Marcus Aurelius' Meditations tr. Casaubon

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.Forthat a God should be an imprudent God, is a thing hard even to conceive: and whyshould they resolve to do me hurt? for what profit either unto them or the universe(which they specially take care for) could arise from it? But if so be that they havenot deliberated of me in particular, certainly they have of the whole in general, andthose things which in consequence and coherence of this general deliberation hap-pen unto me in particular, I am bound to embrace and accept of.But if so be thatthey have not deliberated at all (which indeed is very irreligious for any man to be-lieve: for then let us neither sacrifice, nor pray, nor respect our oaths, neither let usany more use any of those things, which we persuaded of the presence and secret23[ Chrysippus (42): C.refers to a passage of Plutarch De Communibus Notitiis (c.xiv.), where Chrysippus isrepresented as saying that a coarse phrase may be vile in itself, yet have due place in a comedy as contributingto a certain effect.]Marcus Aurelius' Meditations - tr.Casaubon v.8.16, uploaded to www.philaletheians.co.uk, 14 July 2013Page 53 of 128MEDITATIONS OF MARCUS AURELIUSSIXTH BOOKconversation of the Gods among us, daily use and practise): but, I say, if so be thatthey have not indeed either in general, or particular deliberated of any of thosethings, that happen unto us in this world; yet God be thanked, that of those thingsthat concern myself, it is lawful for me to deliberate myself, and all my deliberation isbut concerning that which may be to me most profitable.Now that unto every one ismost profitable, which is according to his own constitution and nature.And my na-ture is, to be rational in all my actions and as a good, and natural member of a cityand commonwealth, towards my fellow members ever to be sociably and kindly dis-posed and affected.My city and country as I am Antoninus, is Rome; as a man, thewhole world.Those things therefore that are expedient and profitable to those cities,are the only things that are good and expedient for me.XL.Whatsoever in any kind doth happen to any one, is expedient to the whole.Andthus much to content us might suffice, that it is expedient for the whole in general.But yet this also shalt thou generally perceive, if thou dost diligently take heed, thatwhatsoever doth happen to any one man or men.24 And now I am content thatthe word expedient, should more generally be understood of those things which weotherwise call middle things, or things indifferent; as health, wealth, and the like.XLI.As the ordinary shows of the theatre and of other such places, when thou artpresented with them, affect thee; as the same things still seen, and in the same fash-ion, make the sight ingrateful and tedious; so must all the things that we see all ourlife long affect us.For all things, above and below, are still the same, and from thesame causes.When then will there be an end?XLII.Let the several deaths of men of all sorts, and of all sorts of professions, and of25all sort of nations, be a perpetual object of thy thoughts,.so that thou maysteven come down to Philistio, Phoebus, and Origanion.Pass now to other generations.Thither shall we after many changes, where so many brave orators are; where somany grave philosophers; Heraclitus, Pythagoras, Socrates.Where so many heroes ofthe old times; and then so many brave captains of the latter times; and so manykings.After all these, where Eudoxus, Hipparchus, Archimedes; where so many oth-er sharp, generous, industrious, subtile, peremptory dispositions; and among others,even they, that have been the greatest scoffers and deriders of the frailty and brevityof this our human life; as Menippus, and others, as many as there have been suchas he.Of all these consider, that they long since are all dead, and gone.And what dothey suffer by it! Nay they that have not so much as a name remaining, what arethey the worse for it? One thing there is, and that only, which is worth our while inthis world, and ought by us much to be esteemed; and that is, according to truthand righteousness, meekly and lovingly to converse with false, and unrighteous men.XLIII.When thou wilt comfort and cheer thyself, call to mind the several gifts and vir-tues of them, whom thou dost daily converse with; as for example, the industry ofthe one; the modesty of another; the liberality of a third; of another some other thing.For nothing can so much rejoice thee, as the resemblances and parallels of several24[ Man or men. (45).There is no hiatus in the Greek, which means: Whatever (is beneficial) for a man isso for other men also. ]25[� xlii.There is no hiatus in the Greek.]Marcus Aurelius' Meditations - tr.Casaubon v.8.16, uploaded to www.philaletheians.co.uk, 14 July 2013Page 54 of 128MEDITATIONS OF MARCUS AURELIUSSIXTH BOOKvirtues, visible and eminent in the dispositions of those who live with thee; especiallywhen, all at once, as near as may be, they represent themselves unto thee.Andtherefore thou must have them always in a readiness.XLIV.Dost thou grieve that thou dost weigh but so many pounds, and not threehundred rather? Just as much reason hast thou to grieve that thou must live but somany years, and not longer.For as for bulk and substance thou dost content thyselfwith that proportion of it that is allotted unto thee, so shouldst thou for time.XLV.Let us do our best endeavours to persuade them; but however, if reason andjustice lead thee to it, do it, though they be never so much against it [ Pobierz całość w formacie PDF ]

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