Meditations
Texto / traducción : George Long (1800–1879) · Edición : 19th-century translation
Los textos históricos pueden utilizar ortografía o vocabulario antiguos. Se conserva la edición original; no es una nueva traducción.
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Book VII (continuación)
61. The art of life is more like the wrestler's art than the dancer's, in respect of this, that it should stand ready and firm to meet onsets which are sudden and unexpected.
62. Constantly observe who those are whose approbation thou wishest to have, and what ruling principles they possess. For then thou wilt neither blame those who offend involuntarily, nor wilt thou want their approbation, if thou lookest to the sources of their opinions and appetites.
63. Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to bear this constantly in mind, for thus thou wilt be more gentle towards all.
64. In every pain let this thought be present, that there is no dishonor in it, nor does it make the governing intelligence worse, for it does not damage the intelligence either so far as the intelligence is rational[A] or so far as it is social. Indeed in the case of most pains let this remark of Epicurus aid thee, that pain is neither intolerable nor everlasting, if thou bearest in mind that it has its limits, and if thou addest nothing to it in imagination: and remember this too, that we do not perceive that many things which are disagreeable to us are the same as pain, such as excessive drowsiness, and the being scorched by heat, and the having no appetite. When then thou art discontented about any of these things, say to thyself that thou art yielding to pain.
65. Take care not to feel towards the inhuman as they feel towards men.[B]
66. How do we know if Telauges was not superior in character to Socrates? For it is not enough that Socrates died a more noble death, and disputed more skilfully with the sophists, and passed the night in the cold with more endurance, and that when he was bid to arrest Leon[C] of Salamis, he considered it more noble to refuse, and that he walked in a swaggering way in the streets[D]--though as to this fact one may have great doubts if it was true. But we ought to inquire what kind of a soul it was that Socrates possessed, and if he was able to be content with being just towards men and pious towards the gods, neither idly vexed on account of men's villainy, nor yet making himself a slave to any man's ignorance, nor receiving as strange anything that fell to his share out of the universal, nor enduring it as intolerable, nor allowing his understanding to sympathize with the affects of the miserable flesh.
[A] The text has [Greek: hylikê], which it has been proposed to alter to [Greek: logikê], and this change is necessary. We shall then have in this section [Greek: logikê] and [Greek: koinônikê] associated, as we have in s. 68 [Greek: logikê] and [Greek: politikê], and in s. 72.
[B] I have followed Gataker's conjecture [Greek: ohi apanthrôpoi] instead of the MSS. reading [Greek: ohi anthrôpoi]
[C] Leon of Salamis. See Plato, Epist. 7; Apolog. c. 20; Epictetus, iv. I, 160; iv. 7, 30.
[D] Aristophan. Nub. 362. [Greek: hoti brenthuei t' en taisis hodois kai tô ophthalmô paraballei.]
67. Nature has not so mingled+ [the intelligence] with the composition of the body, as not to have allowed thee the power of circumscribing thyself and of bringing under subjection to thyself all that is thy own; for it is very possible to be a divine man and to be recognized as such by no one. Always bear this in mind; and another thing too, that very little indeed is necessary for living a happy life. And because thou hast despaired of becoming a dialectician and skilled in the knowledge of nature, do not for this reason renounce the hope of being both free and modest, and social and obedient to God.
68. It is in thy power to live free from all compulsion in the greatest tranquillity of mind, even if all the world cry out against thee as much as they choose, and even if wild beasts tear in pieces the members of this kneaded matter which has grown around thee. For what hinders the mind in the midst of all this from maintaining itself in tranquillity and in a just judgment of all surrounding things and in a ready use of the objects which are presented to it, so that the judgment may say to the thing which falls under its observation: This thou art in substance [reality], though in men's opinion thou mayest appear to be of a different kind; and the use shall say to that which falls under the hand: Thou art the thing that I was seeking; for to me that which presents itself is always a material for virtue both rational and political, and in a word, for the exercise of art, which belongs to man or God. For everything which happens has a relationship either to God or man, and is neither new nor difficult to handle, but usual and apt matter to work on.
69. The perfection of moral character consists in this, in passing every day as the last, and in being neither violently excited nor torpid nor playing the hypocrite.
70. The gods who are immortal are not vexed because during so long a time they must tolerate continually men such as they are and so many of them bad; and besides this, they also take care of them in all ways. But thou, who art destined to end so soon, art thou wearied of enduring the bad, and this too when thou art one of them?
71. It is a ridiculous thing for a man not to fly from his own badness, which is indeed possible, but to fly from other men's badness, which is impossible.
72. Whatever the rational and political [social] faculty finds to be neither intelligent nor social, it properly judges to be inferior to itself.
73. When thou hast done a good act and another has received it, why dost thou still look for a third thing besides these, as fools do, either to have the reputation of having done a good act or to obtain a return?
74. No man is tired of receiving what is useful. But it is useful to act according to nature. Do not then be tired of receiving what is useful by doing it to others.
75. The nature of the All moved to make the universe. But now either everything that takes place comes by way of consequence or [continuity]; or even the chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle. If this is remembered, it will make thee more tranquil in many things (vi. 44; ix. 28).[A]
[A] It is not easy to understand this section. It has been suggested that there is some error in [Greek: ê alogista] &c. Some of the translators have made nothing of the passage, and they have somewhat perverted the words. The first proposition is, that the universe was made by some sufficient power. A beginning of the universe is assumed, and a power which framed an order. The next question is, How are things produced now? Or, in other words, by what power do forms appear in continuous succession? The answer, according to Antoninus, may be this: It is by virtue of the original constitution of things that all change and succession have been effected and are effected. And this is intelligible in a sense, if we admit that the universe is always one and the same, a continuity of identity; as much one and the same as man is one and the same--which he believes himself to be, though he also believes, and cannot help believing, that both in his body and in his thoughts there is change and succession. There is no real discontinuity then in the universe; and if we say that there was an order framed in the beginning, and that the things which are now produced are a consequence of a previous arrangement, we speak of things as we are compelled to view them, as forming a series of succession, just as we speak of the changes in our own bodies and the sequence of our own thoughts. But as there are no intervals, not even intervals infinitely small, between any two supposed states of any one thing, so there are no intervals, not even infinitely small, between what we call one thing and any other thing which we speak of as immediately preceding or following it. What we call time is an idea derived from our notion of a succession of things or events, an idea which is a part of our constitution, but not an idea which we can suppose to belong to an infinite intelligence and power. The conclusion then is certain that the present and the past, the production of present things and the supposed original order, out of which we say that present things now come, are one, and the present productive power and the so-called past arrangement are only different names for one thing. I suppose then that Antoninus wrote here as people sometimes talk now, and that his real meaning is not exactly expressed by his words. There are certainly other passages from which I think that we may collect that he had notions of production something like what I have expressed. We now come to the alternate: "or even the chief things ... principle." I do not exactly know what he means by [Greek: ta kureôtata] "the chief," or "the most excellent," or whatever it is. But as he speaks elsewhere of inferior and superior things, and of the inferior being for the use of the superior, and of rational beings being the highest, he may here mean rational beings. He also in this alternative assumes a governing power of the universe, and that it acts by directing its power towards these chief objects, or making its special, proper motion towards them. And here he uses the noun ([Greek: hormê]) "movement," which contains the same notion as the verb ([Greek: ôrmêse]) "moved," which he used at the beginning of the paragraph, when he was speaking of the making of the universe. If we do not accept the first hypothesis, he says, we must take the conclusion of the second, that the "chief things towards which the ruling power of the universe directs its own movement are governed by no rational principle." The meaning then is, if there is a meaning in it, that though there is a governing power which strives to give effect to its efforts, we must conclude that there is no rational direction of anything, if the power which first made the universe does not in some way govern it still. Besides, if we assume that anything is now produced or now exists without the action of the supreme intelligence, and yet that this intelligence makes an effort to act, we obtain a conclusion which cannot be reconciled with the nature of a supreme power, whose existence Antoninus always assumes. The tranquillity that a man may gain from these reflections must result from his rejecting the second hypothesis and accepting the first--whatever may be the exact sense in which the emperor understood the first. Or, as he says elsewhere, if there is no Providence which governs the world, man has at least the power of governing himself according to the constitution of his nature; and so he may be tranquil if he does the best that he can.
If there is no error in the passage, it is worth the labor to discover the writer's exact meaning--for I think that he had a meaning, though people may not agree what it was. (Compare ix. 28.) If I have rightly explained the emperor's meaning in this and other passages, he has touched the solution of a great question.
Book VIII
This reflection also tends to the removal of the desire of empty fame, that it is no longer in thy power to have lived the whole of thy life, or at least thy life from thy youth upwards, like a philosopher; but both to many others and to thyself it is plain that thou art far from philosophy. Thou hast fallen into disorder then, so that it is no longer easy for thee to get the reputation of a philosopher; and thy plan of life also opposes it. If then thou hast truly seen where the matter lies, throw away the thought, How thou shall seem [to others], and be content if thou shalt live the rest of thy life in such wise as thy nature wills. Observe then what it wills, and let nothing else distract thee; for thou hast had experience of many wanderings without having found happiness anywhere,--not in syllogisms, nor in wealth, nor in reputation, nor in enjoyment, nor anywhere. Where is it then? In doing what man's nature requires. How then shall a man do this? If he has principles from which come his affects and his acts. What principles? Those which relate to good and bad: the belief that there is nothing good for man which does not make him just, temperate, manly, free; and that there is nothing bad which does not do the contrary to what has been mentioned.
2. On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone. What more do I seek, if what I am now doing is the work of an intelligent living being, and a social being, and one who is under the same law with God?
3. Alexander and Caius[A] and Pompeius, what are they in comparison with Diogenes and Heraclitus and Socrates? For they were acquainted with things, and their causes [forms], and their matter, and the ruling principles of these men were the same [or conformable to their pursuits]. But as to the others, how many things had they to care for, and to how many things were they slaves!
[A] Caius is C. Julius Caesar, the dictator; and Pompeius is Cn. Pompeius, named Magnus.
4. [Consider] that men will do the same things nevertheless, even though thou shouldst burst.
5. This is the chief thing: Be not perturbed, for all things are according to the nature of the universal; and in a little time thou wilt be nobody and nowhere, like Hadrianus and Augustus. In the next place, having fixed thy eyes steadily on thy business, look at it, and at the same time remembering that it is thy duty to be a good man, and what man's nature demands, do that without turning aside; and speak as it seems to thee most just, only let it be with a good disposition and with modesty and without hypocrisy.
6. The nature of the universal has this work to do,--to remove to that place the things which are in this, to change them, to take, them away hence, and to carry them there. All things are change, yet we need not fear anything new. All things are familiar [to us]; but the distribution of them still remains the same.
7. Every nature is contented with itself when it goes on its way well; and a rational nature goes on its way well when in its thoughts it assents to nothing false or uncertain, and when it directs its movements to social acts only, and when it confines its desires and aversions to the things which are in its power, and when it is satisfied with everything that is assigned to it by the common nature. For of this common nature every particular nature is a part, as the nature of the leaf is a part of the nature of the plant; except that in the plant the nature of the leaf is part of a nature which has not perception or reason, and is subject to be impeded; but the nature of man is part of a nature which is not subject to impediments, and is intelligent and just, since it gives to everything in equal portions and according to its worth, times, substance, cause [form], activity, and incident. But examine, not to discover that any one thing compared with any other single thing is equal in all respects, but by taking all the parts together of one thing and comparing them with all the parts together of another.
8. Thou hast not leisure [or ability] to read. But thou hast leisure [or ability] to check arrogance: thou hast leisure to be superior to pleasure and pain: thou hast leisure to be superior to love of fame, and not to be vexed at stupid and ungrateful people, nay even to care for them.
9. Let no man any longer hear thee finding fault with the court life or with thy own (v. 16).
10. Repentance is a kind of self-reproof for having neglected something useful; but that which is good must be something useful, and the perfect good man should look after it. But no such man would ever repent of having refused any sensual pleasure. Pleasure then is neither good nor useful.
11. This thing, what is it in itself, in its own constitution? What is its substance and material? And what its causal nature [or form]? And what is it doing in the world? And how long does it subsist?
12. When thou risest from sleep with reluctance, remember that it is according to thy constitution and according to human nature to perform social acts, but sleeping is common also to irrational animals. But that which is according to each individual's nature is also more peculiarly its own, and more suitable to its nature, and indeed also more agreeable (v. 1).
13. Constantly, and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physic, of Ethic, and of Dialectic.
14. Whatever man thou meetest with, immediately say to thyself: What opinions has this man about good and bad? For if with respect to pleasure and pain and the causes of each, and with respect to fame and ignominy, death and life, he has such and such opinions, it will seem nothing wonderful or strange to me if he does such and such things; and I shall bear in mind that he is compelled to do so.[A]
[A] Antoninus v. 16. Thucydides, iii 10: [Greek: en gar tô diallassonti tês gnômês kai ai diaphorai tôn ergôn kathistantai].
15. Remember that as it is a shame to be surprised if the fig-tree produces figs, so it is to be surprised if the world produces such and such things of which it is productive; and for the physician and the helmsman it is a shame to be surprised if a man has a fever, or if the wind is unfavorable.
16. Remember that to change thy opinion and to follow him who corrects thy error is as consistent with freedom as it is to persist in thy error. For it is thy own, the activity which is exerted according to thy own movement and judgment, and indeed according to thy own understanding too.
17. If a thing is in thy own power, why dost thou do it? but if it is in the power of another, whom dost thou blame,--the atoms [chance] or the gods? Both are foolish. Thou must blame nobody. For if thou canst, correct [that which is the cause]; but if thou canst not do this, correct at least the thing itself; but if thou canst not do even this, of what use is it to thee to find fault? for nothing should be done without a purpose.
18. That which has died falls not out of the universe. If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of thyself. And these too change, and they murmur not.
19. Everything exists for some end,--a horse, a vine. Why dost thou wonder? Even the sun will say, I am for some purpose, and the rest of the gods will say the same. For what purpose then art thou,--to enjoy pleasure? See if common sense allows this.
Derechos y procedencia
The complete twelve books in George Long’s translation, including its notes. The ancient original and the translation by Long, who died in 1879, are in the public domain in France. The biographical essay and indexes from the source volume are not part of this reading text. The original Project Gutenberg file, credits and licence are preserved at /texts/meditations-long-en-source.txt. Source checked 28 October 2026; public-domain status can differ outside France.
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