Meditations

Marcus Aurelius, Emperor of Rome

• Publisher: pubOne.info
• Year: 2010
• eBook ISBN: 9782819942474
• Topic: Literature
• Subtopic: Classics
• Index: Literature

pubOne.info present you this new edition. MARCUS AURELIUS ANTONINUS was born on April 26, A. D. 121. His real name was M. Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome. Thus the most religious of emperors came of the blood of the most pious of early kings. His father, Annius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul. Both his parents died young, but Marcus held them in loving remembrance. On his father's death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two. On the very first page of his book Marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion. The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name. He advanced Marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient Salian priesthood

APPENDIX

CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO' M. CORNELIUS FRONTO(1) was a Roman by descent, but of provincial birth, being native to Cirta, in Numidia. Thence he migrated to Rome in the reign of Hadrian, and became the most famous rhetorician of his day. As a pleader and orator he was counted by his contemporaries hardly inferior to Tully himself, and as a teacher his aid was sought for the noblest youths of Rome. To him was entrusted the education of M.

Aurelius and of his colleague L. Verus in their boyhood; and he was rewarded for his efforts by a seat in the Senate and the consular rank (A. D. 143). By the exercise of his profession he became wealthy; and if he speaks of his means as not great, (2) he must be comparing his wealth with the grandees of Rome, not with the ordinary citizen.

Before the present century nothing was known of the works of Fronto, except a grammatical treatise; but in 1815 Cardinal Mai published a number of letters and some short essays of Fronto, which he had discovered in a palimpsest at Milan. Other parts of the same MS. he found later in the Vatican, the whole being collected

1 References are made to the edition of Naber, Leipzig

(Trübner), 1867.

2 Ad Verum imp. Aur. Caes. , ii, 7. and edited in the year

1823.

We now possess parts of his correspondence with Antoninus Pius, with M. Aurelius, with L. Verus, and with certain of his friends, and also several rhetorical and historical fragments. Though none of the more ambitious works of Fronto have survived, there are enough to give proof of his powers. Never was a great literary reputation less deserved. It would be hard to conceive of anything more vapid than the style and conception of these letters; clearly the man was a pedant without imagination or taste. Such indeed was the age he lived in, and it is no marvel that he was like to his age. But there must have been more in him than mere pedantry; there was indeed a heart in the man, which Marcus found, and he found also a tongue which could speak the truth. Fronto's letters are by no means free from exaggeration and laudation, but they do not show that loathsome flattery which filled the Roman court. He really admires what he praises, and his way of saying so is not unlike what often passes for criticism at the present day. He is not afraid to reprove what he thinks amiss; and the astonishment of Marcus at this will prove, if proof were needed, that he was not used to plain dealing. “How happy I am, ” he writes, “that my friend Marcus Cornelius, so distinguished as an orator and so noble as a man, thinks me worth praising and blaming. ”(1) In another place he deems himself blest because Pronto had taught him to speak the truth(2) although the context shows him to be speaking of expression, it is still a point in favour of Pronto. A sincere heart is better than literary taste; and if Fronto had not done his duty by the young prince, it is not easy to understand the friendship which remained between them up to the last.

1 Ad M. Caes iii. 17

2 Ad M. Caes iii. 12

An example of the frankness which was between them is given by a difference they had over the case of Herodes Atticus. Herodes was a Greek rhetorician who had a school at Rome, and Marcus Aurelius was among his pupils. Both Marcus and the Emperor Antoninus had a high opinion of Herodes; and all we know goes to prove he was a man of high character and princely generosity. When quite young he was made administrator of the free cities in Asia, nor is it surprising to find that he made bitter enemies there; indeed, a just ruler was sure to make enemies. The end of it was that an Athenian deputation, headed by the orators Theodotus and Demostratus, made serious accusations against his honour. There is no need to discuss the merits of the case here; suffice it to say, Herodes succeeded in defending himself to the satisfaction of the emperor. Pronto appears to have taken the delegates' part, and to have accepted a brief for the prosecution, urged to some extent by personal considerations; and in this cause Marcus Aurelius writes to Fronto as follows 'AURELIUS CAESAR to his friend FRONTO, greeting. (1) 'I know you have often told me you were anxious to find how you might best please me. Now is the time; now you can increase my love towards you, if it can be increased. A trial is at hand, in which people seem likely not only to hear your speech with pleasure, but to see your indignation with impatience. I see no one who dares give you a hint in the matter; for those who are less friendly, prefer to see you act with some inconsistency; and those who are more friendly, fear to seem too friendly to your opponent if they should dissuade you from your accusation; then again, in case you have prepared something neat for the occasion, they cannot endure to rob you of your harangue by silencing you. Therefore, whether you think me a rash counsellor, or a bold boy, or too kind to your opponent, not because I think it better, I will offer my counsel with some caution. But why have I said, offer my counsel? No, I demand it from you; I demand it boldly, and if I succeed, I promise to remain under your obligation. What? you will say if I am attackt, shall I not pay tit for tat? Ah, but you will get greater glory, if even when attackt you answer nothing. Indeed, if he begins it, answer as you will and you will have fair excuse; but I have demanded of him that he shall not begin, and I think I have succeeded. I love each of you according to your merits and I know that lie was educated in the house of P. Calvisius, my grandfather, and that I was educated by you; therefore I am full of anxiety that this most disagreeable business shall be managed as honourably as possible. I trust you may approve my advice, for my intention you will approve. At least I prefer to write unwisely rather than to be silent unkindly. '

1 Ad M. Caes ii. , 2.

Fronto replied, thanking the prince for his advice, and promising that he will confine himself to the facts of the case. But he points out that the charges brought against Herodes were such, that they can hardly be made agreeable; amongst them being spoliation, violence, and murder. However, he is willing even to let some of these drop if it be the prince's pleasure. To this Marcus returned the following answer:— (1) 'This one thing, my dearest Fronto, is enough to make me truly grateful to you, that so far from rejecting my counsel, you have even approved it. As to the question you raise in your kind letter, my opinion is this: all that concerns the case which you are supporting must be clearly brought forward; what concerns your own feelings, though you may have had just provocation, should be left unsaid. ' The story does credit to both. Fronto shows no loss of temper at the interference, nor shrinks from stating his case with frankness; and Marcus, with forbearance remarkable in a prince, does not command that his friend be left unmolested, but merely stipulates for a fair trial on the merits of the case.

Another example may be given from a letter of Fronto's (2) Here is something else quarrelsome and querulous. I have sometimes found fault with you in your absence somewhat seriously in the company of a few of my most intimate friends: at times, for example, when you mixt in society with a more solemn look than was fitting, or would read books in the theatre or in a banquet; nor did I absent myself from theatre or banquet when you did (3). Then I used to call you a hard man, no good company, even disagreeable, sometimes, when anger got the better of me. But did any one else in the same banquet speak against you, I could not endure to hear it with equanimity. Thus it was easier for me to say something to your disadvantage myself, than to hear others do it; just as I could more easily bear to chastise my daughter Gratia, than to see her chastised by another. '

1. Ad. M. Caes. , iii. 5.

2. iv. 12.

3 The text is obscure

The affection between them is clear from every page of the correspondence. A few instances are now given, which were written at different periods To MY MASTER. (1) 'This is how I have past the last few days. My sister was suddenly seized with an internal pain, so violent that I was horrified at her looks; my mother in her trepidation on that account accidentally bruised her side on a corner of the wall; she and we were greatly troubled about that blow. For myself; on going to rest I found a scorpion in my bed; but I did not lie down upon him, I killed him first. If you are getting on better, that is a consolation. My mother is easier now, thanks be to God. Good-bye, best and sweetest master. My lady sends you greeting. '

(2)'What words can I find to fit my had luck, or how shall I upbraid as it deserves the hard constraint which is laid upon me? It ties me fast here, troubled my heart is, and beset by such anxiety; nor does it allow me to make haste to my Fronto, my life and delight, to be near him at such a moment of ill-health in particular, to hold his hands, to chafe gently that identical foot, so far as may be done without discomfort, to attend him in the bath, to support his steps with my arm. '

(3)'This morning I did not write to you, because I heard you were better, and because I was myself engaged in other business, and I cannot ever endure to write anything to you unless with mind at ease and untroubled and free. So if we are all right, let me know: what I desire, you know, and how properly I desire it, I know. Farewell, my master, always in every chance first in my mind, as you deserve to be. My master, see I am not asleep, and I compel myself to sleep, that you may not be angry with me. You gather I am writing this late at night. '

1 Ad M. Caes. , v. 8.

2 i. 2.

3 iii. 21.

(1)'What spirit do you suppose is in me, when I remember how long it is since I have seen you, and why I have not seen you 1 and it may be I shall not see you for a few days yet, while you are strengthening yourself; as you must. So while you lie on the sick-bed, my spirit also will lie low anti, whenas, (2) by God's mercy you shall stand upright, my spirit too will stand firm, which is now burning with the strongest desire for you. Farewell, soul of your prince, your (3)O my dear Fronto, most distinguished Consul! I yield, you have conquered: all who have ever loved before, you have conquered out and out in love's contest. Receive the victor's wreath; and the herald shall proclaim your victory aloud before your own tribunal: “M. Cornelius Fronto, Consul, wins, and is crowned victor in the Open International Love-race. ”(4) But beaten though I may be, I shall neither slacken nor relax my own zeal. Well, you shall love me more than any man loves any other man; but I, who possess a faculty of loving less strong, shall love you more than any one else loves you; more indeed than you love yourself. Gratia and I will have to fight for it; I doubt I shall not get the better of her. For, as Plautus says, her love is like rain, whose big drops not only penetrate the dress, but drench to the very marrow. '

Marcus Aurelius seems to have been about eighteen years of age when the correspondence begins, Fronto being some thirty years older. (5) The systematic education of the young prince seems to have been finisht, and Pronto now acts more as his adviser than his tutor. He recommends the prince to use simplicity in his public speeches, and to avoid affectation. (6) Marcus devotes his attention to the old authors who then had a great vogue at Rome: Ennius, Plautus, Nawius, and such orators as Cato and Gracchus. (7) Pronto urges on him the study of Cicero, whose letters, he says, are all worth reading.

1 Ad M. Caes. , iii. 19.

2 The writer sometimes uses archaisms such as quom, which I

render 'whenas'.

3 Ad M. Caes. , ii. 2.

4 The writer parodies the proclamation at the Greek games; the

words also are Greek.

5 From internal evidence: the letters are not arranged in order

of time. See Naher's Prolegomena, p. xx. foil.

6 Ad M. Caes. , iii. x.

7 Ad M. Caes ii. 10, ; iii. 18, ; ii. 4.

When he wishes to compliment Marcus he declares one or other of his letters has the true Tullian ring. Marcus gives his nights to reading when he ought to be sleeping. He exercises himself in verse composition and on rhetorical themes.

'It is very nice of you, ' he writes to Fronto, (1) 'to ask for my hexameters; I would have sent them at once if I had them by me. The fact is my secretary, Anicetus-you know who I mean-did not pack up any of my compositions for me to take away with me. He knows my weakness; he was afraid that if I got hold of them I might, as usual, make smoke of them. However, there was no fear for the hexameters. I must confess the truth to my master: I love them. I study at night, since the day is taken up with the theatre. I am weary of an evening, and sleepy in the daylight, and so I don't do much. Yet I have made extracts from sixty books, five volumes of them, in these latter days. But when you read remember that the “sixty” includes plays of Novius, and farces, and some little speeches of Scipio; don't be too much startled at the number. You remember your Polemon; but I pray you do not remember Horace, who has died with Pollio as far as I am concerned. (2) Farewell, my dearest and most affectionate friend, most distinguished consul and my beloved master, whom I have not seen these two years. Those who say two months, count the days. Shall I ever see you again? '

Sometimes Fronto sends him a theme to work up, as thus: 'M. Lucilius tribune of the people violently throws into prison a free Roman citizen, against the opinion of his colleagues who demand his release. For this act he is branded by the censor. Analyse the case, and then take both sides in turn, attacking and defending. '(3) Or again: 'A Roman consul, doffing his state robe, dons the gauntlet and kills a lion amongst the young men at the Quinquatrus in full view of the people of Rome. Denunciation before the censors. '(4) The prince has a fair knowledge of Greek, and quotes from Homer, Plato, Euripides, but for some reason Fronto dissuaded him from this study. (5) His Meditations are written in Greek. He continued his literary studies throughout his life, and after he became emperor we still find him asking his adviser for copies of Cicero's Letters, by which he hopes to improve his vocabulary. (6) Pronto Helps him with a supply of similes, which, it seems, he did not think of readily. It is to be feared that the fount of Marcus's eloquence was pumped up by artificial means.

1 Ad M. Caes. , ii. 10.

2 He implies, as in i. 6, that he has ceased to study Horace.

3 Pollio was a grammarian, who taught Marcus.

4 Ad M. Caes. , v. 27, ; V. 22.

5 Ep. Gracae, 6.

6 Ad Anton. Imp. , II. 4.

Some idea of his literary style may be gathered from the letter which follows:(1) 'I heard Polemo declaim the other day, to say something of things sublunary. If you ask what I thought of him, listen. He seems to me an industrious farmer, endowed with the greatest skill, who has cultivated a large estate for corn and vines only, and indeed with a rich return of fine crops. But yet in that land of his there is no Pompeian fig or Arician vegetable, no Tarentine rose, or pleasing coppice, or thick grove, or shady plane tree; all is for use rather than for pleasure, such as one ought rather to commend, but cares not to love.

A pretty bold idea, is it not, and rash judgment, to pass censure on a man of such reputation? But whenas I remember that I am writing to you, I think I am less bold than you would have me.

'In that point I am wholly undecided.

'There's an unpremeditated hendecasyllable for you. So before I begin to poetize, i'll take an easy with you. Farewell, my heart's desire, your Verus's best beloved, most distinguisht consul, master most sweet. Farewell I ever pray, sweetest soul.

What a letter do you think you have written me I could make bold to say, that never did she who bore me and nurst me, write anything SO delightful, so honey-sweet. And this does not come of your fine style and eloquence: otherwise not my mother only, but all who breathe. '

1 Ad M. Caes, ii. 5.

To the pupil, never was anything on earth so fine as his master's eloquence; on this theme Marcus fairly bubbles over with enthusiasm.

(1)'Well, if the ancient Greeks ever wrote anything like this, let those who know decide it: for me, if I dare say so, I never read any invective of Cato's so fine as...

Table of contents

• MEDITATIONS
• INTRODUCTION
• HIS FIRST BOOK
• I. Of my grandfather Verus I have learned to be gentle and meek, and to
• II. Of him that brought me up, not to be fondly addicted to either of
• III. Of Diognetus, not to busy myself about vain things, and not easily
• IV. To Rusticus I am beholding, that I first entered into the conceit
• V. From Apollonius, true liberty, and unvariable steadfastness, and not
• VI. Of Sextus, mildness and the pattern of a family governed with
• VII. From Alexander the Grammarian, to be un-reprovable myself, and not
• VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a
• IX. Of Alexander the Platonic, not often nor without great necessity to
• X. Of Catulus, not to contemn any friend's expostulation, though unjust,
• XI. From my brother Severus, to be kind and loving to all them of my
• XII. From Claudius Maximus, in all things to endeavour to have power
• XIII. In my father, I observed his meekness; his constancy without
• XIV. From the gods I received that I had good grandfathers, and parents,
• XV. In the country of the Quadi at Granua, these. Betimes in the morning
• XVI. Whatsoever I am, is either flesh, or life, or that which we
• XVII. Whatsoever proceeds from the gods immediately, that any man will
• THE SECOND BOOK
• II. Let it be thy earnest and incessant care as a Roman and a man to
• III. Do, soul, do; abuse and contemn thyself; yet a while and the time
• IV. Why should any of these things that happen externally, so much
• V. For not observing the state of another man's soul, scarce was ever
• VI. These things thou must always have in mind: What is the nature
• VII. Theophrastus, where he compares sin with sin (as after a vulgar
• VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do,
• IX. Consider how quickly all things are dissolved and resolved: the
• X. It is the part of a man endowed with a good understanding faculty, to
• XI. Consider with thyself how man, and by what part of his, is joined
• XII. If thou shouldst live three thousand, or as many as ten thousands
• XIII. Remember that all is but opinion and conceit, for those things
• XIV. A man's soul doth wrong and disrespect itself first and especially,
• XV. The time of a man's life is as a point; the substance of it ever
• THE THIRD BOOK
• II. This also thou must observe, that whatsoever it is that naturally
• III. Hippocrates having cured many sicknesses, fell sick himself and
• IV. Spend not the remnant of thy days in thoughts and fancies concerning
• V. Do nothing against thy will, nor contrary to the community, nor
• VI. To be cheerful, and to stand in no need, either of other men's help
• VII. If thou shalt find anything in this mortal life better than
• VIII. Never esteem of anything as profitable, which shall ever constrain
• IX. In the mind that is once truly disciplined and purged, thou canst
• X. Use thine opinative faculty with all honour and respect, for in
• XI. To these ever-present helps and mementoes, let one more be added,
• XII. What is this, that now my fancy is set upon? of what things doth
• XIII. If thou shalt intend that which is present, following the rule of
• XIV. As physicians and chirurgeons have always their instruments ready
• XV. Be not deceived; for thou shalt never live to read thy moral
• XVI. To steal, to sow, to buy, to be at rest, to see what is to be done
• XVII. To be capable of fancies and imaginations, is common to man and
• THE FOURTH BOOK
• II. Let nothing be done rashly, and at random, but all things according
• III. They seek for themselves private retiring
• IV. If to understand and to be reasonable be common unto all men, then
• V. As generation is, so also death, a secret of nature's wisdom: a
• VI. Such and such things, from such and such causes, must of necessity
• VII. Let opinion be taken away, and no man will think himself wronged.
• VIII. Whatsoever doth happen in the world, doth happen justly, and so if
• IX. Conceit no such things, as he that wrongeth thee conceiveth,
• X. These two rules, thou must have always in a readiness. First, do
• XI. Hast thou reason? I have. Why then makest thou not use of it? For if
• XII. As a part hitherto thou hast had a particular subsistence: and now
• XIII. Within ten days, if so happen, thou shalt be esteemed a god of
• XIV. Not as though thou hadst thousands of years to live. Death hangs
• XV. Now much time and leisure doth he gain, who is not curious to know
• XVI. He who is greedy of credit and reputation after his death, doth
• XVII. If so be that the souls remain after death (say they that will not
• XVIII. Not to wander out of the way, but upon every motion and desire,
• XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;
• XX. They will say commonly, Meddle not with many things, if thou wilt
• XXI. Try also how a good man's life; (of one, who is well pleased with
• XXII. Either this world is a kosmoz or comely piece, because all
• XXIII. A black or malign disposition, an effeminate disposition; an
• XXIV. He is a true fugitive, that flies from reason, by which men are
• XXV. There is, who without so much as a coat; and there is, who without
• XXVI. What art and profession soever thou hast learned, endeavour to
• XXVII. Consider in my mind, for example's sake, the times of Vespasian:
• XXVIII. Those words which once were common and ordinary, are now become
• XXIX. Whatsoever is now present, and from day to day hath its existence;
• XXX. Thou art now ready to die, and yet hast thou not attained to
• XXXI. Behold and observe, what is the state of their rational part; and
• XXXII. In another man's mind and understanding thy evil Cannot subsist,
• XXXIII. Ever consider and think upon the world as being but one living
• XXXIV. What art thou, that better and divine part excepted, but as
• XXXV. To suffer change can be no hurt; as no benefit it is, by change to
• XXXVI. Whatsoever doth happen in the world, is, in the course of nature,
• XXXVII. Let that of Heraclitus never be out of thy mind, that the death
• XXXVIII. Even as if any of the gods should tell thee, Thou shalt
• XXXIX. Let it be thy perpetual meditation, how many physicians who
• XL. Thou must be like a promontory of the sea, against which though
• XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I,
• XLII. It is but an ordinary coarse one, yet it is a good effectual
• XLIII. Let thy course ever be the most compendious way. The most
• THE FIFTH BOOK
• II. How easy a thing is it for a man to put off from him all turbulent
• III. Think thyself fit and worthy to speak, or to do anything that is
• IV. I continue my course by actions according to nature, until I
• V. No man can admire thee for thy sharp acute language, such is thy
• VI. Such there be, who when they have done a good turn to any, are ready
• VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good
• VIII. As we say commonly, The physician hath prescribed unto this man,
• X. Thou must comfort thyself in the expectation of thy natural
• XI. What is the use that now at this present I make of my soul? Thus
• XII. What those things are in themselves, which by the greatest part are
• XIII. All that I consist of, is either form or matter. No corruption can
• XV. Such as thy thoughts and ordinary cogitations are, such will thy
• XVI. To desire things impossible is the part of a mad man. But it is a
• XVII. After one consideration, man is nearest unto us; as we are bound
• XVIII. Honour that which is chiefest and most powerful in the world, and
• XIX. That which doth not hurt the city itself; cannot hurt any citizen.
• XX. Let not that chief commanding part of thy soul be ever subject to
• XXI. To live with the Gods. He liveth with the Gods, who at all times
• XXII. Be not angry neither with him whose breath, neither with him whose
• XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As
• XXIV. That rational essence by which the universe is governed, is for
• XXV. How hast thou carried thyself hitherto towards the Gods? towards
• XXVI. Why should imprudent unlearned souls trouble that which is
• XXVII. Within a very little while, thou wilt be either ashes, or a
• XXVIII. Thou mayest always speed, if thou wilt but make choice of the
• XXIX. If this neither be my wicked act, nor an act anyways depending
• XXX. Let death surprise rue when it will, and where it will, I may be a
• THE SIXTH BOOK
• II. Be it all one unto thee, whether half frozen or well warm; whether
• III. Look in, let not either the proper quality, or the true worth of
• IV. All substances come soon to their change, and either they shall
• V. The best kind of revenge is, not to become like unto them.
• VII. The rational commanding part, as it alone can stir up and turn
• VIII. According to the nature of the universe all things particular are
• IX. Whensoever by some present hard occurrences thou art constrained to
• X. If it were that thou hadst at one time both a stepmother, and
• XI. How marvellous useful it is for a man to represent unto himself
• XII. See what Crates pronounceth concerning Xenocrates himself.
• XIV. Some things hasten to be, and others to be no more. And even
• XV. Not vegetative spiration, it is not surely (which plants have) that
• XVI. Under, above, and about, are the motions of the elements; but
• XVII. Who can choose but wonder at them? They will not speak well of
• XVIII. Do not ever conceive anything impossible to man, which by thee
• XIX. Suppose that at the palestra somebody hath all to-torn thee with
• XX. If anybody shall reprove me, and shall make it apparent unto me,
• XXI. I for my part will do what belongs unto me; as for other things,
• XXII. Alexander of Macedon, and he that dressed his mules, when once
• XXIII Consider how many different things, whether they concern our
• XXIV. if any should put this question unto thee, how this word Antoninus
• XXV. Is it not a cruel thing to forbid men to affect those things, which
• XXVI. Death is a cessation from the impression of the senses, the
• XXVII. If in this kind of life thy body be able to hold out, it is a
• XXVIII. Do all things as becometh the disciple of Antoninus Pius.
• XXIX. Stir up thy mind, and recall thy wits again from thy natural
• XXX. I consist of body and soul. Unto my body all things are
• XXXI. As long as the foot doth that which belongeth unto it to do, and
• XXXII. Dost thou not see, how even those that profess mechanic arts,
• XXXIII. Asia, Europe; what are they, but as corners of the whole world;
• XXXIV He that seeth the things that are now, hath Seen all that either
• XXXV. Fit and accommodate thyself to that estate and to those
• XXXVI. What things soever are not within the proper power and
• XXXVII. We all work to one effect, some willingly, and with a rational
• XXXVIII. Doth either the sun take upon him to do that which belongs to
• XXXIX. If so be that the Gods have deliberated in particular of those
• XL. Whatsoever in any kind doth happen to any one, is expedient to the
• XLI. As the ordinary shows of the theatre and of other such places,
• XLII. Let the several deaths of men of all sorts, and of all sorts of
• XLIII. When thou wilt comfort and cheer thyself, call to mind the
• XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not
• XLV. Let us do our best endeavours to persuade them; but however, if
• XLVI. The ambitious supposeth another man's act, praise and applause, to
• XLVII. It is in thy power absolutely to exclude all manner of conceit
• XLVIII. Use thyself when any man speaks unto thee, so to hearken unto
• XLIX. That which is not good for the bee-hive, cannot be good for the
• L. Will either passengers, or patients, find fault and complain, either
• LI. How many of them who came into the world at the same time when I
• LII. To them that are sick of the jaundice, honey seems bitter; and to
• LIII. No man can hinder thee to live as thy nature doth require. Nothing
• LIV. What manner of men they be whom they seek to please, and what to
• THE SEVENTH BOOK
• II. What fear is there that thy dogmata, or philosophical resolutions
• III. That which most men would think themselves most happy for, and
• IV. Word after word, every one by itself, must the things that are
• V. Is my reason, and understanding sufficient for this, or no? If it be
• VI. Let not things future trouble thee. For if necessity so require that
• VII. Whatsoever is material, doth soon vanish away into the common
• VIII. To a reasonable creature, the same action is both according
• IX. Straight of itself, not made straight.
• XI. Of things that are external, happen what will to that which can
• XII. Whatsoever any man either doth or saith, thou must be good; not for
• XIII. This may ever be my comfort and security: my understanding, that
• XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good
• XV. Is any man so foolish as to fear change, to which all things that
• XVI. Through the substance of the universe, as through a torrent pass
• XVII. The nature of the universe, of the common substance of all things
• XVIII. An angry countenance is much against nature, and it is oftentimes
• XIX. Whensoever any man doth trespass against other, presently consider
• XX. Fancy not to thyself things future, as though they were present
• XXI. Wipe off all opinion stay the force and violence of unreasonable
• XXII. All things (saith he) are by certain order and appointment. And
• XXIII. Out of Plato. 'He then whose mind is endowed with true
• XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be
• XXV. Out of several poets and comics. 'It will but little avail thee,
• XXVI. Out of Plato. 'My answer, full of justice and equity, should be
• XXVII. To look back upon things of former ages, as upon the manifold
• XXVIII. He hath a stronger body, and is a better wrestler than I. What
• XXIX. Where the matter may be effected agreeably to that reason, which
• XXX. Look not about upon other men's minds and understandings; but look
• XXXI. As one who had lived, and were now to die by right, whatsoever is
• XXXII. Thou must use thyself also to keep thy body fixed and steady;
• XXXIII. The art of true living in this world is more like a wrestler's,
• XXXIV. Thou must continually ponder and consider with thyself, what
• XXXV. What pain soever thou art in, let this presently come to thy mind,
• XXXVI. Take heed lest at any time thou stand so affected, though towards
• XXXVII. How know we whether Socrates were so eminent indeed, and of so
• XXXVIII. For it is a thing very possible, that a man should be a very
• XXXIX. Free from all compulsion in all cheerfulness and alacrity thou
• XL. Then hath a man attained to the estate of perfection in his life and
• XLI. Can the Gods, who are immortal, for the continuance of so many ages
• XLII. What object soever, our reasonable and sociable faculty doth meet
• XLIII. When thou hast done well, and another is benefited by thy action,
• XLIV. The nature of the universe did once certainly before it was
• THE EIGHTH BOOK
• II. Upon every action that thou art about, put this question to thyself;
• III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus,
• IV. What they have done, they will still do, although thou shouldst hang
• V. That which the nature of the universe doth busy herself about, is;
• VII. Thou hast no time nor opportunity to read. What then? Hast thou
• VIII. Forbear henceforth to complain of the trouble of a courtly life,
• IX. Repentance is an inward and self-reprehension for the neglect or
• X. This, what is it in itself, and by itself, according to its proper
• XI. When thou art hard to be stirred up and awaked out of thy sleep,
• XII. As every fancy and imagination presents itself unto thee, consider
• XIII. At thy first encounter with any one, say presently to thyself:
• XIV. Remember, that to change thy mind upon occasion, and to follow him
• XV. If it were thine act and in thine own power, wouldest thou do
• XVI. Whatsoever dieth and falleth, however and wheresoever it die
• XVII. Whatsoever is, was made for something: as a horse, a vine. Why
• XVIII. Nature hath its end as well in the end and final consummation of
• XIX. As one that tosseth up a ball. And what is a ball the better, if
• XX. That which must be the subject of thy consideration, is either the
• XXI. Most justly have these things happened unto thee: why dost not
• XXII. Shall I do it? I will; so the end of my action be to do good unto
• XXIII. By one action judge of the rest: this bathing which usually takes
• XXIV. Lucilla buried Verus; then was Lucilla herself buried by others.
• XXV. The true joy of a man, is to do that which properly belongs unto a
• XXVI. If pain be an evil, either it is in regard of the body; (and that
• XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now
• XXVIII. Whether thou speak in the Senate or whether thou speak to any
• XXIX. Augustus his court; his wife, his daughter, his nephews, his
• XXX. Contract thy whole life to the measure and proportion of one single
• XXXI. Receive temporal blessings without ostentation, when they are sent
• XXXII. If ever thou sawest either a hand, or a foot, or a head lying by
• XXXIII. As almost all her other faculties and properties the nature of
• XXXIV. Let not the general representation unto thyself of the
• XXXV. What? are either Panthea or Pergamus abiding to this day by their
• XXXVI. If thou beest quick-sighted, be so in matter of judgment, and
• XXXVII. In the whole constitution of man, I see not any virtue contrary
• XXXVIII. If thou canst but withdraw conceit and opinion concerning that
• XXXIX. That which is a hindrance of the senses, is an evil to the
• XL. If once round and solid, there is no fear that ever it will change.
• XLII. This time that is now present, bestow thou upon thyself. They that
• XLIII. Take me and throw me where thou wilt: I am indifferent. For there
• XLIV. Is this then a thing of that worth, that for it my soul should
• XLV. Nothing can happen unto thee, which is not incidental unto thee, as
• XLVI. Remember that thy mind is of that nature as that it becometh
• XLVII. Keep thyself to the first bare and naked apprehensions of things,
• XLVIII. Is the cucumber bitter? set it away. Brambles are in the way?
• XLIX. Not to be slack and negligent; or loose, and wanton in thy
• L. 'They kill me, they cut my flesh; they persecute my person with
• LI. He that knoweth not what the world is, knoweth not where he himself
• LII. Not only now henceforth to have a common breath, or to hold
• LIII. Wickedness in general doth not hurt the world. Particular
• LIV. The sun seemeth to be shed abroad. And indeed it is diffused but
• LV. He that feareth death, either feareth that he shall have no sense at
• LVI. All men are made one for another: either then teach them better, or
• LVII. The motion of the mind is not as the motion of a dart. For
• LVIII. To pierce and penetrate into the estate of every one's
• THE NINTH BOOK
• II. It were indeed more happy and comfortable, for a man to depart out
• III. Thou must not in matter of death carry thyself scornfully, but as
• IV. He that sinneth, sinneth unto himself. He that is unjust, hurts
• V. If my present apprehension of the object be right, and my present
• VI. To wipe away fancy, to use deliberation, to quench concupiscence, to
• VII. Of all unreasonable creatures, there is but one unreasonable soul;
• VIII. Man, God, the world, every one in their kind, bear some fruits.
• IX. Either teach them better if it be in thy power; or if it be not,
• X. Labour not as one to whom it is appointed to be wretched, nor as one
• XI. This day I did come out of all my trouble. Nay I have cast out all
• XII. All those things, for matter of experience are usual and ordinary;
• XIII. The things themselves that affect us, they stand without doors,
• XIV. As virtue and wickedness consist not in passion, but in action; so
• XV. To the stone that is cast up, when it comes down it is no hurt unto
• XVI. Sift their minds and understandings, and behold what men they be,
• XVII. All things that are in the world, are always in the estate
• XVIII. it is not thine, but another man's sin. Why should it trouble
• XIX. Of an operation and of a purpose there is an ending, or of an
• XX. As occasion shall require, either to thine own understanding, or to
• XXI. As thou thyself, whoever thou art, were made for the perfection and
• XXII. Children's anger, mere babels; wretched souls bearing up dead
• XXIII. Go to the quality of the cause from which the effect doth
• XXIV. Infinite are the troubles and miseries, that thou hast already
• XXV. When any shall either impeach thee with false accusations, or
• XXVI. Up and down, from one age to another, go the ordinary things of
• XXVII. Within a while the earth shall cover us all, and then she herself
• XXVIII. And these your professed politicians, the only true practical
• XXIX. From some high place as it were to look down, and to behold
• XXX. Many of those things that trouble and straiten thee, it is in thy
• XXXI. To comprehend the whole world together in thy mind, and the whole
• XXXII. What are their minds and understandings; and what the things that
• XXXIII. Loss and corruption, is in very deed nothing else but change and
• XXXIV. How base and putrid, every common matter is! Water, dust, and
• XXXV. Will this querulousness, this murmuring, this complaining and
• XXXVI. It is all one to see these things for a hundred of years together
• XXXVII. If he have sinned, his is the harm, not mine. But perchance he
• XXXVIII. Either all things by the providence of reason happen unto every
• XXXIX. Sayest thou unto that rational part, Thou art dead; corruption
• XL. Either the Gods can do nothing for us at all, or they can still and
• XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were
• XLII. It is common to all trades and professions to mind and intend that
• XLIII. When at any time thou art offended with any one's impudency, put
• THE TENTH BOOK
• II. As one who is altogether governed by nature, let it be thy care to
• III. Whatsoever doth happen unto thee, thou art naturally by thy natural
• IV. Him that offends, to teach with love and meek ness, and to show him
• V. Whatsoever it be that happens unto thee, it is that which from all
• VI. Either with Epicurus, we must fondly imagine the atoms to be the
• VII. All parts of the world, (all things I mean that are contained
• VIII. Now that thou hast taken these names upon thee of good, modest,
• IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes
• X. As the spider, when it hath caught the fly that it hunted after, is
• XI. To find out, and set to thyself some certain way and method of
• XII. He hath got loose from the bonds of his body, and perceiving that
• XIII. What use is there of suspicion at all? or, why should thoughts
• XIV. What is that that is slow, and yet quick? merry, and yet grave? He
• XV. In the morning as soon as thou art awaked, when thy judgment, before
• XVI. Give what thou wilt, and take away what thou wilt, saith he that is
• XVII. So live as indifferent to the world and all worldly objects, as
• XVIII. Make it not any longer a matter of dispute or discourse, what are
• XIX. Ever to represent unto thyself; and to set before thee, both the
• XX. Consider them through all actions and occupations, of their lives:
• XXI. That is best for every one, that the common nature of all doth send
• XXII. The earth, saith the poet, doth often long after the rain. So is
• XXIII. Either thou dost Continue in this kind of life and that is it,
• XXIV Let it always appear and be manifest unto thee that solitariness,
• XXV. He that runs away from his master is a fugitive. But the law is
• XXVI. From man is the seed, that once cast into the womb man hath no
• XXVII. Ever to mind and consider with thyself; how all things that now
• XXVIII. As a pig that cries and flings when his throat is cut, fancy to
• XXIX. Whatsoever it is that thou goest about, consider of it by thyself,
• XXX. When thou art offended with any man's transgression, presently
• XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or
• XXXII. What a subject, and what a course of life is it, that thou doest
• XXXIII. Let it not be in any man's power, to say truly of thee, that
• XXXIV. As he that is bitten by a mad dog, is afraid of everything almost
• XXXV. A good eye must be good to see whatsoever is to be seen, and not
• XXXVI. There is not any man that is so happy in his death, but that some
• XXXVII. Use thyself; as often, as thou seest any man do anything,
• XXXVIII. Remember, that that which sets a man at work, and hath power
• THE ELEVENTH BOOK
• II. A pleasant song or dance; the Pancratiast's exercise, sports that
• III. That soul which is ever ready, even now presently (if need be) from
• IV. Have I done anything charitably? then am I benefited by it. See
• V. Tragedies were at first brought in and instituted, to put men in mind
• VI. How clearly doth it appear unto thee, that no other course of thy
• VII. A branch cut off from the continuity of that which was next unto
• VIII. To grow together like fellow branches in matter of good
• IX. It is not possible that any nature should be inferior unto art,
• X. The things themselves (which either to get or to avoid thou art put
• XI. Then is the soul as Empedocles doth liken it, like unto a sphere or
• XII. Will any contemn me? let him look to that, upon what grounds he
• XIII. They contemn one another, and yet they seek to please one another:
• XIV. How rotten and insincere is he, that saith, I am resolved to carry
• XV. To live happily is an inward power of the soul, when she is affected
• XVI. Of everything thou must consider from whence it came, of what
• XVII. Four several dispositions or inclinations there be of the mind and
• XVIII. What portion soever, either of air or fire there be in thee,
• XIX. He that hath not one and the self-same general end always as long
• XX. Remember the fable of the country mouse and the city mouse, and the
• XXI. Socrates was wont to call the common conceits and opinions of men,
• XXII. The Lacedaemonians at their public spectacles were wont to appoint
• XXIII. What Socrates answered unto Perdiccas, why he did not come unto
• XXIV. In the ancient mystical letters of the Ephesians, there was an
• XXV. The Pythagoreans were wont betimes in the morning the first thing
• XXVI. How Socrates looked, when he was fain to gird himself with a
• XXVII. In matter of writing or reading thou must needs be taught before
• XXVIII. 'My heart smiled within me.' 'They will accuse even virtue
• XXIX. As they that long after figs in winter when they cannot be had; so
• XXX. 'As often as a father kisseth his child, he should say secretly
• XXXI. 'Of the free will there is no thief or robber:' out of Epictetus;
• THE TWELFTH BOOK
• II. God beholds our minds and understandings, bare and naked from these
• III. I have often wondered how it should come to pass, that every man
• IV. how come it to pass that the Gods having ordered all other things
• V. Use thyself even unto those things that thou doest at first despair
• VI. Let these be the objects of thy ordinary meditation: to consider,
• VII. All worldly things thou must behold and consider, dividing them
• VIII. How happy is man in this his power that hath been granted unto
• IX. Whatsoever doth happen in the ordinary course and consequence of
• X. How ridiculous and strange is he, that wonders at anything that
• XI. Either fate, (and that either an absolute necessity, and unavoidable
• XII. At the conceit and apprehension that such and such a one hath
• XIII. If it be not fitting, do it not. If it be not true, speak it not.
• XIV. Of everything that presents itself unto thee, to consider what the
• XV. It is high time for thee, to understand that there is somewhat in
• XVI. Remember that all is but opinion, and all opinion depends of the
• XVII. No operation whatsoever it he, ceasing for a while, can be truly
• XVIII. These three things thou must have always in a readiness: first
• XIX. Cast away from thee opinion, and thou art safe. And what is it that
• XX. Let thy thoughts ever run upon them, who once for some one thing or
• XXI. To them that ask thee, Where hast thou seen the Gods, or how
• XXII. Herein doth consist happiness of life, for a man to know
• XXIII. There is but one light of the sun, though it be intercepted by
• XXIV. What doest thou desire? To live long. What? To enjoy the
• XXV. What a small portion of vast and infinite eternity it is, that is
• XXVI. What is the present estate of my understanding? For herein lieth
• XXVII. To stir up a man to the contempt of death this among other
• APPENDIX
• NOTES
• GLOSSARY
• Copyright