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Page 34
What is the investigation into the truth in this matter? The division
into that which is material and that which is the cause of form [the
formal], (vii. 29.)
22. Do not be whirled about, but in every movement have respect to
justice, and on the occasion of every impression maintain the faculty of
comprehension [or understanding].
23. Everything harmonizes with me, which is harmonious to thee, O
Universe. Nothing for me is too early nor too late, which is in due time
for thee. Everything is fruit to me which thy seasons bring, O Nature:
from thee are all things, in thee are all things, to thee all things
return. The poet says, Dear city of Cecrops; and wilt not thou say, Dear
city of Zeus?
24. Occupy thyself with few things, says the philosopher, if thou
wouldst be tranquil.--But consider if it would not be better to say, Do
what is necessary, and whatever the reason of the animal which is
naturally social requires, and as it requires. For this brings not only
the tranquillity which comes from doing well, but also that which comes
from doing few things. For the greatest part of what we say and do being
unnecessary, if a man takes this away, he will have more leisure and
less uneasiness. Accordingly, on every occasion a man should ask
himself, Is this one of the unnecessary things? Now a man should take
away not only unnecessary acts, but also unnecessary thoughts, for thus
superfluous acts will not follow after.
25. Try how the life of the good man suits thee, the life of him who is
satisfied with his portion out of the whole, and satisfied with his own
just acts and benevolent disposition.
26. Hast thou seen those things? Look also at these. Do not disturb
thyself. Make thyself all simplicity. Does any one do wrong? It is to
himself that he does the wrong. Has anything happened to thee? Well; out
of the universe from the beginning everything which happens has been
apportioned and spun out to thee. In a word, thy life is short. Thou
must turn to profit the present by the aid of reason and justice. Be
sober in thy relaxation.
27. Either it is a well-arranged universe[A] or a chaos huddled
together, but still a universe. But can a certain order subsist in thee,
and disorder in the All? And this too when all things are so separated
and diffused and sympathetic.
[A] Antoninus here uses the word [Greek: kosmos] both in the
sense of the Universe and of Order; and it is difficult to
express his meaning.
28. A black character, a womanish character, a stubborn character,
bestial, childish, animal, stupid, counterfeit, scurrilous, fraudulent,
tyrannical.
29. If he is a stranger to the universe who does not know what is in it,
no less is he a stranger who does not know what is going on in it. He is
a runaway, who flies from social reason; he is blind, who shuts the eyes
of understanding; he is poor, who has need of another, and has not from
himself all things which are useful for life. He is an abscess on the
universe who withdraws and separates himself from the reason of our
common nature through being displeased with the things which happen, for
the same nature produces this, and has produced thee too: he is a piece
rent asunder from the state, who tears, his own soul from that of
reasonable animals, which is one.
30. The one is a philosopher without a tunic, and the other without a
book: here is another half naked: Bread I have not, he says, and I abide
by reason--and I do not get the means of living out of my learning, +
and I abide [by my reason].
31. Love the art, poor as it may be, which thou hast learned, and be
content with it; and pass through the rest of life like one who has
intrusted to the gods with his whole soul all that he has, making
thyself neither the tyrant nor the slave of any man.
32. Consider, for example, the times of Vespasian. Thou wilt see all
these things, people marrying, bringing up children, sick, dying,
warring, feasting, trafficking, cultivating the ground, flattering,
obstinately arrogant, suspecting, plotting, wishing for some to die,
grumbling about the present, loving, heaping up treasure, desiring
consulship, kingly power. Well, then, that life of these people no
longer exists at all. Again, remove to the times of Trajan. Again, all
is the same. Their life too is gone. In like manner view also the other
epochs of time and of whole nations, and see how many after great
efforts soon fell and were resolved into the elements. But chiefly thou
shouldst think of those whom thou hast thyself known distracting
themselves about idle things, neglecting to do what was in accordance
with their proper constitution, and to hold firmly to this and to be
content with it. And herein it is necessary to remember that the
attention given to everything has its proper value and proportion. For
thus thou wilt not be dissatisfied, if thou appliest thyself to smaller
matters no further than is fit.
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