WEBVTT 1 00:00:00.840 --> 00:00:06.919 Chapter twelve of Meditations of Marcus Aurelius. This is a LibriVox recording. All 2 00:00:07.000 --> 00:00:11.800 LibriVox recordings are in the public domain. For more information or to volunteer, 3 00:00:12.240 --> 00:00:20.000 please visit LibriVox dot org. Recording by Leon Meyer. The Meditations of Marcus 4 00:00:20.079 --> 00:00:30.199 Aurelius by Marcus Aurelius Antoninus, translated by George Long, Chapter twelve. All 5 00:00:30.239 --> 00:00:35.880 those things at which thou wishest to arrive by a secuitous road, thou canst 6 00:00:35.880 --> 00:00:41.439 have now if thou dost not refuse them to thyself. And this means, 7 00:00:41.719 --> 00:00:46.719 if thou wilt take no notice of all the past, and trust the future 8 00:00:46.799 --> 00:00:53.920 to providence, and direct the present only conformably to piety and justice conformably to 9 00:00:54.000 --> 00:00:58.399 piety. That thou mayst be content with the lot which is assigned to THEE, 10 00:00:58.960 --> 00:01:04.040 for Nature designed it for THEE, and thee for it conformably to justice. 11 00:01:04.280 --> 00:01:10.040 That thou mayst always speak the truth freely and without disguise, and do 12 00:01:10.200 --> 00:01:14.040 the things which are agreeable to law and according to the worth of each, 13 00:01:15.280 --> 00:01:19.920 And let neither another man's wickedness hinder thee, nor opinion, nor voice, 14 00:01:19.959 --> 00:01:25.879 nor yet the sensations of the poor flesh which has grown about THEE. For 15 00:01:25.959 --> 00:01:30.799 the passive part will look to this. If, then, whatever the time 16 00:01:30.879 --> 00:01:34.560 may be, when thou shalt be near to thy departure, neglecting everything else, 17 00:01:34.799 --> 00:01:41.640 thou shalt respect only thy ruling faculty and the divinity within THEE. And 18 00:01:41.680 --> 00:01:46.840 if thou shalt be afraid, not because thou must sometimes cease to live, 19 00:01:47.680 --> 00:01:51.879 but if thou shalt fear never to have begun to live according to nature, 20 00:01:52.760 --> 00:01:57.120 then thou wilt be a man worthy of the universe which has produced THEE. 21 00:01:57.799 --> 00:02:00.840 And thou wilt cease to be a stranger in thy native land, and to 22 00:02:00.959 --> 00:02:06.519 wonder at things which happened daily, as if there were something unexpected, and 23 00:02:06.560 --> 00:02:14.560 to be dependent on this or that. God sees the minds of all men, 24 00:02:14.879 --> 00:02:21.360 bared of the material vesture and rind and impurities. For with his intellectual 25 00:02:21.400 --> 00:02:27.639 part alone he touches the intelligence only which has flowed and been derived from himself 26 00:02:27.680 --> 00:02:32.280 into these bodies. And if thou also usest thyself to do this, thou 27 00:02:32.360 --> 00:02:38.439 wilt rid thyself of thy much trouble. For he who regards not the poor 28 00:02:38.520 --> 00:02:44.120 flesh which envelops him surely will not trouble himself by looking after raiment and dwelling, 29 00:02:44.240 --> 00:02:52.240 and fame and such like externals, and show the things are three of 30 00:02:52.360 --> 00:02:57.759 which thou art composed, a little body, a little breath. Intelligence. 31 00:02:58.879 --> 00:03:01.080 Of these the first two thine, so far as it is thy duty to 32 00:03:01.120 --> 00:03:07.199 take care of them, But the third alone is properly thine. Therefore, 33 00:03:07.280 --> 00:03:13.520 if thou shalt separate from thyself, that is, from thy understanding, whatever 34 00:03:13.599 --> 00:03:19.240 others do or say, and whatever thou hast done or said thyself, and 35 00:03:19.360 --> 00:03:23.360 whatever future things trouble THEE because they may happen, And whatever in the body 36 00:03:23.400 --> 00:03:29.080 which envelops THEE, or in the breath, which is by nature associated with 37 00:03:29.120 --> 00:03:32.879 the body, is attached to THEE independent of thy will, and whatever the 38 00:03:32.960 --> 00:03:38.960 external circumfluent vortex whirls round. So that the intellectual power, exempt from the 39 00:03:39.039 --> 00:03:45.599 things of fate, can live pure and free by itself, doing what is 40 00:03:45.840 --> 00:03:51.560 just and accepting what happens, and saying the truth. If thou wilt separate, 41 00:03:51.680 --> 00:03:54.800 I say, from this ruling faculty the things which are attached to it 42 00:03:55.240 --> 00:04:00.680 by the impressions of sense, and the things of time to come and of 43 00:04:00.759 --> 00:04:04.360 time that is past, and wilt make thyself like in Pedocles, a sphere 44 00:04:05.039 --> 00:04:11.800 all round and in its joyous rest reposing. And if thou shalt strive to 45 00:04:11.879 --> 00:04:15.720 live only what is really thy life, that is the present, then thou 46 00:04:15.800 --> 00:04:20.560 wilt be able to pass that portion of life which remains for thee up to 47 00:04:20.639 --> 00:04:27.199 the time of thy death, free from perturbations, nobly and obedient to the 48 00:04:27.240 --> 00:04:33.079 God that is within thee. I have often wondered how it is that every 49 00:04:33.120 --> 00:04:38.560 man loves himself more than all the rest of men, but yet sets less 50 00:04:38.639 --> 00:04:44.240 value on his own opinion of himself than on the opinion of others. If 51 00:04:44.279 --> 00:04:48.319 then a God or a wise teacher should present himself to a man and bid 52 00:04:48.399 --> 00:04:51.759 him to think of nothing, and to design nothing, which he would not 53 00:04:51.839 --> 00:04:56.759 express as soon as he conceived it, he could not endure it even for 54 00:04:56.839 --> 00:05:01.000 a single day. So much more respect to what our neighbors shall think of 55 00:05:01.079 --> 00:05:09.120 us than to what we shall think of ourselves. How can it be that 56 00:05:09.199 --> 00:05:15.079 the Gods, after having arranged all things well and benevolently for mankind, have 57 00:05:15.360 --> 00:05:19.839 overlooked this alone. That some men, and very good men, and men, 58 00:05:19.959 --> 00:05:25.240 who, as we may say, have had most communion with the Divinity, 59 00:05:25.879 --> 00:05:30.480 and through pious acts and religious observances have been most intimate with the divinity. 60 00:05:31.279 --> 00:05:35.560 When they have once died, should never exist again, but should be 61 00:05:35.639 --> 00:05:43.040 completely extinguished. But if this is so, be assured that if it ought 62 00:05:43.040 --> 00:05:46.279 to have been otherwise, the gods would have done it, or if it 63 00:05:46.279 --> 00:05:50.680 were just, it would also be possible. And if it were according to 64 00:05:50.800 --> 00:05:57.000 nature, nature would have had it so. But because it is not so, 65 00:05:57.519 --> 00:06:00.959 If in fact it is not so, be thou convinced that it ought 66 00:06:01.000 --> 00:06:05.560 not to have been so. For thou seest even of thyself that in this 67 00:06:05.720 --> 00:06:12.120 inquiry thou art disputing with the deity. And we should not thus dispute with 68 00:06:12.199 --> 00:06:16.639 the gods unless they are most excellent and most just. But if this is 69 00:06:16.680 --> 00:06:20.560 so, they would not have allowed anything in the ordering of the universe to 70 00:06:20.600 --> 00:06:30.319 be neglected unjustly and irrationally. Practice thyself even in the things which thou despairest 71 00:06:30.319 --> 00:06:35.399 of accomplishing. For even the left hand, which is ineffectual for all other 72 00:06:35.480 --> 00:06:41.000 things, for want of practice, holds the bridle more vigorously than the right 73 00:06:41.040 --> 00:06:48.439 hand, for it has been practiced in this Consider in what condition, both 74 00:06:48.560 --> 00:06:54.759 in body and soul a man should be when he is overtaken by death. 75 00:06:55.920 --> 00:07:00.519 And consider the shortness of life, the boundless abyss of time past in future, 76 00:07:01.040 --> 00:07:10.279 the feebleness of all matter. Contemplate the formative principles of things, bear 77 00:07:10.279 --> 00:07:15.959 of their coverings, the purposes of actions. Consider what pain is, what 78 00:07:15.040 --> 00:07:20.360 pleasure is? And death and fame? Who is to himself the cause of 79 00:07:20.399 --> 00:07:27.319 his uneasiness? How no man is hindered by another. That everything is opinion. 80 00:07:30.560 --> 00:07:34.120 In the application of thy principles, Thou must be like the pancratist, 81 00:07:34.839 --> 00:07:41.279 not like the gladiator. For the gladiator lets fall the sword which he uses 82 00:07:41.639 --> 00:07:46.000 and is killed, but the other always has his hand and needs to do 83 00:07:46.079 --> 00:07:55.759 nothing else than use it. See what things are in themselves, dividing them 84 00:07:55.800 --> 00:08:03.279 into matter, form, and purpose. What a power. Man has to 85 00:08:03.360 --> 00:08:07.959 do nothing except what God will approve, and to accept all that God may 86 00:08:09.000 --> 00:08:16.879 give him. With respect to that which happens conformably to nature, we ought 87 00:08:16.920 --> 00:08:22.800 to blame neither gods, for they do nothing wrong, either voluntarily or involuntarily, 88 00:08:22.639 --> 00:08:28.160 nor men, for they do nothing wrong except involuntarily. Consequently, we 89 00:08:28.199 --> 00:08:37.480 should blame nobody. How ridiculous and what a stranger he is, who is 90 00:08:37.519 --> 00:08:45.720 surprised at anything which happens in life. Either there is a fatal necessity and 91 00:08:45.919 --> 00:08:50.960 invincible order, or a kind providence, or a confusion without a purpose and 92 00:08:52.080 --> 00:08:56.960 without a director. If then there is an invincible necessity, why dost thou 93 00:08:58.000 --> 00:09:01.960 resist? But if the there is a providence which allows itself to be propitiated, 94 00:09:03.639 --> 00:09:07.919 make thyself worthy of the help of the divinity. But if there is 95 00:09:07.960 --> 00:09:13.000 a confusion without a governor, be content that in such a tempest thou hast 96 00:09:13.039 --> 00:09:18.960 in thyself a certain ruling intelligence. And even if the tempest carry thee away, 97 00:09:20.600 --> 00:09:24.279 let it carry away the poor flesh, the poor breath, everything else, 98 00:09:24.919 --> 00:09:33.320 for the intelligence at least it will not carry away. Does the light 99 00:09:33.399 --> 00:09:37.960 of the lamp shine without losing its splendor until it is extinguished? And shall 100 00:09:39.039 --> 00:09:43.799 the truth which is in thee and justice and temperance be extinguished before thy death. 101 00:09:48.039 --> 00:09:52.240 When a man has presented the appearance of having done wrong, say, 102 00:09:52.960 --> 00:09:56.399 how then do I know if this is a wrongful act? And even if 103 00:09:56.440 --> 00:10:01.279 he has done wrong, how do I know that he is not condemned himself? 104 00:10:01.919 --> 00:10:05.879 And so this is like tearing his own face? Consider that he who 105 00:10:05.879 --> 00:10:11.000 would not have the bad man do wrong, is like the man who would 106 00:10:11.039 --> 00:10:13.879 not have the fig tree to bear, juice in the figs, and infants 107 00:10:13.919 --> 00:10:18.960 to cry, and the horse to neigh, and whatever else must of necessity 108 00:10:20.000 --> 00:10:24.559 be. For what must a man do who has such a character, If 109 00:10:24.639 --> 00:10:33.440 then thou art irritable, cure this man's disposition. If it is not right, 110 00:10:33.919 --> 00:10:37.559 do not do it. If it is not true, do not say 111 00:10:37.600 --> 00:10:45.519 it in everything. Always observe what the thing is which produces for THEE in 112 00:10:45.600 --> 00:10:50.120 appearance, and resolve it by dividing it into the formal, the material, 113 00:10:50.559 --> 00:10:58.120 the purpose, and the time within which it must end. Perceive at last 114 00:10:58.320 --> 00:11:05.120 that thou have in THEE something better and more divine than the things which cause 115 00:11:05.200 --> 00:11:09.759 the various effects. And as it were, pull THEE by the strings. 116 00:11:09.720 --> 00:11:15.559 What is there now in my mind? Is it fear or suspicion, or 117 00:11:15.639 --> 00:11:24.840 desire, or anything of the kind. First, do nothing inconsiderately nor without 118 00:11:24.840 --> 00:11:30.279 a purpose. Second, make thy acte refer to nothing else than to a 119 00:11:30.399 --> 00:11:39.559 social end. Consider that before long thou wilt be nobody, and nowhere, 120 00:11:39.240 --> 00:11:45.159 nor will any of the things exist which thou now seest, nor any of 121 00:11:45.200 --> 00:11:50.759 those who are now living. For all things are formed by nature to change 122 00:11:50.240 --> 00:11:56.200 and be turned and to perish, in order that other things in continuous succession 123 00:11:56.639 --> 00:12:05.720 may exist. Consider that everything is opinion, and opinion is in thy power. 124 00:12:07.639 --> 00:12:11.440 Take away. Then, when thou choosest thy opinion, and like a 125 00:12:11.480 --> 00:12:16.960 mariner who has doubled the promontory, thou wilt find calm, everything stable, 126 00:12:18.399 --> 00:12:26.320 and a waveless bay. Any one activity, wherever it may be, when 127 00:12:26.519 --> 00:12:31.279 it has ceased at its proper time, suffers no evil because it has ceased. 128 00:12:31.000 --> 00:12:35.000 Nor he who has done this act does he suffer any evil for this 129 00:12:35.159 --> 00:12:41.720 reason that the act has ceased in like manner. Then the whole which consists 130 00:12:41.919 --> 00:12:46.039 of all the acts, which is our life, if it cease at its 131 00:12:46.080 --> 00:12:52.639 proper time, suffers no evil for this reason that it has ceased. Nor 132 00:12:52.759 --> 00:12:56.679 he who has terminated this series at the proper time has he been ill dealt 133 00:12:56.720 --> 00:13:03.000 with. But the proper time and the limit. Nature fixes, sometimes, 134 00:13:03.080 --> 00:13:07.200 as in old age, the peculiar nature of man, but always the universal 135 00:13:07.320 --> 00:13:13.559 nature, by the change of whose parts the whole universe continues ever young and 136 00:13:13.639 --> 00:13:20.000 perfect, And everything which is useful to the universal is always good and in 137 00:13:20.120 --> 00:13:24.200 season. Therefore, the termination of life for every man is no evil, 138 00:13:24.720 --> 00:13:31.039 because neither is it shameful, since it is both independent of the will and 139 00:13:31.159 --> 00:13:35.600 not opposed to the general interest. But it is good since it is seasonable 140 00:13:35.919 --> 00:13:43.200 and profitable, too incongruent with the universal. For thus too he is moved 141 00:13:43.240 --> 00:13:46.919 by the deity, who is moved in the same manner with the deity, 142 00:13:46.559 --> 00:13:56.159 and moved towards the same things in his mind. These three principles thou must 143 00:13:56.200 --> 00:14:01.279 have in readiness. And the things which thou doest do nothing, either inconsiderately 144 00:14:01.919 --> 00:14:07.919 or otherwise, as justice herself would act. But with respect to what may 145 00:14:07.960 --> 00:14:13.720 happen to thee from without, consider that it happens either by chance or according 146 00:14:13.799 --> 00:14:20.320 to providence, And thou must neither blame chance nor accuse providence. Second, 147 00:14:20.960 --> 00:14:24.879 consider what every being is, from the seed to the time of its receiving 148 00:14:24.919 --> 00:14:28.799 a soul, and from the reception of a soul to the giving back of 149 00:14:28.879 --> 00:14:35.080 the same, And of what things every being is compounded, and into what 150 00:14:35.200 --> 00:14:41.240 things it is resolved. Third, if thou shouldst suddenly be raised up above 151 00:14:41.279 --> 00:14:46.360 the earth, and shouldst look down on human beings and observe the variety of 152 00:14:46.399 --> 00:14:50.600 them, how great it is, And at the same time also shouldst see 153 00:14:50.679 --> 00:14:54.799 at a glance. How great is the number of beings who dwell all around 154 00:14:54.840 --> 00:14:58.399 in the air in the ether. Consider that as often as thou shouldst be 155 00:14:58.480 --> 00:15:05.039 raised up, thou wouldst see the same things. Sameness of form and shortness 156 00:15:05.080 --> 00:15:11.679 of duration. Are these things to be proud of? Cast away opinion? 157 00:15:13.120 --> 00:15:20.320 Thou art saved, who then hinders thee from casting it away? When thou 158 00:15:20.480 --> 00:15:26.679 art troubled about anything, thou hast forgotten this, that all things happen according 159 00:15:26.720 --> 00:15:33.480 to the universal nature. And forgotten this that a man's wrongful act is nothing 160 00:15:33.559 --> 00:15:37.759 to thee. And further, thou hast forgotten this, that everything which happens 161 00:15:39.120 --> 00:15:43.279 always happens so, and will happen so, and now happen so everywhere. 162 00:15:45.120 --> 00:15:48.720 Forgotten this too, how close is the kinship between a man and the whole 163 00:15:48.840 --> 00:15:54.440 human race, For it is a community not of a little blood or seed, 164 00:15:54.840 --> 00:16:00.639 but of intelligence. And thou hast forgotten this too, that every man's 165 00:16:00.679 --> 00:16:06.720 intelligence is a god and is an efflux of the Deity. And forgotten this 166 00:16:07.279 --> 00:16:11.440 that nothing is a man's own, but that his child, and his body, 167 00:16:11.759 --> 00:16:17.399 and his very soul came from the Deity. Forgotten this that everything is 168 00:16:17.480 --> 00:16:22.360 opinion and Lastly, thou hast forgotten that every man lives the present time only 169 00:16:22.960 --> 00:16:33.159 and loses only. This constantly bring to thy recollection those who have complained greatly 170 00:16:33.200 --> 00:16:37.919 about anything, those who have been most conspicuous by the greatest fame, or 171 00:16:37.960 --> 00:16:42.960 misfortunes, or enmities, or fortunes of any kind. Then think where are 172 00:16:44.000 --> 00:16:48.720 they all now? Smoke an ash, and a tale were not even a 173 00:16:48.840 --> 00:16:53.039 tale? And let there be present to thy mind also everything of this sort, 174 00:16:53.639 --> 00:16:59.679 how Fabius Catalinus lived in the country, and Lucius Lupus in his gardens, 175 00:17:00.279 --> 00:17:04.599 and certain Us at by e I, and Tiberius at Caprie, and 176 00:17:04.720 --> 00:17:11.720 Rufus at Vilia, and in fine Think of the eager pursuit of anything conjoined 177 00:17:11.720 --> 00:17:18.599 with pride, and how worthless everything is after which men violently strain, And 178 00:17:18.680 --> 00:17:22.960 how much more philosophical it is for a man, in the opportunities presented to 179 00:17:23.039 --> 00:17:29.279 him, to show himself just, temperate, obedient to the gods, and 180 00:17:29.559 --> 00:17:33.000 to do this with all simplicity. For the pride, which is proud of 181 00:17:33.039 --> 00:17:41.480 its want of pride, is the most intolerable of all to those who ask, 182 00:17:41.960 --> 00:17:45.759 where hast thou seen the gods? Or how dost thou comprehend that they 183 00:17:45.839 --> 00:17:51.799 exist, and so worshipest them. I answer, in the first place, 184 00:17:52.279 --> 00:17:56.960 they may be seen even with the eyes. In the second place, neither 185 00:17:56.079 --> 00:18:02.079 have I seen even my own soul, and yet I honor it. Thus, 186 00:18:02.119 --> 00:18:06.319 then, with respect to the gods, from what I constantly experience of 187 00:18:06.359 --> 00:18:11.599 their power, From this I comprehend that they exist, and I venerate them. 188 00:18:14.759 --> 00:18:19.119 The safety of life is this, to examine everything all through, what 189 00:18:19.279 --> 00:18:25.400 it is itself, what is its material, what the formal part, with 190 00:18:25.559 --> 00:18:30.960 all thy soul, to do justice and to say the truth? What remains? 191 00:18:30.039 --> 00:18:36.039 Except to enjoy life by joining one good thing to another, so as 192 00:18:36.240 --> 00:18:41.519 not to leave even the smallest intervals between. There is one light of the 193 00:18:41.599 --> 00:18:48.160 sun, though it is interrupted by walls, mountains, and other things infinite. 194 00:18:48.000 --> 00:18:53.000 There is one common substance, though it is distributed among countless bodies, 195 00:18:53.039 --> 00:18:59.920 which have their several qualities. There is one soul, though it is distributed 196 00:19:00.119 --> 00:19:07.640 among infinite natures and individual circumscriptions. There is one intelligent soul, though it 197 00:19:07.759 --> 00:19:11.880 seems to be divided now in the things which have been mentioned. All the 198 00:19:11.920 --> 00:19:18.000 other parts, such as those which are err and matter, are without sensation 199 00:19:18.359 --> 00:19:22.599 and have no fellowship. And yet even these parts the intelligent principle holds together, 200 00:19:23.119 --> 00:19:29.279 and the gravitation towards the same. But intellect in a peculiar manner, 201 00:19:29.759 --> 00:19:33.680 tends to that which is of the same kin, and combines with it, 202 00:19:33.119 --> 00:19:41.319 and the feeling for communion is not interrupted. What dost thou wish to continue 203 00:19:41.359 --> 00:19:47.039 to exist? Well, dost thou wish to have sensation, movement, growth, 204 00:19:47.839 --> 00:19:52.000 and then again to cease to grow? To use thy speech to think? 205 00:19:52.319 --> 00:19:56.519 What is there of all these things which seems to thee worth desiring? 206 00:19:57.759 --> 00:20:03.359 But if it is easy to set little value on all these things, turn 207 00:20:03.480 --> 00:20:07.720 to that which remains, which is to follow reason in God. But it 208 00:20:07.799 --> 00:20:14.079 is inconsistent with honoring reason in God to be troubled, because by death a 209 00:20:14.160 --> 00:20:19.440 man will be deprived of the other things. How small a part of the 210 00:20:19.440 --> 00:20:26.160 boundless and unfathomable time is assigned to every man, for it is very soon 211 00:20:26.319 --> 00:20:30.920 swallowed up in the eternal, And how small a part of the whole substance, 212 00:20:30.480 --> 00:20:34.200 And how small a part of the universal soul, And on what a 213 00:20:34.319 --> 00:20:41.079 small claw of the whole earth Thou creepest. Reflecting on all this, consider 214 00:20:41.279 --> 00:20:45.160 nothing to be great except to act as thy nature leads THEE, and to 215 00:20:45.400 --> 00:20:52.440 endure that which the common nature brings. How does the ruling faculty make use 216 00:20:52.480 --> 00:20:59.200 of itself? For all lies in this, But everything else, whether it 217 00:20:59.240 --> 00:21:03.920 is in the power of thy will or not, is only lifeless ashes and 218 00:21:03.119 --> 00:21:10.880 smoke. This reflection is most adapted to move us to contempt of death, 219 00:21:11.680 --> 00:21:15.960 that even those who think pleasure to be a good, and pain and evil 220 00:21:15.440 --> 00:21:22.880 still have despised it. The man to whom that only is good, which 221 00:21:22.920 --> 00:21:26.359 comes in due season, and to whom it is the same thing, whether 222 00:21:26.400 --> 00:21:32.559 he has done more or fewer acts conformable to right reason, and to whom 223 00:21:32.680 --> 00:21:37.039 it makes no difference whether he contemplates the world for a longer or a shorter 224 00:21:37.160 --> 00:21:44.519 time. For this man, neither is death a terrible thing. Man, 225 00:21:45.200 --> 00:21:49.400 thou hast been a citizen in this great state the world? What difference does 226 00:21:49.440 --> 00:21:55.200 it make to thee whether for five years or three? For that which is 227 00:21:55.240 --> 00:22:00.759 conformable to the laws is just for all? Where is the heart? Then, 228 00:22:00.960 --> 00:22:04.400 if no tyrant, nor yet an unjust judge sends THEE away from the 229 00:22:04.440 --> 00:22:10.039 state, but nature who brought THEE into it, The same as if a 230 00:22:10.079 --> 00:22:15.160 praetor who is employed an actor, dismisses him from the stage. But I 231 00:22:15.200 --> 00:22:18.240 have not finished the five acts, but only three of them, thou sayest 232 00:22:18.319 --> 00:22:23.599 well, But in life the three acts are the whole drama. For what 233 00:22:23.720 --> 00:22:29.079 shall be a complete drama is determined by him who was once the cause of 234 00:22:29.119 --> 00:22:33.799 its composition, and now of its dissolution. But thou art the cause of 235 00:22:33.920 --> 00:22:45.799 neither depart then satisfied. For he also who releases thee is satisfied. End 236 00:22:45.799 --> 00:22:45.799 of Chapter twelve.