Page:Meditations of the Emperor Marcus Antoninus - Volume 1 - Farquharson 1944.pdf/435

 behaviour. The austerity of Xenocrates appears to have been represented by the Cynic philosopher Crates as a kind of pharisaism or self-righteousness, but the story does not appear elsewhere. It is remarkable that Diogenes Laertius commends Xenocrates, who was head of the Academy, just for the virtue of freedom from pride.

'''Chs. 14–16.''' These chapters illustrate the difference between real values and the objects of vulgar esteem. Thus they are related to ch. 13, which gives remedies for mistaken admiration. In ch. 14 the admiration of different classes of mankind is arranged in a scale which corresponds with the rising scale of Nature's products, the inorganic, the organic, animate existence, intelligent life. The lowest are admired and coveted by the least instructed, and so in a gradation of taste and understanding. Only moral truth and conduct deserve a wise man's esteem; he honours reasonable and social selves.

There is a touch of satire in the reference to contemporary virtuosi and to the multitude of slaves in a rich Roman's house. This vein continues in chs. 15–16. In the former he reminds himself of the relativity of the world of experience; and by the vigorous image of the passing bird illustrates the vanity of setting affection on things below, quite in the spirit of Christian asceticism. The passage may have suggested the like comparison to Guigue, who calls God a kind nurse preventing her charge from catching a passing sparrow. The sparrow typifies earthly goods, the possession of which absorbs and exhausts the spirit of man. 'Behold how the soul is taken captive by things of the body and is tormented when so taken captive, like the child. He is captivated when he sees the sparrow. And if he take the bird, he is the victim of as many chances as the sparrow itself. How secure the soul is before it is the captive of such objects. Her pleasures take hold of her, so that she can be punished when they go amiss.' In ch. 16 the idea of a scale of perfection is used to compare man's lower and less rational activities with the higher. The moral is that he should value his highest powers. This leads to some excellent remarks upon education, which is compared with the cultivation of trees and animals. Education is the instructress in true values. Self-reverence will satisfy the highest self and bring it into the harmony Rh