Meditations by Marcus Aurelius (good books to read for young adults .TXT) 📕

going to him, saying, It is because I would not perish by the worst of all ends, that is, I would not receive a favour and then be unable to return it.

In the writings of the Ephesians112 there was this precept, constantly to think of some one of the men of former times who practised virtue.

The Pythagoreans bid us in the morning look to the heavens that we may be reminded of those bodies which continually do the same things and in the same manner perform their work, and also be reminded of their purity and nudity. For there is no veil over a star.

Consider what a man Socrates was when he dressed himself in a skin, after Xanthippe had taken his cloak and gone out, and what Socrates said to his friends who were ashamed of him and drew back from him when they saw him dressed thus.

Neither in writing nor in reading wilt thou be able to lay down rules for others before thou shalt have first learned to obey rules thyself. Much more is this so in life.

A slave thou art: free speech is not for thee.
—And my heart laughed within.

Odyssey, IX, 413.

And virtue they will curse, speaking harsh words.

Hesiod, Works and Days, 184.

To look for the fig in winter is a madman’s act: such is he who looks for his child when it is no longer allowed.

When a man kisses his child, said Epictetus, he should whisper to himself, “Tomorrow perchance thou wilt die.”⁠—But those are words of bad omen.⁠—“No word is a word of bad omen,” said Epictetus, “which expresses any work of nature; or if it is so, it is also a word of bad omen to speak of the ears of corn being reaped.”

The unripe grape, the ripe bunch, the dried grape, all are changes, not into nothing, but into something which exists not yet.

No man can rob us of our free will. Epictetus also said, A man must discover an art [or rules] with respect to giving his assent; and in respect to his movements he must be careful that they be made with regard to circumstances, that they be consistent with social interests, that they have regard to the value of the object; and as to sensual desire, he should altogether keep away from it; and as to avoidance [aversion] he should not show it with respect to any of the things which are not in our power.

The dispute then, he said, is not about any common matter, but about being mad or not.

Socrates used to say, What do you want? Souls of rational men or irrational?⁠—Souls of rational men.⁠—Of what rational men? Sound or unsound?⁠—Sound.⁠—Why then do you not seek for them?⁠—Because we have them.⁠—Why then do you fight and quarrel?

Book XII

All those things at which thou wishest to arrive by a circuitous road, thou canst have now, if thou dost not refuse them to thyself. And this means, if thou wilt take no notice of all the past, and trust the future to providence, and direct the present only conformably to piety and justice. Conformably to piety, that thou mayest be content with the lot which is assigned to thee, for nature designed it for thee and thee for it. Conformably to justice, that thou mayest always speak the truth freely and without disguise, and do the things which are agreeable to law and according to the worth of each. And let neither another man’s wickedness hinder thee, nor opinion nor voice, nor yet the sensations of the poor flesh which has grown about thee; for the passive part will look to this. If then, whatever the time may be when thou shalt be near to thy departure, neglecting everything else thou shalt respect only thy ruling faculty and the divinity within thee, and if thou shalt be afraid not because thou must some time cease to live, but if thou shalt fear never to have begun to live according to nature⁠—then thou wilt be a man worthy of the universe which has produced thee, and thou wilt cease to be a stranger in thy native land, and to wonder at things which happen daily as if they were something unexpected, and to be dependent on this or that.

God sees the minds [ruling principles] of all men bared of the material vesture and rind and impurities. For with his intellectual part alone he touches the intelligence only which has flowed and been derived from himself into these bodies. And if thou also usest thyself to do this, thou wilt rid thyself of thy much trouble. For he who regards not the poor flesh which envelops him, surely will not trouble himself by looking after raiment and dwelling and fame and suchlike externals and show.

The things are three of which thou art composed, a little body, a little breath [life], intelligence. Of these the first two are thine, so far as it is thy duty to take care of them; but the third alone is properly thine. Therefore if thou shalt separate from thyself, that is, from thy understanding, whatever others do or say, and whatever thou hast done or said thyself, and whatever future things trouble thee because they may happen, and whatever in the body which envelops thee or in the breath [life], which is by nature associated with the body, is attached to thee independent of thy will, and whatever the external circumfluent vortex whirls round, so that the intellectual power exempt from the things of fate can live pure and free by itself, doing what is just and accepting what happens and saying the truth: if thou wilt separate, I say, from this ruling faculty the things which are attached to it by the impressions of sense, and the things of time to come and of time that is past, and wilt make thyself like Empedocles’ sphere,

All round, and in its joyous rest