as puppets by strings, nor assembling in herds, nor being nourished
by food; for this is just like the act of separating and parting with
the useless part of our food. What then is worth being valued? To
be received with clapping of hands? No. Neither must we value the
clapping of tongues, for the praise which comes 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 honour 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.
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.
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.
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.
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 behaviour
be in all the other parts of life; let us overlook many things in
those who are like antagonists in the gymnasium. For it is in our
power, as I said, to get out of the way, and to have no suspicion
nor hatred.
If any man is able to convince me and show me that I do not think
or act right, I will gladly change; for I seek the truth by which
no man was ever injured. But he is injured who abides in his error
and ignorance.
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.
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.
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.
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 more things, or rather
all things which come into existence in that which is the one and
all, which we call Cosmos, exist in it at the same time.
If any man should propose to thee the question, how the name Antoninus
is written, wouldst thou with a straining of the voice utter each
letter? What then if they grow angry, wilt thou be angry too? Wilt
thou not go on with composure and number every letter? just so then
in this life also remember that every duty is made up of certain parts.
These it is thy duty to observe and without being disturbed or showing
anger towards those who are angry with thee to go on thy way and finish
that which is set before thee.
How cruel it is not to allow men to strive after the things which
appear to them to be suitable to their nature and profitable! And
yet
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