Humanitext Reader

Marcus Aurelius · Meditations §9.3.1-9.3.2

Accepting Death as Nature's Process and Relief from Discord

Passage 335 of 486 · Greek

Summary

The author advises accepting death calmly as a natural process, and suggests that one should not fear death given the weariness of living among discordant people.

§9.3.1Μὴ καταφρόνει θανάτου, ἀλλὰ εὐαρέστει αὐτῷ, ὡς καὶ τούτου ἑνὸς ὄντος ὧν ἡ φύσις ἐθέλει.
Do not despise death, but be well pleased with it, as being also one of those things which nature wills.
οἷον γάρ ἐστι τὸ νεάσαι καὶ τὸ γηρᾶσαι, καὶ τὸ αὐξῆσαι καὶ τὸ ἀκμάσαι, καὶ ὀδόντας καὶ γένειον καὶ πολιὰς ἐνεγκεῖν, καὶ σπεῖραι καὶ κυοφορῆσαι καὶ ἀποκυῆσαι, καὶ τὰ ἄλλα φυσικὰ ἐνεργήματα ὅσα αἱ τοῦ βίου ὧραι φέρουσι, τοιοῦτο καὶ τὸ διαλυθῆναι.
For such as are youth and old age, growth and maturity, and getting teeth and beard and gray hairs, and sowing and pregnancy and giving birth, and all the other natural activities which the seasons of life bring, such also is dissolution.
τοῦτο μὲν οὖν κατὰ ἄνθρωπόν ἐστι λελογισμένον, μὴ ὁλοσχερῶς μηδὲ ὠστικῶς μηδὲ ὑπερηφάνως πρὸς τὸν θάνατον ἔχειν ἀλλὰ περιμένειν ὡς μίαν τῶν φυσικῶν ἐνεργειῶν, καὶ ὡς νῦν περιμένεις πότε ἔμβρυον ἐκ τῆς γαστρὸς τῆς γυναικός σου ἐξέλθῃ, οὕτως ἐκδέχεσθαι τὴν ὥραν ἐν ᾗ τὸ ψυχάριόν σου τοῦ ἐλύτρου τούτου ἐκπεσεῖται.
Therefore, it is the part of a man who reasons to behave towards death neither with carelessness, nor with violence, nor with arrogance, but to wait for it as one of the operations of nature; and as you now wait for the time when the embryo shall come forth from your wife's womb, so expect the hour in which your little soul shall fall out of this shell.
§9.3.2εἰ δὲ καὶ ἰδιωτικὸν παράπηγμα ἁψικάρδιον θέλεις, μάλιστά σε εὔκολον πρὸς τὸν θάνατον ποιήσει ἡ ἐπίστασις ἡ ἐπὶ τὰ ὑποκείμενα, ὧν μέλλεις ἀφίστασθαι, καὶ μεθ’ ἠθῶν οὐκέτι ἔσται ἡ. . . ἐμπεφυρμένη.
But if you also want a common rule of thumb that touches the heart, the consideration of the things from which you are about to depart, and of the characters with whose morals your [soul] will no longer be mingled, will make you most ready to meet death.
προσκόπτεσθαι μὲν γὰρ αὐτοῖς ἥκιστα δεῖ, ἀλλὰ καὶ κήδεσθαι καὶ πρᾴως φέρειν, μεμνῆσθαι μέντοι ὅτι οὐκ ἀπ’ ἀνθρώπων ὁμοδογματούντων σοι ἡ ἀπαλλαγὴ ἔσται.
For you must not be at all offended with them, but even care for them and bear with them gently; remember, however, that your deliverance will not be from men who hold the same doctrines as yourself.
τοῦτο γὰρ μόνον, εἴπερ ἄρα, ἀνθεῖλκεν ἂν καὶ κατεῖχεν ἐν τῷ ζῆν, εἰ συζῆν ἐφεῖτο τοῖς τὰ αὐτὰ δόγματα περιπεποιημένοις·
For this alone, if indeed it could be, would have pulled you back and held you fast in life, if it had been permitted to live together with those who had acquired the same doctrines.
νῦν δ’ ὁρᾷς ὅσος ὁ κόπος ἐν τῇ διαφωνίᾳ τῆς συμβιώσεως, ὥστε εἰπεῖν· θᾶττον ἔλθοις, ὦ θάνατε, μή που καὶ αὐτὸς ἐπιλάθωμαι ἐμαυτοῦ.
But now you see how great is the trouble in the discord of our life together, so that one might say: "Come quickly, O Death, lest perchance I too should forget myself."

Notes

  1. §9.3.1ὡς καὶ τούτου ἑνὸς ὄντος ὧν ἡ φύσις ἐθέλει — The noun phrase introduced by ὡς functions as a genitive absolute (τούτου ἑνὸς ὄντος). The relative pronoun ὧν is attracted into the genitive case from its original case, agreeing with the partitive genitive implied by ἑνὸς.
  2. §9.3.1ὀδόντας καὶ γένειον καὶ πολιὰς ἐνεγκεῖν — The infinitive ἐνεγκεῖν (aorist of φέρω) here means 'to bear' or 'to produce' teeth, beard, and gray hair. Along with the other infinitives (νεάσαι, γηρᾶσαι, etc.), it forms part of a series of articular infinitives serving as the subject of οἷον γάρ ἐστι.
  3. §9.3.2μεθ’ ἠθῶν οὐκέτι ἔσται ἡ . . . ἐμπεφυρμένη — Due to a lacuna in the manuscripts, a noun (usually supplied as [ψυχὴ], 'soul') is missing after ἡ. The perfect passive participle ἐμπεφυρμένη (from ἐμφύρω, 'to mingle') describes the state of being no longer mingled with the characters of those men.
  4. §9.3.2ἀνθεῖλκεν ἂν καὶ κατεῖχεν... εἰ... ἐφεῖτο — A conditional sentence contrary to fact. It uses εἰ with the past indicative (ἐφεῖτο) in the protasis, and ἄν with the past indicative (ἀνθεῖλκεν, κατεῖχεν) in the apodosis, expressing what would have held the speaker back if it had been permitted.

Cite this passage

Marcus Aurelius, Meditations §9.3.1-9.3.2. Humanitext Reader, https://reader.humanitext.ai/en/text/urn:cts:greekLit:tlg0562.tlg001.humanitext-grc2:9.3.1-9.3.2

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