Meditations — Marcus Aurelius
p. 166tion is true, I venerate, and I am firm, and I trust in him who governs (iv. 27). 11. When thou hast been compelled by circum stances to be disturbed in a manner, quickly return to thyself, and do not continue out of tune longer than the compulsion lasts; for thou wilt have more mastery over the harmony by continually recurring to it. 12.
If thou hadst a step-mother and a mother at the same time, thou wouldst be dutiful to thy step-mother, but still thou wouldst constantly return to thy mother. Let the court and philosophy now be to thee step-mother and mother : return to philosophy frequently and repose in her, through whom what thou meetest with in the court appears to thee tolerable, and thou appearest tolerable in the court. 13.
When we have meat before us and such eatables, we receive the impression that this is the dead body of a fish, and this is the dead body of a bird or of a pig ; and again, that this Falernian is only a little grape-juice, and this purple robe some sheep's wool dyed with the blood of a shell-fish: such then are these impressions, and they reach the things themselves and penetrate them, and so we see what kind of things they are.
Just in the same way ought we to act all through life, and where there are things which appear most worthy of our approbation, we ought to lay them bare and
MABCUS AUBELIUS ANT0NI2TUS. 167 look at their worthlessness and strip them of all the words by which they are exalted. For outward show is a wonderful perverter of the reason, and when thou art most sure that thou art employed about things worth thy pains, it is then that it cheats thee most. Consider then what Crates says of Xenocrates himself. 14.
Most of the things which the multitude admire are referred to objects of the most general kind, those which are held together by cohesion or natural organization, such as stones, wood, figtrees, vines, olives. But those which are admired by men, who are a little more reasonable, are referred to the things which are held together by a living principle, as flocks, herds.
Those which are admired by men who are still more instructed are the things which are held together by a rational soul, not however a universal soul, but rational so far as it is a soul skilled in some art, or expert in some other way, or simply rational so far as it possesses a number of slaves.
But he who values a rational soul, a soul universal and fitted for political life, regards nothing else except this ; and above all things he keeps his soul in a condition and in an activity conformable to reason and social life, and he co-operates to this end with those who are of the same kind as himself. 15. Some things are hurrying into existence, and others are hurrying out of it ; and of that which is p. 168coming into existence part is already extinguished. Motions and changes are continually renewing the world, just as the uninterrupted course of time is always renewing the infinite duration of ages. In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price ?
It would be just as if a man should fall in love with one of the sparrows which fly by, but it has already passed out of sight. Something of this kind is the very life of every man, like the exhalation of the blood and the respiration of the air.
For such as it is to have once drawn in the air and to have given it back, which we do every moment, just the same is it with the whole respiratory power, which thou didst receive at thy birth yesterday and the day before, to give it back to the element from which thou didst first draw it. 16.
Neither is transpiration, as in plants, a thing to be valued, nor respiration, as in domesticated animals and wild beasts, nor the receiving of impressions by the appearances of things, nor being moved by desires as puppets by strings, nor assembling in herds, nor being nourished by food; for this is just like the act of separating and parting with the useless part of our food. What then is worth being valued ? To be received with clapping of hands? No. Neither must we value the olapping of tongues; for the praise which
166 MEDITATIONS. tion is true, I venerate, and I am firm, and I trust in him who governs (iv. 27). 11. When you have been compelled by circum stances to be disturbed in a manner, quickly return to yourself, and do not continue out of tune longer than the compulsion lasts; for you will have more mastery over the harmony by continually recurring to it. 12. If you had a step-mother and a mother at the same time, you would be dutiful to your step-mother, but still you would constantly return to your mother. Let the court and philosophy now be to you step-mother and mother : return to philosophy frequently and repose in her, through whom what you meetest with in the court appears to you tolerable, and you appearest tolerable in the court. 13. When we have meat before us and such eatables, we receive the impression that this is the dead body of a fish, and this is the dead body of a bird or of a pig ; and again, that this Falernian is only a little grape-juice, and this purple robe some sheep's wool dyed with the blood of a shell-fish: such then are these impressions, and they reach the things themselves and penetrate them, and so we see what kind of things they are. Just in the same way ought we to act all through life, and where there are things which appear most worthy of our approbation, we ought to lay them bare and
MABCUS AUBELIUS ANT0NI2TUS. 167 look at their worthlessness and strip them of all the words by which they are exalted. For outward show is a wonderful perverter of the reason, and when you are most sure that you are employed about things worth your pains, it is then that it cheats you most. Consider then what Crates says of Xenocrates himself. 14. Most of the things which the multitude admire are referred to objects of the most general kind, those which are held together by cohesion or natural organization, such as stones, wood, figtrees, vines, olives. But those which are admired by men, who are a little more reasonable, are referred to the things which are held together by a living principle, as flocks, herds. Those which are admired by men who are still more instructed are the things which are held together by a rational soul, not however a universal soul, but rational so far as it is a soul skilled in some art, or expert in some other way, or simply rational so far as it possesses a number of slaves. But he who values a rational soul, a soul universal and fitted for political life, regards nothing else except this ; and above all things he keeps his soul in a condition and in an activity conformable to reason and social life, and he co-operates to this end with those who are of the same kind as himself. 15. Some things are hurrying into existence, and others are hurrying out of it ; and of that which is 168 MEDITATIONS. coming into existence part is already extinguished. Motions and changes are continually renewing the world, just as the uninterrupted course of time is always renewing the infinite duration of ages. In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price ? It would be just as if a man should fall in love with one of the sparrows which fly by, but it has already passed out of sight. Something of this kind is the very life of every man, like the exhalation of the blood and the respiration of the air. For such as it is to have once drawn in the air and to have given it back, which we do every moment, just the same is it with the whole respiratory power, which you did receive at your birth yesterday and the day before, to give it back to the element from which you did first draw it. 16. Neither is transpiration, as in plants, a thing to be valued, nor respiration, as in domesticated animals and wild beasts, nor the receiving of impressions by the appearances of things, nor being moved by desires as puppets by strings, nor assembling in herds, nor being nourished by food; for this is just like the act of separating and parting with the useless part of our food. What then is worth being valued ? To be received with clapping of hands? No. Neither must we value the olapping of tongues; for the praise which
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