The hour for your departure draws near; if you will but forget all else and pay sole regard to the helmsman of your soul and the divine spark within you — if you will but exchange your fear of having to end your life some day for a fear of failing even to begin it on nature’s true principles — you can yet become a man, worthy of the universe that gave you birth, instead of a stranger in your own homeland, bewildered by each day’s happenings as though by wonders unlooked for, and ever hanging upon this one or the next.
[ἐὰν οὖν, ὅτε δήποτε πρὸς ἐξόδῳ γένῃ, πάντα τὰ ἄλλα καταλιπὼν μόνον τὸ ἡγεμονικόν σου καὶ τὸ ἐν σοὶ θεῖον τιμήσῃς καὶ μὴ τὸ παύσεσθαί ποτε ῾τοὖ ζῆν φοβηθῇς, ἀλλὰ τό γε μηδέποτε ἄρξασθαι κατὰ φύσιν ζῆν, ἔσῃ ἄνθρωπος ἄξιος τοῦ γεννήσαντος κόσμου καὶ παύσῃ ξένος ὢν τῆς πατρίδος καὶ θαυμάζων ὡς ἀπροσδόκητα τὰ καθ̓ ἡμέραν γινόμενα καὶ κρεμάμενος ἐκ τοῦδε καὶ τοῦδε.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 1 (12.1) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Source of the commonly given paraphrase, "It is not death that a man should fear, but never beginning to live."
(Source (Greek)). Alternate translations:If therefore whensoever the time of thy departing shall come, thou shalt readily leave all things, and shalt respect thy mind only, and that divine part of thine, and this shall be thine only fear, not that some time or other thou shalt cease to live, but thou shalt never begin to live according to nature : then shalt thou be a man indeed, worthy of that world, from which thou hadst thy beginning; then shalt thou cease to be a stranger in thy country, and to wonder at those things that happen daily, as things strange and unexpected, and anxiously to depend of divers things that are not in thy power.
[tr. Casaubon (1634)]If, since your Life is almost up, you lay aside all other Matters, and only Cultivate your Mind, and pay a Regard to the Governing , and Diviner part of your self: If you are not at all afraid of losing your Life, but of Missing the Ends on't, and not Living as you should do; Then you'l act suitably to your Extraction, and deserve to have the Deity for your Maker: Then you'l be no longer a stranger in your own Country , nor be surpriz'd at common Accidents; you'll ne'er be anxious about the Future, nor stand to the Courtesy of Events.
[tr. Collier (1701)]If, therefore, now that you are near your exit, you quit thought about other things, and honour only that governing and divine part within you, and dread not the ceasing to live, but the not commencing to live according to nature; you will become a man, worthy of that orderly universe which produced you, and will cease to be as a stranger in your own country; both astonished, with what happens every day, as if unexpected; and in anxious suspence about this and t’other thing.
[tr. Hutcheson/Moor (1742)]If then, as you are now on the verge of life, you lay aside all other cares, and dedicate your whole attention to the improvement of your mind, and pay a due respect to the Deity within you, and fear less to die than not to live according to nature; you will, by this means, become worthy of that Universal Nature which produced you, and will no longer be a stranger in your own country; and will cease to be surprized at what happens every day, as if it were something extraordinary; nor be anxious and in suspense about the common events of life.
[tr. Graves (1792)]If, then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature -- then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.
[tr. Long (1862)]If, since your life is almost up, you lay aside all other matters, and only cultivate your mind, and pay a regard to the governing and diviner part of yourself; if you are not at all afraid of losing your life, but only of never beginning to live in accordance with nature, then you will act suitably to your extraction, and deserve to be the offspring of the universe; then you will be no longer a stranger in your own country, nor surprised at common accidents; you will never be dependent on this or that.
[tr. Collier/Zimmern (1887)]If then, now that you near your end, leaving all else alone, you will reverence only your Inner Self and the god within, if you will fear not life some time coming to an end, but never beginning life at all in accord with nature's law, then indeed you will be a man, worthy of the universe that begat you, and no more a stranger to your fatherland, ever in amaze at the unexpectedness of what each day brings forth, and hanging upon this event or that.
[tr. Rendall (1898)]If then, now that you are near your exit, setting behind you all other things, you will hold alone in reverence your ruling part, the spirit divine within you; if you will cease to dread the end of life, but rather fear to miss the beginning of life according to Nature, you will be a man, worthy of the ordered Universe that produced you; you will cease to be a stranger in your own country, gaping in wonder at every daily happening, caught up by this trifle or by that.
[tr. Hutcheson/Chrystal (1902)]If then, when the time of thy departure is near, abandoning all else thou prize thy ruling Reason alone and that which in thee is divine, and dread the thought, not that thou must one day cease to live, but that thou shouldst never yet have begun to live according to Nature, then shalt thou be a man worthy of the Universe that begat thee, and no longer an alien in thy fatherland, no longer shalt thou marvel at what happens every day as if it were unforeseen, and be dependent on this or that.
[tr. Haines (Loeb) (1916)]If then, when you arrive at last at your final exit, resigning all else, you honour your governing self alone and the divine element within you, if what you dread is not that some day you will cease to live, but rather never to begin at all to live with Nature, you will be a man worthy of the Universe that gave you birth, and will cease to be a stranger in your own country, surprised by what is coming to pass every day, as at something you did not look to see, and absorbed in this thing or in that.
[tr. Farquharson (1944)]If then, when the time for your departure draws near, you have put all else behind you and you honour your governing faculty alone and what is divine within you, and if what you hold in fear is not that some day you will cease to live, but rather that you may never begin go live according to nature, you will be a person who is worthy of the universe that brought you to birth, and you will no longer be a stranger in your native land, wondering at what happens day after day as if it were beyond foreseeing, and in thrall to one thing and the next.
[tr. Hard (1997 ed.)]And if, when it’s time to depart, you shunt everything aside except your mind and the divinity within ... if it isn’t ceasing to live that you’re afraid of but never beginning to live properly ... then you’ll be worthy of the world that made you.
No longer an alien in your own land.
No longer shocked by everyday events—as if they were unheard-of aberrations.
No longer at the mercy of this, or that.
[tr. Hays (2003)]If, then, when you finally come close to your exit, you have left all else behind and value only your directing mind and the divinity within you, if your fear is not that you will cease to live, but that you never started a life in accordance with nature, then you will be a man worthy of the universe that gave you birth. You will no longer be a stranger in your own country, no longer meet the day’s events as if bemused by the unexpected, no longer hang on this or that.
[tr. Hammond (2006), 12.2]But if, when you have come to the end, having let go of all other things, you honor only your guiding part and the divinity that is within you, and you do not fear ceasing to live so much as you fear never having begun to live in accordance with Nature -- then you will be a man who is worthy of the Cosmos that created you; and you will cease to live like a stranger in your own land, that is, surprised at unexpected everyday occurrences and wholly distracted by this and that.
[tr. Needleman/Piazza (2008)]If then, when the time for your departure draws near, you have put all else behind you and you honour your ruling centre alone and what is divine within you, and if what you hold in fear is not that some day you will cease to live, but rather that you may never begin to live according to nature, you will be a man who is worthy of the universe that brought you to birth, and you will no longer be a stranger in your native land, wondering at what happens day after day as if it were beyond foreseeing, and hanging on to one thing after another.
[tr. Hard (2011 ed.)]
Quotations about:
stoicism
Note not all quotations have been tagged, so Search may find additional quotes on this topic.
Accept modestly; surrender gracefully.
[Ἄτύφως μὲν λαβεῖν, εὐλύτως δὲ ἀφεῖναι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 33 (8.33) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.
[tr. Casaubon (1634), 8.31]As to the Case of good Fortune; Take it without Pride, and Resign without Reluctance.
[tr. Collier (1701)]Receive the gifts of fortune, without pride; and part with them, without reluctance.
[tr. Hutcheson/Moor (1742); Hutcheson/Chrystal (1902)]Receive any good fortune which falls to your lot, without being too much elated; and resign it, if necessary, without being dejected.
[tr. Graves (1792), 8.32]Receive [wealth or prosperity] without arrogance; and be ready to let it go.
[tr. Long (1862)]As to the case of good fortune, take it without pride, and resign it without reluctance.
[tr. Collier/Zimmern (1887)]Modestly take, cheerfully resign.
[tr. Rendall (1898)]Accept without arrogance, surrender without reluctance.
[tr. Haines (Loeb) (1916)]Accept without pride, relinquish without a struggle.
[tr. Farquharson (1944)]Accept without arrogance, relinquish without demur.
[tr. Hard (1997 ed.)]To accept it without arrogance, to let it go with indifference.
[tr. Hays (2003)]Accept humbly; let go easily.
[tr. Hammond (2006)]Accept without arrogance, relinquish without a struggle.
[tr. Hard (2011 ed.)]
Wherein, then, is your grievance? You are not ejected from the city [life] by any unjust judge or tyrant, but by the selfsame Nature which brought you into it; just as when an actor is dismissed by the manager who engaged him.
“But I have played no more than three of the five acts.” Just so; in your drama of life, three acts are all the play. Its point of completeness is determined by him who formerly sanctioned your creation, and today sanctions your dissolution. Neither of those decisions lay within yourself.
Pass on your way, then, with a smiling face, under the smile of him who bids you go.[τί οὖν δεινόν, εἰ τῆς πόλεως ἀποπέμπει σε οὐ τύραννος οὐδὲ δικαστὴς ἄδικος, ἀλλ̓ ἡ φύσις ἡ εἰσαγαγοῦσα, οἷον εἰ κωμῳδὸν ἀπολύοι τῆς σκηνῆς ὁ παραλαβὼν στρατηγός;—ἀλλ̓ οὐκ εἶπον τὰ πέντε μέρη, ἀλλὰ τὰ τρία.—καλῶς εἶπας: ἐν μέντοι τῷ βίῳ τὰ τρία ὅλον τὸ δρᾶμά ἐστι. τὸ γὰρ τέλειον ἐκεῖνος ὁρίζει ὁ τότε μὲν τῆς συγκρίσεως. νῦν δὲ τῆς διαλύσεως αἴτιος: σὺ δὲ ἀναίτιος ἀμφοτέρων. ἄπιθι οὖν ἵλεως: καὶ γὰρ ὁ ἀπολύων ἵλεως.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 12, ch. 36 (12.36) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Concluding words of the Meditations. See Cicero (44 BC).
(Source (Greek)). Alternate translations:Why then should it be grievous unto thee, if (not a tyrant, nor an unjust judge, but) the same nature that brought thee in, doth now send thee out of the world? As if the praetor should fairly dismiss him from the stage, whom he had taken in to act a while.
Oh, but the play is not yet at an end, there are but three acts yet acted of it? Thou hast well said: for in matter of life, three acts is the whole play. Now to set a certain time to every man's acting, belongs unto him only, who as first he was of thy composition, so is now the cause of thy dissolution. As for thyself; thou hast to do with neither.
Go thy ways then well pleased and contented: for so is He that dismisseth thee.
[tr. Casaubon (1634), 12.27]You can't say you are sent off by a Tyrannical, and Unrighteous Sentence; No, you quit the Stage as fairly as a Player does that has his Discharge from the Master of the Revels:
But I have only gone through three Acts, and not held out to the End of the Fifth. You say well; but in Life three Acts make the Play entire. He that appoints the Entertainment is the best Judge of the length on't; and as he ordered the opening of the first Scene, so now he gives the sign for shutting up the last: You are neither accountable for one or to'ther;
Therefore retire in good Humour, for He by whom you are dismiss'd means you no harm.
[tr. Collier (1701)]What is there terrible in this, that you are sent out, not by a tyrant, or an unjust judge, but by that nature, which at first introduced you? As if the praetor who employed the player, should dismiss him again from the scene.
But, say you, I have not finished the five acts, but only three. You say true; but, in life, three acts make a complete play. For, ’tis he who appoints the end to it, who, as he was the cause of the composition, is now the cause of the dissolution. Neither of them are chargeable on you:
Depart, therefore, contented, and in good humour; for, he is propitious and kind, who dismisses you.
[tr. Hutcheson/Moor (1742)]Is it any hardship that you are sent out of the world, not by a tyrant, or an unjust judge, but by that Being which first introduced you? As the magistrate who engages an actor for the stage, dismisses him again at his pleasure.
"But I have performed only three acts of the play, and not the whole five."
Very true; but in life, even three acts may complete the whole drama. He determines the duration of the piece, who first cause it to be composed, and now orders its conclusion. You are not accountable for either.
Depart, therefore, with a good grace; for he who dismisses you is a gracious and benevolent Being.
[tr. Graves (1792)]Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? the same as if a praetor who has employed an actor dismisses him from the stage.
-- "But I have not finished the five acts, but only three of them." -- Thou sayest well, but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once the cause of its composition, and now of its dissolution: but thou art the cause of neither.
Depart then satisfied, for he also who releases thee is satisfied.
[tr. Long (1862)]Where is the hardship then if nature, that planted you here, orders your removal? You cannot say you are sent off by a tyrant or unjust judge. No; you quit the stage as fairly as a player does that has his discharge from the master of the revels.
But I have only gone through three acts, and not held out to the end of the fifth. You say well; but in life three acts make the play entire. He that ordered the opening of the first scene now gives the sign for shutting up the last; you are neither accountable for one nor the other;
Therefore retire well satisfied, for He, by whom you are dismissed, is satisfied too.
[tr. Collier/Zimmern (1887)]Why then protest? No tyrant gives you your dismissal, no unjust judge, but nature who gave you the admission. It is like the praetor discharging some player whom he has engaged.
-- "But the five acts are not complete; I have played but three." -- Good: life's drama, look you, is complete in three. The completeness is in his hands, who first authorized your composition, and now your dissolution; neither was your work.
Serenely take your leave; serene as he who gives you discharge.
[tr. Rendall (1898)]Where then is the calamity, if you are sent out of the city, by no tyrant or unjust judge, but Nature herself who at first introduced you, just as the praetor who engaged the actor again dismisses him from the stage?
“But,” say you, “I have not spoken my five acts, but only three.” True, but in life three acts make up the play. For he sets the end who was responsible for its composition at the first, and for its present dissolution. You are responsible for neither.
Depart then graciously; for he who dismisses you is gracious.
[tr. Hutcheson/Chrystal (1902)]What hardship then is there in being banished from the city, not by a tyrant or an unjust judge but by Nature who settled thee in it? So might a praetor who commissions a comic actor, dismiss him from the stage.
But I have not played my five acts, but only three. Very possibly, but in life three acts count as a full play. For he, that is responsible for thy composition originally and thy dissolution now, decides when it is complete. But thou art responsible for neither.
Depart then with a good grace, for he that dismisses thee is gracious.
[tr. Haines (Loeb) (1916)]Why is it hard, then, if Nature who brought you in, and no despot nor unjust judge, sends you out of the City -- as though the master of the show, who engaged an actor, were to dismiss him from the stage?
"But I have not spoken my five acts, only three." "What you say is true, but in life three acts are the whole play." For He determines the perfect whole, the cause yesterday of your composition, to-day of your dissolution; you are the cause of neither.
Leave the stage, therefore, and be reconciled, for He also who lets his servant depart is reconciled.
[tr. Farquharson (1944)]Where is the hardship, then, if it is no tyrant or unjust judge who sends you out of the city, but nature who brought you into it? It is just as if the director of a show, after first engaging an actor, were dismissing him from the stage.
"But I haven't played all five acts, only three!" Very well; but in life three can make up a full play. For the one who determines when it is complete is he who once arranged for your composition and now arranges for your dissolution, while you for your part are responsible for neither.
So make your departure with good grace, as he who is releasing you shows a good grace.
[tr. Hard (1997 ed.; 2011 ed.)]And to be sent away from it, not by a tyrant or a dishonest judge, but by Nature, who first invited you in -- why is that so terrible?
Like the impresario ringing down the curtain on an actor:
“But I’ve only gotten through three acts ...!”
Yes. This will be a drama in three acts, the length fixed by the power that directed your creation, and now directs your dissolution. Neither was yours to determine.
So make your exit with grace -- the same grace shown to you.
[tr. Hays (2003)]So what is there to fear in your dismissal from the city? This is no tyrant or corrupt judge who dismisses you, but the very same nature that brought you in. It is like the officer who engaged a comic actor dismissing him from the stage.
"But I have not played my five acts, only three." "True, but in life three acts can be the whole play." Completion is determined by that being who caused first your composition and now your dissolution. You have no part in either causation.
Go then in peace: the god who lets you go is at peace with you.
[tr. Hammond (2006)]
The gods either have power or they have not. If they have not, why pray to them? If they have, then instead of praying to be granted or spared such-and-such a thing, why not rather pray to be delivered from dreading it, or lusting for it, or grieving over it? Clearly, if they can help a man at all, they can help him in this way.
[Ἤτοι οὐδὲν δύνανται οἱ θεοὶ ἢ δύνανται. εἰ μὲν οὖν μὴ δύνανται, τί εὔχῃ; εἰ δὲ δύνανται, διὰ τί οὐχὶ μᾶλλον εὔχῃ. διδόναι αὐτοὺς τὸ μήτε φοβεῖσθαί τι τούτων μήτε ἐπιθυμεῖν τινος τούτων μήτε λυπεῖσθαι ἐπί τινι τούτων, μᾶλλον ἤπερ τὸ μὴ παρεῖναί τι τούτων ἢ τὸ παρεῖναι; πάντως γάρ, εἰ δύνανται συνεργεῖν ἀνθρώποις, καὶ εἰς ταῦτα δύνανται συνεργεῖν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 40 (9.40) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Either the Gods can do nothing for us at all, or they can still and allay all the distractions and distempers of thy mind. If they can do nothing, why doest thou pray? If they can, why wouldst not thou rather pray, that they will grant unto thee, that thou mayst neither fear, nor lust after any of those worldly things which cause these distractions and distempers of it? Why not rather, that thou mayst not at either their absence or presence, be grieved and discontented: than either that thou mayst obtain them, or that thou mayst avoid them? For certainly it must needs be, that if the Gods can help us in anything, they may in this kind also.
[tr. Casaubon (1634)]Either the Gods have power to assist us, or they have not. If they have not, what does praying to them signifie? If they have, why don't you rather pray that they would Discharge your Desires, than Satisfie them; and rather set you above the Passion of Fear, than keep away the Thing you are afraid of? For if the Gods can help us, no doubt they can help us to be Wiser.
[tr. Collier (1701), 9.42]Either the Gods have no power at all [to aid men in any thing;] or they have power. If, then, they have no power, why do you pray? But if they have power, why don’t you chuse to pray to them to enable you, neither to fear any of these things, [which are not in our own power] nor desire any of them, nor be grieved about any of them; rather than for the having them, or the not having them. For, most certainly, if they can aid men at all, they can also aid them in this.
[tr. Hutcheson/Moor (1742)]Either the Gods have power to assist mankind, or they have not. If they have not, why do you pray to them? If they have that power, why do you not rather pray, "that they would enable you neither to fear nor to desire any thing; nor to be more grieved fro the want, than for the possession of it?" For, certainly, if they have the power to co-operate with the endeavours of men, they can do it in this respect.
[tr. Graves (1792)]Either the gods have no power or they have power. If, then, they have no power, why dost thou pray to them? But if they have power, why dost thou not pray for them to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen? for certainly if they can co-operate with men, they can co-operate for these purposes.
[tr. Long (1862)]Either the gods have power to assist us, or they have not. If they have not, what does praying to them help you? If they have, why do you not rather pray that they would remove your fears and moderate your desires, and rather keep you from grieving for any of these things, than keep away one thing and grant another? For if the gods can help us, no doubt they can help us to be wiser.
[tr. Collier/Zimmern (1887)]The gods either have power, or they have not. If they have not, why pray at all? If they have, why not pray for deliverance from teh fear, or the desire, or the pain, which the thing causes, rather than for the withholding or the giving of the particular thing? Assuredly, if they can help men at all, this is the way of help.
[tr. Rendall (1898)]Either the Gods have power or they have none. If they have no power, why do you pray? If they have power, why do you not choose to pray to them for power neither to fear, nor to desire, nor to be grieved over any of these external things, rather than for their presence or their absence? Surely, if the Gods can aid man at all, they can aid him in this.
[tr. Hutcheson/Chrystal (1902)]Either the Gods have no power or they have power. If they have no power, why pray to them? But if they have power, why not rather pray that they should give thee freedom from fear of any of these things and from lust for any of these things and from grief at any of these things [rather] than that they should grant this or refuse that. For obviously if they can assist men at all, they can assist them in this.
[tr. Haines (Loeb) (1916)]The gods are either powerless or powerful. If then they are powerless, why do you pray? But if they are powerful, why not rather pray them for the gift to fear none of these things, to desire none of them, to sorrow for none of them, rather than that any one of them should be present or absent? For surely if they can co-operate with man, they can co-operate to these ends.
[tr. Farquharson (1944)]The gods either lack power or they have power. If they are powerless, why do you pray to them? But if they have power, why do you not pray to them to grant you the ability neither to fear any of these things nor to desire them, nor to be distressed by them, rather than praying that some of them should fall to you and others not? For surely, if the gods have any power to help human beings, they can help them in this.
[tr. Hard (1997 ed.)]Either the gods have power or they don't. If they don't, why pray? If they do, then why not pray for something else instead of for things to happen or not to happen? Pray not to feel fear. Or desire. Or grief. If they gods can do anything, they can surely do that for us.
[tr. Hays (2003)]Either the gods have power or they do not. Now, if they have no power, why pray? If they do have power, why not pray for their gift of freedom from all worldly fear, desire, or regret, rather than for the presence or absence of this or that? Certainly, if the gods can cooperate with men, they can cooperate to these ends.
[tr. Hammond (2006)]Either the gods have power or they do not. If they do not, why do you pray? But if they do have power, why aren't you praying that they give you the power not to fear, crave, or be troubled by a thing, rather than pryaing to have that thing or not have it? For if the gods can work with us, then surely they can work with us toward this end.
[tr. Needleman/Piazza (2008)]The gods either lack power or they have power. Now if they are powerless, why do you pray to them? But if they have poer, why do you not pray to them to gran you the ability neither to fear any of these things nor to desire them, nor to be distressed by them, rather than praying that some of them should fall to you and others not? For surely, if the gods have any power to help human beings, they can help them in this.
[tr. Hard (2011 ed.)]
The sinner sins against himself. The wrong-doer wrongs himself by making himself evil.
[Ὁ ἁμαρτάνων ἑαυτῷ ἁμαρτάνει: ὁ ἀδικῶν ἑαυτὸν ἀδικεῖ, ἑαυτὸν, ἑαυτὸν κακὸν ποιῶν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 4 (9.4) (AD 161-180) [tr. Hutcheson/Chrystal (1902)]
(Source)
(Source (Greek)). Alternate translations:He that sinneth, sinneth unto himself. He that is unjust, hurts himself, in that he makes himself worse than he was before.
[tr. Casaubon (1634)]He that commits a Fault Abroad , is a Trespasser at Home; And he that injures his Neighbour, hurts himself , for to make himself an ill Man is a shrew'd Michief.
[tr. Collier (1701)]He who does wrong, does a wrong to himself. He who is injurious, does evil to himself, by making himself evil.
[tr. Hutcheson/Moor (1742)]He that commits a crime, is guilty of an offence against his own interest, and he that acts unjustly, injures himself: for to make himself a bad man, is an essential injury.
[tr. Graves (1792)]He who does wrong does wrong against himself. He who acts unjustly acts unjustly to himself, because he makes himself bad.
[tr. Long (1862)]He that commits a fault abroad is a trespasser at home; and he that injures his neighbour, hurts himself, for to make himself an evil man is a great mischief.
[tr. Collier/Zimmern (1887)]He who sins, sins against himself; he who does wrong, wrongs himself, making himself evil.
[tr. Rendall (1898)]He that does wrong, does wrong to himself. The unjust man is unjust to himself, for he makes himself bad.
[tr. Haines (Loeb) (1916)]Whosoever does wrong, wrongs himself; whosoever does injustice, does it to himself, making himself evil.
[tr. Farquharson (1944)]The sinner sins against himself; the wrongdoer wrongs himself, becoming the worse by his own action.
[tr. Staniforth (1964)]Whoever does wrong, wrongs himself; whosever acts unjustly, acts unjustly toward himself, because he makes himself bad.
[tr. Hard (1997 ed., 2011 ed.)]To do harm is to do yourself harm. To do an injustice is to do yourself an injustice -- it degrades you.
[tr. Hays (2003)]The sinner sins against himself: the wrongdoer wrongs himself, by making himself morally bad.
[tr. Hammond (2006)]He who acts wrongly harms himself. If a person commits an injustice, he acts badly toward himself, thus making himself bad.
[tr. Needleman/Piazza (2008)]
But if, in addition, you would like an unphilosophical rule which appeals to the heart, nothing will make you more cheerful in the face of death than to consider the things from which you are about to be parted, and the sort of characters with whom your soul will no longer be entangled.
[Εἰ δὲ καὶ ἰδιωτικὸν παράπηγμα ἁψικάρδιον θέλεις, μάλιστά σε εὔκολον πρὸς τὸν θάνατον ποιήσει ἡ ἐπίστασις ἡ ἐπὶ τὰ ὑποκείμενα, ὧν μέλλεις ἀφίστασθαι, καὶ μεθ̓ ἠθῶν οὐκέτι ἔσται ἡ … ἐμπεφυρμένη.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 3 (9.3) (AD 161-180) [tr. Hard (1997 ed.)]
(Source)
Hard gives the same translation in their 2011 edition.(Source (Greek)). Alternate translations:But thou desirest a more popular, and though not so direct and philosophical, yet a very powerful and penetrative recipe against the fear of death, nothing can make they more willing to part with thy life, than if thou shalt consider, both what the subjects themselves are that thou shalt part with, and what manner of disposition thou shalt no more have to do with.
[tr. Casaubon (1634)]But if you stand in need of a Vulgar Remedy, and want a Cordial to make Dying go down the better, you shall have it. Consider then what sort of World, and what sort of Humours, you will be Rid of!
[tr. Collier (1701)]If you want also a popular support, here is one which goes to the heart: you will be extremely easy with regard to death, if you consider the objects you are going to leave; and the manners of that confused croud from which you are to be disengaged.
[tr. Hutcheson/Moor (1742)]But (if you would have a popular remedy, yet what may prove a cordial, against the fear of death) it will greatly contribute to this end, if you consider what sort of world you are to leave, and with what sort of characters you will no longer be conversant.
[tr. Graves (1792)]But if thou requirest also a vulgar kind of comfort which shall reach thy heart, thou wilt be made best reconciled to death by observing the objects from which thou art going to be removed, and the morals of those with whom thy soul will no longer be mingled.
[tr. Long (1862)]But if you stand in need of a vulgar remedy to soothe the mind, consider, then, what sort of world and what sort of customs you will be rid of!
[tr. Collier/Zimmern (1887)]If your heart asks for some simple and effective reassurance, the best solace against death is correct appreciation of the material things from which you are to part, and of the moral natures with which your soul will then cease to intermingle.
[tr. Rendall (1898)]If you wish for the common sort of comfort, here is a thought which goes to the heart. You will be completely resigned to death if you consider the things you are about to leave, and the morals of that confused crowd from which your soul is to be disengaged.
[tr. Hutcheson/Chrystal (1902)]But if thou desirest a commonplace solace too that will appeal to the heart, nothing will enable thee to meet death with equanimity better than to observe the environment thou art leaving and the sort of characters with whom thy soul shall no longer be mixed up.
[tr. Haines (Loeb) (1916)]And if you would have an everyday rule to touch your heart, it will make you most contented with death to dwell upon the objects from which you are about to be parted and the kind of characters with whom your soul will be no longer contaminated.
[tr. Farquharson (1944)]But if your heart would have comfort of a simpler sort, then there is no better solace in the face of death than to think on the nature of the surroundings you are leaving, and the characters you will no longer have to mix with.
[tr. Staniforth (1964)]Or perhaps you need some tidy aphorism to tuck away in the back of your mind. Well, consider two things that should reconcile you to death: the nature of the things you’ll leave behind you, and the kind of people you’ll no longer be mixed up with.
[tr. Hays (2003)]If you want another criterion — unscientific but emotionally effective — you will find it quite easy to face death if you stop to consider the business you will be leaving and the sort of characters which will no longer contaminate your soul.
[tr. Hammond (2006)]If you want a private passage at hand to soothe your heart, the knowledge of the world around you will give you some solace at death, the world you leave and the kind of people your soul will no longer be associated with.
[tr. @sentantiq (2017)]If a person waiting for death should require some vulgar comfort, they can be more reconciled to death by remembering the evils from which they will be removed, and the morals of those they will no longer have to live with.
[tr. McNeill (2019)]
Besides, if a man is afraid of pain, he is afraid of something happening which will be part of the appointed order of things, and this is itself a sin; if he is bent on the pursuit of pleasure, he will not stop at acts of injustice, which again is manifestly sinful. No; when Nature herself makes no distinction — and if she did, she would not have brought pains and pleasures into existence side by side — it behooves those who would follow in her footsteps to be like-minded and exhibit the same indifference.
[ἔτι δὲ ὁ φοβούμενος τοὺς πόνους φοβηθήσεταί ποτε καὶ τῶν ἐσομένων τι ἐν τῷ κόσμῳ, τοῦτο δὲ ἤδη ἀσεβές: ὅ τε διώκων τὰς ἡδονὰς οὐκ ἀφέξεται τοῦ ἀδικεῖν, τοῦτο δὲ ἐναργῶς ἀσεβές: χρὴ δὲ πρὸς ἃ ἡ κοινὴ φύσις ἐπίσης ἔχει ῾οὐ γὰρ ἀμφότερα ἃν ἐποίει, εἰ μὴ πρὸς ἀμφότερα ἐπίσης εἶχἐ, πρὸς ταῦτα καὶ τοὺς τῇ φύσει βουλομένους ἕπεσθαι, ὁμογνώμονας ὄντας, ἐπίσης διακεῖσθαι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 1 (9.1) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. And that we have already showed to be impious. And he that pursueth after pleasures, will not spare, to compass his desires, to do that which is unjust, and that is manifestly impious. Now those things which unto nature are equally indifferent (for she had not created both, both pain and pleasure, if both had not been unto her equally indifferent): they that will live according to nature, must in those things (as being of the same mind and disposition that she is) be as equally indifferent.
[tr. Casaubon (1634)]To go on: He that's afraid of Pain, or Affliction; will be afraid of something that will always be in the World; but to be thus uneasie at the Appointments of Providence, is a failure in Reverence, and Respect. On the other hand; He that's violent in the pursuit of Pleasure, won't stick to turn Villain for the Purchase: And is not this plainly , an Ungracious, and an Ungodly Humour? To set the Matter Right, where the Allowance of God is equally clear; as it is with Regard to Prosperity, and Adversity: For had he not approved both these Conditions, He would never have made them: I say where the Good Liking of Heaven is equally clear, Ours ought to be so too: Because we ought to follow the Guidance of Nature, and the Sense of the Deity.
[tr. Collier (1701)]Besides, he who dreads pain, must sometimes dread that which must be a part of the order and beauty of the universe: this, now, is impious: and, then, he who pursues pleasures will not abstain from injury; and that is manifestly impious. But, in those things to which the common nature is indifferent, (for she had not made both, were she not indifferent to either); he who would follow nature, ought, in this too, to agree with her in his sentiments, and be indifferently dispos'd to either.
[tr. Hutcheson/Moor (1742)]Nay, he that is uneasy under affliction, is uneasy at what must necessarily exist in the world. This uneasiness, then, is a degree of impiety: and he who is too eager in his pursuit of pleasures, will not abstain from injustice to procure them. This is manifestly impious.
In short, as nature herself seems to view with indifference prosperity and adversity, (as she certainly does, or she would not produce them) so he who would follow nature as his guide, ought to do the same.
[tr. Graves (1792)]And further, he who is afraid of pain will sometimes also be afraid of some of the things which will happen in the world, and even this is impiety. And he who pursues pleasure will not abstain from injustice, and this is plainly impiety. Now with respect to the things towards which the universal nature is equally affected -- for it would not have made both, unless it was equally affected towards both -- towards these they who wish to follow nature should be of the same mind with it, and equally affected.
[tr. Long (1862)]Now, he that is afraid of pain will be afraid of something that will always be in the world; but this is a failure in reverence and respect. On the other hand, he that is violent in the pursuit of pleasure, will not hesitate to turn villain for the purchase. And is not this plainly an ungodly act? to set the matter right, where the allowance of God is equally clear, as it is with regard to prosperity and adversity (for had He not approved both of these conditions, He would never have made them both), I say, where the good liking of heaven is equally clear, ours ought to be so too, because we ought to follow the guidance of nature and the sense of the Deity.
[tr. Collier/Zimmern (1887)]Moreover, he who fears pain will some time fear that which will form part of the world-order; and therein he sins. And he who seeks after pleasures will not abstain from unjust doing; which is palpably an act of sin. Where Nature makes no difference -- and were she not indifferent, she would not bring both to pass -- those who would fain walk with Nature should conform their wills to like indifference.
[tr. Rendall (1898)]Again, he who dreads pain must sometimes dread a thing which will make part of the world order, and this is impious. And he who pursues pleasure will not abstain from injustice, and this is clear impiety. In those things to which the common nature is indifferent (for she had not made both, were she not indifferent to either), he who would follow Nature ought, in this also, to be of like mind with her, and shew the like indifference.
[tr. Hutcheson/Chrystal (1902)]Moreover he that dreads pain will some day be in dread of something that must be in the world. And there we have impiety at once. And he that hunts after pleasures will not hold his hand from injustice. And this is palpable impiety.
But those, who are of one mind with Nature and would walk in her ways, must hold a neutral attitude towards those things towards which the Universal Nature is neutral—for she would not be the Maker of both were she not neutral towards both.
[tr. Haines (Loeb) (1916)]He who fears pains will sometimes fear what is to come to pass in the Universe, and this is at once sinful, while he who pursues pleasures will not abstain from doing injustice, and this is plainly sinful. But those who wish to follow Nature, being like-minded with her, must be indifferent towards the things to which she is indifferent, for she would not create both were she not indifferent towards both.
[tr. Farquharson (1944)]And furthermore, one who is afraid of pain is sure to be afraid at times of things which come to pass in the universe, and that is already an impiety; and one that pursues pleasure will not abstain from injustice, and that is manifest impiety. But towards those things with regard to which universal nature is neutral (for she would not have created both opposites unless she was neutral with regard to both), it is necessary that those who wish to follow nature and be of one mind with her should also adopt a neutral attitude.
[tr. Hard (1997 ed.)]And moreover, to fear pain is to fear something that’s bound to happen, the world being what it is -- and that again is blasphemy. While if you pursue pleasure, you can hardly avoid wrongdoing -- which is manifestly blasphemous.
Some things nature is indifferent to; if it privileged one over the other it would hardly have created both. And if we want to follow nature, to be of one mind with it, we need to share its indifference.
[tr. Hays (2003)]Further, anyone who fears pain will also at times be afraid of some future event in the world, and that is immediate sin. And a man who pursues pleasure will not hold back from injustice -- an obvious sin. Those who wish to follow Nature and share her mind must themselves be indifferent to those pairs of opposites to which universal Nature is indifferent -- she would not create these opposites if she were not indifferent either way.
[tr. Hammond (2006)]And furthermore, one who is afraid of pain is sure to be afraid at times of things which come about in the universe, and that is already an impiety; and one who pursues pleasure will not abstain from injustice, and that is a manifest impiety. But towards those things with regard to which universal nature is neutral (for she would not have created both opposites unless she was neutral with regard to both), it is necessary that those who wish to follow nature and be of one mind with her should also adopt a neutral attitude.
[tr. Hard (2011 ed.)]
And to pursue pleasure as good, and flee from pain as evil — that too is blasphemous. Someone who does that is bound to find himself constantly reproaching nature — complaining that it doesn’t treat the good and bad as they deserve, but often lets the bad enjoy pleasure and the things that produce it, and makes the good suffer pain, and the things that produce pain.
[καὶ μὴν ὁ τὰς ἡδονὰς ὡς ἀγαθὰ διώκων, τοὺς δὲ πόνους ὡς κακὰ φεύγων ἀσεβεῖ: ἀνάγκη γὰρ τὸν τοιοῦτον μέμφεσθαι πολλάκις τῇ κοινῇ φύσει ὡς παῤ ἀξίαν τι ἀπονεμούσῃ τοῖς φαύλοις καὶ τοῖς σπουδαίοις, διὰ τὸ πολλάκις τοὺς μὲν φαύλους ἐν ἡδοναῖς εἶναι καὶ τὰ ποιητικὰ τούτων κτᾶσθαι, τοὺς δὲ σπουδαίους πόνῳ καὶ τοῖς ποιητικοῖς τούτου περιπίπτειν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 1 (9.1) (AD 161-180) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:He also that pursues after pleasures, as that which is truly good and flies from pains, as that which is truly evil: is impious. For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains.
[tr. Casaubon (1634)]Farther: He that reckons Prosperity and Pleasure among Things really Good; Pain and Hardship amongst Things really Evil , can be no Pious Person: For such a Man will be sure to complain of the Administrations of Providence, Charge it with Mismatching Fortune, and Merit, and misapplying Rewards and Punishments: He'll often see Ill People furnish'd with Materials for Pleasure, and Regaled with the Relish of it : And good Men harrass'd and deprest, and meeting with nothing but Misfortune.
[tr. Collier (1701)]He, too, who pursues pleasure as good, and shuns pain as evil, is guilty of impiety: for such a one must needs frequently blame the common nature, as making some unworthy distributions to the bad and the good; because the bad oftimes enjoy pleasures, and possess the means of them; and the good often meet with pain, and what causes pain.
[tr. Hutcheson/Moor (1742)]Moreover, he who pursues pleasure, as if it were really good, or flies from pain, as if it were evil, he also is guilty of impiety. For he that is thus disposed, must necessarily complain often of the dispensations of Providence, as distributing its favours to the wicked and to the virtuous, without regard to their respective deserts; the wicked frequently abounding in pleasures, and in the means of procuring them, and the virtuous, on the contrary, being harassed with pain, and other afflictive circumstances.
[tr. Graves (1792)]And indeed he who pursues pleasure as good, and avoids pain as evil, is guilty of impiety. For of necessity such a man must often find fault with the universal nature, alleging that it assigns things to the bad and the good contrary to their deserts, because frequently the bad are in the enjoyment of pleasure and possess the things which procure pleasure, but the good have pain for their share and the things which cause pain.
[tr. Long (1862)]Further, he that reckons prosperity and pleasure among things really good, pain and hardship amongst things really evil, can be no pious person; for such a man will be sure to complain of the administrations of Providence, and charge it with mismatching fortune and merit. He will often see evil people furnished with materials for pleasure and regaled with the relish of it, and good men harassed and depressed, and meeting with nothing but misfortune.
[tr. Collier/Zimmern (1887)]Again, to seek pleasures as good, or to shun pains as evil, is to sin. For it inevitably leads to complaining against Nature for unfair awards to the virtuous and to the vile, seeing that the vile are oftentimes in pleasure and come by things pleasurable, while the virtuous are overtaken by pain and things painful.
[tr. Rendall (1898)]He, too, who pursues pleasure as good, and shuns pain as evil, is guilty of impiety. Such a one must needs frequently blame the common nature for unseemly awards of fortune to bad and to good men. For the bad often enjoy pleasures and possess the means to attain them, and the good often meet with pain and with what causes pain.
[tr. Hutcheson/Chrystal (1902)]Again he acts impiously who seeks after pleasure as a good thing and eschews pain as an evil. For such a man must inevitably find frequent fault with the Universal Nature as unfair in its apportionments to the worthless and the worthy, since the worthless are often lapped in pleasures and possess the things that make for pleasure, while the worthy meet with pain and the things that make for pain.
[tr. Haines (Loeb) (1916)]Moreover, he who runs after pleasures as goods and away from pains as evils commits sin; for being such a man he must necessarily often blame Universal Nature for distributing to bad and good contrary to their desert, because the bad are often employed in pleasures and acquire what may produce these, while the good are involved in pain and in what may produce this.
[tr. Farquharson (1944)]Again, it is a sin to pursue pleasure as a good and to avoid pain as an evil. It is bound to result in complaints that Nature is unfair in her rewarding of vice and virtue; since it is the bad who are so often in enjoyment of pleasures and the means to obtain them, while pains and events that occasion pains descend upon the heads of the good.
[tr. Staniforth (1964)]Again, one who pursues pleasure as good and tries to avoid pain as an evil is acting irreverently; for it is inevitable that such a person must often find fault with universal nature for assigning something to good people or bad which is contrary to their deserts, because it is so often the case that the bad devote themselves to pleasure and secure the things that give rise to it whilstr the good encounter pain and what gives rise to that.
[tr. Hard (1997 ed.)]Moreover, the pursuit of pleasure as a good and the avoidance of pain as an evil constitutes sin. Someone like that must inevitably and frequently blame universal Nature for unfair distribution as between bad men and good, since bad men are often deep in pleasures and the possessions which make for pleasure, while the good often meet with pain and the circumstances which cause pain.
[tr. Hammond (2006)]Again, one who pursues pleasures as being good and tries to avoid pains as being bad is acting irreverently; for it is inevitable that such a person must often find fault with universal nature for assigning something to good people or bad that is contrary to their deserts, because it is so often the case that the bad devote themselves to pleasure and secure the things that give rise to it while the good encounter pain and what gives rise to that.
[tr. Hard (2011 ed.)]
Injustice is a kind of blasphemy. Nature designed rational beings for each other’s sake: to help — not harm — one another, as they deserve. To transgress its will, then, is to blaspheme against the oldest of the gods.
[Ὁ ἀδικῶν ἀσεβεῖ: τῆς γὰρ τῶν ὅλων φύσεως κατεσκευακυίας τὰ λογικὰ ζῷα ἕνεκεν ἀλλήλων, ὥστε ὠφελεῖν μὲν ἄλληλα κατ̓ ἀξίαν βλάπτειν δὲ μηδαμῶς, ὁ τὸ βούλημα ταύτης παραβαίνων ἀσεβεῖ δηλονότι εἰς τὴν πρεσβυτάτην τῶν θεῶν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 1 (9.1) (AD 161-180) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:He that is unjust, is also impious. For the nature of the universe, having made all reasonable creatures one for another, to the end that they should do one another good; more or less according to the several persons and occasions but in nowise hurt one another: it is manifest that he that doth transgress against this her will, is guilty of impiety towards the most ancient and venerable of all the deities. For the nature of the universe, is the nature the common parent of all, and therefore piously to be observed of all things that are, and that which now is, to whatsoever first was, and gave it its being, hath relation of blood and kindred.
[tr. Casaubon (1634)]To play the Knave is to Rebel against Religion, all sort of Injustice is no less then High Treason against Heaven: For since the Nature, or Soul of the Universe has made Rational Creatures for mutual Service, and Support Made them that they should Assist, and Oblige each other, according to the Regards of Circumstance, and Merit; but never do any body any Harm: The Case standing thus, he that crosses upon this Design, is Prophane in his Contradiction , and Outrages the most Antient Deity. For the Nature of the Universe is the Cause of it , and that which gives it Being. Thus all things are one Family, suited , and as it were of Kin to each other.
[tr. Collier (1701)]He who does an injury is guilty of impiety. For, since the nature of the whole has formed the rational animals for one another; each for being useful to the other according to his merit, and never hurtful; he who transgresses this her will, is thus guilty of impiety against the most ancient and venerable of the Gods. For the nature of the whole is the nature of all things which exist; and things which exist, are a-kin to their causes.
[tr. Hutcheson/Moor (1742)]He that acts unjustly, acts impiously. For God, or the Universal Nature, having produced all rational creatures to be mutually serviceable to each other, according to their respective merits, and by no means to injure each other; he who violates this first principle of nature, prophanely insults the most antient of all Deities. For this Universal Nature is the cause of all things that exist which are connected with each other by mutual friendship and alliance.
[tr. Graves (1792)]He who acts unjustly acts impiously. For since the universal nature has made rational animals for the sake of one another, to help one another according to their deserts, but in no way to injure one another, he who transgresses her will is clearly guilty of impiety towards the highest divinity.
[tr. Long (1862)]Injustice is no less than high treason against heaven. For since the nature of the universe has made rational creatures for mutual service and support, but never to do anybody any harm, since the case stands thus: he that crosses upon this design is profane, and outrages the most ancient Deity.
[tr. Collier/Zimmern (1887)]To be unjust is to sin. By Nature rational beings have been constituted for one another's sake, each to help each according to its worth, and in wise to hurt: and he who transgresses the will of Nature, sins -- to wit, against the primal deity.
[tr. Rendall (1898)]He who does injustice commits impiety. For since universal Nature has formed the rational animals for one another; each to be useful to the other according to his merit, and never hurtful; he who transgresses this her will is clearly guilty of impiety against the most ancient and venerable of the Gods.
[tr. Hutcheson/Chrystal (1902)]Injustice is impiety. For in that the Nature of the Universe has fashioned rational creatures for the sake of one another with a view to mutual benefit based upon worth, but by no means for harm, the transgressor of her will acts with obvious impiety against the most venerable of Deities.
[tr. Haines (Loeb) (1916)]Whosoever does injustice commits sin; for Universal Nature having made reasonable creatures for the sake of one another, to benefit each other according to desert but in no wise to do injury, manifestly he who transgresses her will sins against the most venerable of the gods, because Universal Nature is a nature of what is, and what is is related to all that exists.
[tr. Farquharson (1944)]Injustice is a sin. Nature has constituted rational beings for their own mutual benefit, each to help his fellows according to their worth, and in no wise to do them hurt; and to contravene her will is plainly to sin against this eldest of all the deities.
[tr. Staniforth (1964)]Whoever commits injustice acts irreverently; for since universal nature has created rational creatures for the sake of one another, to benefit their fellows according to their deserts and in no wise to do them harm, it is plain that one who offends against her will is guilty of irreverence towards the most venerable of gods.
[tr. Hard (1997 ed.); tr. Hard (2011 ed.)]Injustice is sin. When universal Nature has constituted rational creatures for the sake of each other -- to benefit one another as deserved, but never to harm -- anyone contravening her will is clearly guilty of sin against the oldest of the gods: because universal Nature is the nature of ultimate reality, to which all present existence is related.
[tr. Hammond (2006)]
Men are born for the sake of each other. So either teach or tolerate.
[Οἱ ἄνθρωποι γεγόνασιν ἀλλήλων ἕνεκεν: ἢ δίδασκε οὖν ἢ φέρε.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 59 (8.59) (AD 161-180) [tr. Hammond (2006)]
(Source)
(Source (Greek)). Alternate translations:All men are made one for another: either then teach them better, or bear with them.
[tr. Casaubon (1634), 8.56]Men are born to be serviceable to one another, therefore either Reform the World, or bear with it.
[tr. Collier (1701); Collier/Zimmern (1887)]Men were formed for each other. Teach them better, then, or bear with them.
[tr. Hutcheson/Moor (1742)]Men were born for the service and benefit of each other. Eitehr teach them this obvious truth, or bear with their ignorance.
[tr. Graves (1792), 8.57]Men exist for the sake of one another. Teach them then, or bear with them.
[tr. Long (1862)]Men exist for one another. Teach them then, or bear with them.
[tr. Rendall (1898)]Men were created the one for the other. Teach them better then, or bear with them.
[tr. Hutcheson/Chrystal (1902)]Mankind have been created for the sake of one another. Either instruct therefore or endure.
[tr. Haines (Loeb) (1916)]Men have come into the world for the sake of one another. Either instruct them then or bear with them.
[tr. Farquharson (1944)]Men exist for each other. Then either improve them, or put up with them.
[tr. Staniforth (1964)]Human beings are here for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (1997 ed.)]People exist for one another. You can instruct or endure them.
[tr. Hays (2003)][Human beings have come into the world for the sake of one another; either instruct them, then, or put up with them.
[tr. Hard (2011 ed.)]Men were created for one another; either teach them, or endure them.
[ed. Taplin (2016)]
Is your cucumber bitter? Throw it away. Are there briars in your path? Turn aside. That is enough. Do not go on to say, “Why were things of this sort ever brought into the world?” The student of nature will only laugh at you; just as a carpenter or a shoemaker would laugh, if you found fault with the shavings and scraps from their work which you saw in the shop.
[Σίκυος πικρός; ἄφες. βάτοι ἐν τῇ ὁδῷ; ἔκκλινον. ἀρκεῖ, μὴ προσεπείπῃς: τί δὲ καὶ ἐγένετο ταῦτα ἐν τῷ κόσμῳ; ἐπεὶ καταγελασθήσῃ ὑπὸ ἀνθρώπου φυσιολόγου, ὡς ἂν καὶ ὑπὸ τέκτονος καὶ σκυτέως γελασθείης καταγινώσκων ὅτι ἐν τῷ ἐργαστηρίῳ ξέσματα καὶ περιτμήματα τῶν κατασκευαζομένων ὁρᾷς.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 50 (8.50) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Is the cucumber bitter? set it away. Brambles are in the way? avoid them. Let this suffice. Add not presently speaking unto thyself, What serve these things for in the world? For, this, one that is acquainted with the mysteries of nature, will laugh at thee for it; as a carpenter would or a shoemaker, if meeting in either of their shops with some shavings, or small remnants of their work, thou shouldest blame them for it.
[tr. Casaubon (1634), 8.48]Does your Cucumber taste bitter? Let it alone. Are there Brambles in your way? Avoid them then. Thus far you are well: But then don't ask what does the World with such stuff as this is? This is to be too Bold, and Impertinent; And a Natural Philosopher would laugh at you: This Expostulation is just as Wise as it would be to find fault with a Carpenter for having Saw-dust, or a Taylor Shreds in his Shop.
[tr. Collier (1701)]Is the cucumber bitter? Throw it away. Are there thorns in the way? Walk aside. That is enough. Don’t be adding; “Why were such things in the universe?” A naturalist would laugh at you, as would a carpenter, too, or a shoe-maker, if you were finding fault, because shavings and parings of their Works are lying about in their work-houses.
[tr. Hutcheson/Moor (1742)]Is the cucumber which you are eating, bitter? let it alone. Are there thorns int he path where you are walking? avoid them. This is sufficient for your particular purpose. But do not peevishly ask, "why are such things permitted in the world?" For a naturalist would laugh at you; and with as much reason as a carpenter or a tailor would do, if you should blame them for having shavings or shreds in their respective shops.
[tr. Graves (1792), 8.49]A cucumber is bitter -- Throw it away. -- There are briers in the road -- Turn aside from them. -- This is enough. Do not add, And why were such things made in the world? For thou wilt be ridiculed by a man who is acquainted with nature, as thou wouldst be ridiculed by a carpenter and shoemaker if thou didst find fault because thou seest in their workshop shavings and cuttings from the things which they make.
[tr. Long (1862)]Does your cucumber taste bitter? Let it alone. Are there brambles in your way? Avoid them then. Thus far you are well. But, then, do not ask what does the world with such things as this, for a natural philosopher would laugh at you. This expostulation is just as wise as it would be to find fault with a carpenter for having saw-dust, or a tailor shreds in his shop.
[tr. Collier/Zimmern (1887)]The gourd is bitter: drop it then! There are brambles in the path: then turn aside! It is enough. Do not go on to argue, Why pray have these things a place int he world? The natural philosopher would laugh at you, just as a carpenter or cobbler would laugh, if you began finding fault because you saw chips or parings lying about their shop.
[tr. Rendall (1898)]Is the gourd bitter? Put it from you. Are there thorns in the way? Walk aside. That is enough. Do not add, “Why were such things brought into the world?” The naturalist would laugh at you, just as would a carpenter or a shoemaker, if you began fault-finding because you saw shavings and parings from their work strewn about the workshop.
[tr. Hutcheson/Chrystal (1902)]The gherkin is bitter. Toss it away. There are briars in the path. Turn aside. That suffices, and thou needest not to add: Why are such things found in the world? For thou wouldst be a laughing stock to any student of nature; just as thou wouldst be laughed at by a carpenter and a cobbler if thou tookest them to task because in their shops are seen sawdust and parings from what they are making.
[tr. Haines (Loeb) (1916)]The cucumber is bitter? Put it down. There are brambles in the path? Step to one side. That is enough, without also asking: "Why did these things come into the world at all?" Because the student of Nature will ridicule the question, exactly as a carpenter or cobbler would laugh at you if you found fault because you see shavings and clippings from their work in their shops.
[tr. Farquharson (1944)]The cucumber is bitter? Cast it aside. There are brambles in the path? Step out of the way. That will suffice, and you need not ask in addition, "Why did such things ever come into the world?" For anyone who has made a study of nature would laugh at you, just as a carpenter or shoemaker would laugh at you if you criticised them because you could see in their workshop the shavings or parings form what they were working on.
[tr. Hard (1997 ed.)]The cucumber is bitter? Then throw it out.
There are brambles in the path? Then go around them.
That's all you need to know. Nothing more. Don't demand to know "why such things exist." Anyone who understands the world will laugh at you, just as a carpenter would if you seemed shocked at finding sawdust in his workshop, or a shoemaker at scraps of leather left over from work.
[tr. Hays (2003)]A bitter cucumber? Throw it away. Brambles in the path? Go round them. That is all you need, without going on to ask, "So why are these things in the world anyway?" That question would be laughable to a student of nature, just as any carpenter or cobbler would laugh at you if you objected to the sight of shavings or off-cuts from their work on the shop floor.
[tr. Hammond (2006)]The cucumber is bitter? Then cast it aside. There are brambles in the path? Step out of the way. That will suffice, and you need not ask in addition, "Why did such things ever come into the world?" For anyone who has made a study of nature would laugh at you, just as a carpenter or shoemaker would laugh at you if you criticized them because you could see in their workshop the shavings or parings from the items that they were working on.
[tr. Hard (2011 ed.)]
What has died does not fall out of the universe; and if it remains here, it is also transformed here and resolved into its constituent parts, which are the elements of the universe and of yourself. And these elements themselves are transformed and utter no complaint.
[Ἔξω τοῦ κόσμου τὸ ἀποθανὸν οὐ πίπτει. εἰ ὧδε μένει καὶ μεταβάλλει ὧδε καὶ διαλύεται εἰς τὰ ἴδια, ἃ στοιχεῖά ἐστι τοῦ κόσμου καὶ σά. καὶ αὐτὰ δὲ μεταβάλλει καὶ οὐ γογγύζει.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 18 (8.18) (AD 161-180) [tr. Hard (1997 ed.)]
(Source)
(Source (Greek)). Alternate translations:Whatsoever dieth and falleth, however and wheresoever it die and fall, it cannot fall out of the world. here it have its abode and change, here also shall it have its dissolution into its proper elements. The same are the world's elements, and the elements of which thou dost consist. And they when they are changed, they murmur not; why shouldest thou?
[tr. Casaubon (1634), 8.16]Whatever drops out of Life, is catch't up somewhere, for the World loses nothing. Within this Circumference of Corporeity, all things have their several Formes, and Revolutions ; And here 'tis likewise that they return into Element, and first Principle ; Under which Notion those of the World and your own, are the very same; And all these last Changes are made without the least Repining : And why then should the same Matter that lyes quiet in an Element, Grumble in a Man?
[tr. Collier (1701)]What dies is not gone out of the verge of the universe. If that which is dissolved stays here, and is changed, it returns to those elements, of which the world and you too consist. These too are changed, and don’t murmur at it.
[tr. Hutcheson/Moor (1742)]Nothing that dies, is lost to the universe, or annihilated. But, if it remains here, it undergoes some change, and is resolved into its proper elements. Now the same elements which compose the rest of the world make a part of your person; yet those undergo many changes, and do not murmur or repine.
[tr. Graves (1792)]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.
[tr. Long (1862)]Whatever drops out of life is somewhere, for the world loses nothing. If it stays here, it also changes here, and is dissolved into its proper parts, which are elements of the universe and of yourself. And these two change and do not complain.
[tr. Collier/Zimmern (1887)]That which dies does not drop out of the universe. Here it bides, and here too it changes and is dispersed into its elements, the rudiments of the universe and of yourself. And they too change, and murmur not.
[tr. Rendall (1898)]That which dies falls not out of the Universe. If then it stays here, here too it suffers a change, and is resolved into those elements of which the world, and you too, consist. These also are changed, and murmur not.
[tr. Hutcheson/Chrystal (1902)]That which dies is not cast out of the Universe. As it remains here, it also suffers change here and is dissolved into its own constituents, which are the elements of the Universe and thy own. Yes, and they too suffer change and murmur not.
[tr. Haines (Loeb) (1916)]What dies does not fall outside the Universe. If it remains here and changes here, it is also resolved here into the eternal constituents, which are elements of the Universe and of yourself. And the elements themselves change and make no grievance of it.
[tr. Farquharson (1944)]That which dies does not drop out of the world. Here it remains; and here too, therefore, it changes and is resolved into its several particles; that is, into the elements which go to form the universe and yourself. They themselves likewise undergo change, and yet from them comes no complaint.
[tr. Staniforth (1964)]What dies doesn’t vanish. It stays here in the world, transformed, dissolved, as parts of the world, and of you. Which are transformed in turn -- without grumbling.
[tr. Hays (2003)]What dies does not pass out of the universe. If it remains here and is changed, then here too it is resolved into the everlasting constituents, which are the elements of the universe and of you yourself. These too change, and make no complaint of it.
[tr. Hammond (2006)]What has died does not fall out of the universe; and if it remains here, it is also transformed here and resolved into its own constituents, which are the elements of the universe and of yourself. And these elements themselves are transformed and utter no complaint.
[tr. Hard (2011 ed.)]
Dig within. There lies the well-spring of good: ever dig, and it will ever flow.
[Ἔνδον σκάπτε, ἔνδον ἡ πηγὴ τοῦ ἀγαθοῦ καὶ ἀεὶ ἀναβλύειν δυναμένη, ἐὰν ἀεὶ σκάπτῃς.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 59 (7.59) (AD 161-180) [tr. Staniforth (1964)]
(Source)
On how to turn accidents and misfortune into learning experiences and behavior he will approve of in himself.
(Source (Greek)). Alternate translations:Look within; within is the fountain of all good. Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper.
[tr. Casaubon (1634), 7.31]Look Inwards, and turn over your self; For you have a lasting Mine of Happiness at home, if you will but Dig for't.
[tr. Collier (1701), 7.60]Look inwards; within is the fountain of good; which is ever springing up, if you be always digging in it.
[tr. Hutcheson/Moor (1742)]Look into your own bosom; for you have there a fountain of happiness, if you will searcyh for it, and suffer it to flow without interruption.
[tr. Graves (1792), 7.52]Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.
[tr. Long (1862)]Look inwards, for you have a lasting fountain of happiness at home that will always bubble up if you will but dig for it.
[tr. Collier/Zimmern (1887)]Dig within. Within is the fountain of good; ever dig, and it will ever well forth water.
[tr. Rendall (1898)]Look inward. Within is the fountain of Good. Dig constantly and it will ever well forth.
[tr. Hutcheson/Chrystal (1902)]Look within. Within is the fountain of Good, ready always to well forth if thou wilt always delve.
[tr. Haines (Loeb) (1916)]Delve within; within is the fountain of good, and it is always ready to bubble up, if you always delve.
[tr. Farquharson (1944)]Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (1997 ed.)]Dig deep; the water -- goodness -- is down there. And as long as you keep digging, it will keep bubbling up.
[tr. Hays (2003)]Dig inside yourself. Inside there is a spring of goodness ready to gush at any moment, if you keep digging.
[tr. Hammond (2006)]Turn your attention within, for the fountain of all that is good lies within, and it is always ready to pour forth, if you continually delve in.
[tr. Needleman/Piazza (2008)]Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (2011 ed.)]Search inside yourself; inside you is the fountain of goodness, and it continues to surge as long as you search.
[ed. Taplin (2016)]
Soon you will have forgotten the world, and soon the world will have forgotten you.
[Ἐγγὺς μὲν ἡ σὴ περὶ πάντων λήθη, ἐγγὺς δὲ ἡ πάντων περὶ σοῦ λήθη.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 21 (7.21) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:The time when thou shalt have forgotten all things, is at hand. And that time also is at hand, when thou thyself shalt be forgotten by all.
[tr. Casaubon (1634), 7.16]'Twill not be long before you will have forgotten all the World; and in a little time, to be even, all the World will forget you too.
[tr. Collier (1701)]The time approaches when you shall forget all things, and be forgotten by all.
[tr. Hutcheson/Moor (1742)]The time is speedily approaching, when you will have forgotten every one, and every one will have forgotten you.
[tr. Graves (1792), 7.19]Near is thy forgetfulness of all things; and near the forgetfulness of thee by all.
[tr. Long (1862)]It will not be long before you will have forgotten all the world, and in a little time all the world will forget you too.
[tr. Collier/Zimmern (1887)]Soon you will have forgotten all; soon all will have forgotten you.
[tr. Rendall (1898)]The time is at hand when you shall forget all things, and when all shall forget you.
[tr. Hutcheson/Chrystal (1902)]A little while and thou wilt have forgotten everything, a little while and everything will have forgotten thee.
[tr. Haines (Loeb) (1916)]Near at hand is your forgetting all; near, too, all forgetting you.
[tr. Farquharson (1944)]Close is the time when you will forget all things; and close, too, thie time when all will forget you.
[tr. Hard (1997 ed.)]Close to forgetting it all, close to being forgotten.
[tr. Hays (2003)]Soon you will have forgotten all things: soon all things will have forgotten you.
[tr. Hammond (2006)]Close is the time when you will forget all things; and close, too, the time when all will forget you.
[tr. Hard (2011 ed.)]
Don’t let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.
[Τὰ μέλλοντα μὴ ταρασσέτω· ἥξεις γὰρ ἐπ᾿ αὐτά, ἐὰν δεήσῃ, φέρων τὸν αὐτὸν λόγον, ᾧ νῦν πρὸς τὰ παρόντα χρᾷ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 8 (7.8) (AD 161-180) [tr. Coker (2022)]
(Source)
(Source (Greek)). Alternate translations:Let not things future trouble thee. For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee.
[tr. Casaubon (1634), 7.6]Be not disturb'd about the Future; for if ever you come to it, you'll have the same Reason for your Guide, and Protection, which preserves you at present.
[tr. Collier (1701)]Be not disturbed about futurity: You shall come to encounter with future events, possessed of the same reason you now employ in your present affairs.
[tr. Hutcheson/Moor (1742)]Be not solicitous about future possibilities. You will encounter them when they approach, under the conduct of the same reason which you make use of on every present emergency.
[tr. Graves (1792)]Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.
[tr. Long (1862)]Be not disturbed about the future, for if ever you come to it, you will have the same reason for your guide, which preserves you at the present.
[tr. Collier/Zimmern (1887)]Let not the future perturb you. You will face it, if so be, with the same reason which is yours to meet the present.
[tr. Rendall (1898)]Be not troubled about the future. You will come to it, if need be, with the same power to reason, as you use upon your present business.
[tr. Hutcheson/Chrystal (1902)]Be not disquieted about the future. If thou must come thither, thou wilt come armed with the same reason which thou appliest now to the present.
[tr. Haines (Loeb) (1916)]Let not the future trouble you; for you will come to it, if come you must, bearing with you the same reason which you are using now to meet the present.
[tr. Farquharson (1944)]Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.
[tr. Staniforth (1964)]Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (1997 ed.)]Forget the future. When and if it comes, you’ll have the same resources to draw on -- the same logos.
[tr. Hays (2003)]Do not let the future trouble you. You will come to it (if that is what you must) possessed of the same reason that you apply now to the present.
[tr. Hammond (2006)]Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (2011 ed.)]
The best kind of revenge is not to become like them.
[Ἄριστος τρόπος τοῦ ἀμύνεσθαι τὸ μὴ ἐξομοιοῦσθαι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 6 (6.6) (AD 161-180) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:The best kind of revenge is, not to become like unto them.
[tr. Casaubon (1634), 6.5]The best way of Revenge, is not to imitate the Injury.
[tr. Collier (1701)]The best sort of revenge, is, not to become like the injurious.
[tr. Hutcheson/Moor (1742)]The best method of revenge is, not to imitate the person who has done you the injury.
[tr. Graves (1792)]The best way of avenging thyself is not to become like [the wrong-doer].
[tr. Long (1862)]The best way of revenge is not to imitate the injury.
[tr. Collier/Zimmern (1887)]Not to do likewise is the best revenge.
[tr. Rendall (1898)]The best revenge is not to copy him that wronged you.
[tr. Hutcheson/Chrystal (1902)]The best way of avenging thyself is not to do likewise.
[tr. Haines (Loeb) (1916)]The noblest kind of retribution is not to become like your enemy.
[tr. Farquharson (1944)]To refrain from imitation is the best revenge.
[tr. Staniforth (1964)]The noblest way to avenge yourself is not to become as they are.
[tr. Hard (1997 ed.)]The best revenge is not to be like that.
[tr. Hays (2003)]The best revenge is not to be like your enemy.
[tr. Hammond (2006)]The noblest way of taking revenge on others is by refusing to become like them.
[tr. Needleman/Piazza (2008)]The best way to avenge yourself is not to become as they are.
[tr. Hard (2011 ed.)]
In a word, there is only one thing here worth the minding, and that is, to be true and just, and to show benevolence, even to the untrue and unjust.
[Ἓν ὧδε πολλοῦ ἄξιον, τὸ μετ᾿ ἀληθείας καὶ δικαιοσύνης εὐμενῆ τοῖς ψεύσταις καὶ ἀδίκοις διαβιοῦν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 47 (6.47) (AD 161-180) [tr. Collier/Zimmern (1887)]
(Source)
(Source (Greek)). Alternate translations:One thing there is, and that only, which is worth our while in this world, and ought by us much to be esteemed; and that is, according to truth and righteousness, meekly and lovingly to converse with false, and unrighteous men.
[tr. Casaubon (1634), 6.42]In a word. There's only one thing here worth the minding; And that is, not to imitate the Degeneracy of Mortals: But to be True, Honest, and Good-natur'd, even amongst Knaves, and Sharpers.
[tr. Collier (1701)]The one thing valuable in this life, is, to spend it in a steady course of truth, justice, and humanity, toward even the false and unjust.
[tr. Hutcheson/Moor (1742)]In short, there is nothing here much worth our attention, but to act on all occasions with a regard to truth and justice, and to live peaceably even with those who act with fraud and injustice.
[tr. Graves (1792), 6.41]One thing here is worth a great deal, to pass thy life in truth and justice, with a benevolent disposition even to liars and unjust men.
[tr. Long (1862)]Here one thing is of real worth, to live out life in truth and justice, with charity even to the false and the unjust.
[tr. Rendall (1898)]The one precious thing in life is to spend it in a steady course of truth and justice, with kindliness even for the false and the unjust.
[tr. Hutcheson/Chrystal (1902)]One thing on earth is worth much -- to live out our lives in truth and justice, and in charity with liars and unjust men.
[tr. Haines (Loeb) (1916)]One thing here is of great price, to live out life with truth and righteousness, gracious to liars and to the unrighteous.
[tr. Farquharson (1944)]In this life one thing only is of precious worth: to live out one's days in truthfulness and fair dealing, and in charity even with the false and unjust.
[tr. Staniforth (1964)]In this world there is only one thing of real value, to pass our days in truth and justice, and yet be gracious to those who are false and unjust.
[tr. Hard (1997 ed.)]The only thing that isn’t worthless: to live this life out truthfully and rightly. And be patient with those who don't.
[tr. Hays (2003)]In this world there is only one thing of value, to live out your life in truth and justice, tolerant of those who are neither true nor just.
[tr. Hammond (2006)]In this world there is only one thing of real value, to pass our days in truth and justice, and yet be gracious to those who are false and unjust.
[tr. Hard (2011 ed.)]So there is one thing that is of most value: to live out your life in truth and justice and be kind to those who are false and unjust.
[tr. Gill (2013)]So one thing is worth much: to keep on living with truth and justice and in good will even among liars and unjust men.
[tr. @sentantiq (2019)]
Take heed not to be transformed into a Caesar, not to be dipped in the purple dye; for it does happen.
[Ὅρα μὴ ἀποκαισαρωθῇς, μὴ βαφῇς: γίνεται γάρ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 30 (6.30.1) (AD 161-180) [tr. Farquharson (1944)]
(Source)
Advising himself on the dangers of becoming emperor. Marcus coined a new Greek verb here (ἀποκαισαρόομαι), "to become like Caesar" (more broadly, "to assume the monarchy").
(Source (Greek)). Alternate translations:Take heed, lest of a philosopher thou become a mere Caesar in time, and receive a new tincture from the court. For it may happen if thou dost not take heed.
[tr. Casaubon (1634), 6.27]Have a care you han't too much of an Emperour in you, and that you don't fall into the liberties and Pride of your Predecessors. These Humours are easily learn'd, therefore guard against the Infection.
[tr. Collier (1701)]Take care you don’t degenerate into the manners of the Cesars, or be tinctured by them.
[tr. Hutcheson/Moor (1742)]Beware, when you take the title of Cæsar, that you do not insensibly assume too much of the Emperor; nor be infected with the haughty manners of some of your predecessors; for there is a possibility of such an event.
[tr. Graves (1792), 6.27]Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen.
[tr. Long (1862)]Have care that you have not too much of a Cæsar in you, and that you are not dyed with that dye. This is easily learned, therefore guard against the infection.
[tr. Collier/Zimmern (1887)]See that you be not be-Cæsared, steeped in that dye, as too often happens.
[tr. Rendall (1898)]See to it that you fall not into Caesarism: avoid that stain, for it may come to you.
[tr. Hutcheson/Chrystal (1902)]See thou be not Caesarified, nor take that dye, for there is the possibility.
[tr. Haines (Loeb) (1916)]Be careful not to affect the monarch too much, or to be too deeply dyed with the purple; for this can well happen.
[tr. Staniforth (1964)]Take care that you are not turned into a Caesar, that you are not stained with the purple; for such things do come about.
[tr. Hard (1997 ed.; 2011 ed.)]To escape imperialization -- that indelible stain. It happens.
[tr. Hays (2003)]Take care not to be Caesarified, or dyed in purple: it happens.
[tr. Hammond (2006)]Take care you are not turned into a Caesar, or stained with the purple; these things do happen.
[tr. Gill (2013)]Beware of being Caesarified, be not stained by desire for power.
[ed. Taplin (2016)]
As a horse when he has run, a dog when he has tackled the game, a bee when it has made the honey, so a man when he has done a good act does not call out for others to come and see, but he goes on to another act, as a vine goes on to produce again the grapes in season.
[ἵππος δραμών, κύων ἰχνεύσας, μέλισσα μέλι ποιήσασα, ἄνθρωπος δ̓ εὖ ποιήσας οὐκ ἐπιβοᾶται, ἀλλὰ μεταβαίνει ἐφ̓ ἕτερον, ὡς ἄμπελος ἐπὶ τὸ πάλιν ἐν τῇ ὥρᾳ τὸν βότρυν ἐνεγκεῖν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 5, ch. 6 (5.6) (AD 161-180) [tr. Long (1862)]
(Source)
(Source (Greek)). Alternate translations:As a horse after a race, and a hunting dog when he hath hunted, and a bee when she hath made her honey, look not for applause and commendation; so neither doth that man that rightly doth understand his own nature when he hath done a good turn: but from one doth proceed to do another, even as the vine after she hath once borne fruit in her own proper season, is ready for another time.
[tr. Casaubon (1634)]A Fleet Horse or Greyhound, don't use to make a Noise when they have perform'd handsomly, nor a Bee neither when she has made a little Hony: And thus a Man that's rightly Kind, never proclaims a Good Turn, but does another as soon as he can; just like a Vine that bears again the next Season.
[tr. Collier (1701)]The horse, when he hath run his course, the hound, when he has followed the track, the bee, when it has made its honey, and the Man, when he hath done good to others, don’t make a noisy boast of it, but go on to repeat the like actions, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Moor (1742)]This same is applicable to the horse that has finished his course, to the hound that has ended his chase, and to the bee that has produced its honey. Let the man, then, who has done a beneficent action, not look for applause; but repeat it the first opportunity; as the vine again yields its fruit at the proper season.
[tr. Graves (1792), 5.5]A fleet horse or greyhound do not make a noise when they have done well, nor a bee neither when she has made a little honey. And thus a man that has done a kindness never proclaims it, but does another as soon as he can, just like a vine that bears again the next season.
[tr. Collier/Zimmern (1887)]As the horse that runs, the hound that hunts, the bee that hives its honey, so the man who does the kindness does not raise a shout, but passes on to the next act, as a vine to the bearing of clusters for next season.
[tr. Rendall (1898)]The horse when he has run his course, the hound when he has followed the track, the bee when it has made its honey, and the man when he has done good to others, make no noisy boast of it, but set out to do the same once more, as the vine in its season produces its new clusters again.
[tr. Hutcheson/Chrystal (1902)][...] a steed when it has run its course, a hound when it has singled out the trail, a bee when she hath made her comb. And so a man when he hath done one thing well, does not cry it abroad, but betakes himself to a second, as a vine to bear afresh her clusters in due season.
[tr. Haines (Loeb) (1916)]A horse runs, a hound tracks, bees make honey, and a man does good, but doesn't know that he has done it and passes on to a second act, like a vine to bear once more its grapes in due season.
[tr. Farquharson (1944)][...] a horse that has run its race, a hound that has tracked his quarry, or a bee that has hived her honey. Like them, the man who has done one good action does not cry it aloud, but passes straight on to a second, as the vine passes on to the bearing of another summer's grapes.
[tr. Staniforth (1964)][...] a horse when it has run its race, or a dog when it has followed a trail, or a bee when it has mades its honey. And so such a person, when he has done a good deed, does not cry it abroad, but passes straight on to the next, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (1997 ed.)]A horse at the end of the race ...
A dog when the hunt is over ...
A bee with its honey stored ...
And a human being after helping others.
They don't make a fuss about it. They just go on to something else, as the vine looks forward to bearing fruit again in season.
[tr. Hays (2003)]A horse that has raced, a dog that has tracked, a bee that has made honey, and a man that has done good -- none of these knows what they have done, but they pass on to the next action, just as the vine passes on to bear grapes again in due season.
[tr. Hammond (2006)][...] a horse when it has run its race, or a dog when it has followed its trail, or a bee when it has made its honey. And so such a person, when he has done a good deed, does not shout about it, but passes straight on to the next one, as the vine yields new clusters of grapes when the season comes around.
[tr. Hard (2011 ed.)][...] a horse which has run a race, a dog which has followed the scent, or a bee which has made its honey. A person who has done something good does not make a big fuss about it, but goes on to the next action, as a vine goes on to produce grapes again in season.
[tr. Gill (2013), sec. 3-4]A man does not proclaim a good deed, but proceeds to another, as a vine bears grapes again in season.
[ed. Taplin (2016)]
Taking it all together, keep always in view that human life is transitory and cheap: yesterday a drop of semen, tomorrow a buried corpse or ashes. So make your way through this brief moment in time in line with nature and let go of your life gladly, as an olive might fall when ripe, blessing the earth that bore it and grateful to the tree that gave it growth.
[τὸ γὰρ ὅλον, κατιδεῖν ἀεὶ τὰ ἀνθρώπινα ὡς ἐφήμερα καὶ εὐτελῆ καὶ ἐχθὲς μὲν μυξάριον, αὔριον δὲ τάριχος ἢ τέφρα. τὸ ἀκαριαῖον οὖν τοῦτο τοῦ χρόνου κατὰ φύσιν διελθεῖν καὶ ἵλεων καταλῦσαι, ὡς ἂν εἰ ἐλαία πέπειρος γενομένη ἔπιπτεν, εὐφημοῦσα τὴν ἐνεγκοῦσαν καὶ χάριν εἰδυῖα τῷ φύσαντι δένδρῳ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 48 (4.48) (AD 161-180) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:For herein lieth all indeed, ever to look upon all worldly things, as things for their continuance, that are but for a day: and for their worth, most vile, and contemptible, as for example, What is man? That which but the other day when he was conceived was vile snivel; and within few days shall be either an embalmed carcass, or mere ashes. Thus must thou according to truth and nature, throughly consider how man's life is but for a very moment of time, and so depart meek and contented: even as if a ripe olive falling should praise the ground that bare her, and give thanks to the tree that begat her.
[tr. Casaubon (1634) 4.39]Mankind are poor Transitory Things! They are one Day in the Rudiments of Life, and almost the next, turn'd to Mummie, or Ashes. Your way is therefore to manage this Minute Wisely, and part with it chearfully; And like a ripe Nut when you drop out of the Husk, be sure to speak well of the Season, and make your Acknowledgments to the Tree that bore you.
[tr. Collier (1701)]And, in general, all human affairs are mean, and but for a day. What yesterday was a trifling embryo, to morrow shall be an embalmed carcase, or ashes. Pass this short moment of time according to nature, and depart contentedly; as the full ripe olive falls of its own accord, applauding the earth whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Moor (1742)]On the whole, then, a wise man will consider all human affairs as of a day's continuance, contemptible, and of little importance. Man himself is to-day in embryo, to-morrow a mummy or a handful of ashes.
Let us then employ properly this moment of time allotted us by fate, and leave the world contentedly; like a ripe olive dropping from its stalk, speaking well of the soil that produced it, and of the tree that bore it.
[tr. Graves (1792)]To conclude, always observe how ephemeral and worthless human things are, and what was yesterday a little mucus, to-morrow will be a mummy or ashes. Pass then through this little space of time conformably to nature, and end thy journey in content, as an olive falls off when it is ripe, blessing nature who produced it, and thanking the tree on which it grew.
[tr. Long (1862)]In short, mankind are poor, transitory things! They are one day in the rudiments of life, and almost the next turned to mummy or ashes. Your way is therefore to manage this minute in harmony with nature, and part with it cheerfully; and like a ripe olive when you droop, be sure to speak well of the mother that bare you.
[tr. Collier/Zimmern (1887)]In a word, look at all human things, behold how fleeting and how sorry -- but yesterday a mucus-clot, to-morrow dust or ashes! Spend your brief moment then according to nature's law, and serenely greet the journey's end, as an olive falls when it is ripe, blessing the branch that bears it and giving thanks to the tree which gave it life.
[tr. Rendall (1898)]In sum, look upon human things, and behold how short-lived and how vile they are; mucus yesterday, tomorrow ashes or pickled carrion. Spend, then, the fleeting remnant of your time in a spirit that accords with Nature, and depart contentedly. So the olive falls when it is grown ripe, blessing the ground from whence it sprung, and thankful to the tree that bore it.
[tr. Hutcheson/Chrystal (1902)]In a word, fail not to note how short-lived are all mortal things, and how paltry -- yesterday a little mucus, to-morrow a mummy or burnt ash. Pass then through this tiny span of time in accordance with Nature, and come to thy journey's end with a good grace, just as an olive falls when it is fully ripe, praising the earth that bare it and grateful to the tree that gave it growth.
[tr. Haines (Loeb) (1916)]This is the whole matter: see always how ephemeral and cheap are the things of man -- yesterday, a spot of albumen, to-morrow, ashes or a mummy. Therefore make your passage through this span of time in obedience to Nature and gladly lay down your life, as an olive, when ripe, might fall, blessing her who bare it and grateful to the tree which gave it life.
[tr. Farquharson (1944)]Observe, in short, how transient and trivial is all mortal life; yesterday a drop of semen, tomorrow a handful of spice or ashes. Spend, therefore, these fleeting moments on earth as Nature would have you spend them, and then go to your rest with good grace, as an olive falls in its season, with a blessing for the earth that bore it and a thanskgiving to the tree that gave it life.
[tr. Staniforth (1964)]In a word, never cease to observe how evanescent are all things human, and how worthless: today a drop of mucus, and tomorrow a mummy or a pile of ash. So make your eay through this brief moment of time as one who is obedient to nature, and accept your end with a cheerful heart, just as an olive might ripen and fall, blessing the earth that bare it and grateful to the tree that gave it growth.
[tr. Hard (1997 ed.); Hard (2011 ed.)]In general, consider always how ephemeral and cheap human affairs are; yesterday slime, tomorrow pickle or ashes. Go through this momentary time in accordance with nature, and come to an end cheerfully, like an olive that falls when it is ripe, speaking well of the earth who bore it you and giving thanks to the tree that begat you.
[tr. Hard? (1997 ed.)]In short, know this: Human lives are brief and trivial. Yesterday a blob of semen; tomorrow embalming fluid, ash.
To pass through this brief life as nature demands. To give it up without complaint.
Like an olive that ripens and falls.
Praising its mother, thanking the tree it grew on.
[tr. Hays (2003)]The conclusion of this? You should always look on human life as short and cheap. Yesterday sperm: tomorrow a mummy or ashes.
So one should pass through this tiny fragment of time in tune with nature, and leave it gladly, as an olive might fall when ripe, blessing the earth which bore it and grateful to the tree which gave it growth.
[tr. Hammond (2006)]So always keep in mind how short-lived and insignificant human things really are: yesterday a glob of mucous, tomorrow a corpse or a pile of ashes. So pass this brief amount of time in accordance with Nature and dissolve graciously, just as a ripe olive falls to the ground praising both he earth which gave it life and the tree which nourished it.
[tr. Needleman/Piazza (2008)]Mark how fleeting and paltry is the estate of man, yesterday in infancy, tomorrow embalmed or in ashes. For the hairsbreadth of time assigned to thee, live rationally, and part with life gracefully, as a ripe olive falls, blessing the season that bore it and thanking the tree that gave it life.
[ed. Yeroulanos (2016)]
Don’t let yourself forget how many doctors have died, after furrowing their brows over how many deathbeds. How many astrologers, after pompous forecasts about others’ ends. How many philosophers, after endless disquisitions on death and immortality. How many warriors, after inflicting thousands of casualties themselves. How many tyrants, after abusing the power of life and death atrociously, as if they were themselves immortal.
How many whole cities have met their end: Helike, Pompeii, Herculaneum, and countless others.
And all the ones you know yourself, one after another. One who laid out another for burial, and was buried himself, and then the man who buried him — all in the same short space of time.[Ἐννοεῖν συνεχῶς πόσοι μὲν ἰατροὶ ἀποτεθνήκασι, πολλάκις τὰς ὀφρῦς ὑπὲρ τῶν ἀρρώστων συσπάσαντες: πόσοι δὲ μαθηματικοί, ἄλλων θανάτους ὥς τι μέγα προειπόντες: πόσοι δὲ φιλόσοφοι, περὶ θανάτου ἢ ἀθανασίας μυρία διατεινάμενοι: πόσοι δὲ ἀριστεῖς, πολλοὺς ἀποκτείναντες: πόσοι δὲ τύραννοι, ἐξουσίᾳ ψυχῶν μετὰ δεινοῦ φρυάγματος ὡς ἀθάνατοι κεχρημένοι: πόσαι δὲ πόλεις ὅλαι, ἵν̓ οὕτως εἴπω, τεθνήκασιν, Ἑλίκη καὶ Πομπήιοι καὶ Ἡρκλᾶνον καὶ ἄλλαι ἀναρίθμητοι. ἔπιθι δὲ καὶ ὅσους οἶδας, ἄλλον ἐπ̓ ἄλλῳ: ὁ μὲν τοῦτον κηδεύσας εἶτα ἐξετάθη, ὁ δὲ ἐκεῖνον, πάντα δὲ ἐν βραχεῖ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 48 (4.48) (AD 161-180) [tr. Hays (2003)]
(Source)
Helice (Helike, Ἑλίκη) was a town in Greece destroyed by an earthquake and tsunami in AD 373. Herculaneum and Pompeii were towns in southern Italy destroyed by an eruption of Mt Vesuvius in AD 79.
(Source (Greek)). Alternate translations:Let it be thy perpetual meditation, how many physicians who once looked so grim, and so tetrically shrunk their brows upon their patients, are dead and gone themselves. How many astrologers, after that in great ostentation they had foretold the death of some others, how many philosophers after so many elaborate tracts and volumes concerning either mortality or immortality; how many brave captains and commanders, after the death and slaughter of so many; how many kings and tyrants, after they had with such horror and insolency abused their power upon men's lives, as though themselves had been immortal; how many, that I may so speak, whole cities both men and towns: Helice, Pompeii, Herculaneum, and others innumerable are dead and gone. Run them over also, whom thou thyself, one after another, hast known in thy time to drop away. Such and such a one took care of such and such a one's burial, and soon after was buried himself. So one, so another: and all things in a short time.
[tr. Casaubon (1634), 4.39]Consider how many Physicians are Dead that us'd to value themselves upon the Cure of their Patients; How many Astrologers who thought themselves Great Men by foretelling the Death of others; How many Philosophers have gone the way of all Flesh, after all their Learned Disputes about dying, and Immortality; How many Field-Worthies, who had knock'd so many Mens Brains out ; How many Tyrants who manag'd the Power of Life and Death with as much Pride and Rigour, and as if themselves had been Immortal; How many Cities, if I may say so, have given up the Ghost: For Instance Helice in Greece, Pompeii, and Herculanum in Italy; not to mention many besides. Do but recollect your Acquaintance; And here you'll find People Managing and making way for Funerals; Mourning for their Friends, and giving Occasion for the same Office themselves. And all within a small Compass of Time.
[tr. Collier (1701)]Consider frequently how many physicians, who had often knit their brows on discovering the prognostics of death in their patients, have at last yielded to death themselves: And how many astrologers, after foretelling the deaths of others, with great ostentation of their art; and how many philosophers, after they had made many long dissertations upon death and immortality; how many warriors, after they had slaughtered multitudes; how many tyrants, after they had exercised their power of life and death with horrid pride, as if they had been immortal; nay, how many whole cities, if I may so speak, are dead: Helice, Pompeii, Herculanum, and others innumerable. Then run over those whom, in a series, you have known, one taking care of the funeral of another, and then buried by a third, and all this in a short time.
[tr. Hutcheson/Moor (1742)]Consider how many physicians have died, after having with contracted eye-brows and great solemnity pronounced the death of so many patients: -- how many astrologers, who thought it a great matter to foretell the fate of others: -- how many philosophers, after all their disputes about death and immortality: -- how many heroes, renowned for slaughter: -- how many tyrants, after exercising their power of life and death with the most ferocious insolence, as if they themselves were immortal! Nay, how many cities (if I may be allowed the expression) are dead and buried in their own ruins! Helice, Pompeii, and Herculaneum, and others without number.
Recollect also how many amongst your own acquaintance, whom, after attending the funerals of their friends, you have seen carried to their graves; and this within a short space of time.
[tr. Graves (1792), 4.39]Think continually how many physicians are dead after often contracting their eyebrows over the sick; and how many astrologers after predicting with great pretensions the deaths of others; and how many philosophers after endless discourses on death or immortality; how many heroes after killing thousands; and how many tyrants who have used their power over men's lives with terrible insolence, as if they were immortal; and how many cities are entirely dead, so to speak, Helice and Pompeii and Herculaneum, and others innumerable. Add to the reckoning all whom thou hast known, one after another. One man after burying another has been laid out dead, and another buries him; and all this in a short time.
[tr. Long (1862)]Consider how many physicians are dead that used to knit their brows over their patients; how many astrologers who thought themselves great men by foretelling the death of others; how many philosophers have gone the way of all flesh, after all their learned disputes about dying and immortality; how many warriors, who had knocked so many men's brains out; how many tyrants, who managed the power of life and death with as much insolence, as if themselves had been immortal; how many cities, if I may say so, have given up the ghost: for instance, Helice in Greece, Pompeii and Herculaneum in Italy; not to mention many besides. Do but recollect your acquaintance, and here you will find one man closing another's eyes, then he himself is laid out, and this one by another. And all within a small compass of time.
[tr. Collier/Zimmern (1887)]Constantly realise how many physicians are dead, who have often enough knit their brows over their patients; how many astrologers, who have pompously predicted others' deaths; philosophers, who have held disquisitions without end on death or immortality; mighty men, who have slain their thousands; tyrants, who in exercise of their prerogative of death have blustered as though they were Immortals; whole cities buried bodily, Helice, Pompeii, Herculaneum, and others without end. Then count up those whom you have known, one by one; how one buried another, was in his turn laid low, and another buried him; and all this in a little span!
[tr. Rendall (1898)]Constantly consider how many physicians are dead and gone, who frequently knitted their brows over their patients; how many astrologers, who foretold the deaths of others with great ostentation of their art; how many philosophers, who wrote endlessly on death and immortality; how many warriors, who slew their thousands; and how many tyrants, who used their power of life and death with cruel wantonness, as though they had been immortal. How many whole cities, if I may so speak, are dead: Helice and Pompeii and Herculaneum, and others past counting. Tell over next all those you have known, one after the other: think how one buried his fellow, then lay dead himself, to be buried by a third. And all this within a little time.
[tr. Hutcheson/Chrystal (1902)]Cease not to bear in mind how many physicians are dead after puckering up their brows so often over their patients; and how many astrologers after making a great parade of predicting the death of others; and how many philosophers after endless disquisitions on death and immortality; how many great captains after butchering thousands; how many tyrants after exercising with revolting insolence their power of life and death, as though themselves immortal; and how many entire cities are, if I may use the expression, dead, Helice and Pompeii and Herculaneum, and others without number.
Turn also to all, one after another, that come within thine own knowledge. One closed a friend's eyes and was then himself laid out, and the friend who closed his, he too was laid out -- and all this in a few short years.
[tr. Haines (Loeb) (1916)]Think continually how many physicians have died, after often knitting their foreheads over their patients; how many astrologers after prophesying other men's deaths, as though to die were a great matter; how many philosophers after endless debate on death or survival after death; how many paladins after slaying their thousands; how many tyrants after using their power over men's lives with monstrous arrogance, as if themselves immortal; how many entire cities have, if I may use the term, died, Helice, Pompeii, Herculaneum, and others innumerable. Run over, too, the many also you know of, one after another. One followed this man's funeral and then was himself laid on the bier; another followed him, and all in a little while.
[tr. Farquharson (1944)]Remind yourself constantly of all the physicians, now dead, who used to knit their brows over their ailing patients; of all the astrologers who so solemnly predicted their clients’ doom; the philosophers who expatiated so endlessly on death or immortality; the great commanders who slew their thousands; the despots who wielded powers of life and death with such terrible arrogance, as if themselves were gods who could never die; the whole cities which have perished completely, Helice, Pompeii, Herculaneum, and others without number. After that, recall one by one each of your own acquaintances; how one buried another, only to be laid low himself and buried in turn by a third, and all in so brief a space of time.
[tr. Staniforth (1964)]Reflect constantly on how many physicians have died after knitting their brows again and again over the beds of the sick; and how many astrologers after foretelling the deaths of others as though death itself were some great thing; and how many philosophers after endless disputes about death and immortality; and how many heroes after slaying a multitude of others; and how many tyrants after exercising their power over life and death with fearful arrogance, as though they themselves would be immortal; and how many entire cities have, if one may use the word, died: Helice, Pompeii, Herculaneium and others without number. Also call before your mind, one after another, the many whom you yourself have known. This man, after paying his last respects to that, was then laid out himself, and the one who laid him out was laid out in his turn, and all in so short a time.
[tr. Hard (1997 ed.)]Consider continually how many doctors have died, after often knitting their brows over their patients; how many astrologers, having foretold the deaths of others as if this were something important; how many philosophers, who contend endlessly about death and immortality [...] Go over how many people you have known, one after the other; one buried another and was then laid out for burial himself, and another another; all; in a short time.
[tr. Hard? (1997 ed.)]Think constantly how many doctors have died, after knitting their brows over their own patients; how many astrologers, after predicting the deaths of others, as if death were something important; how many philosophers, after endless deliberation on death or immortality; how many heroes, after the many others they killed; how many tyrants, after using their power over men’s lives with monstrous insolence, as if they themselves were immortal. Think too how many whole cities have ‘died’ — Helice, Pompeii, Herculaneum, innumerable others. Go over now all those you have known yourself, one after the other: one man follows a friend’s funeral and is then laid out himself, then another follows him — and all in a brief space of time.
[tr. Hammond (2006)]Keep constantly in your mind how many doctors die after a lifetime of wrinkling their brows in thought over the sick; and how many astrologers die after predicting with much ceremony the death of others; and how many philosophers die after exhausting their minds with countless discourses concerning death and immortality; and how many great military men die after killing so many people; and how many tyrants die after exercising their power over the lives of others with an insolent snort, as if they themselves were immortal. And how many entire cities -- Helice, Pompeii, Herculaneum,’ and countless others -- have been destroyed.
[tr. Needleman/Piazza (2008)]Reflect constantly on how many physicians have died after knitting their brows again and again over the beds of the sick; and how many astrologers after foretelling the deaths of others as though death itself were some great thing; and how many philosophers after endless disputes about death and immortality; and how many heroes after slaying a multitude of others; and how many tyrants after exercising their power over life and death with appalling arrogance, as though they themselves would be immortal; and how many entire cities have, if one may use the word, died: Helice, Pompeii, Herculaneum* and others without number. Also call before your mind, one after another, the many people whom you yourself have known. This man, after paying his last respects to that, was then laid out himself, and the one who laid him out was laid out in his turn, and all in so short a time.
[tr. Hard (2011 ed.)]Reflect constantly how many doctors have died, after often knitting their brows over those who were ill; and how many astrologers, after predicting the deaths of other people, as if death were some great thing; and how many philosophers, after countless debates about death or immortality; and how many heroes, after killing many other people, and how many tyrants, after exercising the power of life and death with terrible arrogance, as though they were immortal themselves; and how many entire cities died, if one can put it this way, Helike and Pompeii and Herculaneum, and others without number. Run over the ones you know, one after the other: one person attended another's funeral and then was laid out himself, another followed him, and all in so short a time.
[tr. Gill (2013)]
If one of the gods informed you, ‘You will die tomorrow or, at any rate, the day after tomorrow’, you would consider it no great matter whether it were the day after tomorrow rather than tomorrow, unless, indeed, you were an extraordinary coward, for the difference is minimal; so likewise, consider it no great matter whether you will die after many a long year rather than tomorrow.
[Ὥσπερ εἴ τίς σοι θεῶν εἶπεν, ὅτι αὔριον τεθνήξῃ ἢ πάντως γε εἰς τρίτην, οὐκέτ̓ ἂν παρὰ μέγα ἐποιοῦ τὸ εἰς τρίτην μᾶλλον ἢ αὔριον, εἴ γε μὴ ἐσχάτως ἀγεννὴς εἶ: πόσον γάρ ἐστι τὸ μεταξύ; οὕτως καὶ τὸ εἰς πολλοστὸν ἔτος μᾶλλον ἢ αὔριον μηδὲν μέγα εἶναι νόμιζε.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 47 (4.47) (AD 161-180) [tr. Hard (1997 ed.)]
(Source)
(Source (Greek)). Alternate translations:Even as if any of the gods should tell thee, Thou shalt certainly die to-morrow, or next day, thou wouldst not, except thou wert extremely base and pusillanimous, take it for a great benefit, rather to die the next day after, than to-morrow; (for alas, what is the difference!) so, for the same reason, think it no great matter to die rather many years after, than the very next day.
[tr. Casaubon (1634), 4.38]Put the case some God should acquaint you, you were to Die to Morrow, or next Day at farthest. Under this Warning, you would be a very Poor Wretch if you should strongly solicit for the longest time: For alas ! how inconsiderable is the difference? In like manner if you would Reason right, and compute upon the Notion of Eternity, you would not be much concerned whether your Life was up to Morrow, or a Thousand Years hence.
[tr. Collier (1701)]If any God would assure you, you must die either to morrow, or the next day at farthest, you would little matter whether it were to morrow or the day after; unless you were exceedingly mean-spirited: for how trifling is the difference? Just so, you should repute it of small consequence, whether you are to die in extreme old age, or to morrow.
[tr. Hutcheson/Moor (1742)]If any God should inform you that you were infallibly to die, either to-morrow or the following day at fartherst; you would not be very solicitous, nor deem it any great favour, unless you were the most abject wretch breathing, to have a reprieve till the third day, instead of having your death take place to-morrow. For how inconsiderable is the difference! In like manner, you ought not to esteem it a matter of any great importance, whether your life be prolonged to the most distant period, or be terminated to-morrow.
[tr. Graves (1792)]If any god told thee that thou shalt die to-morrow, or certainly on the day after to-morrow, thou wouldst not care much whether it was on the third day or on the morrow, unless thou wast in the highest degree mean-spirited; for how small is the difference! So think it no great thing to die after as many years as thou canst name rather than to-morrow.
[tr. Long (1862)]Put the case, some god should acquaint you you were to die to-morrow, or next day at farthest. Under this warning, you would be a very poor wretch if you should strongly solicit for the longest time. For, alas! how inconsiderable is the difference? In like manner, if you would reason right, you would not be much concerned whether your life was to end to-morrow or a thousand years hence.
[tr. Collier/Zimmern (1887)]Suppose some god informed you that to-morrow, or at most the day after, you would be dead, you would not be greatly exercised whether it were the day after rather than to-morrow, not if you have a spark of spirit -- for what difference is there worth considering? So, too, never mind whether it is ever so many years hence, or to-morrow.
[tr. Rendall (1898)]If some God were to inform you that you must die tomorrow, or the next day at farthest, you would take little concern whether it was to be tomorrow or the next day; that is if you were not the most miserable of cowards. For how small is the difference? Wherefore, account it of no great moment whether you die after many years or tomorrow.
[tr. Hutcheson/Chrystal (1902)]Just as, if a God had told thee, Thou shalt die to-morrow or in any case the day after, thou wouldest no longer count it of any consequence whether it were the day after to-morrow or to-morrow, unless thou art in the last degree mean-spirited, for how little is the difference! -- so also deem it but a trifling thing that thou shouldest die after ever so many years rather than to-morrow.
[tr. Haines (Loeb) (1916)]Just as, if one of the gods told you: 'to-morrow you will be dead or in any case the day after to-morrow', you would no longer be making that day after important any more than to-morrow, unless you are an arrant coward (for the difference is a mere trifle), in the same way count it no great matter to live to a year that is an infinite distance off rather than till to-morrow.
[tr. Farquharson (1944)]If a god were to tell you, “Tomorrow, or at best the day after, you will be dead,’ you would not, unless the most abject of men, be greatly solicitous whether it was to be the later day, rather than the morrow -- for what is the difference between them? In the same way, do not reckon it of great moment whether it will come years and years hence, or tomorrow.
[tr. Staniforth (1964)]Suppose that a god announced that you were going to die tomorrow “or the day after.” Unless you were a complete coward you wouldn’t kick up a fuss about which day it was -- what difference could it make? Now recognize that the difference between years from now and tomorrow is just as small.
[tr. Hays (2003)]Just as if a god told you that you would die tomorrow or at least the day after tomorrow, you would attach no importance to the difference of one day, unless you are a complete coward (such is the tiny gap of time): so you should think there no great difference between life to the umpteenth year and life to tomorrow.
[tr. Hammond (2006)]If some god told you that you would die tomorrow, or the next day at the latest, you would not consider death on the third day to be anything better than death on the second day, unless you were a wholly base person. And so just the same, do not think that living many years is any better than dying tomorrow.
[tr. Needleman/Piazza (2008)]If one of the gods informed you, ‘You will die tomorrow or, at any rate, the day after tomorrow’, you would consider it no great matter whether it were the day after tomorrow rather than tomorrow, unless, indeed, you were a terrible coward, for the difference is minimal; so likewise, consider it no great matter whether you will die after many a long year rather than tomorrow.
[tr. Hard (2011 ed.)]If one of the gods told you that tomorrow you would be dead or at least all events the day after tomorrow, you would no longer consider that it mattered whether it was the day after tomorrow rather than tomorrow, unless you were extremely small-minded (what is the difference between them?). In the same way, do not regard it as very important whether you live for many years rather than tomorrow.
[tr. Gill (2013)]
He that does a Memorable Action, and those that Report it, are all but short-liv’d Things.
[Πᾶν ἐφήμερον, καὶ τὸ μνημονεῦον καὶ τὸ μνημονευόμενον.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 35 (4.35) (AD 161-180) [tr. Collier (1701)]
(Source)
(Source (Greek)). Alternate translations:All things are transitory, and, as it were, but for a day; both those who remember; and the things, and persons remembered.
[tr. Hutcheson/Moor (1742)]Everything is only for a day, both that which remembers and that which is remembered.
[tr. Long (1862)]He that does a memorable action, and those that report it, are all but short-lived things.
[tr. Collier/Zimmern (1887)]Everything is but for a day, remembrancer alike and the remembered.
[tr. Rendall (1898)]All things are for a day, both what remembers and what is remembered.
[tr. Hutcheson/Chrystal (1902)]Ephemeral all of them, the rememberer as well as the remembered!
[tr. Haines (Loeb) (1916)]All is ephemeral, both what remembers and what is remembered.
[tr. Farquharson (1944)]All of us are creatures of a day; the rememberer and the remembered alike.
[tr. Staniforth (1964)]All is ephemeral, both that which remembers and that which is remembered.
[tr. Hard (1997 ed.)]Everything transitory -- the knower and the known.
[tr. Hays (2003)]All is ephemeral, both memory and the object of memory.
[tr. Hammond (2006)]They are all short-lived, both those who remember and the remembered.
[tr. Needleman/Piazza (2008)]All is ephemeral, both that which remembers and that which is remembered.
[tr. Hard (2011 ed.)]Everything is transitory, both that which remembers and that which is remembered.
[tr. Gill (2013)]
This mortal life is a little thing, lived in a little corner of the earth; and little, too, is the longest fame to come — dependent as it is on a succession of fast-perishing little men who have no knowledge even of their own selves, much less of one long dead and gone.
[μικρὸν μὲν οὖν ὃ ζῇ ἕκαστος: μικρὸν δὲ τὸ τῆς γῆς γωνίδιον ὅπου ζῇ: μικρὸν δὲ καὶ ἡ μηκίστη ὑστεροφημία καὶ αὕτη δὲ κατὰ διαδοχὴν ἀνθρωπαρίων τάχιστα τεθνηξομένων καὶ οὐκ εἰδότων οὐδὲ ἑαυτοὺς οὐδέ γε τὸν πρόπαλαι τεθνηκότα.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 10 (3.10) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:The time therefore that any man doth live, is but a little, and the place where he liveth, is but a very little corner of the earth, and the greatest fame that can remain of a man after his death, even that is but little, and that too, such as it is whilst it is, is by the succession of silly mortal men preserved, who likewise shall shortly die, and even whiles they live know not what in very deed they themselves are: and much less can know one, who long before is dead and gone.
[tr. Casaubon (1634)]Life moves in a very narrow Compass; yes, and Men live in a poor Corner of the World too : And the most lasting Fame will stretch but to a sorry Extent. The Passage on't is uneven and craggy, and therefore it can't run far. The frequent Breaks of Succession drop it in the Conveyance : For alas ! poor transitory Mortals, know little either of themselves, or of those who were long before them.
[tr. Collier (1701)]It is a very little time which each man lives, and in a small corner of the earth; and the longest surviving fame is but short, and this conveyed through a succession of poor mortals, each presently a-dying; men who neither knew themselves, nor the persons long since dead.
[tr. Hutcheson/Moor (1742)]The life of every one, therefore, is evidently a mere point in time. This world indeed in which we live is but a mere corner of the universe, and the most extensive posthumous fame a very trifling affair; and is to pass through a succession of insignificant mortals, who know little of themselves, and much less therefore of those who have long submitted to their destiny.
[tr. Graves (1792)]Short then is the time which every man lives; and small the nook of the earth where he lives; and short too the longest posthumous fame, and even this only continued by a succession of poor human beings, who will very soon die, and who know not even themselves, much less him who died long ago.
[tr. Long (1862)]Life moves in a very narrow compass; yes, and men live in a small corner of the world too. And the most lasting fame will stretch but to a sorry extent; for, alas! poor transitory mortals who hand it down know little even of themselves, much less of those who died long before their time.
[tr. Collier/Zimmern (1887)]Man's life has but a tiny span, tiny as the corner of earth on which he lives, short as fame's longest tenure, handed along the line of short-lived mortals, who do not even know themselves, far less the dead of long ago.
[tr. Rendall (1898)]Short is the time which each of us has to live, and small the corner of the earth he has to live in. Short is the longest posthumous fame, and this preserved through a succession of poor mortals, soon themselves to die; men who knew not themselves, far less those who died long ago.
[tr. Hutcheson/Chrystal (1902)]Little indeed, then, is a man's life, and little the nook of earth whereon he lives, and little even the longest after-fame, and that too handed on through a succession of manikins, each one of them very soon to be dead, with no knowledge even of themselves, let alone of a man who has died long since.
[tr. Haines (Loeb) (1916)]Little the life each lives, little the corner of the earth he lives in, little even the longest fame hereafter, and even that dependent on a succession of poor mortals, who will very soon be dead, and have not learnt to know themselves, much less the man who was dead long years ago.
[tr. Farquharson (1944)]Human life is thus a little thing, and little too even the fame that endures for the longest, and even that is passed on from one poor mortal to another, all of whom will die in no great while, and who have no knowledge even of themselves, let alone of one who has died many long years before.
[tr. Hard (1997 ed.)]The span we live is small -- small as the corner of the earth in which we live it. Small as even the greatest renown, passed from mouth to mouth by short-lived stick figures, ignorant alike of themselves and those long dead.
[tr. Hays (2003)]Sure, life is a small thing, and small the cranny of the earth in which we live it: small too even the longest fame thereafter, which is itself subject to a succession of little men who will quickly die, and have no knowledge even of themselves, let alone of those long dead.
[tr. Hammond (2006)]Small indeed is the life which each person lives, and tiny is the corner of the earth where he lives. Small too is even the longest after-glory, which is handed off, as in a relay race, to others who will soon be dead, not having know even themselves, let alone someone who died long ago.
[tr. Needleman/Piazza (2008)]The space of each person’s existence is thus a little thing, and little too is the corner of the earth on which it is lived, and little too even the fame that endures for the longest; and even that is passed on from one poor mortal for another, all of whom will die in no great while, and who have no knowledge even of themselves, let alone of one who has died many long years before.
[tr. Hard (2011 ed.)]For each of us, small is our life and small is the corner of earth where it is lived; small too is even the longest fame after death, and this depends on a succession of little human beings who will quickly die and who do not know themselves, let along the one who has died first.
[tr. Gill (2013)]
You need to get used to winnowing your thoughts, so that if someone says, “What are you thinking about?” you can respond at once (and truthfully) that you are thinking this or thinking that. And it would be obvious at once from your answer that your thoughts were straightforward and considerate ones — the thoughts of an unselfish person, one unconcerned with pleasure and with sensual indulgence generally, with squabbling, with slander and envy, or anything else you’d be ashamed to be caught thinking.
[ἐθιστέον ἑαυτὸν μόνα φαντάζεσθαι, περὶ ὧν εἴ τις ἄφνω ἐπανέροιτο: τί νῦν διανοῇ; μετὰ παρρησίας παραχρῆμα ἂν ἀποκρίναιο ὅτι τὸ καὶ τό: ὡς ἐξ αὐτῶν εὐθὺς δῆλα εἶναι, ὅτι πάντα ἁπλᾶ καὶ εὐμενῆ καὶ ζῴου κοινωνικοῦ καὶ ἀμελοῦντος ἡδονικῶν ἢ καθάπαξ ἀπολαυστικῶν φαντασμάτων ἢ φιλονεικίας τινὸς ἢ βασκανίας καὶ ὑποψίας ἢ ἄλλου τινός, ἐφ̓ ᾧ ἂν ἐρυθριάσειας ἐξηγούμενος, ὅτι ἐν νῷ αὐτὸ εἶχες.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 4 (3.4) (AD 161-180) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:Thou must use thyself to think only of such things, of which if a man upon a sudden should ask thee, what it is that thou art now thinking, thou mayest answer This, and That, freely and boldly, that so by thy thoughts it may presently appear that in all thee is sincere, and peaceable; as becometh one that is made for society, and regards not pleasures, nor gives way to any voluptuous imaginations at all: free from all contentiousness, envy, and suspicion, and from whatsoever else thou wouldst blush to confess thy thoughts were set upon.
[tr. Casaubon (1634)]Let it be your way to think upon nothing, but what you could freely Discover, if the Question was put to you : So that if your Soul was thus laid open, there would nothing appear, but what was Sincere, Good-natur'd, and publick Spirited; not so much as one Libertine, or Luxurious Fancy, nothing of Litigiousness, Envy, or unreasonable Suspicion, or any thing else, which would not bear the Light, without Blushing.
[tr. Collier (1701)]We ought, therefore, to [...] enure ourselves to think on such things, as, if we were of a sudden examined, what are we now musing upon, we could freely answer, such or such matters: so that all within might appear simple and goodnatured, such as becomes a social being, who despises pleasure, and all sensual enjoyment, and is free from emulation, envy, suspicion, or any other passion that we would blush to own we were now indulging in our minds.
[tr. Hutcheson/Moor (1742)]Indeed you should regulate your thoughts in such a manner, that if any one should ask you, on a sudden, what is the subject of them, you may answer him without embarrassment; so that they may evidently appear to be all simplicity and benevolence, and such as become a being born for society; free from every idea of sensuality or lasciviousness; from rancour, envy, or suspicion; or from any other sentiment, which, if you were to confess it, would occasion a blush.
[tr. Graves (1792)]A man should use himself to think of those things only about which if one should suddenly ask, What hast thou now in thy thoughts? with perfect openness thou mightest immediately answer, This or That; so that from thy words it should be plain that everything in thee is simple and benevolent, and such as befits a social animal, and one that cares not for thoughts about pleasure or sensual enjoyments at all, nor has any rivalry or envy and suspicion, or anything else for which thou wouldst blush if thou shouldst say that thou hadst it in thy mind.
[tr. Long (1862)][A man] ought, therefore, not to work his mind to no purpose, nor throw a superfluous link into the chain of thought; and more especially, to avoid curiosity and malice in his inquiry. Accustom yourself, therefore, tot hink up on nothing but what you could freely reveal, if the question were put to you; so that if your soul were thus laid open, there would nothing appear but what was sincere, good-natured, and public-spirited -- not so much as one voluptuous or luxurious fancy, nothing of hatred, envy, or unreasonable suspicion, nor aught else which you could not bring to the light without blushing.
[tr. Collier/Zimmern (1887)]Limit yourself habitually to such regards, that if suddenly asked 'What is in your thoughts now?,' you could tell at once the candid and unhesitating truth -- a direct plain proof, that all your thoughts were simple and in charity, such as befit a social being, who eschews voluptuous or even self-indulgent fancies, or jealousy of any kind, or malice and suspicion, or any other mood which you would blush to own.
[tr. Rendall (1898)]Accustom yourself so, and only so, to think, that, if any one were suddenly to ask you, “Of what are you thinking-now?” you could answer frankly and at once, “Of so and so.” Then it will plainly appear that you are all simplicity and kindliness, as befits a social being who takes little thought for enjoyment or any phantom pleasure; who spurns contentiousness, envy, or suspicion; or any passion the harbouring of which one would blush to own.
[tr. Hutcheson/Chrystal (1902)]A man should accustom himself to think only of those things about which, if one were to ask on a sudden, What now in thy thoughts? thou couldst quite frankly answer at once, This or that; so that thine answer should immediately make manifest that all that is in thee is simple and kindly and worthy of a living being that is social and has no thought for pleasures or for the entire range of sensual images, or for any rivalry, envy, suspicion, or anything else, whereat thou wouldst blush to admit that thou hadst it in thy mind.
[tr. Haines (Loeb) (1916)]You must habituate yourself only to thoughts about which if some one were suddenly to ask: 'What is in your mind now?', you would at once reply, quite frankly, this or that; and so from the answer it would immediately be plain that all was simplicity and kindness, the thoughts of a social being, who disregards pleasurable, or to speak more generally luxurious imaginings or rivalry of any kind, or envy and suspicion or anything else about which you would blush to put into words that you had it in your head.
[tr. Farquharson (1944)]A man should habituate himself to such a way of thinking that if suddenly asked, "What is in your mind at this minute?" he could respond frankly and without hesitation; thus proving that all his thoughts were simple and kindly, as becomes a social being with no taste for the pleasures of sensual imaginings, jealousies, envies, suspicions, or any other sentiments that he would blush to acknowledge in himself.
[tr. Staniforth (1964)]You must train yourself only to think such thoughts that if somebody were suddenly to ask you, "What are you thinking of?" you could reply in all honesty and without hesitation of this or that, and so make it clear at once from your reply that all within you is simple and kindly, and worthy of a social being who has no thought for pleasure, or luxury in general, or contentiousness of any kind, or envy, or suspicion, or anything else that you would blush to admit if you had it in your mind.
[tr. Hard (1997 ed.)]Train yourself to think only those thoughts such that in answer to the sudden question ‘What is in your mind now?’ you could say with immediate frankness whatever it is, this or that: and so your answer can give direct evidence that all your thoughts are straightforward and kindly, the thoughts of a social being who has no regard for the fancies of pleasure or wider indulgence, for rivalry, malice, suspicion, or anything else that one would blush to admit was in one’s mind.
[tr. Hammond (2006)]You should accustom yourself to think only of those things which, if someone were suddenly to ask "What are you thinking?" you could openly answer this or that, so as to reveal straightaway that everything within yourself is straightforward and well disposed, appropriate to a communal being, and without care for base pleasures or even a single one of the delights we take in our experiences, or for any rivalry, slander, suspicion, or anything else which you would blush to answer that you had in your mind.
[tr. Needleman/Piazza (2008)]You must train yourself only to think such thoughts that if somebody were suddenly to ask you, ‘What are you thinking of?’ you could reply in all honesty and without hesitation, of this thing or that, and so make it clear at once from your reply that all within you is simple and benevolent, and worthy of a social being who has no thought for pleasure, or luxury in general, or contentiousness of any kind, or envy, or suspicion, or anything else that you would blush to admit if you had it in your mind.
[tr. Hard (2011 ed.)]You must train yourself only to think the kind of thoughts about which, if someone suddenly asked you, "what are you thinking now?" you would at once answer frankly, "this" or "that." So, from your reply it would immediately be clear that all your thoughts are straightforward and kind and express the character of a social being who has no concern with images of pleasure, or self-indulgence in general, or any kind of rivalry, malice, or suspicion, or anything else you would blush to admit you were thinking about.
[tr. Gill (2013)]
A little flesh, a little breath, and a Reason to rule all — that is myself.
[Ὅ τί ποτε τοῦτό εἰμι, σαρκία ἐστὶ καὶ πνευμάτιον καὶ τὸ ἡγεμονικόν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 2 (2.2) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Whatsoever I am, is either flesh, or life, or that which we commonly call the mistress and overruling part of man; reason.
[tr. Casaubon (1634), 1.16]This Being of mine, all that's on't, consists of Body, Breath, and that Part which governs.
[tr. Collier (1701)]Whatsoever I am, is either this poor flesh, or the animal spirit, or the governing part.
[tr. Hutcheson/Moor (1742)]This whole person of mine, whatever I may think of it, consists only of a body, the vital spirit, and the rational soul or governing principle.
[tr. Graves (1792)]Whatever this is that I am, it is a little flesh and breath, and the ruling part.
[tr. Long (1862)]This being of mine, all there is of it, consists of flesh, breaht, and the ruling part.
[tr. Collier/Zimmern (1887)]Flesh, breath, and the Inner Self -- that is all.
[tr. Rendall (1898)]All that I am is either flesh, breath, or the ruling part.
[tr. Hutcheson/Chrystal (1902)]This that I am, whatever it be, is mere flesh and a little breath and the ruling Reason.
[tr. Haines (Loeb) (1916)]This whatever it is that I am, is flesh and vital spirit and the governing self.
[tr. Farquharson (1944)]This thing, whate4ver it is, that I am, is mere flesh, and some breath, and the governing faculty.
[tr. Hard (1997 ed.)]Whatever this is that I am, it is flesh and a little spirit and an intelligence.
[tr. Hays (2003)]Whatever it is, this being of mine is made up of flesh, breath, and directing mind.
[tr. Hammond (2006)]Whatever it is that I am is flesh and a bit of breath and the ruling centre.
[tr. Hard (2011 ed.)]What makes up this being of mine is flesh, and a bit of breath, and the ruling centre.
[tr. Gill (2013)]All you are is a little flesh, a little breath, and whatever it is that rules these things.
[tr. McNeill (2019)]
We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work against each other is contrary to nature; and resentment and rejection count as working against someone.
[γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες, ὡς χεῖρες, ὡς βλέφαρα, ὡς οἱ στοῖχοι τῶν ἄνω καὶ κάτω ὀδόντων. τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν: ἀντιπρακτικὸν δὲ τὸ ἀγανακτεῖν καὶ ἀποστρέφεσθαι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:For we are all born to be fellow-workers, as the feet, the hands, and the eyelids; as the rows of the upper and under teeth: for such therefore to be in opposition, is against nature; and what is it to chafe at, and to be averse from, but to be in opposition?
[tr. Casaubon (1634), 1.15]For we are all made for mutual Assistance, no less than the Parts of the Body are for the Service of the whole; From whence it follows that Clashing and Opposition is perfectly Unnatural: Now such an unfriendly Disposition is imply'd in Resentment and Aversion.
[tr. Collier (1701)]We were formed by nature for mutual assistance, as the two feet, the hands, the eye¬ lids, the upper and lower rows of teeth. Opposition to each other is contrary to nature: All anger and aversion is an opposition.
[tr. Hutcheson/Moor (1742)]For we are all born for our mutual assistance; as the hands and feet, and every part of the human body, are for the service of the whole; to thwart and injure each other, therefore, is contrary to nature. Now injuries and hostilities are generally the consequence of hatred and resentment.
[tr. Graves (1792)]For we are made for co-operation, like feet, like hands, like eyelids, like the rows of the upper and lower teeth. To act against one another, then, is contrary to nature; and it is acting against one another to be vexed and to turn away.
[tr. Long (1862)]For we are all made for mutual assistance, as the feet, the hands, and the eyelids, as the rows of the upper and under teeth, from whence it follows that clashing and opposition is perfectly unnatural. Now such an unfriendly disposition is implied in resentment and aversion.
[tr. Collier/Zimmern (1887)]For we are made for co-operation, like the feet, the hands, the eyelids, the upper and the lower rows of teech. To thwart one another is contrary to nature; and one form of thwarting is resentment and estrangement.
[tr. Rendall (1898)]For we are made by nature for mutual assistance, like the feet, the hands, the eyelids, the upper and lower rows of teeth. It is against nature for men to oppose each other; and what else is anger and aversion?
[tr. Hutcheson/Chrystal (1902)]For we have come into being for co-operation, as have the feet, the hands, the eyelids, the rows of upper and lower teeth. Therefore to thwart one another is against Nature; and we do thwart one another by shewing resentment and aversion.
[tr. Haines (Loeb) (1916)]For we have come into the world to work together, like feet, like hands, like eyelids, like the rows of upper and lower teeth. To work against one another therefore is to oppose Nature, and to be vexed with another or to turn away from him is to tend to antagonism.
[tr. Farquharson (1944)]For he and I were born to work together, like a man’s two hands, feet, or eyelids, or like the upper and lower rows of his teeth. To obstruct each other is against Nature’s law -- and what is irritation or aversion but a form of obstruction?
[tr. Staniforth (1964)]For we have come into being to work together, like feet, hands, or eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another and turn away form him is surely to work against him.
[tr. Hard (1997 ed.)]We were born to work together like feet, hands, and eyes, like the two rows of teeth, upper and lower. To obstruct each other is unnatural. To feel anger at someone, to turn your back on him: these are obstructions.
[tr. Hays (2003)]We were born for cooperation, like feet, like hands, like eyelids, like the rows of upper and lower teeth. So to work in opposition to one another is against nature: and anger or rejection is opposition.
[tr. Hammond (2006)]For we have been made for cooperation, just like the feet, the hands, the eyelids, and the upper and lower teeth. To hinder one another, then, is contrary to Nature, and this is exactly what happens when we are angry and turn away from each other.
[tr. Needleman/Piazza (2008)]For we have come into being to work together, like feet, hands, eyelids, or the two rows of teeth in our upper and lower jaws. To work against one another is therefore contrary to nature; and to be angry with another person and turn away from him is surely to work against him.
[tr. Hard (2011 ed.)]For both they and I need each other. To act against them would be to act against myself. And to become angry and turn away from them is also to act against them.
[tr. McNeill (2019)]
But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own — not of the same blood or birth, but the same mind, and possessing a share of the divine. And so none of them can hurt me. No one can implicate me in ugliness. Nor can I feel angry at my relative, or hate him.
[ἐγὼ δὲ τεθεωρηκὼς τὴν φύσιν τοῦ ἀγαθοῦ ὅτι καλόν, καὶ τοῦ κακοῦ ὅτι αἰσχρόν, καὶ τὴν αὐτοῦ τοῦ ἁμαρτάνοντος φύσιν ὅτι μοι συγγενής, οὐχὶ αἵματος ἢ σπέρματος τοῦ αὐτοῦ, ἀλλὰ νοῦ καὶ θείας ἀπομοίρας μέτοχος, οὔτε βλαβῆναι ὑπό τινος αὐτῶν δύναμαι: αἰσχρῷ γάρ με οὐδεὶς περιβαλεῖ: οὔτε ὀργίζεσθαι τῷ συγγενεῖ δύναμαι οὔτε ἀπέχθεσθαι αὐτῷ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:But I that understand the nature of that which is good, that it only is to be desired, and of that which is bad, that it only is truly odious and shameful: who know moreover, that this transgressor, whosoever he be, is my kinsman, not by the same blood and seed, but by participation of the same reason, and of the same divine particle; How can I either be hurt by any of those, since it is not in their power to make me incur anything that is truly reproachful? or angry, and ill affected towards him, who by nature is so near unto me?
[tr. Casaubon (1634), 1.15]And since it's fallen to my share to understand the Natural Beauty of a good Action, and the Deformity of an ill One; since I am satisfied the Person disobliging is of Kin to me, and tho we are not just of the same Flesh and Blood, yet our Minds are nearly related, being both extracted from the Deity; since I am likewise convinc'd that no Man can do me a real injury, because no Man can force me to misbehave my self; For these Reasons, I can't find in my Heart to Hate, or to be Angry with one of my own Nature and Family.
[tr. Collier (1701)]But I have fully comprehended the nature of good, as only what is beautiful and honourable; and of evil, that it is always deformed and shameful; and the nature of those persons too who mistake their aim; that they are my kinsmen, by partaking, not of the same blood or seed, but of the same intelligent divine part; and that I cannot be hurt by any of them, since none of them can involve me in any thing dishonourable or deformed. I cannot be angry at my kinsmen, or hate them.
[tr. Hutcheson/Moor (1742)]But I, who have a more just idea of things, that nothing is good, but what is honourable, and nothing evil, but what is base; and am also sensible that the persons who offend me are in some sense allied to me, (I do not mean of the same flesh and blood, but that our souls are derived from, and particles of, the same divine nature) I can neither suffer any real injury from them, because they cannot compel me to do a base action; nor can I be angry with or hate thoe whom I consider as of the same nature and the same family with myself.
[tr. Graves (1792)]But I who have seen the nature of the good that it is beautiful, and of the bad that it is ugly, and the nature of him who does wrong, that it is akin to me; not [only] of the same blood or seed, but that it participates in [the same] intelligence and [the same] portion of the divinity, I can neither be injured by any of them, for no one can fix on me what is ugly, nor can I be angry with my kinsman, nor hate him.
[tr. Long (1862)]Since it has fallen to my share to understand the natural beauty of a good action, and the deformity of an ill one -- since I am satisfied the person disobliging is of kin to me, and though we are not just of the same flesh and blood, yet our minds are nearly related, being both extracted from the Deity I am likewise convinced that no man can do me a real injury, because no man can force me to misbehave myself, nor can I find it in my heart to hate or to be angry with one of my own nature and family.
[tr. Collier/Zimmern (1887)]But seeing that I have beheld the nature and nobility of good, and the nature and meanness of evil, and the nature of the sinner, who is my brother, participating not indeed in the same flesh and blood, but in the same mind and partnership with the divine, I cannot be injured by any of them; for no man can involve me in what demeans. Neither can I be angry with my brother, or quarrel with them.
[tr. Rendall (1898)]But I have considered the nature of the good, and found it beautiful: I have beheld the nature of the bad, and found it ugly. I also understand the nature of the evil-doer, and know that he is my brother, not because he shares with me the same blood or the same seed, but because he is a partaker of the same mind and of the same portion of immortality. I therefore cannot be hurt by any of these, since none of them can involve me in any baseness. I cannot be angry with my brother, or sever myself from him.
[tr. Hutcheson/Chrystal (1902)]But I, in that I have comprehended the nature of the Good that it is beautiful, and the nature of Evil that it is ugly, and the nature of the wrong-doer himself that it is akin to me, not as partaker of the same blood and seed but of intelligence and a morsel of the Divine, can neither be injured by any of them -- for no one can involve me in what is debasing -- nor can I be wroth with my kinsman and hate him.
[tr. Haines (Loeb) (1916)]But I, because I have seen that the nature of good is the right, and of ill the wrong, and that the nature of the man himself who does wrong is akin to my own (not of the same blood and seed, but partaking with me in mind, that is in a portion of divinity), I can neither be harmed by any of them, for no man will involve me in wrong, nor can I be angry with my kinsman or hate him.
[tr. Farquharson (1944)]But for my part I have long perceived the nature of good and its nobility, the nature of evil and its meanness, and also the nature of the culprit himself, who is my brother (not in the physical sense, but as a fellow-creature similarly endowed with reason and a share of the divine); therefore none of those things can injure me, for nobody can implicate me in what is degrading. Neither can I be angry with my brother or fall foul of him.
[tr. Staniforth (1964)]But I, who have beheld the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and for the wrongdoer himself, and seeing that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares with me in mind and a portion of the divine -- I, then, can neither be harmed by any of these men, nor can I become angry with one who is akin to me, nor can I hate him.
[tr. Hard (1997 ed.)]But I have seen that the nature of good is what is right, and the nature of evil what is wrong; and I have reflected that the nature of the offender himself is akin to my own -- not a kinship of blood or seed, but a sharing in the same mind, the same fragment of divinity. Therefore I cannot be harmed by any of them, as none will infect me with their wrong. Nor can I be angry with my kinsman or hate him.
[tr. Hammond (2006)]But insofar as I have comprehended the true nature of what is good, namely that it is fine and noble, and the true nature of what is bad, that it is shameful, and the true nature of the person who has gone astray: that he is just like me, not only in the physical sense but also with respect to Intelligence and having a portion of the divine -- insofar as I have comprehended all this, I can neither be harmed by any of them, for no one else can involve me in what is shameful and debasing, nor can I be angry with my fellow man or hate him.
[tr. Needleman/Piazza (2008)]But I, who have observed the nature of the good, and seen that it is the right; and of the bad, and seen that it is the wrong; and of the wrongdoer himself, and seen that his nature is akin to my own -- not because he is of the same blood and seed, but because he shares as I do in mind and thus in a portion of the divine -- I, then, can neither be harmed by these people, nor become angry with one who is akin to me, nor can I hate him.
[tr. Hard (2011 ed.)]But I have recognized the nature of the good and seen that it is the right, and the nature of the bad and seen that it is the wrong, and nature of th wrongdoer himself, and seen that he is related to me, not because he has the same blood or seed, but because he shares in the same mind and portion of divinity. So I cannot be harmed by any of them, as no one will involve me in what is wrong. Nor can I be angry with my relative or hate him.
[tr. Gill (2013)]But I, who know what is truly beautiful and truly ugly, and who know the wickedness of their hearts, also know that all these people are akin to me, that they are part of the same divine pattern. I cannot be injured by any of them, for no one can force me to see the world the way they do. Neither can I hate them, for both they and I need each other.
[tr. McNeill (2019)]
Say to yourself first thing in the morning: I shall meet with people who are meddling, ungrateful, violent, treacherous, envious, and unsociable. They are subject to these faults because of their ignorance of what is good and bad.
[ἕωθεν προλέγειν ἑαυτῷ· συντεύξομαι περιέργῳ, ἀχαρίστῳ, ὑβριστῇ, δολερῷ, βασκάνῳ, ἀκοινωνήτῳ· πάντα ταῦτα συμβέβηκεν ἐκείνοις παρὰ τὴν ἄγνοιαν τῶν ἀγαθῶν καὶ κακῶν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 1 (2.1) [tr. Gill (2013)]
(Source)
(Source (Greek)). Alternate translations:Betimes in the morning say to thyself, This day I shalt have to do with an idle curious man, with an unthankful man, a railer, a crafty, false, or an envious man; an unsociable uncharitable man. All these ill qualities have happened unto them, through ignorance of that which is truly good and truly bad.
[tr. Casaubon (1634), 1.15]Remember to put yourself in mind every Morning, That before Night 'twill be your Luck to meet with some Inquisitive Impertinent, with some ungrateful, and abusive Fellow; with some Knavish, Envious, or unsociable Churl or other. Now all this perverseness in them proceeds from their Ignorance of Good and Evil
[tr. Collier (1701)]Say thus to thyself every morning: to day I may have to do with some intermeddler in other mens affairs, with an ungrateful man; an insolent, or a crafty, or an envious, or an unsociable selfish man. These bad qualities have befallen them through their ignorance of what things are truly good or evil.
[tr. Hutcheson/Moor (1742)]Consider with yourself, before you go out in the morning, that in the course of the day you will probably meet with some impertinent, disagreeable, or abusive fellow, with some deceitful, envious, or selfish wretch: now all this perverseness in them proceeds from their ignorance of what is really good or evil.
[tr. Graves (1792)]Begin the morning by saying to thyself, I shall meet with the busybody, the ungrateful, arrogant, deceitful, envious, unsocial. All these things happen to them by reason of their ignorance of what is good and evil.
[tr. Long (1862)]Remember to put yourself in mind every morning, that before night it will be your luck to meet with some busy-body, with some ungrateful, abusive fellow, with some knavish, envious, or unsociable churl or other. Now all this perverseness in them proceeds from their ignorance of good and evil.
[tr. Collier/Zimmern (1887)]When you wake, say to yourself -- To-day I shall encounter meddling, ingratitude, violence, cunning, malice, self-seeking; all of them the results of men not know what is good and what is evil."
[tr. Rendall (1898)]Say this to yourself in the morning: Today I shall have to do with meddlers, with the ungrateful, with the insolent, with the crafty, with the envious and the selfish. All these vices have beset them, because they know not what is good and what is evil.
[tr. Hutcheson/Chrystal (1902)]Say to thyself at daybreak: I shall come across the busy-body, the thankless, the bully, the treacherous, the envious, the unneighbourly. All this has befallen them because they know not good from evil.
[tr. Haines (Loeb) (1916)]Say to yourself in the early morning: I shall meet to-day inquisitive, ungrateful, violent, treacherous, envious, uncharitable men. All these things have come upon them through ignorance of real good and ill.
[tr. Farquharson (1944)]Begin each day by telling yourself: Today I shall be meeting with interference, ingratitude, insolence, disloyalty, ill will, and selfishness -- all of them due to the offenders’ ignorance of what is good or evil.
[tr. Staniforth (1964)]Say to yourself at break of day, I shall meet with meddling, ungrateful, violent, treacherous, envious, and ungrateful men. All these vices have fallen to them because they have no knowledge of good and bad.
[tr. Hard (1997 ed.)]When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can’t tell good from evil.
[tr. Hays (2003)]Say to yourself first thing in the morning: today I shall meet people who are meddling, ungrateful, aggressive, treacherous, malicious, unsocial. All this has afflicted them through their ignorance of true good and evil.
[tr. Hammond (2006)]Begin each day by saying to yourself: Today I am going to encounter people who are ungrateful, arrogant, deceitful, envious, and hostile. People have these characteristics because they do not understand what is good and what is bad.
[tr. Needleman/Piazza (2008)]Say to yourself at the start of the day, I shall meet with meddling, ungrateful, violent, treacherous, envious, and unsociable people. They are subject to all these defects because they have no knowledge of good and bad.
[tr. Hard (2011 ed.)]First thing in the morning say to yourself: "I’m going to meet a busybody, an ingrate, a bighead, a fraudster, a slanderer, and an anti-social person; they’ve become all these things because of their ignorance of good and evil."
[tr. @aleatorclassicus (2013)]Begin the morning by saying to yourself: Today I will meet people who are busy-bodies, ungrateful, arrogant, deceitful, envious, and unkind. This will happen because these people are ignorant of what is good and bad.
[tr. McNeill (2019)]
Titan! to whom immortal eyes
The sufferings of mortality
Seen in their sad reality,
Were not as things that gods despise;
What was thy pity’s recompense?
A silent suffering, and intense;
The rock, the vulture, and the chain,
All that the proud can feel of pain,
The agony they do not show,
The suffocating sense of woe,
Which speaks but in its loneliness,
And then is jealous lest the sky
Should have a listener, nor will sigh
Until its voice is echoless.
I’ve always felt sorry for people afraid of feeling, of sentimentality, of emotion, who conceal what they feel and are unable to weep with their whole heart. Because those who do not know how to weep with their whole heart don’t know how to laugh either.
Golda Meir (1898-1978) Russian-American-Israeli politician, teacher; Prime Minister of Israel (1969-1974)
Interview (1972-11) by Oriana Fallaci, Ms. (1973-04)
(Source)
Answering to the charge that she is hard and inflexible, countering that she is very sensitive and feeling in most matters.
The full interview was reprinted in Fallaci, Interview with History, ch. 4 "Golda Meir" (1974) [tr. Shepley (1976)], but slightly rephrased:I’ve always felt sorry for people who are afraid of their feelings, of their emotions, and who hide what they feel and can’t cry wholeheartedly. Because anyone who can’t cry wholeheartedly can’t laugh wholeheartedly either.
Was this re-edited (and in which instance?), or is it a matter of different translation? It's unclear in what language the interview was conducted, but the original edition of the book (Intervista con la Storia) was in Italian, Fallaci's native language, which gave the passage as follow:A me ha sempre fatto pena la gente che ha paura dei sentimenti, delle emozioni, e nasconde quello che prova e non sa piangere con tutto il cuore. Perché chi non sa piangere con tutto il cuore non sa nemmeno ridere a gola spiegata.
That person, then, whose mind is quiet through consistency and self-control, who finds contentment in himself, and neither breaks down in adversity nor crumbles in fright, nor burns with any thirsty need nor dissolves into wild and futile excitement, that person is the wise one we are seeking, and that person is happy.
[Ergo hic, quisquis est, qui moderatione et constantia quietus animo est sibique ipse placatus, ut nec tabescat molestiis nec frangatur timore nec sitienter quid expetens ardeat desiderio nec alacritate futtili gestiens deliquescat, is est sapiens quem quaerimus, is est beatus.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Tusculan Disputations [Tusculanae Disputationes], Book 4, ch. 17 (4.17) / sec. 37 (45 BC) [tr. Graver (2002)]
(Source)
(Source (Latin)). Alternate translations:He therefore, call him by what name you will, who through Moderation and Constancy, hath quiet of mind, and is at Peace with himself; so as neither to fret out of Discontent, nor to be confounded with Fear, who neither is inflam'd with an impatient longing after any thing, nor ravish'd out of himself into the Fools Paradice of an empty Mirth; this is the wise man, after whom we are in quest; this the Happy man.
[tr. Wase (1643)]Whoever then, through moderation and consistency, is at rest in his mind, and in calm possession of himself, so as neither to pine with care, nor be dejected with fear, neither to be inflamed with desire, nor dissolved by extravagant joy, such a one is the very wise man we enquire after, the happy man.
[tr. Main (1824)]Therefore the man, whoever he is, who has quiet of mind, through moderation and constancy, and thus at peace with himself, is neither corroded with cares, nor crippled by fear; and, thirsting for nothing impatiently, is exempt from the fires of desire, and, dizzied by the fumes of no futile felicity, reels with no riotous joy: this is the wise man we seek: this man is happy.
[tr. Otis (1839)]Whoever, then, through moderation and constancy, is at rest in his mind, and in calm possession of himself, so as neither to pine with care, nor be dejected with fear, nor to be inflamed with desire, coveting something greedily, nor relaxed by extravagant mirth, -- such a man is that identical wise man whom we are inquiring for, he is the happy man.
[tr. Yonge (1853)]Whoever then has his mind kept in repose by moderation and firmness, and is at peace with himself so that he is neither wasted by troubles nor broken down by fear, nor burns with longing in his thirsty quest of some object of desire, nor flows out in the demonstration of empty joy, is the wise man whom we seek; he is the happy man.
[tr. Peabody (1886)]
“So, Jeeves!”
“Yes, sir.”
“What do you mean. Yes, sir?”
“I was endeavouring to convey my appreciation of the fact that your position is in many respects somewhat difficult, sir. But I wonder if I might call your attention to an observation of the Emperor Marcus Aurelius. He said: ‘Does aught befall you? It is good. It is part of the destiny of the Universe ordained for you from the beginning. All that befalls you is part of the great web.'”
I breathed a bit stertorously.
“He said that, did he?”
“Yes, sir.”
“Well, you can tell him from me he’s an ass.”
P. G. Wodehouse (1881-1975) Anglo-American humorist, playwright and lyricist [Pelham Grenville Wodehouse]
The Mating Season, ch. 4 (1949)
(Source)
Adapted from Marcus Aurelius, Meditations, Book 4, #26 [tr. Rendall (1901)].
Wodehouse uses in "Ordeal by Golf" (1919) a similar sentiment from Meditations, Book 10, #5, to suggest Marcus Aurelius was a golfer.Imitate the spirit of Marcus Aurelius. "Whatever may befall thee," says that great man in his "Meditations," "it was preordained for thee from everlasting. Nothing happens to anybody which he is not fitted by nature to bear." I like to think that this noble thought came to him after he had sliced a couple of new balls into the woods, and that he jotted it down on the back of his score-card.
Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts.
[Οἷα ἂν πολλάκις φαντασθῇς, τοιαύτη σοι ἔσται ἡ διάνοια: βάπτεται γὰρ ὑπὸ τῶν φαντασιῶν ἡ ψυχή.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 5, ch. 16 (2.5) (AD 161-180) [tr. Long (1862)]
(Source)
(Source (Greek)). Alternate translations:Such as thy thoughts and ordinary cogitations are, such will thy mind be in time. For the soul doth as it were receive its tincture from the fancies, and imaginations.
[tr. Casaubon (1634), 5.15]Your Manners will depend very much upon the Quality of what you frequently think on; For the Soul is as it were Tinged with the Colour, and Complexion of Thought.
[tr. Collier (1701)]Such as the imaginations are which you frequently dwell upon, such will be the disposition of your soul. The soul receives a tincture from the imagination.
[tr. Hutcheson/Moor (1742)]Such as are the objects on which your thoughts are most frequently employed, such will be the state of your mind. For the soul takes a tincture from the usual current of its ideas.
[tr. Graves (1792)]Your manners will depend very much upon the quality of what you frequently think on; for the soul is as it were tinged with the color and complexion of thought.
[tr. Collier/Zimmern (1887)]Repeat impressions, and your understanding will assimilate itself to them; for the soul takes the dye of its impressions.
[tr. Rendall (1898)]The character of your most frequent impressions will be the character of your mind. The soul takes colour from its impressions.
[tr. Hutcheson/Chrystal (1902)]The character of thy mind will be such as is the character of thy frequent thoughts, for the soul takes its dye from the thoughts.
[tr. Haines (Loeb) (1916)]As are your repeated imaginations so will your mind be, for the soul is dyed by its imaginations.
[tr. Farquharson (1944)]Your mind will be like its habitual thoughts; for the soul becomes dyed with the colour of its thoughts.
[tr. Staniforth (1964)]As are your regular impressions, so will your mind be also; for the soul takes its colouring from its impressions.
[tr. Hard (1997 ed.)]The things you think about determine the quality of your mind. Your soul takes on the color of your thoughts.
[tr. Hays (2003)]Your mind will take on the character of your most frequent thoughts: souls are dyed by thoughts.
[tr. Hammond (2006)]Whatever kind of impressions you receive most often, so too will be your mind, for the soul is dyed with the color of one's impressions.
[tr. Needleman/Piazza (2008)]As are your habitual conceptions, so will your mind be also; for the soul takes its colouring from its conceptions.
[tr. Hard (2011 ed.)]As your most frequent impressions are, so will your mind be: your character is coloured by its impressions.
[tr. Gill (2013)]
What is not good for the swarm is not good for the bee.
[Τὸ τῷ σμήνει μὴ συμφέρον οὐδὲ τῇ μελίσσῃ συμφέρει.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 54 (6.54) (AD 161-180) [tr. Rendall (1898)]
(Source)
(Source (Greek)). Alternate translations:That which is not good for the beehive, cannot be good for the bee.
[tr. Casaubon (1634), 6.49]That which is not for the Interest of the whole Swarm, is not for the Interest of a single Bee.
[tr. Collier (1701); Collier/Zimmern (1887)]What is not the interest of the hive, is not the interest of the bee.
[tr. Hutcheson/Moor (1742)]That which is not for the interest of the whole hive, cannot be so for any single bee.
[tr. Graves (1792), 6.48]That which is not good for the swarm, neither is it good for the bee.
[tr. Long (1862)]What profits not the swarm profits not the bee.
[tr. Hutcheson/Chrystal (1902)]That which is not in the interests of the hive cannot be in the interests of the bee.
[tr. Haines (Loeb) (1916)]What does not benefit the hive is no benefit to the bee.
[tr. Farquharson (1944)]What is no good for the hive is no good for the bee.
[tr. Staniforth (1964)]What brings no benefit to the hive brings none to the bee.
[tr. Hard (1997 ed.)]What injures the hive injures the bee.
[tr. Hays (2003)]What does not benefit the hive does not benefit the bee either.
[tr. Hammond (2006)]What brings no benefit to the hive brings none to the bee.
[tr. Hard (2011 ed.)]What does not benefit the hive does not benefit the bee.
[tr. Gill (2013)]
Nevertheless even here, when a man bears patiently a number of heavy disasters, not because he does not feel them but because he has a high and generous nature, his nobility shines through. And if, as we said, the quality of a life is determined by its activities, no man who is truly happy can become miserable; because he will never do things that are hateful and mean.
[ὅμως δὲ καὶ ἐν τούτοις διαλάμπει τὸ καλόν, ἐπειδὰν φέρῃ τις εὐκόλως πολλὰς καὶ μεγάλας ἀτυχίας, μὴ δι᾽ ἀναλγησίαν, ἀλλὰ γεννάδας ὢν καὶ μεγαλόψυχος. εἰ δ᾽ εἰσὶν αἱ ἐνέργειαι κύριαι τῆς ζωῆς, καθάπερ εἴπομεν, οὐδεὶς ἂν γένοιτο τῶν μακαρίων ἄθλιος: οὐδέποτε γὰρ πράξει τὰ μισητὰ καὶ τὰ φαῦλα.]
Aristotle (384-322 BC) Greek philosopher
Nicomachean Ethics [Ἠθικὰ Νικομάχεια], Book 1, ch. 11 (1.11) / 1100b.30-35 (c. 325 BC) [tr. Thomson/Tredennick (1976)]
(Source)
(Source (Greek))
Often highly paraphrased: "Suffering becomes beautiful when anyone bears great calamities with cheerfulness, not through insensibility but through greatness of mind."
Alternate translations:But nevertheless, even in these, nobility of the soul is conspicuous, when a man bears and digests many and great misfortunes, not from insensibility, but because he is high spirited and magnanimous. But if the energies are the things that constitute the bliss or the misery of life, as we said, no happy man can ever become miserable, for he will never do hateful and worthless actions.
[tr. Vincent (1835)]But still, even in these, nobleness shines through when a man bears contentedly many and great mischances not from insensibility to pain but because he is noble and high-spirited. And if, as we have said, the acts of working are what determine the character of the life, no one of the blessed can ever become wretched, because he will never do those things which are hateful and mean.
[tr. Chase (1847)]But nevertheless even here true nobility sines out, when a man bears calmly man and great mishaps, not through dullness of feeling, but from true high-breeding, and greatness of spirit. And since, as we have said, it is our own acts that determine our life, no one of the really blessed can ever become wretched, for he will never do hateful and disgraceful deeds.
[tr. Williams (1869), sec. 17]Still even in these circumstances nobility shines out, when a person bears the weight of accumulated misfortunes with calmness, not from insensibility but from innate dignity and magnanimity. But if it is the activities which determine the life, as we said, nobody who is fortunate can become miserable; for he will never do what is hateful and mean.
[tr. Welldon (1892)]But nevertheless true worth shines out even here, in the calm endurance of many great misfortunes, not through insensibility, but through nobility and greatness of soul. And if it is what a man does that determines the character of his life, as we said, then no happy man will become miserable; for he will never do what is hateful and base. [tr. Peters (1893), 1.10.13]Nevertheless even under these the force of nobility shines out, when a man bears calmly many great disasters, not from insensibility, but because he is generous and of a great soul. Setting happiness then, as we do, not in the outward surroundings of man, but in his inward state, we may fairly say that no one who has attained to the bliss of virtue will ever justly become an object of pity or contempt: for he will never do things that are hateful and vile.
[tr. Stock (1897)]Yet even in these nobility shines through, when a man bears with resignation many great misfortunes, not through insensibility to pain but through nobility and greatness of soul. If activities are, as we said, what gives life its character, no happy man can become miserable; for he will never do the acts that are hateful and mean.
[tr. Ross (1908), 1.10]Yet nevertheless even in adversity nobility shines through, when a man endures repeated and severe misfortune with patience, not owing to insensibility but from generosity and greatness of soul. And if, as we said, a man's life is determined by his activities, no supremely happy man can ever become miserable. For he will never do hateful or base actions.
[tr. Rackham (1934), 1.10.12-13]All the same, even in these cases nobility shines through when someone calmly bears repeated strokes of great bad luck -- not because he is insensitive to suffering but because of being well bred and great-souled. And if it is activities that control living, as we said, no blessed person will ever become wretched, since he will never do hateful or base actions.
[tr. Reeve (1948)]The beauty of the soul shines out when a man bears with composure one heavy mischance after another, not because he does not feel them, but because he is a man of high and heroic temper. Besides, if it be true, as I affirmed, that the quality of life is determined by its activities, it is impossible for the entirely happy man to become miserable. For he will never be guilty of base or detestable actions.
[tr. Thomson (1953)]Yet nobility shines out even there, when a man bears many and great misfortunes with calm and ease, not through insensibility to pain, but through nobility of character and highmindedness. Thus if it is the activities that play a dominant role in life, as we have said, no blessed man can become wretched; for he will never do what is hateful or bad.
[tr. Apostle (1975)]And yet, even here, what is fine shines through, whenever someone bears many severe misfortunes with good temper, not because he feels no distress, but because he is noble and magnanimous. And since it is activities that control life, as we said, no blessed person could ever become miserable, since he will never do hateful and base actions.
[tr. Irwin/Fine (1995)]What is noble shines through, when a person calmly bears many great misfortunes, not through insensibility, but by being well bred and great-souled. If activities are, as we have said, what really matter in life, no one blessed could become wretched, since he will never do hateful and petty actions.
[tr. Crisp (2000)]Nevertheless, even in the midst of these, nobility shines through, whenever someone bears up calmly under many great misfortunes, not because of any insensitivity to pain but because he is wellbore and great souled. And if the activities have authoritative control over life, just as we said, then no one who is blessed would become wretched, since he will never do things that are hateful and base.
[tr. Bartlett/Collins (2011)]Still, nobility shines bright even in tough times, when someone bears even many severe misfortunes patiently, not because they cannot sense them, but because of their unselfishness and greatness of spirit. If the actions one takes rules their life -- as we just said -- then none of the happy people can ever be miserable.
[tr. @sentantiq (2020)]But all the same, even in these instances, nobility shines through whenever someone good-naturedly bears a multitude of great misfortunes, and does so not because he's numb to pain, but because he's noble and great-souled.
[tr. Benn (2021)]
Remember that man lives only in the present, in this fleeting instant: all the rest of his life is either past and gone, or not yet revealed.
[καὶ ἔτι συμμνημόνευε, ὅτι μόνον ζῇ ἕκαστος τὸ παρὸν τοῦτο, τὸ ἀκαριαῖον: τὰ δὲ ἄλλα ἢ βεβίωται ἢ ἐν ἀδήλῳ.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 10 (3.10) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Referencing what he has previously said in 2.14.
(Source (Greek)). Alternate translations:No man properly can be said to live more than that which is now present, which is but a moment of time. Whatsoever is besides either is already past, or uncertain.
[tr. Casaubon (1634)]Remembering withal, that every Mans Life lies all within the Present; For the Past is spent, and done with, and the Future is uncertain: Now the Present is strictly examin'd, is but a point of Time. Well then!
[tr. Collier (1701)]Remember also that each man lives only the present moment: The rest of time is either spent and gone, or is quite unknown.
[tr. Hutcheson/Moor (1742)]Recollect, moreover, what I have formerly remarked, "that every one lives that moment only which is now present." For the rest of his life is either already past, or is wrapt in uncertainty.
[tr. Graves (1792)]Bear in mind that every man lives only this present time, which is an indivisible point, and that all the rest of his life is either past or it is uncertain.
[tr. Long (1862)]Remembering withal, that every man's life lies all within the present, which is but a point of time; for the past is spent, and the future is uncertain.
[tr. Collier/Zimmern (1887)]And bear in mind withal that every man lives only in the present, this passing moment' all else is life outlived, or yet undisclosed.
[tr. Rendall (1898)]Remember also that every man lives only this present moment, which is a fleeting instant: the rest of time is either spent or quite unknown.
[tr. Hutcheson/Chrystal (1902)]Remember withal that it is only this present, a moment of time, that a man lives: all the rest either has been lived or may never be.
[tr. Haines (Loeb) (1916)]Each of us lives only in the present, this brief moment; the rest is either a life that is past, or is in an uncertain future.
[tr. Farquharson (1944)]Remember, furthermore, that each of us lives only in the present, this fleeting moment of time, and that the rest of one's days are either dead and gone or lie in an unknowable future.
[tr. Hard (1997 ed.)]Each of us lives only now, this brief instant. The rest has been lived already, or is impossible to see.
[tr. Hays (2003)]Remind yourself too that each of us lives only in the present moment, a mere fragment of time: the rest is life past or uncertain future.
[tr. Hammond (2006)]Also remember that each person lives in this very moment, and that the rest either has already happened or else is entirely uncertain.
[tr. Needleman/Piazza (2008)]Remember, furthermore, that each of us lives only in the present, this fleeting moment of time, and that the rest of one’s life has either already been lived or lies in an unknowable future.
[tr. Hard (2011 ed.)]Keep in mind that each of us only lives int he present, this brief moment of time; the rest of our life has been lived already or lies in the uncertain future.
[tr. Gill (2013)]
How much trouble he avoids who does not look to see what his neighbor says or does or thinks, but only to what he does himself, that it may be just and pure.
[Ὅσην εὐσχολίαν κερδαίνει ὁ μὴ βλέπων τί ὁ πλησίον εἶπεν ἢ ἔπραξεν ἢ διενοήθη, ἀλλὰ μόνον τί αὐτὸς ποιεῖ, ἵνα αὐτὸ τοῦτο δίκαιον ᾖ καὶ ὅσιον ἢ † κατὰ τὸν ἀγαθὸν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 18 (4.18) (AD 161-180) [tr. Long (1862)]
(Source)
Original Greek. Alternate translations:How much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy?
[tr. Casaubon (1634), #15]What a great deal of Time and Ease that Man gains who is not troubled with the Spirit of Curiosity: Who lets his Neighbor's Thoughts and Behavior alone, confines his Inspections to himself' And takes care of the Points of Honesty and Conscience.
[tr. Collier (1701)]What agreeable leisure does he procure to himself, who takes no no¬ tice what others say, do, or intend; but attends to this only, that his own actions be just and holy?
[tr. Hutcheson/Moor (1742)]How much time and leisure does that man gain, who is not curious to enquire what his neighbours say, or do, or think, but confines his whole attention to his own conduct, and is only solicitous to preserve that just and irreproachable.
[tr. Graves (1792)]What a great deal of time and ease that man gains who lets his neighbor's words, thoughts, and behavior alone, confines his inspections to himself, and takes care that his own actions are honest and righteous.
[tr. Collier/Zimmern (1887)]How much time he gains who does not look to see what his neighbor says or does or thinks, but only at what he does himself, to make it just and holy.
[tr. Morgan, in Bartlett's Familiar Quotations (1894)]How much valuable time may be gained by not looking at what some neighbor says or does or thinks, but only taking care that our own acts are just and holy.
[tr. Rendall (1898 ed.)]How much he gains in leisure who looks not to what his neighbours say, or do, or intend; but considers only how his own actions may be just and holy.
[tr. Hutcheson/Chrystal (1902)]What richness of leisure does he gain who has no eye for his neighbour's words or deeds or thoughts, but only for his own doings, that they be just and righteous!
[tr. Haines (Loeb) (1916)]How great a rest from labour he gains who does not look to what his neighbour says or does or thinks, but only to what he himself is doing, in order that exactly this may be just and holy, or in accord with a good man's conduct.
[tr. Farquharson (1944); he notes "The text is faulty and the sense obscure."]He who ignores what his neighbour is saying or doing or thinking, and cares only that his own actions should be just and godly, is greatly the gainer in time and ease.
[tr. Staniforth (1964)]What ease of mind he gains who casts no eye on what his neighbour says or does or thinks, but looks only to what he himself is doing, to ensure that his own action may be just, and holy, and good in every regard.
[tr. Hard (1997 ed.)]The tranquility that comes when you stop caring what they say. Or think, or do. Only what you do. (Is this fair? Is this the right thing to do?)
[tr. Hays (2003)]What ease of mind you gain from not looking at what your neighbour has said or done or thought, but only at your own actions, to make them just, reverential, imbued with good!
[tr. Hammond (2006)]What an abundance of leisure the person gains who is not looking over at what his neighbor is saying, doing, or thinking, but only at what he himself is doing, in order that he does what is just and respectful of the gods.
[tr. Needleman/Piazza (2008)]What ease of mind a person gains if he casts no eye on what his neighbour has said, done, or thought, but looks only to what he himself is doing, to ensure that his own action may be just, and holy, and good in every respect.
[tr. Hard (2011 ed.)]What ease of mind a person gains when he keeps his eye not on what his neighbor has said or done or thought but only on what he himself does, to ensure that it is just or holy or matches what a good person does.
[tr. Gill (2013)]
Waste no more time arguing what a good man should be. Be one.
[Μηκέθ̓ ὅλως περὶ τοῦ οἷόν τινα εἶναι τὸν ἀγαθὸν ἄνδρα διαλέγεσθαι, ἀλλὰ εἶναι τοιοῦτον.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 10, ch. 16 (10.16) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such.
[tr. Casaubon (1634), 10.18]Notion without Practice is Impertinence; spend no more time then in stating the Qualifications of a Man of Virtue, but endeavour to get them.
[tr. Collier (1701)]Spend your time no longer, in discoursing on what are the qualities of the good-man; but in actually being such.
[tr. Hutcheson/Moor (1742)]Lose no more time in disputing about the definition of a good man, but endeavour yourself to be one.
[tr. Graves (1792)]No longer talk at all about the kind of man that a good man ought to be, but be such.
[tr. Long (1862)]Spend no more time in stating the qualifications of a man of virtue, but endeavour to get them.
[tr. Collier/Zimmern (1887)]No more mere talk of what the good man should be. Be it!
[tr. Rendall (1898)]Discourse no more of what a good man should be; but be one.
[tr. Hutcheson/Chrystal (1902)]Put an end once for all to this discussion of what a good man should be, and be one.
[tr. Haines (Loeb) (1916)]Don't any more discuss at large what the good man is like, but be good.
[tr. Farquharson (1944)]No more of all this talk about what a good man should be, but simply be one!
[tr. Hard (1997 ed.)]To stop talking about what the good man is like, and just be one.
[tr. Hays (2003)]No more roundabout discussion of what makes a good man. Be one!
[tr. Hammond (2006)]Stop philosophizing about what a good man is and be one.
[tr. Needleman/Piazza (2008)]No more of all this talk about what a good man should be, but simply be one!
[tr. Hard (2011 ed.)]
A man does not sin by commission only, but often by omission.
[Ἀδικεῖ πολλάκις ὁ μὴ ποιῶν τι, οὐ μόνον ὁ ποιῶν τι.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 9, ch. 5 (9.5) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Not he only that committeth, but he also that omitteth something, is oftentimes unjust.
[tr. Casaubon (1634), 9.4]Omissions no less than Commissions, are oftentimes Branches of Injustice.
[tr. Collier (1701)]Men are often unjust by omissions, as well as by actions.
[tr. Hutcheson/Moor (1742)]A man is as often guilty of injustice by omitting to do what he ought, as by doing what he ought not to do.
[tr. Graves (1792), 9.4]He often acts unjustly who does not do a certain thing; not only he who does a certain thing.
[tr. Long (1862)]Omissions no less than commission are oftentimes part of injustice.
[tr. Collier/Zimmern (1887)]Wrong comes often of not doing as well as doing.
[tr. Rendall (1898)]Men are often unjust by omissions as well as by actions.
[tr. Hutcheson/Chrystal (1902)]There is often an injustice of omission as well as of commission.
[tr. Haines (Loeb) (1916)]Often he who omits an act does injustice, not only he who commits an act.
[tr. Farquharson (1944)]A person often acts unjustly by what he fails to do, and not only by what he does.
[tr. Hard (1997 ed., 2011 ed.)]And you can also commit injustice by doing nothing.
[tr. Hays (2003)]There can often be wrongs of omission as well as commission.
[tr. Hammond (2006)]Very often an unjust act is done by not doing something, not only by doing something.
[tr. Needleman/Piazza (2008)]One may often injure by omission, not only by action.
[ed. Taplin (2016)]
Our anger and annoyance are more detrimental to us than the things themselves which anger or annoy us.
[Ὄγδοον, ὅσῳ χαλεπώτερα ἐπιφέρουσιν αἱ ὀργαὶ καὶ λῦπαι αἱ ἐπὶ τοῖς τοιούτοις, ἤπερ αὐτά ἐστιν ἐφ’ οἷς ὀργιζόμεθα καὶ λυπούμεθα.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 18 (11.18) (AD 161-180) [tr. Staniforth (1964)]
(Source)
One of the points to consider when evaluating how others are behaving, especially when it makes us angry or aggravated.
(Source (Greek)). Alternate translations:How many things may and do oftentimes follow upon such fits of anger and grief; far more grievous in themselves, than those very things which we are so grieved or angry for.
[tr. Casaubon (1634), 11.15]Consider that our anger and impatience often proves much more mischievous than the provocation could possibly have done.
[tr. Collier (1701)]What worse evils we suffer by anger and sorrow for such things, than by the things themselves about which those passions rise.
[tr. Hutcheson/Moor (1742)]Consider, how much more we suffer from our anger and grief on those occasions, than from the things themselves which excite our anger or our grief.
[tr. Graves (1792)]Consider how much more pain is brought on us by the anger and vexation caused by such acts than by the acts themselves, at which we are angry and vexed.
[tr. Long (1862)]Consider that our anger and impatience often prove much more mischievous than the things about which we are angry or impatient.
[tr. Collier/Zimmern (1887)]How much mroe unconscionable are our anger and vexation at the acts, than the acts which make us angry and vexed!
[tr. Rendall (1898)]How much worse evils we suffer from anger and grief about certain things than from the things themselves about which these passions arise.
[tr. Hutcheson/Chrystal (1902)]Bethink thee how much more grievous are the consequences of our anger and vexation at such actions than are the acts themselves which arouse that anger and vexation.
[tr. Haines (Loeb) (1916)]How much more grievous are what fits of anger and the consequent sorrows bring than the actual things are which produce in us those angry fits and sorrows.
[tr. Farquharson (1944)]The anger and distress that we feel at such behaviour brings us more suffering than the very things that give rise to that anger and distress.
[tr. Hard (1997 ed.), (2011 ed.)]How much more damage anger and grief do than the things that cause them.
[tr. Hays (2003)]The greater grief comes from the consequent anger and pain, rather than the original causes of our anger and pain.
[tr. Hammond (2006)]Anger and the sorrow it produces are far more harmful than the things that make us angry.
[tr. Needleman/Piazza (2008)]
Do unsavoury armpits and bad breath make you angry? What good will it do you? Given the mouth and armpits the man has got, that condition is bound to produce those odours.
“After all, though, the fellow is endowed with reason, and he is perfectly able to understand what is offensive if he gives any thought to it.”
Well and good: but you yourself are also endowed with reason; so apply your reasonableness to move him to a like reasonableness; expound, admonish. If he pays attention, you will have worked a cure, and there will be no need for passion; leave that to actors and streetwalkers.[Τῷ γράσωνι μήτι ὀργίζῃ, μήτι τῷ ὀζοστόμῳ ὀργίζῃ; τί σοι ποιήσει; τοιοῦτον στόμα ἔχει, τοιαύτας μάλας ἔχει, ἀνάγκη τοιαύτην ἀποφορὰν ἀπὸ τοιούτων γίνεσθαι.
— ἀλλ̓ ὁ ἄνθρωπος λόγον ἔχει, φησί, καὶ δύναται συννοεῖν ἐφιστάνων τί πλημμελεῖ.
— εὖ σοι γένοιτο: τοιγαροῦν καὶ σὺ λόγον ἔχεις, κίνησον λογικῇ διαθέσει λογικὴν διάθεσιν, δεῖξον, ὑπόμνησον: εἰ γὰρ ἐπαίει, θεραπεύσεις καὶ οὐ χρεία ὀργῆς.
Οὔτε τραγῳδὸς οὔτε πόρνη.]Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 5, ch. 28 (2.5) (AD 161-180) [tr. Staniforth (1964)]
(Source)
This chapter can be interpreted a couple of different ways, as the various translations indicate. The most straightforward is to not be angry over an offense that cannot be avoided; if someone can be reasoned out of being offensive, then use reason, not anger. Don't be a drama queen.
To make things more clear, I have added the paragraph breaks that a couple of the translators used to the original and all the translations.
Long notes the last part of this passage (about "actors and harlots") is corrupted in some way and cannot be rendered sensibly. Farquharson calls the four words "one of the unsolved enigmas of our book," and notes Gataker's interpretation that a good man neither dramatically lauds it over a bad one, nor panders to them. Some translators leave the passage out; others try to find a meaningful way to integrate it; most modern ones simply quote it translate it and leave it as a fragment.
(Source (Greek)). Alternate translations:Be not angry neither with him whose breath, neither with him whose arm holes, are offensive. What can he do? such is his breath naturally, and such are his arm holes; and from such, such an effect, and such a smell must of necessity proceed.
"O, but the man (sayest thou) hath understanding in him, and might of himself know, that he by standing near, cannot choose but offend."
And thou also (God bless thee!) hast understanding. Let thy reasonable faculty, work upon his reasonable faculty; show him his fault, admonish him. If he hearken unto thee, thou hast cured him, and there will be no more occasion of anger.
[tr. Casaubon (1634), 5.22]Are you angry at a Rank Smell, or an ill scented Breath? Why if a Man's Lungs, or Stomach, are ulcerated, or his Arm-pits out of Order, how can he help it.
But you'll say, the case is not parallel, between an ill Action, and an ill Breath; the one is Choice, and the other Necessity.
Well, If you think Mankind so full of Reason, pray make use of your own: Argue the Case with the Faulty Person, and show him his Error: If your Advice prevails, he is what you would have him; and then there is no need of being angry: And lastly, Don't mismanage either by your Haughtiness, or Servility.
[tr. Collier (1701)]Can you be angry at one, whose arm-pits or whose breath are disagreeable? How can the man help it, who has such a mouth or such armpits? They must have a smell.
But, says one, man has reason: he could by attention, discern what is injurious in his actions; [these may justly raise anger.]
Well, God bless you, you have this reason too. Rouse then his rational dispositions, by your rational dispositions; instruct, suggest to him, what is right. If he listens to you, you have cured him, and then there is no occasion for anger. Let us have no tragical exclamations against the vices and injuries of others; nor a base concurrence with them, like that of harlots.
[tr. Hutcheson/Moor (1742)]Would you quarrel with a man who had the misfortune to have a bad breath, or any other natural infirmity? If his lungs or his constitution necessarily produce those effects, how can he avoid it?
But, you will say, "It is not a parallel case between a bad breath and an ill action. The man, in the latter case, being endued with reason, might know and avoid acting ill."
Well, Sir, you are a happy man; and, as you always act rationally, endeavour to excite the same laudable disposition in your friend: Shew him his error, and admonish him; if he listens to your advice, you will cure him of his fault, and there will be no room for your anger. Do not make too serious an affair of it; nor yet encourage him in his faults by a meretricious compliance.
[tr. Graves (1792)]Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee? He has such a mouth, he has such armpits: it is necessary that such an emanation must come from such things:
but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends;
I wish thee well of thy discovery. Well then, and thou hast reason: by thy rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger.
[Neither tragic actor nor whore.]
[tr. Long (1862)]Are you angry at a rank smell or an ill-scented breath? What good will this anger do you?
But you will say, the man has reason, and can, if he takes pains, discover where in he offends.
I wish you joy of your discovery. Well, if you think mankind is so full of reason, pray make use of your own. Argue the case with the faulty person, and show him his error. If your advice prevails, he is what you would have him; and then there is no need of being angry.
[tr. Collier/Zimmern (1887)]Do you get angry at rank armpits? or at foul breath? What would be the good? Mouth, armpits are what they are, and being so, the given effluvia must results.
-- "Yes, but nature has given man reason, man can comprehend and understand what offends!"
-- "Very good! Ergo you too have reason; use your moral reason to move his; show him his error, admonish him. If he attends, you will amend him; no need for anger -- you are not a ranter, or a whore."
[tr. Rendall (1898)]Are you angry with one whose armpits smell or whose breath is foul? What is the use? His mouth or his arm-pits are so, and the consequence must follow.
But, you say, man is a reasonable being, and could by attention discern in what he offends.
Very well, you too have reason. Use your reason to move his; instruct, admonish him. If he listens, you will cure him, and there will be no reason for anger. You are neither actor nor harlot.
[tr. Hutcheson/Chrystal (1902)]If a man's armpits are unpleasant, art thou angry with him? If he has foul breath? What would be the use? The man has such a mouth, he has such armpits. Some such effluvium was bound to come from such a source.
But the man has sense, quotha! With a little attention he could see wherein he offends.
I congratulate thee! Well, thou too hast sense. By a rational attitude, then, in thyself evoke a rational attitude in him, enlighten him, admonish him. If he listen, thou shalt cure him, and have no need of anger.
Neither tragedian nor harlot.
[tr. Haines (Loeb) (1916)]Are you angry with the man whose person or whose breath is rank? What will anger profit you? He has a foul mouth, he has foul armpits; there is a necessary connexion between the effluvia and its causes.
"Well, but the creature has reason, and can, if he stops to think, understand why he is offensive."
Bless you! and so too have you reason; let reasonable disposition move reasonable disposition; point it out, remind him; for if he hearkens, you will cure him and anger will be superfluous. You are neither play-actor nor harlot.
[tr. Farquharson (1944)]You are angry with a man if he smells of stale sweat, or has bad breath? What good will it do you? He has such a mouth, he has such armpits; and being as they are, such exhalations are bound to arise from them.
"Yes, but the man is endowed with reason, and if he would only think, he could see why he is out of line."
Gracious me, you have reason too, so set his powers of reason to work by making use of your own! Show him his fault, call it to his attention; for if he listens, you will cure him, and there will be no need for anger.
Neither a play-actor nor a prostitute.
[tr. Hard (1997 ed.)]Don’t be irritated at people’s smell or bad breath. What’s the point? With that mouth, with those armpits, they’re going to produce that odor.
— But they have a brain! Can’t they figure it out? Can’t they recognize the problem?
So you have a brain as well. Good for you. Then use your logic to awaken his. Show him Make him realize it. If he’ll listen, then you’ll have solved the problem Without anger.
Neither player-king nor prostitute.
[tr. Hays (2003)]Are you angry with the man who smells like a goat, or the one with foul breath? What will you have him do? That’s the way his mouth is, that’s the way his armpits are, so it is inevitable that they should give out odours to match.
"But the man is endowed with reason," you say, "and if he puts his mind to it he can work out why he causes offence."
Well, good for you! So you too are no less endowed with reason: bring your rationality, then, to bear on his rationality -- show him, tell him. If he listens, you will cure him, and no need for anger.
Neither hypocrite nor whore.
[tr. Hammond (2006)]You are angry with a man if he smells of stale sweat, or has bad breath? What good will it do you? He has such a mouth, he has such armpits; and being as they are, such exhalations are bound to arise from them.
"Yes, but the man is endowed with reason, and if he would only think, he could recognize his fault."
Gracious me, you have reason too, so set his powers of reason to work by making use of your own! Show him his fault, call it to his attention; for if he listens, you will cure him, and there will be no need for anger.
Neither a play-actor nor a prostitute!
[tr. Hard (2011 ed.)]Surely you aren't angry with someone who smells of stale sweat? Surely you aren't angry with someone with stale breath? What good will that do? That's the kind of mouth he has; that's the kind of armpit he has; and there is a necessary connection between the smells and those factors.
"But this person possesses rationality, and if he gives it thought he can work out why he is offensive."
Well done! So you have rationality too. Activate one rational disposition by another: show him, tell him. If he listens, you will cure him and there will be no need for anger.
Neither a play-actor nor a prostitute.
[tr. Gill (2013)]
Finally, in every event which leads you to sorrow, remember to use this principle: that this is not a misfortune, but that to bear it like a brave man is good fortune.
[μέμνησο λοιπὸν ἐπὶ παντὸς τοῦ εἰς λύπην σε προαγομένου τούτῳ χρῆσθαι τῷ δόγματι: οὐχ ὅτι τοῦτο ἀτύχημα, ἀλλὰ τὸ φέρειν αὐτὸ γενναίως εὐτύχημα.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 49 (4.49) (AD 161-180) [tr. Farquharson (1944)]
(Source)
(Source (Greek)). Alternate translations:Now to conclude; upon all occasion of sorrow remember henceforth to make use of this dogma, that whatsoever it is that hath happened unto thee, is in very deed no such thing of itself, as a misfortune; but that to bear it generously, is certainly great happiness.
[tr. Casaubon (1634), 4.41]When any thing grows troublesome recollect this Maxim; That generous Behaviour is to strong for Ill Fortune, and turns it to an Advantage.
[tr. Collier (1701)]And then, upon every occasion of sorrow, remember the maxim, that this event is not a misfortune, but the bearing it courageously is a great felicity.
[tr. Hutcheson/Moor (1742)]As often therefore as any thing befalls you, which may occasion you any concern or sorrow, recollect this maxim, That what has happened is no misfortune, but the opportunity of bearing it with fortitude is a real felicity.
[tr. Graves (1792), 4.40]Remember too on every occasion which leads thee to vexation to apply this principle; not that this is a misfortune, but that to bear it nobly is good fortune.
[tr. Long (1862)]Farther, when anything grows troublesome, recollect this maxim: This accident is not a misfortune, but bearing it well turns it to an advantage.
[tr. Collier/Zimmern (1887)]Remember then henceforth in every case where you are tempted to repine, to apply this principle -- not, "The thing is a misfortune," but "To bear it bravely is good fortune."
[tr. Rendall (1898)]Remember, therefore, for the future, upon all occasions of sorrow, to use the maxim: this thing is not misfortune, but to bear it bravely is good fortune.
[tr. Hutcheson/Chrystal (1902)]Forget not in the future, when anything would lead thee to feel hurt, to take thy stand upon this axiom: This is no misfortune, but to bear it nobly is good fortune.
[tr. Haines (Loeb) (1916)]So here is a rule to remember in future, when anything tempts you to feel bitter: not, "This is a misfortune," but "To bear this worthily is good fortune."
[tr. Staniforth (1964)]So henceforth, in the face of every difficulty that leads you to feel distress, remember to apply this principle: this is no misfortune, but in bearing it nobly there is good fortune.
[tr. Hard (1997 ed.)]So remember this principle when something threatens to cause you pain: the thing itself was no misfortune at all; to endure it and prevail is great good fortune.
[tr. Hays (2003)]So in all future events which might induce sadness remember to call on this principle: "this is no misfortune, but to bear it true to yourself is good fortune."
[tr. Hammond (2006)]For the remainder of your life, whenever anything causes pain for you, make use of this principle: “This is not unfortunate. Indeed, to bear such things nobly is good fortune."
[tr. Needleman/Piazza (2008)]So henceforth, in the face of every difficulty that leads you to feel distress, remember to apply this principle: this is no misfortune, but to bear it with a noble spirit is good fortune.
[tr. Hard (2011 ed.)]So in future in every event that might lead you to get upset, remember to adopt this principle: this is not bad luck, but bearing it nobly is good luck.
[tr. Gill (2013)]
Brace thee, my friend, when times are hard, to show
A mind unmoved; nor less, when fair thy state,
A sober joy. For Death doth wait
As surely, whether woe
Dogs all thy days, or fortune bids thee bask
On peaceful lawn reclined while life goes well,
And quaff thy wine, from inner cell
Drawn at Falernian cask.[Aequam memento rebus in arduis
servare mentem, non secus in bonis
ab insolenti temperatam
laetitia, moriture Delli,
seu maestus omni tempore vixeris
seu te in remoto gramine per dies
festos reclinatum bearis
interiore nota Falerni.]Horace (65–8 BC) Roman poet, satirist, soldier, politician [Quintus Horatius Flaccus]
Odes [Carmina], Book 2, # 3, l. 1ff (2.3.1-8) (23 BC) [tr. Marshall (1908)]
(Source)
Generally believed to be addressed to Quintus Dellius, but some scholars point to an older manuscript that refers to "Gelli" rather than "Delli," which then fits into various theories about themes in in Horace's works.
(Source (Latin)). Alternate translations:Keep still an equal minde, not sunk
With stormes of adverse chance, not drunk
With sweet Prosperitie,
O Dellius that must die,
Whether thou live still melancholy,
Or stretcht in a retired valley;
Make all thy howers merry
With bowls of choicest Sherrie.
[tr. Sir R. Fanshaw; ed. Brome (1666)]An even mind in every State,
Amidst the Frowns and Smiles of Fate,
Dear mortal Delius always show;
Let not too much of cloudy Fear,
Nor too intemperate joys appear
Or to contract, or to extend thy Brow:
Whether thy dull unhappy Years
Run slowly clog'd with Hopes and Fears,
And sit too heavy on thy Soul;
Or whether crown'd on Beds of Flowers
Mirth softly drives thy easy hours
And cheers thy Spirits with the choicest Bowl.
[tr. Creech (1684)]An equal mind, when storms o'ercloud,
Maintain, nor 'neath a brighter sky
Let pleasure make your heart too proud,
O Dellius, Dellius! sure to die,
Whether in gloom you spend each year,
Or through long holydays at ease
In grassy nook your spirit cheer
With old Falernian vintages.
[tr. Conington (1872)]O Dellius, since thou art born to die, be mindful to preserve a temper of mind even in times of difficulty, as well an restrained from insolent exultation in prosperity: whether thou shalt lead a life of continual sadness, or through happy days regale thyself with Falernian wine of the oldest date, at ease reclined in some grassy retreat.
[tr. Smart/Buckley (1853)]Let not the frowns of fate
Disquiet thee, my friend,
Nor, when she smiles on thee, do thou, elate
With vaunting thoughts, ascend
Beyond the limits of becoming mirth,
For, Dellius, thou must die, become a clod of earth!
Whether thy days go down
In gloom, and dull regrets.
Or, shunning life's vain struggle for renown,
Its fever and its frets,
Stretch'd on the grass, with old Falernian wine.
Thou giv'st the thoughtless hours a rapture all divine.
[tr. Martin (1864)]With a mind undisturbed take life's good and life's evil,
Temper grief from despair, temper joy from vainglory;
For, through each mortal change, equal mind,
O my Dellius, befits mortal-born,
Whether all that is left thee of life be but trouble,
Or, reclined at thine ease amid grassy recesses,
Thy Falernian, the choicest, records
How serenely the holidays glide.
[tr. Bulwer-Lytton (1870)]An even mind in days of care,
And in thy days of joy to bear
A chastened mood, remember: why?
'Tis, Dellius, that thou hast to die.
Alike, if all thy life be sad,
Or festal season find thee glad,
On the lone turf at ease recline,
And quaff thy best Falernian wine.
[tr. Gladstone (1894)]See thou preserve a true equanimity
In seasons adverse, and in prosperity
A mind restrain'd from overweening
Joy, for, my Dellius, thou art mortal!
Whether in sorrow all thy life long thou live,
Or in a distant glade on some holiday,
Thou lie at ease, the summer day long,
Quaffing the specially-mark'd Falernian.
[tr. Phelps (1897)]An even mind remember to preserve
In arduous times, conversely, in the good
One tinctured with no overweening joy.
For you will die (Gillo)
Whether you live at all times sad,
Or whether on distant lawn reclined
Through days of feast you are made glorious
From inmost cellar of Falernian.
[tr. Garnsey (1907)]Remember, when life’s path is steep, to keep an even mind, and likewise, in prosperity, a spirit restrained from over-weening joy, Dellius, seeing thou art doomed to die, whether thou live always sad, or reclining in grassy nook take delight on holidays in some choice vintage of Falernian wine.
[tr. Bennett (Loeb) (1912)]Remember, Dellius, doomed to die
Some day, to keep a level mind
When times are hard, nor pridefully
Exalt your horn when Fate seems kind --
Aye, doomed to die, whether each dawn
Renews your griefs, or days of rest
Comfort you, couched on some far lawn,
With old Falernian of the best.
[tr. Mills (1924)]Maintain an unmoved poise in adversity;
Likewise in luck one free of extravagant
Joy. Bear in mind my admonition,
Dellius. Whether you pass a lifetime
Prostrate with gloom, or whether you celebrate
Feast-days with choice old brands of Falernian,
Stretched out in some green, unfrequented
Meadow, remember your death is certain.
[tr. Michie (1963)]Remember, Dellius: keep yourself in
Balance when it’s hard, keep yourself in
Balance when all of it comes your way,
All of us destined to die
Whether we live forever sad
Or always lying in some grassy spot,
Celebrating life away
With a jug of choice Falernian.
[tr. Raffel (1983)]When things are bad, be steady in your mind;
Dellius, don't be
Too unrestrainedly joyful in good fortune.
You are going to die.
It doesn't matter at all whether you spend
Your days and nights in sorrow,
Or, on the other hand, in holiday pleasure,
Drinking Falernian wine
Of an excellent vintage year, on the river bank.
[tr. Ferry (1997)]Remember, entrapped in life’s bitter maze,
to keep an even mind. Even in prosperity
do not give way to unbridled joy.
Remember, you must die, O Dellius,
Whether you live always embrued in melancholy
or languidly laying in a far-off meadow
on festive days, you take delight in
some choice vintage of Falernian wine.
[tr. Alexander (1999)]When things are troublesome, always remember,
keep an even mind, and in prosperity
be careful of too much happiness:
since my Dellius, you’re destined to die,
whether you live a life that’s always sad,
or reclining, privately, on distant lawns,
in one long holiday, take delight
in drinking your vintage Falernian.
[tr. Kline (2015)]
Every hour staunchly, as a Roman and a man, resolve to do the work in hand, with scrupulous and unaffected dignity, affectionately, freely, justly; securing respite for yourself from all other intruding regards. And this you will secure, if you perform each task as though it were your last, free from all waywardness, from passions that estrange from reason’s dictates, from insincerity, self-love, and discontent with destiny.
[Πάσης ὥρας φρόντιζε στιβαρῶς ὡς Ῥωμαῖος καὶ ἄρρην τὸ ἐν χερσὶ μετὰ τῆς ἀκριβοῦς καὶ ἀπλάστου σεμνότητος καὶ φιλοστοργίας καὶ ἐλευθερίας καὶ δικαιότητος πράσσειν καὶ σχολὴν σαυτῷ ἀπὸ πασῶν τῶν ἄλλων φαντασιῶν πορίζειν. ποριεῖς δέ, ἂν ὡς ἐσχάτην τοῦ βίου ἑκάστην πρᾶξιν ἐνεργῇς, ἀπηλλαγμένος πάσης εἰκαιότητος καὶ ἐμπαθοῦς ἀποστροφῆς ἀπὸ τοῦ αἱροῦντος λόγου καὶ ὑποκρίσεως καὶ φιλαυτίας καὶ δυσαρεστήσεως πρὸς τὰ συμμεμοιραμένα.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 5 (2.5) [tr. Rendall (1898)]
(Source)
(Source (Greek)). Alternate translations:Let it be thy earnest and incessant care as a Roman and a man to perform whatsoever 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 mayest ease thy mind of them. Which thou shalt do; if thou shalt go about every action as thy 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 fates or appointment of God have happened unto thee.
[tr. Casaubon (1634), #2]Take care always to pursue the Business in Hand with Vigour and Application; Remember your self a Man and a Roman; And let the Action be done with all the Dignity and Advantage of Circumstance: Let unaffected Gravity, Humanity, Freedom, and Justice shine through it. And be sure you entertain no Fancys, which may give check to these Qualities. This Task is very practicable if you will but suppose every thing you are upon your Last; If your Appetites and Passions don't cross upon your Reason; If you stand clear of Rashness, and don't complain of your Destiny, and have nothing of Insincerity, and Self-Love to infect you.
[tr. Collier (1701)]Let this be your steadfast purpose to act continually, in all affairs, as becomes a Roman, and a man, with true unaffected dignity, kindness of heart, freedom, and justice; and disentangle your soul from other solicitudes. You shall thus disentangle yourself, if you perform each action as if it were your last: without temerity, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or fretting at what providence appoints.
[tr. Hutcheson/Moor (1742)]Take care always to perform strenuously the business in hand, as becomes a man and a Roman, with attention and unaffected gravity, with humanity, liberality, and justice; and call off your thoughts, for the time, from every other object. This you will do, if you perform every action as if it were the last of your life; if you act without levity or dissimulation, free from selfishness and from every passion inimical to right reason; and lastly from peevishness and dissatisfaction at those events, which are necessarily connected with our lot.
[tr. Graves (1792)]Every moment think steadily as a Roman and a man to do what thou hast in hand with perfect and simple dignity, and feeling of affection, and freedom, and justice, and to give thyself relief from all other thoughts. And thou wilt give thyself relief if thou doest every act of thy life as if it were the last, laying aside all carelessness and passionate aversion from the commands of reason, and all hypocrisy, and self-love, and discontent with the portion which has been given to thee.
[tr. Long (1862)]Take care always to remember that you are a man and a Roman; and let every action be done with perfect and unaffected gravity, humanity, freedom, and justice. And be sure you entertain no fancies, which may give check to these qualities. This is possible, if you will but perform every action as though it were your last; if your appetites and passions do not cross upon your reason; if you keep clear of rashness, and have nothing of insincerity and self-love to infect you, and do not complain of your destiny.
[tr. Collier/Zimmern (1887)]Hourly and earnestly strive, as a Roman and a man, to do what falls to your hand with perfect unaffected dignity, with kindliness, freedom and justice, and free your soul from every other imagination. This you will accomplish if you perform each action as if it were your last, without wilfulness, or any passionate aversion to what reason approves; without hypocrisy or selfishness, or discontent with the decrees of Providence.
[tr. Hutcheson/Chrystal (1902)]Every hour make up thy mind sturdily as a Roman and a man to do what thou hast in hand with scrupulous and unaffected dignity and love of thy kind and independence and justice; and to give thyself rest from all other impressions. And thou wilt give thyself this, if thou dost execute every act of thy life as though it were thy last, divesting thyself of all aimlessness and all passionate antipathy to the convictions of reason, and all hypocrisy and self-love and dissatisfaction with thy allotted share.
[tr. Haines (Loeb) (1916)]Each hour be minded, valiantly as becomes a Roman and a man, to do what is to your hand, with precise ... and unaffected dignity, natural love, freedom and justice; and to give yourself repose from every other imagination. And so you will, if only you do each act as though it were your last, freed from every random aim, from wilful turning away from the directing Reason, from pretence, self-love and displeasure with what is allotted to you.
[tr. Farquharson (1944)]Hour by hour resolve firmly, like a Roman and a man, to do what comes to hand with correct and natural dignity, and with humanity, independence, and justice. Allow your mind freedom from all other considerations. This you can do, if you will approach each action as though it were your last, dismissing the wayward thought, the emotional recoil from the commands of reason, the desire to create an impression, the admiration of self, the discontent with your lot.
[tr. Staniforth (1964)]At every hour devote yourself in a resolute spirit, as suits a Roman and a man, to fulfilling the task in hand with scrupulous and unaffected dignity, and love for others, and independence and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and from duplicity, self-seeking, and dissatisfaction with what is allotted to you.
[tr. Hard (1997 ed.)]Concentrate every minute like a Roman -- like a man -- on doing what’s in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions. Yes, you can -- if you do everything as if it were the last thing you were doing in your life, and stop being aimless, stop letting your emotions override what your mind tells you, stop being hypocritical, self-centered, irritable.
[tr. Hays (2003)]Every hour of the day give vigorous attention, as a Roman and 5 as a man, to the performance of the task in hand with precise analysis, with unaffected dignity, with human sympathy, with dispassionate justice — and to vacating your mind from all its other thoughts. And you will achieve this vacation if you perform each action as if it were the last of your life: freed, that is, from all lack of aim, from all passion-led deviation from the ordinance of reason, from pretence, from love of self, from dissatisfaction with what fate has dealt you.
[tr. Hammond (2006)]Each and every hour make up your mind steadfastly as a Roman and as a man to accomplish the matter presently at hand with genuine solemnity, loving care, independence, and justice, and to provide yourself with relief from all other worries; and you will achieve this if you perform every action in your life as if it were your last, putting aside all aimlessness and emotional resistance to the choices of reason, and all pretense, selfishness, and discontent with what has been allotted to you.
[tr. Needleman/Piazza (2008)]At every hour devote yourself in a resolute spirit, as befits a Roman and a man,* to fulfilling the task in hand with a scrupulous and unaffected dignity, and with love for others, and independence, and justice; and grant yourself a respite from all other preoccupations. And this you will achieve if you perform every action as though it were your last, freed from all lack of purpose and wilful deviation from the rule of reason, and free from duplicity, self-love, and dissatisfaction with what is allotted to you.
[tr. Hard (2011 ed.)]At every hour, give your full concentration, as a Roman and a man, to carrying out the task in hand with a scrupulous and unaffected dignity and affectionate concern for others and freedom and justice, and give yourself space from all other concerns. You will give yourself this if you carry out each act as if it were the last of your life, freed from all randomness and passionate deviation from the rule of reason and from pretence and self-love and dissatisfaction with what has been allotted to you.
[tr. Gill (2013)]Think steadily every moment about what you have to do, with a perfect and simple dignity, with feelings of affection, freedom and justice. Do not allow yourself to be distracted. Live every moment as if it were your last, thinking clearly, without passion. Do not allow yourself to be overcome by feelings of hypocrisy, narcissism or resentment.
[tr. McNeill (2019)]
Do not suppose that if you personally find that something is hard to achieve, it is therefore beyond human capacity; rather, if something is possible and appropriate for human beings, assume that it must also be within your own reach.
[Μή, εἴ τι αὐτῷ σοὶ δυσκαταπόνητον, τοῦτο ἀνθρώπῳ ἀδύνατον ὑπολαμβάνειν, ἀλλ̓ εἴ τι ἀνθρώπῳ δυνατὸν καὶ οἰκεῖον, τοῦτο καὶ σεαυτῷ ἐφικτὸν νόμιζε.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 6, ch. 19 (6.19) (AD 161-180) [tr. Hard (2011 ed.)]
(Source)
(Source (Greek)). Alternate translations:Do not ever conceive anything impossible to man, which by thee cannot, or not without much difficulty be effected; but whatsoever in general thou canst Conceive possible and proper unto any man, think that very possible unto thee also.
[tr. Casaubon (1634), 6.18]Because you find a Thing very difficult, don't presently conclude that no Man can master it. But whatever you observe proper, and practicable by Another, believe likewise within your own power.
[tr. Collier (1701)]If any thing seems exceedingly difficult for you to accomplish, don’t conclude it to be impossible to all men: but rather, if you see any thing possible to man, and a part of his proper work, conclude that you also may attain to it.
[tr. Hutcheson/Moor (1742)]Do not conclude, because you find a thing difficult, that therefore it is beyond the power of man to perform. But, whatever you see practicable by other men, if it be proper to be done, be assured it is in your power to perform.
[tr. Graves (1792), 6.18]If a thing is difficult to be accomplished by thyself, do not think that it is impossible for man: but if anything is possible for man and conformable to his nature, think that this can be attained by thyself too.
[tr. Long (1862)]Because you find a thing very difficult, do not at once conclude that no man can master it. But whatever you observe proper and practicable by another, believe likewise within your power.
[tr. Collier/Zimmern (1887)]Do not think that what is hard for thee to master is impossible for man; but if a thing is possible and proper to man, deem it attainable by thee.
[tr. Morgan (1894)]Because your own strength is unequal to the task, do not assume that it is beyond the powers of man; but if anything is within the powers and province of man, believe that it is within your own compass also.
[tr. Rendall (1898)]If a thing seems to you very difficult to accomplish, conclude not that it is beyond human power. But, if you see that anything is within man’s power, and part of his proper work, conclude that you also may attain to it.
[tr. Hutcheson/Chrystal (1902)]Because thou findest a thing difficult for thyself to accomplish do not conceive it to be impracticable for others; but whatever is possible for a man and in keeping with his nature consider also attainable by thyself.
[tr. Haines (Loeb) (1916)]Do not because a thing is hard for you yourself to accomplish, imagine that it is humanly impossible: but if a thing is humanly possible and appropriate, consider it also to be within your own reach.
[tr. Farquharson (1944)]Because a thing is difficult for you, do not therefore suppose it to be beyond mortal power. On the contrary, if anything is possible and proper for men to do, assume that it must fall within your own capacity.
[tr. Staniforth (1964)]Do not suppose that, if you find something hard to achieve, it is beyond human capacity; rather, if something is possible and appropriate for man, assume that it must also be within your own reach.
[tr. Hard (1997 ed.)]Not to assume it's impossible because you find it hard. But to recognize that if it's humanly possible, you can do it too.
[tr. Hays (2003)]Do not imagine that, if something is hard for you to achieve, it is therefore impossible for any man: but rather consider anything that is humanly possible and appropriate to lie within your own reach too.
[tr. Hammond (2006)]If something is difficult for you to accomplish, do not then think it impossible for any human being; rather, if it is humanly possible and corresponds to human nature, know that it is attainable by you as well.
[tr. Needleman/Piazza (2008)]If something is exceedingly hard for you to do, don’t suppose that it is impossible for a human, but if it is something possible and suitable for a human, think that it is within your power as well.
[tr. @aleator (2012)]If something is hard for you to achieve, do not suppose that it is beyond human capacity; rather, if something is possible and suitable for human beings, consider that it is within your reach too.
[tr. Gill (2013)]
For it is the part of a wise man to resolve beforehand that whatever can happen to a man should be borne calmly if it should befall him. It needs altogether great judgment to provide against such evil happening and no less courage to bear it with fortitude if it should befall.
[Est enim sapientis, quidquid homini accidere possit, id praemeditari ferendum modice esse, si evenerit. Majoris omnino est consilii providere ne quid tale accidat, animi non minoris fortiter ferre si evenerit.]
Marcus Tullius Cicero (106-43 BC) Roman orator, statesman, philosopher
Philippics [Philippicae; Antonian Orations], No. 11, ch. 3 / sec. 7 (11.3/11.7) (43-02 BC) [tr. Ker (1926)]
(Source)
(Source (Latin)). Alternate translations:It is the mark of a wise man ever to consider, reflect, that whatever may happen to him should be borne with patience. It is, however, a mark of greater wisdom to take every precaution against the occurrence of any thing unpleasant, of a reverse of fortune; but it is an indication of a mind in no wise inferior bravely and manfully to submit to any change of fortune, however unpleasant, untoward, unfavorable, unpropitious.
[Source (1869)]For it is the part of a wise man to resolve beforehand that whatever can happen to a brave man is to be endured with patience if it should happen. It is indeed a proof of altogether greater wisdom to act with such foresight as to prevent any such thing from happening; but it is a token of no less courage to bear it bravely if it should befall one.
[tr. Yonge (1903)]
Never regard something as doing you good if it makes you betray a trust, or lose your sense of shame, or makes you show hatred, suspicion, ill will, or hypocrisy, or a desire for things best done behind closed doors.
[Μὴ τιμήσῃς ποτὲ ὡς συμφέρον σεαυτοῦ, ὃ ἀναγκάσει σέ ποτε τὴν πίστιν παραβῆναι, τὴν αἰδῶ ἐγκαταλιπεῖν, μισῆσαί τινα, ὑποπτεῦσαι, καταράσασθαι, ὑποκρίνασθαι, ἐπιθυμῆσαί τινος τοίχων καὶ παραπετασμάτων δεομένου.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 7 (3.7) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:Never esteem of anything as profitable, which shall ever constrain thee either to break thy faith, or to lose thy modesty; to hate any man, to suspect, to curse, to dissemble, to lust after anything, that requireth the secret of walls or veils.
[tr. Casaubon (1634), ch. 8]Don't be fond of any Thing, or think that for your Interest, which makes you break your Word, quit your Modesty, be of a Dissembling, Suspicious, or Outragious Humour; which puts you upon Hating any Person, and enclines you to any Practice, which wont bear the Light, and look the World in the Face.
[tr. Collier (1701)]Never value that as advantageous, which may force you to break your faith; to quit your modesty, or sense of honour; to hate, suspect, or imprecate evil on any one; to dissemble; or to desire any of these things which need walls or curtains to conceal them.
[tr. Hutcheson/Moor (1742)]Never adopt any measure as conducing to your interest, which lays you under a necessity of violating your honour or your modesty; or may excite your hatred or your suspicion, or provoke you to execrate any one, or to practice dissimulation; or, in short, to entertain a wish which will not bear the light, but must be concealed from the world by walls and curtains.
[tr. Graves (1792)]Never value anything as profitable to thyself which shall compel thee to break thy promise, to lose thy self-respect, to hate any man, to suspect, to curse, to act the hypocrite, to desire anything which needs walls and curtains.
[tr. Long (1862)]Think nothing for your interest which makes you break your word, quit your modesty, hate, suspect, or curse any person, or inclines you to any practice which will not bear the light and look the world in the face.
[tr. Collier/Zimmern (1887)]Never esteem anything as of advantage to thee that shall make thee break thy word or lose thy self-respect.
[tr. Morgan, in Bartlett's (1894)]Never prize anything as self-advantage, which will compel you to break faith, to forfeit self-respect, to suspect or hate or execrate another, to play false, to desire anything which requires screens or veils.
[tr. Rendall (1898)]Never esteem aught of advantage which will oblige you to break your faith, or to desert your honour; to hate, to suspect, or to execrate any man; to play a part; or to set your mind on anything that needs to be hidden by wall or curtain.
[tr. Hutcheson/Chrystal (1902)]Prize not anything as being to thine interest that shall ever force thee to break thy troth, to surrender thine honour, to hate, suspect, or curse anyone, to play the hypocrite, to lust after anything that needs walls and curtains.
[tr. Haines (Loeb) (1916)]Never value as an advantage to yourself what will force you one day to break your word, to abandon self-respect, to hate, suspect, execrate another, to act a part, to covet anything that calls for walls or coverings to conceal it.
[tr. Farquharson (1944)]Never value the advantages derived from anything involving breach of faith, loss of self-respect, hatred, suspicion, or execration of others, insincerity, or the desire for something which hast to be veiled and curtained.
[tr. Staniforth (1964)]Never prize as advantageous to yourself anything that will compel you some day to break your word, to offend against propriety, to hate, suspect or curse another, to dissemble, or to desire anything that needs to be veiled behind walls and curtains.
[tr. Hard (1997 ed.)]Never regard as a benefit to yourself anything which will force you at some point to break your faith, to leave integrity behind, to hate, suspect, or curse another, to dissemble, to covet anything needing the secrecy of walls and drapes.
[tr. Hammond (2006)]Never consider anything to be beneficial to you, which could ever compel you to violate your faith in yourself, to abandon your modesty, to hate anybody, to be overly suspicious, cursing, disingenuous, or to lust after anything which must be hidden behind walls or veils.
[tr. Needleman/Piazza (2008)]Never prize as advantageous to yourself anything that will compel you some day to break your word, to offend against propriety, to hate, suspect, or curse another, to pretend, or to desire anything that needs to be veiled behind walls and curtains.
[tr. Hard (2011 ed.)]Never value as beneficial to yourself something that will force you one day to break your word, abandon your sense of shame, hate, suspect, or curse someone else, pretend, or desire something that needs the secrecy of walls or curtains.
[tr. Gill (2013)]Value nothing which compels you to break your promise, to abandon your honor, to hate, suspect or curse anyone, to be a hypocrite, or to lust after anything which needs walls or decorations.
[tr. @sentantiq (2019)]Never value anything you find profitable, to the extent that you have to break a promise, lose your self-respect, hate any person or act the hypocrite.
[tr. McNeill (2019)]Some causes will force you to betray faith, abandon shame, hate or suspect another person, call down curses, put forward explanations, or desire something that requires walls and fences. Do not regard these causes as necessary or beneficial to yourself.
[Source]
A candor affected is a dagger concealed.
[ἐπιτήδευσις δὲ ἁπλότητος σκάλμη ἐστίν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 11, ch. 15 (11.15) (AD 161-180) [tr. Staniforth (1964)]
(Source)
Depending on the source material, the weapon reference is either from a native Thracian (foreign) weapon (σκάλμη) -- thus translators who use "stiletto," etc. -- or a proverbial "crooked stick" (σκαμβή), referring to a Greek proverb "You can't make a crooked stick straight." See 1, 2, 3, 4 for more details.
(Source (Greek)). Alternate translations:But the affectation of simplicity is nowise laudable.
[tr. Casaubon (1634), 11.14]But on the other side, an Affectation of being Real, is an untoward pretence.
[tr. Collier (1701)]The ostentation of simplicity is like a dagger for insidious designs.
[tr. Hutcheson/Moor (1742)]In short, the affectation of simplicity is often a concealed dagger.
[tr. Graves (1792)]But the affectation of simplicity is like a crooked stick.
[tr. Long (1862)]An affectation of sincerity is a very dagger.
[tr. Collier/Zimmern (1887)]But the affectation of simpleness is a dagger in the sleeve.
[tr. Rendall (1898)]The ostentation of straightforwardness is the knife under the cloak.
[tr. Hutcheson/Chrystal (1902)]A calculated simplicity is a stiletto.
[tr. Haines (Loeb) (1916)]But the affectation of simplicity is like a razor.
[tr. Farquharson (1944)]But the mere pretence of simplicity is like an open blade.
[tr. Hard (1997 ed.), (2011 ed.)]But false straightforwardness is like a knife in the back.
[tr. Hays (2003)]Calculated honesty is a stiletto.
[tr. Hammond (2006)]A contrived simplicity is like a dagger.
[tr. Needleman/Piazza (2008)]
The empty pageant; a stage play; flocks of sheep, herds of cattle; a tussle of spearmen; a bone flung among a pack of curs; a crumb tossed into a pond of fish; ants, loaded and laboring; mice, scared and capering; puppets, jerking on their strings — that is life.
In the midst of it all you must take your stand, good-temperedly and without disdain, yet always aware that a man’s worth is no greater than the worth of his ambitions.[Πομπῆς κενοσπουδία, ἐπὶ σκηνῆς δράματα, ποίμνια, ἀγέλαι, διαδορατισμοί, κυνιδίοις ὀστάριον ἐρριμμένον, ψωμίον εἰς τὰς τῶν ἰχθύων δεξαμενάς, μυρμήκων ταλαιπωρίαι καὶ ἀχθοφορίαι, μυιδίων ἐπτοημένων διαδρομαί, σιγιλλάρια νευροσπαστούμενα.
χρὴ οὖν ἐν τούτοις εὐμενῶς μὲν καὶ μὴ καταφρυαττόμενον ἑστάναι, παρακολουθεῖν μέντοι, ὅτι τοσούτου ἄξιος ἕκαστός ἐστιν, ὅσου ἄξιά ἐστι ταῦτα περὶ ἃ ἐσπούδακεν.]Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 7, ch. 3 (7.3) (AD 161-180) [tr. Staniforth (1964)]
(Source)
(Source (Greek)). Alternate translations:Public shows and solemnities with much pomp and vanity, stage plays, flocks and herds; conflicts and contentions: a bone thrown to a company of hungry curs; a bait for greedy fishes; the painfulness, and continual burden-bearing of wretched ants, the running to and fro of terrified mice: little puppets drawn up and down with wires and nerves: these be the objects of the world.
Among all these thou must stand steadfast, meekly affected, and free from all manner of indignation; with this right ratiocination and apprehension; that as the worth is of those things which a man doth affect, so is in very deed every man's worth more or less.
[tr. Casaubon (1634)]Gazing after Triumphs, and Cavalcades; the Diversions of the Stage-Farms well stock'd with Flocks and Herds; contests for Victory in the Field; These are the little Pleasures, and concerns of Mortals. Would you have a farther Illustration, and see an Image of them elsewhere? Fancy then that you saw two or three Whelps quarrelling about a Bone; Fishes scrambling for a Bait, Pismires in a peck of troubles about the Carriage of a Grain of Wheat; Mice frighted out of their Wits, and scouring cross the Room; Poppets danced upon a Wire, &c.
And after all, tho' Humane Life is but ordinary, and trifling, a Wise Man must be easie and Good-humour'd, and not grow Splenetick, or Haughty upon the Contemplation. Remembring notwithftanding, that the true Bulk and Bigness of a Man, is to be measur'd by the size of his Business, and the Quality of his Inclinations.
[tr. Collier (1701)]The vain solicitude about shows, scenical representations, flocks and herds, skirmishing, little bones cast in for contention among little dogs, baits cast into a fish-pond, the toiling of Ants, and their carrying of burdens, the fluttering of affrighted flies, the involuntary agitations of puppets by wires!
We ought to persist amidst such things with good-nature, without storming at them; and be persuaded that such is the worth of each person, as is the value of the things he pursues.
[tr. Hutcheson/Moor (1742)]A fondness for pompous processions, grand exhibitions on the stage, or skirmishes in the amphitheatre; the care of flocks and herds; these are some of the solemn amusements of mankind; and are of much the same importance as the quarrelling of dogs for a bone, of fishes catching at a bait, an hillock of ants in an uproar about carrying a grain of corn, of mince scampering across a room in a fright, or puppets danced on wires. Such is the bustle of human life!
Let us, however, amidst this ludicrous scene of things not be out of humour, but contemplate it with complacency and benevolence; remembering always to estimate the value of men by the utility of those employments on which they bestow their attention.
[tr. Graves (1792)]The idle business of show, plays on the stage, flocks of sheep, herds, exercises with spears, a bone cast to little dogs, a bit of bread into fishponds, laborings of ants and burden-carrying, runnings about of frightened little mice, puppets pulled by strings -- [all alike].
It is thy duty then in the midst of such things to show good humor and not a proud air; to understand however that every man is worth just so much as the things are worth about which he busies himself.
[tr. Long (1862)]Gazing after shows, the diversions of the stage, farms well stocked with flocks and herds, contests for victory in the field are all much the same. So, too, a bone thrown to puppies, fishes scrambling for a bait, ants laboriously carrying a grain of wheat, mice frighted out of their wits and running away, puppets danced upon a wire.
And in the midst of them a wise man must be good-humored, and not grow haughty in the contemplation. Remembering, notwithstanding, that the true worth of a man is to be measured by the objects he pursues.
[tr. Collier/Zimmern (1887)]A mimic pageant, a stage spectacle, flocking sheep and herding cows, an armed brawl, a bone flung to curs, a crumb dropped in the fish-tanks, toiling of burdened ants, the scamper of scurrying mice, puppets pulled with strings -- such is life.
In such surroundings you must take your stand, considerate and undisdainful; yet understand the while, that the measure of the man's worth is the worth of his aims.
[tr. Rendall (1898)]Your vain concern for shows, for stage plays, for flocks and herds, your little combats, are as bones cast for the contention of puppies, as baits dropped into a fishpond, as the toil of ants and the burdens that they bear, as the scampering of frightened mice, or the antics of puppets jerked by wires.
It is then your duty amid all this to stand firm, kindly and not proud, yet to understand that a man’s worth is just the worth of that which he pursues.
[tr. Hutcheson/Chrystal (1902)]Empty love of pageantry, stage-plays, flocks and herds, sham-fights, a bone thrown to lap-dogs, crumbs cast in a fish-pond, painful travail of ants and their bearing of burdens, scurryings of scared little mice, puppets moved by strings.
Amid such environment therefore thou must take thy place graciously and not "snorting defiance," nay thou must keep abreast of the fact that everyone is worth just so much as those things are worth in which he is interested.
[tr. Haines (Loeb) (1916)]A procession's vain pomp, plays on a stage, flocks, herds, sham fights, a bone thrown to puppies, a crumb into fishponds, toiling and moiling of ants carrying their loads, scurrying of startled mice, marionettes dancing to strings.
Well, then, you must stand up in all this, kindly and not carrying your head proudly; yet understand that every man is worth just so much as the worth of what he has set his heart upon.
[tr. Farquharson (1944)]The idle pageantry of a procession, plays on the stage, flocks and herds, the clahsing of spears, a bone tossed to puppies, a scrap of bread cast into a fishpond, the wretched labours of overladen ants, the scurryings of stargled mice, puppets pulled about on their strings.
You must take your place, then, in the midst of all this, with a good grace and without assuming a scornful air; and yet, at the same time, keep in mind that a person's worth is measured by the worth of what he has set his heart on.
[tr. Hard (1997 ed.)]Pointless bustling of processions, opera arias, herds of sheep and cattle, military exercises. A bone flung to pet poodles, a little food in the fish tank. The miserable servitude of ants, scampering of frightened mice, puppets jerked on strings.
Surrounded as we are by all of this, we need to practice acceptance. Without disdain. But remembering that our own worth is measured by what we devote our energy to.
[tr. Hays (2003)]The empty pomp of a procession, plays on the stage, flocks and herds, jousting shows, a bone thrown to puppies, tit-bits into the fishponds, ants toiling and carrying, the scurries of frightened mice, puppets dancing on their strings.
Well, amid all this you must keep yourself tolerant -- do not snort at them. But bear in mind that a person’s worth is measured by the worth of what he values.
[tr. Hammond (2006)]The idle pageantry of a procession, plays on a stage, flocks and herds, the clashing of spears, a bone tossed to puppies, a scrap of bread cast into a fishpond, the wretched labours of overladen ants, the scurryings of startled mice, puppets pulled about on their strings.
You must take your place, then in, the midst of all this, with a good grace and without assuming a scornful air; and yet, at the same time, keep in mind that a person's worth is measured by the worth of what he has set his heart on.
[tr. Hard (2011 ed.)]Each man is as worthy as his endeavours are worthy.
[ed. Taplin (2016)]
The happiness of your life depends upon the quality of your thoughts: therefore, guard accordingly, and take care that you entertain no notions unsuitable to virtue and reasonable nature.
[Τὴν ὑποληπτικὴν δύναμιν σέβε. ἐν ταύτῃ τὸ πᾶν, ἵνα ὑπόληψις τῷ ἡγεμονικῷ σου μηκέτι ἐγγένηται ἀνακόλουθος τῇ φύσει καὶ τῇ τοῦ λογικοῦ ζῴου κατασκευῇ]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 3, ch. 9 (3.9) (AD 161-180) [tr. Collier (1701)]
(Source)
(Source (Greek)). Alternate translations:Use thine opiniative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a rational creature.
[tr. Casaubon (1634), 3.10]Cultivate with all care that power which forms opinions: All depends on this, that no opinion thy soul entertains, be inconsistent with the nature and constitution of the rational animals.
[tr. Hutcheson/Moor (1742)]Pay a reverential regard to that faculty by which you form your opinions; for every thing depends on this, that no opinion be fostered in your breast that is not consonant to nature and to the condition of a rational being.
[tr. Graves (1792)]Reverence the faculty which produces opinion. On this faculty it entirely depends whether there shall exist in thy ruling part any opinion inconsistent with nature and the constitution of the rational animal.
[tr. Long (1862)]Hold in honor your opinionative faculty, for this alone is able to prevent any opinion from originating in your guiding principle that is contrary to Nature or the proper constitution of a rational creature.
[tr. Collier/Zimmern (1887)]Treat reverently your assumptive faculty: by it and it alone is your Inner Self secured against assumptions not in harmony with nature and with the constitution of a rational creature.
[tr. Rendall (1898)]Hold in honour the faculty which forms opinions. It depends on this faculty alone that no opinion your soul entertains be inconsistent with the nature and constitution of the rational being.
[tr. Hutcheson/Chrystal (1902)]Hold sacred thy capacity for forming opinions. With that it rests wholly that thy ruling Reason should never admit any opinion out of harmony with Nature, and with the constitution of a rational creature.
[tr. Haines (Loeb) (1916)]Reverence your faculty of judgement. On this it entirely rests that your governing self no longer has a judgement disobedient to Nature and to the estate of a reasonable being.
[tr. Farquharson (1944)]Treat with respect the power you have to form an opinion. By it alone can the helmsman within you avoid forming opinions that are at variance with nature and with the constitution of a reasonable being.
[tr. Staniforth (1964)]Venerate your faculty of judgement. For it depends entirely on this that there should never arise in your governing faculty any judgement that fails to accord with nature or with the constitution of a rational being.
[tr. Hard (1997 ed.)]Your ability to control your thoughts -- treat it with respect. It’s all that protects your mind from false perceptions -- false to your nature, and that of all rational beings. [tr. Hays (2003)]Revere your power of judgement. All rests on this to make sure that your directing mind no longer entertains any judgement which fails to agree with the nature or the constitution of a rational being.
[tr. Hammond (2006)]Revere your capacity for making decisions. Everything depends on this alone, so that your guiding part does not make a decision that is contrary either to Nature or to your makeup as a being endowed with reason.
[tr. Needleman/Piazza (2008)]Venerate your faculty of judgement. For it depends entirely on this that there should never arise in your ruling centre any judgement that fails to accord with nature or with the constitution of a rational being.
[tr. Hard (2011 ed.)]Revere your capacity for judgement. Everything depends on this to ensure that there no longer arises in your ruling centre a judgement which fails to follow nature and the constitution of a rational being.
[tr. Gill (2013)]
Constantly observe everything coming into being through change, and accustom yourself to the thought that universal nature loves nothing so much as to change the things that are and to create new things in their likeness. For everything that exists is, in a sense, the seed of what will arise from it.
[Θεώρει διηνεκῶς πάντα κατὰ μεταβολὴν γινόμενα καὶ ἐθίζου ἐννοεῖν, ὅτι οὐδὲν οὕτως φιλεῖ ἡ τῶν ὅλων φύσις ὡς τὸ τὰ ὄντα μεταβάλλειν καὶ ποιεῖν νέα ὅμοια. σπέρμα γὰρ τρόπον τινὰ πᾶν τὸ ὃν τοῦ ἐξ αὐτοῦ ἐσομένου.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 36 (4.36) (AD 161-180) [tr. Hard (2011 ed.)]
(Source)
(Source (Greek)). Alternate translations:Incessantly consider, all things that are, have their being by change and alteration. Use thyself therefore often to meditate upon this, that the nature of the universe delights in nothing more, than in altering those things that are, and in making others like unto them. So that we may say, that whatsoever is, is but as it were the seed of that which shall be.
[tr. Casaubon (1634), 4.39]Accustom your self to consider, that whatever is produc'd, is produc'd by Alteration: That Nature Loves nothing so much as shifting the Scene, and bringing new Persons upon the Stage. To speak closely; The Destruction of one Thing, is the Making of another : And that which Subsists at present, is as it were the Seed of Succession, which springs from it.
[tr. Collier (1701)]Enure yourself to consider that the nature of the universe delights in nothing more than in changing the things now existing, and in producing others like them. The things now existing are a sort of seed to those which shall arise out of them.
[tr. Hutcheson/Moor (1742)]Observe constantly that all things take place by change, and accustom thyself to consider that the nature of the universe loves nothing so much as to change the things which are and to make new things like them. For everything that exists is in a manner the seed of that which will be.
[tr. Long (1862)]Accustom yourself to consider that whatever is produced, is produced by alteration; that nature loves nothing so much as changing existing things and producing new ones like them. For that which exists at present is, as it were, the seed of what shall spring from it.
[tr. Collier/Zimmern (1887)]Watch how all things continually change, and accustom yourself to realise that Nature's prime delight is in changing things that are, and making new things in their likeness. All that is, is as it were the seed of that which shall issue from it.
[tr. Rendall (1898)]Observe continually that all things exist in change; and keep this thought ever with you, that Nature loves nothing more than changing what things now are, and making others like them. For what now is, is in a manner the seed of what shall be.
[tr. Hutcheson/Chrystal (1902)]Unceasingly contemplate the generation of all things through change, and accustom thyself to the thought that the Nature of the Universe delights above all in changing the things that exist and making new ones of the same pattern. For in a manner everything that exists is the seed of that which shall come out of it.
[tr. Haines (Loeb) (1916)]Contemplate continually all things coming to pass by change, and accustom yourself to think that Universal Nature loves nothing so much as to change what is and to create new things in their likeness. For everything that is, is in a way the seed of what will come out of it.
[tr. Farquharson (1944)]Observe how all things are continually being born of change; teach yourself to see that Nature’s highest happiness lies in changing the things that are, and forming new things after their kind. Whatever is, is in some sense the seed of what is to emerge from it.
[tr. Staniforth (1964)]Observe constantly that all things come into being through change, and accustom yourself to the thought that universal nature loves nothing so much as to change the things that are and create new ones in their place. For everything that exists is, in a sense, the seed of what will arise from it.
[tr. Hard (1997 ed.)]Constant awareness that everything is born from change. The knowledge that there is nothing nature loves more than to alter what exists and make new things like it. All that exists is the seed of what will emerge from it.
[tr. Hays (2003)]Constantly observe all that comes about through change, and habituate yourself to the thought that the nature of the Whole loves nothing so much as to change one form of existence into another, similar but new. All that exists is in a sense the seed of its successor.
[tr. Hammond (2006)]Constantly observe everything coming into being by change and train yourself to realize that the nature of the whole loves nothing so much as to change the things that exist and create new things that are like them. Everything that exists is in a sense the seed of what will come into existence from it.
[tr. Gill (2013)]
Constantly think of the Universe as one living creature, embracing one being and one soul; how all is absorbed into the one consciousness of this living creature; how it compasses all things with a single purpose, and how all things work together to cause all that comes to pass, and their wonderful web and texture.
[Ὡς ἓν ζῷον τὸν κόσμον, μίαν οὐσίαν καὶ ψυχὴν μίαν ἐπέχον, συνεχῶς ἐπινοεῖν καὶ πῶς εἰς αἴσθησιν μίαν τὴν τούτου πάντα ἀναδίδοται καὶ πῶς ὁρμῇ μιᾷ πάντα πράσσει καὶ πῶς πάντα πάντων τῶν γινομένων συναίτια καὶ οἵα τις ἡ σύννησις καὶ συμμήρυσις.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 4, ch. 40 (4.40) (AD 161-180) [tr. Farquharson (1944)]
(Source)
The universe as a single, unified being, was part of Stoic philosophy.
(Source (Greek)). Alternate translations:Ever consider and think upon the world as being but one living substance, and having but one soul, and how all things in the world, are terminated into one sensitive power; and are done by one general motion as it were, and deliberation of that one soul; and how all things that are, concur in the cause of one another's being, and by what manner of connection and concatenation all things happen.
[tr. Casaubon (1634), 4.33]You ought frequently to consider that the World is an Animal, consisting of one Soul and Body; that an Universal Sense runs through the whole Mass of Matter. You should likewise reflect how Nature Acts by a Joynt Effort, and as it were altogether; And how every thing contributes to the Being of every thing: And lastly, what Connexion and Subordination there is, between Causes, and Effects.
[tr. Collier (1701)]Consider always this universe as one living being or animal; with one material substance, and one spirit; and how all things are referred to the sense of this spirit; and how it’s will accomplishes all things, and how the whole concurs to the production of every thing; and what a connexion and contexture there is among all things.
[tr. Hutcheson/Moor (1742)]You should always remember, that the world or universe is one animated system, including one material substance and one spirit, and that all things have a reference to this one spirit, which pervades and actuates teh whole. You should reflect also, that all nature acts with a united force, and all things concur reciprocally in producing all things; and lastly, what connection and dependence subsists between them.
[tr. Graves (1792), 4.33]Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the co-operating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web.
[tr. Long (1862)]You ought frequently to consider that the world is an animal, consisting of one sould and body, that an universal sense runs through the whole mass of matter. You should likewise reflect how nature acts by a joint effort, and how everything contributes to the being of everything: and lastly, what connection and subordination there is between causes and effects.
[tr. Collier/Zimmern (1887)]Consistently picture the universe as a living organism, controlling a single substance and a single soul, and note how all things are assimilated to a single world-sense, all act by a single impulse, and all co-operate towards all that comes to pass; and mare the contexture and concatenation of the web.
[tr. Rendall (1898)]Ever consider this Universe as one living being, with one material substance and one spirit. Observe how all things are referred to the one intelligence of this being; how all things act on one impulse; how all things are concurrent causes of all others; and how all things are connected and intertwined.
[tr. Hutcheson/Chrystal (1902)]Cease not to think of the Universe as one living Being, possessed of a single Substance and a single Soul; and how all things trace back to its single sentience; and how it does all things by a single impulse; and how all existing things are joint causes of all things that come into existence; and how intertwined in the fabric is the thread and how closely woven the web.
[tr. Haines (Loeb) (1916)]Always think of the universe as one living organism, with a single substance and a single soul; and observe how all things are submitted to the single perceptivity of this one whole, all are moved by its single impulse, and all play their part in the causation of every event that happens. Remark the intricacy of the skein, the complexity of the web.
[tr. Staniforth (1964)]Constantly think of the universe as a single living being, comprised of a single substance and a single souil; and how all things issue into the single consciousness of this being, and how it accomplishes all things through a single impulse; and how al things work together to cause all that comes to be, and how intricate and densely woven is the fabric formed by their interweaving.
[tr. Hard (1997 ed.)]The world as a living being -- one nature, one soul. Keep that in mind. And how everything feeds into that single experience, moves with a single motion. And how everything helps produce everything else. Spun and woven together.
[tr. Hays (2003)]Think always of the universe as one living creature, comprising one substance and one soul: how all is absorbed into this one consciousness; how a single impulse governs all its actions; how all things collaborate in all that happens; the very web and mesh of it all.
[tr. Hammond (2006)]Constantly think of the universe as a single living being, comprised of a single substance and a single soul; and how all things issue into the single perception of this being, and how it accomplishes all things through a single impulse; and how all things work together to cause all that comes to be, and how intricate and densely woven is the fabric formed by their interweaving.
[tr. Hard (2011 ed.)]Constantly think of the universe as one living animal, possessing one substance and one soul; and how all these things are absorbed into the single perception of this animal and how it does all things with a single motive and how all things are co-responsible for everything that happens and how things form a kind of web and mesh.
[tr. Gill (2013)]
The first rule is, to keep an untroubled spirit; for all things must bow to Nature’s law, and soon enough you must vanish into nothingness, like Hadrian and Augustus. The second is to look things in the face and know them for what they are, remembering that it is your duty to be a good man. Do without flinching what man’s nature demands; say what seems to you most just — though with courtesy, modesty, and sincerity.
[Τὸ πρῶτον μὴ ταράσσου: πάντα γὰρ κατὰ τὴν τοῦ ὅλου φύσιν καὶ ὀλίγου χρόνου οὐδεὶς οὐδαμοῦ ἔσῃ, ὥσπερ οὐδὲ Ἁδριανὸς οὐδὲ Αὔγουστος. ἔπειτα ἀτενίσας εἰς τὸ πρᾶγμα ἴδε αὐτὸ καὶ συμμνημονεύσας ὅτι ἀγαθόν σε ἄνθρωπον εἶναι δεῖ καὶ τί τοῦ ἀνθρώπου ἡ φύσις ἀπαιτεῖ, πρᾶξον τοῦτο ἀμεταστρεπτὶ καὶ εἰπέ, ὡς δικαιότατον φαίνεταί σοι: μόνον εὐμενῶς καὶ αἰδημόνως καὶ ἀνυποκρίτως.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 5 (8.5) (AD 161-180) [tr. Staniforth (1964)]
(Source)
This translation was adapted (and significantly shortened) by Norman Vincent Peale in You Can If You Think You Can (1974): "The first rule is to keep an untroubled spirit. The second is to look things in the face and know them for what they are."
Peale's paraphrase significantly changes the meaning (by removing the fatalism and the sense of duty in the face of the actions of great men from the past, and turning it into a general call for calm and clarity). Nonetheless, Peale's version of this translation shows up all over the place, and generally without reference to him.
Original Greek. Alternate translations:First; let it not trouble thee. For all things both good and evil come to pass according to the nature and general condition of the universe, and within a very little while, all things will be at an end; no man will be remembered: as now of Africanus (for example) and Augustus it is already come to pass. Then secondly; fix thy mind upon the thing itself; look into it, and remembering thyself, that thou art bound nevertheless to be a good man, and what it is that thy nature requireth of thee as thou art a man, be not diverted from what thou art about, and speak that which seemeth unto thee most just: only speak it kindly, modestly, and without hypocrisy.
[tr. Casaubon (1634), 8.4]In the first place , keep your self easie, for all things are govern'd by the Laws, and Order of Providence: Besides, you'l quickly go the way of all Flesh, as Augustus, Adrian, and the rest of the Emperours have done before you. Farther, Examine the matter to the bottom , and remember, that the top of your business is to be a Good Man : Therefore whatever the Dignity of Humane Nature requires of you, set about it presently , without Ifs, or Ands : And speak always according to your Conscience , but let it be done in the Terms of Good Nature and Civility.
[tr. Collier (1701)]In the first place, be not disturbed or put into confusion. All things happen according to the nature of the whole. In a little time you shall be gone, as Hadrian, and Augustus. And, then, attentively consider the nature of what occurs to you: Remember you must persist in the purpose of being a good man. Act, then, inflexibly what suits the nature of a man, and speak always what appears to you just, and yet with calm good-nature and modesty; and without Hypocrisy.
[tr. Hutcheson/Moor (1742)]Let it be a principal part of your philosophy to preserve your tranquility: for all things come to pass by the direction of Providence. And, in a few years, you yourself must leave this world, as Hadrian and Augustus have done before you.
In the next place, consider the affair in its proper light, and you will find, that your whole business here is to be a good man. Whatever teh nature of man therefore requires of you, perform it strenuously and with assiduity; and whatever justice dictates on every occasion, speak it boldly, but with good-nature, modesty, and sincerity.
[tr. Graves (1792)]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.
[tr. Long (1862)]In the first place, keep yourself easy, for all things are governed by the universal nature. Besides, you'll quickly go the way of all flesh, as Augustus and Hadrian have done before you. Farther, examine the matter from top to bottom, and remember that your business is to be a good man. Therefore, whatever the dignity of human nature requires of you, set about it at once, without "ifs" or "ands"; and speak always according to your conscience, but let it be done in the terms of good nature and modesty and sincerity.
[tr. Collier/Zimmern (1887)]First and foremost, keep unperturbed. For all things follow the law of Nature: and in a little while you will vanish and be nought, even as are Hadrian and Augustus. Secondly, face facts open-eyed, bearing in mind that it is your duty to be a man and to do good; what man's nature demands, that you do without swerving; so speak, as seems to you most just; only be it considerately, modestly, and with sincerity.
[tr. Rendall (1898)]Before all things, be not perturbed. Everything comes to pass as directed by universal Nature, and in a little time you will be departed and gone, like Hadrianus and Augustus. Then, scan closely the nature of what has befallen, remembering that it is your duty to be a good man. Do unflinchingly whatever man’s nature requires, and speak as seems most just, yet in kindliness, modesty, and sincerity.
[tr. Hutcheson/Chrystal (1902)]Firstly, fret not thyself, for all things are as the Nature of the Universe would have them, and within a little thou shalt be non-existent, and nowhere, like Hadrianus and Augustus. Secondly, look steadfastly at the thing, and see it as it is and, remembering withal that thou must be a good man, and what the Nature of man calls for, do this without swerving, and speak as seemeth to thee most just, only be it graciously, modestly, and without feigning.
[tr. Haines (Loeb) (1916)]In the first place, be not troubled; for all things are according to Universal Nature, and in a little while you will be no one and nowhere, even as Hadrian and Augustus are no more. Next, looking earnestly at the question, perceive its essence, and reminding yourself that your duty is to be a good man, and what it is that man's nature demands, do that without swerving, and speak the thing that appears to you to be most just, provided only that it is with kindness and modesty, and without hypocrisy
. [tr. Farquharson (1944)]First of all, be untroubled in your mind; for all things come about as universal nature would have them, and in a short while you will be no one and nowhere, as are Hadrian and Augustus. And next, keep your eyes fixed on the matter in hand and observe it well, remembering that it is your duty to be a good person, and that whatever human nature demands, you must fulfil without the slightest deviation and in the manner that seems most just to you; only do so with kindness and modesty, and without false pretences.
[tr. Hard (1997 ed.), Hard (2011 ed.)]The first step: Don't be anxious. Nature controls it all. And before long you'll be no one, nowhere -- like Hadrian, like Augustus. The second step: Concentrate on what you have to do. Fix your eyes on it. Remind yourself that your task is to be a good human being; remind yourself what nature demands of people. Then do it, without hesitation, and speak the truth as you see it. But with kindness. With humility. Without hypocrisy.
[tr. Hays (2003)]First, do not be upset: all things follow the nature of the Whole, and in a little while you will be no one and nowhere, as is true now even of Hadrian and Augustus. Next, concentrate on the matter in hand and see it for what it is. Remind yourself of your duty to be a good man and rehearse what man’s nature demands: then do it straight and unswerving, or say what you best think right. Always, though, in kindness, integrity, and sincerity.
[tr. Hammond (2006)]
If you suffer distress because of some external cause, it is not the thing itself that troubles you but your judgment on it, and it is within your power to cancel that judgment at any moment.
[Εἰ μὲν διά τι τῶν ἐκτὸς λυπῇ, οὐκ ἐκεῖνό σοι ἐνοχλεῖ, ἀλλὰ τὸ σὸν περὶ αὐτοῦ κρῖμα, τοῦτο δὲ ἤδη ἐξαλεῖψαι ἐπὶ σοί ἐστιν.]
Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 8, ch. 47 (8.47) (AD 161-180) [tr. Hard (1997 ed.)]
(Source)
(Source (Greek)). Alternate translations:If therefore it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt.
[tr. Casaubon (1634), 8.45]If externals put you into the spleen, take notice 'tis not the thing which disturbs you, but your notion about it: which notion you may dismiss if you please.
[tr. Collier (1701)]If you are grieved about anything external, ’tis not the thing itself that afflicts you, but your judgment about it; and it is in your power to correct this judgment and get quit of it.
[tr. Hutcheson/Moor (1742)]If you are uneasy on account of anything external, be assured, it is not the thing itself that disturbs you, but your opinion concerning it. Now this opinion is in your own power to get rid of, if you please.
[tr. Graves (1792), 8.46]If thou art pained by any external thing, it is not this thing that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now.
[tr. Long (1862), original]If you are pained by external things, it is not they that disturb you, but your own judgment of them. And it is in your power to wipe out that judgment now.
[tr. Long (1862), modernized]If anything external vexes you, take notice that it is not the thing which disturbs you, but your notion about it, which notion you may dismiss at once if you please.
[tr. Collier/Zimmern (1887)]If you are pained by anything without, it is not the thing agitates you, but your own judgment concerning the thing; and this it is in your own power to efface.
[tr. Rendall (1898)]When you are grieved about anything external it is not the thing itself which afflicts you, but your judgment about it. This judgment it is in your power to efface.
[tr. Hutcheson/Chrystal (1902)]When thou art vexed at some external cross, it is not the thing itself that troubles thee, but thy judgment on it. And this thou canst annul in a moment.
[tr. Haines (Loeb) (1916)]If you suffer pain because of some external cause, what troubles you is not the thing but your decision about it, and this it is in your power to wipe out at once.
[tr. Farquharson (1944)]If you are distressed by anything external, the pain is not due to the thing yourself but to your estimate of it; and this you have the power to revoke at any moment.
[tr. Staniforth (1964)]External things are not the problem. It’s your assessment of them. Which you can erase right now.
[tr. Hays (2003)]If your distress has some external cause, it is not the thing itself that troubles you, but your own judgement of it -- and you can erase this immediately.
[tr. Hammond (2006)]If you suffer distress because of some external cause, it is not the thing itself that troubles you but your judgement about it, and it is within your power to cancel that judgement at any moment.
[tr. Hard (2011 ed.)]
The longest-lived and those who will die soonest lose the same thing. The present is all that they give up, since that is all you have, and what you do not have, you cannot lose.
[ἑτέρου δέ, ὅτι καὶ ὁ πολυχρονιώτατος καὶ ὁ τάχιστα τεθνηξόμενος τὸ ἴσον ἀποβάλλει. τὸ γὰρ παρόν ἐστι μόνον, οὗ στερίσκεσθαι μέλλει, εἴπερ γε ἔχει καὶ τοῦτο μόνον καὶ ὃ μὴ ἔχει τις οὐκ ἀποβάλλει.]Marcus Aurelius (AD 121-180) Roman emperor (161-180), Stoic philosopher
Meditations [To Himself; Τὰ εἰς ἑαυτόν], Book 2, ch. 14 (2.14) [tr. Hays (2003)]
(Source)
(Source (Greek)). Alternate translations:That life which any the longest liver, or the shortest liver parts with, is for length and duration the very same, for that only which is present, is that, which either of them can lose, as being that only which they have; for that which he hath not, no man can truly be said to lose.
[tr. Casaubon (1634), 2.12]When the longest, and shortest Lived Persons come to die, their Loss is equal: For as I observe the Present is their All, and they can Suffer no Farther.
[tr. Collier (1701)]Again that the longest and the shortest lives have an equal loss at Death. The present moment is all which either is deprived of, since that is all he has. A man cannot part with what he has not.
[tr. Hutcheson/Moor (1742)]He who lives the longest, and he who dies the earliest, when they do die, their loss is equal. For they are only deprived of the present moment, which is all they have to lose.
[tr. Graves (1792)]The longest liver and he who will die soonest lose just the same. For the present is the only thing of which a man can be deprived, if it is true that this is the only thing which he has, and that a man cannot lose a thing if he has it not.
[tr. Long (1862)]When the longest and shortest-lived persons come to die, their loss is equal; they can but lose the present as being the only thing they have; for that which he has not, no man can be truly said to lose.
[tr. Collier/Zimmern (1887)]The longest-lived and the shortest-lived man, when they come to die, lose one and the same thing.
[tr. Morgan (1894)]The loss of the longest-lived and the shortest is one and the same. It is the present only of which a man can be deprived, that and that only being his, and what is not his he cannot lose.
[tr. Rendall (1898)]He who lives longest and he who dies soonest have an equal loss in death. The present moment is all of which either is deprived, since that is all he has. No man can be robbed of that which he has not.
[tr. Hutcheson/Chrystal (1902)]The longest liver and he whose time to die comes soonest part with no more the one than the other. For it is but the present that a man can be deprived of, if, as is the fact, it is this alone that he has, and what he has not a man cannot part with.
[tr. Haines (Loeb) (1916)]The longest-lived and the soonest to die have an equal loss; for it is the present alone of which either will be deprived, since (as we saw) this is all he has and a man does not lose what he has not got.
[tr. Farquharson (1944)]When the longest- and shortest-lived of us come to die, their loss is precisely equal. For the sole thing of which any man can be deprived is the present; since this is all he owns, and nobody can lose what is not his.
[tr. Staniforth (1964)]The longest-lived and the earliest to die suffer an equal loss; for it is solely of the present moment that each will be deprived, if it is indeed the case that this is all that he has and a person cannot lose what he does not have.
[tr. Hard (1997 ed.)]Both the longest-lived and the earliest to die suffer the same loss. It is only the present moment of which either stands to be deprived: and if indeed this is all he has, he cannot lose what he does not have.
[tr. Hammond (2006)]The longest to live and the soonest to die lose exactly the same thing, for it is only the present moment which one can be deprived of, if it is true that we possess this alone, and that you cannot lose what you do not have.
[tr. Needleman/Piazza (2008), 2.16]The longest-lived and the earliest to die suffer an equal loss; for it is solely of the present moment that each will be deprived, if it is really the case that this is all he has and a person cannot lose what he does not have.
[tr. Hard (2011 ed.)]Both the one who lives longest and the one who is earliest to die lose an equal amount. The present moment is the only thing of which anyone can be deprived, at least if this is the only thing he has and he cannot lose what he has not got.
[tr. Gill (2013)]The longest and shortest life is therefore the same. We all live in the same present, which is but a moment of time. This moment can be lost in a moment, but that is all that can be lost. The past and future cannot be lost: no one can take from a man what he never had. Time is an infinite eternity and so everything will come around again eventually, it makes no difference how long this might take to happen. The present moment is the only thing any man has.
[tr. McNeill (2019)]