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.II.Let it be thy earnest and incessant care as a Roman and a man to perform what-soever it is that thou art about, with true and unfeigned gravity, natural affection,freedom and justice: and as for all other cares, and imaginations, how thou mayestease thy mind of them.Which thou shalt do; if thou shalt go about every action asthy last action, free from all vanity, all passionate and wilful aberration from reason,and from all hypocrisy, and self-love, and dislike of those things, which by the fatesor appointment of God have happened unto thee.Thou seest that those things,which for a man to hold on in a prosperous course, and to live a divine life, are req-uisite and necessary, are not many, for the gods will require no more of any man,that shall but keep and observe these things.III.Do, soul,10 do; abuse and contemn thyself; yet a while and the time for thee torespect thyself, will be at an end.Every man s happiness depends from himself, butbehold thy life is almost at an end, whiles affording thyself no respect, thou dostmake thy happiness to consist in the souls, and conceits of other men.IV Why should any of these things that happen externally, so much distract thee?Give thyself leisure to learn some good thing, and cease roving and wandering to andfro.Thou must also take heed of another kind of wandering, for they are idle in theiractions, who toil and labour in this life, and have no certain scope to which to directall their motions, and desires.V.For not observing the state of another man s soul, scarce was ever any manknown to be unhappy.tell whosoever they be that intend not, and guide not by rea-son and discretion the motions of their own souls, they must of necessity be unhap-py.VI.These things thou must always have in mind: What is the nature of the universe,and what is mine in particular: This unto that what relation it hath: what kind ofpart, of what kind of universe it is: And that there is nobody that can hinder thee,but that thou mayest always both do and speak those things which are agreeable tothat nature, whereof thou art a part.10[ Do, soul (6).If the received reading be right, it must be sarcastic; but there are several variants whichshow how unsatisfactory it is.C.translates µÍ ³¬Á Ì ²¯¿Â µº¬ÃÄÉ É À±Á µ±ÅÄÎ, which I do not understand.The sense required is: Do not violence to thyself, for thou hast not long to use self-respect.Life is not (v.1.¿Í )for each, and this life for thee is all but done. ]Marcus Aurelius' Meditations - tr.Casaubon v.8.16, uploaded to www.philaletheians.co.uk, 14 July 2013Page 19 of 128 MEDITATIONS OF MARCUS AURELIUSSECOND BOOKVII.Theophrastus, where he compares sin with sin (as after a vulgar sense suchthings I grant may be compared): says well and like a philosopher, that those sinsare greater which are committed through lust, than those which are committedthrough anger.For he that is angry seems with a kind of grief and close contractionof himself, to turn away from reason; but he that sins through lust, being overcomeby pleasure, doth in his very sin bewray a more impotent, and unmanlike disposi-tion.Well then and like a philosopher doth he say, that he of the two is the more tobe condemned, that sins with pleasure, than he that sins with grief.For indeed thislatter may seem first to have been wronged, and so in some manner through griefthereof to have been forced to be angry, whereas he who through lust doth commitanything, did of himself merely resolve upon that action.VIII.Whatsoever thou dost affect, whatsoever thou dost project, so do, and so projectall, as one who, for aught thou knowest, may at this very present depart out of thislife.And as for death, if there be any gods, it is no grievous thing to leave the societyof men.The gods will do thee no hurt, thou mayest be sure.But if it be so that therebe no gods, or that they take no care of the world, why should I desire to live in aworld void of gods, and of all divine providence? But gods there be certainly, and theytake care for the world; and as for those things which be truly evil, as vice and.wick-edness, such things they have put in a man s own power, that he might avoid them ifhe would: and had there been anything besides that had been truly bad and evil,they would have had a care of that also, that a man might have avoided it.But whyshould that be thought to hurt and prejudice a man s life in this world, which cannotany ways make man himself the better, or the worse in his own person? Neithermust we think that the nature of the universe did either through ignorance passthese things, or if not as ignorant of them, yet as unable either to prevent, or betterto order and dispose them.It cannot be that she through want either of power orskill, should have committed such a thing, so as to suffer all things both good andbad, equally and promiscuously, to happen unto all both good and bad.As for lifetherefore, and death, honour and dishonour, labour and pleasure, riches and pov-erty, all these things happen unto men indeed, both good and bad, equally; but asthings which of themselves are neither good nor bad; because of themselves, neithershameful nor praiseworthy.IX.Consider how quickly all things are dissolved and resolved: the bodies and sub-stances themselves, into the matter and substance of the world: and their memoriesinto the general age and time of the world [ Pobierz caÅ‚ość w formacie PDF ]
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.II.Let it be thy earnest and incessant care as a Roman and a man to perform what-soever it is that thou art about, with true and unfeigned gravity, natural affection,freedom and justice: and as for all other cares, and imaginations, how thou mayestease thy mind of them.Which thou shalt do; if thou shalt go about every action asthy last action, free from all vanity, all passionate and wilful aberration from reason,and from all hypocrisy, and self-love, and dislike of those things, which by the fatesor appointment of God have happened unto thee.Thou seest that those things,which for a man to hold on in a prosperous course, and to live a divine life, are req-uisite and necessary, are not many, for the gods will require no more of any man,that shall but keep and observe these things.III.Do, soul,10 do; abuse and contemn thyself; yet a while and the time for thee torespect thyself, will be at an end.Every man s happiness depends from himself, butbehold thy life is almost at an end, whiles affording thyself no respect, thou dostmake thy happiness to consist in the souls, and conceits of other men.IV Why should any of these things that happen externally, so much distract thee?Give thyself leisure to learn some good thing, and cease roving and wandering to andfro.Thou must also take heed of another kind of wandering, for they are idle in theiractions, who toil and labour in this life, and have no certain scope to which to directall their motions, and desires.V.For not observing the state of another man s soul, scarce was ever any manknown to be unhappy.tell whosoever they be that intend not, and guide not by rea-son and discretion the motions of their own souls, they must of necessity be unhap-py.VI.These things thou must always have in mind: What is the nature of the universe,and what is mine in particular: This unto that what relation it hath: what kind ofpart, of what kind of universe it is: And that there is nobody that can hinder thee,but that thou mayest always both do and speak those things which are agreeable tothat nature, whereof thou art a part.10[ Do, soul (6).If the received reading be right, it must be sarcastic; but there are several variants whichshow how unsatisfactory it is.C.translates µÍ ³¬Á Ì ²¯¿Â µº¬ÃÄÉ É À±Á µ±ÅÄÎ, which I do not understand.The sense required is: Do not violence to thyself, for thou hast not long to use self-respect.Life is not (v.1.¿Í )for each, and this life for thee is all but done. ]Marcus Aurelius' Meditations - tr.Casaubon v.8.16, uploaded to www.philaletheians.co.uk, 14 July 2013Page 19 of 128 MEDITATIONS OF MARCUS AURELIUSSECOND BOOKVII.Theophrastus, where he compares sin with sin (as after a vulgar sense suchthings I grant may be compared): says well and like a philosopher, that those sinsare greater which are committed through lust, than those which are committedthrough anger.For he that is angry seems with a kind of grief and close contractionof himself, to turn away from reason; but he that sins through lust, being overcomeby pleasure, doth in his very sin bewray a more impotent, and unmanlike disposi-tion.Well then and like a philosopher doth he say, that he of the two is the more tobe condemned, that sins with pleasure, than he that sins with grief.For indeed thislatter may seem first to have been wronged, and so in some manner through griefthereof to have been forced to be angry, whereas he who through lust doth commitanything, did of himself merely resolve upon that action.VIII.Whatsoever thou dost affect, whatsoever thou dost project, so do, and so projectall, as one who, for aught thou knowest, may at this very present depart out of thislife.And as for death, if there be any gods, it is no grievous thing to leave the societyof men.The gods will do thee no hurt, thou mayest be sure.But if it be so that therebe no gods, or that they take no care of the world, why should I desire to live in aworld void of gods, and of all divine providence? But gods there be certainly, and theytake care for the world; and as for those things which be truly evil, as vice and.wick-edness, such things they have put in a man s own power, that he might avoid them ifhe would: and had there been anything besides that had been truly bad and evil,they would have had a care of that also, that a man might have avoided it.But whyshould that be thought to hurt and prejudice a man s life in this world, which cannotany ways make man himself the better, or the worse in his own person? Neithermust we think that the nature of the universe did either through ignorance passthese things, or if not as ignorant of them, yet as unable either to prevent, or betterto order and dispose them.It cannot be that she through want either of power orskill, should have committed such a thing, so as to suffer all things both good andbad, equally and promiscuously, to happen unto all both good and bad.As for lifetherefore, and death, honour and dishonour, labour and pleasure, riches and pov-erty, all these things happen unto men indeed, both good and bad, equally; but asthings which of themselves are neither good nor bad; because of themselves, neithershameful nor praiseworthy.IX.Consider how quickly all things are dissolved and resolved: the bodies and sub-stances themselves, into the matter and substance of the world: and their memoriesinto the general age and time of the world [ Pobierz caÅ‚ość w formacie PDF ]