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
I. O my soul, the time I trust will be, when thou shalt be good, simple, 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
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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
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THE ELEVENTH BOOK
I. The natural properties, and privileges of a reasonable soul are: That
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
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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
I. Whatsoever thou doest hereafter aspire unto, thou mayest even now
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
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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
INTRODUCTION
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