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Title: Index of the Project Gutenberg Works of Marcus Aurelius Antoninus Author: Marcus Aurelius Antoninus Editor: David Widger Release Date: June 20, 2019 [EBook #59784] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK INDEX OF THE PG WORKS OF AURELIUS *** Produced by David Widger INDEX OF THE PROJECT GUTENBERG WORKS OF MARCUS AURELIUS ANTONINUS Compiled by David Widger CONTENTS ## MEDITATIONS ## THOUGHTS OF MARCUS AURELIUS MEDITATIONS OF MARCUS AURELIUS TABLES OF CONTENTS OF VOLUMES MEDITATIONS By Marcus Aurelius MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR BOOKS INTRODUCTION HIS FIRST BOOK THE SECOND BOOK THE THIRD BOOK THE FOURTH BOOK THE FIFTH BOOK THE SIXTH BOOK THE SEVENTH BOOK THE EIGHTH BOOK THE NINTH BOOK THE TENTH BOOK THE ELEVENTH BOOK THE TWELFTH BOOK APPENDIX NOTES GLOSSARY PARAGRAPHS WITH FIRST LINES HIS FIRST BOOK I. Of my grandfather Verus I have learned to be gentle and meek, and to II. Of him that brought me up, not to be fondly addicted to either of III. Of Diognetus, not to busy myself about vain things, and not easily IV. To Rusticus I am beholding, that I first entered into the conceit V. From Apollonius, true liberty, and unvariable steadfastness, and not VI. Of Sextus, mildness and the pattern of a family governed with VII. From Alexander the Grammarian, to be un-reprovable myself, and not VIII. Of Fronto, to how much envy and fraud and hypocrisy the state of a IX. Of Alexander the Platonic, not often nor without great necessity to X. Of Catulus, not to contemn any friend's expostulation, though unjust, XI. From my brother Severus, to be kind and loving to all them of my XII. From Claudius Maximus, in all things to endeavour to have power XIII. In my father, I observed his meekness; his constancy without XIV. From the gods I received that I had good grandfathers, and parents, XV. In the country of the Quadi at Granua, these. Betimes in the morning XVI. Whatsoever I am, is either flesh, or life, or that which we XVII. Whatsoever proceeds from the gods immediately, that any man will THE SECOND BOOK I. Remember how long thou hast already put off these things, and how II. Let it be thy earnest and incessant care as a Roman and a man to III. Do, soul, do; abuse and contemn thyself; yet a while and the time IV. Why should any of these things that happen externally, so much V. For not observing the state of another man's soul, scarce was ever VI. These things thou must always have in mind: What is the nature VII. Theophrastus, where he compares sin with sin (as after a vulgar VIII. Whatsoever thou dost affect, whatsoever thou dost project, so do, IX. Consider how quickly all things are dissolved and resolved: the X. It is the part of a man endowed with a good understanding faculty, to XI. Consider with thyself how man, and by what part of his, is joined XII. If thou shouldst live three thousand, or as many as ten thousands XIII. Remember that all is but opinion and conceit, for those things XIV. A man's soul doth wrong and disrespect itself first and especially, XV. The time of a man's life is as a point; the substance of it ever THE THIRD BOOK I. A man must not only consider how daily his life wasteth and II. This also thou must observe, that whatsoever it is that naturally III. Hippocrates having cured many sicknesses, fell sick himself and IV. Spend not the remnant of thy days in thoughts and fancies concerning V. Do nothing against thy will, nor contrary to the community, nor VI. To be cheerful, and to stand in no need, either of other men's help VII. If thou shalt find anything in this mortal life better than VIII. Never esteem of anything as profitable, which shall ever constrain IX. In the mind that is once truly disciplined and purged, thou canst X. Use thine opinative faculty with all honour and respect, for in XI. To these ever-present helps and mementoes, let one more be added, XII. What is this, that now my fancy is set upon? of what things doth XIII. If thou shalt intend that which is present, following the rule of XIV. As physicians and chirurgeons have always their instruments ready XV. Be not deceived; for thou shalt never live to read thy moral XVI. To steal, to sow, to buy, to be at rest, to see what is to be done XVII. To be capable of fancies and imaginations, is common to man and THE FOURTH BOOK I. That inward mistress part of man if it be in its own true natural II. Let nothing be done rashly, and at random, but all things according III. They seek for themselves private retiring IV. If to understand and to be reasonable be common unto all men, then V. As generation is, so also death, a secret of nature's wisdom: a VI. Such and such things, from such and such causes, must of necessity VII. Let opinion be taken away, and no man will think himself wronged. VIII. Whatsoever doth happen in the world, doth happen justly, and so if IX. Conceit no such things, as he that wrongeth thee conceiveth, X. These two rules, thou must have always in a readiness. First, do XI. Hast thou reason? I have. Why then makest thou not use of it? For if XII. As a part hitherto thou hast had a particular subsistence: and now XIII. Within ten days, if so happen, thou shalt be esteemed a god of XIV. Not as though thou hadst thousands of years to live. Death hangs XV. Now much time and leisure doth he gain, who is not curious to know XVI. He who is greedy of credit and reputation after his death, doth XVII. If so be that the souls remain after death (say they that will not XVIII. Not to wander out of the way, but upon every motion and desire, XIX. Whatsoever is expedient unto thee, O World, is expedient unto me; XX. They will say commonly, Meddle not with many things, if thou wilt XXI. Try also how a good man's life; (of one, who is well pleased with XXII. Either this world is a kosmoz or comely piece, because all XXIII. A black or malign disposition, an effeminate disposition; an XXIV. He is a true fugitive, that flies from reason, by which men are XXV. There is, who without so much as a coat; and there is, who without XXVI. What art and profession soever thou hast learned, endeavour to XXVII. Consider in my mind, for example's sake, the times of Vespasian: XXVIII. Those words which once were common and ordinary, are now become XXIX. Whatsoever is now present, and from day to day hath its existence; XXX. Thou art now ready to die, and yet hast thou not attained to XXXI. Behold and observe, what is the state of their rational part; and XXXII. In another man's mind and understanding thy evil Cannot subsist, XXXIII. Ever consider and think upon the world as being but one living XXXIV. What art thou, that better and divine part excepted, but as XXXV. To suffer change can be no hurt; as no benefit it is, by change to XXXVI. Whatsoever doth happen in the world, is, in the course of nature, XXXVII. Let that of Heraclitus never be out of thy mind, that the death XXXVIII. Even as if any of the gods should tell thee, Thou shalt XXXIX. Let it be thy perpetual meditation, how many physicians who XL. Thou must be like a promontory of the sea, against which though XLI. Oh, wretched I, to whom this mischance is happened! nay, happy I, XLII. It is but an ordinary coarse one, yet it is a good effectual XLIII. Let thy course ever be the most compendious way. The most THE FIFTH BOOK I. In the morning when thou findest thyself unwilling to rise, consider II. How easy a thing is it for a man to put off from him all turbulent III. Think thyself fit and worthy to speak, or to do anything that is IV. I continue my course by actions according to nature, until I V. No man can admire thee for thy sharp acute language, such is thy VI. Such there be, who when they have done a good turn to any, are ready VII. The form of the Athenians' prayer did run thus: 'O rain, rain, good VIII. As we say commonly, The physician hath prescribed unto this man, IX. Be not discontented, be not disheartened, be not out of hope, if X. Thou must comfort thyself in the expectation of thy natural XI. What is the use that now at this present I make of my soul? Thus XII. What those things are in themselves, which by the greatest part are XIII. All that I consist of, is either form or matter. No corruption can XIV. Reason, and rational power, are faculties which content themselves XV. Such as thy thoughts and ordinary cogitations are, such will thy XVI. To desire things impossible is the part of a mad man. But it is a XVII. After one consideration, man is nearest unto us; as we are bound XVIII. Honour that which is chiefest and most powerful in the world, and XIX. That which doth not hurt the city itself; cannot hurt any citizen. XX. Let not that chief commanding part of thy soul be ever subject to XXI. To live with the Gods. He liveth with the Gods, who at all times XXII. Be not angry neither with him whose breath, neither with him whose XXIII. 'Where there shall neither roarer be, nor harlot.' Why so? As XXIV. That rational essence by which the universe is governed, is for XXV. How hast thou carried thyself hitherto towards the Gods? towards XXVI. Why should imprudent unlearned souls trouble that which is XXVII. Within a very little while, thou wilt be either ashes, or a XXVIII. Thou mayest always speed, if thou wilt but make choice of the XXIX. If this neither be my wicked act, nor an act anyways depending XXX. Let death surprise rue when it will, and where it will, I may be a THE SIXTH BOOK I. The matter itself, of which the universe doth consist, is of itself II. Be it all one unto thee, whether half frozen or well warm; whether III. Look in, let not either the proper quality, or the true worth of IV. All substances come soon to their change, and either they shall V. The best kind of revenge is, not to become like unto them. VI. Let this be thy only joy, and thy only comfort, from one sociable VII. The rational commanding part, as it alone can stir up and turn VIII. According to the nature of the universe all things particular are IX. Whensoever by some present hard occurrences thou art constrained to X. If it were that thou hadst at one time both a stepmother, and XI. How marvellous useful it is for a man to represent unto himself XII. See what Crates pronounceth concerning Xenocrates himself. XIII. Those things which the common sort of people do admire, are most XIV. Some things hasten to be, and others to be no more. And even XV. Not vegetative spiration, it is not surely (which plants have) that XVI. Under, above, and about, are the motions of the elements; but XVII. Who can choose but wonder at them? They will not speak well of XVIII. Do not ever conceive anything impossible to man, which by thee XIX. Suppose that at the palestra somebody hath all to-torn thee with XX. If anybody shall reprove me, and shall make it apparent unto me, XXI. I for my part will do what belongs unto me; as for other things, XXII. Alexander of Macedon, and he that dressed his mules, when once XXIII Consider how many different things, whether they concern our XXIV. if any should put this question unto thee, how this word Antoninus XXV. Is it not a cruel thing to forbid men to affect those things, which XXVI. Death is a cessation from the impression of the senses, the XXVII. If in this kind of life thy body be able to hold out, it is a XXVIII. Do all things as becometh the disciple of Antoninus Pius. XXIX. Stir up thy mind, and recall thy wits again from thy natural XXX. I consist of body and soul. Unto my body all things are XXXI. As long as the foot doth that which belongeth unto it to do, and XXXII. Dost thou not see, how even those that profess mechanic arts, XXXIII. Asia, Europe; what are they, but as corners of the whole world; XXXIV He that seeth the things that are now, hath Seen all that either XXXV. Fit and accommodate thyself to that estate and to those XXXVI. What things soever are not within the proper power and XXXVII. We all work to one effect, some willingly, and with a rational XXXVIII. Doth either the sun take upon him to do that which belongs to XXXIX. If so be that the Gods have deliberated in particular of those XL. Whatsoever in any kind doth happen to any one, is expedient to the XLI. As the ordinary shows of the theatre and of other such places, XLII. Let the several deaths of men of all sorts, and of all sorts of XLIII. When thou wilt comfort and cheer thyself, call to mind the XLIV. Dost thou grieve that thou dost weigh but so many pounds, and not XLV. Let us do our best endeavours to persuade them; but however, if XLVI. The ambitious supposeth another man's act, praise and applause, to XLVII. It is in thy power absolutely to exclude all manner of conceit XLVIII. Use thyself when any man speaks unto thee, so to hearken unto XLIX. That which is not good for the bee-hive, cannot be good for the L. Will either passengers, or patients, find fault and complain, either LI. How many of them who came into the world at the same time when I LII. To them that are sick of the jaundice, honey seems bitter; and to LIII. No man can hinder thee to live as thy nature doth require. Nothing LIV. What manner of men they be whom they seek to please, and what to THE SEVENTH BOOK I. What is wickedness? It is that which many time and often thou hast II. What fear is there that thy dogmata, or philosophical resolutions III. That which most men would think themselves most happy for, and IV. Word after word, every one by itself, must the things that are V. Is my reason, and understanding sufficient for this, or no? If it be VI. Let not things future trouble thee. For if necessity so require that VII. Whatsoever is material, doth soon vanish away into the common VIII. To a reasonable creature, the same action is both according IX. Straight of itself, not made straight. X. As several members in one body united, so are reasonable creatures XI. Of things that are external, happen what will to that which can XII. Whatsoever any man either doth or saith, thou must be good; not for XIII. This may ever be my comfort and security: my understanding, that XIV. What is rv&nfLovia, or happiness: but a7~o~ &d~wv, or, a good XV. Is any man so foolish as to fear change, to which all things that XVI. Through the substance of the universe, as through a torrent pass XVII. The nature of the universe, of the common substance of all things XVIII. An angry countenance is much against nature, and it is oftentimes XIX. Whensoever any man doth trespass against other, presently consider XX. Fancy not to thyself things future, as though they were present XXI. Wipe off all opinion stay the force and violence of unreasonable XXII. All things (saith he) are by certain order and appointment. And XXIII. Out of Plato. 'He then whose mind is endowed with true XXIV. Out of Antisthenes. 'It is a princely thing to do well, and to be XXV. Out of several poets and comics. 'It will but little avail thee, XXVI. Out of Plato. 'My answer, full of justice and equity, should be XXVII. To look back upon things of former ages, as upon the manifold XXVIII. He hath a stronger body, and is a better wrestler than I. What XXIX. Where the matter may be effected agreeably to that reason, which XXX. Look not about upon other men's minds and understandings; but look XXXI. As one who had lived, and were now to die by right, whatsoever is XXXII. Thou must use thyself also to keep thy body fixed and steady; XXXIII. The art of true living in this world is more like a wrestler's, XXXIV. Thou must continually ponder and consider with thyself, what XXXV. What pain soever thou art in, let this presently come to thy mind, XXXVI. Take heed lest at any time thou stand so affected, though towards XXXVII. How know we whether Socrates were so eminent indeed, and of so XXXVIII. For it is a thing very possible, that a man should be a very XXXIX. Free from all compulsion in all cheerfulness and alacrity thou XL. Then hath a man attained to the estate of perfection in his life and XLI. Can the Gods, who are immortal, for the continuance of so many ages XLII. What object soever, our reasonable and sociable faculty doth meet XLIII. When thou hast done well, and another is benefited by thy action, XLIV. The nature of the universe did once certainly before it was THE EIGHTH BOOK I. This also, among other things, may serve to keep thee from vainglory; II. Upon every action that thou art about, put this question to thyself; III. Alexander, Caius, Pompeius; what are these to Diogenes, Heraclitus, IV. What they have done, they will still do, although thou shouldst hang V. That which the nature of the universe doth busy herself about, is; VI. Every particular nature hath content, when in its own proper course VII. Thou hast no time nor opportunity to read. What then? Hast thou VIII. Forbear henceforth to complain of the trouble of a courtly life, IX. Repentance is an inward and self-reprehension for the neglect or X. This, what is it in itself, and by itself, according to its proper XI. When thou art hard to be stirred up and awaked out of thy sleep, XII. As every fancy and imagination presents itself unto thee, consider XIII. At thy first encounter with any one, say presently to thyself: XIV. Remember, that to change thy mind upon occasion, and to follow him XV. If it were thine act and in thine own power, wouldest thou do XVI. Whatsoever dieth and falleth, however and wheresoever it die XVII. Whatsoever is, was made for something: as a horse, a vine. Why XVIII. Nature hath its end as well in the end and final consummation of XIX. As one that tosseth up a ball. And what is a ball the better, if XX. That which must be the subject of thy consideration, is either the XXI. Most justly have these things happened unto thee: why dost not XXII. Shall I do it? I will; so the end of my action be to do good unto XXIII. By one action judge of the rest: this bathing which usually takes XXIV. Lucilla buried Verus; then was Lucilla herself buried by others. XXV. The true joy of a man, is to do that which properly belongs unto a XXVI. If pain be an evil, either it is in regard of the body; (and that XXVII. Wipe off all idle fancies, and say unto thyself incessantly; Now XXVIII. Whether thou speak in the Senate or whether thou speak to any XXIX. Augustus his court; his wife, his daughter, his nephews, his XXX. Contract thy whole life to the measure and proportion of one single XXXI. Receive temporal blessings without ostentation, when they are sent XXXII. If ever thou sawest either a hand, or a foot, or a head lying by XXXIII. As almost all her other faculties and properties the nature of XXXIV. Let not the general representation unto thyself of the XXXV. What? are either Panthea or Pergamus abiding to this day by their XXXVI. If thou beest quick-sighted, be so in matter of judgment, and XXXVII. In the whole constitution of man, I see not any virtue contrary XXXVIII. If thou canst but withdraw conceit and opinion concerning that XXXIX. That which is a hindrance of the senses, is an evil to the XL. If once round and solid, there is no fear that ever it will change. XLI. Why should I grieve myself; who never did willingly grieve any XLII. This time that is now present, bestow thou upon thyself. They that XLIII. Take me and throw me where thou wilt: I am indifferent. For there XLIV. Is this then a thing of that worth, that for it my soul should XLV. Nothing can happen unto thee, which is not incidental unto thee, as XLVI. Remember that thy mind is of that nature as that it becometh XLVII. Keep thyself to the first bare and naked apprehensions of things, XLVIII. Is the cucumber bitter? set it away. Brambles are in the way? XLIX. Not to be slack and negligent; or loose, and wanton in thy L. 'They kill me, they cut my flesh; they persecute my person with LI. He that knoweth not what the world is, knoweth not where he himself LII. Not only now henceforth to have a common breath, or to hold LIII. Wickedness in general doth not hurt the world. Particular LIV. The sun seemeth to be shed abroad. And indeed it is diffused but LV. He that feareth death, either feareth that he shall have no sense at LVI. All men are made one for another: either then teach them better, or LVII. The motion of the mind is not as the motion of a dart. For LVIII. To pierce and penetrate into the estate of every one's THE NINTH BOOK I. He that is unjust, is also impious. For the nature of the universe, II. It were indeed more happy and comfortable, for a man to depart out III. Thou must not in matter of death carry thyself scornfully, but as IV. He that sinneth, sinneth unto himself. He that is unjust, hurts V. If my present apprehension of the object be right, and my present VI. To wipe away fancy, to use deliberation, to quench concupiscence, to VII. Of all unreasonable creatures, there is but one unreasonable soul; VIII. Man, God, the world, every one in their kind, bear some fruits. IX. Either teach them better if it be in thy power; or if it be not, X. Labour not as one to whom it is appointed to be wretched, nor as one XI. This day I did come out of all my trouble. Nay I have cast out all XII. All those things, for matter of experience are usual and ordinary; XIII. The things themselves that affect us, they stand without doors, XIV. As virtue and wickedness consist not in passion, but in action; so XV. To the stone that is cast up, when it comes down it is no hurt unto XVI. Sift their minds and understandings, and behold what men they be, XVII. All things that are in the world, are always in the estate XVIII. it is not thine, but another man's sin. Why should it trouble XIX. Of an operation and of a purpose there is an ending, or of an XX. As occasion shall require, either to thine own understanding, or to XXI. As thou thyself, whoever thou art, were made for the perfection and XXII. Children's anger, mere babels; wretched souls bearing up dead XXIII. Go to the quality of the cause from which the effect doth XXIV. Infinite are the troubles and miseries, that thou hast already XXV. When any shall either impeach thee with false accusations, or XXVI. Up and down, from one age to another, go the ordinary things of XXVII. Within a while the earth shall cover us all, and then she herself XXVIII. And these your professed politicians, the only true practical XXIX. From some high place as it were to look down, and to behold XXX. Many of those things that trouble and straiten thee, it is in thy XXXI. To comprehend the whole world together in thy mind, and the whole XXXII. What are their minds and understandings; and what the things that XXXIII. Loss and corruption, is in very deed nothing else but change and XXXIV. How base and putrid, every common matter is! Water, dust, and XXXV. Will this querulousness, this murmuring, this complaining and XXXVI. It is all one to see these things for a hundred of years together XXXVII. If he have sinned, his is the harm, not mine. But perchance he XXXVIII. Either all things by the providence of reason happen unto every XXXIX. Sayest thou unto that rational part, Thou art dead; corruption XL. Either the Gods can do nothing for us at all, or they can still and XLI. 'In my sickness' (saith Epicurus of himself:) 'my discourses were XLII. It is common to all trades and professions to mind and intend that XLIII. When at any time thou art offended with any one's impudency, put THE TENTH BOOK I. O my soul, the time I trust will be, when thou shalt be good, simple, II. As one who is altogether governed by nature, let it be thy care to III. Whatsoever doth happen unto thee, thou art naturally by thy natural IV. Him that offends, to teach with love and meek ness, and to show him V. Whatsoever it be that happens unto thee, it is that which from all VI. Either with Epicurus, we must fondly imagine the atoms to be the VII. All parts of the world, (all things I mean that are contained VIII. Now that thou hast taken these names upon thee of good, modest, IX. Toys and fooleries at home, wars abroad: sometimes terror, sometimes X. As the spider, when it hath caught the fly that it hunted after, is XI. To find out, and set to thyself some certain way and method of XII. He hath got loose from the bonds of his body, and perceiving that XIII. What use is there of suspicion at all? or, why should thoughts XIV. What is that that is slow, and yet quick? merry, and yet grave? He XV. In the morning as soon as thou art awaked, when thy judgment, before XVI. Give what thou wilt, and take away what thou wilt, saith he that is XVII. So live as indifferent to the world and all worldly objects, as XVIII. Make it not any longer a matter of dispute or discourse, what are XIX. Ever to represent unto thyself; and to set before thee, both the XX. Consider them through all actions and occupations, of their lives: XXI. That is best for every one, that the common nature of all doth send XXII. The earth, saith the poet, doth often long after the rain. So is XXIII. Either thou dost Continue in this kind of life and that is it, XXIV Let it always appear and be manifest unto thee that solitariness, XXV. He that runs away from his master is a fugitive. But the law is XXVI. From man is the seed, that once cast into the womb man hath no XXVII. Ever to mind and consider with thyself; how all things that now XXVIII. As a pig that cries and flings when his throat is cut, fancy to XXIX. Whatsoever it is that thou goest about, consider of it by thyself, XXX. When thou art offended with any man's transgression, presently XXXI. When thou seest Satyro, think of Socraticus and Eutyches, or XXXII. What a subject, and what a course of life is it, that thou doest XXXIII. Let it not be in any man's power, to say truly of thee, that XXXIV. As he that is bitten by a mad dog, is afraid of everything almost XXXV. A good eye must be good to see whatsoever is to be seen, and not XXXVI. There is not any man that is so happy in his death, but that some XXXVII. Use thyself; as often, as thou seest any man do anything, XXXVIII. Remember, that that which sets a man at work, and hath power THE ELEVENTH BOOK I. The natural properties, and privileges of a reasonable soul are: That II. A pleasant song or dance; the Pancratiast's exercise, sports that III. That soul which is ever ready, even now presently (if need be) from IV. Have I done anything charitably? then am I benefited by it. See V. Tragedies were at first brought in and instituted, to put men in mind VI. How clearly doth it appear unto thee, that no other course of thy VII. A branch cut off from the continuity of that which was next unto VIII. To grow together like fellow branches in matter of good IX. It is not possible that any nature should be inferior unto art, X. The things themselves (which either to get or to avoid thou art put XI. Then is the soul as Empedocles doth liken it, like unto a sphere or XII. Will any contemn me? let him look to that, upon what grounds he XIII. They contemn one another, and yet they seek to please one another: XIV. How rotten and insincere is he, that saith, I am resolved to carry XV. To live happily is an inward power of the soul, when she is affected XVI. Of everything thou must consider from whence it came, of what XVII. Four several dispositions or inclinations there be of the mind and XVIII. What portion soever, either of air or fire there be in thee, XIX. He that hath not one and the self-same general end always as long XX. Remember the fable of the country mouse and the city mouse, and the XXI. Socrates was wont to call the common conceits and opinions of men, XXII. The Lacedaemonians at their public spectacles were wont to appoint XXIII. What Socrates answered unto Perdiccas, why he did not come unto XXIV. In the ancient mystical letters of the Ephesians, there was an XXV. The Pythagoreans were wont betimes in the morning the first thing XXVI. How Socrates looked, when he was fain to gird himself with a XXVII. In matter of writing or reading thou must needs be taught before XXVIII. 'My heart smiled within me.' 'They will accuse even virtue XXIX. As they that long after figs in winter when they cannot be had; so XXX. 'As often as a father kisseth his child, he should say secretly XXXI. 'Of the free will there is no thief or robber:' out of Epictetus; THE TWELFTH BOOK I. Whatsoever thou doest hereafter aspire unto, thou mayest even now II. God beholds our minds and understandings, bare and naked from these III. I have often wondered how it should come to pass, that every man IV. how come it to pass that the Gods having ordered all other things V. Use thyself even unto those things that thou doest at first despair VI. Let these be the objects of thy ordinary meditation: to consider, VII. All worldly things thou must behold and consider, dividing them VIII. How happy is man in this his power that hath been granted unto IX. Whatsoever doth happen in the ordinary course and consequence of X. How ridiculous and strange is he, that wonders at anything that XI. Either fate, (and that either an absolute necessity, and unavoidable XII. At the conceit and apprehension that such and such a one hath XIII. If it be not fitting, do it not. If it be not true, speak it not. XIV. Of everything that presents itself unto thee, to consider what the XV. It is high time for thee, to understand that there is somewhat in XVI. Remember that all is but opinion, and all opinion depends of the XVII. No operation whatsoever it he, ceasing for a while, can be truly XVIII. These three things thou must have always in a readiness: first XIX. Cast away from thee opinion, and thou art safe. And what is it that XX. Let thy thoughts ever run upon them, who once for some one thing or XXI. To them that ask thee, Where hast thou seen the Gods, or how XXII. Herein doth consist happiness of life, for a man to know XXIII. There is but one light of the sun, though it be intercepted by XXIV. What doest thou desire? To live long. What? To enjoy the XXV. What a small portion of vast and infinite eternity it is, that is XXVI. What is the present estate of my understanding? For herein lieth XXVII. To stir up a man to the contempt of death this among other THE THOUGHTS OF THE EMPEROR MARCUS AURELIUS ANTONINUS By George Long CONTENTS. BIOGRAPHICAL SKETCH 9 PHILOSOPHY OF MARCUS AURELIUS ANTONINUS 45 THE THOUGHTS 99 INDEX OF TERMS 305 GENERAL INDEX 311 GENERAL INDEX Active, man is by nature, ix. 16. Advice from the good to be taken, vii. 21; viii. 16. Affectation,vii. 60; viii. 30; xi. 18 (par. 9), 19. Anger discouraged, vi. 26, 27; xi. 18. Anger, offenses of, ii. 10. Anger, uselessness of, v. 28; viii. 4 Appearances not to be regarded, v. 36; vi. 3, 13. Astonishment should not be felt at any thing that happens, viii. 15; xii. 1 (sub fine), 13. Attainment, what is within every one's, vii. 67; viii. 8. Attention to what is said or done, vi. 53; vii. 4, 30; viii. 22. Bad, the, ii. 1. Beautiful, the, ii. 1. Casual. See Formal. Change keeps the world ever new, vii. 25; viii. 50 (l. 13); xii. 23 (l. 10) Change, law of, iv. 3 (sub f.), 36, v. 13, 23; vi. 4, 15, 36; vii. 18; viii. 6; ix. 19, 28 (par. 2), 35; x. 7, 18; xii. 21. Change, no evil in, iv. 42. Christians, the xi. 3. Circle, things come round in a, ii. 14. Comedy, new, xi. 6. Comedy, Old, xi. 6. Complaining, uselessness of, viii. 17, 50. Connection. See Universe. Conquerers are robbers, x. 10. Contentment. See Resignation. Co-operation. See Mankind and Universe. Daemon, the, ii. 13, 17; iii. 6 (l. 8), 7, 16 (l. 18); v. 10 (sub f.) 27; xii. 3 (sub. f.). Death, ii. 11, 12, 17; iii. 3, 7; iv. 5; v. 33; vi. 2, 24, 28; vii. 32; viii. 20, 58; ix. 3, 21; x. 36; xii. 23, 23, 35. Death inevitable, iii. 3; iv. 3 (l. 22), 6, 32, 48, 50; v. 33; vi. 47; viii. 25, 31. Desire, offenses of, ii. 10. Destiny, iii. 11 (l. 19); iv. 26; v. 8 (l. 13, etc.), 24; vii. 57; x. 5. Discontent. See Resignation. Doubts discussed, vi. 10; vii. 75; ix. 28, 39; xii. 5, 14, Duty, all-importance of, vi. 2, 22; x. 22. Earth, insignificance of the, iii. 10; iv. 3 (par. 1, sub f.); vi. 2; viii. 21; xii. 32. Earthly things, transitory nature of, ii. 12, 17; iv. 32, 33, 35, 48; v. 23; vi. 15, 36; vii. 21, 34; viii. 21, 25; x. 18, 31; xii. 27. Earthly things, worthlessness of, ii. 12; v. 10, 33; vi. 15; vii. 3; ix. 24, 36; xi. 2; xii. 27. Equanimity, x. 8. Example, we should not follow bad, vi. 6; vii. 65. Existence, meanness of, viii. 24. Existence, the object of, v. 1; viii. 19. External things cannot really harm a man, or affect the soul, ii. 11 (l. 22); iv. 3 (par. 2, sub f.); 8, 39, 49 (par. 2); v. 35; vii. 64; viii. 1 (sub f.); 32, 51 (par. 2); ix. 31; x. 33. Failure, x. 12. Fame, worthlessness of, iii. 10; iv. 3 (l. 45), 19, 33 (l. 10); v. 33; vi. 16, 18; vii. 34; viii. 1, 44; ix. 30. Fear, what we ought to, xii. 1 (l. 18). Fellowship. See Mankind. Few things necessary for a virtuous and happy life, ii. 5; iii. 10; vii. 67; x. 8 (l. 22). Flattery, xi. 18 (par. 10). Formal, the, and the material, iv. 21 (par. 2); v. 13; vii. 10, 29; viii. 11; ix. 25; xii. 8, 10, 18. Future, we should not be anxious about the, vii. 8; viii. 11; ix. 25; xii. 1. Gods, perfect justice of the, xii. 5 (par. 2). Gods, the, vi. 44; xii. 28. Gods, the, cannot be evil, ii. 11; vi. 44. Good, the, ii. 1. Habit of thought, v. 16. Happiness, what is true, v. 9 (sub f.), 34; viii. 1; x. 33. Help to be accepted from others, xii. 7. Heroism, true, xi. 18 (par. 10). Ignorance. See Wrong-doing. Independence. See Self-reliance. Indifferent things, ii. 11 (sub f.); ix. 39; vi 32; ix, 1; (l. 30). Individual, the. See Interests. Infinity. See Time. Ingratitude. See Mankind. Injustice, ix. 1. Intelligent soul, rational beings participate in the same, iv. 40; ix. 8, 9; x. 1 (l. 15); xii. 26, 30. Interests of the whole and the individual identical, iv. 23; v. 8 (l. 34); vi. 45, 54; x. 6, 20, 33 (sub f.); xii. 23 (l. 12). Justice, v. 34; x. 11; xi. 10. Justice and reason identical, xi. 1 (sub f.). Justice prevails everywhere, iv. 10. Leisure, we ought to have some, viii. 51. Life, a good, everywhere possible, v. 16. Life can only be lived once, ii. 14; x. 31 (l. 11). Life, shortness of, ii. 4, 17; iii. 10, 14; iv. 17, 48 (sub f.). 50; vi. 15, 36, 56; x. 31, 34. Life to be made a proper use of, without delay, ii. 4; iii. 1, 14; iv. 17, 37; vii. 56; viii. 22; x. 31 (l. 14); xii. 1 (l. 18). Life, whether long or short, matters not, vi. 49; ix. 33; xii. 36. Magnanimity, x. 8. Mankind, co-operation and fellowship of, one with another; ii. 1 (l. 11), 16; iii. 4 (sub f.); 11 (sub f.); iv. 4, 33 (sub f.); v. 16 (l. 11), 20; vi. 7, 14 (sub f.), 23, 39; vii. 5, 13, 22, 55; viii. 12, 26, 34, 43, 59; ix. 1, 9 (sub f.), 23, 31, 42 (sub. f.); x. 36, (l. 16); xi. 8, 21; xii. 20. Mankind, folly and baseness of, v. 10 (l. 9); ix. 2, 3 (l. 13), 29; x. 15, 19. Mankind, ingratitude of, x. 36. Material, the. See Formal. Nature, after products of, iii. 2; vi. 36. Nature, bounds fixed by, v. 1. Nature, man formed by, to bear all that happens to him, v. 18; viii. 46. Nature, nothing evil, which is according to, ii. 17 (sub f.); vi. 33. Nature of the universe. See Universe, nothing that happens is contrary to the nature of the. Nature, perfect beauty of, iii. 2; vi. 36. Nature, we should live according to, iv. 48 (sub. f.), 51; v. 3. 25; vi. 16 (l. 12); vii. 15, 55; viii. 1, 54; x. 33. New, nothing, under the sun, ii. 14 (l. 11); iv. 44; vi. 37, 46; vii. 1, 49; viii. 6; ix. 14; x. 27; xi. 1. Object, we should always act with a view to some, ii. 7, 16 (l. 12); iii. 4; iv. 2; viii. 17; x. 37; xi. 21; xii. 20. Obsolete, all things become, iv. 33. Omissions, sins of, ix. 5. Opinion, iv. 3 (par. 2) (sub f.), 7, 12, 39; vi. 52, 57; vii. 2, 14, 16, 26, 68; viii. 14, 29, 40, 47, 49; ix. 13, 29 (l. 12), 32, 42 (l. 21); x. 3; xi. 16, 18; xii. 22, 25. Others' conduct not to be inquired into, iii. 4; iv. 18; v. 25. Others, opinion of, to be disregarded, viii. 1 (l. 12); x. 8 (l. 12), 11; xi. 13; xii. 4. Others, we should be lenient towards, ii. 13 (sub f.); iii. 11 (sub f.); iv. 3 (l. 16); v. 33 (l. 17); vi. 20, 27; vii. 26, 62, 63, 70; ix. 11, 27; x. 4; xi. 9, 13, 18; xii. 16. Others, we should examine the ruling principles of; iv. 38; ix. 18, 22, 27, 34. Ourselves often to blame for expecting men to act contrary to their nature, ix. 42 (l. 31). Ourselves, reformation should begin with, xi. 29. Ourselves, we should judge, x. 30; xi. 18 (par. 4). Pain, vii. 33, 64; viii. 28. Perfection not to be expected in this world, ix. 29 (l. 7). Perseverance, v. 9; x. 12. Perturbation, vi. 16 (sub f.); viii. 58; ix. 31. Pessimism, ix. 35. Philosophy, v. 9; vi. 12; ix. 41 (l. 15). Pleasure, he who pursues, is guilty of impiety, ix. 1 (l. 24). Pleasures are enjoyed by the bad, vi. 34; ix. 1 (l. 30). Power, things in our own, v. 5, 10 (sub f.); vi. 32, 41, 52, 58; vii. 2, 14, 54, 68; x. 32, 33. Power, things not in our own, v. 33 (sub f.); vi. 41. Practice is good, even in things which we despair of accomplishing, xii. 6. Praise, worthlessness of, iii. 4 (sub f.); iv. 20; vi. 16, 59; vii. 62; viii. 52, 53; ix. 34. Prayer, the right sort of, v. 7; ix. 40. Present time the only thing a man really possesses, ii. 14; iii. 10; viii. 44; xii. 3 (sub f.) Procrastination, See Life to be made a proper use of, etc. Puppet pulled by strings of desire, ii. 2; iii. 16; vi. 16, 28; vii. 3, 29; xii. 19. Rational soul. See Ruling part. Rational soul, spherical form of the, viii. 41 (sub f.); xi. 12; xii. 3 (and see Ruling part). Reason, all-prevailing, v. 32; vi. 1, 40. Reason and nature identical, vii. 11. Reason the, can adapt everything that happens to its own use, v. 20; vi. 8; vii. 68 (l. 16); viii. 35; x. 31 (sub f.). Reason, we should live according to. See Nature. Repentance does not follow renouncement of pleasure, viii. 10. Resignation and contentment, iii. 4 (l. 27, etc.), 16 (l. 10, etc.); iv. 23, 31, 33 (sub f.), 34; v. 8 (sub f.), 33 (l. 16); vi. 16 (sub f.), 44, 49; vii. 27, 57; ix. 37; x. 1, 11, 14, 25, 28, 35. Revenge, best kind of, vi. 6. Rising from bed, v. 1; viii. 11. Ruling part, the, ii. 2; iv. 11, 19, 21, 26; vi. 14, 35; vii. 16, 55 (par. 2); viii. 45, 48, 56, 57, 60, 61; ix. 15, 26; x. 24, 33 (l. 21), 38; xi. 1, 19, 20; xii. 3, 14. Self-reliance and steadfastness of soul, iii. 5 (sub f.), 12; iv. 14, 29 (l. 5), 49 (par. 1); v. 3, 34 (l. 5); vi. 44 (l. 15); vii. 12, 15; ix. 28 (l. 8), 29 (sub f.); xii. 14. Self-restraint, v. 33 (sub f.). Self, we should retire into, iv. 3 (l. 4 and par. 2); vii. 28, 33, 59; viii. 48. Senses, movements of the, to be disregarded, v. 31 (l. 10); vii. 55 (par. 2); viii. 26, 39; x. 8 (l. 13); xi. 19; xii. 1 (l. 18). Social. See Mankind. Steadfastness of soul. See Self-reliance. Substance, the universal, iv. 40; v. 24; vii. 19, 23; xii. 30. Suicide, v. 29; viii. 47 (sub f.); x. 8 (l. 35). Time compared to a river, iv. 43. Time, infinity of, iv. 3 (l. 35), 50 (sub f.); v. 24; ix. 32; xii. 7, 32. Tragedy, xi. 6. Tranquillity of soul, iv. 3; vi. 11; vii. 68; viii. 28. Ugly, the, ii. 1. Unintelligible things, v. 10. Universe, harmony of the, iv. 27, 45; v. 8 (l. 14). Universe, intimate connection and co-operation of all things in the, one with another, ii. 3, 9; iv. 29; v. 8, 30; vi. 38, 42, 43; vii. 9, 19, 68 (sub f.); viii. 7; ix. 1; x. 1. Universe, nothing that dies falls out of the, viii. 18, 50 (l. 13); x. 7 (l. 25). Universe, nothing that happens is contrary to the nature of the, v. 8, 10 (sub f.); vi. 9, 58; viii. 5; xii. 26. Unnecessary things, v. 45. Unnecessary thoughts, words, and actions, iii. 4; iv. 24. Vain professions, x. 16; xi. 15. Virtue, vi. 17. Virtue its own reward, v. 6; vii. 73; ix. 42. (l. 47); xi. 4. Virtue, omnipotence of, iv. 16. Virtue, pleasure in contemplating, vi. 48. Whole, integrity of the, to be preserved, v. 8 (sub f.). Whole, the. See Interests. Wickedness has always existed, vii. 1. Wickedness must exist in the world, viii. 15, 50; ix. 42; xi. 18 (par. ii); xii. 16. Worst evil, the, ix. 2 (l. 9.) Worth and importance, things of real, iv. 33 (sub f.); v. 10 (l. 16); vi. 16, 30 (l. 7), 47 (sub f.); vii. 20, 44, 46, 58, 66; viii. 2, 3, 5; ix. 6, 12; x. 8 (l. 27), 11; xii. 1, 27, 31, 33. Wrong-doing cannot really harm any one, vii. 22; viii. 55; ix. 42 (l. 25); x. 13 (par. 1); xi. 18 (par. 7). Wrong-doing injures the wrong-doer, iv. 26; ix. 4, 38; xi. 18 (par. 3). Wrong-doing owing to ignorance, ii. 1, 13; vi. 27; vii. 22, 26, 62, 63; xi. 18 (par. 3); xii. 22. 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