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´╗┐Title: Index of the Project Gutenberg Works of Marcus Aurelius Antoninus
Author: Marcus Aurelius, Emperor of Rome
Language: English
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By Marcus Aurelius

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
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
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
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
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
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
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
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
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
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
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;
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

By George Long

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.

Wrong-doing to be left where it is, vii. 29; ix. 20.

*** End of this Doctrine Publishing Corporation Digital Book "Index of the Project Gutenberg Works of Marcus Aurelius Antoninus" ***

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