Meditations — Marcus Aurelius
p. 258thou doest, pause and ask thyself if death is a dreadful thing because it deprives thee of this. 30. When thou art offended at any man's fault, forthwith turn to thyself and reflect in what like manner thoa dost err thyself; for example, in thinking that money is a good thing, or pleasure, or a bit of reputation, and the like.
For by attending to this thou wilt quickly forget thy anger, if this consideration also is added, that the man is compelled : for what else could he do ? or, if thou art able, take away from him the compulsion. 31.
When thou hast seen Satyron 1 the Socratic,f think of either Eutyches or Hymen, and when thou hast seen Euphrates, think of Eutychion or Silvanus, and when thou hast seen Alciphron think of Tropaeophorus, and when thou hast seen Xenophon, think of Crito 2 or Severus, and when thou hast looked on thyself, think of any other Caesar, and in the case of every one do in like manner. Then let this thought be in thy mind, Where then are those men ?
Nowhere, or 1 Nothing is known of Satyron or Satyrion ; nor, I believe, of Eutyches or Hymen. Euphrates is honorably mentioned by Epictetus (iii. 15, 8; iv. 8, 17). Pliny (Epp. i. 10) speaks very highly of him. He obtained the permission of the Emperor Hadrian to drink poison, because he was old and in bad health (Dion Cassius, 69, c. 8). 2 Crito is the friend of Socrates ; and he was, it appears, also a friend of Xenophon. When the emperor says " seen" (l5J)v), he does not mean with the eye*.
p. 259nobody knows where. For thus continuously thou wilt look at human things as smoke and nothing at all ; especially if thou reflectest at the same time that what has once changed will never exist again in the infinite duration of time. But thou, in what a brief space of time is thy existence ? And why art thou not content to pass through this short time in an orderly way ?
What matter and opportunity [for thy activity] art thou avoiding? For what else are all these things, except exercises for the reason, when it has viewed carefully and by examination into their nature the things which happen in life ? Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it.
32. Let it not be in any man's power to say truly of thee that thou art not simple or that thou art not good ; but let him be a liar whoever shall think anything of this kind about thee ; and this is altogether in thy power. For who is he that shall hinder thee from being good and simple? Do thou only determine to live no longer unless thou shalt be such. For neither does reason allow [thee to live], if thou art not such.1 33. What is that which as to this material [our 1 Compare Epictetus, i. 29, 28.
26 0 MEDITA TIONS. life] can be done or said in the way most conformable to reason ? For whatever this may be, it is in thy power to do it or to say it, and do not make excuses that thou art hindered.
Thou wilt not cease to lament till thy mind is in such a condition that, what luxury is to those who enjoy pleasure, such shall be to thee, in the matter which is subjected and presented to thee, the doing of the things which are conformable to man's constitution ; for a man ought to consider as an enjoyment everything which it is in his power to do according to his own nature. And it is in his power everywhere.
Now, it is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire, nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose.
Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing ; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind ; for if they
258 MEDITATIONS. you do, pause and ask yourself if death is a dreadful thing because it deprives you of this. 30. When you are offended at any man's fault, forthwith turn to yourself and reflect in what like manner thoa do err yourself; for example, in thinking that money is a good thing, or pleasure, or a bit of reputation, and the like. For by attending to this you will quickly forget your anger, if this consideration also is added, that the man is compelled : for what else could he do ? or, if you are able, take away from him the compulsion. 31. When you have seen Satyron 1 the Socratic,f think of either Eutyches or Hymen, and when you have seen Euphrates, think of Eutychion or Silvanus, and when you have seen Alciphron think of Tropaeophorus, and when you have seen Xenophon, think of Crito 2 or Severus, and when you have looked on yourself, think of any other Caesar, and in the case of every one do in like manner. Then let this thought be in your mind, Where then are those men ? Nowhere, or 1 Nothing is known of Satyron or Satyrion ; nor, I believe, of Eutyches or Hymen. Euphrates is honorably mentioned by Epictetus (iii. 15, 8; iv. 8, 17). Pliny (Epp. i. 10) speaks very highly of him. He obtained the permission of the Emperor Hadrian to drink poison, because he was old and in bad health (Dion Cassius, 69, c. 8). 2 Crito is the friend of Socrates ; and he was, it appears, also a friend of Xenophon. When the emperor says " seen" (l5J)v), he does not mean with the eye*.
MABCUS AURELIUS ANTONINUS. 259 nobody knows where. For thus continuously you will look at human things as smoke and nothing at all ; especially if you reflectest at the same time that what has once changed will never exist again in the infinite duration of time. But you, in what a brief space of time is your existence ? And why art you not content to pass through this short time in an orderly way ? What matter and opportunity [for your activity] art you avoiding? For what else are all these things, except exercises for the reason, when it has viewed carefully and by examination into their nature the things which happen in life ? Persevere then until you shall have made these things your own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it. 32. Let it not be in any man's power to say truly of you that you are not simple or that you are not good ; but let him be a liar whoever shall think anything of this kind about you ; and this is altogether in your power. For who is he that shall hinder you from being good and simple? Do you only determine to live no longer unless you shall be such. For neither does reason allow [you to live], if you are not such.1 33. What is that which as to this material [our 1 Compare Epictetus, i. 29, 28.
26 0 MEDITA TIONS. life] can be done or said in the way most conformable to reason ? For whatever this may be, it is in your power to do it or to say it, and do not make excuses that you are hindered. You will not cease to lament till your mind is in such a condition that, what luxury is to those who enjoy pleasure, such shall be to you, in the matter which is subjected and presented to you, the doing of the things which are conformable to man's constitution ; for a man ought to consider as an enjoyment everything which it is in his power to do according to his own nature. And it is in his power everywhere. Now, it is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire, nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before your eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing ; or, except through opinion and the yielding of the reason itself, they do not crush nor do any harm of any kind ; for if they
No commentary for this page under the selected tracks.
There is commentary on page 1.