Marcus Aurelius and Fronto — selected correspondence
Translated by Charles Reginald Haines (1856–1935), Loeb Classical Library volume I (1919).
Eight correspondence units only; this is a selection, not the complete correspondence.
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Fronto to Marcus Aurelius as Caesar · 1, p. 3 · ? 139 A.D.

? 139 A.D.

Fronto to my Lord.[1]

1. In all arts, I take it, total inexperience and ignorance are preferable to a semi-experience and a half-knowledge. For he who is conscious that he knows nothing of an art aims at less, and consequently comes less to grief: in fact, diffidence excludes presumption. But when anyone parades a superficial knowledge as mastery of a subject, through false confidence he makes manifold slips. They say, too, that it is better to have kept wholly clear of the teachings of philosophy than to have tasted them superficially and, as the saying goes, with the tips of the lips; and that those turn out the most knavish who, going about the precincts of an art, turn aside or ever they have entered its portals. Yet in other arts it is possible, sometimes, to escape exposure, and for a man to be deemed, for a period, proficient in that wherein he is an ignoramus. But in the choice and arrangement of words he is detected instantly, nor can anyone make a pretence[2] with words for long without himself betraying that he is ignorant of them, that his judgment of them is incorrect, his estimate of them haphazard, his handling of them unskilful, and that he can distinguish neither their propriety nor their force.

2. Wherefore few indeed of our old writers have surrendered themselves to that toil, pursuit, and hazard of seeking out words with especial diligence. M. Porcius alone of the orators of all time, and his constant imitator C. Sallustius, are among these; of poets Plautus especially, and most especially Q. Ennius and his zealous rival L. Coelius, not to omit Naevius and Lucretius, Accius, too, and Caecilius, also Laberius. Besides these, certain other writers are noticeable for choiceness in special spheres, as Novius, Pomponius, and their like, in rustic and jocular and comic words, Atta in women's talk, Sisenna in erotics, Lucilius in the technical language of each art and business.

3. At this point, perhaps, you will have long been asking in what category I should place M. Tullius, who is hight the head and source of Roman eloquence. I consider him on all occasions to have used the most beautiful words, and to have been magnificent above all other orators in embellishing the subject which he wished to set out. But he seems to me to have been far from disposed to search out words with especial care, whether from greatness of mind, or to escape toil, or from the assurance that what others can scarcely find with careful search would be his at call without the need of searching. And so, from a most attentive perusal of all his writings, I think I have ascertained that he has with the utmost copiousness and opulence handled all other kinds of words—words literal and figurative, simple and compound and, what are conspicuous everywhere in his writings, noble words, and often-times also exquisite ones: and yet in all his speeches you will find very few words indeed that are unexpected and unlooked for, such as are not to be hunted out save with study and care and watchfulness and the treasuring up of old poems in the memory. By an unexpected and unlooked-for word I mean one which is brought out when the hearer or reader is not expecting it or thinking of it, yet so that if you withdrew it and asked the reader himself to think of a substitute, he would be able to find either no other at all or one not so fitted to express the intended meaning. Wherefore I commend you greatly for the care and diligence you shew in digging deep for your word and fitting it to your meaning. But, as I said at first, there lies a great danger in the enterprize lest the word be applied unsuitably or with a want of clearness or a lack of refinement, as by a man of half-knowledge, for it is much better to use common and everyday words than unusual and far-fetched ones, if there is little difference in real meaning.

4. I hardly know whether it is advisable to shew how great is the difficulty, what scrupulous and anxious care must be taken, in weighing words, for fear the knowledge should check the ardour of the young and weaken their hopes of success. The transposition or subtraction or alteration of a single letter in many cases changes the force and beauty of a word and testifies to the taste or knowledge of the speaker. I may say I have noticed, when you were reading over to me what you had written and I altered a syllable in a word, that you paid no attention to it and thought it of no great consequence. I should be loth, therefore, for you not to know the immense difference made by one syllable. I should say Os colluere,[3] but in balneis pavimentum pelluere,[4] not colluere; I should, however, say lacrimis genas lavere,[5] not pelluere or colluere; but vestimenta lavare,[6] not lavere; again, sudorem et pulverem abluere,[7] not lavare; but it is more elegant to say maculam eluere than abluere; if, however, the stain had soaked in and could not be taken out without some damage, I should use the Plautine word elavere.[8] Then there are besides mulsum diluere,[9] fauces proluere,[10] unguium iumento subluere.[11]

5. So many are the examples of one and the same word, with the change of a syllable or letter, being used in various ways and meanings; just as, by Hercules, I should speak with a nicer accuracy of a face painted with rouge, a body splashed with mud, a cup smeared with honey, a sword-point dipped in poison, a stake daubed with bird-lime.

6. Someone maybe will ask, Who, pray, is to prevent me saying vestimenta lavere rather than lavare, sudorem lavare rather than abluere? As for you, indeed, no one will have any right to interfere with or prescribe for you in that matter, as you are a free man born of free parents, and have more than a knight's income,[† 1] and are asked your opinion in the Senate; we, however, who have dedicated ourselves in dutiful service to the ears of the cultured must needs with the utmost care study these nice distinctions and minutiae. Some absolutely work at their words with crowbar and maul as if they were flints; others, however, grave them with burin and mallet as though they were little gems. For you it will be better, for greater deftness in searching out words, to take it to heart when corrected, than to demur or flag when detected in a fault. For if you give up searching you will never find; if you go on searching you will find.

7. Finally, you seemed even to have thought it a work of supererogation when I changed your order of a word, so that the epithet three-headed should come before the name Geryon. Bear this, too, in mind: it frequently happens that words in a speech, by a change in their order, become essential or superfluous. I should be right in speaking of a ship with three decks, but ship would be a superfluous addition to three-decker. For there is no danger[12] of anyone thinking that by three-decker was meant a litter, a landau, or a lute. Then, again, when you were pointing out why the Parthians wore loose wide sleeves, you wrote, I think, to this effect, that the heat was suspended[13] by the openings in the robe. Can you tell me, pray, how the heat is suspended? Not that I find fault with you for pushing out somewhat boldly[14] in the metaphorical use of a word, for I agree with Ennius his opinion that "an orator should be bold." By all means let him be bold, as Ennius lays down, but let him in no case deviate from the meaning which he would express. So I greatly approved and applauded your intention when you set about seeking for a word; what I found fault with was the want of care shewn in selecting a word which made nonsense. For by openings in sleeves, which we occasionally see to be loose and flowing, heat cannot be suspended: heat can be dispelled through the openings of a robe, it can be thrown off, it can radiate away, it can be given a passage, it can be diverted, it can be ventilated out—it can be almost anything, in fact, rather than be suspended, a word which means that a thing is held up from above, not drawn away through wide passages.

8. After that I advised you as to the preparatory studies necessary for the writing of history,[15] since that was your desire. As that subject would require a somewhat lengthy discussion, I make an end, that I overstep not the bounds of a letter. If you wish to be written to on that subject too, you must remind me again and again.

Translator’s notes:

1. Certainly an early letter, possibly the earliest preserved (see § 4). In a subsequent letter to Marcus, as Emperor, it seems to be referred to as prima ilia lougiuscula epistula (see Ad Ant. i. 2). Marcus became consul in 140, and this fact could scarcely have been ignored in § 6.

2. The Latin phrase verba dare alicui means "to use mere words to a person," i.e. to deceive him. It is difficult to reproduce the subtle play on the words.

3. i.e. "to rinse the mouth."

4. i.e. "to swab the flagged floor in the baths."

5. "To bathe the cheeks in tears."

6. "To wash clothes."

7. "To wash off sweat and dust."

8. "To scour out."

9. "To water mead."

10. "To gargle the throat."

11. "To scrub out a horse's frog."

† 1. Fronto may have in mind here Hor. Ars Poet. 382-4.

12. As it happens, it might mean one or two other things in English.

13. Used in the sense of supprimo, "checked."

14. cp. below, Ad Caes, ii. 5, Ad Ant. i. 2, ad med.

15. Marcus (see Thoughts, iii. 14) possibly wrote some sort of History of the Greeks and Romans, which Nicephorus Callistus (iii. 31) may perhaps refer to. But Marcus in his Thoughts, i. 17 ad fin., disclaims the study of histories.

Fronto to Marcus Aurelius as Caesar · 1, p. 13 · ? 139 A.D.

? 139 A.D.

To my Lord.

Gratia[16] came home last night. But to me it has been as good as having Gratia, that you have turned your "maxims" so brilliantly; the one which I received to-day almost faultlessly, so that it could be put in a book of Sallust's without jarring or shewing any inferiority. I am happy, merry, hale, in a word become young again, when you make such progress. It is no light thing that I shall require; but what I remember to have been of service to myself, I cannot but require of you also. You must turn the same maxim twice or thrice, just as you have done with that little one. And so turn longer ones two or three times diligently, boldly. Whatever you venture on, such are your abilities, you will accomplish: but, indeed, with toil have you coveted a task that is truly toilsome, but fair and honourable and attained by few . . . .[† 2] you have got (it) perfectly out. This exercise will be the greatest help to you in speech making; undoubtedly, too, the excerpting of some sentences from the Jugurtha or the Catiline. If the Gods are kind, on your return from Rome I will exact again from you your daily quota of verses. Greet my Lady, your mother.[17]

Translator’s notes:

16. Gratia was Fronto's wife. He had also a daughter Gratia, who was married about 160, and so probably born between 140 and 145.

† 2. A few words are lost, of which Mai gives a dozen letters, one word probably being <voc>abula.

17. Domitia Lucilla, the widow of Annius Verus. The adopted mother of Marcus, the elder Faustina, wife of Pius, died between July 140 and July 141.

Marcus Aurelius to Fronto · 1, p. 15 · ? 139 A.D.

? 139 A.D.

To my master.

I have received two letters[18] from you at once. In one of these you scolded me and pointed out that I had written a sentence carelessly; in the other, however, you strove to encourage my efforts with praise. Yet I protest to you by my health, by my mother's and yours, that it was the former letter which gave me the greater pleasure, and that, as I read it, I cried out again and again O happy that I am! Are you then so happy, someone will say, for having a teacher to shew you how to write a maxim more deftly, more clearly, more tersely, more elegantly? No, that is not my reason for calling myself happy. What, then, is it? It is that I learn from you to speak the truth.[19] That matter—of speaking the truth—is precisely what is so hard for Gods and men: in fact, there is no oracle so truth-telling as not to contain within itself something ambiguous or crooked or intricate, whereby the unwary may be caught and, interpreting the answer in the light of their own wishes, realize its fallaciousness only when the time is past and the business done. But the thing is profitable, and clearly it is the custom to excuse such things merely as pious fraud and delusion. On the other hand, your fault-findings or your guiding reins, whichever they be, shew me the way at once without guile and feigned words. And so I ought to be grateful to you for this, that you teach me before all to speak the truth at the same time and to hear the truth. A double return, then, would be due, and this you will strive to put it beyond my power to pay. If you will have no return made, how can I requite you like with like, if not by obedience? Disloyal, however, to myself, I preferred that you, moved by excess of care . . . . since I had those days free, I had the chance . . . . of doing some good work and making many extracts . . . . Farewell, my good master, my best of masters. I rejoice, best of orators, that you have so become my friend. My Lady[20] greets you.

Translator’s notes:

18. The second of these must be the preceding letter. The other may possibly be the first letter given above.

19. His other pupil, Lucius Verus, also pays Fronto this compliment (Ad Ver. ii. 2). But Marcus, in his tribute to Fronto in his Thoughts (i. 11), omits all mention of it.

20. This title can stand for the mother of Marcus as it does in the previous letter, or for Faustina the elder, his adopted mother, or, after his marriage in 145, for his wife Faustina the younger.

Marcus Aurelius to Fronto · 1, p. 19 · ? 139 A.D.

? 139 A.D.

Hail my best of masters.

If any sleep comes back to you after the wakeful nights of which you complain, I beseech you write to me and, above all, I beseech you take care of your health. Then hide somewhere and bury that "axe of Tenedos,"[21] which you hold over us, and do not, whatever you do, give up your intention of pleading cases, or along with yours let all lips be dumb.

You say that you have composed something in Greek[22] which pleases you more than almost anything you have written. Are you not he who gave me such a castigation for writing in Greek? However, I must now, more than ever, write in Greek. Do you ask why? I wish to make trial whether what I have not learnt may not more readily come to my aid, since what I have learnt leaves me in the lurch. But, an you really loved me, you would have sent me that new piece you are so pleased with. However, I read you here in spite of yourself and, indeed, that alone is my life and stay.

It is a sanguinary theme you have sent me. I have not yet read the extract from Coelius which you sent, nor shall I read it until I, on my part, have hunted up my wits. But my Caesar-speech[23] grips me with its hooked talons. Now, if never before, I find what a task it is to round and shape[24] three or five lines and to take time over writing. Farewell, breath of my life. Should I not burn with love of you, who have written to me as you have! What shall I do? I cannot cease. Last year it befell me in this very place,[25] and at this very time, to be consumed with a passionate longing for my mother. This year you inflame that my longing. My Lady[26] greets you.

Translator’s notes:

21. A proverb for unflinching justice or determination.

22. The Discourse on Love which follows.

23. The speech of thanks to Pius in the Senate for being given the title of Caesar in the year 139 is probably meant.

24. cp. Hor. Ars Poet. 441.

25. Possibly Lorium, twelve miles from Rome, where Pius had a villa.

26. If the preceding sentence can be taken to imply that his mother Lucilla was away, this must refer to Faustina the elder, wife of Pius.

Fronto to Marcus Aurelius as Caesar · 1, p. 21 · ? 139 A.D.

? 139 A.D.

A Discourse on Love[27]

1. This is the third letter, beloved Boy, that I am sending you on the same theme, the first by the hand of Lysias, the son of Kephalus, the second of Plato, the philosopher,[28] and the third, indeed, by the hand of this foreigner, in speech little short of a barbarian, but as regards judgment, as I think, not wholly wanting in sagacity. And I write now without trenching at all upon those previous writings, and so do not you disregard the discourse as saying what has been already said. But if the present treatise seem to you to be longer than those which were previously sent through Lysias and Plato, let this be a proof to you that I can claim in fair words to be at no loss for words. But you must consider now whether my words are no less true than new.

2. No doubt, O Boy, you will wish to know at the very beginning of my discourse how it is that I, who am not in love, long with such eagerness for the very same things as lovers. I will tell you, therefore, first of all how this is. He who is ever so much a lover is, by Zeus, gifted with no keener sight than I who am no lover, but I can discern your beauty as well as anyone else, aye, far more accurately, I might say, even than your lover. But, just as we see in the case of fever patients, and those who have taken right good exercise in the gymnasium, the same result proceeds from different causes. They are both thirsty, the one from his malady, the other from his exercise. It has been my lot also to suffer some such malady from love . . . . . . . .[† 3]

3. But me you shall not come near to your ruin, nor associate with me to any detriment, but to your every advantage. For it is rather by non-lovers that beautiful youths are benefited and preserved, just as plants are by waters. For neither fountains nor rivers are in love with plants, but by going near them and flowing past them they make them bloom and thrive. Money given by me you would be right in calling a gift, but given by a lover a quittance. And the children of prophets say that to gods also is the thank-offering among sacrifices more acceptable than the sin-offering, for the one is offered by the prosperous for the preservation and possession of their goods, the other by the wretched for the averting of ills. Let this suffice to be said on what is expedient and beneficial both to you and to him.

4. But if it is right that he should receive aid from you . . . . you set this on a firm basis . . . . you framed this love for him and devised Thessalian love-charms . . . . . . . . . . . . owing to his insatiable desire . . . . unless you have manifestly done wrong.[† 4]

5. And do not ignore the fact that you are yourself wronged and subjected to no small outrage in this, that all men know and speak openly thus of you, that he is your lover; and so, by anticipation and before being guilty of any such things,[29] you abide the imputation of being guilty. Consequently the generality of the citizens call you the man's darling; but I shall keep your name unsullied and inviolate. For as far as I am concerned you shall be called Beautiful,[30] not Darling. But if the other use this name as his by right because his desire is greater, let him know that his desire is not greater, but more importunate. Yet with flies and gnats the especial reason why we wave them away and brush them off is because they fly at us most impudently and importunately. It is this, indeed, that makes the wild beast shun the hunter most of all, and the bird the fowler. And, in fact, all animals avoid most those that especially lie in wait for and pursue them.

6. But if anyone thinks that beauty is more glorified and honoured by reason of its lovers, he is totally mistaken. For you, the beautiful ones, through your lovers, run the risk of your beauty winning no credence with hearers, but through us non-lovers you establish your reputation for beauty on a sure basis. At any rate, if anyone who had never seen you were to enquire after your personal appearance, he would put faith in my praises, knowing that I am not in love; but he would disbelieve the other as praising not truthfully but lovingly. As many, then, as are maimed or ugly or deformed would naturally pray for lovers to be theirs, for they would find no others to court them but those who approach them under the madness and duress of love; but you, such is your beauty, cannot reap any greater advantage from a lover. For non-lovers have need of you no less than they. And indeed, to those who are really beautiful, lovers are as useless as flatterers to those who deserve praise. It is sailors and steersmen and captains of warships and merchants, and those that in other ways travel upon it, who give excellence and glory and honour and gain and ornament to the sea—not, heaven help us, dolphins that can live only in the sea: but for beautiful boys it is we who cherish and praise them disinterestedly, not lovers, whose life, deprived of their darlings, would be unlivable. And you will find, if you look into it, that lovers are the cause of the utmost disgrace. But all who are right-minded must shun disgrace, the young most of all, since the evil attaching to them at the beginning of a long life will rest upon them the longer.

7. As, then, in the case of sacred rites and sacrifices, so also of life, it behoves above all those who are entering upon them to have a care for their good name . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .[† 5] For indeed by such adornments lovers do them no honour, but are themselves guilty of affectation and display, and, as it were, vulgarize the mysteries[31] of love. Your lover, too, as they say, composes some amatory writings about you in the hope of enticing you with this bait, if with no other, and attracting you to himself and catching you; but such things are a disgrace and an insult and a sort of licentious cry, the outcome of stinging lust, such as those of wild beasts and fed cattle, that from sexual desire bellow or neigh or low or howl. Like to these are the lyrics of lovers. If, therefore, you submit yourself to your lover to enjoy where and when he pleases, awaiting neither time that is fitting nor leisure nor privacy, then, like a beast in the frenzy of desire, will he make straight for you and be eager to go to it nothing ashamed.

8. I will add but one thing before I conclude my discourse, that we are formed by nature to praise and admire, but not to love, all the gifts of the gods and their works that have come for the use and delight and benefit of men—those indeed of them which are wholly and in every way divine, I mean the earth and sky and sun and sea—while in the case of some other beautiful things of less worth, and formed to fulfil a less comely part, these at once are the subject of envy and love and emulation and desire. And some are in love with wealth, others again with rich viands, and others with wine. In the number and category of such is beauty reckoned by lovers, like wealth and viands and strong drink; but by us, who admire, indeed, but love not, like sun and sky and earth and sea, for such things are too good for any love and beyond its reach.

9. One thing more will I tell you, and if you will pass it on to all other boys, your words will seem convincing. Very likely you have heard from your mother, or from those who brought you up, that among flowers there is one that is indeed in love with the sun and undergoes the fate of lovers, lifting itself up when the sun rises, following his motions as he runs his course, and when he sets, turning itself about; but it takes no advantage thereby, nor yet, for all its love for the sun, does it find him the kinder. Least esteemed, at any rate, of plants and flowers, it is utilized neither for festal banquets nor for garlands of gods or men. Maybe, O Boy, you would like to see this flower.[32] Well, I will shew it you if we go for a walk outside the city walls as far as the Ilissus . . . .

Translator’s notes:

27. This is the piece referred to in the previous letter.

28. He is alluding to the speeches of Lysias and Socrates in Plato's Phaedrus. Philostratus (Ep. 6) sums up the opinions expressed in them thus: τὸ μὲν μὴ ἐρῶντι χαρίζεσθαι, Λυσίου δόξα· τῷ δὲ ἐρῶντι, δοκεῖ Πλάτωνι.

† 3. At least two pages are lost.

† 4. This mutilated passage covers eleven lines (Mai) or fourteen lines (du Rieu) of the Codex.

29. As your relations with him imply.

30. καλός was the recognised tribute to the victorious boy-athlete, and is constantly so used on vases. See also Aristoph. Vespae, 199.

† 5. The greater part of a page is lost.

31. cp. Lucian, De Saltat. 16: τοὺς ἐξαγορεύοντας τὰ μυστήρια ἐξορχεῖσθαι λέγουσιν οἱ πολλοί.

32. Possibly the sunflower (Girasole), or marigold; see Shaks. Sonnets, xxv. 6.

Marcus Aurelius to Fronto · 1, p. 31 · ? 139 A.D.

? 139 A.D.

Hail my best of masters.

1. Go on, threaten as much as you please and attack me with hosts of arguments, yet shall you never drive your lover, I mean me, away; nor shall I the less assert that I love Fronto, or love him the less, because you prove with reasons so various and so vehement that those who are less in love must be more helped and indulged. So passionately, by Hercules, am I in love with you, nor am I frightened off by the law you lay down, and even if you shew yourself more forward and facile to others, who are non-lovers, yet will I love you while I have life and health.

For the rest, having regard to the close packing of ideas, the inventive subtilties, and the felicity of your championship of your cause, I hardly like, indeed, to say that you have far outstripped those Atticists, so self-satisfied and challenging, and yet I cannot but say so. For I am in love and this, if nothing else, ought, I think, verily to be allowed to lovers, that they should have greater joy in the triumph of their loved ones. Ours, then, is the triumph, ours, I say. Is it . . . .[† 6] preferable to talk philosophy under ceilings rather than under plane-trees, within the city bounds than without its walls, scorning delights than with Lais herself sitting at our side or sharing our home? Nor can I "make a cast" which to beware of more, the law which an orator[33] of our time has laid down about this Lais, or my master's dictum about Plato.

2. This I can without rashness affirm: if that Phaedrus of yours ever really existed, if he was ever away from Socrates, Socrates never felt for Phaedrus a more passionate longing than I for the sight of you all these days: days do I say? months I mean . . . .[† 7] unless he is straightway seized with love of you. Farewell, my greatest treasure beneath the sky, my glory. It is enough to have had such a master. My Lady mother sends you greeting.

Translator’s notes:

† 6. A loss of two and a half lines.

33. Orator and master seem both to refer to Fronto. We do not know what he may have said about Lais.

† 7. One line missing.

Marcus Aurelius to Fronto · 1, p. 33 · Probably from Naples 139 A.D.

Probably from Naples 139 A.D.

To my master.

When you rest and when you do what is good for your health, then am I, too, the better for it. Humour yourself and be lazy. My verdict, then, is: you have acted rightly in taking pains to cure your arm.[34] I, too, have done something to-day since one o'clock on my couch, for I have been successful with nearly all the ten similes; in the ninth I call you in as my ally and adjutant, for it did not respond so readily to my efforts in dealing with it. It is the one of the inland lake in the island Aenaria;[35] in that lake there is another island, it, too, inhabited. From this we draw a certain simile. Farewell, sweetest of souls. My Lady[36] greets you.

Translator’s notes:

34. Referring to a letter not preserved.

35. Off Naples. It is mentioned in connection with Marius by Plutarch.

36. Probably the mother of Marcus, to whom Fronto sends a greeting in the next letter.

Fronto to Marcus Aurelius as Caesar · 1, p. 35 · ? 139 A.D.

? 139 A.D.

To my Lord.

1. As to the simile, which you say you are puzzling over and for which you call me in as your ally and adjutant in finding the clue, you will not take it amiss, will you, if I look for the clue to that fancy within your breast and your father's[37] breast? Just as the island lies in the Ionian or Tyrrhenian sea, or, maybe, rather in the Adriatic, or, if it be some other sea, give it its right name—as then that sea-girt island (Aenaria) itself receives and repels the ocean waves, and itself bears the whole brunt of attack from fleets, pirates, sea-monsters and storms, yet in a lake within protects another island safely from all dangers and difficulties, while that other nevertheless shares in all its delights and pleasures (for that island in the inland lake is, like the other, washed by the waters, like it catches the health-giving breezes, like it is inhabited, like it looks out on the sea), so your father bears on his own shoulders the troubles and difficulties of the Roman empire while you he safeguards safely in his own tranquil breast, the partner in his rank and glory and in all that is his. Accordingly you can use this simile in a variety of ways, when you return thanks to your father,[38] on which occasion you should be most full and copious. For there is nothing that you can say in all your life with more honour or more truth or more liking than that which concerns the setting forth of your father's praises.[39] Whatever simile I may subsequently suggest will not please you so much as this one which concerns your father. I know this as well as you feel it. Consequently I will not myself give you any other simile, but will shew you the method of finding them out for yourself. You must send me any similes you search out and find by the method shewn you for that purpose, that if they prove neat and skilful I may rejoice and love you.

2. Now, in the first place, you are aware that a simile is used for the purpose of setting off a thing or discrediting it, or comparing, or depreciating, or amplifying it, or of making credible what is scarcely credible. Where nothing of the kind is required, there will be no room for a simile. Hereafter when you compose a simile for a subject in hand, just as, if you were a painter, you would notice the characteristics of the object you were painting, so must ) T ou do in writing. Now, the characteristics of a thing you will pick out from many points of view, the likenesses of kind, the likenesses of form, the whole, the parts, the individual traits, the differences, the contraries, the consequences and the resultants, the names, the accidents, the elements, and generally everything from which arguments are drawn, the point in fact so often dwelt upon when we were dealing with the commonplaces of the arguments of Theodorus.[40] If any of them have slipped your memory, it will not be amiss for us to go over them afresh when time serves. In this simile, which I have sketched out about your father and you, I have taken one of the accidentals of the subject, the identity of the safety and the enjoyment. Now it remains for you, by those ways and paths which I have pointed out above, to discover how you may most conveniently come at your Aenaria.

3. The pain in my elbow is not much better. Farewell, my Lord, with your rare abilities. Give my greeting to my Lady your mother. On another occasion we will follow out,[41] with more care and exactness, the whole art of simile-making; now I have only touched upon the heads of it.

Translator’s notes:

37. His adopted father, the emperor Antoninus Pius.

38. For the honour of being made "Caesar" in 139. It could no doubt refer to the Consulship in 145, or the Tribunicia Potestas in 147; but these dates are too late.

39. Marcus painted this portrait with a loving hand in his Thoughts, i. 6, vi. 30.

40. There were two rhetoricians of this name, one of Byzantium, the other of Gadara. The latter is probably meant.

41. We have more on the subject in a letter to Marcus's mother (Epist. Graec. 1).