Thoughts of Marcus Aurelius Antoninus Part 10

13. Just as it is with the members in those bodies which are united in one, so it is with rational beings which exist separate, for they have been const.i.tuted for one co-operation. And the perception of this will be more apparent to thee if thou often sayest to thyself that I am a member [Greek: melos] of the system of rational beings. But if [using the letter _r_] thou sayest that thou art a part [Greek: meros], thou dost not yet love men from thy heart; beneficence does not yet delight thee for its own sake;[A] thou still doest it barely as a thing of propriety, and not yet as doing good to thyself.

[A] I have used Gataker's conjecture [Greek: katalektikos]

instead of the common reading [Greek: kataleptikos]: compare iv. 20; ix. 42.

14. Let there fall externally what will on the parts which can feel the effects of this fall. For those parts which have felt will complain, if they choose. But I, unless I think that what has happened is an evil, am not injured. And it is in my power not to think so.

15. Whatever any one does or says, I must be good; just as if the gold, or the emerald, or the purple, were always saying this. Whatever any one does or says, I must be emerald and keep my color.

16. The ruling faculty does not disturb itself; I mean, does not frighten itself or cause itself pain.+ But if any one else can frighten or pain it, let him do so. For the faculty itself will not by its own opinion turn itself into such ways. Let the body itself take care, if it can, that it suffer nothing, and let it speak, if it suffers. But the soul itself, that which is subject to fear, to pain, which has completely the power of forming an opinion about these things, will suffer nothing, for it will never deviate+ into such a judgment. The leading principle in itself wants nothing, unless it makes a want for itself; and therefore it is both free from perturbation and unimpeded, if it does not disturb and impede itself.

17. Eudaemonia [happiness] is a good daemon, or a good thing. What then art thou doing here, O imagination? Go away, I entreat thee by the G.o.ds, as thou didst come, for I want thee not. But thou art come according to thy old fas.h.i.+on. I am not angry with thee: only go away.

18. Is any man afraid of change? Why, what can take place without change? What then is more pleasing or more suitable to the universal nature? And canst thou take a bath unless the wood undergoes a change?

and canst thou be nourished, unless the food undergoes a change? And can anything else that is useful be accomplished without change? Dost thou not see then that for thyself also to change is just the same, and equally necessary for the universal nature?

19. Through the universal substance as through a furious torrent all bodies are carried, being by their nature united with and co-operating with the whole, as the parts of our body with one another. How many a Chrysippus, how many a Socrates, how many an Epictetus has time already swallowed up! And let the same thought occur to thee with reference to every man and thing (v. 23; vi. 15).

20. One thing only troubles me, lest I should do something which the const.i.tution of man does not allow, or in the way which it does not allow, or what it does not allow now.

21. Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.

22. It is peculiar to man to love even those who do wrong. And this happens, if when they do wrong it occurs to thee that they are kinsmen, and that they do wrong through ignorance and unintentionally, and that soon both of you will die; and above all, that the wrong-doer has done thee no harm, for he has not made thy ruling faculty worse than it was before.

23. The universal nature out of the universal substance, as if it were wax, now moulds a horse, and when it has broken this up, it uses the material for a tree, then for a man, then for something else; and each of these things subsists for a very short time. But it is no hards.h.i.+p for the vessel to be broken up, just as there was none in its being fastened together (viii. 50).

24. A scowling look is altogether unnatural; when it is often a.s.sumed,[A] the result is that all comeliness dies away, and at last is so completely extinguished that it cannot be again lighted up at all. Try to conclude from this very fact that it is contrary to reason.

For if even the perception of doing wrong shall depart, what reason is there for living any longer?

[A] This is corrupt.

25. Nature which governs the whole will soon change all things thou seest, and out of their substance will make other things, and again other things from the substance of them, in order that the world may be ever new (xii. 23).

26. When a man has done thee any wrong, immediately consider with what opinion about good or evil he has done wrong. For when thou hast seen this, thou wilt pity him, and wilt neither wonder nor be angry. For either thou thyself thinkest the same thing to be good that he does, or another thing of the same kind. It is thy duty then to pardon him. But if thou dost not think such things to be good or evil, thou wilt more readily be well disposed to him who is in error.

27. Think not so much of what thou hast not as of what thou hast: but of the things which thou hast select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time, however, take care that thou dost not through being so pleased with them accustom thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them.

28. Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquillity.

29. Wipe out the imagination. Stop the pulling of the strings. Confine thyself to the present. Understand well what happens either to thee or to another. Divide and distribute every object into the causal [formal]

and the material. Think of thy last hour. Let the wrong which is done by a man stay there where the wrong was done (viii. 29).

30. Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them (vii. 4).

31. Adorn thyself with simplicity and modesty, and with indifference towards the things which lie between virtue and vice. Love mankind.

Follow G.o.d. The poet says that law rules all--+ And it is enough to remember that law rules all.+[A]

[A] The end of this section is unintelligible.

32. About death: whether it is a dispersion, or a resolution into atoms, or annihilation, it is either extinction or change.

33. About pain: the pain which is intolerable carries us off; but that which lasts a long time is tolerable; and the mind maintains its own tranquillity by retiring into itself, and the ruling faculty is not made worse. But the parts which are harmed by pain, let them, if they can, give their opinion about it.

34. About fame: look at the minds [of those who seek fame], observe what they are, and what kind of things they avoid, and what kind of things they pursue. And consider that as the heaps of sand piled on one another hide the former sands; so in life the events which go before are soon covered by those which come after.

35. From Plato:[A] The man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? It is not possible, he said.--Such a man then will think that death also is no evil.--Certainly not.

36. From Antisthenes: It is royal to do good and to be abused.

37. It is a base thing for the countenance to be obedient and to regulate and compose itself as the mind commands, and for the mind not to be regulated and composed by itself.

38. It is not right to vex ourselves at things, For they care nought about it.[B]

39. To the immortal G.o.ds and us give joy.

40. Life must be reaped like the ripe ears of corn.

One man is born; another dies.[C]

[A] Plato, Pol. vi. 486.

[B] From the Bellerophon of Euripides.

[C] From the Hypsipyle of Euripides. Cicero (Tuscul. iii. 25) has translated six lines from Euripides, and among them are these two lines,--

"Reddenda terrae est terra: tum vita omnibus Metenda ut fruges: Sic jubet necessitas."

41. If G.o.ds care not for me and my children, There is a reason for it.

42. For the good is with me, and the just.[A]

43. No joining others in their wailing, no violent emotion.

44. From Plato:[B] But I would make this man a sufficient answer, which is this: Thou sayest not well, if thou thinkest that a man who is good for anything at all ought to compute the hazard of life or death, and should not rather look to this only in all that he does, whether he is doing what is just or unjust, and the works of a good or bad man.

45. [C]For thus it is, men of Athens, in truth: wherever a man has placed himself thinking it the best place for him, or has been placed by a commander, there in my opinion he ought to stay and to abide the hazard, taking nothing into the reckoning, either death or anything else, before the baseness [of deserting his post].

[A] See Aristophanes, Acharnenses, v. 661.

[B] From the Apologia, c. 16.

[C] From the Apologia, c. 16.

46. But, my good friend, reflect whether that which is n.o.ble and good is not something different from saving and being saved; for+ as to a man living such or such a time, at least one who is really a man, consider if this is not---a thing to be dismissed from the thoughts:+ and there must be no love of life: but as to these matters a man must intrust them to the Deity and believe what the women say, that no man can escape his destiny, the next inquiry being how he may best live the time that he has to live.[A]

47. Look round at the courses of the stars, as if thou wert going along with them; and constantly consider the changes of the elements into one another, for such thoughts purge away the filth of the terrene life.

48. This is a fine saying of Plato:[B] That he who is discoursing about men should look also at earthly things as if he viewed them from some higher place; should look at them in their a.s.semblies, armies, agricultural labors, marriages, treaties, births, deaths, noise of the courts of justice, desert places, various nations of barbarians, feasts, lamentations, markets, a mixture of all things and an orderly combination of contraries.

[A] Plato, Gorgias, c. 68 (512). In this pa.s.sage the text of Antoninus has [Greek: eateon], which is perhaps right; but there is a difficulty in the words [Greek: me gar touto men, to zen hoposonde chronon tonge hos alethos andra eateon esti, kai ou] &C. The conjecture [Greek: eukteon] for [Greek: eateon]

does not mend the matter.