The Death of Marcus Aurelius
Thursday, April 3, 2025
Wednesday, April 2, 2025
Sayings of Ramakrishna 262
So the pleasures of the world are very pleasant in the beginning, but their after-consequences are very terrible to contemplate.
Seneca, Moral Letters 77.4
Marcellinus did not need someone to urge him, but rather someone to help him; his slaves refused to do his bidding. The Stoic therefore removed their fears, showing them that there was no risk involved for the household except when it was uncertain whether the master’s death was self-sought or not; besides, it was as bad a practice to kill one’s master as it was to prevent him forcibly from killing himself.
Then he suggested to Marcellinus himself that it would be a kindly act to distribute gifts to those who had attended him throughout his whole life, when that life was finished, just as, when a banquet is finished, the remaining portion is divided among the attendants who stand about the table.
Marcellinus was of a compliant and generous disposition, even when it was a question of his own property; so he distributed little sums among his sorrowing slaves, and comforted them besides.
No need had he of sword or of bloodshed; for three days he fasted and had a tent put up in his very bedroom. Then a tub was brought in; he lay in it for a long time, and, as the hot water was continually poured over him, he gradually passed away, not without a feeling of pleasure, as he himself remarked—such a feeling as a slow dissolution is wont to give. Those of us who have ever fainted know from experience what this feeling is.
Then he suggested to Marcellinus himself that it would be a kindly act to distribute gifts to those who had attended him throughout his whole life, when that life was finished, just as, when a banquet is finished, the remaining portion is divided among the attendants who stand about the table.
Marcellinus was of a compliant and generous disposition, even when it was a question of his own property; so he distributed little sums among his sorrowing slaves, and comforted them besides.
No need had he of sword or of bloodshed; for three days he fasted and had a tent put up in his very bedroom. Then a tub was brought in; he lay in it for a long time, and, as the hot water was continually poured over him, he gradually passed away, not without a feeling of pleasure, as he himself remarked—such a feeling as a slow dissolution is wont to give. Those of us who have ever fainted know from experience what this feeling is.
—from Seneca, Moral Letters 77
This narrative is quite culturally foreign to us, so we will jump to the conclusion that Marcellinus is acting out of despair. Yet if we were to remind him that life is always worth living, he might tell us how his concern is about conviction, not about grief, and why he hopes to die with virtue before he is asked to live with vice.
I cannot be certain what I would decide in his situation, but I do have an immediate respect for a tradition in some “primitive” societies, where those who are too old or too infirm will quietly disappear into the wilderness. The choice not to be an excessive burden upon others can be a sincere expression of love, rather than an abandonment of hope.
For the moment, my family knows not to resuscitate me, or to pursue any extraordinary measures. I will not rush Nature, nor will I delay her. If some monumental dilemma were to come my way, I intend to address it with all the composure I can muster.
In the debate on suicide, there are some, enslaved by an obedience to doctrine, who demand that a life must always be preserved, under any conditions. Thet are right to stand on principle, but I fear they are mistaken in confusing a mere existence with the act of excellence.
There are also others, enslaved by a desire for gratification, who reduce the person to just an object of convenience. They are right to consider the circumstances, but I fear they are mistaken in disposing of anything that brings them frustration.
Much is said about maintaining a “quality” of life, though little thought is given to what makes that life worth living. What good will come from maintaining a body, when the mind has long departed? Conversely, where is the benefit in clinging to a security and comfort for the flesh, when behind it lurks a craven soul?
For the Stoic, the struggle about living or dying will quietly disappear, as soon as he recognizes why the real choice is between virtue and vice: the situations are relative, while character is absolute. Socrates drank the poison before he would betray philosophy. Cato died by his own sword before he would bow to Caesar. Seneca obeyed the orders of Nero before he would flee with dishonor.
This narrative is quite culturally foreign to us, so we will jump to the conclusion that Marcellinus is acting out of despair. Yet if we were to remind him that life is always worth living, he might tell us how his concern is about conviction, not about grief, and why he hopes to die with virtue before he is asked to live with vice.
I cannot be certain what I would decide in his situation, but I do have an immediate respect for a tradition in some “primitive” societies, where those who are too old or too infirm will quietly disappear into the wilderness. The choice not to be an excessive burden upon others can be a sincere expression of love, rather than an abandonment of hope.
For the moment, my family knows not to resuscitate me, or to pursue any extraordinary measures. I will not rush Nature, nor will I delay her. If some monumental dilemma were to come my way, I intend to address it with all the composure I can muster.
In the debate on suicide, there are some, enslaved by an obedience to doctrine, who demand that a life must always be preserved, under any conditions. Thet are right to stand on principle, but I fear they are mistaken in confusing a mere existence with the act of excellence.
There are also others, enslaved by a desire for gratification, who reduce the person to just an object of convenience. They are right to consider the circumstances, but I fear they are mistaken in disposing of anything that brings them frustration.
Much is said about maintaining a “quality” of life, though little thought is given to what makes that life worth living. What good will come from maintaining a body, when the mind has long departed? Conversely, where is the benefit in clinging to a security and comfort for the flesh, when behind it lurks a craven soul?
For the Stoic, the struggle about living or dying will quietly disappear, as soon as he recognizes why the real choice is between virtue and vice: the situations are relative, while character is absolute. Socrates drank the poison before he would betray philosophy. Cato died by his own sword before he would bow to Caesar. Seneca obeyed the orders of Nero before he would flee with dishonor.
—Reflection written in 11/2013
IMAGE: Jean-Paul Laurens, The Death of Cato of Utica (1863)
Tuesday, April 1, 2025
The Mob
Walter Chandoha, The Mob (1961)
A masterpiece of photography, revealing the true nature of cats, precisely as I have always understood them . . .
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