Meditations - Emperor of Rome Marcus Aurelius (read novels website .TXT) 📗
- Author: Emperor of Rome Marcus Aurelius
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XXXVI. Take heed lest at any time thou stand so affected, though towards
unnatural evil men, as ordinary men are commonly one towards another.
XXXVII. How know we whether Socrates were so eminent indeed, and of so
extraordinary a disposition? For that he died more gloriously, that he disputed with the Sophists more subtilty; that he watched in the frost more assiduously; that being commanded to fetch innocent Salaminius, he refused to do it more generously; all this will not serve. Nor that he walked in the streets, with much gravity and majesty, as was objected unto him by his adversaries: which nevertheless a man may well doubt of, whether it were so or no, or, which above all the rest, if so be that it were true, a man would well consider of, whether commendable, or dis-commendable. The thing therefore that we must inquire into, is this; what manner of soul Socrates had: whether his disposition was such; as that all that he stood upon, and sought after in this world, was barely this, that he might ever carry himself justly towards men, and holily towards the Gods. Neither vexing himself to no purpose at the wickedness of others, nor yet ever condescending to any man's evil fact, or evil intentions, through either fear, or engagement of friendship. Whether of those things that happened unto him by God's appointment, he neither did wonder at any when it did happen, or thought it intolerable in the trial of it. And lastly, whether he never did suffer his mind to sympathise with the senses, and affections of the body. For we must not think that Nature hath so mixed and tempered it with the body, as that she hath not power to circumscribe herself, and by herself to intend her own ends and occasions.
XXXVIII. For it is a thing very possible, that a man should be a very
divine man, and yet be altogether unknown. This thou must ever be mindful of, as of this also, that a man's true happiness doth consist in very few things. And that although thou dost despair, that thou shalt ever be a good either logician, or naturalist, yet thou art never the further off by it from being either liberal, or modest, or charitable, or obedient unto God.
XXXIX. Free from all compulsion in all cheerfulness and alacrity thou
mayst run out thy time, though men should exclaim against thee never so much, and the wild beasts should pull in sunder the poor members of thy pampered mass of flesh. For what in either of these or the like cases should hinder the mind to retain her own rest and tranquillity, consisting both in the right judgment of those things that happen unto her, and in the ready use of all present matters and occasions? So that her judgment may say, to that which is befallen her by way of cross: this thou art in very deed, and according to thy true nature: notwithstanding that in the judgment of opinion thou dust appear otherwise: and her discretion to the present object; thou art that, which I sought for. For whatsoever it be, that is now present, shall ever be embraced by me as a fit and seasonable object, both for my reasonable faculty, and for my sociable, or charitable inclination to work upon. And that which is principal in this matter, is that it may be referred either unto the praise of God, or to the good of men. For either unto God or man, whatsoever it is that doth happen in the world hath in the ordinary course of nature its proper reference; neither is there anything, that in regard of nature is either new, or reluctant and intractable, but all things both usual and easy.
XL. Then hath a man attained to the estate of perfection in his life and
conversation, when he so spends every day, as if it were his last day: never hot and vehement in his affections, nor yet so cold and stupid as one that had no sense; and free from all manner of dissimulation.
XLI. Can the Gods, who are immortal, for the continuance of so many ages
bear without indignation with such and so many sinners, as have ever been, yea not only so, but also take such care for them, that they want nothing; and dust thou so grievously take on, as one that could bear with them no longer; thou that art but for a moment of time? yea thou that art one of those sinners thyself? A very ridiculous thing it is, that any man should dispense with vice and wickedness in himself, which is in his power to restrain; and should go about to suppress it in others, which is altogether impossible.
XLII. What object soever, our reasonable and sociable faculty doth meet
with, that affords nothing either for the satisfaction of reason, or for the practice of charity, she worthily doth think unworthy of herself.
XLIII. When thou hast done well, and another is benefited by thy action,
must thou like a very fool look for a third thing besides, as that it may appear unto others also that thou hast done well, or that thou mayest in time, receive one good turn for another? No man useth to be weary of that which is beneficial unto him. But every action according to nature, is beneficial. Be not weary then of doing that which is beneficial unto thee, whilst it is so unto others.
XLIV. The nature of the universe did once certainly before it was
created, whatsoever it hath done since, deliberate and so resolve upon the creation of the world. Now since that time, whatsoever it is, that is and happens in the world, is either but a consequent of that one and first deliberation: or if so be that this ruling rational part of the world, takes any thought and care of things particular, they are surely his reasonable and principal creatures, that are the proper object of his particular care and providence. This often thought upon, will much conduce to thy tranquillity.
THE EIGHTH BOOK
I. This also, among other things, may serve to keep thee from vainglory;
if thou shalt consider, that thou art now altogether incapable of the commendation of one, who all his life long, or from his youth at least, hath lived a philosopher's life. For both unto others, and to thyself especially, it is well known, that thou hast done many things contrary to that perfection of life. Thou hast therefore been confounded in thy course, and henceforth it will be hard for thee to recover the title and credit of a philosopher. And to it also is thy calling and profession repugnant. If therefore thou dost truly understand, what it is that is of moment indeed; as for thy fame and credit, take no thought or care for that: let it suffice thee if all the rest of thy life, be it more or less, thou shalt live as thy nature requireth, or according to the true and natural end of thy making. Take pains therefore to know what it is that thy nature requireth, and let nothing else distract thee. Thou hast already had sufficient experience, that of those many things that hitherto thou hast erred and wandered about, thou couldst not find happiness in any of them. Not in syllogisms, and logical subtilties, not in wealth, not in honour and reputation, not in pleasure. In none of all these. Wherein then is it to be found? In the practice of those things, which the nature of man, as he is a man, doth require. How then shall he do those things? if his dogmata, or moral tenets and opinions (from which all motions and actions do proceed), be right and true. Which be those dogmata? Those that concern that which is good or evil, as that there is nothing truly good and beneficial unto man, but that which makes him just, temperate, courageous, liberal; and that there is nothing truly evil and hurtful unto man, but that which causeth the contrary effects.
II. Upon every action that thou art about, put this question to thyself;
How will this when it is done agree with me? Shall I have no occasion to repent of it? Yet a very little while and I am dead and gone; and all things are at end. What then do I care for more than this, that my present action whatsoever it be, may be the proper action of one that is reasonable; whose end is, the common good; who in all things is ruled and governed by the same law of right and reason, by which God Himself is.
III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus,
and Socrates? These penetrated into the true nature of things; into all causes, and all subjects: and upon these did they exercise their power and authority. But as for those, as the extent of their error was, so far did their slavery extend.
IV. What they have done, they will still do, although thou shouldst hang
thyself. First; let it not trouble thee. For all things both good and evil: come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
V. That which the nature of the universe doth busy herself about, is;
that which is here, to transfer it thither, to change it, and thence again to take it away, and to carry it to another place. So that thou needest not fear any new thing. For all things are usual and ordinary; and all things are disposed by equality.
VI. Every particular nature hath content, when in its own proper course
it speeds. A reasonable nature doth then speed, when first in matter of fancies and imaginations, it gives no consent to that which is either false uncertain. Secondly, when in all its motions and
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