Chapter eight of Meditations of Marcus Aurelius. This is a LibriVox recording. All
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The Meditations of Marcus Aurelius by Marcus Aurelius Antoninus, translated by George Long,
Chapter eight. This reflection also tends to the removal of the desire of empty
fame, that it is no longer in thy power to have lived the whole
of thy life, or at least thy life from thy youth upwards, like
a philosopher. But both to many others and to thyself, it is plain
that thou art far from philosophy. Thou hast fallen into disorder, then,
so that it is no longer easy for thee to get the reputation of a
philosopher, and thy plan of life also opposes it. If then thou hast
truly seen where the matter lies, throw away the thought how thou shalt seem
to others and be content? If thou shalt live the rest of thy life
in such wise as thy nature wills observe then what it wills, and let
nothing else distract thee. But thou hast had experience of many wanderings without having
found happiness anywhere, not in syllogisms, nor in wealth, nor in reputation,
nor in enjoyment, nor anywhere where is it then in doing what man's
nature requires? How then shall a man do this? If he has principles
from which come his effects and his acts. What principles those which relate to
good and bad? The belief that there is nothing good for man which does
not make him just, temperate, manly free, and that there is nothing
bad which does not do the contrary to what has been mentioned on the occasion
of every act, Ask thyself, how is this with respect to me?
Shall I repent of it a little time? And I am dead and all
is gone? What more do I seek? If what I am doing now
is the work of an intelligent, living being and a social being, and
one who is under the same law with God. Alexander and CAUs and Pompeius,
what are they in comparison with Diogenes and Heraclitus and Socrates? For they
were acquainted with things and their causes, forms and their matter, and the
ruling principles of these men were the same or conformable to their pursuits. But
as to the others, how many things had they to care for, and
to how many things were they slaves? Consider that men will do the same
things. Nevertheless, even though thou shouldst burst, this is the chief thing.
Be not perturbed, For all things are according to the nature of the
Universal, And in a little time thou wilt be nobody and nowhere, like
Hadrianus and Augustus in the next place, having fixed thy eyes steadily on thy
business, look at it, and at the same time, remembering that it
is thy duty to be a good man, and what man's nature demands,
do that without turning aside, and speak as it seems to thee most just.
Only let it be with a good disposition, and with modesty, and
without hypocrisy. The nature of the Universal has this work to do, to
remove to that place the things which are in this, to change them,
to take them away hence, and to carry them there. All things are
change, Yet we need not fear anything new. All things are familiar to
us, but the distribution of them still remains the same. Every nature is
contented with itself. When it goes on its way well. And irrational nature
goes on its way well when in its thoughts it a sents to nothing false
or uncertain, and when it directs its movements to social acts only, and
when it confines its desires and aversions to the things which are in its power,
and when it is satisfied with everything that is assigned to it by the
common nature. For of this common nature, every particular nature is a part,
as the nature of the leaf is a part of the nature of the
plant, except that in the plant, the nature of the leaf is part
of a nature which has not perception or reason, and is subject to be
impeded. But the nature of man is part of a nature which is not
subject to impediments, and is intelligent and just, since it gives to everything
in equal portions and according to its worth times, substance, cause, form,
activity, and incident. Examined not to discover that any one thing compared
with any other single thing, is equal in all respects. But by taking
all the parts together of one thing and comparing them with all the parts together
of another, thou hast not leisure or ability to read, But thou hast
leisure or ability to check arrogance. Thou hast leisure to be superior to pleasure
and pain. Thou hast leisure to be superior to love of fame, and
not to be vexed at stupid and ungrateful people, nay even to care for
them. Let no man any longer hear thee finding fault with the court life
or with thy own repentance is a kind of self reproof for having neglected something
useful. But that which is good must be something useful, and the perfect
good man should look after it. But no such man would ever repent of
having refused any sensual pleasure. Pleasure, then, is neither good nor useful.
This thing? What is it in itself in its own constitution? What
is its substance and material? And what its causal nature or form? And
what is it doing in the world? And how long does it subsist?
When thou risest from sleep with reluctance, remember that it is according to thy
constitution and according to human nature to perform social acts. But sleeping is common
also to irrational animals. But that which is according to each individual's nature is
also more peculiarly its own, and more suitable to its nature, And indeed
also more agreeable. Constantly, and if it be possible, on the occasion
of every impression on the soul, apply to it the principles of physic,
of ethic, of dialectic. Whatever a man thou meetest with, immediately say
to thyself, what opinions has this man about, good and bad? For
it with respect to pleasure and pain, and the causes of each, and
with respect to famine and ignominy, death and life. He has such and
such opinions. It will seem nothing wonderful or strange to me if he does
such and such things, and I shall bear in mind that he is compelled
to do so. Remember that, as it is a shame to be surprised
if the fig tree produces figs, so it is to be surprised if the
world produces such and such things of which it is productive. And for the
physician and the helmsman, it is a shame to be surprised if a man
has a fever, or if the wind if unfavorable. Remember that to change
thy opinion and to follow him who corrects thy error, is as consistent with
freedom as it is to persist in thy error, For it is thy own
the activity which is exerted according to thy own movement and judgment, and indeed
according to thy own understanding too. If a thing is in thy own power,
why dost thou do it? But if it is in the power of
another, whom dost thou blame? The atoms chance or the gods both are
foolish. Thou must blame nobody. For if thou canst correct, what is
the cause? But if thou canst not do this, correct at least the
thing itself. But if thou canst not do even this, of what use
it to thee to find fault? For nothing should be done without a purpose.
That which has died falls not out of the universe. If it stays
here, it also changes here and is dissolved into its proper parts, which
are elements of the universe and of thyself. And these two change, and
they murmur, Not everything exists for some end? A horse a mine?
Why dost thou wonder? Even the Sun will say I am for some purpose,
and the rest of the gods will say the same. For what purpose?
Then art thou to enjoy pleasure? See? If common sense allows this,
Nature has had regard in everything, no less to the end than to
the beginning and the continuance. Just like the man who throws up the ball,
What good is it, then, for the ball to be thrown up
or harmed, for it to come down, or even to have fallen.
And what good is it to the bubble while it holds together, or what
harm when it is burst? The same may be said of a light.
Also turn it the body inside out, and see what kind of thing it
is, and when it has grown old, what kind of thing it becomes,
And when it is diseased short lived? Are both the praiser and the
praised, and the rememberer and the remembered, And all this in a nook
of this part of the world. And not even here do all agree,
know not anyone with himself, And the whole earth too is a point attend
to the matter which is before thee, whether it is an opinion or an
act or a word. Thou sufferest this justly, for thou choosest rather to
become good tomorrow than to be good today. Am I doing anything? I
do it with reference to the good of mankind? Does anything happen to me?
I receive it and refer it to the Gods and the source of all
things from which all that happens is derived, such as bathing appears to thee
oil, sweat, dirt, filthy water, all things disgusting. So is
every part of life and everything. Lucilla saw Verus die, and then Lucilla
died. Secunda saw Maximus die, and then Secunda died. Epitecanus saw Diotimus
die, and then Epiicanus died. Antoninus saw Faustina die, and then Antoninus
died, such as everything Kaylor saw Hadrianus die, and then Kayler died.
And those sharp witted men, either seers or men inflated with pride, where
are they? For instance, the sharp witted men Charex and Demetrius the Platonist,
and Eudamond, and anyone else like them, all ephemeral, dead long
ago. Some indeed have not been remembered even for a short time, And
others have become the heroes of fables, and again others have disappeared even from
fables. Remember this, then, that this little compound thyself must either be
dissolved, or thy poor breath must be extinguished, or be removed and placed
elsewhere. It is satisfaction to a man to do the proper works of a
man. Now, it is a proper work of a man to be benevolent
to his own kind, to despise the movements of the se, to form
a just judgment of plausible appearances, and to take a survey of the nature
of the universe and of the things which happen in it. There are three
relations between THEE and other things, the one to the body which surrounds THEE,
the other to the divine cause from which all things come to all,
and the third to those who live with THEE. Pain is either an evil
to the body, then let the body say what it thinks of it,
or to the soul. But it is in the power of the soul to
maintain its own serenity and tranquility, and not to think that pain is an
evil. For every judgment and movement and desire and aversion is within, and
no evil ascends so high. Wipe out thy imaginations by often saying to thyself,
now, it is in my power to let no badness be in this
soul, nor desire, nor any perturbation at all. But looking at all
things, I see what is their nature, and I use each according to
its value. Remember this power which thou hast from nature. Speak both in
the Senate and to every man, whoever he may be appropriately not with any
affectation, use plain discourse. Augustus court, wife, daughter, descendants,
ancestors, sister, Agrippa, kinsman, intimates, friends areas, machinness,
physicians, and sacrificing priests. The whole court is dead. Then turn to
the rest, not considering the death of a single man, but of a
whole race, as of the Pompeii, and that which is inscribed on the
tombs, the last of his race. Then consider what trouble those before them
have had that they might leave a successor, And then that of necessity some
one must be the last. Again, here consider the death of a whole
race. It is thy duty to order thy life well in every single act.
And if every act does its duty as far as is possible, be
content, and no one is able to hinder thee so that each act shall
not do its duty. But something external will stand in the way. Nothing
will stand in the way of thy acting justly and soberly and considerately. But
perhaps some other active power will be hindered well. But by acquiescing in the
hindrance, and by being content to transfer thy efforts to that which is allowed.
Another opportunity of action is immediately put before thee in place of that which
was hindered, And one will adapt itself to this ordering of which we are
speaking, receive wealth or prosperity without arrogance, and be ready to let it
go. If thou didst ever see a hand cut off, or a foot
or a head lying anywhere apart from the rest of the body, which does
a man make himself as far as he can, who is not content with
what happens, and separates himself from others, or does anything unsocial. Suppose
that thou hast detached thyself from the natural unity, for thou wast made by
nature apart. But now thou hast cut thyself off. Yet here there is
this beautiful provision that it is in thy power again to unite thyself. God
has allowed this to no other part, after it has been separated and cut
asunder, to come together again. But consider the kindness by which he has
distinguished man. For he has put it in his power not to be separated
at all from the universal. And when he has been separated, he has
allowed him to return and to be united, and to resume his place as
a part. As the nature of the universal has given to every rational being
all the other powers that it has, so we have received from it this
power. Also, For as the universal nature converts and fixes in its predestined
place everything which stands in the way and opposes it, and makes such things
a part of itself, so also the rational animal is able to make every
hindrance its own material, and to use it for such purposes as it may
have designed. Do not disturb thyself by thinking of the whole of thy life.
Let not thy thoughts at once embrace all the various troubles which thou mayst
expect to befall thee. But on every occasion ask thyself, what is there
in this which is intolerable and past bearing? For thou wilt be ashamed to
confess. In the next place, remember that neither the future nor the pa
as pains thee, but only the present. But this is reduced to a
very little if thou only circumscribest it and chidest thy mind if it is unable
to hold out against even this. Does Panthea or Pergamus now sit by the
tomb of Verus? Does Chaarius or Diomitus sit by the tomb of Hadrianus,
that would be ridiculous. Well, suppose they did sit there, would the
dead be conscious of it? And if the dead were conscious, would they
be pleased? And if they were pleased, would that make them immortal?
Was it not in the order of destiny that these persons should first become old
women and old men and then die? What then would those do after these
were dead? All this is foul, smell and blood in a man.
If thou canst see sharp, look and judge wisely, says the philosopher in
the Constitution of the rational animal, I see no virtue which is opposed to
justice. But I see a virtue which is opposed to love of pleasure,
and that is temperance. If thou takest a weigh thy opinion about that which
appears to give thee pain, thou thyself standest in perfect security. Who is
this self the reason? But I am not reason? Be it? So?
Let then the reason itself not trouble itself. But if any other part
of these suffers, let it have its own opinion about itself. Hindrance to
the perceptions of sense is an evil to the animal nature. Hindrance to the
movements desires is equally an evil to the animal nature, And something else also
is equally an impediment and evil to the constitution of plants. So then that
which is a hindrance to the intelligence is an evil to the intelligent nature.
Apply all these things to thyself. Doest pain or sensuous pleasure affect thee.
The senses will look to that as any obstacle opposed THEE in thy efforts toward
an object. If indeed thou wast making this effort absolutely, unconditionally, or
without any reservation, certainly this obstacle is an evil to THEE considered as a
rational animal. But if thou takest into consideration the usual course of things,
thou hast not yet been injured or even impeded. The things, however,
which are proper to the understanding, no other man is used to impede.
For neither fire, nor iron, nor tyrant, nor purse touches it in
any way. When it has been made a sphere, it continues a sphere.
It is not fit that I should give myself pain, for I have
never intentionally given pain even to another. Different things delight different people. But
it is my delight to keep the ruling faculty sound, without turning either from
any man or from any of the things which happen to men, but looking
at and receiving all with welcome eyes, and using everything according to its nature.
See that thou secure this present time to thyself. For those who rather
pursue posthumous fame, do not consider that the men of after time will be
exactly such as these whom they cannot bear now, and both are mortal.
And what is it in any way to THEE if these men of after time
utter this or that sound, or have this or that opinion about THEE?
Take me and cast me where thou wilt, For there I shall keep my
divine part tranquil, that is content, if it can feel and act comfortably
to its proper constitution. Is this change of place sufficient reason why man my
soul should be unhappy and worse than it was, depressed and expanded, shrinking,
affrighted. And what wilt thou find which is sufficient reason for this?
Nothing can happen to any man which is not human accident, nor to an
ox which is not according to the nature of an ox, nor to vine
which is not according to the nature of a vine, nor to a stone
which is not proper to a stone. If then there happens to each thing
both what is usual and natural, why shouldst thou complain? For the common
nature brings nothing which may not be borne by THEE. If thou art pain
by any external thing, it is not this that disturbs THEE, but by
thy own judgment about it. And it is in thy power to wipe out
disjudgment. Now. But if anything in thy own disposition gives THEE pain,
who hinders THEE from correcting thy opinion? And even if thou art pain because
thou art not doing some particular thing which seems to THEE to be right,
why dost thou not rather act than complain. But some insuperable obstacle is in
the way not be grieved, then, for the cause of its not being
done depends not on THEE. But it is not worthwhile to live if this
cannot be done. Take thy departure then from life contentedly, just as he
dies, who is in full activity and well pleased to with the things which
are obstacles. Remember that the ruling faculty is invincible. When self collected,
it is satisfied with itself if it does nothing which it does not choose to
do. Even if it resists from mere obstinacy, what then will it be
when it forms a judgment about anything, aided by reason and deliberately. Therefore,
the mind, which is freedom from passions, is a citadel. For
man has nothing more secure to which he can fly for refuge and for the
future to be inexpungible. He, then, who has not seen this,
is an ignorant man. But he who has seen it and does not fly
to this refuge is unhappy. Say nothing more to thyself than what the first
appearances report. Suppose that it has been reported to THEE that a certain person
speaks ill of THEE. This has been reported, Or that thou hast been
injured, this has not been reported. I see that my child is sick,
I do see, but that he is in danger I do not see.
Thus, then, always abide by the permanent appearances, and add nothing
thyself from within. And when nothing happens to THEE, or rather add something
like a man who knows everything that happens in the world. A cucumber is
bitter, throw it away. There are briars in the road, turn aside
from them. This is enough. Do not add? And why were such
things made in the world. For thou wilt be ridiculed by a man who
is acquainted with nature, as thou wouldst be ridiculed by a carpenter and a
shoemaker if thou didst fine fault. Because thou seest in their workshops savings and
cuttings from which they make, and yet they have places into which they can
throw these shavings and cuttings. And the universal nature has no external space.
But the wondrous part of her art is that, though she has circumscribed herself
everything within her which appears to decay and to grow old and to be useless,
she changes into herself and again makes new things from these very same so
that she requires neither substance from without, nor wants a place into which she
may cast that which delays. She is content then with her own space and
her own matter and her own art. Neither in thy actions be sluggish,
nor in thy conversation without method, nor wandering in thy thoughts, nor let
there be in thy soul inward contention or external effusion, nor in life be
so busy as to leave no pleasure. Suppose that men kill thee, cut
thee in pieces, curse thee, What then, can these things do to
prevent thy mind from remaining pure wise sober? Just? For instance, if
a man should stand by a limpid, pure spring and curse it, the
spring never ceases setting up potable water. And if he should cast clay into
it or filth, it will speedily disperse them and wash them out, and
will not be at all polluted. How then shalt thou possess a perpetual fountain
and not a mere wall? By forming thyself hourly to freedom, conjoined with
content, simplicity, and modesty. He who does not know what the world
is does not know where he is. And he who does not know for
what purpose the world exists does not know who he is nor what the world
is. But he who has failed in any of these things could not even
say for what purpose he exists himself. What then dost thou think of him
who avoids or seeks the praise of those who applaud of men who know not
either where they are or who they are? Dost thou wish to be praised
by a man who curses himself thrice every hour? Wouldst thou wish to please
a man who does not please himself? Does a man please himself who repents
him nearly everything that he does. No longer let thy breathing only act in
concert with the air which surrounds thee. But let thy intelligence also now be
in harmony with the intelligence which embraces all things. For the intelligent power is
no less diffused in all parts, and pervades all things from him who is
willing to draw it to him, than the aerial power for him who is
able to respire it. Generally, wickedness does no harm at all to the
universe, and particularly the wickedness of one manned does no harm or another.
It is only harmful to him who has it in his power to be released
from it, as soon as he shall choose to my own free will,
the free will of my neighbor is just as indifferent as his poor health and
flesh. For though we are made especially for the sake of one another,
still the ruling power of each of us has its own office, For otherwise
my neighbour's wickedness would be my harm, which God has not willed, in
order that my unhappiness might not depend on another. The sun appears to be
poured down, and in all directions, indeed it is diffused, yet it
is not diffused, for this diffusion is extension. Accordingly, its rays are
called extensions Greek, because they are extended Greek. But one may judge what
kind of a thing a array is if he looks at the night's light passing
through a narrow opening into a darkened roome. For it is extended in a
right line, and as it were, is divided when it meets with any
solid body which stands in the way and intercepts the air beyond. But there
the light remains fixed and does not glide or fall. Such then ought to
be the outpouring and affection of the un understanding, and it should in no
way be an effusion, but an extension. And it should make no violent
or impetuous collision with the obstacles which are in its way, nor yet fall
down, but be fixed and enlightened that which receives it. For a body
will deprive itself of the illumination if it does not admit it. He who
fears death either fears the loss of sensation or a different kind of sensation.
But if thou shalt have no sensation, neither will thou feel any harm.
And if thou shalt acquire another kind of sensation. Thou wilt be a kind
of living being who will not cease. Men exist for the sake of one
another. Teach them, then, or bear with them. In one way,
an arrow moves in another way. The mind. The mind, indeed,
both when it exercises caution and when it is employed about iniquity, moves
straight onward, not the less into its object. Enter into every man's ruling
faculty, and also let every other man enter into thine. End of Chapter
eight. Recording by Father Zilee of Detroit, Michigan, June two thousand and seven,