Meditations — Marcus Aurelius

Meditations

Marcus Aurelius · Licencia: Public domain · Fuente

• XXXVII. If he have sinned, his is the harm, not mine. But perchance he hath not. ¶376
• XXXIX. Sayest thou unto that rational part, Thou art dead; corruption hath taken hold on thee? Doth it then also void excrements? Doth it like either oxen, or sheep, graze or feed; that it also should be mortal, as well as the body? ¶378
• XLII. It is common to all trades and professions to mind and intend that only, which now they are about, and the instrument whereby they work. ¶381
• IV. Him that offends, to teach with love and meek ness, and to show him his error. But if thou canst not, then to blame thyself; or rather not thyself neither, if thy will and endeavours have not been wanting. ¶387
• V. Whatsoever it be that happens unto thee, it is that which from all time was appointed unto thee. For by the same coherence of causes, by which thy substance from all eternity was appointed to be, was also whatsoever should happen unto it, destinated and appointed. ¶388
• XIV. What is that that is slow, and yet quick? merry, and yet grave? He that in all things doth follow reason for his guide. ¶397
• XVI. Give what thou wilt, and take away what thou wilt, saith he that is well taught and truly modest, to Him that gives, and takes away. And it is not out of a stout and peremptory resolution, that he saith it, but in mere love, and humble submission. ¶399
• XVIII. Make it not any longer a matter of dispute or discourse, what are the signs and proprieties of a good man, but really and actually to be such. ¶401
• XXI. That is best for every one, that the common nature of all doth send unto every one, and then is it best, when she doth send it. ¶404
• XXIX. Whatsoever it is that thou goest about, consider of it by thyself, and ask thyself, What? because I shall do this no more when I am dead, should therefore death seem grievous unto me? ¶412
• XXXVII. Use thyself; as often, as thou seest any man do anything, presently (if it be possible) to say unto thyself, What is this man's end in this his action? But begin this course with thyself first of all, and diligently examine thyself concerning whatsoever thou doest. ¶420
• VI. How clearly doth it appear unto thee, that no other course of thy life could fit a true philosopher's practice better, than this very course, that thou art now already in? ¶428
• XIII. They contemn one another, and yet they seek to please one another: and whilest they seek to surpass one another in worldly pomp and greatness, they most debase and prostitute themselves in their better part one to another. ¶435
• XX. Remember the fable of the country mouse and the city mouse, and the great fright and terror that this was put into. ¶442
• XXI. Socrates was wont to call the common conceits and opinions of men, the common bugbears of the world: the proper terror of silly children. ¶443
• XXII. The Lacedaemonians at their public spectacles were wont to appoint seats and forms for their strangers in the shadow, they themselves were content to sit anywhere. ¶444
• XXIII. What Socrates answered unto Perdiccas, why he did not come unto him, Lest of all deaths I should die the worst kind of death, said he: that is, not able to requite the good that hath been done unto me. ¶445
• XXIV. In the ancient mystical letters of the Ephesians, there was an item, that a man should always have in his mind some one or other of the ancient worthies. ¶446
• XXVI. How Socrates looked, when he was fain to gird himself with a skin, Xanthippe his wife having taken away his clothes, and carried them abroad with her, and what he said to his fellows and friends, who were ashamed; and out of respect to him, did retire themselves when they saw him thus decked. ¶448
• XXVII. In matter of writing or reading thou must needs be taught before thou can do either: much more in matter of life. 'For thou art born a mere slave, to thy senses and brutish affections;' destitute without teaching of all true knowledge and sound reason. ¶449
• XXVIII. 'My heart smiled within me.' 'They will accuse even virtue herself; with heinous and opprobrious words.' ¶450
• XXIX. As they that long after figs in winter when they cannot be had; so are they that long after children, before they be granted them. ¶451
• V. Use thyself even unto those things that thou doest at first despair of. For the left hand we see, which for the most part lieth idle because not used; yet doth it hold the bridle with more strength than the right, because it hath been used unto it. ¶459
• VII. All worldly things thou must behold and consider, dividing them into matter, form, and reference, or their proper end. ¶461
• VIII. How happy is man in this his power that hath been granted unto him: that he needs not do anything but what God shall approve, and that he may embrace contentedly, whatsoever God doth send unto him? ¶462
• X. How ridiculous and strange is he, that wonders at anything that happens in this life in the ordinary course of nature! ¶464
• XIII. If it be not fitting, do it not. If it be not true, speak it not. Ever maintain thine own purpose and resolution free from all compulsion and necessity. ¶467
• XIV. Of everything that presents itself unto thee, to consider what the true nature of it is, and to unfold it, as it were, by dividing it into that which is formal: that which is material: the true use or end of it, and the just time that it is appointed to last. ¶468
• XVI. Remember that all is but opinion, and all opinion depends of the mind. Take thine opinion away, and then as a ship that hath stricken in within the arms and mouth of the harbour, a present calm; all things safe and steady: a bay, not capable of any storms and tempests: as the poet hath it. ¶470
• XXVI. What is the present estate of my understanding? For herein lieth all indeed. As for all other things, they are without the compass of mine own will: and if without the compass of my will, then are they as dead things unto me, and as it were mere smoke. ¶480
• CORRESPONDENCE OF M. AURELIUS ANTONINUS AND M. CORNELIUS FRONTO' ¶483
• 1 References are made to the edition of Naber, Leipzig (Truebner), 1867. ¶487
• 2 Ad Verum imp. Aur. Caes., ii, 7. and edited in the year 1823. ¶488

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