The Meditations of Marcus Aurelius by Marcus Aurelius Antoninus, translated by George Long. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox dot org. Section ten. Wilt thou, then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee. Wilt thou
never enjoy an affection and contented disposition? Wilt thou never be full and without a want of any kind, longing for nothing more, nor desiring anything, either animate or inanimate, for the enjoyment of pleasures, nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony. But wilt thou be said, satisfied with thy present condition and pleased with all that is about THEE?
And wilt thou convince thyself that thou hast everything, and that it comes from the Gods, that everything is well for THEE and will be well whatever shall please them, and whatever they shall give for the conservation of perfect living being, the good and just and beautiful, which generates and holds together all things, and contains and embraces all things which are dissolved for the production of
other like things. Wilt thou never be such that thou shalt so dwell in community with gods and men as neither to find fault with them at all, nor to be condemned by them. Two, Observe what thy nature requires, so far as thou art governed by nature. Only then do it and accept it. If thy nature, so far as thou art a living being, shall not be made worse by it. And next thou must observe what thy nature requires so far as thou art a living being, And all this thou
mayest allow thyself. If thy nature, so far as thou art a rational animal, shall not be made worse by it, but the rational animal is consequently also a political animal. Use these rules, then, and trouble thyself about nothing else. Three. Everything which happens either happens in such wise as thou art formed by nature to bear it, or as thou art not formed by nature to bear it. If then it happens to thee in such a way as thou art formed by nature to bear it, do not complain,
but bear it, as thou art formed by nature to bear it. But if it happens in such wives as thou art not formed by nature to bear it, do not complain, for it will perish after it has consumed THEE. Remember, however, that thou art formed by nature to bear everything with respect to which it depends on thy own opinion to make it endurable and tolerable, by thinking that it's either thy interest or thy duty to do this. Four. If a man is mistaken instructive, kindly and show him as error.
But if thou art not able, blame thyself, or blame not even thyself. Five. Whatever may happen to THEE, it was prepared for THEE from all eternity, and the implication of causes was from eternity spinning the thread of thy being and of that which is incident to it. Six. Whether the universe is a concourse of atoms or nature is a system, let this first be established that I am part of the whole which is governed by nature. Next, I am in a manner intimately related to the parts which are
of the same kind with myself. For remembering this, inasmuch as I am a part, I shall be discontented with none of the things which are assigned to me out of the whole, For nothing is injurious to the part, if it is for the advantage of the whole, For the whole contains nothing which is not for its advantage. All natures indeed have this common principle.
But the nature of the universe has this principle besides, that it cannot be compelled, even by any external cause, to generate anything harmful to itself. By remembering, then that I am part of such a whole, I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself, I
shall do nothing onsocial. But I shall rather direct myself to the things which are of the same kind with myself, And I shall turn all my efforts to the common interest and divert them from the contrary. Now, if these things are done so, life must flow on happily, just as thou mayst observed that the life of a citizen is happy who continues a course of action which is advantageous to his fellow citizens, and is content with whatever the state
may assign to him. Seven, the parts of the whole, everything I mean, which is naturally comprehended in the universe, must of necessity perish. But let this be understood in this sense, that they must undergo change. But if this is naturally both an evil and a necessity for the parts, the whole would not continue to exist in a good condition, the parts being
subject to change and constituted so as to perish in various ways. For whether did Nature herself designed to do evil to the things which are parts of herself, and to make them subject to evil and of necessity fall into evil, or have such results happen without her knowing it. Both these suppositions indeed are
incredible. But if a man should ever drop the term nature as an efficient power, and should speak of these things as natural, even then it would be ridiculous to affirm at the same time that the parts of the whole are in their nature subject to change, and at the same time to be surprised or vexed, as if something were happening contrary to nature, particularly as the
dissolution of things into those things of which each thing is composed. For there is either a dispersion of the elements out of which everything has been compounded, or a change from the solid to the earthy, and from the airy to the aerial, so that these parts are taken back into the universal reason, whether this, at certain periods is consumed by fire or renewed by eternal changes. And do not imagine that the solid and the aird part belong to THEE
from time of generation. For all this received its accression only yesterday and the day before, as one may say, from the food and the air which is inspired this, then, which have received the accression, changes not that which thy mother brought forth. But suppose that this which thy mother brought forward implicates THEE very much with the other part, which has the peculiar quality of change. This is nothing, in fact in the way of objection to what
is said eight. When thou hast assumed those names good, modest, true, rational, a man of equanimity and magnanimous, take care thou not change these names, and if thou should lose them, quickly return to them.
And remember that the term rational was intended to signify a discriminating attention to every several thing and freedom from negligence, And that equanimity is the voluntary acceptance of the things which are assigned to thee by the common nature, And that magnanimity is the elevation of the intelligent part above the pleasurable or painful sensations of the flesh, and above that poor thing called fame and death and all such things.
If then thou maintainest thyself in the possession of these names, without desiring to be called by these names by others, thou wilt be another person, and wilt enter onto another life. For to continue to be such as thou hast hithertoto been, and to be torn in pieces and defiled in such a life is the character of a very stupid man, and one over fond of
his life. And like those half devoured fighters with wild beasts, who, though covered with wounds and gore, are still entreat to be kept the following day, though they will be exposed in the same state to the same claws and bites. Therefore, fix thyself in the possession of these few names, And if thou art able to abide in them, abide as if thou hast
removed to certain islands of the happy. But if thou shalt perceive that thou fallst out of them, and dost not maintain thy hold, go courageously into some nook where thou shalt maintain them, or even depart at once from life, not in passion, but with simplicity and freedom and modesty, after doing this one laudable thing, at least in thy life, to have gone out
of it. Thus, in order, however, to the remembrance of these names, it will greatly help thee if thou rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves. And if thou rememberest that which does the work of a fig tree is a fig tree, and that which does the work of a dog is a dog, And that which does the work of a bee is a
bee. And that which does the work of man is a man. Nine Mimi wore astonishment, torpor slavery will daily wipe out those holy principles of thine. How many things, without studying nature dost thou imagine, and how many
dost thou neglect. But it is thy duty so to look on and so to do everything that at the same time, the power of dealing with circumstances is perfect, and the contempt of the faculty is exercised, and the confidence which comes from the knowledge of each several thing is maintained without showing it by
yet not concealed. For when wilt thou enjoy simplicity, when gravity, and when the knowledge of every several things, both what is in substance and what place it has in the universe, and how long it is formed to exist, and of what things it is compounded, and to whom it can belong,
and who are able both to give it and take it away. Ten A spider is proud when it has caught a fly, and another when he has caught a poor hair, and another when he has taken the little fish in the net, and another when he has taken wild boares, and another when he has taken bears, and another when he has taken Sarmatians are not these robbers, if thou examinest their opinions. Eleven, acquire the contemplative way of seeing how all things change into one another, and constantly attend to it,
and exercise thyself about this part of philosophy. For nothing has so much adapted produced magnanimity. Such a man has put off the body and he sees that he must, no one knows how soon, go away from among men and leave everything here. He gives himself up entirely to just doing in all his actions, and in everything else that happens. He resigns himself to the universal nature. But as to what any man shall say, or thinking about
him, or do against him, he never even thinks of it. Being himself contented with these two things, with acting justly in what he now does, and being satisfied with what is now assigned to him, and he lays aside all distracting and busy pursuits, and desires nothing else than to accomplish the straight course through the law, and by accomplishing the straight course, to follow God twelve. What need is there of suspicious fear? Since it is thy
power to inquire what ought to be done? And if thou seest clear, go by this way content without turning back. But if thou dost not see clear, stop and take the best advisers. But if any other things oppose thee go on according to thy powers, with due consideration, keeping to that which appears to be just, for it is best to reach this object. And if thou dost fail, let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time,
and also cheerful and collected. Thirteen. Inquire of thyself, as soon as thou wakest from sleep, whether it will make any difference to THEE if another does what is just and right, it will make no difference. Thou
hast not forgotten. I suppose that those who assume arrogant errors, and bestowing their praise or blame on others, are such as they are at bed and at board, And thou hast not forgotten what they do, and what they avoid, and what they pursue, and how they steal, and how they rob, not with hands and feet, but with their most valuable part, by means of which there is produced. When a man chooses fidelity, modesty,
truth, law, a good demon, and happiness. Fourteen to her who gives and takes back all to nature, the man who is instructed in modest says, give what thou wilt, take back what thou wilt. And he says this not proudly, but obediently, and well pleased with her. Fifteen Short is the little which remains to THEE. Of life. Live as on a mountain, For it makes no difference whether a man lives there or here, if he lives everywhere in the world as an estate. Let men
see, Let them know a real man who lives according to nature. If they cannot endure him, let them kill him, for that is better than to live like this. Sixteen. No longer talk at all about the kind of man that a good man ought to be, but be such Seventeen. Constantly contemplate the whole of time and the whole of substance. And consider that all individual things, as the substance, are as a grain of a fig
and as to time, the turning of a gimblet. Eighteen Look at everything that exists, and observe that it is already in dissolution and in change, and as it were, putrefaction or dispersion, or that everything is so constituted by nature as to die. Nineteen. Consider what men are when they are eating, sleeping, generating, easing themselves, and so forth. Then what kind of men they are when they are imperious and arrogant, or angry and
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 considering what a condition they will be. Twenty 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. Twenty one The earth loves a shower, and the solemn ath their loves, and the universe loves to make whatever it 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. Twenty two. Either thou livest here and hast already accustomed thyself to it, or thou art going away and this was on thy own will, or thou art dying and hast discharged thy duty. But
besides these things there is nothing be of good cheer. Then twenty three, let this always be plain to thee that this piece of land is like any other, and that all things here are the same with things on top of a mountain, or on the seashore, 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. Twenty four 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? Twenty five 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, 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. Twenty six. A man deposits seat in a womb and goes away, and then another cause takes it and labors on it and makes a child. What a thing from such a material? Again, the child passes food down the throat, and then another cause takes it and makes it 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. Twenty seven. Constantly consider how all things, such as they now are, and 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 Croysis, for all those were dramas such as we see now, only with different actors. Twenty eight. 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 its 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 Twenty nine. Severally on the occasion of everything that thou dost pause and ask thyself if death is a dreadful thing because it deprives thee of this thirty when thou art defended at any man's fault, forwith turn to thyself and reflect in what like manner thou dost air thyself, For example, in thinking that money is a good thing, or pleasure, or a bit of reputation than 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 Thirty one. When thou hast seen Satron the Socratic, think of you Taichis or Hymen. And when thou hast seen Euphrates, think of Utikion or Sylvanus. And when thou hast seen Alciphron, think of Troepophorus. And when thou hast seen Xenophon, think of Credo of Severus. And when thou hast looked on thyself, think of any other Caesar. And in the case of
everyone, do in like manner. Then let this thought be in thy mind. Where then are those men nowhere? Or nobody 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 an 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. Thirty two. 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? Thou only determined to live no longer unless thou shalt be such, For neither does reason allow THEE to live if thou art not such? Thirty
three What is that which ads to this material? Our life? Can be done or said in a way most conformable to reason. For whatever this may be, it is in thy power to do it or 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 things which are conformable to man's constitution.
For a man ought to consider as an enjoyment everything which 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 water, nor to fire, nor to anything else which is governed by nature of 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 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 did, he who felt it would immediately become bad. Now, in the case of all things which have a certain constitution, whatever harm may happen to
any of them, that which is so effective becomes consequently worse. But in the like case a man becomes both better, if one may say so, and more worthy of praise, by making a right use of these accidents. And finally, remember that nothing harms him who is really a citizen which does not harm the state, Nor yet does anything harm the state which does not harm law. And of these things which are called misfortunes, not one harms
law. What then does not harm law does not harm either state or citizen. Thirty four to him who is penetrated by true principles, even the briefest precept is sufficient, and any common precept to remind him that he should be free from grief and fair. For example, leaves, some of the wind scatters on the ground, So is the race of men. Leaves also are thy children and leaves. Two are they who cry out as if they were worthy of credit and bestowed their praise, or on the contrary, curse or
secretly blame and sneer. And leaves, and like manner are those who shall receive and transmit a man's famed aftertimes. For all such things as these quote are produced in the season of spring end quote, as the poet says, But the wind cast them down. Then the forest produces other leaves in their places. But a brief existence is common to all things. And yet thou
avoidest and pursuest all things as if they would be eternal. A little time, and thou shalt close thy eyes, And him who has attended thee to thy grave another soon will lament thirty five. The healthy eye ought to see all visible things, and not to say I wish for green things, For this is the condition of a diseased die. And a healthy hearing and smelling ought to be ready to perceive all that can be heard and smelled. And a healthy stomach ought to be with respect to all food, just as the
meal with respect to all things which it is formed to grind. And accordingly, the healthy understanding ought to be prepared for everything which happens. But that which says, let my dear children live, and let all men praise. Whatever I may do is an eye which seeks for green things, or teeth which seek for soft things. Thirty six. There is no man so fortunate that there shall not be by him when he is dying. Some who were pleased with what is going to happen, suppose that he was a good and
wise man. Will there not be at last someone to say to himself, let us at last breathe freely being relieved from this schoolmaster. It is true that he was harsh to none of us, but I perceive that he tacitly condemns us. This is what is said of a good man. But in our own case, how many other things are there for which there are many who whish to get rid of us. Thou wilt consider this, then,
when thou art dying, and thou wilt depart more contentedly by reflecting. Thus, I am going away from such a life in which even my associates, in behalf of whom I have striven so much, prayed and cared themselves, wished me to depart, hoping per chance to get some little advantage by it. Why then, should a man cling to a longer stay here? Do not, however, for this reason, go away less kindly disposed to them,
but preserving thy own character and friendly and benevolent and mild. And on the other hand, not as if thou wast torn away, But as a man who dies a quiet death, the poor soul is easily separated from the body. Such also ought thy departure from men to be. For Nature united thee to them and associated thee. But does she now dissolve the union? Well, I am separated as from kinsmen, not however, dragged resisting, but without compulsion, For this too is one of the things according to nature.
Thirty seven. Accustom thyself, as much as possible, on the occasion of anything being done by any person, to inquire with thyself, for what object is this man doing this? But begin with thyself and examine thyself first. Thirty eight Remember that this which pulls the strings is the thing which is hidden within This is the power of persuasion. This is life. This,
if one may say so, is man in contemplating thyself. Never include the vessel which surrounds thee, and these instruments were attached about it, For they are like to enact, differing only in this that they grow to the body. For indeed, there is no more use in these parts without the cause which moves and checks them, than in the weaver's shuttle, and the writer's pen and the driver's whip. End of Section ten.