Meditations — Marcus Aurelius
p. 214Pompeii; and that which is inscribed on the tomb, — 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. 32.
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 which will adapt itself to this ordering of which we are speaking. 33.
Receive [wealth or prosperity] without arrogance ; and be ready to let it go. //"**34. If thou didst ever see a hand cut off, or a foot, or a head, lying anywhere apart from the rest | of the body, such does a man make himself, as far j 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
MABCU8 p. 215made by nature a part, but now thou hast cut thy- &£ self 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. 35. As the nature of the universal has given to every rational being all the other powers that it has,f 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.1 36. 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 mayest expect to befall thee : but on every occasion ask thyself, "What is there in this which is in- 1 The text is corrupt at the beginning of the paragraph, but the meaning will appear if the second XoyucCjv is changed into 8\ojv: though this change alone will not establish the grammatical completeness of the text.
p. 216tolerable and past bearing? for thou wilt be ashamed to confess. In the next place remember that neither the future nor the past 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. 37. Does Panthea or Pergamus now sit by the tomb of Verus ? 1 Does Chaurias or Diotimus 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 too 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 bag. 38.
If thou canst see sharp, look and judge wisely,! says the philosopher. \j\ f\^ C 39. In the constitution of the rational animal I , r | see no virtue which is opposed to justice ; but I see a virtue which is opposed to love of pleasure, and that is temperance. 40. If thou takest away thy opinion about that which appears to give thee pain, thou thyself standest in perfect security. — Who is this self? 1 " Verus" is a conjecture of Saumaise, and perhaps tha true reading.
214 MEDITATIONS. Pompeii; and that which is inscribed on the tomb, — 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. 32. It is your duty to order your 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 you so that each act shall not do its duty. — But something external will stand in the way. Nothing will stand in the way of your 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 your efforts to that which is allowed, another opportunity of action is immediately put before you in place of that which was hindered, and one which will adapt itself to this ordering of which we are speaking. 33. Receive [wealth or prosperity] without arrogance ; and be ready to let it go. //"**34. If you did ever see a hand cut off, or a foot, or a head, lying anywhere apart from the rest | of the body, such does a man make himself, as far j as he can, who is not content with what happens, and separates himself from others, or does anything unsocial. Suppose that you have detached yourself from the natural unity, — for you were
MABCU8 AUBELIUS ANTONINUS. 215 made by nature a part, but now you have cut your- &£ self off, — yet here there is this beautiful provision, that it is in your power again to unite yourself. 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. 35. As the nature of the universal has given to every rational being all the other powers that it has,f 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.1 36. Do not disturb yourself by thinking of the whole of your life. Let not your thoughts at once embrace all the various troubles which you may expect to befall you : but on every occasion ask yourself, "What is there in this which is in- 1 The text is corrupt at the beginning of the paragraph, but the meaning will appear if the second XoyucCjv is changed into 8\ojv: though this change alone will not establish the grammatical completeness of the text.
216 MEDITATIONS. tolerable and past bearing? for you will be ashamed to confess. In the next place remember that neither the future nor the past pains you, but only the present. But this is reduced to a very little, if you only circumscribest it, and chidest your mind if it is unable to hold out against even this. 37. Does Panthea or Pergamus now sit by the tomb of Verus ? 1 Does Chaurias or Diotimus 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 too 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 bag. 38. If you can see sharp, look and judge wisely,! says the philosopher. \j\ f\^ C 39. In the constitution of the rational animal I , r | see no virtue which is opposed to justice ; but I see a virtue which is opposed to love of pleasure, and that is temperance. 40. If you takest away your opinion about that which appears to give you pain, you yourself stand in perfect security. — Who is this self? 1 " Verus" is a conjecture of Saumaise, and perhaps tha true reading.
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