Meditations by Emperor of Rome Marcus Aurelius (psychology books to read txt) 📖
- Author: Emperor of Rome Marcus Aurelius
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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
INTRODUCTION
MARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real name was M. Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome. Thus the most religious of emperors came of the blood of the most pious of early kings. His father, Annius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul. Both his parents died young, but Marcus held them in loving remembrance. On his father's death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two. On the very first page of his book Marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion. The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name. He advanced Marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient Salian priesthood. The boy's aunt, Annia Galeria Faustina, was married to Antoninus Pius, afterwards emperor. Hence it came about that Antoninus, having no son, adopted Marcus, changing his name to that which he is known by, and betrothed him to his daughter Faustina. His education was conducted with all care. The ablest teachers were engaged for him, and he was trained in the strict doctrine of the Stoic philosophy, which was his great delight. He was taught to dress plainly and to live simply, to avoid all softness and luxury. His body was trained to hardihood by wrestling, hunting, and outdoor games; and though his constitution was weak, he showed great personal courage to encounter the fiercest boars. At the same time he was kept from the extravagancies of his day. The great excitement in Rome was the strife of the Factions, as they were called, in the circus. The racing drivers used to adopt one of four colours—red, blue, white, or green—and their partisans showed an eagerness in supporting them which nothing could surpass. Riot and corruption went in the train of the racing chariots; and from all these things Marcus held severely aloof.
In 140 Marcus was raised to the consulship, and in 145 his betrothal was consummated by marriage. Two years later Faustina brought him a daughter; and soon after the tribunate and other imperial honours were conferred upon him.
Antoninus Pius died in 161, and Marcus assumed the imperial state. He at once associated with himself L. Ceionius Commodus, whom Antoninus had adopted as a younger son at the same time with Marcus, giving him the name of Lucius Aurelius Verus. Henceforth the two are colleagues in the empire, the junior being trained as it were to succeed. No sooner was Marcus settled upon the throne than wars broke out on all sides. In the east, Vologeses III. of Parthia began a long-meditated revolt by destroying a whole Roman Legion and invading Syria (162). Verus was sent off in hot haste to quell this rising; and he fulfilled his trust by plunging into drunkenness and debauchery, while the war was left to his officers. Soon after Marcus had to face a more serious danger at home in the coalition of several powerful tribes on the northern frontier. Chief among those were the Marcomanni or Marchmen, the Quadi (mentioned in this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there was pestilence and starvation, the one brought from the east by Verus's legions, the other caused by floods which had destroyed vast quantities of grain. After all had been done possible to allay famine and to supply pressing needs—Marcus being forced even to sell the imperial jewels to find money—both emperors set forth to a struggle which was to continue more or less during the rest of Marcus's reign. During these wars, in 169, Verus died. We have no means of following the campaigns in detail; but thus much is certain, that in the end the Romans succeeded in crushing the barbarian tribes, and effecting a settlement which made the empire more secure. Marcus was himself commander-in-chief, and victory was due no less to his own ability than to his wisdom in choice of lieutenants, shown conspicuously in the case of Pertinax. There were several important battles fought in these campaigns; and one of them has become celebrated for the legend of the Thundering Legion. In a battle against the Quadi in 174, the day seemed to be going in favour of the foe, when on a sudden arose a great storm of thunder and rain the lightning struck the barbarians with terror, and they turned to rout. In later days this storm was said to have been sent in answer to the prayers of a legion which contained many Christians, and the name Thundering Legion should be given to it on this account. The title of Thundering Legion is known at an earlier date, so this part of the story at least cannot be true; but the aid of the storm is acknowledged by one of the scenes carved on Antonine's Column at Rome, which commemorates these wars.
The settlement made after these troubles might have been more satisfactory but for an unexpected rising in the east. Avidius Cassius, an able captain who had won renown in the Parthian wars, was at this time chief governor of the eastern provinces. By whatever means induced, he had conceived the project of proclaiming himself emperor as soon as Marcus, who was then in feeble health, should die; and a report having been conveyed to him that Marcus was dead, Cassius did as he had planned. Marcus, on hearing the news,
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