Meditations — Marcus Aurelius
p. 217— The reason. — But I am not reason. — Be it so. Let then the reason itself not trouble itself. But if any other part of thee suffers, let it have its own opinion about itself (vii. 16). 41- 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 an 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 then to thyself. Does pain or sensuous pleasure affect thee? The senses will look to that. Has any obstacle opposed thee in thy efforts towards 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 nor 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 abuse, touches it in any way. When it has been made a sphere, it continues a sphere (xi. 12). 42. It is not fit that I should give myself pain, for I have never intentionally given pain even to another.
p. 21843. Different things delight different people; but it is my delight to keep the ruling faculty sound without turning away 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 value. 44.
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 ? 45.
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 conformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted ? and what wilt thou find which is sufficient reason for this ? 1 46.
Nothing can happen to any man which is not a human accident, nor to an ox which is not according to the nature of an ox, nor to a vine 1 dpeyo/jJvrj in this passage seems to have a passive sense. It is difficult to find an apt expression for it and some of the other words. A comparison with xi. 12, will help to explain the meaning.
MAECUS AUBELIUS ANTONINUS, 219which 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. 47. If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgment about it.
And it is in thy power to wipe out this judgment now. But if any thing . in thy own disposition gives thee pain, who hinders thee from correcting thy opinion ?
And even if thou art pained 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 ? — Do not be grieved then, for the cause of its not being done depends not on thee. — But it is not worth while 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 too with the things which are obstacles.
48. 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 resist 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 free from passions is a citadel, for
MABCUS AUBELIUS ANTONINUS. 217 — The reason. — But I am not reason. — Be it so. Let then the reason itself not trouble itself. But if any other part of you suffers, let it have its own opinion about itself (vii. 16). 41- 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 an 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 then to yourself. Does pain or sensuous pleasure affect you? The senses will look to that. Has any obstacle opposed you in your efforts towards an object? If indeed you were making this effort absolutely [unconditionally, or without any reservation], certainly this obstacle is an evil to you considered as a rational animal. But if you takest [into consideration] the usual course of things, you have not yet been injured nor 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 abuse, touches it in any way. When it has been made a sphere, it continues a sphere (xi. 12). 42. It is not fit that I should give myself pain, for I have never intentionally given pain even to another.
218 MEDITATIONS. 43. Different things delight different people; but it is my delight to keep the ruling faculty sound without turning away 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 value. 44. See that you secure this present time to yourself, 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 you if these men of after time utter this or that sound, or have this or that opinion about you ? 45. Take me and cast me where you will ; for there I shall keep my divine part tranquil, that is, content, if it can feel and act conformably to its proper constitution. Is this [change of place] sufficient reason why my soul should be unhappy and worse than it was, depressed, expanded, shrinking, affrighted ? and what will you find which is sufficient reason for this ? 1 46. Nothing can happen to any man which is not a human accident, nor to an ox which is not according to the nature of an ox, nor to a vine 1 dpeyo/jJvrj in this passage seems to have a passive sense. It is difficult to find an apt expression for it and some of the other words. A comparison with xi. 12, will help to explain the meaning.
MAECUS AUBELIUS ANTONINUS, 219 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 should you complain ? For the common nature brings nothing which may not be borne by you. 47. If you are pained by any external thing, it is not this thing that disturbs you, but your own judgment about it. And it is in your power to wipe out this judgment now. But if any thing . in your own disposition gives you pain, who hinders you from correcting your opinion ? And even if you are pained because you are not doing some particular thing which seems to you to be right, why do you not rather act than complain? — But some insuperable obstacle is in the way ? — Do not be grieved then, for the cause of its not being done depends not on you. — But it is not worth while to live, if this cannot be done. — Take your departure then from life contentedly, just as he dies who is in full activity, and well pleased too with the things which are obstacles. 48. 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 resist 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 free from passions is a citadel, for
No commentary for this page under the selected tracks.
There is commentary on page 1.