{"source_id": "meditations-gutenberg", "text": "Release date: June 1, 2001 [eBook #2680]\n                Most recently updated: July 13, 2026"}
{"source_id": "meditations-gutenberg", "text": "The Stoics regarded speculation as a means to an end and that end was,\nas Zeno put it, to live consistently (ὁμολογουμένος ζῆν), or as it was\nlater explained, to live in conformity with nature (ὁμολογουμένος τῇ\nφύσει ζῆν). This conforming of the life to nature was the Stoic idea of\nVirtue. This dictum might easily be taken to mean that virtue consists\nin yielding to each natural impulse; but that was very far from the\nStoic meaning. In order to live in accord with nature, it is necessary\nto know what nature is; and to this end a threefold division of\nphilosophy is made—into _Physics_, dealing with the universe and its\nlaws, the problems of divine government and teleology; _Logic_, which\ntrains the mind to discern true from false; and _Ethics_, which applies\nthe knowledge thus gained and tested to practical life."}
{"source_id": "meditations-gutenberg", "text": "But although Marcus Aurelius may have held intellectually that his soul\nwas destined to be absorbed, and to lose consciousness of itself, there\nwere times when he felt, as all who hold it must sometimes feel, how\nunsatisfying is such a creed. Then he gropes blindly after something\nless empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed,\nthou art come to land, go out, if to another life, there also shalt\nthou find gods, who are everywhere.' There is more in this than the\nassumption of a rival theory for argument's sake. If worldly things\n'be but as a dream, the thought is not far off that there may be an\nawakening to what is real. When he speaks of death as a necessary\nchange, and points out that nothing useful and profitable can be brought\nabout without change, did he perhaps think of the change in a corn of\nwheat, which is not quickened except it die? Nature's marvellous power\nof recreating out of Corruption is surely not confined to bodily things.\nMany of his thoughts sound like far-off echoes of St. Paul; and it is\nstrange indeed that this most Christian of emperors has nothing good\nto say of the Christians. To him they are only sectaries 'violently and\npassionately set upon opposition."}
{"source_id": "meditations-gutenberg", "text": "II. Of him that brought me up, not to be fondly addicted to either of\nthe two great factions of the coursers in the circus, called Prasini,\nand Veneti: nor in the amphitheatre partially to favour any of the\ngladiators, or fencers, as either the Parmularii, or the Secutores.\nMoreover, to endure labour; nor to need many things; when I have\nanything to do, to do it myself rather than by others; not to meddle\nwith many businesses; and not easily to admit of any slander."}
{"source_id": "meditations-gutenberg", "text": "XII. From Claudius Maximus, in all things to endeavour to have power\nof myself, and in nothing to be carried about; to be cheerful and\ncourageous in all sudden chances and accidents, as in sicknesses: to\nlove mildness, and moderation, and gravity: and to do my business,\nwhatsoever it be, thoroughly, and without querulousness. Whatsoever\nhe said, all men believed him that as he spake, so he thought, and\nwhatsoever he did, that he did it with a good intent. His manner was,\nnever to wonder at anything; never to be in haste, and yet never\nslow: nor to be perplexed, or dejected, or at any time unseemly, or\nexcessively to laugh: nor to be angry, or suspicious, but ever ready to\ndo good, and to forgive, and to speak truth; and all this, as one that\nseemed rather of himself to have been straight and right, than ever to\nhave been rectified or redressed; neither was there any man that ever\nthought himself undervalued by him, or that could find in his heart, to\nthink himself a better man than he. He would also be very pleasant and\ngracious."}
{"source_id": "meditations-gutenberg", "text": "VI. These things thou must always have in mind: What is the nature\nof the universe, and what is mine--in particular: This unto that what\nrelation it hath: what kind of part, of what kind of universe it is: And\nthat there is nobody that can hinder thee, but that thou mayest always\nboth do and speak those things which are agreeable to that nature,\nwhereof thou art a part."}
{"source_id": "meditations-gutenberg", "text": "I. A man must not only consider how daily his life wasteth and\ndecreaseth, but this also, that if he live long, he cannot be certain,\nwhether his understanding shall continue so able and sufficient,\nfor either discreet consideration, in matter of businesses; or for\ncontemplation: it being the thing, whereon true knowledge of things both\ndivine and human, doth depend. For if once he shall begin to dote,\nhis respiration, nutrition, his imaginative, and appetitive, and other\nnatural faculties, may still continue the same: he shall find no want of\nthem. But how to make that right use of himself that he should, how\nto observe exactly in all things that which is right and just, how to\nredress and rectify all wrong, or sudden apprehensions and imaginations,\nand even of this particular, whether he should live any longer or no, to\nconsider duly; for all such things, wherein the best strength and vigour\nof the mind is most requisite; his power and ability will be past and\ngone. Thou must hasten therefore; not only because thou art every day\nnearer unto death than other, but also because that intellective faculty\nin thee, whereby thou art enabled to know the true nature of things, and\nto order all thy actions by that knowledge, doth daily waste and decay:\nor, may fail thee before thou die."}
{"source_id": "meditations-gutenberg", "text": "XI. To these ever-present helps and mementoes, let one more be added,\never to make a particular description and delineation as it were of\nevery object that presents itself to thy mind, that thou mayest wholly\nand throughly contemplate it, in its own proper nature, bare and naked;\nwholly, and severally; divided into its several parts and quarters: and\nthen by thyself in thy mind, to call both it, and those things of which\nit doth consist, and in which it shall be resolved, by their own proper\ntrue names, and appellations. For there is nothing so effectual to beget\ntrue magnanimity, as to be able truly and methodically to examine and\nconsider all things that happen in this life, and so to penetrate\ninto their natures, that at the same time, this also may concur in our\napprehensions: what is the true use of it? and what is the true nature\nof this universe, to which it is useful? how much in regard of the\nuniverse may it be esteemed? how much in regard of man, a citizen of the\nsupreme city, of which all other cities in the world are as it were but\nhouses and families?"}
{"source_id": "meditations-gutenberg", "text": "IV. If to understand and to be reasonable be common unto all men, then\nis that reason, for which we are termed reasonable, common unto all. If\nreason is general, then is that reason also, which prescribeth what is\nto be done and what not, common unto all. If that, then law. If law,\nthen are we fellow-citizens. If so, then are we partners in some one\ncommonweal. If so, then the world is as it were a city. For which other\ncommonweal is it, that all men can be said to be members of? From this\ncommon city it is, that understanding, reason, and law is derived unto\nus, for from whence else? For as that which in me is earthly I have from\nsome common earth; and that which is moist from some other element is\nimparted; as my breath and life hath its proper fountain; and that\nlikewise which is dry and fiery in me: (for there is nothing which doth\nnot proceed from something; as also there is nothing that can be reduced\nunto mere nothing:) so also is there some common beginning from whence\nmy understanding hath proceeded."}
{"source_id": "meditations-gutenberg", "text": "XIV. Not as though thou hadst thousands of years to live. Death hangs\nover thee: whilst yet thou livest, whilst thou mayest, be good."}
{"source_id": "meditations-gutenberg", "text": "XXIV. He is a true fugitive, that flies from reason, by which men are\nsociable. He blind, who cannot see with the eyes of his understanding.\nHe poor, that stands in need of another, and hath not in himself all\nthings needful for this life. He an aposteme of the world, who by being\ndiscontented with those things that happen unto him in the world,\ndoth as it were apostatise, and separate himself from common nature's\nrational administration. For the same nature it is that brings this\nunto thee, whatsoever it be, that first brought thee into the world. He\nraises sedition in the city, who by irrational actions withdraws his own\nsoul from that one and common soul of all rational creatures."}
{"source_id": "meditations-gutenberg", "text": "XXXIV. What art thou, that better and divine part excepted, but as\nEpictetus said well, a wretched soul, appointed to carry a carcass up\nand down?"}
{"source_id": "meditations-gutenberg", "text": "I. In the morning when thou findest thyself unwilling to rise, consider\nwith thyself presently, it is to go about a man's work that I am stirred\nup. Am I then yet unwilling to go about that, for which I myself was\nborn and brought forth into this world? Or was I made for this, to\nlay me down, and make much of myself in a warm bed? 'O but this is\npleasing.' And was it then for this that thou wert born, that thou\nmightest enjoy pleasure? Was it not in very truth for this, that thou\nmightest always be busy and in action? Seest thou not how all things\nin the world besides, how every tree md plant, how sparrows and ants,\nspiders and bees: how all in their kind are intent as it were orderly to\nperform whatsoever (towards the preservation of this orderly universe)\nnaturally doth become and belong unto thin? And wilt not thou do that,\nwhich belongs unto a man to do? Wilt not thou run to do that, which thy\nnature doth require? 'But thou must have some rest.' Yes, thou must.\nNature hath of that also, as well as of eating and drinking, allowed\nthee a certain stint. But thou guest beyond thy stint, and beyond that\nwhich would suffice, and in matter of action, there thou comest short of\nthat which thou mayest. It must needs be therefore, that thou dost not\nlove thyself, for if thou didst, thou wouldst also love thy nature, and\nthat which thy nature doth propose unto herself as her end. Others,\nas many as take pleasure in their trade and profession, can even pine\nthemselves at their works, and neglect their bodies and their food for\nit; and doest thou less honour thy nature, than an ordinary mechanic\nhis trade; or a good dancer his art? than a covetous man his silver, and\nvainglorious man applause? These to whatsoever they take an affection,\ncan be content to want their meat and sleep, to further that every one\nwhich he affects: and shall actions tending to the common good of\nhuman society, seem more vile unto thee, or worthy of less respect and\nintention?"}
{"source_id": "meditations-gutenberg", "text": "XI. What is the use that now at this present I make of my soul? Thus\nfrom time to time and upon all occasions thou must put this question to\nthyself; what is now that part of mine which they call the rational\nmistress part, employed about? Whose soul do I now properly possess? a\nchild's? or a youth's? a woman's? or a tyrant's? some brute, or some\nwild beast's soul?"}
{"source_id": "meditations-gutenberg", "text": "XXI. To live with the Gods. He liveth with the Gods, who at all times\naffords unto them the spectacle of a soul, both contented and well\npleased with whatsoever is afforded, or allotted unto her; and\nperforming whatsoever is pleasing to that Spirit, whom (being part of\nhimself) Jove hath appointed to every man as his overseer and governor."}
{"source_id": "meditations-gutenberg", "text": "For he is a happy man, who in his lifetime dealeth unto himself a happy\nlot and portion. A happy lot and portion is, good inclinations of the\nsoul, good desires, good actions."}
{"source_id": "meditations-gutenberg", "text": "XI. How marvellous useful it is for a man to represent unto himself\nmeats, and all such things that are for the mouth, under a right\napprehension and imagination! as for example: This is the carcass of a\nfish; this of a bird; and this of a hog. And again more generally; This\nphalernum, this excellent highly commended wine, is but the bare juice\nof an ordinary grape. This purple robe, but sheep's hairs, dyed with\nthe blood of a shellfish. So for coitus, it is but the attrition of an\nordinary base entrail, and the excretion of a little vile snivel, with\na certain kind of convulsion: according to Hippocrates his opinion. How\nexcellent useful are these lively fancies and representations of things,\nthus penetrating and passing through the objects, to make their true\nnature known and apparent! This must thou use all thy life long, and\nupon all occasions: and then especially, when matters are apprehended\nas of great worth and respect, thy art and care must be to uncover\nthem, and to behold their vileness, and to take away from them all those\nserious circumstances and expressions, under which they made so grave\na show. For outward pomp and appearance is a great juggler; and then\nespecially art thou most in danger to be beguiled by it, when (to\na man's thinking) thou most seemest to be employed about matters of\nmoment."}
{"source_id": "meditations-gutenberg", "text": "XXII. Alexander of Macedon, and he that dressed his mules, when once\ndead both came to one. For either they were both resumed into those\noriginal rational essences from whence all things in the world are\npropagated; or both after one fashion were scattered into atoms."}
{"source_id": "meditations-gutenberg", "text": "XXXII. Dost thou not see, how even those that profess mechanic arts,\nthough in some respect they be no better than mere idiots, yet they\nstick close to the course of their trade, neither can they find in\ntheir heart to decline from it: and is it not a grievous thing that\nan architect, or a physician shall respect the course and mysteries of\ntheir profession, more than a man the proper course and condition of his\nown nature, reason, which is common to him and to the Gods?"}
{"source_id": "meditations-gutenberg", "text": "XLIII. When thou wilt comfort and cheer thyself, call to mind the\nseveral gifts and virtues of them, whom thou dost daily converse with;\nas for example, the industry of the one; the modesty of another; the\nliberality of a third; of another some other thing. For nothing can so\nmuch rejoice thee, as the resemblances and parallels of several virtues,\nvisible and eminent in the dispositions of those who live with thee;\nespecially when, all at once, as near as may be, they represent\nthemselves unto thee. And therefore thou must have them always in a\nreadiness."}
{"source_id": "meditations-gutenberg", "text": "LIV. What manner of men they be whom they seek to please, and what to\nget, and by what actions: how soon time will cover and bury all things,\nand how many it hath already buried!"}
{"source_id": "meditations-gutenberg", "text": "XI. Of things that are external, happen what will to that which can\nsuffer by external accidents. Those things that suffer let them complain\nthemselves, if they will; as for me, as long as I conceive no such\nthing, that that which is happened is evil, I have no hurt; and it is in\nmy power not to conceive any such thing."}
{"source_id": "meditations-gutenberg", "text": "XXI. Wipe off all opinion stay the force and violence of unreasonable\nlusts and affections: circumscribe the present time examine whatsoever\nit be that is happened, either to thyself or to another: divide all\npresent objects, either in that which is formal or material think of the\nlast hour. That which thy neighbour hath committed, where the guilt of\nit lieth, there let it rest. Examine in order whatsoever is spoken. Let\nthy mind penetrate both into the effects, and into the causes. Rejoice\nthyself with true simplicity, and modesty; and that all middle things\nbetween virtue and vice are indifferent unto thee. Finally, love\nmankind; obey God."}
{"source_id": "meditations-gutenberg", "text": "XXX. Look not about upon other men's minds and understandings; but look\nright on forwards whither nature, both that of the universe, in those\nthings that happen unto thee; and thine in particular, in those things\nthat are done by thee: doth lead, and direct thee. Now every one is\nbound to do that, which is consequent and agreeable to that end which\nby his true natural constitution he was ordained unto. As for all other\nthings, they are ordained for the use of reasonable creatures: as in all\nthings we see that that which is worse and inferior, is made for\nthat which is better. Reasonable creatures, they are ordained one for\nanother. That therefore which is chief in every man's constitution, is,\nthat he intend the common good. The second is, that he yield not to any\nlusts and motions of the flesh. For it is the part and privilege of the\nreasonable and intellective faculty, that she can so bound herself,\nas that neither the sensitive, nor the appetitive faculties, may not\nanyways prevail upon her. For both these are brutish. And therefore over\nboth she challengeth mastery, and cannot anyways endure, if in her right\ntemper, to be subject unto either. And this indeed most justly. For\nby nature she was ordained to command all in the body. The third\nthing proper to man by his constitution, is, to avoid all rashness and\nprecipitancy; and not to be subject to error. To these things then, let\nthe mind apply herself and go straight on, without any distraction about\nother things, and she hath her end, and by consequent her happiness."}
{"source_id": "meditations-gutenberg", "text": "XL. Then hath a man attained to the estate of perfection in his life and\nconversation, when he so spends every day, as if it were his last day:\nnever hot and vehement in his affections, nor yet so cold and stupid as\none that had no sense; and free from all manner of dissimulation."}
{"source_id": "meditations-gutenberg", "text": "VI. Every particular nature hath content, when in its own proper course\nit speeds. A reasonable nature doth then speed, when first in matter of\nfancies and imaginations, it gives no consent to that which is either\nfalse uncertain. Secondly, when in all its motions and resolutions it\ntakes its level at the common good only, and that it desireth nothing,\nand flieth from nothing, bet what is in its own power to compass or\navoid. And lastly, when it willingly and gladly embraceth, whatsoever is\ndealt and appointed unto it by the common nature. For it is part of it;\neven as the nature of any one leaf, is part of the common nature of all\nplants and trees. But that the nature of a leaf, is part of a nature\nboth unreasonable and unsensible, and which in its proper end may be\nhindered; or, which is servile and slavish: whereas the nature of man is\npart of a common nature which cannot be hindered, and which is both\nreasonable and just. From whence also it is, that according to the\nworth of everything, she doth make such equal distribution of all\nthings, as of duration, substance form, operation, and of events and\naccidents. But herein consider not whether thou shalt find this equality\nin everything absolutely and by itself; but whether in all the\nparticulars of some one thing taken together, and compared with all the\nparticulars of some other thing, and them together likewise."}
{"source_id": "meditations-gutenberg", "text": "XVI. Whatsoever dieth and falleth, however and wheresoever it die\nand fall, it cannot fall out of the world, here it have its abode\nand change, here also shall it have its dissolution into its proper\nelements. The same are the world's elements, and the elements of which\nthou dost consist. And they when they are changed, they murmur not; why\nshouldest thou?"}
{"source_id": "meditations-gutenberg", "text": "XXVI. If pain be an evil, either it is in regard of the body; (and that\ncannot be, because the body of itself is altogether insensible:) or in\nregard of the soul But it is in the power of the soul, to preserve her\nown peace and tranquillity, and not to suppose that pain is evil. For\nall judgment and deliberation; all prosecution, or aversation is from\nwithin, whither the sense of evil (except it be let in by opinion)\ncannot penetrate."}
{"source_id": "meditations-gutenberg", "text": "XXXVI. If thou beest quick-sighted, be so in matter of judgment, and\nbest discretion, saith he."}
{"source_id": "meditations-gutenberg", "text": "XLVII. Keep thyself to the first bare and naked apprehensions of things,\nas they present themselves unto thee, and add not unto them. It is\nreported unto thee, that such a one speaketh ill of thee. Well; that he\nspeaketh ill of thee, so much is reported. But that thou art hurt\nthereby, is not reported: that is the addition of opinion, which thou\nmust exclude. I see that my child is sick. That he is sick, I see, but\nthat he is in danger of his life also, I see it not. Thus thou must use\nto keep thyself to the first motions and apprehensions of things, as\nthey present themselves outwardly; and add not unto them from within\nthyself through mere conceit and opinion. Or rather add unto them: hut\nas one that understandeth the true nature of all things that happen in\nthe world."}
{"source_id": "meditations-gutenberg", "text": "LVII. The motion of the mind is not as the motion of a dart. For\nthe mind when it is wary and cautelous, and by way of diligent\ncircumspection turneth herself many ways, may then as well be said to\ngo straight on to the object, as when it useth no such circumspection."}
{"source_id": "meditations-gutenberg", "text": "IX. Either teach them better if it be in thy power; or if it be not,\nremember that for this use, to bear with them patiently, was mildness\nand goodness granted unto thee. The Gods themselves are good unto such;\nyea and in some things, (as in matter of health, of wealth, of honour,)\nare content often to further their endeavours: so good and gracious are\nthey. And mightest thou not be so too? or, tell me, what doth hinder\nthee?"}
{"source_id": "meditations-gutenberg", "text": "XIX. Of an operation and of a purpose there is an ending, or of an\naction and of a purpose we say commonly, that it is at an end: from\nopinion also there is an absolute cessation, which is as it were the\ndeath of it. In all this there is no hurt. Apply this now to a man's\nage, as first, a child; then a youth, then a young man, then an old man;\nevery change from one age to another is a kind of death And all this\nwhile here no matter of grief yet. Pass now unto that life first, that\nwhich thou livedst under thy grandfather, then under thy mother, then\nunder thy father. And thus when through the whole course of thy life\nhitherto thou hast found and observed many alterations, many changes,\nmany kinds of endings and cessations, put this question to thyself What\nmatter of grief or sorrow dost thou find in any of these? Or what doest\nthou suffer through any of these? If in none of these, then neither\nin the ending and consummation of thy whole life, which is also but a\ncessation and change."}
{"source_id": "meditations-gutenberg", "text": "XXIX. From some high place as it were to look down, and to behold\nhere flocks, and there sacrifices, without number; and all kind of\nnavigation; some in a rough and stormy sea, and some in a calm: the\ngeneral differences, or different estates of things, some, that are now\nfirst upon being; the several and mutual relations of those things that\nare together; and some other things that are at their last. Their lives\nalso, who were long ago, and theirs who shall be hereafter, and the\npresent estate and life of those many nations of barbarians that are\nnow in the world, thou must likewise consider in thy mind. And how many\nthere be, who never so much as heard of thy name, how many that will\nsoon forget it; how many who but even now did commend thee, within a\nvery little while perchance will speak ill of thee. So that neither\nfame, nor honour, nor anything else that this world doth afford, is\nworth the while. The sum then of all; whatsoever doth happen unto thee,\nwhereof God is the cause, to accept it contentedly: whatsoever thou\ndoest, whereof thou thyself art the cause, to do it justly: which will\nbe, if both in thy resolution and in thy action thou have no further\nend, than to do good unto others, as being that, which by thy natural\nconstitution, as a man, thou art bound unto."}
{"source_id": "meditations-gutenberg", "text": "XXXIX. Sayest thou unto that rational part, Thou art dead; corruption\nhath taken hold on thee? Doth it then also void excrements? Doth it like\neither oxen, or sheep, graze or feed; that it also should be mortal, as\nwell as the body?"}
{"source_id": "meditations-gutenberg", "text": "VI. Either with Epicurus, we must fondly imagine the atoms to be the\ncause of all things, or we must needs grant a nature. Let this then be\nthy first ground, that thou art part of that universe, which is governed\nby nature. Then secondly, that to those parts that are of the same kind\nand nature as thou art, thou hast relation of kindred. For of these,\nif I shall always be mindful, first as I am a part, I shall never be\ndispleased with anything, that falls to my particular share of the\ncommon chances of the world. For nothing that is behoveful unto the\nwhole, can be truly hurtful to that which is part of it. For this\nbeing the common privilege of all natures, that they contain nothing in\nthemselves that is hurtful unto them; it cannot be that the nature of\nthe universe (whose privilege beyond other particular natures, is,\nthat she cannot against her will by any higher external cause be\nconstrained,) should beget anything and cherish it in her bosom that\nshould tend to her own hurt and prejudice. As then I bear in mind that\nI am a part of such an universe, I shall not be displeased with anything\nthat happens. And as I have relation of kindred to those parts that\nare of the same kind and nature that I am, so I shall be careful to\ndo nothing that is prejudicial to the community, but in all my\ndeliberations shall they that are of my kind ever be; and the common\ngood, that, which all my intentions and resolutions shall drive unto,\nas that which is contrary unto it, I shall by all means endeavour to\nprevent and avoid. These things once so fixed and concluded, as thou\nwouldst think him a happy citizen, whose constant study and practice\nwere for the good and benefit of his fellow citizens, and the carriage\nof the city such towards him, that he were well pleased with it; so must\nit needs be with thee, that thou shalt live a happy life."}
{"source_id": "meditations-gutenberg", "text": "XVI. Give what thou wilt, and take away what thou wilt, saith he that is\nwell taught and truly modest, to Him that gives, and takes away. And it\nis not out of a stout and peremptory resolution, that he saith it, but\nin mere love, and humble submission."}
{"source_id": "meditations-gutenberg", "text": "XXVI. From man is the seed, that once cast into the womb man hath no\nmore to do with it. Another cause succeedeth, and undertakes the\nwork, and in time brings a child (that wonderful effect from such a\nbeginning!) to perfection. Again, man lets food down through his\nthroat; and that once down, he hath no more to do with it. Another\ncause succeedeth and distributeth this food into the senses, and the\naffections: into life, and into strength; and doth with it those other\nmany and marvellous things, that belong unto man. These things therefore\nthat are so secretly and invisibly wrought and brought to pass, thou\nmust use to behold and contemplate; and not the things themselves only,\nbut the power also by which they are effected; that thou mayst behold\nit, though not with the eyes of the body, yet as plainly and visibly as\nthou canst see and discern the outward efficient cause of the depression\nand elevation of anything."}
{"source_id": "meditations-gutenberg", "text": "XXXVI. There is not any man that is so happy in his death, but that some\nof those that are by him when he dies, will be ready to rejoice at his\nsupposed calamity. Is it one that was virtuous and wise indeed? will\nthere not some one or other be found, who thus will say to himself;\n'Well now at last shall I be at rest from this pedagogue. He did not\nindeed otherwise trouble us much: but I know well enough that in his\nheart, he did much condemn us.' Thus will they speak of the virtuous.\nBut as for us, alas I how many things be there, for which there be many\nthat glad would be to be rid of us. This therefore if thou shalt think\nof whensoever thou diest, thou shalt die the more willingly, when thou\nshalt think with thyself; I am now to depart from that world, wherein\nthose that have been my nearest friends and acquaintances, they whom I\nhave so much suffered for, so often prayed for, and for whom I have\ntaken such care, even they would have me die, hoping that after my death\nthey shall live happier, than they did before. What then should any man\ndesire to continue here any longer? Nevertheless, whensoever thou diest,\nthou must not be less kind and loving unto them for it; but as before,\nsee them, continue to be their friend, to wish them well, and meekly,\nand gently to carry thyself towards them, but yet so that on the other\nside, it make thee not the more unwilling to die. But as it fareth with\nthem that die an easy quick death, whose soul is soon separated from\ntheir bodies, so must thy separation from them be. To these had nature\njoined and annexed me: now she parts us; I am ready to depart, as from\nfriends and kinsmen, but yet without either reluctancy or compulsion.\nFor this also is according to Nature."}
{"source_id": "meditations-gutenberg", "text": "VIII. To grow together like fellow branches in matter of good\ncorrespondence and affection; but not in matter of opinions. They that\nshall oppose thee in thy right courses, as it is not in their power to\ndivert thee from thy good action, so neither let it be to divert thee\nfrom thy good affection towards them. But be it thy care to keep thyself\nconstant in both; both in a right judgment and action, and in true\nmeekness towards them, that either shall do their endeavour to hinder\nthee, or at least will be displeased with thee for what thou hast done.\nFor to fail in either (either in the one to give over for fear, or in\nthe other to forsake thy natural affection towards him, who by nature is\nboth thy friend and thy kinsman) is equally base, and much savouring of\nthe disposition of a cowardly fugitive soldier."}
{"source_id": "meditations-gutenberg", "text": "XVIII. What portion soever, either of air or fire there be in thee,\nalthough by nature it tend upwards, submitting nevertheless to the\nordinance of the universe, it abides here below in this mixed body. So\nwhatsoever is in thee, either earthy, or humid, although by nature it\ntend downwards, yet is it against its nature both raised upwards, and\nstanding, or consistent. So obedient are even the elements themselves to\nthe universe, abiding patiently wheresoever (though against their\nnature) they are placed, until the sound as it were of their retreat,\nand separation. Is it not a grievous thing then, that thy reasonable\npart only should be disobedient, and should not endure to keep its\nplace: yea though it be nothing enjoined that is contrary unto it, but\nthat only which is according to its nature? For we cannot say of it when\nit is disobedient, as we say of the fire, or air, that it tends upwards\ntowards its proper element, for then goes it the quite contrary way. For\nthe motion of the mind to any injustice, or incontinency, or to sorrow,\nor to fear, is nothing else but a separation from nature. Also when the\nmind is grieved for anything that is happened by the divine providence,\nthen doth it likewise forsake its own place. For it was ordained unto\nholiness and godliness, which specially consist in an humble submission\nto God and His providence in all things; as well as unto justice: these\nalso being part of those duties, which as naturally sociable, we are\nbound unto; and without which we cannot happily converse one with\nanother: yea and the very ground and fountain indeed of all just\nactions."}
{"source_id": "meditations-gutenberg", "text": "XXVIII. 'My heart smiled within me.' 'They will accuse even virtue\nherself; with heinous and opprobrious words.'"}
{"source_id": "meditations-gutenberg", "text": "VII. All worldly things thou must behold and consider, dividing them\ninto matter, form, and reference, or their proper end."}
{"source_id": "meditations-gutenberg", "text": "XVII. No operation whatsoever it he, ceasing for a while, can be truly\nsaid to suffer any evil, because it is at an end. Neither can he that\nis the author of that operation; for this very respect, because his\noperation is at an end, be said to suffer any evil. Likewise then,\nneither can the whole body of all our actions (which is our life) if in\ntime it cease, be said to suffer any evil for this very reason, because\nit is at an end; nor he truly be said to have been ill affected, that\ndid put a period to this series of actions. Now this time or certain\nperiod, depends of the determination of nature: sometimes of particular\nnature, as when a man dieth old; but of nature in general, however; the\nparts whereof thus changing one after another, the whole world still\ncontinues fresh and new. Now that is ever best and most seasonable,\nwhich is for the good of the whole. Thus it appears that death of\nitself can neither be hurtful to any in particular, because it is not a\nshameful thing (for neither is it a thing that depends of our own will,\nnor of itself contrary to the common good) and generally, as it is both\nexpedient and seasonable to the whole, that in that respect it must\nneeds be good. It is that also, which is brought unto us by the order\nand appointment of the Divine Providence; so that he whose will and\nmind in these things runs along with the Divine ordinance, and by this\nconcurrence of his will and mind with the Divine Providence, is led\nand driven along, as it were by God Himself; may truly be termed and\nesteemed the θεοφόρητος, or divinely led and inspired."}
{"source_id": "meditations-gutenberg", "text": "XXVII. To stir up a man to the contempt of death this among other\nthings, is of good power and efficacy, that even they who esteemed\npleasure to be happiness, and pain misery, did nevertheless many of them\ncontemn death as much as any. And can death be terrible to him, to\nwhom that only seems good, which in the ordinary course of nature is\nseasonable? to him, to whom, whether his actions be many or few, so they\nbe all good, is all one; and who whether he behold the things of the\nworld being always the same either for many years, or for few years\nonly, is altogether indifferent? O man! as a citizen thou hast lived,\nand conversed in this great city the world. Whether just for so many\nyears, or no, what is it unto thee? Thou hast lived (thou mayest be\nsure) as long as the laws and orders of the city required; which may be\nthe common comfort of all. Why then should it be grievous unto thee, if\n(not a tyrant, nor an unjust judge, but) the same nature that brought\nthee in, doth now send thee out of the world? As if the praetor should\nfairly dismiss him from the stage, whom he had taken in to act a while.\nOh, but the play is not yet at an end, there are but three acts yet\nacted of it? Thou hast well said: for in matter of life, three acts is\nthe whole play. Now to set a certain time to every man's acting, belongs\nunto him only, who as first he was of thy composition, so is now the\ncause of thy dissolution. As for thyself; thou hast to do with\nneither. Go thy ways then well pleased and contented: for so is He that\ndismisseth thee."}
{"source_id": "meditations-gutenberg", "text": "'This is how I have past the last few days. My sister was suddenly\nseized with an internal pain, so violent that I was horrified at her\nlooks; my mother in her trepidation on that account accidentally\nbruised her side on a corner of the wall; she and we were greatly\ntroubled about that blow. For myself; on going to rest I found a\nscorpion in my bed; but I did not lie down upon him, I killed him\nfirst. If you are getting on better, that is a consolation. My mother\nis easier now, thanks be to God. Good-bye, best and sweetest master. My\nlady sends you greeting.'"}
{"source_id": "meditations-gutenberg", "text": "'It is very nice of you,' he writes to Fronto,[19] 'to ask for my\nhexameters; I would have sent them at once if I had them by me. The fact\nis my secretary, Anicetus-you know who I mean-did not pack up any of my\ncompositions for me to take away with me. He knows my weakness; he was\nafraid that if I got hold of them I might, as usual, make smoke of them.\nHowever, there was no fear for the hexameters. I must confess the truth\nto my master: I love them. I study at night, since the day is taken up\nwith the theatre. I am weary of an evening, and sleepy in the daylight,\nand so I don't do much. Yet I have made extracts from sixty books, five\nvolumes of them, in these latter days. But when you read remember\nthat the \"sixty\" includes plays of Novius, and farces, and some little\nspeeches of Scipio; don't be too much startled at the number. You\nremember your Polemon; but I pray you do not remember Horace, who has\ndied with Pollio as far as I am concerned.[20] Farewell, my dearest\nand most affectionate friend, most distinguished consul and my beloved\nmaster, whom I have not seen these two years. Those who say two months,\ncount the days. Shall I ever see you again?'"}
{"source_id": "meditations-gutenberg", "text": "Sometimes Fronto descends from the heights of eloquence to offer\npractical advice; as when he suggests how Marcus should deal with his\nsuite. It is more difficult, he admits, to keep courtiers in harmony\nthan to tame lions with a lute; but if it is to be done, it must be by\neradicating jealousy. 'Do not let your friends,' says Fronto,'[30] 'envy\neach other, or think that what you give to another is filched from them."}
{"source_id": "meditations-gutenberg", "text": "'The army when you took it in hand was sunk in luxury and revelry, and\ncorrupted with long inactivity. At Antiochia the soldiers had been Wont\nto applaud at the stage plays, knew more of the gardens at the nearest\nrestaurant than of the battlefield. Horses were hairy from lack of\ngrooming, horsemen smooth because their hairs had been pulled out by\nthe roots[39] a rare thing it was to see a soldier with hair on arm or\nleg. Moreover, they were better drest than armed; so much so, that\nLaelianus Pontius, a strict man of the old discipline, broke the\ncuirasses of some of them with his finger-tips, and observed cushions\non the horses' backs. At his direction the tufts were cut through, and\nout of the horsemen's saddles came what appeared to be feathers pluckt\nfrom geese. Few of the men could vault on horseback, the rest clambered\nup with difficulty by aid of heel and knee and leg not many could throw\na lance hurtling, most did it without force or power, as though they\nwere things of wool-dicing was common in the camp, sleep lasted all\nnight, or if they kept watch it was over the winecup. By what\nregulations to restrain such soldiers as these, and to turn them to\nhonesty and industry, did you not learn from Hannibal's sternness, the\ndiscipline of Africanus, the acts of Metellus recorded in history."}
{"source_id": "meditations-gutenberg", "text": "Numbers in brackets refer to the Teubner text of Stich, but the\ndivisions of the text are left unaltered. For some of the references\nidentified I am indebted to Mr. G. H. Rendall's _Marcus Aurelius_."}
{"source_id": "meditations-gutenberg", "text": "BOOK V XIV. katorqwseiz (15): Acts of \"rightness\" or \"straightness.\"\nXXIII. \"Roarer\" (28): Gr. \"tragedian.\" Ed. 1 has whoremonger,' ed.\n2 corrects to \"harlot,\" but omits to alter' the word at its second\noccurrence."}
{"source_id": "meditations-gutenberg", "text": "BOOK X XXII. The Greek means, \"paltry breath bearing up corpses, so that\nthe tale of Dead Man's Land is clearer.\""}
{"source_id": "meditations-gutenberg", "text": "Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,'\na great grammarian."}
{"source_id": "meditations-gutenberg", "text": "DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and\npoet. Born 345 B.C."}
{"source_id": "meditations-gutenberg", "text": "Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover\nof liberty. He was banished by Nero, and put to death by Vespasian."}
{"source_id": "meditations-gutenberg", "text": "New Comedy, the Attic Comedy of Menander and his school, which\ncriticised not persons but manners, like a modern comic opera. See\nComedy, Ancient."}
{"source_id": "meditations-gutenberg", "text": "Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by\nthe Thirty Tyrants to fetch him before them, and Socrates, at his own\nperil, refused."}
{"source_id": "meditations-gutenberg", "text": "Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a\nphilosopher, and president of the Academy."}
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{"source_id": "meditations-gutenberg-alt", "text": "EDINBURGH\n                        OTTO SCHULZE & COMPANY\n                       20 SOUTH FREDERIC STREET\n                    LONDON: S. C. BROWN & COMPANY\n                    47 GREAT RUSSELL STREET, W.C."}
{"source_id": "meditations-gutenberg-alt", "text": "13. Of Catulus I learned not to condemn any friend's expostulation\neven though it were unjust, but to try to recall him to his former\ndisposition; to stint no praise in speaking of my masters, as is\nrecounted of Domitius and Athenodorus; and to love my children with\ntrue affection."}
{"source_id": "meditations-gutenberg-alt", "text": "6. Go on, go on, O my soul, to affront and dishonour thyself! The time\nthat remains to honour thyself will not be long. Short is the life of\nevery man; and thine is almost spent; spent, not honouring thyself,\nbut seeking thy happiness in the souls of other men."}
{"source_id": "meditations-gutenberg-alt", "text": "16. Man's soul dishonours itself, firstly and chiefly when it does all\nit can to become an excrescence, and as it were an abscess on the\nUniverse. To fret against any particular event is to revolt against\nthe general law of Nature, which comprehends the order of all events\nwhatsoever. Again it is dishonour for the soul when it has aversion to\nany man, and opposes him with intention to hurt him, as wrathful men\ndo. Thirdly, it affronts itself when conquered by pleasure or pain;\nfourthly, when it does or says anything hypocritically, feignedly or\nfalsely; fifthly, when it does not direct to some proper end all its\ndesires and actions, but exerts them inconsiderately and without\nunderstanding. For, even the smallest things should be referred to the\nend, and the end of rational beings is to follow the order and law of\nthe venerable state and polity which comprehends them all."}
{"source_id": "meditations-gutenberg-alt", "text": "9. Hold in honour the faculty which forms opinions. It depends on this\nfaculty alone that no opinion your soul entertains be inconsistent\nwith the nature and constitution of the rational being. It ensures\nthat we form no rash judgments, that we are kindly to men, and\nobedient to the Gods."}
{"source_id": "meditations-gutenberg-alt", "text": "3. Men seek retirement in the country, on the sea-coast, in the\nmountains; and you too have frequent longings for such distractions.\nYet surely this is great folly, since you may retire into yourself at\nany hour you please. Nowhere can a man find any retreat more quiet and\nmore full of leisure than in his own soul; especially when there is\nthat within it on which, if he but look, he is straightway quite at\nrest. And rest I hold to be naught else but perfect order in the\nsoul. Constantly, therefore, allow yourself this retirement, and so\nrenew yourself. Have also at hand thoughts brief and fundamental,\nwhich readily may occur; sufficing to shut out the discordant clamour\nof the world, and to send you back without fretting at the task to\nwhich you return. For at what do you fret? At the wickedness of\nmankind. Recollect the maxim that all reasoning beings are created for\none another, that to bear with them is a part of justice, and that\nthey cannot help their sin. Remember how many of those who lived in\nenmity, suspicion, and hatred, at daggers drawn, have been stretched\non their funeral pyres, and turned to ashes. Remember and cease from\nyour complaints. Is it your allotted part in the world's destiny that\nchagrins you? Be calm, and renew your knowledge of the alternative,\nthat \"Either providence directs the world, or there is nothing but\nunguided atoms;\" and recollect the many proofs that the Universe is as\nit were a state. Do the ills of the body still have power to touch\nyou? Reflect that the mind, once withdrawn within itself, once grown\nconscious of its own power, has no concern with the motions, rough or\nsmooth, of the breathing body. Remember, too, all that you have heard\nand assented to concerning pain and pleasure. Are you distracted by\nthe poor thing called fame? Think how swiftly all things are\nforgotten. Behold the chaos of eternity which besets us on either\nside. Think how empty is the noisy echo of acclamation; how fickle and\nhow scant of judgment are they who would seem to praise us, and how\nnarrow the bounds within which their praise is confined. All the earth\nis but a point in the Universe; how small a corner of that little is\ninhabited, and even there how few are they and of how little worth who\nare to praise us!  Remember then that there ever remains for you\nretirement into the little field within. And, above all, be neither\ndistraught nor overstrained. Hold fast your freedom: consider all\nthings as a man of courage, as a human being, as a citizen, as a\nmortal. Readiest among the principles to which you look let there be\nthese two: Firstly, things external do not touch the soul, but remain\npowerless without; and all trouble comes from what we think of them\nwithin. Secondly, all things visible change in a moment, and are gone\nfor ever. Recollect all the changes of which you have yourself been a\nwitness. The world is a succession of changes: life is but thought."}
{"source_id": "meditations-gutenberg-alt", "text": "14. You exist as part of a whole. You will disappear again in that\nwhich produced you; or rather you will change and be resumed again\ninto the productive intelligence."}
{"source_id": "meditations-gutenberg-alt", "text": "24. \"Do few things,\" says the philosopher, \"if you would have quiet.\"\nThis is perhaps a better saying, \"Do what is necessary, do what the\nreason of the being that is social in its nature directs, and do it in\nthe spirit of that direction.\" By this you will attain the calm that\ncomes from virtuous action, and that calm also which comes from having\nfew things to do. Most things you say and do are not necessary. Have\ndone with them, and you will be more at leisure and less perturbed. On\nevery occasion, then, ask yourself the question, Is this thing not\nunnecessary? And put away not only unnecessary deeds but unnecessary\nthoughts, for by so doing you will avoid all superfluous actions."}
{"source_id": "meditations-gutenberg-alt", "text": "34. Willingly resign yourself to Clotho, permitting her to spin her\nthread of what yarn she may."}
{"source_id": "meditations-gutenberg-alt", "text": "46. Remember always the sayings of Heraclitus: that the death of earth\nis to become water, the death of water to become air, and the death of\nair to become fire; and so conversely. Remember in what a case he is\nwho forgets whither the way leads: that men are frequently at variance\nwith their close and constant companion, the reason which rules all:\nthat men count strange that which they meet every day: that we should\nneither act nor speak as though in slumber, although even in slumber\nwe seem to act and speak; nor yet like children learning from their\nparents, with a mere acceptance of everything just as we are told it."}
{"source_id": "meditations-gutenberg-alt", "text": "5. Men cannot admire you for your shrewdness. Be it so. But there is\nmany another quality of which you cannot say, \"It is not in me.\"\nDisplay these; they are wholly in your power. Be sincere, be\ndignified, be painstaking; scorn pleasure, repine not at fate, need\nlittle; be kind and frank; love not exaggeration and vain talk; strive\nafter greatness. Do you not see how many virtues you might show, of\nwhich you are yet content to fall short, though you have not the\nexcuse that they are absent, or that you are unfit for them? Are you\ndriven by some want in your equipment to be querulous, to be miserly,\nto be a flatterer, to reproach your body with your own faults, to\ncringe to others, to be vainglorious, to have all this restlessness in\nyour soul? No, by the Gods, you might have escaped these vices long\nago. All your fault, then, is that you are somewhat slow and dull of\ncomprehension. This you should strive to correct by exercise; neither\nneglecting your dulness nor taking a mean pleasure in it."}
{"source_id": "meditations-gutenberg-alt", "text": "15. Nothing should be said to be part of a man which is not part of\nhis human nature. Things that are not part of his essence cannot be\nrequired of him, and have no part in the promise or the fulfilment of\nhis nature. Therefore, in such things lies neither the end of man nor\nthe good which crowns that end. Moreover, if anything were really part\nof a man, it would not be proper for him to despise it or revolt\nagainst it, nor would he be praiseworthy who made himself independent\nthereof. If non-essential things were indeed good, he could be no good\nman who stinted himself in the use of them; but, as we see, the more a\nman goes without them, and the more he endures the want of them, the\nbetter a man he is."}
{"source_id": "meditations-gutenberg-alt", "text": "25. Does another wrong me? Let him look to that. His character and his\nactions are his own. So much is in my present possession as is\ndispensed to me by the nature of things, and I act as my own nature\nnow bids me."}
{"source_id": "meditations-gutenberg-alt", "text": "What then should detain you here? Things sensible are ever changing\nand unstable. The senses are dull and easily deceived. The poor soul\nitself is a mere exhalation from blood. Fame in such a world is a\nthing of naught. What then? You await calmly extinction or\ntransformation, whichever it may be. And till the fulness of the time\nbe come what is to suffice you? What else than a life spent in fearing\nand praising the Gods, and in the practice of benevolence, toleration\nand forbearance towards men? And whatsoever lies beyond the bounds of\nflesh and breath, remember that it is neither yours nor in your power."}
{"source_id": "meditations-gutenberg-alt", "text": "7. Find your sole delight and recreation in proceeding from one\nunselfish action to another, with God ever in mind."}
{"source_id": "meditations-gutenberg-alt", "text": "17. Upward, downward, round and round run the courses of the\nelements. But the course of virtue is like none of these; it follows a\ndiviner path, well-directed in a way that is hard for us to\nunderstand."}
{"source_id": "meditations-gutenberg-alt", "text": "27. Is it not cruel to restrain men from pursuing what appears to be\ntheir own advantage? And yet, in a manner, you deny them this liberty\nwhen you shew anger at their errors. Men are assuredly attracted to\nwhat seems to be their own advantage. \"Yes,\" you say, \"but it is not\ntheir advantage.\" Instruct them, then, and make this evident to them,\nbut without anger."}
{"source_id": "meditations-gutenberg-alt", "text": "37. He who has seen the present has seen all that either has been from\nall eternity, or will be to all eternity, for all things are alike in\nkind and form."}
{"source_id": "meditations-gutenberg-alt", "text": "47. Think continually of all the men that are dead and gone, men of\nevery sort and condition, of all manner of pursuits, and of every\nnation. Return back to Philistion, Phoebus, and Origanion. Pass down\nto other generations of the dead. We must all change our habitation\nand go to that place whither so many great orators, so many venerable\nphilosophers, Heraclitus, Pythagoras, Socrates, and so many heroes\nhave gone before, and so many generals and princes have followed. Add\nto these Eudoxus, Hipparchus, Archimedes, and other keen, great,\nlaborious, cunning and arrogant spirits; yea, such as have wittily\nderided this fading mortal life which is but for a day, as did\nMenippus and his brethren. Consider that all these are long since in\ntheir graves. And wherein here is the harm for them; or even for men\nwhose names are not remembered? The one precious thing in life is to\nspend it in a steady course of truth and justice, with kindliness even\nfor the false and the unjust."}
{"source_id": "meditations-gutenberg-alt", "text": "59. Consider what men are; whom they seek to please; what they expect\nto gain, and how they go about to compass their ends. Think how soon\neternity will shroud all things, and how much is already shrouded."}
{"source_id": "meditations-gutenberg-alt", "text": "10. Everything material is soon engulfed in the matter of the whole,\nand every active cause is swiftly resumed into the Universal\nreason. The memory of all things is quickly buried in eternity."}
{"source_id": "meditations-gutenberg-alt", "text": "19. Through the substance of the Universe, as through a torrent, all\nbodies are borne. They are all of the same nature, and fellow-workers\nwith the whole, even as our several members are fellow-workers with\none another. How many a Chrysippus, how many a Socrates, how many an\nEpictetus hath the course of ages swallowed up! Let this thought be\nwith you about every man, and upon all occasions."}
{"source_id": "meditations-gutenberg-alt", "text": "29. Blot out imagination. Check the brutal impulses of the\npassions. Confine your energies to the present time. Observe clearly\nall that happens either to yourself or to another. Divide and analyse\nall objects into cause and matter. Take thought for your last\nhour. Let another's sin remain where the guilt lies."}
{"source_id": "meditations-gutenberg-alt", "text": "44. From Plato:--\"I would make him this just answer, 'You are\nmistaken, my friend, to think that a man of any worth should count the\nchances of living and dying. Should he not rather, in all he does,\nconsider simply whether he is acting justly or unjustly, whether he is\nplaying the part of a good man or a bad?'\""}
{"source_id": "meditations-gutenberg-alt", "text": "53. Wherever we can act conformably to the reason which is common to\nGods and men, there we have nothing to dread. Where we can profit by\nprosperous activity which proceeds in agreement with the constitution\nof our nature, we need suspect no harm."}
{"source_id": "meditations-gutenberg-alt", "text": "63. \"Every soul,\" says Plato, \"parts unwillingly with truth.\" You may\nsay the same of justice, temperance, good-nature, and every virtue. It\nis most necessary to keep this ever in mind; for, if you do, you will\nbe more kindly towards all men."}
{"source_id": "meditations-gutenberg-alt", "text": "73. When you have done a kind action, another has benefited. Why do\nyou, like the fools, require some third thing in addition--a\nreputation for benevolence or a return for it."}
{"source_id": "meditations-gutenberg-alt", "text": "9. Let no man any more hear you railing on the life of the court; nay,\nrevile it not to your own hearing."}
{"source_id": "meditations-gutenberg-alt", "text": "19. The horse, the vine--all things are formed for some purpose. Where\nis the wonder? Even the sun saith, \"I was formed for a certain work;\"\nand similarly the other Gods. For what end are you formed? For\npleasure?  Look if your soul can endure this thought."}
{"source_id": "meditations-gutenberg-alt", "text": "29. Blot out false imaginations, and say often to yourself:--It is\nnow in my power to preserve my soul free from all wickedness, all\nlust, all confusion or disturbance. And then, as I truly discern the\nnature of things, I can use them all in due proportion. Be ever\nmindful of this power which Nature has given you."}
{"source_id": "meditations-gutenberg-alt", "text": "39. In the constitution of the rational being I discern no virtue made\nto restrain justice; but I see continence made to restrain sensual\npleasure."}
{"source_id": "meditations-gutenberg-alt", "text": "49. Pronounce no more to yourself than what appearances directly\ndeclare. It is told you that so-and-so has spoken ill of you. This\nalone is told you, and not that you are hurt by it. I see my child is\nsick; this only I see. I do not see that he is in danger. Dwell thus\nupon first appearances; add nothing to them from within, and no harm\nbefalls you: or rather add the recognition that all is part of the\nworld's lot."}
{"source_id": "meditations-gutenberg-alt", "text": "58. He who dreads death dreads either the extinction of all sense or\nthe experience of a new one. If all sense be extinguished, there can\nbe no sense of evil. If a different sort of sense be acquired you\nbecome a different creature, and do not cease to live."}
{"source_id": "meditations-gutenberg-alt", "text": "6. Be satisfied with your present opinion, if certain; with your\npresent course of action, if social; with your present mood, if well\npleased with all that comes upon you from without."}
{"source_id": "meditations-gutenberg-alt", "text": "16. It is not in passive feeling, but in action, that the good and\nevil of the rational animal formed for society consists. Similarly his\nvirtue or his vice lies not in feeling but in action."}
{"source_id": "meditations-gutenberg-alt", "text": "28. The course of things in the world is ever the same; a continual\nrotation; up and down, from age to age. Either the Universal Mind\nexerts itself in every particular event, in which case you must accept\nwhat comes immediately from it: or it has exerted itself once and for\nall, and, as a result, all things go on for ever, in a necessary chain\nof consequence: or again atoms and indivisible particles are the\norigin of all things. In fine, if there be a God, all is well; and if\nthere be only chance, you at least need not act by chance."}
{"source_id": "meditations-gutenberg-alt", "text": "37. Enough of this wretched life: enough of repining and apish\ntrifling. Why are you disturbed? Are any of these troubles new? What\nexcites you so? Is it the cause?"}
{"source_id": "meditations-gutenberg-alt", "text": "4. If a man is going wrong, instruct him kindly, and shew him his\nmistake. If you are unable to do this, blame yourself or none."}
{"source_id": "meditations-gutenberg-alt", "text": "14. To Nature, which gives and again resumes all things, the\nwell-instructed, modest man will say: \"Give what thou wilt; take again\nwhat thou wilt.\" And this he says, not with ostentation, but out of\npure obedience and good will to Nature."}
{"source_id": "meditations-gutenberg-alt", "text": "25. Whoever flies from his master is a runaway. Our master is the law,\nand the law-breaker is a runaway; and so is he also who through grief,\nor anger, or fear will not acquiesce in something that has happened,\nis happening, or will happen, in the course of things predestined by\nthe all-ruling power which is the law, laying down for every man what\nis proper for him. He then who is afraid or grieved or angry, is a\nrunaway."}
{"source_id": "meditations-gutenberg-alt", "text": "Some leaves the winds blow down: the fruitful wood\n      Breeds more meanwhile, which in springtide appear.\n      Of men thus ends one race, while one is born."}
{"source_id": "meditations-gutenberg-alt", "text": "5. What is your art? Well doing. And how else can this come than from\nsound general principles regarding Nature as a whole, and the\nconstitution of man in particular?"}
{"source_id": "meditations-gutenberg-alt", "text": "14. Although they despise, yet they flatter one another. Although they\ndesire to overtop, yet they cringe to one another."}
{"source_id": "meditations-gutenberg-alt", "text": "Seventhly: It is not the acts of others that disturb us. Their actions\nreside in their own souls. Our own opinions alone disturb us. Away\nwith them then; will that you entertain no thought of calamity\nbefallen you, and the anger is gone. But how remove them?  By\nreasoning that there is no dishonour; for, if you hold not that\ndishonour alone is evil, verily you must fall into many crimes, you\nmay become a robber, or any sort of villain."}
{"source_id": "meditations-gutenberg-alt", "text": "24. The Spartans at their public shows set seats for strangers in the\nshade, but sat themselves where they found room."}
{"source_id": "meditations-gutenberg-alt", "text": "37. He tells us also that we must find out the true art of assenting;\nand in treating of our impulses he says that we must be vigilant in\nrestraining them, that they may act with proper reservation, with\npublic spirit, with due sense of proportion; also that we should\nrefrain utterly from sensual passion; and not be restive in matters\nwhere we have no control."}
{"source_id": "meditations-gutenberg-alt", "text": "7. Consider how death ought to find you, both as to body and as to\nsoul. Think of the shortness of life, of the eternities before and\nafter, and of the infirmity of all material things."}
{"source_id": "meditations-gutenberg-alt", "text": "He that would wish the wicked not to sin is like one who would have\nthe fig tree not have juice in its figs, would have infants not cry,\nhorses not neigh, and other inevitable things not happen. What shall\nthe wicked man do, having a wicked disposition? If you are so keen,\ncure it."}
{"source_id": "meditations-gutenberg-alt", "text": "27. Bring to frequent recollection those who have grieved about\nanything overmuch, those who have been pre-eminent in the extreme of\nglory or misfortune, in feuds or other circumstances of fate. Then\nstop and ask, Where are they all now? Smoke and ashes, and an old\ntale; or perhaps not even a tale. Pass them all in review: Fabius\nCatullinus in the country, Lucius Lupus in his gardens, Stertinius at\nBaiae, Tiberius at Capreae, Velius Rufus, and, in fine, all eminence\nattended with the high regard of men. How cheap is all that is so\neagerly pursued? And how much better does it become a philosopher to\nshow himself, in the part of the material world allotted to him, just,\ntemperate, and obedient to the Gods; and this with simplicity; for\nmost intolerable of all is the pride of false humility."}
{"source_id": "meditations-gutenberg-alt", "text": "*** END OF THE PROJECT GUTENBERG EBOOK THE MEDITATIONS OF THE EMPEROR MARCUS AURELIUS ANTONINUS ***"}
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