Meditations — Marcus Aurelius
p. 268After tragedy the old comedy was introduced, which had a magisterial freedom of speech, and by its very plainness of speaking was useful in reminding men to beware of insolence ; and for this purpose too Diogenes used to take from these writers. But as to the middle comedy, which came next, observe what it was, and again, for what object the new comedy was introduced, which gradually sank down into a mere mimic artifice.
That some good things are said even by these writers, everybody knows : but the whole plan of such poetry and dramaturgy, to what end does it look? 7. How plain does it appear that there is not another condition of life so well suited for philosophizing as this in which thou now happenest to be. 8. A branch cut off from the adjacent branch must of necessity be cut off from the whole tree also.
So too a man when he is separated from another man has fallen off from the whole social community. Now as to a branch, another cuts it off; but a man by his own act separates himself from his neighbor when he hates him and turns away from him, and he does not know that he has at the same time cut himself off from the whole social system.
Yet he has this privilege certainly from Zeus, who framed society, for it is in our power to grow again to that which is near to us, and again to become a part which helps to make p. 269up the whole. However, if it often happens, this kind of separation, it makes it difficult for that which detaches itself to be brought to unity and to be restored to its former condition.
Finally, the branch, which from the first grew together with the tree, and has continued to have one life with it, is not like that which after being cut off is then ingrafted, for this is something like what the gardeners mean when they say that it grows with the rest of the tree, but f that it has not the same mind with it. 9.
As those who try to stand in thy way when thou art proceeding according to right reason will not be able to turn thee aside from thy proper action, so neither let them drive thee from thy benevolent feelings towards them, but be on thy guard equally in both matters, not only in the matter of steady judgment and action, but also in the matter of gentleness to those who try to hinder or otherwise trouble thee.
For this also is a weakness, to be vexed at them, as well as to be diverted from thy course of action and to give way through fear ; for both are equally deserters from their post, — the man who does it through fear, and the man who is alienated from him who is by nature a kinsman and a friend. 10. There is no nature which is inferior to art, for the arts imitate the natures of things. But if this is so, that nature which is the most perfect p. 270and the most comprehensive of all natures, cannot fall short of the skill of art. Now all arts do the inferior things for the sake of the superior ; therefore the universal nature does so too.
And, indeed, hence is the origin of justice, and in justice the other virtues have their foundation : for justice will not be observed, if we either care for middle things [things indifferent], or are easily deceived and careless and changeable (v. 16, 30 ; vii. 55). 11. If the things do not come to thee, the pursuits and avoidances of which disturb thee, still in a manner thou goest to them.
Let then thy judgment about them be at rest, and they will remain quiet, and thou wilt not be seen either pursuing or avoiding. 12. The spherical form of the soul maintains its figure when it is neither extended towards any object, nor contracted inwards, nor dispersed nor sinks down, but is illuminated by light, by which it sees the truth, — the truth of all things and the truth that is in itself (viii. 41, 45 ; xii. 3). 13.
Suppose any man shall despise me. Let him look to that himself. But I will look to this, that I be not discovered doing or saying anything deserving of contempt. Shall any man hate me ? Let him look to it. But I will be mild and benevolent towards every man, and ready to show even him his mistake, not reproachfully, nor yet as making a display of my endurance, but nobly and
268 MEDITATIONS. After tragedy the old comedy was introduced, which had a magisterial freedom of speech, and by its very plainness of speaking was useful in reminding men to beware of insolence ; and for this purpose too Diogenes used to take from these writers. But as to the middle comedy, which came next, observe what it was, and again, for what object the new comedy was introduced, which gradually sank down into a mere mimic artifice. That some good things are said even by these writers, everybody knows : but the whole plan of such poetry and dramaturgy, to what end does it look? 7. How plain does it appear that there is not another condition of life so well suited for philosophizing as this in which you now happenest to be. 8. A branch cut off from the adjacent branch must of necessity be cut off from the whole tree also. So too a man when he is separated from another man has fallen off from the whole social community. Now as to a branch, another cuts it off; but a man by his own act separates himself from his neighbor when he hates him and turns away from him, and he does not know that he has at the same time cut himself off from the whole social system. Yet he has this privilege certainly from Zeus, who framed society, for it is in our power to grow again to that which is near to us, and again to become a part which helps to make MABCUS AUBELIUS ANTONINUS. 269 up the whole. However, if it often happens, this kind of separation, it makes it difficult for that which detaches itself to be brought to unity and to be restored to its former condition. Finally, the branch, which from the first grew together with the tree, and has continued to have one life with it, is not like that which after being cut off is then ingrafted, for this is something like what the gardeners mean when they say that it grows with the rest of the tree, but f that it has not the same mind with it. 9. As those who try to stand in your way when you are proceeding according to right reason will not be able to turn you aside from your proper action, so neither let them drive you from your benevolent feelings towards them, but be on your guard equally in both matters, not only in the matter of steady judgment and action, but also in the matter of gentleness to those who try to hinder or otherwise trouble you. For this also is a weakness, to be vexed at them, as well as to be diverted from your course of action and to give way through fear ; for both are equally deserters from their post, — the man who does it through fear, and the man who is alienated from him who is by nature a kinsman and a friend. 10. There is no nature which is inferior to art, for the arts imitate the natures of things. But if this is so, that nature which is the most perfect 270 MEDITATIONS. and the most comprehensive of all natures, cannot fall short of the skill of art. Now all arts do the inferior things for the sake of the superior ; therefore the universal nature does so too. And, indeed, hence is the origin of justice, and in justice the other virtues have their foundation : for justice will not be observed, if we either care for middle things [things indifferent], or are easily deceived and careless and changeable (v. 16, 30 ; vii. 55). 11. If the things do not come to you, the pursuits and avoidances of which disturb you, still in a manner you go to them. Let then your judgment about them be at rest, and they will remain quiet, and you will not be seen either pursuing or avoiding. 12. The spherical form of the soul maintains its figure when it is neither extended towards any object, nor contracted inwards, nor dispersed nor sinks down, but is illuminated by light, by which it sees the truth, — the truth of all things and the truth that is in itself (viii. 41, 45 ; xii. 3). 13. Suppose any man shall despise me. Let him look to that himself. But I will look to this, that I be not discovered doing or saying anything deserving of contempt. Shall any man hate me ? Let him look to it. But I will be mild and benevolent towards every man, and ready to show even him his mistake, not reproachfully, nor yet as making a display of my endurance, but nobly and
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