Meditations — Marcus Aurelius
MABCUS AUBELIUS ANTONINUS, 169comes from the many is a clapping of tongues. Suppose then that thou hast given up this Worthless thing called fame, what remains that is worth valuing ? This, in my opinion : to move thyself and to restrain thyself in conformity to thy proper constitution, to which end both all employments and arts lead.
For every art aims at this, that the thing which has been made should be adapted to the work for which- it has been made ; and both the vine-planter who looks after the vine, and the horse-breaker, and he who trains the dog, seek this end. But the education and the teaching of youth aim at something. In this then is the value of the education and the teaching. And if this is well, thou wilt not seek anything else.
Wilt thou not cease to value many other things too ? Then thou wilt be neither free, nor sufficient for thy own happiness, nor without passion. For of necessity thou must be envious, jealous, and suspicious of those who can take away those things, and plot against those who have that which is valued by thee.
Of necessity a man must be altogether in a state of perturbation who wants any of these things ; and besides, he must often find fault with the gods. But to reverence and honor thy own mind will make thee content with thyself, and in harmony with society, and in agreement with the gods, that is, praising all that they give and have ordered.
p. 17017. Above, below, all around are the movements of the elements. But the motion of virtue is in none of these : it is something more divine, and advancing by a way hardly observed, it goes happily on its road. 18. How strangely men act !
They will not praise those who are living at the same time and living with themselves; but to be themselves praised by posterity, by those whom they have never seen or ever will see, this they set much value on. But this is very much the same as if thou shouldst be grieved because those who have lived before thee did not praise thee. 19.
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. 20. In the gymnastic exercises suppose that a man has torn thee with his nails, and by dashing against thy head has inflicted a wound.
Well, we neither show any signs of vexation, nor are we offended, nor do we suspect him afterwards as a treacherous fellow ; and yet we are on our guard against him, not however as an enemy, nor yet with suspicion, but we quietly get out of his way. Something like this let thy behavior be in all the other parts of life ; let us overlook many things in those who are like antagonists in the gymnasium.
p. 171For it is in our power, as I said, to get out of the way, and to have no suspicion nor hatred. 21. If any man is able to convince me and show f)j\ I me that I do not think or act right, I will gladly change; for I seek the truth, by which no man j was ever injured. But he is injured who abides in his error and ignorance. 22.
I do my duty : other things trouble me not ; for they are either things without life, or things without reason, or things that have rambled and know not the way. 23. As to the animals which have no reason, and generally all things and objects, do thou, since thou hast reason and they have none, make use of them with a generous and liberal spirit. But towards human beings, as they have reason, behave in a social spirit.
And on all occasions call on the gods, and do not perplex thyself about the length of time in which thou shalt do this ; for even three hours so spent are sufficient. 24. Alexander the Macedonian and his groom by death were brought to the same state ; for either they were received among the same seminal principles of the universe, or they were alike dispersed among the atoms. 25.
Consider how many things in the same indivisible time take place in each of us, — things which concern the body and things which concern the soul: and so thou wilt not wonder if many
MABCUS AUBELIUS ANTONINUS, 169 comes from the many is a clapping of tongues. Suppose then that you have given up this Worthless thing called fame, what remains that is worth valuing ? This, in my opinion : to move yourself and to restrain yourself in conformity to your proper constitution, to which end both all employments and arts lead. For every art aims at this, that the thing which has been made should be adapted to the work for which- it has been made ; and both the vine-planter who looks after the vine, and the horse-breaker, and he who trains the dog, seek this end. But the education and the teaching of youth aim at something. In this then is the value of the education and the teaching. And if this is well, you will not seek anything else. Wilt you not cease to value many other things too ? Then you will be neither free, nor sufficient for your own happiness, nor without passion. For of necessity you must be envious, jealous, and suspicious of those who can take away those things, and plot against those who have that which is valued by you. Of necessity a man must be altogether in a state of perturbation who wants any of these things ; and besides, he must often find fault with the gods. But to reverence and honor your own mind will make you content with yourself, and in harmony with society, and in agreement with the gods, that is, praising all that they give and have ordered.
170 MEDITATIONS. 17. Above, below, all around are the movements of the elements. But the motion of virtue is in none of these : it is something more divine, and advancing by a way hardly observed, it goes happily on its road. 18. How strangely men act ! They will not praise those who are living at the same time and living with themselves; but to be themselves praised by posterity, by those whom they have never seen or ever will see, this they set much value on. But this is very much the same as if you should be grieved because those who have lived before you did not praise you. 19. If a thing is difficult to be accomplished by yourself, 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 yourself too. 20. In the gymnastic exercises suppose that a man has torn you with his nails, and by dashing against your head has inflicted a wound. Well, we neither show any signs of vexation, nor are we offended, nor do we suspect him afterwards as a treacherous fellow ; and yet we are on our guard against him, not however as an enemy, nor yet with suspicion, but we quietly get out of his way. Something like this let your behavior be in all the other parts of life ; let us overlook many things in those who are like antagonists in the gymnasium.
MARCUS AURELIUS ANTONINUS. 171 For it is in our power, as I said, to get out of the way, and to have no suspicion nor hatred. 21. If any man is able to convince me and show f)j\ I me that I do not think or act right, I will gladly change; for I seek the truth, by which no man j was ever injured. But he is injured who abides in his error and ignorance. 22. I do my duty : other things trouble me not ; for they are either things without life, or things without reason, or things that have rambled and know not the way. 23. As to the animals which have no reason, and generally all things and objects, do you, since you have reason and they have none, make use of them with a generous and liberal spirit. But towards human beings, as they have reason, behave in a social spirit. And on all occasions call on the gods, and do not perplex yourself about the length of time in which you shall do this ; for even three hours so spent are sufficient. 24. Alexander the Macedonian and his groom by death were brought to the same state ; for either they were received among the same seminal principles of the universe, or they were alike dispersed among the atoms. 25. Consider how many things in the same indivisible time take place in each of us, — things which concern the body and things which concern the soul: and so you will not wonder if many
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