The Meditations of the Emperor Marcus Antoninus/Book 8

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The Meditations of the Emperor Marcus Antoninus  (1944) 
by Marcus Aurelius Antoninus, translated by Arthur Spenser Loat Farquharson
Book VIII

For Farquharson's commentary on this book see the Commentary on Book VIII

BOOK VIII

1. This also conduces to contempt of vain-glory, that it is no longer in your power to have lived your whole life, or at any rate your life from manhood, in the pursuit of philosophy. To yourself as well as to many others it is plain that you fall far short of philosophy. And so you are tainted, and it is no longer easy for you to acquire the reputation of a philosopher. Your calling, too, in life has a rival claim. Therefore, if you have truly seen where the matter at issue lies, put away the question of what men will think of you and be satisfied if you live the rest of your life, be it more or less, as your nature wills. Consider accordingly what it does will, and let nothing besides distract you; for experience has taught you in how many paths you have strayed and nowhere found the good life: not in logical arguments, not in riches, not in glory, not in self-indulgence, nowhere. Where then is it to be found? In doing what man's nature requires. How then will he do this? If he hold fast doctrines upon which impulses and actions depend. What doctrines are these? They concern good and evil, how nothing is good for man which does not make him just, sober, brave and free; nothing evil which does not produce effects the opposite of these.

2. On the occasion of each act, ask yourself: 'How is this related to me? Shall I repent of it? But a little while and I am dead and all things are taken away. What more do I require, if my present work is the work of an intelligent and social creature, subject to the same law as God?'

3. Alexander, Julius Caesar, and Pompeius, what are they by comparison with Diogenes, Heraclitus, and Socrates? For these men saw reality and its causal and material aspects, and their ruling selves were self-determined; but as for the former, how much there was to provide for, and of how many things they were the servants,

4. Even if you break your heart, none the less they will do just the same.

5. In the first place, be not troubled; for all things are according to Universal Nature, and in a little while you will be no one and nowhere, even as Hadrian and Augustus are no more. Next, looking earnestly at the question, perceive its essence, and reminding yourself that your duty is to be a good man, and what it is that man's nature demands, do that without swerving, and speak the thing that appears to you to be most just, provided only that it is with kindness and modesty, and without hypocrisy.

6. The work of Universal Nature is this: to transfer what is here to there, to make changes, to take up from here and to carry there. All things are alterations, but the assignments, too, are impartial: all things are familiar, but not so that we need dread some new experience.

7. Every natural thing is satisfied when it fares well, and a reasonable nature fares well when it gives its assent to nothing false or obscure in its imaginations, directs its impulses only to social ends, desires and avoids only what is in our power, and welcomes all that is assigned by Universal Nature. For it is a part of Universal Nature, just as the leaf's nature is part of the plant's, only in that case the leaf's nature is part of a Nature naturally without sense or reason and able to be hindered, whereas man's nature is part of a Nature which is unhindered and reasonable and just, inasmuch as it assigns to each, impartially and according to its worth, its share of times, substance, cause, activity, experience. Consider, however, not whether you will find one thing equal to another in everything, but whether the whole of this taken together is not equal to the whole of that other.

8. You are not able to read; but you are able to restrain your arrogance, you are able to rise above pleasures and pains, you are able to be superior to fame, you are able not only not to be angry with the unfeeling and graceless, but to care for them besides.

9. Let no one any longer hear you finding fault with your life in a palace; nay, do not even hear yourself.

10. Regret is blame of oneself for having let something useful go by; but the good must be something useful and worth the attention of a really good man. Now no really good man would regret having let a pleasure go by: no pleasure, therefore, is either useful or good.

11. What is this by itself in its own constitution, what is its substance or substrate, what its causal element, what its function in the world and how long a time does it persist?

12. When you are called from sleep with difficulty, revive the thought that to render social acts is according to your constitution and to human nature, but to sleep is what you share also with dumb animals. Now what to every creature is according to Nature is also more closely related to it, more part of its flesh and bone, yes, and also more agreeable.

13. Continually and, if possible, on the occasion of every imagination, test it by natural science, by psychology, by logic.

14. Whatever man you meet, say to yourself at once: 'what are the principles this man entertains about human goods and ills?' For if he has certain principles about pleasure and pain and the sources of these, about honour and dishonour, about death and life, it will not seem surprising or strange to me if he acts in certain ways, and I shall remember that he is obliged to act like this.

15. Remember that it is as absurd to be surprised that the world brings forth the fruits with which it teems as that the fig-tree should bear figs. And it is absurd for the physician or the master of a ship to be surprised, if a patient is feverish or if a head-wind gets up.

16. Remember that to change your course and to follow some one who puts you right is not to be less free. For the change is your own action, proceeding according to your own impulse and decision, and indeed according to your mind.

17. If it is in your power to decide, why do you do it? But if in another's, whom do you find fault with? The atoms or the gods? Either is madness. You must find fault with no one. If you are able, put him right; if you can't do this, at least put the thing itself right; but if you can't even do this, to what purpose still does fault-finding tend? For nothing should be done without a purpose.

18. What dies does not fall outside the Universe. If it remains here and changes here, it is also resolved here into the eternal constituents, which are elements of the Universe and of yourself. And the elements themselves change and make no grievance of it.

19. Each has come into being for a purpose—a horse, say, or a vine. Why are you surprised? So the Sun God will say: 'I came into being for a purpose', and the rest of the gods too. What then is the purpose of your coming to be? 'To please yourself?' See whether the idea allows itself to be framed.

20. Nature has designed the ending of each thing, no less than its beginning and its continuance, like one who throws a ball up. What good is it to the ball to go up or harm to come down and even fall to the ground? What good to the bubble to be blown or harm to it to burst? The same is true of a candle.

21. Turn it inside out and see the sort of thing it is, what it is like when it grows old or falls sick or . . . . . ..[1] Short-lived alike are praiser and the praised, he who remembers and he who is remembered. Moreover, they live in a mere corner of this region of the globe and even here all are not in accord, nor is even a man in accord with himself. The whole earth, too, is a mere point.

22. Attend to the subject, the activity, the doctrine, or the meaning.

You deserve to suffer this; so you would rather become good to-morrow than be good to-day.

23. Am I doing something? I relate the act to beneficence to men. Does an accident befall me? I accept it, relating it to the gods and to the source of all things, from which all that comes to pass depends by a common thread.

24. As your bath appears to your senses—soap, sweat, dirt, greasy water, all disgusting—so is every piece of life and every object.

25. Lucilla[2] laid Verus in the grave, Lucilla followed; Secunda buried Maximus, Secunda next; Epitynchanus buried Diotimus, Epitynchanus next; Antoninus Faustina, Antoninus next. The same story over again. Celer Hadrian, Celer came next. Where now are those acute minds, those who unveiled the future, those who were swollen with pride? acute minds like Charax and Demetrius and Eudaemon and others of their kind. All creatures of a day, dead long since; some remembered not even for a little while, some turned to fable, and some even now fading out of fable. Keep these facts in mind, that your own frame is bound either to be scattered into atoms or your spirit to be extinguished or to change its place and be stationed somewhere else.

26. A man's joy is to do what is proper to man, and man's proper work is kindness to his fellow man, disdain of the movements of the senses, to discern plausible imaginations, to meditate on Universal Nature and the work of her hands.

27. There are three relations: one to your environment, one to the divine cause from which all things come to pass for all, one to those who live at the same time with you.

28. Pain is an evil, either to the body, in which case let the body say that it is so, or to the soul. But it is in the soul's power to preserve its own quiet and calm, and not to judge pain to be an evil; for every judgement, impulse, desire, or aversion is within, and nothing evil makes its way up to this.

29. Wipe out impressions by continually saying to yourself: it is in my power now not to allow any wickedness to be in this soul of mine, any appetite or disturbance at all, but seeing what is the character of them all I employ each according to its worth. Remember this power as Nature requires.

30. Speak both in the senate and to every man of whatever rank with propriety, without affectation. Use words that ring true.

31. The court of Augustus, his wife, daughter, grandsons, stepsons, sister, Agrippa, his kinsmen, familiar friends, Areios, Maecenas, doctors, sacrificial ministers—a whole court dead. Next pass on to other courts—death not of a single individual, but of a family, like the children of Pompeius. Then the familiar inscription upon tombs: the last of his line. Calculate all the anxiety of those who preceded them in order to leave behind an heir, and then it was ordained that one should be the last; here again a whole family dead.

32. You must plan your life, one action at a time, and be content if each acquires its own end as best it can; and that it should acquire its end, no one at all can prevent you. 'But some external obstacle will be in the way.' None to prevent action with justice, temperance, and due reflection. 'But possibly some other activity will be hindered.' Still, by meeting the actual obstacle with resignation and good-temperedly altering your course to what is granted you, a new action is at once substituted, which will fit into the plan of which we are speaking.

33. Accept without pride, relinquish without a struggle.

34. If you have ever seen a dismembered hand or foot or a head cut off, lying somewhere apart from the rest of the trunk, you have an image of what a man makes of himself, so far as in him lies, when he refuses to associate his will with what happens and cuts himself off or when he does some unneighbourly act. You have somehow made yourself an outcast from the unity which is according to Nature; for you came into the world as a part and now you have cut yourself off. Yet here there is this admirable provision that it is in your power to make yourself once more part of the unity—God has permitted this to no other part, to come together again, once it has been severed and cut off. But consider the kindness with which he has honoured man. He has put it in his power, to begin with, not to be broken off from the Whole, and then, if he has been broken off, to come back again once more and to grow together and to recover his position as a part.

35. As each reasonable creature receives the rest of his abilities from the Nature of the Whole, so have we received this ability, too, from her.[3] Just as she converts every obstacle and resistance, puts it into its place in the order of necessity and makes it a part of herself, so, too, the reasonable creature can make every obstacle material for himself and employ it for whatever kind of purpose he has set out upon.

36. Do not allow the imagination of the whole of your life to confuse you, do not dwell upon all the manifold troubles which have come to pass and will come to pass, but ask yourself in regard to every present piece of work: what is there here that can't be borne and can't be endured? You will be ashamed to make the confession. Then remind yourself that it is not the future or the past that weighs heavy upon you, but always the present, and that this gradually grows less, if only you isolate it and reprove your understanding, if that is not strong enough to hold out against it, thus taken by itself.

37. Is Panthea or Pergamos still sitting by the funeral bier of Verus; Chabrias or Diotimus by Hadrian's bier? Absurd! And if they were still sitting there, would the dead perceive it? And if they did perceive it, would it give them pleasure? And, if it gave them pleasure, would the mourners live for ever? Were not they too fated first to become old men and women, and then to die? And when they were dead, what would those they mourned do afterwards? This is all a smell of corruption and blood, and dust in a winding sheet.

38. If you have a sharp sight; 'see', says he, 'and judge, by the wisest judgements you have'.

39. In the constitution of a reasonable creature I see no virtue able to oppose justice: but I see one able to oppose pleasure, self-control.

40. If you cancel your judgement about what seems to pain you, you yourself stand firm on surest ground. 'What is self?' 'Reason.' 'But I am not reason.' 'Granted; then do not let reason itself trouble itself, but if some other part of you is harmed, let it form its own judgement about itself.'

41. An obstacle to sense perception is injurious to animal nature; an obstacle to impulse is equally injurious to animal nature. (And something else may similarly be an obstacle and injurious to the constitution of a plant). Thus then an obstacle to reason is injurious to a reasoning nature. Transfer, therefore, all these considerations to yourself. Perhaps pain and pleasure are affecting you. Sense affection must look to it. Did an obstacle oppose your impulse? If you started out to satisfy it without mental reservation, the obstacle is at once injurious to you as a reasonable being; but if you experience the general lot, you are not yet hurt or hindered. The properties of the mind, you know, no one else is wont to hinder, for neither fire nor steel nor despot nor abuse affect it one whit, when it has become 'a sphere rounded and at rest'.

42. I do not deserve to give myself pain, for I never deliberately gave another pain.

43. One thing gives joy to one man, another to another; it is my joy if I keep my governing self intact, not turning my back on any human being nor on anything that befalls men, but seeing everything with kind eyes, welcoming and employing each occasion according to its merits.

44. See that you bestow this present time upon yourself. Those who rather run after fame in the future leave out of account that men hereafter will be just such others as these whom they find hard to bear, and those men, too, will be liable to death. What, after all, is it to you if men hereafter resound your name with such and such voices or have such and such a judgement about you?

45. 'Take me up and cast me where you please.' For there I shall keep the divinity within me propitious; satisfied, that is, if it should behave and act consistently with its own constitution.

Is this a sufficient reason why my soul should be in evil case, should lower itself, be humbled, craving, fettered, fluttering? What will you discover to be a sufficient reason for that?

46. Nothing can happen to any human being which is not an incident appropriate to man, nor to an ox which is not appropriate to oxen, nor to a vine which is not appropriate to vines, nor to a stone which is not peculiar to a stone. If then that happens to each which is both customary and natural, why should you be discontented with your lot? For the Universal Nature did not bring to you what you could not bear.

47. If you suffer pain because of some external cause, what troubles you is not the thing but your decision about it, and this it is in your power to wipe out at once. But if what pains you is something in your own disposition, who prevents you from correcting your judgement? And similarly, if you are pained because you fail in some particular action which you imagine to be sound, why not continue to act rather than to feel pain? 'But something too strong for you opposes itself'. Then do not be pained, for the reason why the act is not done does not rest with you. 'Well, but if this be left undone, life is not worth living.' Depart then from life in a spirit of good will, even as he dies who achieves his end, contented, too, with what opposes you.

48. Remember that the governing self becomes invincible when it withdraws into itself and is satisfied with itself, doing nothing which it does not will to do, even if its opposition is unreasonable. How much more then when it decides both with reason and circumspection about a given case? On this account the understanding free from passions is a citadel of refuge; for man has nothing stronger into which to retreat and be thereafter inexpugnable. He then who has not seen this is uninstructed; he who has seen it and does not retreat is unfortunate.

49. Do not say more to yourself than the first impressions report. You have been told that some one speaks evil of you. This is what you have been told; you have not been told that you are injured. I see that the little child is ill; this is what I see, but that he is in danger I do not see. In this way then abide always by the first impressions and add nothing of your own from within, and that's an end of it; or rather one thought you may add, as one who is acquainted with every change and chance of the world.

50. The cucumber is bitter? Put it down. There are brambles in the path? Step to one side. That is enough, without also asking: 'Why did these things come into the world at all?' Because the student of Nature will ridicule the question, exactly as a carpenter or cobbler would laugh at you if you found fault because you see shavings and clippings from their work in their shops. Still, they do have a place to throw rubbish into, whereas Universal Nature has nothing outside herself, and yet the astonishing thing in her way of working is that, having fixed her own limits, she is ever changing into herself everything within those limits that looks as though it were going bad and getting old and useless, and out of these very things creating again others that are young, in order that she may need no substance from outside nor require any place to throw away what begins to decay. Thus she is satisfied with her own room, her own material and her own way of working.

51. Be not a sluggard in action nor confused in conversation nor wandering in imagination. Briefly, neither contract into yourself nor boil over in spirit nor in your mode of life leave no room for leisure.

'They kill you, cut you in pieces, pursue you with curses.' What has this to do with your understanding abiding pure, sane, temperate, and just? As if a man should stand by a sweet and crystal spring of water and curse it, but it never ceases bubbling up in water fresh to drink, and if he throw in mud or dung, it will quickly break it up and wash it away and will in no way be discoloured. How then shall you possess an everflowing fountain, not a mere cistern? If you guard yourself every hour unto freedom, contentedly, too, simply and reverently.

52. He who does not know that the Universe exists, does not know where he is. He who does not know the purpose of the Universe, does not know who he is nor what the Universe is. He who fails in any one of these respects could not even declare the purpose of his own birth. What then do you imagine him to be, who shuns or pursues the praises of men who applaud, and yet do not know either where they are or who they are?

53. Do you wish to be praised by a man who curses himself three times every hour? Do you wish to please a man who doesn't please himself? Does a man please himself who repents of nearly everything that he does?

54. No longer merely breathe with the atmosphere that surrounds you, but now think also with the mind that surrounds all things. For the power of mind is as much poured out everywhere and distributed for him who is willing to absorb it, as the power of atmosphere for him who is able to respire it.

55. In general evil does no injury to the Universe, and particular evil does no injury to a neighbour, but only injures him to whom it is permitted to be delivered from it as soon as ever he himself determines.

56. To my will the will of a neighbour is as indifferent as his vital spirit and his flesh. For even though we were brought into the world more than anything else for the sake of one another, still each of our governing selves has its own sovereign right; for otherwise the evil of my neighbour would surely be evil of mine, and that was not God's good pleasure, in order that my unhappiness might not depend on someone other than myself.

57. The sun appears to be poured down and indeed is poured in every direction but not poured out. For this pouring is extension, and so its beams are called rays from their being extended. Now you may see what kind of thing a ray is by observing the sun's light streaming through a chink into a darkened room. For it is stretched in a straight line, and rests so to speak upon any solid body that meets it and cuts off the flow of air beyond.[4] It rests there and does not glide off or fall. The pouring and diffusion of the understanding then should be similar, in no way a pouring out, but an extension, and it should not rest forcibly or violently on obstacles that meet it nor yet fall down, but stand still and illuminate the object that receives it; for that which does not reflect it will rob itself of the light.

58. He who fears death fears either total loss of consciousness or a change of consciousness. Now if you should no longer possess consciousness, you will no longer be aware of any evil; alternatively, if you possess an altered consciousness, you will be an altered creature and will not cease from living.

59. Men have come into the world for the sake of one another. Either instruct them then or bear with them.

60. An arrow's path and the mind's path are different. Nevertheless, both when it is on its guard and when it revolves round a subject of inquiry, the path of mind is none the less direct and upon its object.

61. Enter into the governing self of every man and permit every other man to enter into your own.

Footnotes[edit]

  1. The word, are corrupt, nor has any satisfactory remedy been proposed.
  2. Domitia Lucilla, the mother of Marcus, and her husband M. Annius Verus, i. 2 and 3.
  3. There is a corruption in the text; see notes to Greek text.
  4. Lit. 'the air beyond', stopping the light fluid from going past it.