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Read Ebook: The Meditations of the Emperor Marcus Aurelius Antoninus A new rendering based on the Foulis translation of 1742 by Marcus Aurelius Emperor Of Rome Chrystal George W George William Translator
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Ebook has 55 lines and 44969 words, and 2 pages
Translator: George Chrystal
Produced by: E.H.N.
THE MEDITATIONS OF THE EMPEROR MARCUS AURELIUS ANTONINUS
A NEW RENDERING BASED ON THE FOULIS TRANSLATION OF 1742
BY GEORGE W. CHRYSTAL WARNER EXHIBITIONER OF BALLIOL COLLEGE, OXFORD
EDINBURGH OTTO SCHULZE & COMPANY 20 SOUTH FREDERIC STREET LONDON: S. C. BROWN & COMPANY 47 GREAT RUSSELL STREET, W.C.
MARCUS AURELIUS ANTONINUS
IN THE COUNTRY OF THE QUADI, BY THE GRANUA.
END OF THE FIRST BOOK.
AT CARNUNTUM.
END OF THE SECOND BOOK.
END OF THE THIRD BOOK.
END OF THE FOURTH BOOK.
He wrought no harshness, spoke no unkind word?
Recollect all you have passed through, all that you have had strength to bear. Your life is now a tale that is told, and your service is all discharged. Recall the fair sights you have seen, the pleasures and the pains you have despised, the so-called glory that you have foregone, the unkindly men to whom you have shown kindness.
Up from the wide-wayed earth have soared to heaven.
What then should detain you here? Things sensible are ever changing and unstable. The senses are dull and easily deceived. The poor soul itself is a mere exhalation from blood. Fame in such a world is a thing of naught. What then? You await calmly extinction or transformation, whichever it may be. And till the fulness of the time be come what is to suffice you? What else than a life spent in fearing and praising the Gods, and in the practice of benevolence, toleration and forbearance towards men? And whatsoever lies beyond the bounds of flesh and breath, remember that it is neither yours nor in your power.
You mount the rostra and cry aloud, "O man, have you forgotten what is the real value of what you seek?" "No, but the many are keen in their pursuit of it." "Are you then to be a fool because they are?"
In whatever case I had been left I could have made my fortune: for what is it to make a fortune but to confer good things upon one's self; and true good things are a worthy frame of mind, worthy impulses, worthy actions.
END OF THE FIFTH BOOK.
Let the body take thought, if it can, for itself, lest it suffer anything, and complain when it suffers. The soul, by means of which we experience fear and sorrow, and by means of which, indeed, we receive any impression of these, will admit no suffering. You cannot force it to any such opinion.
The ruling part is, in itself, free from all dependence, unless it makes itself dependent. Similarly, it may be free from all disturbance and obstruction, if it does not disturb and obstruct itself.
This imports either the loosing of a knot of atoms, or a similar dispersion of immutable elements.
END OF THE SEVENTH BOOK.
Is any event of such account that my soul should suffer for it or be the worse; that my soul should become abject and prostrate as a mean suppliant, or should be affrighted? Shall you find anything that is worth all this?
Men slay you, cut you to pieces, pursue you with curses. What has this to do with your soul remaining pure, prudent, temperate, and just? What if some one, standing by a clear sweet fountain, should reproach it? It would not cease to send forth its refreshing waters. Should he throw into it mud or dung, it will speedily scatter them and wash them away, and be in nowise stained thereby. How then shall you get this perpetual living fount within you? If you reserve yourself unto liberty every hour you live, in a spirit of calmness, simplicity, and modesty.
END OF THE EIGHTH BOOK.
He who lies sins against the same divinity. For the nature of the whole is the nature of all things which exist; and things which exist are akin to all that has come to be. Nature, indeed, is called truth, and is the first cause of all truths. He, then, that lies willingly is guilty of impiety, in so far as by deceiving he works injury: and he also who lies unwillingly, in so far as he is out of tune with universal Nature, and in so far as he works disorder in the Universe by fighting against its design. He is at war with Nature who sets himself against the truth. He has neglected the means with which Nature furnished him, and cannot now distinguish false from true.
The earth will presently cover us all; and then this earth will itself be changed into other forms, and these again into others, and so on without end. And, if any one considers how swiftly those changes and transmutations roll on, like one wave upon another, he will despise all things mortal.
Then view it well. Is it the matter? View it also well. Besides these there is nothing. Wherefore at last act with more simplicity and goodness towards the Gods. Whether you look on this spectacle for a hundred years or for three it is the same.
END OF THE NINTH BOOK.
Some leaves the winds blow down: the fruitful wood Breeds more meanwhile, which in springtide appear. Of men thus ends one race, while one is born.
Your children are leaves; leaves, too, the creatures who confidently cry aloud and deal out eulogy, or, it may be, curses; or who carp and jeer in secret. Leaves, likewise, are they who transmit our fame to posterity. All these "in springtide appear;" then the wind shakes them down, and the forest grows more to take their places. Shortness of life is common to all things, yet you shun and pursue them, as though they were to have no ending. But a little and you will fall asleep; and anon others shall mourn for him who carried your bier.
END OF THE TENTH BOOK.
Me and my children, if the Gods neglect, It is for some good reason--
and again,
Vain is all anger at external things;
and,
To reap our life like ears of ripened corn--
and the like.
And after tragedy came the Old Comedy, using a schoolmaster's freedom of speech, and employing plain language with great profit to inculcate the duty of humility. To this end Diogenes used a method much the same. Next consider the nature of the Middle Comedy; and lastly for what purpose the New was introduced, which gradually degenerated into the mere ingenuity of artificial mimicry. It is well known that some useful things were said by the New Comic Writers; but what useful end had they in view in all their accumulated poetry and playmaking?
First, how I am related to mankind; that we are formed, the one for the other; and that, in another respect, I was set over them as the ram over the flock, and the bull over the herd. Consider yet more deeply, thus:--There is either an empire of atoms, or an intelligent Nature governing the whole. If the latter, the inferior beings are created for the superior, and the superior for each other.
Secondly: Consider what manner of men they are at table, in bed, or elsewhere; and especially by what principles they hold themselves bound, and with what arrogance they entertain them.
Thirdly: If they act rightly, we ought not to take it amiss; and, if not rightly, manifestly they do so without intention and in ignorance. For no soul is willingly deprived of truth, or of the faculty of treating every man as he deserves. Accordingly men are grieved to be called unjust, ungrateful, greedy, and, in short, sinners against their neighbours.
Fourthly: You yourself do often sin, and are no better than another. And, if you abstain from certain sins, still you have the disposition to commit them, even if through cowardice, fear for your character, or other meanness, you hold back.
Fifthly: You cannot even be perfectly sure that wrong has been done, for many things admit of justification. And, generally speaking, a man must have learned much before he can pronounce surely upon the conduct of others.
Sixthly: When you are vexed or worried overmuch, remember that man's life is but for a moment, and that in a little we shall all be laid to rest.
Eighthly: How much worse evils we suffer from anger and grief about certain things than from the things themselves about which these passions arise.
Ninthly: Meekness is invincible if it be genuine, without simper or hypocrisy. For what can the most insolent of men do to you, if you persist in civility towards him; and, if occasion offers, admonish him gently and deliberately, shew him the better way at the very moment that he is endeavouring to harm you? "Nay, my son; we were born for something better. No hurt can come to me; it is yourself you hurt, my son." And point out to him delicately, and as a general principle, how the matter stands; that bees and other gregarious animals do not act like him. But this must be done without irony or reproach, rather with loving-kindness and no bitterness of spirit; not as though you were reading him a lesson, or seeking admiration from any bystander, but as if you designed your remarks for him alone, though others may be present.
Remember these nine precepts as gifts received from the Muses; and begin now to be human for the rest of your life. Beware equally of being angry with men and of flattering them. Both are unsocial and lead to mischief. In all anger recollect that wrath is not becoming to a man; but that meekness and gentleness, as they are more human, are also more manly. Strength and nerves and courage are the portion of the meek and gentle man; and not of the irascible and impatient. For the nearer a man attains to freedom from passion, the nearer he comes to strength. A weak man in grief is like a weak man in anger. Both are hurt, and both give way.
If you want a tenth gift, from the Leader of the Muses, take this:-- To expect the wicked not to sin is madness. It is to expect an impossibility. But to allow them to injure others, and to forbid them to injure you, is foolish and tyrannical.
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