Meditations — Marcus Aurelius
p. 255scolding from their elevated place. But a short time ago to how many they were slaves and for what things; and after a little time consider in what a condition they will be. 20. That is for the good of each thing, which the universal nature brings to each. And it is for its good at the time when nature brings it. 21.
" The earth loves the shower ; " and " the solemn ether loves ; " and the universe loves to make whatever is about to be. I say then to the universe, that I love as thou lovest. And is not this too said, that "this or that loves [is wont] to be produced ? " -1 22. Either thou livest here and hast already accustomed thyself to it, or thou art going away, and this was thy own will ; or thou art dying and hast discharged thy duty.
But besides these things there is nothing. Be of good cheer, then. 23. Let this always be plain to thee, that this 1 These words are from Euripides. They are cited by Aristotle, Ethic. Nicom. viii. 1. Athenaeus (xiii. 296) and Stobaeus quote seven complete lines beginning tpq, pip &fx(3pov yaca. There is a similar fragment of Aesdbylus, Danaides, also quoted by Athenaeus. It was the fashion of the Stoics to work on the meanings of words.
So Antoninus here takes the verb <t>i\ei, "loves," which has also the sense of "is wont," " uses," and the like. He finds in the common language of mankind a philosophical truth, and most great truths are expressed in the common language of life ; some understand them, but most people litter them without knowing how much they mean.
p. 256piece of land is like any other ; and that all things here are the same with things on the top of a mountain, or on the sea-shore, or wherever thou choosest to be. For thou wilt find just what Plato says, Dwelling within the walls of a city as in a shepherd's fold on a mountain. [The three last words are omitted in the translation.] 1 24.
What is my ruling faculty now to me ? and of what nature am I now making it ? and for what purpose am I now using it ? is it void of understanding ? is it loosed and rent asunder from social life? is it melted into and mixed with the poor flesh so as to move together with it ? 25. He who flies from his master is a runaway ; but the law is master, and he who breaks the law is a runaway.
And he also who is grieved or angry or afraid,f is dissatisfied because something has been or is or shall be of the things which are appointed by him who rules all things, and he is Law and assigns to every man what is fit. He then who fears or is grieved or is angry is a runaway.2 26. A man deposits seed in a womb and goes away, and then another cause takes it, and labors 1 Plato, Theaet. 174 D. E.
But compare the original with the use that Antoninus has made of it. 1 Antoninus is here playing on the etymology, of v6fiasf law, assignment, that which assigns (^/^t) to every man his portion.
p. 257on it and makes a child. What a thing from such a material ! Again, the child passes food down through the throat, and then another cause takes it and makes perception and motion, and in fine, life and strength and other things ; how many and how strange !
Observe then the things which are produced in such a hidden way, and see the power just as we see the power which carries things downwards and upwards, not with the eyes, but still no less plainly (vii. 75). 27. Constantly consider how all things such as they now are, in time past also were ; and consider that they will be the same again.
And place before thy eyes entire dramas and stages of the same form, whatever thou hast learned from thy experience or from older history ; for example, the whole court of Hadrianus, and the whole court of Antoninus, and the whole court of Philippus, Alexander, Croesus ; for all those were such dramas as we see now, only with different actors. 28.
Imagine every man who is grieved at anything or discontented to be like a pig which is sacrificed and kicks and screams. Like this pig also is he who on his bed in silence laments the bonds in which we are held. And consider that only to the rational animal is it given to follow voluntarily what happens ; but simply to follow is a necessity imposed on all. 29. Severally on the occasion of everything that
MARCUS AURELIUS ANTONINUS. 255 scolding from their elevated place. But a short time ago to how many they were slaves and for what things; and after a little time consider in what a condition they will be. 20. That is for the good of each thing, which the universal nature brings to each. And it is for its good at the time when nature brings it. 21. " The earth loves the shower ; " and " the solemn ether loves ; " and the universe loves to make whatever is about to be. I say then to the universe, that I love as you lovest. And is not this too said, that "this or that loves [is wont] to be produced ? " -1 22. Either you livest here and have already accustomed yourself to it, or you are going away, and this was your own will ; or you are dying and have discharged your duty. But besides these things there is nothing. Be of good cheer, then. 23. Let this always be plain to you, that this 1 These words are from Euripides. They are cited by Aristotle, Ethic. Nicom. viii. 1. Athenaeus (xiii. 296) and Stobaeus quote seven complete lines beginning tpq, pip &fx(3pov yaca. There is a similar fragment of Aesdbylus, Danaides, also quoted by Athenaeus. It was the fashion of the Stoics to work on the meanings of words. So Antoninus here takes the verb <t>i\ei, "loves," which has also the sense of "is wont," " uses," and the like. He finds in the common language of mankind a philosophical truth, and most great truths are expressed in the common language of life ; some understand them, but most people litter them without knowing how much they mean.
256 MEDITATIONS. piece of land is like any other ; and that all things here are the same with things on the top of a mountain, or on the sea-shore, or wherever you choosest to be. For you will find just what Plato says, Dwelling within the walls of a city as in a shepherd's fold on a mountain. [The three last words are omitted in the translation.] 1 24. What is my ruling faculty now to me ? and of what nature am I now making it ? and for what purpose am I now using it ? is it void of understanding ? is it loosed and rent asunder from social life? is it melted into and mixed with the poor flesh so as to move together with it ? 25. He who flies from his master is a runaway ; but the law is master, and he who breaks the law is a runaway. And he also who is grieved or angry or afraid,f is dissatisfied because something has been or is or shall be of the things which are appointed by him who rules all things, and he is Law and assigns to every man what is fit. He then who fears or is grieved or is angry is a runaway.2 26. A man deposits seed in a womb and goes away, and then another cause takes it, and labors 1 Plato, Theaet. 174 D. E. But compare the original with the use that Antoninus has made of it. 1 Antoninus is here playing on the etymology, of v6fiasf law, assignment, that which assigns (^/^t) to every man his portion.
MARCUS AURELIUS ANTONINUS. 257 on it and makes a child. What a thing from such a material ! Again, the child passes food down through the throat, and then another cause takes it and makes perception and motion, and in fine, life and strength and other things ; how many and how strange ! Observe then the things which are produced in such a hidden way, and see the power just as we see the power which carries things downwards and upwards, not with the eyes, but still no less plainly (vii. 75). 27. Constantly consider how all things such as they now are, in time past also were ; and consider that they will be the same again. And place before your eyes entire dramas and stages of the same form, whatever you have learned from your experience or from older history ; for example, the whole court of Hadrianus, and the whole court of Antoninus, and the whole court of Philippus, Alexander, Croesus ; for all those were such dramas as we see now, only with different actors. 28. Imagine every man who is grieved at anything or discontented to be like a pig which is sacrificed and kicks and screams. Like this pig also is he who on his bed in silence laments the bonds in which we are held. And consider that only to the rational animal is it given to follow voluntarily what happens ; but simply to follow is a necessity imposed on all. 29. Severally on the occasion of everything that
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