Meditations — Marcus Aurelius
p. 286despairest of accomplishing. For even the left hand, which is ineffectual for all other things for want of practice, holds the bridle more vigorously than the right hand ; for it has been practised in this. 7. Consider in what condition both in body and soul a man should be when he is overtaken by death ; and consider the shortness of life, the boundless abyss of time past and future, the feebleness of all matter. 8.
Contemplate the formative principles [forms] of things bare of their coverings ; the purposes of actions; consider what pain is, what pleasure is, and death, and fame ; who is to himself the cause of his uneasiness; how no man is hindered by another ; that everything is opinion. 9.
In the application of thy principles thou must be like the pancratiast, not like the gladiator ; for the gladiator lets fall the sword which he uses and is killed ; but the other always has his hand, and needs to do nothing else than use it. 10. See what things are in themselves, dividing them into matter, form, and purpose. 11. What a power man has to do nothing except what God will approve, and to accept all that God may give him. 12.
With respect to that which happens conformably to nature, we ought to blame neither gods, for they do nothing wrong either voluntarily p. 287or involuntarily, nor men, for they do nothing wrong except involuntarily. Consequently we should blame nobody (ii. 11, 12, 13 ; vii. 62 ; viii. 17). 13. How ridiculous and what a stranger he is who is surprised at anything which happens in life. 14. Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director (iv.
27) • If then there is an invincible necessity, why dost thou resist? But if there is a providence which allows itself to be propitiated, make thyself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest thou hast in thyself a certain ruling intelligence.
And even if the tempest carry thee away, let it carry away the poor flesh, the poor breath, everything else ; for the intelligence at least it will not carry away. 15. Does the light of the lamp shine without losing its splendor until it is extinguished; and shall the truth which is in thee and justice and temperance be extinguished [before thy death] ? 16.
When a man has presented the appearance of having done wrong [say], How then do I know if this is a wrongful act? And even if he has done wrong, how do I know that he has not condemned himself ? And so this is like tearing his own face. Consider that he who would not have p. 288the bad man do wrong, is like the man who would not have the fig-tree to bear juice in the figs, and infants to cry, and the horse to neigh, and whatever else must of necessity be. For what must a man do who has such a character? If then thou art irritable,! cure this man's disposition.1 17. If it is not right, do not do it : if it is not true, do not say it. [For let thy efforts be — ] 2 18.
In everything always observe what the thing is which produces for thee an appearance, and resolve it by dividing it into the formal, the material, the purpose, and the time within which it must end. 19. Perceive at last that thou hast in thee something better and more divine than the things which cause the various affects, and as it were pull thee by the strings.
What is there now in my mind, — is it fear, or suspicion, or desire, or anything of the kind (v. 11) ? 20. First, do nothing inconsiderately, nor without a purpose. Second, make thy acts refer to nothing else than to a social end. 21. Consider that before long thou wilt be nobody and nowhere, nor will any of the things exist 1 The interpreters translate yopy6s by the words "acer, validusqne," and " skilful. But in Epictetus (ii. 16, 20; iii. 12, 10) yopybt means " vehement," "prone to anger," "irri table." * There Is something wrong here, or incomplete.
286 MEDITATIONS. despairest of accomplishing. For even the left hand, which is ineffectual for all other things for want of practice, holds the bridle more vigorously than the right hand ; for it has been practised in this. 7. Consider in what condition both in body and soul a man should be when he is overtaken by death ; and consider the shortness of life, the boundless abyss of time past and future, the feebleness of all matter. 8. Contemplate the formative principles [forms] of things bare of their coverings ; the purposes of actions; consider what pain is, what pleasure is, and death, and fame ; who is to himself the cause of his uneasiness; how no man is hindered by another ; that everything is opinion. 9. In the application of your principles you must be like the pancratiast, not like the gladiator ; for the gladiator lets fall the sword which he uses and is killed ; but the other always has his hand, and needs to do nothing else than use it. 10. See what things are in themselves, dividing them into matter, form, and purpose. 11. What a power man has to do nothing except what God will approve, and to accept all that God may give him. 12. With respect to that which happens conformably to nature, we ought to blame neither gods, for they do nothing wrong either voluntarily MARCUS AURELIUS ANTONINUS. 287 or involuntarily, nor men, for they do nothing wrong except involuntarily. Consequently we should blame nobody (ii. 11, 12, 13 ; vii. 62 ; viii. 17). 13. How ridiculous and what a stranger he is who is surprised at anything which happens in life. 14. Either there is a fatal necessity and invincible order, or a kind providence, or a confusion without a purpose and without a director (iv. 27) • If then there is an invincible necessity, why do you resist? But if there is a providence which allows itself to be propitiated, make yourself worthy of the help of the divinity. But if there is a confusion without a governor, be content that in such a tempest you have in yourself a certain ruling intelligence. And even if the tempest carry you away, let it carry away the poor flesh, the poor breath, everything else ; for the intelligence at least it will not carry away. 15. Does the light of the lamp shine without losing its splendor until it is extinguished; and shall the truth which is in you and justice and temperance be extinguished [before your death] ? 16. When a man has presented the appearance of having done wrong [say], How then do I know if this is a wrongful act? And even if he has done wrong, how do I know that he has not condemned himself ? And so this is like tearing his own face. Consider that he who would not have 288 MEDITATIONS. the bad man do wrong, is like the man who would not have the fig-tree to bear juice in the figs, and infants to cry, and the horse to neigh, and whatever else must of necessity be. For what must a man do who has such a character? If then you are irritable,! cure this man's disposition.1 17. If it is not right, do not do it : if it is not true, do not say it. [For let your efforts be — ] 2 18. In everything always observe what the thing is which produces for you an appearance, and resolve it by dividing it into the formal, the material, the purpose, and the time within which it must end. 19. Perceive at last that you have in you something better and more divine than the things which cause the various affects, and as it were pull you by the strings. What is there now in my mind, — is it fear, or suspicion, or desire, or anything of the kind (v. 11) ? 20. First, do nothing inconsiderately, nor without a purpose. Second, make your acts refer to nothing else than to a social end. 21. Consider that before long you will be nobody and nowhere, nor will any of the things exist 1 The interpreters translate yopy6s by the words "acer, validusqne," and " skilful." But in Epictetus (ii. 16, 20; iii. 12, 10) yopybt means " vehement," "prone to anger," "irri table." * There Is something wrong here, or incomplete.
No commentary for this page under the selected tracks.
There is commentary on page 1.