Meditations — Marcus Aurelius
p. 274and even if thou dost abstain from certain faults, still thou hast the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, thou dost abstain from such faults (i. 17). Fifth, consider that thou dost not even understand whether men are doing wrong or not, for many things are done with a certain reference to circumstances.
And in short, a man must learn a great deal to enable him to pass a correct judgment on another man's acts (ix. 38 ; iv. 51). Sixth, consider when thou art much vexed or grieved, that man's life is only a moment, and after a short time we are all laid out dead (vii. 58 ; iv. 48). Seventh, that it is not men's acts which disturb us, for those acts have their foundation in men's ruling principles, but it is our own opinions which disturb us.
Take away these opinions then, and resolve to dismiss thy judgment about an act as if it were something grievous, and thy anger is gone. How then shall I take away these opinions ? By reflecting that no wrongful act of another brings shame on thee : for unless that which is shameful is alone bad, thou also must of necessity do many things wrong, and become a robber and everything else (v. 25; vii. 16). Eighth, consider how much more pain is brought on us by the anger and vexation caused by such p. 275acts than by the acts themselves, at which we are angry and vexed (iv. 39, 49 ; vii. 24). Ninth, consider that a good disposition is invincible if it be genuine, and not an affected smile and acting a part.
For what will the most violent man do to thee, if thou continuest to be of a kind disposition towards him, and if, as opportunity offers, thou gently admonishest him and calmly correctest his errors at the very time when he is trying to do thee harm, saying, Not so, my child : we are constituted by nature for something else : I shall certainly not be injured, but thou art injuring thyself, my child. — And show him with gentle tact and by general principles that this is so, and that even bees do not do as he does, nor any animals which are formed by nature to be gregarious.
And thou must do this neither with any double meaning nor in the way of reproach, but affectionately and without any rancor in thy soul ; and not as if thou wert lecturing him, nor yet that any bystander may admire, but either when he is alone, and if others are present . . ?- Remember these nine rules, as if thou hadst received them as a gift from the Muses, and begin aj; last to be a man while thou livest.
But thou must equally avoid flattering men and being vexed at them, for both are unsocial and lead to harm. And let this truth be present to thee in the excite- 1 It appears that there is a defect in the text here.
p. 276ment of anger, that to be moved by passion is not manly, but that mildness and gentleness, as they are more agreeable to human nature, so also are they more manly ; and he who possesses these qualities possesses strength, nerves, and courage, and not the man who is subject to fits of passion and discontent.
For in the same degree in which a man's mind is nearer to freedom from all passion, in the same degree also is it nearer to strength : and as the sense of pain is a characteristic of weakness, so also is anger. For he who yields to pain and he who yields to anger, both are wounded and both submit.
But if thou wilt, receive also a tenth present from the leader of the [Muses, Apollo], and it is this, — that to expect bad men not to do wrong is madness, for he who expects this desires an impossibility. But to allow men to behave so to others, and to expect them not to do thee any wrong, is irrational and tyrannical. 19.
There are four principal aberrations of the superior faculty against which thou shouldst be constantly on thy guard, and when thou hast detected them, thou shouldst wipe them out and say on each occasion thus : This thought is not necessary : this tends to destroy social union : this which thou art going to say comes not from the real thoughts ; for thou shouldst consider it among the most absurd of things for a man not to speak
274 MEDITATIONS. and even if you do abstain from certain faults, still you have the disposition to commit them, though either through cowardice, or concern about reputation, or some such mean motive, you do abstain from such faults (i. 17). Fifth, consider that you do not even understand whether men are doing wrong or not, for many things are done with a certain reference to circumstances. And in short, a man must learn a great deal to enable him to pass a correct judgment on another man's acts (ix. 38 ; iv. 51). Sixth, consider when you are much vexed or grieved, that man's life is only a moment, and after a short time we are all laid out dead (vii. 58 ; iv. 48). Seventh, that it is not men's acts which disturb us, for those acts have their foundation in men's ruling principles, but it is our own opinions which disturb us. Take away these opinions then, and resolve to dismiss your judgment about an act as if it were something grievous, and your anger is gone. How then shall I take away these opinions ? By reflecting that no wrongful act of another brings shame on you : for unless that which is shameful is alone bad, you also must of necessity do many things wrong, and become a robber and everything else (v. 25; vii. 16). Eighth, consider how much more pain is brought on us by the anger and vexation caused by such MABCUS AUBELIUS ANTONINUS. 275 acts than by the acts themselves, at which we are angry and vexed (iv. 39, 49 ; vii. 24). Ninth, consider that a good disposition is invincible if it be genuine, and not an affected smile and acting a part. For what will the most violent man do to you, if you continuest to be of a kind disposition towards him, and if, as opportunity offers, you gently admonishest him and calmly correctest his errors at the very time when he is trying to do you harm, saying, Not so, my child : we are constituted by nature for something else : I shall certainly not be injured, but you are injuring yourself, my child. — And show him with gentle tact and by general principles that this is so, and that even bees do not do as he does, nor any animals which are formed by nature to be gregarious. And you must do this neither with any double meaning nor in the way of reproach, but affectionately and without any rancor in your soul ; and not as if you were lecturing him, nor yet that any bystander may admire, but either when he is alone, and if others are present . . ?- Remember these nine rules, as if you had received them as a gift from the Muses, and begin aj; last to be a man while you livest. But you must equally avoid flattering men and being vexed at them, for both are unsocial and lead to harm. And let this truth be present to you in the excite- 1 It appears that there is a defect in the text here.
276 MEDITATIONS. ment of anger, that to be moved by passion is not manly, but that mildness and gentleness, as they are more agreeable to human nature, so also are they more manly ; and he who possesses these qualities possesses strength, nerves, and courage, and not the man who is subject to fits of passion and discontent. For in the same degree in which a man's mind is nearer to freedom from all passion, in the same degree also is it nearer to strength : and as the sense of pain is a characteristic of weakness, so also is anger. For he who yields to pain and he who yields to anger, both are wounded and both submit. But if you will, receive also a tenth present from the leader of the [Muses, Apollo], and it is this, — that to expect bad men not to do wrong is madness, for he who expects this desires an impossibility. But to allow men to behave so to others, and to expect them not to do you any wrong, is irrational and tyrannical. 19. There are four principal aberrations of the superior faculty against which you should be constantly on your guard, and when you have detected them, you should wipe them out and say on each occasion thus : This thought is not necessary : this tends to destroy social union : this which you are going to say comes not from the real thoughts ; for you should consider it among the most absurd of things for a man not to speak
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