Thoughts of Marcus Aurelius Antoninus Part 9

32. I consist of a little body and a soul. Now to this little body all things are indifferent, for it is not able to perceive differences. But to the understanding those things only are indifferent which are not the works of its own activity. But whatever things are the works of its own activity, all these are in its power. And of these however only those which are done with reference to the present; for as to the future and the past activities of the mind, even these are for the present indifferent.

33. Neither the labor which the hand does nor that of the foot is contrary to nature, so long as the foot does the foot's work and the hand the hand's. So then neither to a man as a man is his labor contrary to nature, so long as it does the things of a man. But if the labor is not contrary to his nature, neither is it an evil to him.

34. How many pleasures have been enjoyed by robbers, patricides, tyrants.

35. Dost thou not see how the handicrafts-men accommodate themselves up to a certain point to those who are not skilled in their craft--nevertheless they cling to the reason [the principles] of their art, and do not endure to depart from it? Is it not strange if the architect and the physician shall have more respect to the reason [the principles] of their own arts than man to his own reason, which is common to him and the G.o.ds?

36. Asia, Europe, are corners of the universe; all the sea a drop in the universe; Athos a little clod of the universe: all the present time is a point in eternity. All things are little, changeable, perishable. All things come from thence, from that universal ruling power, either directly proceeding or by way of sequence. And accordingly the lion's gaping jaws, and that which is poisonous, and every harmful thing, as a thorn, as mud, are after-products of the grand and beautiful. Do not then imagine that they are of another kind from that which thou dost venerate, but form a just opinion of the source of all (vii. 75).

37. He who has seen present things has seen all, both everything which has taken place from all eternity and everything which will be for time without end; for all things are of one kin and of one form.

38. Frequently consider the connection of all things in the universe and their relation to one another. For in a manner all things are implicated with one another, and all in this way are friendly to one another; for one thing comes in order after another, and this is by virtue of the + active movement and mutual conspiration and the unity of the substance (ix. 1).

39. Adapt thyself to the things with which thy lot has been cast: and the men among whom thou hast received thy portion, love them, but do it truly [sincerely].

40. Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there. But in the things which are held together by nature there is within, and there abides in them the power which made them; wherefore the more is it fit to reverence this power, and to think, that, if thou dost live and act according to its will, everything in thee is in conformity to intelligence. And thus also in the universe the things which belong to it are in conformity to intelligence.

41. Whatever of the things which are not within thy power thou shalt suppose to be good for thee or evil, it must of necessity be that, if such a bad thing befall thee, or the loss of such a good thing, thou wilt not blame the G.o.ds, and hate men too, those who are the cause of the misfortune or the loss, or those who are suspected of being likely to be the cause; and indeed we do much injustice because we make a difference between these things [because we do not regard these things as indifferent+].[A] But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with G.o.d or standing in a hostile att.i.tude to man.[B]

[A] Gataker translates this "because we strive to get these things," comparing the use of [Greek: diapheresthai] in v. I, and x.

27, and ix. 38, where it appears that his reference should be xi. 10. He may be right in his interpretation, but I doubt.

[B] Cicero, De Natura Deorum. iii. 32.

42. We are all working together to one end, some with knowledge and design, and others without knowing what they do; as men also when they are asleep, of whom it is Herac.l.i.tus, I think, who says that they are laborers and co-operators in the things which take place in the universe. But men co-operate after different fas.h.i.+ons: and even those co-operate abundantly, who find fault with what happens and those who try to oppose it and to hinder it; for the universe had need even of such men as these. It remains then for thee to understand among what kind of workmen thou placest thyself; for he who rules all things will certainly make a right use of thee, and he will receive thee among some part of the co-operators and of those whose labors conduce to one end.

But be not thou such a part as the mean and ridiculous verse in the play, which Chrysippus speaks of.[A]

[A] Plutarch, adversus Stoicos, c. 14.

43. Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit-bearer [the earth]? And how is it with respect to each of the stars--are they not different and yet they work together to the same end?

44. If the G.o.ds have determined about me and about the things which must happen to me, they have determined well, for it is not easy even to imagine a deity without forethought; and as to doing me harm, why should they have any desire towards that? for what advantage would result to them from this or to the whole, which is the special object of their providence? But if they have not determined about me individually, they have certainly determined about the whole at least, and the things which happen by way of sequence in this general arrangement I ought to accept with pleasure and to be content with them. But if they determine about nothing,--which it is wicked to believe, or if we do believe it, let us neither sacrifice nor pray nor swear by them, nor do anything else which we do as if the G.o.ds were present and lived with us,--but if however the G.o.ds determine about none of the things which concern us, I am able to determine about myself, and I can inquire about that which is useful; and that is useful to every man which is conformable to his own const.i.tution and nature. But my nature is rational and social; and my city and country, so far as I am Antoninus, is Rome, but so far as I am a man, it is the world. The things then which are useful to these cities are alone useful to me.

45. Whatever happens to every man, this is for the interest of the universal: this might be sufficient. But further thou wilt observe this also as a general truth, if thou dost observe, that whatever is profitable to any man is profitable also to other men. But let the word profitable be taken here in the common sense as said of things of the middle kind [neither good nor bad].

46. As it happens to thee in the amphitheatre and such places, that the continual sight of the same things, and the uniformity, make the spectacle wearisome, so it is in the whole of life; for all things above, below, are the same and from the same. How long then?

47. Think continually that all kinds of men and all kinds of pursuits and of all nations are dead, so that thy thoughts come down even to Philistion and Phoebus and Origanion. Now turn thy thoughts to the other kinds [of men]. To that place then we must remove, where there are so many great orators, and so many n.o.ble philosophers, Herac.l.i.tus, Pythagoras, Socrates; so many heroes of former days, and so many generals after them, and tyrants; besides these, Eudoxus, Hipparchus, Archimedes, and other men of acute natural talents, great minds, lovers of labor, versatile, confident, mockers even of the perishable and ephemeral life of man, as Menippus and such as are like him. As to all these consider that they have long been in the dust. What harm then is this to them; and what to those whose names are altogether unknown? One thing here is worth a great deal, to pa.s.s thy life in truth and justice, with a benevolent disposition even to liars and unjust men.

48. When thou wishest to delight thyself, think of the virtues of those who live with thee; for instance, the activity of one, and the modesty of another, and the liberality of a third, and some other good quality of a fourth. For nothing delights so much as the examples of the virtues, when they are exhibited in the morals of those who live with us and present themselves in abundance, as far as is possible. Wherefore we must keep them before us.

49. Thou art not dissatisfied. I suppose, because thou weighest only so many litrae and not three hundred. Be not dissatisfied then that thou must live only so many years and not more; for as thou art satisfied with the amount of substance which has been a.s.signed to thee, so be content with the time.

50. Let us try to persuade them [men]. But act even against their will, when the principles of justice lead that way. If however any man by using force stands in thy way, betake thyself to contentment and tranquillity, and at the same time employ the hindrance towards the exercise of some other virtue; and remember that thy attempt was with a reservation [conditionally], that thou didst not desire to do impossibilities. What then didst thou desire?--Some such effort as this.--But thou attainest thy object, if the things to which thou wast moved are [not] accomplished. +

51. He who loves fame considers another man's activity to be his own good; and he who loves pleasure, his own sensations; but he who has understanding considers his own acts to be his own good.

52. It is in our power to have no opinion about a thing, and not to be disturbed in our soul; for things themselves have no natural power to form our judgments.

53. Accustom thyself to attend carefully to what is said by another, and as much as it is possible, be in the speaker's mind.

54. That which is not good for the swarm, neither is it good for the bee.

55. If sailors abused the helmsman, or the sick the doctor, would they listen to anybody else? or how could the helmsman secure the safety of those in the s.h.i.+p, or the doctor the health of those whom he attends?

56. How many together with whom I came into the world are already gone out of it.

57. To the jaundiced honey tastes bitter, and to those bitten by mad dogs water causes fear; and to little children the ball is a fine thing.

Why then am I angry? Dost thou think that a false opinion has less power than the bile in the jaundiced or the poison in him who is bitten by a mad dog?

58. No man will hinder thee from living according to the reason of thy own nature: nothing will happen to thee contrary to the reason of the universal nature.

59. What kind of people are those whom men wish to please, and for what objects, and by what kind of acts? How soon will time cover all things, and how many it has covered already.

VII.

What is badness? It is that which thou hast often seen. And on the occasion of everything which happens keep this in mind, that it is that which thou hast often seen. Everywhere up and down thou wilt find the same things, with which the old histories are filled, those of the middle ages and those of our own day; with which cities and houses are filled now. There is nothing new: all things are both familiar and short-lived.

2. How can our principles become dead, unless the impressions [thoughts]

which correspond to them are extinguished? But it is in thy power continuously to fan these thoughts into a flame. I can have that opinion about anything which I ought to have. If I can, why am I disturbed? The things which are external to my mind have no relation at all to my mind.--Let this be the state of thy affects, and thou standest erect. To recover thy life is in thy power. Look at things again as thou didst use to look at them; for in this consists the recovery of thy life.

3. The idle business of show, plays on the stage, flocks of sheep, herds, exercises with spears, a bone cast to little dogs, a bit of bread into fishponds, laborings of ants and burden-carrying, runnings about of frightened little mice, puppets pulled by strings--[all alike]. It is thy duty then in the midst of such things to show good humor and not a proud air; to understand however that every man is worth just so much as the things are worth about which he busies himself.

4. In discourse thou must attend to what is said, and in every movement thou must observe what is doing. And in the one thou shouldst see immediately to what end it refers, but in the other watch carefully what is the thing signified.

5. Is my understanding sufficient for this or not? If it is sufficient, I use it for the work as an instrument given by the universal nature.

But if it is not sufficient, then either I retire from the work and give way to him who is able to do it better, unless there be some reason why I ought not to do so; or I do it as well as I can, taking to help me the man who with the aid of my ruling principle can do what is now fit and useful for the general good. For what-soever either by myself or with another I can do, ought to be directed to this only, to that which is useful and well suited to society.

6. How many after being celebrated by fame have been given up to oblivion; and how many who have celebrated the fame of others have long been dead.

7. Be not ashamed to be helped; for it is thy business to do thy duty like a soldier in the a.s.sault on a town. How then, if being lame thou canst not mount up on the battlements alone, but with the help of another it is possible?

8. Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.

9. All things are implicated with one another, and the bond is holy; and there is hardly anything unconnected with any other thing. For things have been co-ordinated, and they combine to form the same universe [order]. For there is one universe made up of all things, and one G.o.d who pervades all things, and one substance,[A] and one law, [one] common reason in all intelligent animals, and one truth; if indeed there is also one perfection for all animals which are of the same stock and partic.i.p.ate in the reason.

[A] "One substance," p. 42, note 1.

10. Everything material soon disappears in the substance of the whole; and everything formal [causal] is very soon taken back into the universal reason; and the memory of everything is very soon overwhelmed in time.

11. To the rational animal the same act is according to nature and according to reason.

12. Be thou erect, or be made erect (iii. 5).