Paragraphs with First Lines
[ 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 Lacedæmonians 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 ]