Meditations — Marcus Aurelius
p. 220man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man ; but he who has seen it and does not fly to this refuge is unhappy. 49. Say nothing more to thyself than what the first appearances report. Suppose that it has been reported to thee that a certain person speaks ill of thee.
This has been reported ; but that thou hast been injured, that has not been reported. I see that my child is sick. I do see ; but that he is in danger, I do not see. Thus then always abide by the first appearances, and add nothing thyself from within, and then nothing happens to thee. Or rather add something like a man who knows everything that happens in the world. 50.
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.
And yet they have places into which they can throw these shavings and cuttings, and the universal nature has no external space ; but the wondrous part of her art is that though she has circumscribed herself, everyMABCUS AUBELIUS ANTONINUS, 221thing within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art. 51.
Neither in thy actions be sluggish nor in thy conversation without method, nor wandering in thy thoughts, nor let there be in thy soul inward contention nor external effusion, nor in life be so busy as to have no leisure. Suppose that men kill thee, cut thee in pieces, curse thee. What then can these things do to prevent thy mind from remaining pure, wise, sober, just ?
For instance, if a man should stand by a £ limpid pure spring, and curse it, the spring never ceases sending up potable water ; and if he should cast clay into it or filth, it will speedily disperse them and wash them out, and will not be at all polluted. How then shalt thou possess a perpetual fountain [and not a mere well]? By forming! thyself hourly to freedom conjoined with contentment, simplicity, and modesty. 52.
He who does not know what the world is, does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is. But he p. 222who has failed in any one of these things could not even say for what purpose he exists himself. What then dost thou think of him who [avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are ? 53. Dost thou wish to be praised by a man who curses himself thrice every hour? wouldst thou wish to please a man who does not please himself?
Does a man please himself who repents of nearly everything that he does ? 54. No longer let thy breathing only act in concert with the air which surrounds thee, but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the aerial power for him who is able to respire it. 55.
Generally, wickedness does no harm at all to the universe ; and particularly the wickedness [of one man] does no harm to another. It is only harmful to him who has it in his power to be released from it as soon as he shall choose. 56. To my own free will the free will of my neighbor is just as indifferent as his poor breath and flesh.
For though we are made especially for the sake of one another, still the ruling power of each of us has its own office, for otherwise my neighbor's wickedness would be my harm, which
220 MEDITATIONS. man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man ; but he who has seen it and does not fly to this refuge is unhappy. 49. Say nothing more to yourself than what the first appearances report. Suppose that it has been reported to you that a certain person speaks ill of you. This has been reported ; but that you have been injured, that has not been reported. I see that my child is sick. I do see ; but that he is in danger, I do not see. Thus then always abide by the first appearances, and add nothing yourself from within, and then nothing happens to you. Or rather add something like a man who knows everything that happens in the world. 50. 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 you will be ridiculed by a man who is acquainted with nature, as you would be ridiculed by a carpenter and shoemaker if you did find fault because you seest in their workshop shavings and cuttings from the things which they make. And yet they have places into which they can throw these shavings and cuttings, and the universal nature has no external space ; but the wondrous part of her art is that though she has circumscribed herself, every- MABCUS AUBELIUS ANTONINUS, 221 thing within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art. 51. Neither in your actions be sluggish nor in your conversation without method, nor wandering in your thoughts, nor let there be in your soul inward contention nor external effusion, nor in life be so busy as to have no leisure. Suppose that men kill you, cut you in pieces, curse you. What then can these things do to prevent your mind from remaining pure, wise, sober, just ? For instance, if a man should stand by a £ limpid pure spring, and curse it, the spring never ceases sending up potable water ; and if he should cast clay into it or filth, it will speedily disperse them and wash them out, and will not be at all polluted. How then shall you possess a perpetual fountain [and not a mere well]? By forming! yourself hourly to freedom conjoined with contentment, simplicity, and modesty. 52. He who does not know what the world is, does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is. But he 222 MEDITATIONS. who has failed in any one of these things could not even say for what purpose he exists himself. What then do you think of him who [avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are ? 53. Dost you wish to be praised by a man who curses himself thrice every hour? would you wish to please a man who does not please himself? Does a man please himself who repents of nearly everything that he does ? 54. No longer let your breathing only act in concert with the air which surrounds you, but let your intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the aerial power for him who is able to respire it. 55. Generally, wickedness does no harm at all to the universe ; and particularly the wickedness [of one man] does no harm to another. It is only harmful to him who has it in his power to be released from it as soon as he shall choose. 56. To my own free will the free will of my neighbor is just as indifferent as his poor breath and flesh. For though we are made especially for the sake of one another, still the ruling power of each of us has its own office, for otherwise my neighbor's wickedness would be my harm, which
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