Marcus Aurelius Antoninus to Himself - College of Stoic Philosophers
Marcus Aurelius Antoninus to Himself - College of Stoic Philosophers Marcus Aurelius Antoninus to Himself - College of Stoic Philosophers
i;8 MARCUS ANTONINUS BOOK say, all that you have yourself done or said, all that perturbs you for the future, all that belongs to your material shell or vital breath and lies out- side your own control, all finally that sweeps past you in the swirl of circumstance, if thus exempting and clearing your mind -faculty from the play of destiny, you enable it to live free and un- restricted, doing what is just, willing what befalls, and saying what is true if, I say, you thus separate from your Inner Self the outer ties and attachments, the influences of time past and time to come, and so make yourself in the language of Empedocles A rounded sphere, poised in rotating rest ; and train yourself to live in what alone is life the present, then you will be able, for life's re- mainder and till death, to live on constant to the deity within, unperturbed, ingenuous, serene. How strange it is, that every one loves himself above all others, yet attaches less weight to his own view of himself, than to that of other men. Suppose, for instance, some god or some wise teacher stood at a man's elbow and bade him utter aloud each thought that came into his heart
xii TO HIMSELF 179 or mind, he could not endure it for a single day. So much more deference do we pay to what our neighbours think of us, than to our own selves. How is it that the gods, who ordered all things 5 well and lovingly, overlooked this one thing ; that some men, elect in virtue, having kept close covenant with the divine, and enjoyed intimate communion therewith by holy acts and sacred ministries, should not, when once dead, renew their being, but be utterly extinguished ? If it indeed be so, be sure, had it been better otherwise, the gods would have so planned it. Were it right, it would be likewise possible ; were it according to nature, nature would have brought it to pass. From its not being so, if as a fact it is not so, be assured it ought not so to be. Do you not see that in hazarding such questions you arraign the justice of god ? nay we could not thus reason with the gods, but for their perfectness and justice. And from this it follows that they would never have allowed any unjust or unreasonable neglect of parts of the great order. Practise even where you despair of success. 6 Want of practice makes the left hand helpless in
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xii TO HIMSELF 179<br />
or mind, he could not endure it for a single day.<br />
So much more deference do we pay <strong>to</strong> what<br />
our neighbours think <strong>of</strong> us, than <strong>to</strong> our own<br />
selves.<br />
How is it that the gods, who ordered all things 5<br />
well and lovingly, overlooked this one thing ;<br />
that<br />
some men, elect in virtue, having kept close covenant<br />
with the divine, and enjoyed intimate communion<br />
therewith by holy acts and sacred ministries,<br />
should not, when once dead, renew their being,<br />
but be utterly extinguished ? If it indeed be so,<br />
be sure, had it been better otherwise, the gods<br />
would have so planned it. Were it right, it would<br />
be likewise possible ; were it according <strong>to</strong> nature,<br />
nature would have brought it <strong>to</strong> pass. From its<br />
not being so, if as a fact it is not so, be assured it<br />
ought not so <strong>to</strong> be. Do you<br />
not see that in<br />
hazarding such questions you arraign the justice<br />
<strong>of</strong> god ? nay we could not thus reason with the<br />
gods, but for their perfectness and justice. And<br />
from this it follows that they would never have<br />
allowed any unjust or unreasonable neglect <strong>of</strong><br />
parts <strong>of</strong> the great order.<br />
Practise even where you despair <strong>of</strong> success. 6<br />
Want <strong>of</strong> practice makes the left hand helpless in