Meditations — Marcus Aurelius
p. 175that of the foot is contrary to nature, so long a& the foot does the foot's work and the hand the hand's. So then neither to a man as a man is his labor contrary to nature, so long as it does the things of a man. But if the labor is not contrary to his nature, neither is it an evil to him. 34. How many pleasures have been enjoyed by robbers, patricides, tyrants. 35.
Dost thou not see how the handicraftsmen accommodate themselves up to a certain point to those who are not skilled in their craft, — nevertheless they cling to the reason [the principles] of their art, and do not endure to depart from it? Is it not strange if the architect and the physician shall have more respect to the reason [the orinciples] of their own arts than man to his own reason, which is common to him and the gods? 36.
Asia, Europe, are corners of the universe; all the sea a drop in the universe ; Athos a little clod of the universe : all the present time is a point in eternity. All things are little, changeable, perishable. All things come from thence, from that universal ruling power either directly proceeding or by way of sequence.
And accordingly the lion's gaping jaws, and that which is poisonous, and every harmful thing, as a thorn, as mud, are after-products of the grand and beautiful. Do not then imagine that they are of
17 Q MEDINA TIONS. another kind from that which thou dost venerate, but form a just opinion of the source of all (vii. 75). 37. He who has seen present things has seen all, both everything which has taken place from all eternity and everything which will be for time without end ; for all things are of one kin and of one form. 38. Frequently consider the connection of all things in the universe and their relation to one another.
For in a manner all things are implicated with one another, and all in this way are friendly to one another ; for one thing comes in order after another, and this is by virtue of the f active movement and mutual conspiration and the unity of the substance (ix. 1). 39. Adapt thyself to the things with which thy !">t has been cast: and the men among whom thou hast received thy portion, love them, but do it truly [sincerely]. 40.
Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there. But in the things which are held together by nature there is within, and there abides in, them the power which made them ; wherefore the more is it fit to reverence this power, and to think, that, if thou dost live and act according to its will, everything in thee is in conformity to intelligence. And thus also in p. 177the universe the things which belong to it are in conformity to intelligence. 41.
Whatever of the things which are not within thy power thou shalt suppose to be good for thee or evil, it must of necessity be that, if such a bad thing befall thee, or the loss of such a good thing, thou wilt not blame the gods, and hate men too, those who are the cause of the misfortune or the loss, or those who are suspected of being likely to be the cause; and indeed we do much injustice because we make a difference between these things [because we do not regard these things as indifferent!].1 But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man.2 42.
We are all working together to one end, some with knowledge and design, and others without knowing what they do ; as men also when they are asleep, of whom it is Heraclitus, I think, who says that they are laborers and co-operators in the things which take place in the universe.
But men co-operate after different fashions : and even those co-operate abundantly, who find fault with what 1 Gataker translates this " because we strive to get these things," comparing the use of 5ia<ptpe<r0<u in v. 1, and x. 27, and ix. 38, where it appears that his reference should be xi. 10. He may be right in the interpretation, but I doubt. 2 Cicero, De Natura Deorum. iii. 32.
MABCUS AUBELIUS ANTONINUS. 175 that of the foot is contrary to nature, so long a& the foot does the foot's work and the hand the hand's. So then neither to a man as a man is his labor contrary to nature, so long as it does the things of a man. But if the labor is not contrary to his nature, neither is it an evil to him. 34. How many pleasures have been enjoyed by robbers, patricides, tyrants. 35. Dost you not see how the handicraftsmen accommodate themselves up to a certain point to those who are not skilled in their craft, — nevertheless they cling to the reason [the principles] of their art, and do not endure to depart from it? Is it not strange if the architect and the physician shall have more respect to the reason [the orinciples] of their own arts than man to his own reason, which is common to him and the gods? 36. Asia, Europe, are corners of the universe; all the sea a drop in the universe ; Athos a little clod of the universe : all the present time is a point in eternity. All things are little, changeable, perishable. All things come from thence, from that universal ruling power either directly proceeding or by way of sequence. And accordingly the lion's gaping jaws, and that which is poisonous, and every harmful thing, as a thorn, as mud, are after-products of the grand and beautiful. Do not then imagine that they are of
17 Q MEDINA TIONS. another kind from that which you do venerate, but form a just opinion of the source of all (vii. 75). 37. He who has seen present things has seen all, both everything which has taken place from all eternity and everything which will be for time without end ; for all things are of one kin and of one form. 38. Frequently consider the connection of all things in the universe and their relation to one another. For in a manner all things are implicated with one another, and all in this way are friendly to one another ; for one thing comes in order after another, and this is by virtue of the f active movement and mutual conspiration and the unity of the substance (ix. 1). 39. Adapt yourself to the things with which your !">t has been cast: and the men among whom you have received your portion, love them, but do it truly [sincerely]. 40. Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there. But in the things which are held together by nature there is within, and there abides in, them the power which made them ; wherefore the more is it fit to reverence this power, and to think, that, if you do live and act according to its will, everything in you is in conformity to intelligence. And thus also in MABCUS AUBELIUS ANTONINUS. 177 the universe the things which belong to it are in conformity to intelligence. 41. Whatever of the things which are not within your power you shall suppose to be good for you or evil, it must of necessity be that, if such a bad thing befall you, or the loss of such a good thing, you will not blame the gods, and hate men too, those who are the cause of the misfortune or the loss, or those who are suspected of being likely to be the cause; and indeed we do much injustice because we make a difference between these things [because we do not regard these things as indifferent!].1 But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man.2 42. We are all working together to one end, some with knowledge and design, and others without knowing what they do ; as men also when they are asleep, of whom it is Heraclitus, I think, who says that they are laborers and co-operators in the things which take place in the universe. But men co-operate after different fashions : and even those co-operate abundantly, who find fault with what 1 Gataker translates this " because we strive to get these things," comparing the use of 5ia<ptpe<r0<u in v. 1, and x. 27, and ix. 38, where it appears that his reference should be xi. 10. He may be right in the interpretation, but I doubt. 2 Cicero, De Natura Deorum. iii. 32.
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