Meditations — Marcus Aurelius
p. 26438. Remember that this which pulls the strings is the thing which is hidden within : this is the power of persuasion, this is life, this, if one may so say, is man. In contemplating thyself never include the vessel which surrounds thee and these instruments which are attached about it. For they are like to an axe, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.1 1 See the Philosophy of Antoninus, p. 62, n. 2.
XL 1. These are the properties of the rational soul : it sees itself, analyzes itself, and makes itself such as it chooses ; the fruit which it bears itself enjoys, — for the fruits of plants and that in animals which corresponds to fruits others enjoy, — it obtains its own end, wherever the limit of life may be fixed. Not as in a dance and in a play and in such like things, where the whole action is incomplete if anything cuts it short ; but in every part, and wherever it may be stopped, it makes what has been set before it full and complete, so that it can say, I have what is my own. And further it traverses the whole universe, and the surrounding vacuum, and surveys its form, and it extends itself into the infinity of time, and embraces and comprehends the 1 periodical renovation of all things, and it comprehends that those who come after us will see nothing new, nor have those before us seen anything more, but in a manner he who is forty years old, if he has any understanding at all, has seen by virtue of the uniformity that 1 Ttyu ircpiodiKtyv iraXiyyevealav. See V. 13, 32 ; x. 7.
p. 266prevails all things which have been and all that will be. This too is a property of the rational soul, love of one's neighbor, and truth and mod- I esty, and to value nothing more than itself, which is also the property of Law.1 Thus then right reason differs not at all from the reason of justice. 2.
Thou wilt set little value on pleasing song and dancing and the pancratium, if thou wilt distribute the melody of the voice into its several sounds, and ask thyself as to each, if thou art mastered by this ; for thou wilt be prevented by shame from confessing it : and in the matter of dancing, if at each movement and attitude thou wilt do the same ; and the like also in the matter of the pancratium.
In all things, then, except virtue and the acts of virtue, remember to apply thyself to their several parts, and by this division to come to value them little : and apply this rule also to thy whole life. 3.
What a soul that is which is ready, if at any moment it must be separated from the body, and ready either to be extinguished or dispersed or continue to exist; but so that this readiness comes from a man's own judgment, not from mere obstinacy, as with the Christians,2 but consider- 1 Law is the order by which all things are governed. 9 See the Life of Antoninus. This is the only passage in which the emperor speaks of the Christians. Epictetus (iv. 7, 6) names them Galilaei.
p. 267ately and with dignity and in a way to persuade another, without tragic show. 4. Have I done something for the general interest ? Well then I have had my reward. Let this always be present to thy mind, and never stop [doing such good]. 5. What is thy art? To be good.
And how is this accomplished well except by general principles, some about the nature of the universe, and others about the proper constitution of man ? 6.
At first tragedies were brought on the stage as means of reminding men of the things which happen to them, and that it is according to nature for things to happen so, and that, if you are delighted with what is shown on the stage, you should not be troubled with that which takes place on the larger stage. For you see that these things must be accomplished thus, and that even they bear them who cry out,1 " O Cithaeron.
And, indeed, some things are said well by the dramatic writers, of which kind is the following especially : — " Me and my children if the gods neglect, This has its reason too. 2 And again, — " We must not chafe and fret at that which happens. And, — " Life's harvest reap like the wheat's fruitful ear. And other things of the same kind. 1 Sophocles, Oedipus Rex. 2 See vii. 41, 38, 40.
264 MEDITATIONS. 38. Remember that this which pulls the strings is the thing which is hidden within : this is the power of persuasion, this is life, this, if one may so say, is man. In contemplating yourself never include the vessel which surrounds you and these instruments which are attached about it. For they are like to an axe, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip.1 1 See the Philosophy of Antoninus, p. 62, n. 2.
XL 1. These are the properties of the rational soul : it sees itself, analyzes itself, and makes itself such as it chooses ; the fruit which it bears itself enjoys, — for the fruits of plants and that in animals which corresponds to fruits others enjoy, — it obtains its own end, wherever the limit of life may be fixed. Not as in a dance and in a play and in such like things, where the whole action is incomplete if anything cuts it short ; but in every part, and wherever it may be stopped, it makes what has been set before it full and complete, so that it can say, I have what is my own. And further it traverses the whole universe, and the surrounding vacuum, and surveys its form, and it extends itself into the infinity of time, and embraces and comprehends the 1 periodical renovation of all things, and it comprehends that those who come after us will see nothing new, nor have those before us seen anything more, but in a manner he who is forty years old, if he has any understanding at all, has seen by virtue of the uniformity that 1 Ttyu ircpiodiKtyv iraXiyyevealav. See V. 13, 32 ; x. 7.
266 MEDITATIONS. prevails all things which have been and all that will be. This too is a property of the rational soul, love of one's neighbor, and truth and mod- I esty, and to value nothing more than itself, which is also the property of Law.1 Thus then right reason differs not at all from the reason of justice. 2. You will set little value on pleasing song and dancing and the pancratium, if you will distribute the melody of the voice into its several sounds, and ask yourself as to each, if you are mastered by this ; for you will be prevented by shame from confessing it : and in the matter of dancing, if at each movement and attitude you will do the same ; and the like also in the matter of the pancratium. In all things, then, except virtue and the acts of virtue, remember to apply yourself to their several parts, and by this division to come to value them little : and apply this rule also to your whole life. 3. What a soul that is which is ready, if at any moment it must be separated from the body, and ready either to be extinguished or dispersed or continue to exist; but so that this readiness comes from a man's own judgment, not from mere obstinacy, as with the Christians,2 but consider- 1 Law is the order by which all things are governed. 9 See the Life of Antoninus. This is the only passage in which the emperor speaks of the Christians. Epictetus (iv. 7, 6) names them Galilaei.
MABCUS AURELIUS ANTONINUS. 267 ately and with dignity and in a way to persuade another, without tragic show. 4. Have I done something for the general interest ? Well then I have had my reward. Let this always be present to your mind, and never stop [doing such good]. 5. What is your art? To be good. And how is this accomplished well except by general principles, some about the nature of the universe, and others about the proper constitution of man ? 6. At first tragedies were brought on the stage as means of reminding men of the things which happen to them, and that it is according to nature for things to happen so, and that, if you are delighted with what is shown on the stage, you should not be troubled with that which takes place on the larger stage. For you see that these things must be accomplished thus, and that even they bear them who cry out,1 " O Cithaeron." And, indeed, some things are said well by the dramatic writers, of which kind is the following especially : — " Me and my children if the gods neglect, This has its reason too." 2 And again, — " We must not chafe and fret at that which happens." And, — " Life's harvest reap like the wheat's fruitful ear." And other things of the same kind. 1 Sophocles, Oedipus Rex. 2 See vii. 41, 38, 40.
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