Meditations, passage 1048

Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD.

Meditations, passage 609

When I say that common nature doth indifferently make use of them, my meaning is, that they happen indifferently in the ordinary course of things, which by a necessary consequence, whether as principal or accessory, come to pass in the world, according to that first and ancient deliberation of Providence, by which she from some certain beginning, did resolve upon the creation of such a world, conceiving then in her womb as it were some certain rational generative seeds and faculties of things future, whether subjects, changes, successions; both such and such, and just so many.

Meditations, passage 1076

Secutoriani (a word coined by C.), the Sececutores, light-armed gladiators, who were pitted against others with net and trident.

Meditations, passage 410

And indeed we must needs commit many evils, if we incline to any of these things, more or less, with an opinion of any difference. But if we mind and fancy those things only, as good and bad, which wholly depend of our own wills, there is no more occasion why we should either murmur against the Gods, or be at enmity with any man.

Meditations, passage 606

For such a one must of necessity oftentimes accuse that common nature, as distributing many things both unto the evil, and unto the good, not according to the deserts of either: as unto the bad oftentimes pleasures, and the causes of pleasures; so unto the good, pains, and the occasions of pains. Again, he that feareth pains and crosses in this world, feareth some of those things which some time or other must needs happen in the world. And that we have already showed to be impious.

Meditations, passage 281

XLIII. Let thy course ever be the most compendious way. The most compendious, is that which is according to nature: that is, in all both words and deeds, ever to follow that which is most sound and perfect. For such a resolution will free a man from all trouble, strife, dissembling, and ostentation.

Meditations, passage 504

XXXVI. Take heed lest at any time thou stand so affected, though towards unnatural evil men, as ordinary men are commonly one towards another.

Meditations, passage 865

It is that also, which is brought unto us by the order and appointment of the Divine Providence; so that he whose will and mind in these things runs along with the Divine ordinance, and by this concurrence of his will and mind with the Divine Providence, is led and driven along, as it were by God Himself; may truly be termed and esteemed the θεοφόρητος, or divinely led and inspired.

Meditations, passage 469

XIX. Whensoever any man doth trespass against other, presently consider with thyself what it was that he did suppose to be good, what to be evil, when he did trespass. For this when thou knowest, thou wilt pity him thou wilt have no occasion either to wonder, or to be angry. For either thou thyself dust yet live in that error and ignorance, as that thou dust suppose either that very thing that he doth, or some other like worldly thing, to be good; and so thou art bound to pardon him if he have done that which thou in the like case wouldst have done thyself. Or if so be that thou dost not any more suppose the same things to be good or evil, that he doth; how canst thou but be gentle unto him that is in an error?

Meditations, passage 241

XXI. Try also how a good man's life; (of one, who is well pleased with those things whatsoever, which among the common changes and chances of this world fall to his own lot and share; and can live well contented and fully satisfied in the justice of his own proper present action, and in the goodness of his disposition for the future:) will agree with thee. Thou hast had experience of that other kind of life: make now trial of this also.

Meditations, passage 639

If in none of these, then neither in the ending and consummation of thy whole life, which is also but a cessation and change.

Meditations, passage 760

But as for us, alas I how many things be there, for which there be many that glad would be to be rid of us.

Meditations, passage 779

VI. How clearly doth it appear unto thee, that no other course of thy life could fit a true philosopher's practice better, than this very course, that thou art now already in?

Meditations, passage 955

We supped, after ablutions in the oil-cellar-I mean we supped after ablutions, not after ablutions in the oil-cellar; and listened with enjoyment to the rustics gibing. After returning, before turning on my side to snore, I do my task and give an account of the day to my delightful master, whom if I could long for a little more, I should not mind growing a trifle thinner. Farewell, Fronto, wherever you are, honey-sweet, my darling, my delight. Why do I want you? I can love you while far away.'

Meditations, passage 215

From this common city it is, that understanding, reason, and law is derived unto us, for from whence else?

Meditations, passage 190

XII. What is this, that now my fancy is set upon? of what things doth it consist? how long can it last? which of all the virtues is the proper virtue for this present use? as whether meekness, fortitude, truth, faith, sincerity, contentation, or any of the rest? Of everything therefore thou must use thyself to say, This immediately comes from God, this by that fatal connection, and concatenation of things, or (which almost comes to one) by some coincidental casualty.

Meditations, passage 267

XXXVII. Let that of Heraclitus never be out of thy mind, that the death of earth, is water, and the death of water, is air; and the death of air, is fire; and so on the contrary.

Meditations, passage 556

XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now if I will, it is in my power to keep out of this my soul all wickedness, all lust, and concupiscences, all trouble and confusion. But on the contrary to behold and consider all things according to their true nature, and to carry myself towards everything according to its true worth. Remember then this thy power that nature hath given thee.

Meditations, passage 737

These things therefore that are so secretly and invisibly wrought and brought to pass, thou must use to behold and contemplate; and not the things themselves only, but the power also by which they are effected; that thou mayst behold it, though not with the eyes of the body, yet as plainly and visibly as thou canst see and discern the outward efficient cause of the depression and elevation of anything.

Meditations, passage 634

XVI. Sift their minds and understandings, and behold what men they be, whom thou dost stand in fear of what they shall judge of thee, what they themselves judge of themselves.

Meditations, passage 878

XXIII. There is but one light of the sun, though it be intercepted by walls and mountains, and other thousand objects. There is but one common substance of the whole world, though it be concluded and restrained into several different bodies, in number infinite. There is but one common soul, though divided into innumerable particular essences and natures. So is there but one common intellectual soul, though it seem to be divided.

Meditations, passage 766

For of themselves they are but as a carpenter's axe, but that they are born with us, and naturally sticking unto us. But otherwise, without the inward cause that hath power to move them, and to restrain them, those parts are of themselves of no more use unto us, than the shuttle is of itself to the weaver, or the pen to the writer, or the whip to the coachman.

Meditations, passage 337

Next unto this, and which follows upon it, consider both the infiniteness of the time already past, and the immense vastness of that which is to come, wherein all things are to be resolved and annihilated. Art not thou then a very fool, who for these things, art either puffed up with pride, or distracted with cares, or canst find in thy heart to make such moans as for a thing that would trouble thee for a very long time?

Meditations, passage 812

XVII. Four several dispositions or inclinations there be of the mind and understanding, which to be aware of, thou must carefully observe: and whensoever thou doest discover them, thou must rectify them, saying to thyself concerning every one of them, This imagination is not necessary; this is uncharitable: this thou shalt speak as another man's slave, or instrument; than which nothing can be more senseless and absurd: for the fourth, thou shalt sharply check and upbraid thyself; for that thou doest suffer that more divine part in thee, to become subject and obnoxious to that more ignoble part of thy body, and the gross lusts and concupiscences thereof.

Meditations, passage 1062

Philippus, founder of the Macedonian supremacy, and father of Alexander the Great.

Meditations, passage 931

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.[24] 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.

Meditations, passage 163

Those and many other things will he discern, not credible unto every one, but unto them only who are truly and familiarly acquainted, both with nature itself, and all natural things.

Meditations, passage 490

XXIX. Where the matter may be effected agreeably to that reason, which both unto the Gods and men is common, there can be no just cause of grief or sorrow. For where the fruit and benefit of an action well begun and prosecuted according to the proper constitution of man may be reaped and obtained, or is sure and certain, it is against reason that any damage should there be suspected. In all places, and at all times, it is in thy power religiously to embrace whatsoever by God's appointment is happened unto thee, and justly to converse with those men, whom thou hast to do with, and accurately to examine every fancy that presents itself, that nothing may slip and steal in, before thou hast rightly apprehended the true nature of it.

Meditations, passage 87

Of Sextus, mildness and the pattern of a family governed with paternal affection; and a purpose to live according to nature: to be grave without affectation: to observe carefully the several dispositions of my friends, not to be offended with idiots, nor unseasonably to set upon those that are carried with the vulgar opinions, with the theorems, and tenets of philosophers: his conversation being an example how a man might accommodate himself to all men and companies; so that though his company were sweeter and more pleasing than any flatterer's cogging and fawning; yet was it at the same time most respected and reverenced: who also had a proper happiness and faculty, rationally and methodically to find out, and set in order all necessary determinations and instructions for a man's life.

Meditations, passage 117

And when I did first apply myself to philosophy, that I did not fall into the hands of some sophists, or spent my time either in reading the manifold volumes of ordinary philosophers, nor in practising myself in the solution of arguments and fallacies, nor dwelt upon the studies of the meteors, and other natural curiosities. All these things without the assistance of the gods, and fortune, could not have been.

Meditations, passage 91

IX. Of Alexander the Platonic, not often nor without great necessity to say, or to write to any man in a letter, 'I am not at leisure'; nor in this manner still to put off those duties, which we owe to our friends and acquaintances (to every one in his kind) under pretence of urgent affairs.

Meditations, passage 831

XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; Whose is this also: that we should find a certain art and method of assenting; and that we should always observe with great care and heed the inclinations of our minds, that they may always be with their due restraint and reservation, always charitable, and according to the true worth of every present object.

Meditations, passage 1012

XXXVIII. "Rhetoric" (38): Rather "the gift of speech"; or perhaps the "decree" of the reasoning faculty.

Meditations, passage 599

LVI. All men are made one for another: either then teach them better, or bear with them.

Meditations, passage 228

XVI. He who is greedy of credit and reputation after his death, doth not consider, that they themselves by whom he is remembered, shall soon after every one of them be dead; and they likewise that succeed those; until at last all memory, which hitherto by the succession of men admiring and soon after dying hath had its course, be quite extinct. But suppose that both they that shall remember thee, and thy memory with them should be immortal, what is that to thee?

Meditations, passage 787

XI. Then is the soul as Empedocles doth liken it, like unto a sphere or globe, when she is all of one form and figure: when she neither greedily stretcheth out herself unto anything, nor basely contracts herself, or lies flat and dejected; but shineth all with light, whereby she does see and behold the true nature, both that of the universe, and her own in particular.

Meditations, passage 422

Where so many heroes of the old times; and then so many brave captains of the latter times; and so many kings. After all these, where Eudoxus, Hipparchus, Archimedes; where so many other sharp, generous, industrious, subtile, peremptory dispositions; and among others, even they, that have been the greatest scoffers and deriders of the frailty and brevity of this our human life; as Menippus, and others, as many as there have been such as he.

Meditations, passage 799

and that we are all born for one another's good: then more particularly after another consideration; as a ram is first in a flock of sheep, and a bull in a herd of cattle, so am I born to rule over them. Begin yet higher, even from this: if atoms be not the beginning of all things, than which to believe nothing can be more absurd, then must we needs grant that there is a nature, that doth govern the universe.

Meditations, passage 414

Though they all differ one from another, and have their several charges and functions by themselves, do they not all nevertheless concur and co-operate to one end?

Meditations, passage 1010

BOOK X XXII. The Greek means, "paltry breath bearing up corpses, so that the tale of Dead Man's Land is clearer."

Meditations, passage 1034

DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and poet. Born 345 B.C.

Meditations, passage 478

XXV. Out of several poets and comics. 'It will but little avail thee, to turn thine anger and indignation upon the things themselves that have fallen across unto thee. For as for them, they are not sensible of it, &c. Thou shalt but make thyself a laughing-stock; both unto the Gods and men, &c. Our life is reaped like a ripe ear of corn; one is yet standing and another is down, &c. But if so be that I and my children be neglected by the gods, there is some reason even for that, &c. As long as right and equity is of my side, &c. Not to lament with them, not to tremble, &c.'

Meditations, passage 387

XIX. Suppose that at the palestra somebody hath all to-torn thee with his nails, and hath broken thy head. Well, thou art wounded. Yet thou dost not exclaim; thou art not offended with him. Thou dost not suspect him for it afterwards, as one that watcheth to do thee a mischief. Yea even then, though thou dost thy best to save thyself from him, yet not from him as an enemy. It is not by way of any suspicious indignation, but by way of gentle and friendly declination. Keep the same mind and disposition in other parts of thy life also. For many things there be, which we must conceit and apprehend, as though we had had to do with an antagonist at the palestra. For as I said, it is very possible for us to avoid and decline, though we neither suspect, nor hate.

Meditations, passage 917

[12]'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! 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,[13] 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 pupil.'

Meditations, passage 42

Such is the system which underlies the Meditations of Marcus Aurelius. Some knowledge of it is necessary to the right understanding of the book, but for us the chief interest lies elsewhere. We do not come to Marcus Aurelius for a treatise on Stoicism. He is no head of a school to lay down a body of doctrine for students; he does not even contemplate that others should read what he writes. His philosophy is not an eager intellectual inquiry, but more what we should call religious feeling.

Meditations, passage 891

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

Meditations, passage 62

His gods are better than the Stoic gods, who sit aloof from all human things, untroubled and uncaring, but his personal hope is hardly stronger. On this point he says little, though there are many allusions to death as the natural end; doubtless he expected his soul one day to be absorbed into the universal soul, since nothing comes out of nothing, and nothing can be annihilated.

Meditations, passage 874

As also whatsoever is of this nature, as Fabius Catulinus in the field; Lucius Lupus, and Stertinius, at Baiæ Tiberius at Capreæ and Velius Rufus, and all such examples of vehement prosecution in worldly matters; let these also run in thy mind at the same time; and how vile every object of such earnest and vehement prosecution is; and how much more agreeable to true philosophy it is, for a man to carry himself in every matter that offers itself; justly, and moderately, as one that followeth the Gods with all simplicity.

Meditations, passage 783

But be it thy care to keep thyself constant in both; both in a right judgment and action, and in true meekness towards them, that either shall do their endeavour to hinder thee, or at least will be displeased with thee for what thou hast done.

Meditations, passage 733

Is it now void of reason ir no? Is it free, and separated; or so affixed, so congealed and grown together as it were with the flesh, that it is swayed by the motions and inclinations of it?

Meditations

Install Darobodo