42 Meditations (Medieval Greek: Τὰ εἰς ἑαυτόν, romanized: Ta eis he'auton, lit. 'things to one's self') is a series of personal writings by Marcus Aurelius, Roman Emperor from AD 161 to 180, recording his private notes to himself and ideas on Stoic philosophy. Marcus Aurelius wrote the 12 books of the Meditations in Koine Greek as a source for his own guidance and self-improvement. It is possible that large portions of the work were written at Sirmium, where he spent much time planning military campaigns from 170 to 180. Some of it was written while he was positioned at Aquincum on campaign in Pannonia, because internal notes tell us that the first book was written when he was campaigning against the Quadi on the river Granova (modern-day Hron) and the second book was written at Carnuntum. It is unlikely that Marcus Aurelius ever intended the writings to be published. The work has no official title, so "Meditations" is one of several titles commonly assigned to the collection. These writings take the form of quotations varying in length from one sentence to long paragraphs. MEDITATIONS By Marcus Aurelius THE TENTH BOOK (XX - XXXII) XX. Consider them through all actions and occupations, of their lives: as when they eat, and when they sleep: when they are in the act of necessary exoneration, and when in the act of lust. Again, when they either are in their greatest exultation; and in the middle of all their pomp and glory; or being angry and displeased, in great state and majesty, as from an higher place, they chide and rebuke. How base and slavish, but a little while ago, they were fain to be, that they might come to this; and within a very little while what will be their estate, when death hath once seized upon them. XXI. That is best for every one, that the common nature of all doth send unto every one, and then is it best, when she doth send it. XXII. The earth, saith the poet, doth often long after the rain. So is the glorious sky often as desirous to fall upon the earth, which argues a mutual kind of love between them. And so (say I) doth the world bear a certain affection of love to whatsoever shall come to pass With thine affections shall mine concur, O world. The same (and no other) shall the object of my longing be which is of thine. Now that the world doth love it is true indeed so is it as commonly said, and acknowledged ledged, when, according to the Greek phrase, imitated by the Latins, of things that used to be, we say commonly, that they love to be. XXIII. Either thou dost Continue in this kind of life and that is it, which so long thou hast been used unto and therefore tolerable: or thou doest retire, or leave the world, and that of thine own accord, and then thou hast thy mind: or thy life is cut off; and then mayst thou rejoice that thou hast ended thy charge. One of these must needs be. Be therefore of good comfort. XXIV Let it always appear and be manifest unto thee that solitariness, and desert places, by many philosophers so much esteemed of and affected, are of themselves but thus and thus; and that all things are them to them that live in towns, and converse with others as they are the same nature everywhere to be seen and observed: to them that have retired themselves to the top of mountains, and to desert havens, or what other desert and inhabited places soever. For anywhere it thou wilt mayest thou quickly find and apply that to thyself; which Plato saith of his philosopher, in a place: as private and retired, saith he, as if he were shut up and enclosed about in some shepherd's lodge, on the top of a hill. There by thyself to put these questions to thyself or to enter in these considerations: What is my chief and principal part, which hath power over the rest? What is now the present estate of it, as I use it; and what is it, that I employ it about? Is it now void of reason ir no? Is it free, and separated; or so affixed, so congealed and grown together as it were with the flesh, that it is swayed by the motions and inclinations of it? XXV. He that runs away from his master is a fugitive. But the law is every man's master. He therefore that forsakes the law, is a fugitive. So is he, whosoever he be, that is either sorry, angry, or afraid, or for anything that either hath been, is, or shall be by his appointment, who is the Lord and Governor of the universe. For he truly and properly is Νόμος, or the law, as the only νέμων, or distributor and dispenser of all things that happen unto any one in his lifetime--Whatsoever then is either sorry, angry, or afraid, is a fugitive. XXVI. From man is the seed, that once cast into the womb man hath no more to do with it. Another cause succeedeth, and undertakes the work, and in time brings a child (that wonderful effect from such a beginning!) to perfection. Again, man lets food down through his throat; and that once down, he hath no more to do with it. Another cause succeedeth and distributeth this food into the senses, and the affections: into life, and into strength; and doth with it those other many and marvellous things, that belong unto man. These things therefore that are so secretly and invisibly wrought and brought to pass, thou must use to behold and contemplate; and not the things themselves only, but the power also by which they are effected; that thou mayst behold it, though not with the eyes of the body, yet as plainly and visibly as thou canst see and discern the outward efficient cause of the depression and elevation of anything. XXVII. Ever to mind and consider with thyself; how all things that now are, have been heretofore much after the same sort, and after the same fashion that now they are: and so to think of those things which shall be hereafter also. Moreover, whole dramata, and uniform scenes, or scenes that comprehend the lives and actions of men of one calling and profession, as many as either in thine own experience thou hast known, or by reading of ancient histories; (as the whole court of Adrianus, the whole court of Antoninus Pius, the whole court of Philippus, that of Alexander, that of Crœsus): to set them all before thine eyes. For thou shalt find that they are all but after one sort and fashion: only that the actors were others. (Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C.) XXVIII. As a pig that cries and flings when his throat is cut, fancy to thyself every one to be, that grieves for any worldly thing and takes on. Such a one is he also, who upon his bed alone, doth bewail the miseries of this our mortal life. And remember this, that Unto reasonable creatures only it is granted that they may willingly and freely submit unto Providence: but absolutely to submit, is a necessity imposed upon all creatures equally. XXIX. Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What? because I shall do this no more when I am dead, should therefore death seem grievous unto me? XXX. When thou art offended with any man's transgression, presently reflect upon thyself; and consider what thou thyself art guilty of in the same kind. As that thou also perchance dost think it a happiness either to be rich, or to live in pleasure, or to be praised and commended, and so of the rest in particular. For this if thou shalt call to mind, thou shalt soon forget thine anger; especially when at the same time this also shall concur in thy thoughts, that he was constrained by his error and ignorance so to do: for how can he choose as long as he is of that opinion? Do thou therefore if thou canst, take away that from him, that forceth him to do as he doth. XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or Hymen, and when Euphrates, think of Eutychio, and Sylvanus, when Alciphron, of Tropaeophorus, when Xenophon, of Crito, or Severus. And when thou doest look upon thyself, fancy unto thyself some one or other of the Cæsars; and so for every one, some one or other that hath been for estate and profession answerable unto him. Then let this come to thy mind at the same time; and where now are they all? Nowhere or anywhere? For so shalt thou at all time be able to perceive how all worldly things are but as the smoke, that vanisheth away: or, indeed, mere nothing. Especially when thou shalt call to mind this also, that whatsoever is once changed, shall never be again as long as the world endureth. And thou then, how long shalt thou endure? And why doth it not suffice thee, if virtuously, and as becometh thee, thou mayest pass that portion of time, how little soever it be, that is allotted unto thee? XXXII. What a subject, and what a course of life is it, that thou doest so much desire to be rid of. For all these things, what are they, but fit objects for an understanding, that beholdeth everything according to its true nature, to exercise itself upon? Be patient, therefore, until that (as a strong stomach that turns all things into his own nature; and as a great fire that turneth in flame and light, whatsoever thou doest cast into it) thou have made these things also familiar, and as it were natural unto thee.
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45 Meditations (Medieval Greek: Τὰ εἰς ἑαυτόν, romanized: Ta eis he’auton, lit. ’things to one’s self’) is a series of personal writings by Marcus Aurelius, Roman Emperor from AD 161 to 180, recording his private notes to himself and ideas on Stoic philosophy. Marcus Aurelius wrote the 12 books of the Meditations in Koine Greek asContinue reading “Meditations 45”
44 Meditations (Medieval Greek: Τὰ εἰς ἑαυτόν, romanized: Ta eis he’auton, lit. ’things to one’s self’) is a series of personal writings by Marcus Aurelius, Roman Emperor from AD 161 to 180, recording his private notes to himself and ideas on Stoic philosophy. Marcus Aurelius wrote the 12 books of the Meditations in Koine Greek asContinue reading “Meditations 44”
43 Meditations (Medieval Greek: Τὰ εἰς ἑαυτόν, romanized: Ta eis he’auton, lit. ’things to one’s self’) is a series of personal writings by Marcus Aurelius, Roman Emperor from AD 161 to 180, recording his private notes to himself and ideas on Stoic philosophy. Marcus Aurelius wrote the 12 books of the Meditations in Koine Greek asContinue reading “Meditations 43”