Meditations, passage 76

Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, or Masters; by their good examples, or good advice and counsel, he had learned:

Meditations, passage 318

He is well contented to hear, that what is spoken by the comedian, is but familiarly and popularly spoken, so that even the vulgar apprehend the difference. For why is it else, that this offends not and needs not to be excused, when virtues are styled good: but that which is spoken in commendation of wealth, pleasure, or honour, we entertain it only as merrily and pleasantly spoken?

Meditations, passage 4

The ablest teachers were engaged for him, and he was trained in the strict doctrine of the Stoic philosophy, which was his great delight. He was taught to dress plainly and to live simply, to avoid all softness and luxury. His body was trained to hardihood by wrestling, hunting, and outdoor games; and though his constitution was weak, he showed great personal courage to encounter the fiercest boars. At the same time he was kept from the extravagancies of his day.

Meditations, passage 416

But if so be that they have not deliberated of me in particular, certainly they have of the whole in general, and those things which in consequence and coherence of this general deliberation happen unto me in particular, I am bound to embrace and accept of.

Meditations, passage 227

XV. Now much time and leisure doth he gain, who is not curious to know what his neighbour hath said, or hath done, or hath attempted, but only what he doth himself, that it may be just and holy? or to express it in Agathos' words, Not to look about upon the evil conditions of others, but to run on straight in the line, without any loose and extravagant agitation.

Meditations, passage 746

What then is it that may upon this present occasion according to best reason and discretion, either be said or done? For whatsoever it be, it is in thy power either to do it, or to say it, and therefore seek not any pretences, as though thou wert hindered.

Meditations, passage 951

Yes, it was rightly said, for my master is an orator. I think I have caught cold, whether from walking in slippers or from writing badly, I do not know. I am always annoyed with phlegm, but to-day I seem to snivel more than usual. Well, I will pour oil on my head and go off to sleep. I don't mean to put one drop in my lamp to-day, so weary am I from riding and sneezing. Farewell, dearest and most beloved master, whom I miss, I may say, more than Rome itself.'

Meditations, passage 977

The letter continues with reflections on the nature of death, 'more to be rejoiced at than bewailed, the younger one dies,' and an arraignment of Providence not without dignity, wrung from him as it were by this last culminating misfortune. It concludes with a summing-up of his life in protest against the blow which has fallen on his grey head.

Meditations, passage 613

But thou desirest a more popular, and though not so direct and philosophical, yet a very powerful and penetrative recipe against the fear of death, nothing can make they more willing to part with thy life, than if thou shalt consider, both what the subjects themselves are that thou shalt part with, and what manner of disposition thou shalt no more have to do with.

Meditations, passage 216

For as that which in me is earthly I have from some common earth; and that which is moist from some other element is imparted; as my breath and life hath its proper fountain; and that likewise which is dry and fiery in me: (for there is nothing which doth not proceed from something; as also there is nothing that can be reduced unto mere nothing:) so also is there some common beginning from whence my understanding hath proceeded.

Meditations, passage 785

IX. It is not possible that any nature should be inferior unto art, since that all arts imitate nature. If this be so; that the most perfect and general nature of all natures should in her operation come short of the skill of arts, is most improbable. Now common is it to all arts, to make that which is worse for the better's sake. Much more then doth the common nature do the same. Hence is the first ground of justice. From justice all other virtues have their existence. For justice cannot be preserved, if either we settle our minds and affections upon worldly things; or be apt to be deceived, or rash, and inconstant.

Meditations, passage 99

His accurate examination of things in consultations, and patient hearing of others. He would not hastily give over the search of the matter, as one easy to be satisfied with sudden notions and apprehensions. His care to preserve his friends; how neither at any time he would carry himself towards them with disdainful neglect, and grow weary of them; nor yet at any time be madly fond of them.

Meditations, passage 41

Public spirit was the most splendid political virtue of the ancient world, and it is here made cosmopolitan. It is again instructive to note that Christian sages insisted on the same thing. Christians are taught that they are members of a worldwide brotherhood, where is neither Greek nor Hebrew, bond nor free and that they live their lives as fellow-workers with God.

Meditations, passage 221

IX. Conceit no such things, as he that wrongeth thee conceiveth, or would have thee to conceive, but look into the matter itself, and see what it is in very truth.

Meditations, passage 288

III. Think thyself fit and worthy to speak, or to do anything that is according to nature, and let not the reproach, or report of some that may ensue upon it, ever deter thee. If it be right and honest to be spoken or done, undervalue not thyself so much, as to be discouraged from it. As for them, they have their own rational over-ruling part, and their own proper inclination: which thou must not stand and look about to take notice of, but go on straight, whither both thine own particular, and the common nature do lead thee; and the way of both these, is but one.

Meditations, passage 324

Neither would he be praiseworthy that can live without them; or he good, (if these were good indeed) who of his own accord doth deprive himself of any of them. But we see contrariwise, that the more a man doth withdraw himself from these wherein external pomp and greatness doth consist, or any other like these; or the better he doth bear with the loss of these, the better he is accounted.

Meditations, passage 1077

Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch.

Meditations, passage 764

XXXVII. Use thyself; as often, as thou seest any man do anything, presently (if it be possible) to say unto thyself, What is this man's end in this his action? But begin this course with thyself first of all, and diligently examine thyself concerning whatsoever thou doest.

Meditations, passage 80

II. Of him that brought me up, not to be fondly addicted to either of the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores. Moreover, to endure labour; nor to need many things; when I have anything to do, to do it myself rather than by others; not to meddle with many businesses; and not easily to admit of any slander.

Meditations, passage 1074

Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, conqueror of Hannibal, and P.

Meditations, passage 673

So of the subtile and crafty, so of the perfidious, so of every one that offendeth, must thou ever be ready to reason with thyself. For whilst in general thou dost thus reason with thyself, that the kind of them must needs be in the world, thou wilt be the better able to use meekness towards every particular.

Meditations, passage 224

XII. As a part hitherto thou hast had a particular subsistence: and now shalt thou vanish away into the common substance of Him, who first begot thee, or rather thou shalt be resumed again into that original rational substance, out of which all others have issued, and are propagated. Many small pieces of frankincense are set upon the same altar, one drops first and is consumed, another after; and it comes all to one.

Meditations, passage 562

XXXI. Receive temporal blessings without ostentation, when they are sent and thou shalt be able to part with them with all readiness and facility when they are taken from thee again.

Meditations, passage 658

XXXIV. How base and putrid, every common matter is! Water, dust, and from the mixture of these bones, and all that loathsome stuff that our bodies do consist of: so subject to be infected, and corrupted. And again those other things that are so much prized and admired, as marble stones, what are they, but as it were the kernels of the earth? gold and silver, what are they, but as the more gross faeces of the earth? Thy most royal apparel, for matter, it is but as it were the hair of a silly sheep, and for colour, the very blood of a shell-fish; of this nature are all other things. Thy life itself, is some such thing too; a mere exhalation of blood: and it also, apt to be changed into some other common thing.

Meditations, passage 725

XVIII. Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such.

Meditations, passage 84

To read with diligence; not to rest satisfied with a light and superficial knowledge, nor quickly to assent to things commonly spoken of: whom also I must thank that ever I lighted upon Epictetus his _Hypomnemata_, or moral commentaries and common-factions: which also he gave me of his own.

Meditations, passage 853

XI. Either fate, (and that either an absolute necessity, and unavoidable decree; or a placable and flexible Providence) or all is a mere casual confusion, void of all order and government. If an absolute and unavoidable necessity, why doest thou resist? If a placable and exorable Providence, make thyself worthy of the divine help and assistance.

Meditations, passage 702

VIII. Now that thou hast taken these names upon thee of good, modest, true; of ἔμφρων, σύμφρων, ὑπέρφρων; take heed lest at any times by doing anything that is contrary, thou be but improperly so called, and lose thy right to these appellations. Or if thou do, return unto them again with all possible speed. And remember, that the word ἔμφρων notes unto thee an intent and intelligent consideration of every object that presents itself unto thee, without distraction.

Meditations, passage 276

term that unhappiness, which is no mischance to the nature of man I Canst thou think that a mischance to the nature of man, which is not contrary to the end and will of his nature? What then hast thou learned is the will of man's nature? Doth that then which hath happened unto thee, hinder thee from being just? or magnanimous? or temperate? or wise? or circumspect? or true? or modest? or free?

Meditations, passage 610

II. It were indeed more happy and comfortable, for a man to depart out of this world, having lived all his life long clear from all falsehood, dissimulation, voluptuousness, and pride. But if this cannot be, yet it is some comfort for a man joyfully to depart as weary, and out of love with those; rather than to desire to live, and to continue long in those wicked courses. Hath not yet experience taught thee to fly from the plague? For a far greater plague is the corruption of the mind, than any certain change and distemper of the common air can be. This is a plague of creatures, as they are living creatures; but that of men as they are men or reasonable.

Meditations, passage 463

The time when thou shalt have forgotten all things, is at hand. And that time also is at hand, when thou thyself shalt be forgotten by all. Whilst thou art, apply thyself to that especially which unto man as he is a mart, is most proper and agreeable, and that is, for a man even to love them that transgress against him.

Meditations, passage 572

XXXVIII. If thou canst but withdraw conceit and opinion concerning that which may seem hurtful and offensive, thou thyself art as safe, as safe may be. Thou thyself? and who is that? Thy reason. 'Yea, but I am not reason.' Well, be it so. However, let not thy reason or understanding admit of grief, and if there be anything in thee that is grieved, let that, (whatsoever it be,) conceive its own grief, if it can.

Meditations, passage 77

ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, think and meditate upon those good parts and especial gifts, which thou hast observed in any of them that live with thee:

Meditations, passage 9

Chief among those were the Marcomanni or Marchmen, the Quadi (mentioned in this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there was pestilence and starvation, the one brought from the east by Verus's legions, the other caused by floods which had destroyed vast quantities of grain.

Meditations, passage 532

VIII. Forbear henceforth to complain of the trouble of a courtly life, either in public before others, or in private by thyself.

Meditations, passage 184

X. Use thine opinative faculty with all honour and respect, for in her indeed is all: that thy opinion do not beget in thy understanding anything contrary to either nature, or the proper constitution of a rational creature. The end and object of a rational constitution is, to do nothing rashly, to be kindly affected towards men, and in all things willingly to submit unto the gods.

Meditations, passage 808

Neither must thou do it by way of exercise, or ostentation, that they that are by and hear thee, may admire thee: but so always that nobody be privy to it, but himself alone: yea, though there be more present at the same time. These nine particular heads, as so many gifts from the Muses, see that thou remember well: and begin one day, whilest thou art yet alive, to be a man indeed.

Meditations, passage 327

Or can any man make any question of this, that whatsoever is naturally worse and inferior, is ordinarily subordinated to that which is better? and that those things that are best, are made one for another? And those things that have souls, are better than those that have none? and of those that have, those best that have rational souls?

Meditations, passage 986

BOOK II "Both to frequent" (4). Gr. τὸ μή, C. conjectures τὸ μὲ. The text is probably right: "I did not frequent public lectures, and I was taught at home."

Meditations, passage 50

'Verily it is a misery to live upon the earth,' says the Christian; few and evil are the days of man's life, which passeth away suddenly as a shadow.

Meditations, passage 104

Again, how he was not easily moved and tossed up and down, but loved to be constant, both in the same places and businesses; and how after his great fits of headache he would return fresh and vigorous to his wonted affairs. Again, that secrets he neither had many, nor often, and such only as concerned public matters: his discretion and moderation, in exhibiting of the public sights and shows for the pleasure and pastime of the people: in public buildings. congiaries, and the like.

Meditations, passage 491

XXX. Look not about upon other men's minds and understandings; but look right on forwards whither nature, both that of the universe, in those things that happen unto thee; and thine in particular, in those things that are done by thee: doth lead, and direct thee. Now every one is bound to do that, which is consequent and agreeable to that end which by his true natural constitution he was ordained unto.

Meditations, passage 444

if it be not, and that otherwise it belong not unto me particularly as a private duty, I will either give it over, and leave it to some other that can better effect it: or I will endeavour it; but with the help of some other, who with the joint help of my reason, is able to bring somewhat to pass, that will now be seasonable and useful for the common good.

Meditations, passage 919

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.'

Meditations, passage 553

This thereafter thou must remember, that whatsoever thou art compounded of, shall soon be dispersed, and that thy life and breath, or thy soul, shall either be no more or shall ranslated (sp.), and appointed to some certain place and station.

Meditations, passage 1042

Lived at Athens in his "gardens," an urbane and kindly, if somewhat useless, life. His character was simple and temperate, and had none of the vice or indulgence which was afterwards associated with the name of Epicurean.

Meditations, passage 910

Another example may be given from a letter of Fronto's[7] Here is something else quarrelsome and querulous.

Meditations, passage 983

This being neither a critical edition of the text nor an emended edition of Casaubon's translation, it has not been thought necessary to add full notes. Casaubon's own notes have been omitted, because for the most part they are discursive, and not necessary to an understanding of what is written. In those which here follow, certain emendations of his are mentioned, which he proposes in his notes, and follows in the translation. In addition, one or two corrections are made where he has mistaken the Greek, and the translation might be misleading. Those which do not come under these two heads will explain themselves.

Meditations, passage 883

XXVI. What is the present estate of my understanding? For herein lieth all indeed. As for all other things, they are without the compass of mine own will: and if without the compass of my will, then are they as dead things unto me, and as it were mere smoke.

Meditations, passage 571

XXXVII. In the whole constitution of man, I see not any virtue contrary to justice, whereby it may be resisted and opposed. But one whereby pleasure and voluptuousness may be resisted and opposed, I see: continence.

Meditations

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