Translated by George Long
Search The Meditations of Marcus Aurelius
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?
21. Consider that before long thou wilt be nobody and nowhere, nor
will any of the things exist which thou now seest, nor any of those who
are now living. For all things are formed by nature to change and be turned
and to perish in order that other things in continuous succession may
22. Consider that everything is opinion, and opinion is in thy power.
Take away then, when thou choosest, thy opinion, and like a mariner, who
has doubled the promontory, thou wilt find calm, everything stable, and
a waveless bay.
23. Any one activity whatever it may be, when it has ceased at its proper time, suffers no evil because it has ceased; nor he who has done this act, does he suffer any evil for this reason that the act has ceased. In like manner then the whole which consists of all the acts, which is our life, if it cease at its proper time, suffers no evil for this reason that it has ceased; nor he who has terminated this series at the proper time, has he been ill dealt with. But the proper time and the limit nature fixes, sometimes as in old age the peculiar nature of man, but always the universal nature, by the change of whose parts the whole universe continues ever young and perfect.
And everything which is useful to the universal
is always good and in season. Therefore the termination of life for every
man is no evil, because neither is it shameful, since it is both independent
of the will and not opposed to the general interest, but it is good, since
it is seasonable and profitable to and congruent with the universal. For
thus too he is moved by the deity who is moved in the same manner with
the deity and moved towards the same things in his mind.
24. These three principles thou must have in readiness. In the things
which thou doest do nothing either inconsiderately or otherwise than as
justice herself would act; but with respect to what may happen to thee
from without, consider that it happens either by chance or according to
Providence, and thou must neither blame chance nor accuse Providence. Second,
consider what every being is from the seed to the time of its receiving
a soul, and from the reception of a soul to the giving back of the same,
and of what things every being is compounded and into what things it is
resolved. Third, if thou shouldst suddenly be raised up above the earth,
and shouldst look down on human things, and observe the variety of them
how great it is, and at the same time also shouldst see at a glance how
great is the number of beings who dwell around in the air and the aether,
consider that as often as thou shouldst be raised up, thou wouldst see
the same things, sameness of form and shortness of duration. Are these
things to be proud of?
26. When thou art troubled about anything, thou hast forgotten this,
that all things happen according to the universal nature; and forgotten
this, that a man's wrongful act is nothing to thee; and further thou hast
forgotten this, that everything which happens, always happened so and will
happen so, and now happens so everywhere; forgotten this too, how close
is the kinship between a man and the whole human race, for it is a community,
not of a little blood or seed, but of intelligence. And thou hast forgotten
this too, that every man's intelligence is a god, and is an efflux of the
deity; and forgotten this, that nothing is a man's own, but that his child
and his body and his very soul came from the deity; forgotten this, that
everything is opinion; and lastly thou hast forgotten that every man lives
the present time only, and loses only this.
27. Constantly bring to thy recollection those who have complained
greatly about anything, those who have
been most conspicuous by the greatest fame or misfortunes or enmities
or fortunes of any kind: then think
where are they all now? Smoke and ash and a tale, or not even a tale.
And let there be present to thy mind
also everything of this sort, how Fabius Catullinus lived in the country,
and Lucius Lupus in his gardens,
and Stertinius at Baiae, and Tiberius at Capreae, and Velius Rufus
(or Rufus at Velia); and in fine think
of the eager pursuit of anything conjoined with pride; and how worthless
everything is after which men violently
strain; and how much more philosophical it is for a man in the opportunities presented to him to show himself
just, temperate, obedient to the gods, and to do this with all simplicity: for the pride which is proud of
its want of pride is the most intolerable of all.
28. To those who ask, Where hast thou seen the gods or how dost thou comprehend that they exist and so worshipest them? I answer, in the first place, they may be seen even with the eyes; in the second place, neither have I seen even my own soul and yet I honour it. Thus then with respect to the gods, from what I constantly experience of their power, from this I comprehend that they exist and I venerate them.
29. The safety of life is this, to examine everything all through, what it is itself, what is its material,
what the formal part; with all thy soul to do justice and to say the truth. What remains except to enjoy
life by joining one good thing to another so as not to leave even the smallest intervals between?
30. There is one light of the sun, though it is interrupted by walls, mountains, and other things infinite. There is one common substance, though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed among infinite natures and individual circumscriptions [or individuals]. There is one intelligent soul, though it seems to be divided.
Now in the things which have been mentioned all the other parts, such as those which are air and matter,
are without sensation and have no fellowship: and yet even these parts the intelligent principle holds
together, and the gravitation towards the same. But intellect in a peculiar manner tends to that which
is of the same kin, and combines with it, and the feeling for communion is not interrupted.
31. What dost thou wish? to continue to exist? Well, dost thou wish to have sensation? movement? growth?
and then again to cease to grow? to use thy speech? to think? What is there of all these things which seems
to thee worth desiring? But if it is easy to set little value on all these things, turn to that which remains,
which is to follow reason and god. But it is inconsistent with honouring reason and god to be troubled because
by death a man will be deprived of the other things.
32. How small a part of the boundless and unfathomable time is assigned to every man! for it is very
soon swallowed up in the eternal. And how small a part of the whole substance! and how small a part of
the universal soul! and on what a small clod of the whole earth thou creepest! Reflecting on all this,
consider nothing to be great, except to act as thy nature leads thee, and to endure that
which the common nature brings.
35. The man to whom that only is good which comes in due season, and to whom it is the same thing
whether he has done more or fewer acts conformable to right reason, and to whom it makes no difference
whether he contemplates the world for a longer or a shorter time—for this man neither is death
a terrible thing (iii. 7; vi. 23; x. 20; xii. 23).
36. Man, thou hast been a citizen in this great state [the world]: what difference does it make to thee
whether for five years [or three]? for that which is conformable to the laws is just for all.
Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state,
but nature who brought thee into it? the same as if a praetor who has employed an actor dismisses him
from the stage. “But I have not finished the five acts, but only three of them.”—Thou sayest well,
but in life the three acts are the whole drama; for what shall be a complete drama is determined by him
who was once the cause of its composition, and now of its dissolution: but thou art the cause of neither.
Depart then satisfied, for he also who releases thee is satisfied.