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Marcus Aurelius Antoninus, by Marcus Aurelius Antoninus
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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
*** 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
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table of contents for that volume.
Click on the title itself to open the original online file.
TABLES OF CONTENTS OF VOLUMES
MEDITATIONS
By Marcus Aurelius
MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR
BOOKS
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 |
