek

Ὅρα μὴ ἀποκαισαρωθῇς, μὴ βαφῇς· γίνεται γάρ. τήρησον οὖν σεαυτὸν ἁπλοῦν, ἀγαθόν, ἀκέραιον, σεμνόν, ἄκομψον, τοῦ δικαίου φίλον, θεοσεβῆ, εὐμενῆ, φιλόστοργον, ἐρρωμένον πρὸς τὰ πρέποντα ἔργα. ἀγώνισαι, ἵνα τοιοῦτος συμμείνῃς, οἷόν σε ἠθέλησε ποιῆσαι φιλοσοφία. αἰδοῦ θεούς, σῷζε ἀνθρώπους. βραχὺς ὁ βίος· εἷς καρπὸς τῆς ἐπιγείου ζωῆς, διάθεσις ὁσία καὶ πράξεις κοινωνικαί.

πάντα ὡς Ἀντωνίνου μαθητής· τὸ ὑπὲρ τῶν κατὰ λόγον πρασσομένων εὔτονον ἐκείνου καὶ τὸ ὁμαλὲς πανταχοῦ καὶ τὸ ὅσιον καὶ τὸ εὔδιον τοῦ προσώπου καὶ τὸ μειλίχιον καὶ τὸ ἀκενόδοξον καὶ τὸ περὶ τὴν κατάληψιν τῶν πραγμάτων φιλότιμον·

καὶ ὡς ἐκεῖνος οὐκ ἄν τι ὅλως παρῆκε μὴ πρότερον εὖ μάλα κατιδὼν καὶ σαφῶς νοήσας· καὶ ὡς ἔφερεν ἐκεῖνος τοὺς ἀδίκως αὐτὸν μεμφομένους μὴ ἀντιμεμφόμενος· καὶ ὡς ἐπ’ οὐδὲν ἔσπευδεν· καὶ ὡς διαβολὰς οὐκ ἐδέχετο· καὶ ὡς ἀκριβὴς ἦν ἐξεταστὴς ἠθῶν καὶ πράξεων καὶ οὐκ ὀνειδιστής, οὐ ψοφοδεής, οὐχ ὑπόπτης, οὐ σοφιστής· καὶ ὡς ὀλίγοις ἀρκούμενος, οἷον οἰκήσει, στρωμνῇ, ἐσθῆτι, τροφῇ, ὑπηρεσίᾳ·

καὶ ὡς φιλόπονος καὶ μακρόθυμος· καὶ οἷος μένειν ἐν τῷ αὐτῷ μέχρι ἑσπέρας, διὰ τὴν λιτὴν δίαιταν μηδὲ τοῦ ἀποκρίνειν τὰ περιττώματα παρὰ τὴν συνήθη ὥραν χρῄζων· καὶ τὸ βέβαιον καὶ ὅμοιον ἐν ταῖς φιλίαις αὐτοῦ· καὶ τὸ ἀνέχεσθαι τῶν ἀντιβαινόντων παρρησιαστικῶς ταῖς γνώμαις αὐτοῦ καὶ χαίρειν εἴ τίς τι δεικνύοι κρεῖττον· καὶ ὡς θεοσεβὴς χωρὶς δεισιδαιμονίας· ἵν’ οὕτως εὐσυνειδήτῳ σοι ἐπιστῇ ἡ τελευταία ὥρα ὡς ἐκείνῳ.

Leopold · Teubner 1908
Commentary

Genre and place in the book. The longest passage of Book VI — and one of the central ones in the whole corpus. Two parts: (1) a self-exhortation not to be "Caesarified" and to keep one's virtue; (2) the second portrait (after Med. 1.16) of PERSONAntoninus Pius as a model to imitate. The principal discipline is action (the ethical make-up and conduct of a ruler); the sustaining one is desire (what the one "fruit" of life is).

"Do not be Caesarified" (μὴ ἀποκαισαρωθῇς). Marcus coins a verb: ἀπο-καισαρ-όομαι — "to be turned into a Caesar," to be "dyed" (βαφῇς — from the purple dye) by power. "For it does happen" (γίνεται γάρ) — a sober admission: absolute power stains the soul. The remedy is to keep oneself "simple, TERMgood, undefiled, just, TERMgod-fearing, kind, affectionate." What "philosophy wished to make you" must be kept in spite of the rank.

The one fruit (εἷς καρπός). "EXERCISELife is short; the one fruit of this earthly life is a DOGMAholy disposition (διάθεσις ὁσία) and TERMsocial acts (πράξεις κοινωνικαί)." A double τέλος compressed into a formula: piety + benefit to human beings ("reverence the gods, save human beings," αἰδοῦ θεούς, σῷζε ἀνθρώπους). Everything else is no "fruit." This is the sufficiency of virtue — DOGMAsocial and religious — in its purest form.

The portrait of Antoninus. The second part is a list of the concrete methods Marcus means to copy from his adoptive father: unshakable vigour in what accords with reason; evenness (ὁμαλές) everywhere; a clear, serene face (εὔδιον); gentleness (μειλίχιον); freedom from vanity (ἀκενόδοξον); thoroughness in understanding — he let nothing pass unexamined; he bore unjust blame without blaming in return; hurried at nothing; gave no ear to slanders; strict yet no fault-finder, not timid, not suspicious, no sophist; content with little (lodging, bed, dress, food, attendance); laborious and enduring; steady and even in friendships; tolerated frank disagreement and rejoiced when shown something better (cf. 06-21); god-fearing without superstition. This is not a catalogue of qualities (as in 1.16) but a list of operations — how to hold power without being Caesarified.

The last hour (τελευταία ὥρα). The frame is the EXERCISEmemory of death: imitate Antoninus, "that your last hour may find you with as clear a conscience (εὐσυνείδητος) as his." Death is the measure of the life lived: a life has gone well if one meets its end with the calm with which Antoninus met his (whose death-word was aequanimitas).

Disciplines and parallels. The principal one is action (the ethos of a ruler, the imitation of a model); the secondary is desire (the one fruit is virtue; life is short). Parallels: Med. 1.16 (the main, longest portrait of Antoninus); 04-33 (Antoninus's name among the fading); 06-21 (rejoicing at correction — as Antoninus did); 06-16 (value lies in the internal, not in fame); the doctrines of DOGMAthe sufficiency of virtue and DOGMAthe social nature.

DisciplineDiscipline of action
Record added2026-07-16
Statuspublished
Discipline of action

George Long · 1862· EN · Long

Take care that thou art not made into a Caesar, that thou art not MOTIFdyed with this dye; for such things happen. Keep thyself then simple, TERMgood, 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. TERMReverence the gods, and help men. EXERCISEShort is life. There is only one fruit of this terrene life, a DOGMApious disposition and TERMsocial acts. Do everything as a disciple of PERSONAntoninus. 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.

Original · ancient Greek

Ὅρα μὴ ἀποκαισαρωθῇς, μὴ βαφῇς· γίνεται γάρ. τήρησον οὖν σεαυτὸν ἁπλοῦν, ἀγαθόν, ἀκέραιον, σεμνόν, ἄκομψον, τοῦ δικαίου φίλον, θεοσεβῆ, εὐμενῆ, φιλόστοργον, ἐρρωμένον πρὸς τὰ πρέποντα ἔργα. ἀγώνισαι, ἵνα τοιοῦτος συμμείνῃς, οἷόν σε ἠθέλησε ποιῆσαι φιλοσοφία. αἰδοῦ θεούς, σῷζε ἀνθρώπους. βραχὺς ὁ βίος· εἷς καρπὸς τῆς ἐπιγείου ζωῆς, διάθεσις ὁσία καὶ πράξεις κοινωνικαί.

πάντα ὡς Ἀντωνίνου μαθητής· τὸ ὑπὲρ τῶν κατὰ λόγον πρασσομένων εὔτονον ἐκείνου καὶ τὸ ὁμαλὲς πανταχοῦ καὶ τὸ ὅσιον καὶ τὸ εὔδιον τοῦ προσώπου καὶ τὸ μειλίχιον καὶ τὸ ἀκενόδοξον καὶ τὸ περὶ τὴν κατάληψιν τῶν πραγμάτων φιλότιμον·

καὶ ὡς ἐκεῖνος οὐκ ἄν τι ὅλως παρῆκε μὴ πρότερον εὖ μάλα κατιδὼν καὶ σαφῶς νοήσας· καὶ ὡς ἔφερεν ἐκεῖνος τοὺς ἀδίκως αὐτὸν μεμφομένους μὴ ἀντιμεμφόμενος· καὶ ὡς ἐπ’ οὐδὲν ἔσπευδεν· καὶ ὡς διαβολὰς οὐκ ἐδέχετο· καὶ ὡς ἀκριβὴς ἦν ἐξεταστὴς ἠθῶν καὶ πράξεων καὶ οὐκ ὀνειδιστής, οὐ ψοφοδεής, οὐχ ὑπόπτης, οὐ σοφιστής· καὶ ὡς ὀλίγοις ἀρκούμενος, οἷον οἰκήσει, στρωμνῇ, ἐσθῆτι, τροφῇ, ὑπηρεσίᾳ·

καὶ ὡς φιλόπονος καὶ μακρόθυμος· καὶ οἷος μένειν ἐν τῷ αὐτῷ μέχρι ἑσπέρας, διὰ τὴν λιτὴν δίαιταν μηδὲ τοῦ ἀποκρίνειν τὰ περιττώματα παρὰ τὴν συνήθη ὥραν χρῄζων· καὶ τὸ βέβαιον καὶ ὅμοιον ἐν ταῖς φιλίαις αὐτοῦ· καὶ τὸ ἀνέχεσθαι τῶν ἀντιβαινόντων παρρησιαστικῶς ταῖς γνώμαις αὐτοῦ καὶ χαίρειν εἴ τίς τι δεικνύοι κρεῖττον· καὶ ὡς θεοσεβὴς χωρὶς δεισιδαιμονίας· ἵν’ οὕτως εὐσυνειδήτῳ σοι ἐπιστῇ ἡ τελευταία ὥρα ὡς ἐκείνῳ.

Leopold · Teubner 1908
Related8
Commentary

Genre and place in the book. The longest passage of Book VI — and one of the central ones in the whole corpus. Two parts: (1) a self-exhortation not to be "Caesarified" and to keep one's virtue; (2) the second portrait (after Med. 1.16) of PERSONAntoninus Pius as a model to imitate. The principal discipline is action (the ethical make-up and conduct of a ruler); the sustaining one is desire (what the one "fruit" of life is).

"Do not be Caesarified" (μὴ ἀποκαισαρωθῇς). Marcus coins a verb: ἀπο-καισαρ-όομαι — "to be turned into a Caesar," to be "dyed" (βαφῇς — from the purple dye) by power. "For it does happen" (γίνεται γάρ) — a sober admission: absolute power stains the soul. The remedy is to keep oneself "simple, TERMgood, undefiled, just, TERMgod-fearing, kind, affectionate." What "philosophy wished to make you" must be kept in spite of the rank.

The one fruit (εἷς καρπός). "EXERCISELife is short; the one fruit of this earthly life is a DOGMAholy disposition (διάθεσις ὁσία) and TERMsocial acts (πράξεις κοινωνικαί)." A double τέλος compressed into a formula: piety + benefit to human beings ("reverence the gods, save human beings," αἰδοῦ θεούς, σῷζε ἀνθρώπους). Everything else is no "fruit." This is the sufficiency of virtue — DOGMAsocial and religious — in its purest form.

The portrait of Antoninus. The second part is a list of the concrete methods Marcus means to copy from his adoptive father: unshakable vigour in what accords with reason; evenness (ὁμαλές) everywhere; a clear, serene face (εὔδιον); gentleness (μειλίχιον); freedom from vanity (ἀκενόδοξον); thoroughness in understanding — he let nothing pass unexamined; he bore unjust blame without blaming in return; hurried at nothing; gave no ear to slanders; strict yet no fault-finder, not timid, not suspicious, no sophist; content with little (lodging, bed, dress, food, attendance); laborious and enduring; steady and even in friendships; tolerated frank disagreement and rejoiced when shown something better (cf. 06-21); god-fearing without superstition. This is not a catalogue of qualities (as in 1.16) but a list of operations — how to hold power without being Caesarified.

The last hour (τελευταία ὥρα). The frame is the EXERCISEmemory of death: imitate Antoninus, "that your last hour may find you with as clear a conscience (εὐσυνείδητος) as his." Death is the measure of the life lived: a life has gone well if one meets its end with the calm with which Antoninus met his (whose death-word was aequanimitas).

Disciplines and parallels. The principal one is action (the ethos of a ruler, the imitation of a model); the secondary is desire (the one fruit is virtue; life is short). Parallels: Med. 1.16 (the main, longest portrait of Antoninus); 04-33 (Antoninus's name among the fading); 06-21 (rejoicing at correction — as Antoninus did); 06-16 (value lies in the internal, not in fame); the doctrines of DOGMAthe sufficiency of virtue and DOGMAthe social nature.

DisciplineDiscipline of action
Record added2026-07-16
Statuspublished