Meditations

GLOSSARY GLOSSARY This Glossary includes all proper names (excepting a few which are insignificant or unknown) and all obsolete or obscure words. ADRIANUS, or Hadrian (76-138 A. D.), 14th Roman Emperor. Agrippa, M. Vipsanius (63-12 B.C.), a distinguished soldier under Augustus. Alexander the Great, King of Macedonia, and Conqueror of the East, 356-323 B.C. Antisthenes of Athens, founder of the sect of Cynic philosophers, and an opponent of Plato, 5th century B.C Antoninus Pius, 15th Roman Emperor, 138-161 AD. one of the best princes that ever mounted a throne. Apathia: the Stoic ideal was calmness in all circumstance an insensibility to pain, and absence of all exaltation at, pleasure or good fortune. Apelles, a famous painter of antiquity. Apollonius of Alexandria, called Dyscolus, or the 'ill-tempered,' a great grammarian. Aposteme, tumour, excrescence. Archimedes of Syracuse 287-212 B.C., the most famous mathematician of antiquity. Athos, a mountain promontory at the N. of the Aegean Sea. Augustus, first Roman Emperor (ruled 31 B.C.-14 AD.). Avoid, void. BACCHIUS: there Were several persons of this name, and the one meant is perhaps the musician. Brutus (1) the liberator of the Roman people from their kings, and (2) the murderer of Cæsar. Both names were household words. Cæsar, Caius, Julius, the Dictator and Conqueror. Caieta, a town in Latium. Camillus, a famous dictator in the early days of the Roman Republic. Carnuntum, a town on the Danube in Upper Pannonia. Cato, called of Utica, a Stoic who died by his own hand after the battle of Thapsus, 46 B.C. His name was proverbial for virtue and courage. Cautelous, cautious. Cecrops, first legendary King of Athens. Charax, perhaps the priestly historian of that name, whose date is unknown, except that it must be later than Nero. Chirurgeon, surgeon. Chrysippus, 280-207 B.C., a Stoic philosopher, and the founder of Stoicism as a systematic philosophy. Circus, the Circus Maximus at Rome, where games were held. There were four companies who contracted to provide horses, drivers, etc. These were called Factiones, and each had its distinguishing colour: russata (red), albata (white), veneta (blue), prasina (green). There was high rivalry between them, and riots and bloodshed not infrequently. Cithaeron, a mountain range N. of Attica. Comedy, ancient; a term applied to the Attic comedy of Aristophanes and his time, which criticised persons and politics, like a modern comic journal, such as Punck. See New Comedy. Compendious, short. Conceit, opinion. Contentation, contentment. Crates, a Cynic philosopher of the 4th century B.C. Crœsus, King of Lydia, proverbial for wealth; he reigned 560-546 B.C. Cynics, a school of philosophers, founded by Antisthenes. Their texts were a kind of caricature of Socraticism. Nothing was good but virtue, nothing bad but vice. The Cynics repudiated all civil and social claims, and attempted to return to what they called a state of nature. Many of them were very disgusting in their manners. DEMETRIUS of Phalerum, an Athenian orator, statesman, philosopher, and poet. Born 345 B.C. Democritus of Abdera (460-361 B.C.), celebrated as the 'laughing philosopher,' whose constant thought was 'What fools these mortals be.' He invented the Atomic Theory. Dio of Syracuse, a disciple of Plato, and afterwards tyrant of Syracuse. Murdered 353 B.C. Diogenes, the Cynic, born about 412 B.C., renowned for his rudeness and hardihood. Diognetus, a painter. Dispense with, put up with. Dogmata, pithy sayings, or philosophical rules of life. EMPEDOCLES of Agrigentum, fl. 5th century B.C., a philosopher, who first laid down that there were "four elements." He believed in the transmigration of souls, and the indestructibility of matter. Epictetus, a famous Stoic philosopher. He was of Phrygia, at first a slave, then freedman, lame, poor, and contented. The work called Encheiridion was compiled by a pupil from his discourses. Epicureans, a sect of philosophers founded by Epicurus, who "combined the physics of Democritus," i.e. the atomic theory, "with the ethics of Aristippus." They proposed to live for happiness, but the word did not bear that coarse and vulgar sense originally which it soon took. Epicurus of Samos, 342-270 B.C. Lived at Athens in his "gardens," an urbane and kindly, if somewhat useless, life. His character was simple and temperate, and had none of the vice or indulgence which was afterwards associated with the name of Epicurean. Eudoxus of Cnidus, a famous astronomer and physician of the 4th century B. C. FATAL, fated. Fortuit, chance (adj.). Fronto, M. Cornelius, a rhetorician and pleader, made consul in 143 A.D. A number of his letters to M, Aur. and others are extant. GRANUA, a tributary of the Danube. HELICE, ancient capital city of Achaia, swallowed up by an earthquake, 373 B.C. Helvidius Priscus, son-in-law of Thrasea Paetus, a noble man and a lover of liberty. He was banished by Nero, and put to death by Vespasian. Heraclitus of Ephesus, who lived in the 6th century B.C. He wrote on philosophy and natural science. Herculaneum, near Mount Vesuvius, buried by the eruption of 79 AD. Hercules, p. 167, should be Apollo. See Muses. Hiatus, gap. Hipparchus of Bithynia, an astronomer of the 2nd century B.C., "The true father of astronomy." Hippocrates of Cos, about 460-357 B.C. One of the most famous physicians of antiquity. IDIOT, means merely the non-proficient in anything, the "layman," he who was not technically trained in any art, craft, or calling. LEONNATUS, a distinguished general under Alexander the Great. Lucilla, daughter of M. Aurelius, and wife of Verus, whom she survived. MÆCENAS, a trusted adviser of Augustus, and a munificent patron of wits and literary men. Maximus, Claudius, a Stoic philosopher. Menippus, a Cynic philosopher. Meteores, ta metewrologika, "high philosophy," used specially of astronomy and natural philosophy, which were bound up with other speculations. Middle Comedy, something midway between the Old and New Comedy. See Comedy, Ancient, and New Comedy. Middle things, Book 7, XXV. The Stoics divided all things into virtue, vice, and indifferent things; but as "indifferent" they regarded most of those things which the world regards as good or bad, such as wealth or poverty. Of these, some were "to be desired," some "to be rejected." Muses, the nine deities who presided over various kinds of poesy, music, etc. Their leader was Apollo, one of whose titles is Musegetes, the Leader of the Muses. NERVES, strings. New Comedy, the Attic Comedy of Menander and his school, which criticised not persons but manners, like a modern comic opera. See Comedy, Ancient. PALESTRA, wrestling school. Pancratiast, competitor in the pancratium, a combined contest which comprised boxing and wrestling. Parmularii, gladiators armed with a small round shield (parma). Pheidias, the most famous sculptor of antiquity. Philippus, founder of the Macedonian supremacy, and father of Alexander the Great. Phocion, an Athenian general and statesman, a noble and high-minded man, 4th century B.C. He was called by Demosthenes, "the pruner of my periods." He was put to death by the State in 317, on a false suspicion, and left a message for his son "to bear no grudge against the Athenians." Pine, torment. Plato of Athens, 429-347 B.C. He used the dialectic method invented by his master Socrates. He was, perhaps, as much poet as philosopher. He is generally identified with the Theory of Ideas, that things are what they are by participation with our eternal Idea. His "Commonwealth" was a kind of Utopia. Platonics, followers of Plato. Pompeii, near Mount Vesuvius, buried in the eruption of 79 A. D. Pompeius, C. Pompeius Magnus, a very successful general at the end of the Roman Republic (106-48 B.C.). Prestidigitator, juggler. Pythagoras of Samos, a philosopher, scientist, and moralist of the 6th century B.C. QUADI, a tribe of S. Germany. M. Aurelius carried on war against them, and part of this book was written in the field. RICTUS, gape, jaws. Rusticus, Q. Junius, or Stoic philosopher, twice made consul by M. Aurelius. SACRARY, shrine. Salaminius, Book 7, XXXVII. Leon of Sala-mis. Socrates was ordered by the Thirty Tyrants to fetch him before them, and Socrates, at his own peril, refused. Sarmatae, a tribe dwelling in Poland. Sceletum, skeleton. Sceptics, a school of philosophy founded by Pyrrho (4th century B.C.). He advocated "suspension of judgment," and taught the relativity of knowledge and impossibility of proof. The school is not unlike the Agnostic school. Scipio, the name of two great soldiers, P. Corn. Scipio Africanus, conqueror of Hannibal, and P. Corn. Sc. Afr. Minor, who came into the family by adoption, who destroyed Carthage. Secutoriani (a word coined by C.), the Sececutores, light-armed gladiators, who were pitted against others with net and trident. Sextus of Chaeronea, a Stoic philosopher, nephew of Plutarch. Silly, simple, common. Sinuessa, a town in Latium. Socrates, an Athenian philosopher (469-399 B.C.), founder of the dialectic method. Put to death on a trumped-up charge by his countrymen. Stint, limit (without implying niggardliness). Stoics, a philosophic system founded by Zeno (4th century B.C.), and systematised by Chrysippus (3rd century B.C.). Their physical theory was a pantheistic materialism, their summum bonum "to live according to nature." Their wise man needs nothing, he is sufficient to himself; virtue is good, vice bad, external things indifferent. THEOPHRASTUS, a philosopher, pupil of Aristotle, and his successor as president of the Lyceum. He wrote a large number of works on philosophy and natural history. Died 287 B.C. Thrasea, P. Thrasea Pactus, a senator and Stoic philosopher, a noble and courageous man. He was condemned to death by Nero. Tiberius, 2nd Roman Emperor (14-31 AD.). He spent the latter part of his life at Capreae (Capri), off Naples, in luxury or debauchery, neglecting his imperial duties. To-torn, torn to pieces. Trajan, 13th Roman Emperor, 52-117 A.D. VERUS, Lucius Aurelius, colleague of M. Aurelius in the Empire. He married Lucilla, daughter of M. A., and died 169 A.D. Vespasian, 9th Roman Emperor XENOCRATES of Chalcedon, 396-314 B.C., a philosopher, and president of the Academy. Paragraphs with First Lines HIS FIRST BOOK 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 THE SECOND BOOK 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 THE THIRD BOOK 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 THE FOURTH BOOK 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 THE FIFTH BOOK 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 THE SIXTH BOOK 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 THE SEVENTH BOOK 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 THE EIGHTH BOOK 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

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