WEBVTT 1 00:00:06.440 --> 00:00:13.519 The Meditations of Marcus Aurelius by Marcus Aurelius Antoninus, translated by George Long. 2 00:00:14.679 --> 00:00:18.559 This is a LibriVox recording. All LibriVox recordings are in the public domain. 3 00:00:19.320 --> 00:00:24.879 For more information or to volunteer, please visit LibriVox dot org. Section ten. 4 00:00:28.960 --> 00:00:32.240 Wilt thou, then, my soul, never be good and simple and 5 00:00:32.280 --> 00:00:37.359 one and naked, more manifest than the body which surrounds thee. Wilt thou 6 00:00:37.399 --> 00:00:42.600 never enjoy an affection and contented disposition? Wilt thou never be full and without 7 00:00:42.640 --> 00:00:46.000 a want of any kind, longing for nothing more, nor desiring anything, 8 00:00:46.079 --> 00:00:51.399 either animate or inanimate, for the enjoyment of pleasures, nor yet desiring time 9 00:00:51.479 --> 00:00:55.600 wherein thou shalt have longer enjoyment, or place, or pleasant climate, or 10 00:00:55.640 --> 00:00:59.799 society of men with whom thou mayst live in harmony. But wilt thou be 11 00:00:59.799 --> 00:01:03.960 said, satisfied with thy present condition and pleased with all that is about THEE? 12 00:01:03.280 --> 00:01:07.400 And wilt thou convince thyself that thou hast everything, and that it comes 13 00:01:07.400 --> 00:01:11.079 from the Gods, that everything is well for THEE and will be well whatever 14 00:01:11.120 --> 00:01:15.319 shall please them, and whatever they shall give for the conservation of perfect living 15 00:01:15.359 --> 00:01:21.040 being, the good and just and beautiful, which generates and holds together all 16 00:01:21.120 --> 00:01:25.400 things, and contains and embraces all things which are dissolved for the production of 17 00:01:25.480 --> 00:01:30.480 other like things. Wilt thou never be such that thou shalt so dwell in 18 00:01:30.480 --> 00:01:33.680 community with gods and men as neither to find fault with them at all, 19 00:01:34.120 --> 00:01:40.400 nor to be condemned by them. Two, Observe what thy nature requires, 20 00:01:42.040 --> 00:01:46.200 so far as thou art governed by nature. Only then do it and accept 21 00:01:46.200 --> 00:01:49.359 it. If thy nature, so far as thou art a living being, 22 00:01:49.400 --> 00:01:53.319 shall not be made worse by it. And next thou must observe what thy 23 00:01:53.439 --> 00:01:57.840 nature requires so far as thou art a living being, And all this thou 24 00:01:57.920 --> 00:02:01.359 mayest allow thyself. If thy nature, so far as thou art a rational 25 00:02:01.439 --> 00:02:07.120 animal, shall not be made worse by it, but the rational animal is 26 00:02:07.200 --> 00:02:12.680 consequently also a political animal. Use these rules, then, and trouble thyself 27 00:02:12.719 --> 00:02:22.479 about nothing else. Three. Everything which happens either happens in such wise as 28 00:02:22.479 --> 00:02:25.360 thou art formed by nature to bear it, or as thou art not formed 29 00:02:25.360 --> 00:02:30.280 by nature to bear it. If then it happens to thee in such a 30 00:02:30.319 --> 00:02:32.039 way as thou art formed by nature to bear it, do not complain, 31 00:02:32.479 --> 00:02:37.280 but bear it, as thou art formed by nature to bear it. But 32 00:02:37.360 --> 00:02:39.599 if it happens in such wives as thou art not formed by nature to bear 33 00:02:39.639 --> 00:02:44.680 it, do not complain, for it will perish after it has consumed THEE. 34 00:02:45.639 --> 00:02:49.520 Remember, however, that thou art formed by nature to bear everything with 35 00:02:49.599 --> 00:02:53.240 respect to which it depends on thy own opinion to make it endurable and tolerable, 36 00:02:53.560 --> 00:02:57.120 by thinking that it's either thy interest or thy duty to do this. 37 00:02:58.479 --> 00:03:02.560 Four. If a man is mistaken instructive, kindly and show him as error. 38 00:03:04.360 --> 00:03:07.759 But if thou art not able, blame thyself, or blame not even 39 00:03:07.840 --> 00:03:15.840 thyself. Five. Whatever may happen to THEE, it was prepared for THEE 40 00:03:15.960 --> 00:03:21.840 from all eternity, and the implication of causes was from eternity spinning the thread 41 00:03:21.879 --> 00:03:29.439 of thy being and of that which is incident to it. Six. Whether 42 00:03:29.439 --> 00:03:32.240 the universe is a concourse of atoms or nature is a system, let this 43 00:03:32.319 --> 00:03:37.080 first be established that I am part of the whole which is governed by nature. 44 00:03:37.319 --> 00:03:39.919 Next, I am in a manner intimately related to the parts which are 45 00:03:39.960 --> 00:03:45.800 of the same kind with myself. For remembering this, inasmuch as I am 46 00:03:45.840 --> 00:03:49.400 a part, I shall be discontented with none of the things which are assigned 47 00:03:49.400 --> 00:03:53.360 to me out of the whole, For nothing is injurious to the part, 48 00:03:53.919 --> 00:03:57.800 if it is for the advantage of the whole, For the whole contains nothing 49 00:03:57.800 --> 00:04:01.280 which is not for its advantage. All natures indeed have this common principle. 50 00:04:01.680 --> 00:04:05.520 But the nature of the universe has this principle besides, that it cannot be 51 00:04:05.599 --> 00:04:10.840 compelled, even by any external cause, to generate anything harmful to itself. 52 00:04:12.680 --> 00:04:15.400 By remembering, then that I am part of such a whole, I shall 53 00:04:15.439 --> 00:04:18.480 be content with everything that happens. And inasmuch as I am in a manner 54 00:04:18.519 --> 00:04:23.279 intimately related to the parts which are of the same kind with myself, I 55 00:04:23.319 --> 00:04:27.199 shall do nothing onsocial. But I shall rather direct myself to the things which 56 00:04:27.240 --> 00:04:30.959 are of the same kind with myself, And I shall turn all my efforts 57 00:04:30.040 --> 00:04:35.199 to the common interest and divert them from the contrary. Now, if these 58 00:04:35.240 --> 00:04:39.839 things are done so, life must flow on happily, just as thou mayst 59 00:04:39.879 --> 00:04:43.879 observed that the life of a citizen is happy who continues a course of action 60 00:04:43.920 --> 00:04:47.279 which is advantageous to his fellow citizens, and is content with whatever the state 61 00:04:47.360 --> 00:04:57.399 may assign to him. Seven, the parts of the whole, everything I 62 00:04:57.480 --> 00:05:02.279 mean, which is naturally comprehended in the universe, must of necessity perish. 63 00:05:02.600 --> 00:05:08.560 But let this be understood in this sense, that they must undergo change. 64 00:05:08.800 --> 00:05:12.120 But if this is naturally both an evil and a necessity for the parts, 65 00:05:12.680 --> 00:05:15.079 the whole would not continue to exist in a good condition, the parts being 66 00:05:15.160 --> 00:05:20.519 subject to change and constituted so as to perish in various ways. For whether 67 00:05:20.560 --> 00:05:25.279 did Nature herself designed to do evil to the things which are parts of herself, 68 00:05:25.680 --> 00:05:29.360 and to make them subject to evil and of necessity fall into evil, 69 00:05:29.839 --> 00:05:34.480 or have such results happen without her knowing it. Both these suppositions indeed are 70 00:05:34.519 --> 00:05:39.800 incredible. But if a man should ever drop the term nature as an efficient 71 00:05:39.920 --> 00:05:44.040 power, and should speak of these things as natural, even then it would 72 00:05:44.040 --> 00:05:46.600 be ridiculous to affirm at the same time that the parts of the whole are 73 00:05:46.639 --> 00:05:50.279 in their nature subject to change, and at the same time to be surprised 74 00:05:50.360 --> 00:05:55.720 or vexed, as if something were happening contrary to nature, particularly as the 75 00:05:55.720 --> 00:06:00.040 dissolution of things into those things of which each thing is composed. For there 76 00:06:00.120 --> 00:06:03.680 is either a dispersion of the elements out of which everything has been compounded, 77 00:06:04.480 --> 00:06:08.319 or a change from the solid to the earthy, and from the airy to 78 00:06:08.319 --> 00:06:12.000 the aerial, so that these parts are taken back into the universal reason, 79 00:06:12.480 --> 00:06:15.680 whether this, at certain periods is consumed by fire or renewed by eternal changes. 80 00:06:17.439 --> 00:06:20.759 And do not imagine that the solid and the aird part belong to THEE 81 00:06:20.759 --> 00:06:27.079 from time of generation. For all this received its accression only yesterday and the 82 00:06:27.160 --> 00:06:30.160 day before, as one may say, from the food and the air which 83 00:06:30.199 --> 00:06:34.279 is inspired this, then, which have received the accression, changes not that 84 00:06:34.360 --> 00:06:40.120 which thy mother brought forth. But suppose that this which thy mother brought forward 85 00:06:40.160 --> 00:06:44.279 implicates THEE very much with the other part, which has the peculiar quality of 86 00:06:44.360 --> 00:06:46.639 change. This is nothing, in fact in the way of objection to what 87 00:06:46.759 --> 00:06:56.079 is said eight. When thou hast assumed those names good, modest, true, 88 00:06:56.199 --> 00:07:00.600 rational, a man of equanimity and magnanimous, take care thou not change 89 00:07:00.639 --> 00:07:03.560 these names, and if thou should lose them, quickly return to them. 90 00:07:04.240 --> 00:07:10.240 And remember that the term rational was intended to signify a discriminating attention to every 91 00:07:10.279 --> 00:07:15.040 several thing and freedom from negligence, And that equanimity is the voluntary acceptance of 92 00:07:15.079 --> 00:07:19.519 the things which are assigned to thee by the common nature, And that magnanimity 93 00:07:19.680 --> 00:07:24.800 is the elevation of the intelligent part above the pleasurable or painful sensations of the 94 00:07:24.839 --> 00:07:30.040 flesh, and above that poor thing called fame and death and all such things. 95 00:07:30.360 --> 00:07:35.000 If then thou maintainest thyself in the possession of these names, without desiring 96 00:07:35.040 --> 00:07:39.879 to be called by these names by others, thou wilt be another person, 97 00:07:39.879 --> 00:07:44.759 and wilt enter onto another life. For to continue to be such as thou 98 00:07:44.800 --> 00:07:47.800 hast hithertoto been, and to be torn in pieces and defiled in such a 99 00:07:47.839 --> 00:07:53.120 life is the character of a very stupid man, and one over fond of 100 00:07:53.120 --> 00:07:57.240 his life. And like those half devoured fighters with wild beasts, who, 101 00:07:57.279 --> 00:08:00.600 though covered with wounds and gore, are still entreat to be kept the following 102 00:08:00.680 --> 00:08:03.240 day, though they will be exposed in the same state to the same claws 103 00:08:03.240 --> 00:08:09.519 and bites. Therefore, fix thyself in the possession of these few names, 104 00:08:09.000 --> 00:08:13.600 And if thou art able to abide in them, abide as if thou hast 105 00:08:13.680 --> 00:08:18.000 removed to certain islands of the happy. But if thou shalt perceive that thou 106 00:08:18.040 --> 00:08:22.040 fallst out of them, and dost not maintain thy hold, go courageously into 107 00:08:22.040 --> 00:08:26.800 some nook where thou shalt maintain them, or even depart at once from life, 108 00:08:26.839 --> 00:08:31.159 not in passion, but with simplicity and freedom and modesty, after doing 109 00:08:31.200 --> 00:08:35.120 this one laudable thing, at least in thy life, to have gone out 110 00:08:35.120 --> 00:08:39.320 of it. Thus, in order, however, to the remembrance of these 111 00:08:39.399 --> 00:08:43.480 names, it will greatly help thee if thou rememberest the gods, and that 112 00:08:43.600 --> 00:08:48.360 they wish not to be flattered, but wish all reasonable beings to be made 113 00:08:48.399 --> 00:08:52.000 like themselves. And if thou rememberest that which does the work of a fig 114 00:08:52.039 --> 00:08:56.200 tree is a fig tree, and that which does the work of a dog 115 00:08:56.360 --> 00:08:58.679 is a dog, And that which does the work of a bee is a 116 00:08:58.679 --> 00:09:07.720 bee. And that which does the work of man is a man. Nine 117 00:09:07.879 --> 00:09:13.960 Mimi wore astonishment, torpor slavery will daily wipe out those holy principles of thine. 118 00:09:15.080 --> 00:09:18.159 How many things, without studying nature dost thou imagine, and how many 119 00:09:18.159 --> 00:09:22.879 dost thou neglect. But it is thy duty so to look on and so 120 00:09:22.960 --> 00:09:28.080 to do everything that at the same time, the power of dealing with circumstances 121 00:09:28.120 --> 00:09:31.679 is perfect, and the contempt of the faculty is exercised, and the confidence 122 00:09:31.720 --> 00:09:37.559 which comes from the knowledge of each several thing is maintained without showing it by 123 00:09:37.759 --> 00:09:43.440 yet not concealed. For when wilt thou enjoy simplicity, when gravity, and 124 00:09:43.480 --> 00:09:48.480 when the knowledge of every several things, both what is in substance and what 125 00:09:48.600 --> 00:09:52.039 place it has in the universe, and how long it is formed to exist, 126 00:09:52.080 --> 00:09:54.320 and of what things it is compounded, and to whom it can belong, 127 00:09:54.879 --> 00:10:01.240 and who are able both to give it and take it away. Ten 128 00:10:03.120 --> 00:10:07.960 A spider is proud when it has caught a fly, and another when he 129 00:10:07.000 --> 00:10:11.840 has caught a poor hair, and another when he has taken the little fish 130 00:10:11.879 --> 00:10:16.440 in the net, and another when he has taken wild boares, and another 131 00:10:16.600 --> 00:10:22.000 when he has taken bears, and another when he has taken Sarmatians are not 132 00:10:22.120 --> 00:10:30.639 these robbers, if thou examinest their opinions. Eleven, acquire the contemplative way 133 00:10:30.639 --> 00:10:33.720 of seeing how all things change into one another, and constantly attend to it, 134 00:10:35.440 --> 00:10:39.200 and exercise thyself about this part of philosophy. For nothing has so much 135 00:10:39.240 --> 00:10:45.919 adapted produced magnanimity. Such a man has put off the body and he sees 136 00:10:45.960 --> 00:10:48.919 that he must, no one knows how soon, go away from among men 137 00:10:48.960 --> 00:10:54.399 and leave everything here. He gives himself up entirely to just doing in all 138 00:10:54.399 --> 00:10:58.159 his actions, and in everything else that happens. He resigns himself to the 139 00:10:58.279 --> 00:11:03.399 universal nature. But as to what any man shall say, or thinking about 140 00:11:03.480 --> 00:11:05.840 him, or do against him, he never even thinks of it. Being 141 00:11:05.919 --> 00:11:11.399 himself contented with these two things, with acting justly in what he now does, 142 00:11:11.120 --> 00:11:16.600 and being satisfied with what is now assigned to him, and he lays 143 00:11:16.639 --> 00:11:20.759 aside all distracting and busy pursuits, and desires nothing else than to accomplish the 144 00:11:20.799 --> 00:11:24.840 straight course through the law, and by accomplishing the straight course, to follow 145 00:11:24.919 --> 00:11:33.000 God twelve. What need is there of suspicious fear? Since it is thy 146 00:11:33.080 --> 00:11:37.279 power to inquire what ought to be done? And if thou seest clear, 147 00:11:37.720 --> 00:11:43.159 go by this way content without turning back. But if thou dost not see 148 00:11:43.200 --> 00:11:48.440 clear, stop and take the best advisers. But if any other things oppose 149 00:11:48.519 --> 00:11:52.559 thee go on according to thy powers, with due consideration, keeping to that 150 00:11:52.600 --> 00:11:56.679 which appears to be just, for it is best to reach this object. 151 00:11:56.720 --> 00:12:01.080 And if thou dost fail, let thy failure be in attempting this. He 152 00:12:01.120 --> 00:12:05.200 who follows reason in all things is both tranquil and active at the same time, 153 00:12:05.759 --> 00:12:15.960 and also cheerful and collected. Thirteen. Inquire of thyself, as soon 154 00:12:15.960 --> 00:12:18.159 as thou wakest from sleep, whether it will make any difference to THEE if 155 00:12:18.159 --> 00:12:24.639 another does what is just and right, it will make no difference. Thou 156 00:12:24.679 --> 00:12:28.600 hast not forgotten. I suppose that those who assume arrogant errors, and bestowing 157 00:12:28.639 --> 00:12:31.960 their praise or blame on others, are such as they are at bed and 158 00:12:31.039 --> 00:12:35.960 at board, And thou hast not forgotten what they do, and what they 159 00:12:35.960 --> 00:12:37.759 avoid, and what they pursue, and how they steal, and how they 160 00:12:37.840 --> 00:12:41.639 rob, not with hands and feet, but with their most valuable part, 161 00:12:43.080 --> 00:12:46.279 by means of which there is produced. When a man chooses fidelity, modesty, 162 00:12:46.360 --> 00:12:54.200 truth, law, a good demon, and happiness. Fourteen to her 163 00:12:54.279 --> 00:12:58.080 who gives and takes back all to nature, the man who is instructed in 164 00:12:58.159 --> 00:13:03.919 modest says, give what thou wilt, take back what thou wilt. And 165 00:13:03.960 --> 00:13:07.440 he says this not proudly, but obediently, and well pleased with her. 166 00:13:09.039 --> 00:13:16.120 Fifteen Short is the little which remains to THEE. Of life. Live as 167 00:13:16.159 --> 00:13:20.080 on a mountain, For it makes no difference whether a man lives there or 168 00:13:20.159 --> 00:13:24.840 here, if he lives everywhere in the world as an estate. Let men 169 00:13:24.919 --> 00:13:28.039 see, Let them know a real man who lives according to nature. If 170 00:13:28.080 --> 00:13:33.200 they cannot endure him, let them kill him, for that is better than 171 00:13:33.240 --> 00:13:41.039 to live like this. Sixteen. No longer talk at all about the kind 172 00:13:41.080 --> 00:13:46.639 of man that a good man ought to be, but be such Seventeen. 173 00:13:48.039 --> 00:13:52.440 Constantly contemplate the whole of time and the whole of substance. And consider that 174 00:13:52.480 --> 00:13:54.759 all individual things, as the substance, are as a grain of a fig 175 00:13:56.279 --> 00:14:03.120 and as to time, the turning of a gimblet. Eighteen Look at everything 176 00:14:03.159 --> 00:14:07.720 that exists, and observe that it is already in dissolution and in change, 177 00:14:07.799 --> 00:14:13.000 and as it were, putrefaction or dispersion, or that everything is so constituted 178 00:14:13.000 --> 00:14:20.200 by nature as to die. Nineteen. Consider what men are when they are 179 00:14:20.240 --> 00:14:24.480 eating, sleeping, generating, easing themselves, and so forth. Then what 180 00:14:24.639 --> 00:14:28.000 kind of men they are when they are imperious and arrogant, or angry and 181 00:14:28.039 --> 00:14:33.200 scolding from their elevated place. But a short time ago to how many they 182 00:14:33.200 --> 00:14:37.679 were slaves and for what things, and after a little time considering what a 183 00:14:37.720 --> 00:14:43.960 condition they will be. Twenty That is for the good of each thing, 184 00:14:45.240 --> 00:14:48.240 which the universal nature brings to each, and it is for its good at 185 00:14:48.240 --> 00:14:56.320 the time when nature brings it. Twenty one The earth loves a shower, 186 00:14:56.000 --> 00:15:01.559 and the solemn ath their loves, and the universe loves to make whatever it 187 00:15:01.600 --> 00:15:05.679 is about to be. I say then to the universe that I love as 188 00:15:05.679 --> 00:15:11.200 thou lovest. And is not this too said, that this or that loves 189 00:15:11.279 --> 00:15:18.600 is wont to be produced. Twenty two. Either thou livest here and hast 190 00:15:18.600 --> 00:15:24.000 already accustomed thyself to it, or thou art going away and this was on 191 00:15:24.159 --> 00:15:28.159 thy own will, or thou art dying and hast discharged thy duty. But 192 00:15:28.240 --> 00:15:35.960 besides these things there is nothing be of good cheer. Then twenty three, 193 00:15:37.360 --> 00:15:41.919 let this always be plain to thee that this piece of land is like any 194 00:15:41.960 --> 00:15:45.240 other, and that all things here are the same with things on top of 195 00:15:45.279 --> 00:15:48.519 a mountain, or on the seashore, or wherever thou choosest to be. 196 00:15:48.799 --> 00:15:52.679 For thou wilt find just what Plato says. Dwelling within the walls of a 197 00:15:52.720 --> 00:16:00.759 city, as in a shepherd's fold, on a mountain. Twenty four What 198 00:16:00.919 --> 00:16:03.960 is my ruling faculty now to me? And of what nature am I now 199 00:16:04.000 --> 00:16:07.759 making it? And for what purpose am I now using it? Is it 200 00:16:07.840 --> 00:16:12.519 void of understanding? Is it loosed and rent asunder from social life? Is 201 00:16:12.519 --> 00:16:15.759 it melted into and mixed with the poor flesh so as to move together with 202 00:16:15.840 --> 00:16:23.679 it? Twenty five He who flies from his master is a runaway. But 203 00:16:23.799 --> 00:16:27.399 the law is master, and he who breaks the law is a runaway. 204 00:16:29.720 --> 00:16:33.720 And he also who is grieved or angry or afraid, is dissatisfied because something 205 00:16:33.799 --> 00:16:36.960 has been, or is or shall be, of the things which are appointed 206 00:16:37.000 --> 00:16:41.399 by him who rules all things. And he is law and assigns to every 207 00:16:41.440 --> 00:16:45.639 man what is fit. He then, who fears, or is grieved or 208 00:16:45.720 --> 00:16:52.879 is angry, is a runaway. Twenty six. A man deposits seat in 209 00:16:52.879 --> 00:16:57.080 a womb and goes away, and then another cause takes it and labors on 210 00:16:57.159 --> 00:17:03.840 it and makes a child. What a thing from such a material? Again, 211 00:17:03.160 --> 00:17:07.799 the child passes food down the throat, and then another cause takes it 212 00:17:07.839 --> 00:17:11.359 and makes it perception and motion, and in fine life, and strength, 213 00:17:11.400 --> 00:17:15.400 and other things, how many and how strange observe. Then the things which 214 00:17:15.400 --> 00:17:18.720 are produced in such a hidden way, and see the power, just as 215 00:17:18.720 --> 00:17:23.000 we see the power which carries things downwards and upwards, not with the eyes, 216 00:17:23.359 --> 00:17:33.119 but still no less plainly. Twenty seven. Constantly consider how all things, 217 00:17:33.119 --> 00:17:36.599 such as they now are, and time past also were, and consider 218 00:17:36.640 --> 00:17:40.839 that they will be the same again, and place before thy eyes entire dramas 219 00:17:40.839 --> 00:17:44.720 and stages of the same form, whatever thou hast learned from thy experience or 220 00:17:44.759 --> 00:17:48.559 from older history. For example, the whole court of Hadrianus, and the 221 00:17:48.599 --> 00:17:53.799 whole court of Antoninus, and the whole court of Philippus Alexander Croysis, for 222 00:17:53.920 --> 00:17:57.519 all those were dramas such as we see now, only with different actors. 223 00:18:00.200 --> 00:18:04.079 Twenty eight. Imagine every man who is grieved at anything or discontented to be 224 00:18:04.160 --> 00:18:10.720 like a pig which is sacrificed and kicks and screams like this pig. Also 225 00:18:10.839 --> 00:18:12.359 is he who, on its bed, in silence, laments the bonds in 226 00:18:12.400 --> 00:18:17.119 which we are held. And consider that only to the rational animal is it 227 00:18:17.119 --> 00:18:22.200 given to follow voluntarily what happens, But simply to follow is a necessity imposed 228 00:18:22.240 --> 00:18:30.720 on all Twenty nine. Severally on the occasion of everything that thou dost pause 229 00:18:30.759 --> 00:18:33.279 and ask thyself if death is a dreadful thing because it deprives thee of this 230 00:18:37.160 --> 00:18:41.240 thirty when thou art defended at any man's fault, forwith turn to thyself and 231 00:18:41.279 --> 00:18:45.519 reflect in what like manner thou dost air thyself, For example, in thinking 232 00:18:45.519 --> 00:18:48.759 that money is a good thing, or pleasure, or a bit of reputation 233 00:18:48.839 --> 00:18:52.839 than the like. For by attending to this thou wilt quickly forget thy anger. 234 00:18:53.279 --> 00:18:56.759 If this consideration also is added that the man is compelled, for what 235 00:18:56.799 --> 00:19:02.519 else could he do? Or if thou art able take away from him the 236 00:19:02.559 --> 00:19:10.559 compulsion Thirty one. When thou hast seen Satron the Socratic, think of you 237 00:19:10.680 --> 00:19:15.000 Taichis or Hymen. And when thou hast seen Euphrates, think of Utikion or 238 00:19:15.039 --> 00:19:21.799 Sylvanus. And when thou hast seen Alciphron, think of Troepophorus. And when 239 00:19:21.839 --> 00:19:26.240 thou hast seen Xenophon, think of Credo of Severus. And when thou hast 240 00:19:26.279 --> 00:19:30.200 looked on thyself, think of any other Caesar. And in the case of 241 00:19:30.240 --> 00:19:36.599 everyone, do in like manner. Then let this thought be in thy mind. 242 00:19:37.640 --> 00:19:44.400 Where then are those men nowhere? Or nobody knows where? For thus 243 00:19:44.480 --> 00:19:48.160 continuously, thou wilt look at human things as smoke and nothing at all, 244 00:19:48.799 --> 00:19:52.920 especially if thou reflectest at the same time that what has once changed will never 245 00:19:52.960 --> 00:19:59.119 exist again in the infinite duration of time. But thou, in what a 246 00:19:59.119 --> 00:20:03.759 brief space of time is thy existence? And why art thou not content to 247 00:20:03.839 --> 00:20:07.599 pass through this short time in an orderly way? What matter an opportunity for 248 00:20:07.640 --> 00:20:11.799 thy activity? Art thou avoiding? For what else are all these things except 249 00:20:11.839 --> 00:20:17.240 exercises? For the reason, when it has viewed carefully and by examination into 250 00:20:17.240 --> 00:20:22.039 their nature, The things which happen in life persevere, then, until thou 251 00:20:22.039 --> 00:20:26.960 shalt have made these things thy own, as the stomach, which is strengthened, 252 00:20:26.000 --> 00:20:30.079 makes all things its own, as the blazing fire makes flame and brightness 253 00:20:30.119 --> 00:20:41.680 out of everything that is thrown into it. Thirty two. Let it not 254 00:20:41.720 --> 00:20:45.720 be in any man's power to say, truly of THEE that thou art not 255 00:20:45.880 --> 00:20:48.519 simple, or that thou art not good. But let him be a liar 256 00:20:48.559 --> 00:20:52.680 whoever shall think anything of this kind about THEE. And this is altogether in 257 00:20:52.759 --> 00:20:57.359 thy power. For who is he that shall hinder THEE from being good and 258 00:20:57.440 --> 00:21:03.079 simple? Thou only determined to live no longer unless thou shalt be such, 259 00:21:04.440 --> 00:21:11.640 For neither does reason allow THEE to live if thou art not such? Thirty 260 00:21:11.680 --> 00:21:17.880 three What is that which ads to this material? Our life? Can be 261 00:21:17.920 --> 00:21:22.400 done or said in a way most conformable to reason. For whatever this may 262 00:21:22.440 --> 00:21:25.559 be, it is in thy power to do it or say it. And 263 00:21:25.599 --> 00:21:30.240 do not make excuses that thou art hindered. Thou wilt not cease to lament 264 00:21:30.319 --> 00:21:33.039 till thy mind is in such a condition that what luxury is to those who 265 00:21:33.119 --> 00:21:37.920 enjoy pleasure, such shall be to THEE. In the matter which is subjected 266 00:21:37.960 --> 00:21:41.279 and presented to THEE the doing of things which are conformable to man's constitution. 267 00:21:42.079 --> 00:21:45.960 For a man ought to consider as an enjoyment everything which is in his power 268 00:21:47.000 --> 00:21:55.079 to do, according to his own nature, and it is in his power 269 00:21:55.160 --> 00:22:00.880 everywhere. Now it is not given to a cylinder to move everywhere by its 270 00:22:00.920 --> 00:22:04.440 own motion, nor yet water, nor to fire, nor to anything else 271 00:22:04.440 --> 00:22:08.640 which is governed by nature of an irrational soul. For the things which check 272 00:22:08.680 --> 00:22:14.319 them and stand in the way are many. But intelligence and reason are able 273 00:22:14.359 --> 00:22:17.839 to go through everything that opposes them, and in such manner as they are 274 00:22:17.880 --> 00:22:22.519 formed by nature and as they choose place before thy eyes this facility with which 275 00:22:22.519 --> 00:22:27.039 the reason will be carried through all things as fire, upwards as a stone, 276 00:22:27.079 --> 00:22:32.920 downwards as a cylinder, down an inclined surface, and seek nothing further. 277 00:22:33.680 --> 00:22:37.319 For all other obstacles either affect the body only, which is a dead 278 00:22:37.359 --> 00:22:41.960 thing, or except through opinion and the yielding of the reason itself, they 279 00:22:41.960 --> 00:22:45.240 do not crush, nor do any harm of any kind. For if they 280 00:22:45.279 --> 00:22:52.039 did, he who felt it would immediately become bad. Now, in the 281 00:22:52.079 --> 00:22:56.359 case of all things which have a certain constitution, whatever harm may happen to 282 00:22:56.400 --> 00:23:02.519 any of them, that which is so effective becomes consequently worse. But in 283 00:23:02.559 --> 00:23:04.759 the like case a man becomes both better, if one may say so, 284 00:23:06.440 --> 00:23:08.759 and more worthy of praise, by making a right use of these accidents. 285 00:23:11.279 --> 00:23:15.119 And finally, remember that nothing harms him who is really a citizen which does 286 00:23:15.160 --> 00:23:19.039 not harm the state, Nor yet does anything harm the state which does not 287 00:23:19.160 --> 00:23:23.759 harm law. And of these things which are called misfortunes, not one harms 288 00:23:23.839 --> 00:23:30.559 law. What then does not harm law does not harm either state or citizen. 289 00:23:32.880 --> 00:23:38.119 Thirty four to him who is penetrated by true principles, even the briefest 290 00:23:38.160 --> 00:23:42.839 precept is sufficient, and any common precept to remind him that he should be 291 00:23:42.839 --> 00:23:49.319 free from grief and fair. For example, leaves, some of the wind 292 00:23:49.400 --> 00:23:56.240 scatters on the ground, So is the race of men. Leaves also are 293 00:23:56.240 --> 00:24:00.640 thy children and leaves. Two are they who cry out as if they were 294 00:24:00.680 --> 00:24:03.720 worthy of credit and bestowed their praise, or on the contrary, curse or 295 00:24:03.759 --> 00:24:07.559 secretly blame and sneer. And leaves, and like manner are those who shall 296 00:24:07.599 --> 00:24:14.480 receive and transmit a man's famed aftertimes. For all such things as these quote 297 00:24:14.920 --> 00:24:18.599 are produced in the season of spring end quote, as the poet says, 298 00:24:19.839 --> 00:24:23.839 But the wind cast them down. Then the forest produces other leaves in their 299 00:24:23.839 --> 00:24:29.559 places. But a brief existence is common to all things. And yet thou 300 00:24:29.559 --> 00:24:33.559 avoidest and pursuest all things as if they would be eternal. A little time, 301 00:24:33.599 --> 00:24:37.880 and thou shalt close thy eyes, And him who has attended thee to 302 00:24:37.960 --> 00:24:48.559 thy grave another soon will lament thirty five. The healthy eye ought to see 303 00:24:48.599 --> 00:24:52.319 all visible things, and not to say I wish for green things, For 304 00:24:52.400 --> 00:24:56.960 this is the condition of a diseased die. And a healthy hearing and smelling 305 00:24:57.000 --> 00:25:00.480 ought to be ready to perceive all that can be heard and smelled. And 306 00:25:00.519 --> 00:25:03.759 a healthy stomach ought to be with respect to all food, just as the 307 00:25:03.759 --> 00:25:08.839 meal with respect to all things which it is formed to grind. And accordingly, 308 00:25:10.319 --> 00:25:14.359 the healthy understanding ought to be prepared for everything which happens. But that 309 00:25:14.480 --> 00:25:18.039 which says, let my dear children live, and let all men praise. 310 00:25:18.119 --> 00:25:22.960 Whatever I may do is an eye which seeks for green things, or teeth 311 00:25:22.079 --> 00:25:33.440 which seek for soft things. Thirty six. There is no man so fortunate 312 00:25:33.559 --> 00:25:36.480 that there shall not be by him when he is dying. Some who were 313 00:25:36.519 --> 00:25:41.079 pleased with what is going to happen, suppose that he was a good and 314 00:25:41.119 --> 00:25:45.240 wise man. Will there not be at last someone to say to himself, 315 00:25:45.000 --> 00:25:51.400 let us at last breathe freely being relieved from this schoolmaster. It is true 316 00:25:51.400 --> 00:25:55.039 that he was harsh to none of us, but I perceive that he tacitly 317 00:25:55.079 --> 00:26:00.960 condemns us. This is what is said of a good man. But in 318 00:26:00.039 --> 00:26:03.240 our own case, how many other things are there for which there are many 319 00:26:03.279 --> 00:26:07.599 who whish to get rid of us. Thou wilt consider this, then, 320 00:26:07.640 --> 00:26:11.559 when thou art dying, and thou wilt depart more contentedly by reflecting. Thus, 321 00:26:12.640 --> 00:26:17.519 I am going away from such a life in which even my associates, 322 00:26:17.559 --> 00:26:22.079 in behalf of whom I have striven so much, prayed and cared themselves, 323 00:26:22.160 --> 00:26:26.079 wished me to depart, hoping per chance to get some little advantage by it. 324 00:26:26.559 --> 00:26:32.960 Why then, should a man cling to a longer stay here? Do 325 00:26:33.079 --> 00:26:36.480 not, however, for this reason, go away less kindly disposed to them, 326 00:26:37.079 --> 00:26:41.039 but preserving thy own character and friendly and benevolent and mild. And on 327 00:26:41.079 --> 00:26:44.279 the other hand, not as if thou wast torn away, But as a 328 00:26:44.319 --> 00:26:49.039 man who dies a quiet death, the poor soul is easily separated from the 329 00:26:49.079 --> 00:26:53.920 body. Such also ought thy departure from men to be. For Nature united 330 00:26:53.960 --> 00:26:59.960 thee to them and associated thee. But does she now dissolve the union? 331 00:27:00.720 --> 00:27:06.119 Well, I am separated as from kinsmen, not however, dragged resisting, 332 00:27:06.720 --> 00:27:11.319 but without compulsion, For this too is one of the things according to nature. 333 00:27:14.680 --> 00:27:19.759 Thirty seven. Accustom thyself, as much as possible, on the occasion 334 00:27:19.839 --> 00:27:25.319 of anything being done by any person, to inquire with thyself, for what 335 00:27:25.480 --> 00:27:32.599 object is this man doing this? But begin with thyself and examine thyself first. 336 00:27:33.359 --> 00:27:40.799 Thirty eight Remember that this which pulls the strings is the thing which is 337 00:27:40.880 --> 00:27:45.480 hidden within This is the power of persuasion. This is life. This, 338 00:27:45.720 --> 00:27:51.599 if one may say so, is man in contemplating thyself. Never include the 339 00:27:51.680 --> 00:27:56.440 vessel which surrounds thee, and these instruments were attached about it, For they 340 00:27:56.480 --> 00:28:02.400 are like to enact, differing only in this that they grow to the body. 341 00:28:03.480 --> 00:28:06.960 For indeed, there is no more use in these parts without the cause 342 00:28:07.000 --> 00:28:11.279 which moves and checks them, than in the weaver's shuttle, and the writer's 343 00:28:11.319 --> 00:28:18.319 pen and the driver's whip. End of Section ten.