Meditations — Marcus Aurelius
p. 159that such an emanation must come from such things ; but the man has reason, it will be said, and lie is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery. Well then, and thou hast reason : by thy rational faculty stir up his rational faculty ; show him his error, admonish him.
For if he listens, thou wilt cure him, and there is no need of anger, [f Neither tragic actor nor whore. f] l 29. As thou intendest to live when thou art gone out, . .. so it is in thy power to live here. But if men do not permit thee, then get away out of life, yet so as if thou wert suffering no harm. The house is smoky, and I quit it.2 Why dost thou think that this is any trouble ?
But so long as nothing of the kind drives me out, I remain, am free, and no man shall hinder me from doing what I choose ; and I choose to do what is according to the nature of the rational and social animal. 30. The intelligence of the universe is social. Accordingly it has made the inferior things for the sake of the superior, and it has fitted the su- 1 This is imperfect or corrupt, or both.
There is also something wrong or incomplete in the beginning of S 29, where he says <Js ££e\6iov '^v diavorj, which Gataker translates "as if thou wast about to quit life ; " but we cannot translate t£e\d(bv in that way. Other translations are not much more satisfactory. I have translated it literally and left it imperfect. 2 Epictetus, i. 25, 18.
ICO MEDITATIONS, perior to one another. Thou seest how it has subordinated, co-ordinated, and assigned to everything its proper portion, and has brought together into concord with one another the things which are the best. 31. How hast thou behaved hitherto to the gods, thy parents, brethren, children, teachers, to those who looked after thy infancy, to thy friends, kinsfolk, to thy slaves?
Consider if thou hast hitherto behaved to all in such a way that this may be said of thee, — 11 Never has wronged a man in deed or word.
And call to recollection both how many things thou hast passed through, and how many things thou hast been able to endure and that the history of thy life is now complete and thy service is ended ; and how many beautiful things thou hast seen ; and how many pleasures and pains thou hast despised ; and how many things called honorable thou hast spurned ; and to how many ill-minded folks thou hast shown a kind disposition. 32.
Why do unskilled and ignorant souls disturb him who has skill and knowledge? What soul then has skill and knowledge ? That which knows beginning and end, and knows the reason which pervades all substance, and through all time by fixed periods [revolutions] administers the universe.
MABCUS A URELIUS ANTONINUS. 161 33. Soon, very soon, thou wilt be ashes, or a skeleton, and either a name or not even a name ; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and [like] little dogs biting one another, and little children quarrelling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled Up to Olympus from the wide-spread earth.
Hesiod, Works, etc. v. 197. What then is there which still detains thee here, if the objects of sense are easily changed and never stand still, and the organs of perception are dull and easily receive false impressions, and the poor soul itself is an exhalation from blood ? But to have good repute amid such a world as this is an empty thing.
Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state ? And until that time comes, what is sufficient? Why, what else than to venerate the gods and bless them, and to do good to men, and to practise tolerance and self-restraint ; 2 but as to everything which is beyond the limits of the poor flesh and breath, to remember that this is neither thine nor in thy power.
1 This is the Stoic precept dvixov «** &ir4xov' The first part teaches us to be content with men and things as they are. The second part teaches us the virtue of self-restraint, or the government of our passions.
MABCUS AURELIUS ANTONINUS. 159 that such an emanation must come from such things ; but the man has reason, it will be said, and lie is able, if he takes pains, to discover wherein he offends; I wish you well of your discovery. Well then, and you have reason : by your rational faculty stir up his rational faculty ; show him his error, admonish him. For if he listens, you will cure him, and there is no need of anger, [f Neither tragic actor nor whore. f] l 29. As you intendest to live when you are gone out, . .. so it is in your power to live here. But if men do not permit you, then get away out of life, yet so as if you were suffering no harm. The house is smoky, and I quit it.2 Why do you think that this is any trouble ? But so long as nothing of the kind drives me out, I remain, am free, and no man shall hinder me from doing what I choose ; and I choose to do what is according to the nature of the rational and social animal. 30. The intelligence of the universe is social. Accordingly it has made the inferior things for the sake of the superior, and it has fitted the su- 1 This is imperfect or corrupt, or both. There is also something wrong or incomplete in the beginning of S 29, where he says <Js ££e\6iov '^v diavorj, which Gataker translates "as if you were about to quit life ; " but we cannot translate t£e\d(bv in that way. Other translations are not much more satisfactory. I have translated it literally and left it imperfect. 2 Epictetus, i. 25, 18.
ICO MEDITATIONS, perior to one another. You seest how it has subordinated, co-ordinated, and assigned to everything its proper portion, and has brought together into concord with one another the things which are the best. 31. How have you behaved hitherto to the gods, your parents, brethren, children, teachers, to those who looked after your infancy, to your friends, kinsfolk, to your slaves? Consider if you have hitherto behaved to all in such a way that this may be said of you, — 11 Never has wronged a man in deed or word." And call to recollection both how many things you have passed through, and how many things you have been able to endure and that the history of your life is now complete and your service is ended ; and how many beautiful things you have seen ; and how many pleasures and pains you have despised ; and how many things called honorable you have spurned ; and to how many ill-minded folks you have shown a kind disposition. 32. Why do unskilled and ignorant souls disturb him who has skill and knowledge? What soul then has skill and knowledge ? That which knows beginning and end, and knows the reason which pervades all substance, and through all time by fixed periods [revolutions] administers the universe.
MABCUS A URELIUS ANTONINUS. 161 33. Soon, very soon, you will be ashes, or a skeleton, and either a name or not even a name ; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and [like] little dogs biting one another, and little children quarrelling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled Up to Olympus from the wide-spread earth. Hesiod, Works, etc. v. 197. What then is there which still detains you here, if the objects of sense are easily changed and never stand still, and the organs of perception are dull and easily receive false impressions, and the poor soul itself is an exhalation from blood ? But to have good repute amid such a world as this is an empty thing. Why then do you not wait in tranquillity for your end, whether it is extinction or removal to another state ? And until that time comes, what is sufficient? Why, what else than to venerate the gods and bless them, and to do good to men, and to practise tolerance and self-restraint ; 2 but as to everything which is beyond the limits of the poor flesh and breath, to remember that this is neither your nor in your power. 1 This is the Stoic precept dvixov «** &ir4xov' The first part teaches us to be content with men and things as they are. The second part teaches us the virtue of self-restraint, or the government of our passions.
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