Roman emperors

"Vellem nescire literas."

"Qualis artifex pereo."

"The people love Nero. He inspires in them both affection and respect. There is a reason for this which Tacitus omits. One can discern the reason for this popular feeling: Nero oppressed the great and never burdened the ordinary people. But Tacitus says nothing of this. He speaks of crimes. He speaks of them with passion. We, as a result, feel he is biased; he no longer inspires the same confidence. One is led to believe that he exaggerates; he explains nothing and appears satisfied with vignettes."

"Nero wasn’t worried at all when he heard the utterance of the Delphic Oracle: “Beware the age of seventy-three.” Plenty of time to enjoy himself still. He’s thirty. The deadline the god has given him is quite enough to cope with future dangers. … And in Spain Galba secretly musters and drills his army — Galba, the old man in his seventy-third year."

"Nero came to power when his mother poisoned her husband, the Emperor. As Emperor himself, Nero indulged his tendencies to debauchery and cruelty. No one was safe from him, especially those who failed to appreciate his self-proclaimed skill as a musician and actor. His extravagances bankrupted the Empire, provoking the revolts that finally deposed him. An admirer of Greek culture, he effectively rebuilt Rome after a devastating fire."

"The arts of the magician are said to have been called into action by Nero upon occasion of the assassination of his mother, Agrippina. He was visited with occasional fits of the deepest remorse in the recollection of his enormity. Not with-standing all the ostentatious applauses and congratulations which he obtained from the senate, the army and the people, he complained that he was perpetually haunted with the ghost of his mother, and pursued by the Furies with flaming torches and whips. He therefore cased himself to be attended by magicians, who employed their arts to conjure up the shade of Agrippina and to endeavour to obtain her forgiveness for the crime perpetrated by her son. We are not informed of the success of their evocations."

"God, save us from ourselves! We carry within us the elements of hell if we but choose to make them such. Ahaz, Judas, Nero, Borgia, Herod, all were once prattling infants in happy mother's arms."

"Nero saw himself as an artist; his enemies thought of him as a tyrant and a buffoon. The truth is, he was all three. He certainly wasn't very good at running an empire, but then, what did Rome expect? If you put a messed-up sixteen-year-old in charge of half the known world, you're asking for trouble. Rome learned the hard way. From now on, it abandoned the Julio-Claudian line of emperors in favour of skilled administrators. But Nero did leave his mark on history. Whatever else he wasn't, he was a showman. He did everything in a big way, from building his house to killing his mother. He thought of himself as an actor, but no part he ever played on the stage could match the drama, the spectacle and the sheer theatricality of his own life."

"The emperor who ‘fiddled while Rome burned’, Nero was the last of the Julio-Claudian dynasty that took Rome from Republic to one-man rule. Raised amidst violence and tyranny, he ruled with ludicrous vanity, demented whimsy and inept despotism. Few mourned his abdication and death amidst the chaos that he himself had created."

"The absolute ruler may be a Nero, but he is sometimes Titus or Marcus Aurelius; the people is often Nero, and never Marcus Aurelius."

"Thus Nero went up and down Greece and challenged the fiddlers at their trade. Æropus, a Macedonian king, made lanterns; Harcatius, the king of Parthia, was a mole-catcher; and Biantes, the Lydian, filed needles."

"Of my grandfather Verus I have learned to be gentle and meek, and to refrain from all anger and passion... I have learned both shamefastness and manlike behaviour. Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth."

"Her reverence for the divine, her generosity, her inability not only to do wrong but even to conceive of doing it. And the simple way she lived—not in the least like the rich. (Hays translation)"

"From Apollonius, true liberty, and unvariable steadfastness, and not to regard anything at all, though never so little, but right and reason: and always..that it was possible for the same man to be both vehement and remiss: a man not subject to be vexed, and offended with the incapacity of his scholars and auditors in his lectures and expositions."

"Of Fronto, to how much envy and fraud and hypocrisy the state of a tyrannous king is subject unto, and how they who are commonly called [Eupatridas Gk.], i.e. nobly born, are in some sort incapable, or void of natural affection."

"Not to display anger or other emotions. To be free of passion and yet full of love. (Hays translation)"

"Self-control and resistance to distractions. Optimism in adversity—especially illness. (Hays translation)"

"He was a man who looked at what ought to be done, not to the reputation which is got by a man's acts."

"Ἕωθεν προλέγειν ἑαυτῷ: συντεύξομαι περιέργῳ, ἀχαρίστῳ, ὑβριστῇ, δολερῷ, βασκάνῳ, ἀκοινωνήτῳ: πάντα ταῦτα συμβέβηκεν ἐκείνοις παρὰ τὴν ἄγνοιαν τῶν ἀγαθῶν καὶ κακῶν."

"γεγόναμεν γὰρ πρὸς συνεργίαν ὡς πόδες, ὡς χεῖρες, ὡς βλέφαρα, ὡς οἱ στοῖχοι τῶν ἄνω καὶ κάτω ὀδόντων. τὸ οὖν ἀντιπράσσειν ἀλλήλοις παρὰ φύσιν."

"Whatever this is that I am, it is flesh and a little spirit and an intelligence. (Hays translation)"

"What is divine is full of Providence. Even chance is not divorced from nature, from the inweaving and enfolding of things governed by Providence. Everything proceeds from it. (Hays translation)"

"There is a limit to the time assigned you, and if you don't use it to free yourself it will be gone and never return. (Hays translation)"

"Concentrate every minute like a Roman—like a man—on doing what's in front of you with precise and genuine seriousness, tenderly, willingly, with justice. And on freeing yourself from all other distractions. (Hays translation)"

"Yes, you can--if you do everything as if it were the last thing you were doing in your life, and stop being aimless, stop letting your emotions override what your mind tells you, stop being hypocritical, self-centered, irritable. (Hays translation)"

"You see how few things you have to do to live a satisfying and reverent life? If you can manage this, that's all even the gods can ask of you. (Hays translation)"

"Give thyself time to learn something new and good, and cease to be whirled around."

"This thou must always bear in mind, what is the nature of the whole..."

"You could leave life right now. Let that determine what you do and say and think. (Hays translation)"

"Yet living and dying, honour and dishonour, pain and pleasure, riches and poverty, and so forth are equally the lot of good men and bad. Things like these neither elevate nor degrade; and therefore they are no more good than they are evil."

"The longest-lived and the shortest-lived man, when they come to die, lose one and the same thing."

"Remember that all is opinion."

"No state sorrier than that of the man who keeps up a continual round, and pries into "the secrets of the nether world," as saith the poet, and is curious in conjecture of what is in his neighbour's heart."

"Though thou be destined to live three thousand years and as many myriads besides, yet remember that no man loseth other life than that which he liveth, nor liveth other than that which he loseth."

"For a man can lose neither the past nor the future; for how can one take from him that which is not his? So remember these two points: first, that each thing is of like form from everlasting and comes round again in its cycle, and that it signifies not whether a man shall look upon the same things for a hundred years or two hundred, or for an infinity of time; second, that the longest lived and the shortest lived man, when they come to die, lose one and the same thing."

"Human life. Duration: momentary. Nature: changeable. Perception: dim. Condition of Body: decaying. Soul: spinning around. Fortune: unpredictable. Lasting Fame: uncertain. Sum Up: The body and its parts are a river, the soul a dream and mist, life is warfare and a journey far from home, lasting reputation is oblivion. (Hays translation)"

"As for life, it is a battle and a sojourning in a strange land; but the fame that comes after is oblivion."

"What means all this?"

"Waste not the remnant of thy life in those imaginations touching other folk, whereby thou contributest not to the common weal."

"...undefiled by pleasures, invulnerable to any pain, untouched by arrogance, unaffected by meanness, an athlete in the greatest of all contests—the struggle not to be overwhelmed by anything that happens. (Hays translation)"

"The lot assigned to every man is suited to him, and suits him to itself."

"For we carry our fate with us — and it carries us. (Hays translation)"

"Be not unwilling in what thou doest, neither selfish nor unadvised nor obstinate; let not over-refinement deck out thy thought; be not wordy nor a busybody."

"A man should be upright, not kept upright."

"But that which is useful is the better."

"Choose what's best.—Best is what benefits me. (Hays translation)"

"Never esteem anything as of advantage to you that will make you break your word or lose your self-respect."

"Respect the faculty that forms thy judgments."

"Remember that man lives only in the present, in this fleeting instant; all the rest of his life is either past and gone, or not yet revealed. Short, therefore, is man's life, and narrow is the corner of the earth wherein he dwells."

"Each of us lives only now, this brief instant. (Hays translation)"

"The span we live is small—small as the corner of the earth in which we live it. Small as even the greatest renown, passed from mouth to mouth by short-lived stick figures, ignorant alike of themselves and those long dead. (Hays translation)"

"Nothing has such power to broaden the mind as the ability to investigate systematically and truly all that comes under thy observation in life."

"If you do the job in a principled way, with diligence, energy and patience, if you keep yourself free of distractions, and keep the spirit inside you undamaged, as if you might have to give it back at any moment— If you can embrace this without fear or expectation—can find fulfillment in what you're doing now, as Nature intended, and in superhuman truthfulness (every word, every utterance)—then your life will be happy. (Hays translation)—"

"As surgeons keep their instruments and knives always at hand for cases requiring immediate treatment, so shouldst thou have thy thoughts ready to understand things divine and human, remembering in thy every act, even the smallest, how close is the bond that unites the two."

"Nothing earthly succeeds by ignoring heaven, nothing heavenly by ignoring the earth. (Hays translation)"

"The ruling power within, when it is in its natural state, is so related to outer circumstances that it easily changes to accord with what can be done and what is given it to do."

"Let no act be done at haphazard, nor otherwise than according to the finished rules that govern its kind."

"By a tranquil mind I mean nothing else than a mind well ordered."

"Men seek retreats for themselves, houses in the country, sea-shores, and mountains; and thou too art wont to desire such things very much. But this is altogether a mark of the most common sort of men, for it is in thy power whenever thou shalt choose to retire into thyself. For nowhere either with more quiet or more freedom from trouble does a man retire than into his own soul."

"The universe is flux, life is opinion."

"Think on this doctrine,—that reasoning beings were created for one another's sake; that to be patient is a branch of justice, and that men sin without intending it."

"People try to get away from it all—to the country, to the beach, to the mountains. You always wish that you could too. Which is idiotic: you can get away from it anytime you like. By going within. Nowhere you can go is more peaceful—more free of interruptions—than your own soul. (Hays translation)"

"The abyss of endless time that swallows it all. The emptiness of all those applauding hands. The people who praise us—how capricious they are, how arbitrary. And the tiny region in which it all takes place. (Hays translation)"

"Be straightforward. Look at things like a man, like a human being, like a citizen, like a mortal. (Hays translation)"

"Disturbance comes only from within—from our own perceptions. (Hays translation)"

"“The world is nothing but change. Our life is only perception.” (Hays translation)"

"Nothing can come out of nothing, any more than a thing can go back to nothing."

"If mind is common to us, then also the reason, whereby we are reasoning beings, is common. If this be so, then also the reason which enjoins what is to be done or left undone is common. If this be so, law also is common; if this be so, we are citizens; if this be so, we are partakers in one constitution; if this be so, the Universe is a kind of Commonwealth."

"Death, like generation, is a secret of Nature."

"Choose not to be harmed—and you won't feel harmed. Don't feel harmed—and you haven't been. (Hays translation)"

"That which makes the man no worse than he was makes his life no worse: it has no power to harm, without or within."

"Whatever happens at all happens as it should; you will find this true, if you watch narrowly."

"You have a mind? —Yes. Well, why not use it? (Hays translation)"

"Death hangs over thee: whilst yet thou livest, whilst thou mayest, be good."

"Many the lumps of frankincense on the same altar; one falls there early and another late, but it makes no difference."

"Not to live as if you had endless years ahead of you. Death overshadows you. While you're alive and able—be good. (Hays translation)"

"How much time he gains who does not look to see what his neighbor says or does or thinks, but only at what he does himself, to make it just and holy."

"Doth perfect beauty stand in need of praise at all? Nay; no more than law, no more than truth, no more than loving kindness, nor than modesty."

"Whatever is in any way beautiful hath its source of beauty in itself, and is complete in itself; praise forms no part of it. So it is none the worse nor the better for being praised."

"Does anything genuinely beautiful need supplementing? No more than justice does—or truth, or kindness, or humility. Are any of those improved by being praised? Or damaged by contempt? Is an emerald suddenly flawed if no one admires it? Or gold, or ivory, or purple? Lyres? Knives? Flowers? Bushes? (Hays translation)"

"All that is harmony for you, my Universe, is in harmony with me as well. Nothing that comes at the right time for you is too early or too late for me. Everything is fruit to me that your seasons bring, Nature. All things come of you, have their being in you, and return to you."

"Let your occupations be few," says the sage, "if you would lead a tranquil life."

"Because most of what we say and do is not essential. If you can eliminate it, you'll have more time, and more tranquillity. Ask yourself at every moment, “Is this necessary?” But we need to eliminate unnecessary assumptions as well. To eliminate the unnecessary actions that follow. (Hays translation)"

"Love the little trade which thou hast learned, and be content therewith."

"Remember this— that there is a proper dignity and proportion to be observed in the performance of every act of life."

"You're better off not giving the small things more time than they deserve. (Hays translation)"

"Then what should we work for? Only this: proper understanding; unselfish action; truthful speech. A resolve to accept whatever happens as necessary and familiar, flowing like water from that same source and spring. (Hays translation)"

"All is ephemeral — fame and the famous as well."

"Observe always that everything is the result of a change, and get used to thinking that there is nothing Nature loves so well as to change existing forms and to make new ones like them."

"Search men's governing principles, and consider the wise, what they shun and what they cleave to."

"It needs to realize that what happens to everyone—bad and good alike—is neither good nor bad. (Hays translation)"

"Constantly regard the universe as one living being, having one substance and one soul; and observe how all things have reference to one perception, the perception of this one living being; and how all things act with one movement; and how all things are the cooperating causes of all things which exist; observe too the continuous spinning of the thread and the contexture of the web."

"Thou art a little soul bearing about a corpse, as Epictetus used to say."

"Time is a sort of river of passing events, and strong is its current; no sooner is a thing brought to sight than it is swept by and another takes its place, and this too will be swept away."

"All that happens is as usual and familiar as the rose in spring and the crop in summer."

"That which comes after ever conforms to that which has gone before."

"“Those who have forgotten where the road leads.” “They are at odds with what is all around them”—the all-directing logos. And “they find alien what they meet with every day.” (Hays translation)"

"Mark how fleeting and paltry is the estate of man - yesterday in embryo, tomorrow a mummy or ashes. So for the hairsbreadth of time assigned to thee, live rationally, and part with life cheerfully, as drops the ripe olive, extolling the season that bore it and the tree that matured it."

"Don't let yourself forget how many doctors have died, after furrowing their brows over how many deathbeds. How many astrologers, after pompous forecasts about others' ends. How many philosophers, after endless disquisitions on death and immortality. How many warriors, after inflicting thousands of casualties themselves. How many tyrants, after abusing the power of life and death atrociously, as if they were themselves immortal. (Hays translation)"

"To be like the rock that the waves keep crashing over. It stands unmoved and the raging of the sea falls still around it."

"It's unfortunate that this has happened. No. It's fortunate that this has happened and I've remained unharmed by it—not shattered by the present or frightened of the future. It could have happened to anyone. But not everyone could have remained unharmed by it."

"So remember this principle when something threatens to cause you pain: the thing itself was no misfortune at all; to endure it and prevail is great good fortune."

"Deem not life a thing of consequence. For look at the yawning void of the future, and at that other limitless space, the past."

"Always take the short cut; and that is the rational one. Therefore say and do everything according to soundest reason."

"At dawn, when you have trouble getting out of bed, tell yourself: ‘I have to go to work – as a human being. What do I have to complain of, if I’m going to do what I was born for – the things I was brought into the world to do? Or is this what I was created for? To huddle under the blankets and stay warm?’ (Hays translation)"

"You don't love yourself enough. Or you'd love your nature too, and what it demands of you. People who love what they do wear themselves down doing it, they even forget to wash or eat. Do you have less respect for your own nature than the engraver does for engraving, the dancer for the dance, the miser for money or the social climber for status? When they're really possessed by what they do, they'd rather stop eating and sleeping than give up practicing their arts. Is helping others less valuable to you? Not worth your effort? (Hays translation)"

"How easy it is to repel and to wipe away every impression which is troublesome or unsuitable, and immediately to be in all tranquility."

"Some people, when they do someone a favor, are always looking for a chance to call it in. And some aren't, but they're still aware of it--still regard it as a debt. But others don't even do that. They're like a vine that produces grapes without looking for anything in return. (Hays translation)"

"A horse at the end of the race...A dog when the hunt is over...A bee with its honey stored...And a human being after helping others. They don't make a fuss about it. They just go on to something else, as the vine looks forward to bearing fruit again in season. We should be like that. Acting almost unconsciously. (Hays translation)"

"The other reason is that what happens to the individual is a cause of well-being in what directs the world--of its well-being, its fulfillment, or its very existence, even. Because the whole is damaged if you cut away anything--anything at all--from its continuity and its coherence. Not only its parts, but its purposes. And that's what you're doing when you complain: hacking and destroying. (Hays translation)"

"Not to feel exasperated, or defeated, or despondent because your days aren't packed with wise and moral actions. But to get back up when you fail, to celebrate behaving like a human--however imperfectly--and fully embrace the pursuit that you've embarked on. (Hays translation)"

"The things you think about determine the quality of your mind. Your soul takes on the color of your thoughts. (Hays translation)"

"It is crazy to want what is impossible. And impossible for the wicked not to do so. (Hays translation)"

"Nothing happens to anyone that he can't endure. (Hays translation)"

"Things have no hold on the soul. They have no access to it, cannot move or direct it. It is moved and directed by itself alone. It takes the things before it and interprets them as it sees fit. (Hays translation)"

"In a sense, people are our proper occupation. Our job is to do them good and put up with them. But when they obstruct our proper tasks, they become irrelevant to us--like sun, wind, and animals. Our actions may be impeded by them, but there can be no impeding our intentions or our dispositions. Because we can accommodate and adapt. The mind adapts and converts to its own purposes the obstacle to our acting. The impediment to action advances action. What stands in the way becomes the way. (Hays translation)"

"Prize that which is best in the universe; and this is that which useth everything and ordereth everything."

"The mind is the ruler of the soul. It should remain unstirred by agitations of the flesh--gentle and violent ones alike. Not mingling with them, but fencing itself off and keeping those feelings in their place. When they make their way into our thoughts, through the sympathetic link between mind and body, don't try to resist the sensation. The sensation is natural. But don't let the mind start in with judgments, calling it 'good' or 'bad.' (Hays translation)"

"Live with the gods."

"Art thou angry with him whose arm-pits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee?"

"The intelligence of the universe is social."

"Consider all that you've gone through, all that you've survived. And that the story of your life is done, your assignment complete. How many good things have you seen? How much pain and pleasure have you resisted? How many honors have you declined? How many unkind people have you been kind to? (Hays translation)"

"...be tolerant with others and strict with yourself. Remember, nothing belongs to you but your flesh and blood—and nothing else is under your control. (Hays translation)"

"But true good fortune is what you make for yourself. Good fortune: good character, good intentions, and good actions. (Hays translation)"

"Just that you do the right thing. The rest doesn't matter. Cold or warm. Tired or well-rested. Despised or honored. Dying . . . or busy with other assignments. (Hays translation)"

"Ἔσω βλέπε· μηδενὸς πράγματος μήτε ἡ ἰδία ποιότης μήτε ἡ ἀξία παρατρεχέτω σε."

"The controlling Intelligence understands its own nature, and what it does, and whereon it works."

"The best revenge is not to be like your enemy."

"Whensoever by some present hard occurrences thou art constrained to be in some sort troubled and vexed, return unto thyself as soon as may be, and be not out of tune longer than thou must needs. For so shalt thou be the better able to keep thy part another time, and to maintain the harmony, if thou dost use thyself to this continually; once out, presently to have recourse unto it, and to begin again."

"Μή, εἴ τι αὐτῷ σοὶ δυσκαταπόνητον, τοῦτο ἀνθρώπῳ ἀδύνατον ὑπολαμβάνειν, ἀλλ εἴ τι ἀνθρώπῳ δυνατὸν καὶ οἰκεῖον, τοῦτο καὶ σεαυτῷ ἐφικτὸν νομίζειν."

"If any man can convince me and bring home to me that I do not think or act aright, gladly will I change; for I search after truth, by which man never yet was harmed. But he is harmed who abideth on still in his deception and ignorance."

"I do what is mine to do; the rest doesn't disturb me. (Hays translation)"

"Death,—a stopping of impressions through the senses, and of the pulling of the cords of motion, and of the ways of thought, and of service to the flesh."

"Stir up thy mind, and recall thy wits again from thy natural dreams, and visions, and when thou art perfectly awoken, and canst perceive that they were but dreams that troubled thee, as one newly awakened out of another kind of sleep look upon these worldly things with the same mind as thou didst upon those, that thou sawest in thy sleep."

"Ὅρα μὴ ἀποκαισαρωθῇς, μὴ βαφῇς· γίνεται γάρ. τήρησον οὖν σεαυτὸν ἁπλοῦν, ἀγαθόν, ἀκέραιον, σεμνόν, ἄκομψον, τοῦ δικαίου φίλον, θεοσεβῆ, εὐμενῆ, φιλόστοργον, ἐρρωμένον πρὸς τὰ πρέποντα ἔργα. ἀγώνισαι, ἵνα τοιοῦτος συμμείνῃς, οἷόν σε ἠθέλησε ποιῆσαι φιλοσοφία. αἰδοῦ θεούς, σῷζε ἀνθρώπους. βραχὺς ὁ βίος· εἷς καρπὸς τῆς ἐπιγείου ζωῆς, διάθεσις ὁσία καὶ πράξεις κοινωνικαί."

"Reverence the gods, and help men. Short is life."

"I consist of a little body and a soul."

"Οἷς συγκεκλήρωσαι πράγμασι, τούτοις συνάρμοζε σεαυτόν, καὶ οἷς συνείληχας ἀνθρώποις, τούτους φίλει, ἀλλ ἀληθινῶς."

"But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man."

"The only thing that isn't worthless: to live this life out truthfully and rightly. And be patient with those who don't. (Hays translation)"

"What is not good for the swarm is not good for the bee."

"How many together with whom I came into the world are already gone out of it."

"I can control my thoughts as necessary; then how can I be troubled? (Hays translation)"

"Understand however that every man is worth just so much as the things are worth about which he busies himself."

"How many, once lauded in song, are given over to the forgotten; and how many who sung their praises are clean gone long ago!"

"Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present."

"Πάντα ἀλλήλοις ἐπιπέπλεκται καὶ ἡ σύνδεσις ἱερά, καὶ σχεδόν τι οὐδὲν ἀλλότριον ἄλλο ἄλλωι· συγκατατέτακται γὰρ καὶ συγκοσμεῖ τὸν αὐτὸν κόσμον. κόσμος τε γὰρ εἷς ἐξ ἁπάντων καὶ θεὸς εἷς δι᾽ ἁπάντων καὶ οὐσία μία καὶ νόμος εἷς, λόγος κοινὸς πάντων τῶν νοερῶν ζώιων, καὶ ἀλήθεια μία, εἴγε καὶ τελειότης μία τῶν ὁμογενῶν καὶ τοῦ αὐτοῦ λόγου μετεχόντων ζώιων."

"Of things that are external, happen what will to that which can suffer by external accidents. Those things that suffer let them complain themselves, if they will; as for me, as long as I conceive no such thing, that that which is happened is evil, I have no hurt; and it is in my power not to conceive any such thing."

"..If you are troubled by external circumstances, it is not the circumstances that trouble you, but your own perception of them - and they are in your power to change at any time."

"If you are distressed by anything external, the pain is not due to the thing itself, but to your estimate of it; and this you have the power to revoke at any moment."

"Whatsoever any man either doth or saith, thou must be good; not for any man's sake, but for thine own nature's sake; as if either gold, or the emerald, or purple, should ever be saying to themselves, Whatsoever any man either doth or saith, I must still be an emerald, and I must keep my colour.'"

"Remember, that to change thy mind upon occasion, and to follow him that is able to rectify thee, is equally ingenuous, as to find out at the first, what is right and just, without help. For of thee nothing is required, that is beyond the extent of thine own deliberation and judgment, and of thine own understanding."

"No matter what anyone says or does, my task is to be good. (Hays translation)"

"An angry countenance is much against nature, and it is oftentimes the proper countenance of them that are at the point of death. But were it so, that all anger and passion were so thoroughly quenched in thee, that it were altogether impossible to kindle it any more, yet herein must not thou rest satisfied, but further endeavour by good consequence of true ratiocination, perfectly to conceive and understand, that all anger and passion is against reason."

"Is any man afraid of change? Why what can take place without change?"

"Ἐγγὺς μὲν ἡ σὴ περὶ πάντων λήθη, ἐγγὺς δὲ ἡ πάντων περὶ σοῦ λήθη."

"Ἴδιον ἀνθρώπου φιλεῖν καὶ τοὺς πταίοντας."

"Nature which governs the whole will soon change all things which thou seest, and out of there substance will make other things, and again other things from the substance of them, in order that the world may ever be new."

"Think not so much of what thou hast not as of what thou hast: but of the things which thou hast, select the best, and then reflect how eagerly they would have been sought, if thou hadst them not. At the same time, however, take care that thou dost not, through being so pleased with them, accustom thyself to overvalue them, so as to be disturbed if ever thou shouldst not have them."

"Retire into thyself. The rational principle which rules has this nature, that it is content with itself when it does what is just, and so secures tranquility."

"Wipe out the imagination. Stop pulling the strings. Confine thyself to the present. ...Divide and distribute every object into the causal [formal] and the material. ...Let the wrong which is done by a man stay there where the wrong was done."

"Direct thy attention to what is said. Let thy understanding enter into the things that are doing and the things which do them."

"Adorn thyself with simplicity and with indifference towards the things which lie between virtue and vice. Love mankind. Follow God. The poet says that Law rules all. And it is enough to remember that law rules all."

"About fame... Just as the sand-dunes, heaped one upon another, hide each the first, so in life the former deeds are quickly hidden by those that follow after."

"From Plato: the man who has an elevated mind and takes a view of all time and of all substance, dost thou suppose it possible for him to think that human life is anything great? It is not possible, he said. Such a man then will think that death also is no evil."

"From Antisthenes: It is royal to do good and be abused."

"It is a base thing for the countenance to be obedient and to regulate and compose itself as the mind commands, and for the mind not to be regulated and composed by itself."

"It is not right to vex ourselves at things, For they care not about it."

"If the gods care not for me and for my children, There is a reason for it."

"For thus it is, men of Athens, in truth: wherever a man has placed himself thinking it is the best place for him, or has been placed by a commander, there in my opinion he ought to stay and to abide the hazard, taking nothing into the reckoning, either death or anything else, before the baseness [of deserting his post]."

"Look round at the courses of the stars, as if thou wert going along with them; and constantly consider the changes of the elements into one another; for such thoughts purge away the filth of the terrene life."

"This is a fine saying of Plato: That he who is discoursing about men should look also at earthly things as if he viewed them from some higher place; should look at them... a mixture of all things and an orderly combination of contraries."

"Thou mayest foresee... the things which will be. For they will certainly be of like form, and it is not possible that they should deviate from the order of things now: accordingly to have contemplated human life for forty years is the same as to have contemplated it for ten thousand years."

"That which had grown from the earth, to the earth, But that which has sprung from heavenly seed, Back to the heavenly realms returns. This is either a dissolution of the mutual involution of the atoms, or a similar dispersion of the unsentient elements."

"Another may be more expert in casting [throwing] his opponent; but he is not more social, nor more modest, nor better disciplined to meet all that happens, nor more considerate with respect to the faults of his neighbors."

"Where any work can be done conformably to the reason which is common to gods and men, there we have nothing to fear; for where we are able to get profit by means of the activity which is successful and proceeds according to our constitution, there no harm is to be suspected."

"Everywhere and at all times it is in thy power piously to acquiesce in thy present condition, and to behave justly to those who are about thee, and to exert thy skill upon thy present thoughts, that nothing shall steal into them without being well examined."

"Every being ought to do that which is according to its constitution; and all other things have been constituted for the sake of the superior, but the rational for the sake of one another."

"Consider thyself to be dead, and to have completed thy life up to the present time; and live according to nature the remainder which is allowed thee."

"Love that only which happens to thee and is spun with the thread of thy destiny. For what is more suitable?"

"Why then dost thou choose to act in the same way? and why dost thou not leave these agitations which are foreign to nature, to those who cause them and those who are moved by them? And why art thou not altogether intent upon the right way of making use of things which happen to thee? for then thou wilt use them well, and they will be material for thee. Only attend to thyself, and resolve to be a good man in every act which thou doest; and remember..."

"Look within. Within is the fountain of the good, and it will ever bubble up, if thou wilt ever dig."

"The art of life is more like the wrestler's art than the dancer's, in respect of this, that it should stand ready and firm to meet onsets which are sudden and unexpected."

"Every soul, the philosopher says, is involuntarily deprived of truth; consequently in the same way it is deprived of justice and temperance and benevolence and everything of the kind. It is most necessary to keep this in mind, for thus thou wilt be more gentle towards all."

"In the case of most pains let this remark of Epicurus aid thee, that the pain is neither intolerable nor everlasting, if thou bear in mind that it has its limits, and if thou addest nothing to it in imagination..."

"Very little is needed to make a happy life."

"To live each day as though one's last, never flustered, never apathetic, never attitudinizing – here is perfection of character."

"It's silly to try to escape other people's faults. They are inescapable. Just try to escape your own. (Hays translation)"

"The nature of the All moved to make the universe."

"On the occasion of every act ask thyself, How is this with respect to me? Shall I repent of it? A little time and I am dead, and all is gone."

"You may break your heart, but men will still go on as before."

"Constantly and, if it be possible, on the occasion of every impression on the soul, apply to it the principles of Physic, of Ethic, and of Dialectic."

"To change your mind and to follow him who sets you right is to be nonetheless the free agent that you were before."

"Nature has had regard in everything no less to the end than to the beginning and the continuance, just like a man who throws up a ball. What good is it then for the ball to be thrown up, or harm for it to come down... what good is it to the bubble while it holds together, or what harm when it is burst?"

"Short-lived are both the praiser and the praised, and rememberer and the remembered: and all this in a nook of this part of the world; and not even here do all agree, no, not any one with himself: and the whole earth too is a point."

"Look to the essence of a thing, whether it be a point of doctrine, of practice, or of interpretation."

"Thou sufferest justly: for thou choosest rather to become good to-morrow than to be good to-day."

"Remember this, then, that this little compound, thyself, must either be dissolved, or thy poor breath must be extinguished, or be removed and placed elsewhere."

"Where have they gone, the brilliant, the insightful ones, the proud? (Hays translation)"

"It is satisfaction to a man to do the proper works of a man."

"There are three relations [between thee and other things]: the one to the body which surrounds thee; the second to the divine cause from which all things come to all; and the third to those who live with thee."

"To accept it without arrogance, to let it go with indifference. (Hays translation)"

"Suppose that thou hast detached thyself from the natural unity... yet here there is this beautiful provision, that it is in thy power again to unite thyself. God has allowed this to no other part, after it has been separated and cut asunder, to come together again. ...he has distinguished man, for he has put it in his power not to be separated at all from the universal ...he has allowed him to be returned and to be united and to resume his place as a part."

"As the nature of the universal has given to every rational being all the powers that it has, so we have received from it this power also. For as the universal nature converts and fixes in its predestined place everything which stands in the way and opposes it, and makes such things a part of itself, so also the rational animal is able to make every hindrance its own material, and to use it for such purpose as it may have designed."

"Remember that neither the future nor the past pains thee, but only the present. But this is reduced to a very little, if thou only circumscribest it, and chidest thy mind, if it is unable to hold out against even this."

"If thou canst see sharp, look and judge wisely, says the philosopher."

"In the constitution of that rational animal I see no virtue which is opposed to justice, but I see a virtue which is opposed to love of pleasure, and that is temperance."

"The things... which are proper to the understanding no other man is used to impede, for neither fire, nor iron, nor tyrant, nor abuse, touches it in any way. When it has been made a sphere, it continues a sphere."

"It is not fit that I should give myself pain, for I have never intentionally given pain even to another."

"If...it be a thing external that causes thy grief, know, that it is not that properly that doth cause it, but thine own conceit and opinion concerning the thing: which thou mayest rid thyself of, when thou wilt."

"External things are not the problem. It's your assessment of them. Which you can erase right now. (Hays translation)"

"The mind which is free from passions is a citadel, for man has nothing more secure to which he can fly for refuge and for the future be inexpugnable. He then who has not seen this is an ignorant man: but he who has seen it and does not fly to this refuge is unhappy."

"The universal nature has no external space; but the wondrous part of her art is that though she has circumscribed herself, everything which is within her which appears to decay and to grow old and to be useless she changes into herself, and again makes other new things from these very same, so that she requires neither substance from without nor wants a place into which she may cast that which decays. She is content then with her own space, and her own matter, and her own art."

"The cucumber is bitter? Then throw it out. There are brambles in the path? Then go around them. That's all you need to know. (Hays translation)"

"No carelessness in your actions. No confusion in your words. No imprecision in your thoughts. (Hays translation)"

"A man standing by a spring of clear, sweet water and cursing it. While the fresh water keeps on bubbling up. He can shovel mud into it, or dung, and the stream will carry it away, wash itself clean, remain unstained. (Hays translation)"

"He who does not know what the world is, does not know where he is. And he who does not know for what purpose the world exists, does not know who he is, nor what the world is. But he who has failed in any one of these things could not even say for what purpose he exists himself. What then dost thou think of him who [avoids or] seeks the praise of those who applaud, of men who know not either where they are or who they are?"

"You want praise from people who kick themselves every fifteen minutes, the approval of people who despise themselves. (Is it a sign of self-respect to regret nearly everything you do?) (Hays translation)"

"No longer let thy breathing only act in concert with the air which surrounds thee, but let thy intelligence also now be in harmony with the intelligence which embraces all things. For the intelligent power is no less diffused in all parts and pervades all things for him who is willing to draw it to him than the aërial power for him who is able to respire it."

"He who fears death either fears to lose all sensation or fears new sensations. In reality, you will either feel nothing at all, and therefore nothing evil, or else, if you can feel any sensations, you will be a new creature, and so will not have ceased to have life."

"Men exist for the sake of one another. Teach them then or bear with them. (Long translation)"

"An arrow has one motion and the mind another. Even when pausing, even when weighing conclusions, the mind is moving forward, toward its goal. (Hays translation)"

"The nature of the universe is the nature of things that are. Now, things that are have kinship with things that are from the beginning. Further, this nature is styled Truth; and it is the first cause of all that is true."

"He would be the finer gentleman that should leave the world without having tasted of lying or pretence of any sort, or of wantonness or conceit."

"Think not disdainfully of death, but look on it with favor; for even death is one of the things that Nature wills."

"A wrongdoer is often a man who has left something undone, not always one who has done something."

"And you can also commit injustice by doing nothing. (Hays translation)"

"Objective judgment, now, at this very moment. Unselfish action, now, at this very moment. Willing acceptance—now, at this very moment—of all external events. That's all you need. (Hays translation)"

"Blot out vain pomp; check impulse; quench appetite; keep reason under its own control."

"Things that have a common quality ever quickly seek their kind."

"Today I escaped from anxiety. Or no, I discarded it, because it was within me, in my own perceptions—not outside. (Hays translation)"

"All things are the same,—familiar in enterprise, momentary in endurance, coarse in substance. All things now are as they were in the day of those whom we have buried."

"The happiness and unhappiness of the rational, social animal depends not on what he feels but on what he does; just as his virtue and vice consist not in feeling but in doing."

"All things are changing; and thou thyself art in continuous mutation and in a manner in continuous destruction and the whole universe to."

"Turn thy thoughts now to the consideration of thy life, thy life as a child, as a youth, thy manhood, thy old age, for in these also every change was a death. Is this anything to fear?"

"Hasten [to examine] thy own ruling faculty and that of the universe and that of thy neighbor: thy own, that thy may make it just; and that of the universe, that thou mayst remember of what thou art a part; and that of thy neighbor, that thy mayst know whether he has acted ignorantly or with knowledge, and that thou mayst also consider that his ruling faculty is akin to thine."

"As thou thyself art a component part of a social system, so let every act of thine be a component part of social life. Whatever act of thine that has no reference, either immediately or remotely, to a social end, this tears asunder thy life, and does not allow it to be one, and it is of the nature of a mutiny, just as when in a popular assembly a man acting by himself stands apart from the general agreement."

"The universal intelligence puts itself in motion for every separate effect... or it puts itself in motion once, and everything else comes by way of a sequence in a manner; or individual elements are the origin of all things. In a word, if there is a god, all is well; and if chance rules, do not thou be governed by it."

"If man reflects on the changes and transformations which follow one another like wave after wave and their rapidity, he will despise everything which is perishable."

"Do what nature now requires. Set thyself in motion, if it is in thy power, and do not look about thee to see if any one will observe it; nor yet expect Plato's Republic: but be content if the smallest thing goes on well, and consider such an event to be no small matter."

"Let there be freedom from perturbations with respect to the things which come from the external cause; and let there be justice in the things done by virtue of the internal cause, that is, let there be movement and action terminating in this, in social acts, for this is according to thy nature."

"He that dies in extreme old age will be reduced to the same state with him that is cut down untimely."

"The rottenness of the matter which is the foundation of everything!"

"Either all things proceed from one intelligent source and come together as in one body, and the part ought not to find fault with what is done for the benefit of the whole; or there are only atoms, and nothing else than a mixture and dispersion. Why, then, art thou disturbed? Say to this ruling faculty, Art thou dead, art thou corrupted, art thou playing the hypocrite, art thou become a beast, dost thou herd and feed with the rest?"

"Why dost thou not pray... to give thee the faculty of not fearing any of the things which thou fearest, or of not desiring any of the things which thou desirest, or not being pained at anything, rather than pray that any of these things should not happen or happen?"

"Is it not better to use what is in thy power like a free man than to desire in a slavish and abject way what is not in thy power?"

"One man prays thus: How shall I be able to lie with that woman? Do thou pray thus: How shall I not desire to lie with her? Another prays: How shall I be released from this? Another prays: How shall I not desire to be released? Another thus: How shall I not lose my little son? Thou thus: How shall I not be afraid to lose him? In fine, turn thy prayers this way, and see what comes."

"Art thy not content that thou hast done something conformable to thy nature, and dost thou seek to be paid for it? Just as if the eye demanded recompense for seeing, or the feet for walking. For as these members are formed for a particular purpose... so also is man formed by nature to acts of benevolence."

"Yes, boorish people do boorish things. What's strange or unheard-of about that? Isn't it yourself you should reproach—for not anticipating that they'd act this way? (Hays translation)"

"Wilt thou then, my soul, never be good and simple and one and naked, more manifest than the body which surrounds thee? Wilt thou never enjoy an affectionate and contented disposition? Wilt thou never be full and without a want of any kind, longing for nothing more, nor desiring anything, either animate of inanimate, for the enjoyment of pleasures? nor yet desiring time wherein thou shalt have longer enjoyment, or place, or pleasant climate, or society of men with whom thou mayst live in harmony? but wilt thou be satisfied with thy present condition, and pleased with all that is around thee, and wilt thou convince thyself that thou hast everything and that it comes from the gods, that everything is well for thee, and will be well whatever shall please them, and whatever they shall give for the conservation of the perfect living being, the good and just and beautiful, which generates and holds together all things, and contains and embraces all things which are dissolved for the production of other like things? Wilt thou never be such that thou shalt so dwell in community with gods and men as neither to find fault with them at all, nor to be condemned by them?"

"Use these rules then, and trouble thyself about nothing else."

"Everything that happens is either endurable or not. If it's endurable, then endure it. Stop complaining. If it's unendurable . . . then stop complaining. Your destruction will mean its end as well. (Hays translation)"

"If a man is mistaken, instruct him kindly and show him his error. But if thou art not able, blame thyself, or blame not even thyself."

"Whatever may happen to thee, it was prepared for thee from all eternity; and the implication of causes was from eternity spinning the thread of thy being, and of that which is incident to it."

"The whole contains nothing which is not or its advantage; and all natures indeed have this common principle, but the nature of the universe has this principle besides, that it cannot be compelled even by any external cause to generate anything harmful to itself."

"By remembering then that I am a part of such a whole, I shall be content with everything that happens. And inasmuch as I am in a manner intimately related to the parts which are of the same kind with myself, I shall do nothing unsocial, but I shall rather direct myself to the things which are of the same kind with myself, and I shall turn all my efforts to the common interest, and divert them from the contrary."

"Remember that the term Rational was intended to signify a discriminating attention to every several thing and freedom from negligence; and that Equanimity is the voluntary acceptance of things which are assigned to thee by the common nature; and the Magnanimity is the elevation of the intelligent part above the pleasurable or painful sensations of the flesh, and above that poor thing called fame, and death, and all such things. If then, thou maintainest thyself in the possession of these names, without desiring to be called by these names by others, thou wilt be another person and wilt enter into another life."

"Rememberest the gods, and that they wish not to be flattered, but wish all reasonable beings to be made like themselves; and... rememberest that what does the work of a fig-tree is a fig-tree, and that what does the work of a dog is a dog, and that what does the work of a bee is a bee, and that what does the work of a man is a man."

"Acquire the contemplative way of seeing how all things change into one another, and constantly attend to it, and exercise thyself about this part [of philosophy]. For nothing is so much adapted to produce magnanimity. ...But as to what any man shall say or think about him, or do against him, he never even thinks of it, being himself contented with these two things: with acting justly in what he now does, and being satisfied with what is now assigned to him; and he lays aside all distracting and busy pursuits, and desires nothing else than to accomplish the straight course through the law, and by accomplishing the straight course to follow God."

"What need is there of suspicious fear, since it is in thy power to inquire what ought to be done? And if thy seest clear, go by this way content, without turning back: but if thy dost not see clear, stop and take the best advisers. But if any other things oppose thee, go on according to thy powers with due consideration, keeping to that which appears to be just. For it is best to reach this object, and if thou dost fail, let thy failure be in attempting this. He who follows reason in all things is both tranquil and active at the same time, and also cheerful and collected."

"To her who gives and takes back all, to nature, the man who is instructed and modest says, Give what thou wilt; take back what thou wilt. And he says this not proudly, but obediently and well pleased with her."

"Live as on a mountain. ...Let men see, let them know a real man who lives according to nature. If they cannot endure him, let them kill him. For that is better than to live thus."

"Waste no more time arguing what a good man should be. Be one."

"Constantly contemplate the whole of time and the whole of substance, and consider that all individual things as to substance are a grain of a fig, and as to time the turning of a gimlet."

"Look at everything that exists, and observe that it is already in dissolution and change, and as it were putrefaction or dispersion, or that everything is so constituted in nature as to die."

""Earth loves the rain, the proud sky loves to give it." The whole world loves to create futurity. I say then to the world, "I share your love." Is this not the source of the phrase, "This loves to happen"? ῾Ἐρᾷ μὲν ὄμβρου γαῖα, ἐρᾷ δὲ ὁ σεμνὸς αἰθήρ,᾿ ἐρᾷ δὲ ὁ κόσμος ποιῆσαι ὃ ἂν μέλλῃ γίνεσθαι. λέγω οὖν τῷ κόσμῳ ὅτι σοὶ συνερῶ. μήτι δὲ οὕτω κἀκεῖνο λέγεται, ὅτι: φιλεῖ τοῦτο γίνεσθαι; (The last phrase is quoted in J.D. Salinger's Franny and Zooey as "It loved to happen"; the tense is ambiguous in Greek.)"

"Let this always be plain to thee, that this piece of land is like any other; and that all things here are the same with all things on the top of a mountain, or on the sea-shore, or wherever thou chooses to be. For thou wilt find just what Plato says, Dwelling within the walls of the city as in a shepherd's fold on a mountain."

"What is my ruling faculty now to me? and of what nature am I now making it? and for what purpose am I now using it? is it void of understanding? is it loosed and rent asunder from social life? is it melted and mixed with the poor flesh so as to move together with it?"

"He who flies from his master is a runaway; but the law is master, and he who breaks the law is a runaway. And he also who is grieved or angry or afraid, is dissatisfied because something has been or is or shall be of the things which are appointed by Him who rules all things, and He is Law, and assigns to every man what is fit. He then who fears or is grieved or is angry is a runaway."

"All those [events in history] were such dramas as we see now, only with different actors."

"Only to the rational animal is it given to follow voluntarily what happens; but simply to follow is a necessity imposed on all."

"When thou art offended at any man's fault, forthwith turn to thyself and reflect in what manner thou doest error thyself... For by attending to this thou wilt quickly forget thy anger, if this consideration is also added, that the man is compelled; for what else could he do? or, if thou art able, take away from him the compulsion."

"Continuously thou wilt look at human things as smoke and nothing at all; especially if thou reflectest at the same time, that what has once changed will never exist again in the infinite duration of time. But thou, in what a brief space of time is thy existence? And why art thou not content to pass through this short time in an orderly way?"

"What matter and opportunity [for thy activity] art thou avoiding? For what else are all these things, except exercises for the reason, when it has viewed carefully and by examination into their nature the things which happen in life? Persevere then until thou shalt have made these things thy own, as the stomach which is strengthened makes all things its own, as the blazing fire makes flame and brightness out of everything that is thrown into it."

"To live your brief life rightly, isn't that enough? (Hays translation)"

"Let it not be in any man's power to say truly of thee that thou art not simple or that thou art not good; but let him be a liar whoever shall think anything of this kind about thee; and this is altogether in thy power."

"It is not given to a cylinder to move everywhere by its own motion, nor yet to water nor to fire nor to anything else which is governed by nature or an irrational soul, for the things which check them and stand in the way are many. But intelligence and reason are able to go through everything that opposes them, and in such manner as they are formed by nature and as they choose. Place before thy eyes this facility with which the reason will be carried through all things, as fire upwards, as a stone downwards, as a cylinder down an inclined surface, and seek for nothing further. For all other obstacles either affect the body only, which is a dead thing; or, except for opinion and the yielding of reason itself, they do not crush nor do any harm of any kind; for if they did, he who felt it would immediately become bad."

"In the case of all things which have a certain constitution, whatever harm may happen to any of them, that which is affected becomes consequently worse; but in like case, a man becomes both better... and more worthy of praise, by making the right use of these accidents."

"And finally remember that nothing harms him who is really a citizen, which does not harm the state; nor yet does anything harm the state which does not harm law [order]; and of these things which are called misfortunes not one harms law. What then does not harm law does not harm either state or citizen."

""Leaves, some the wind scatters on the ground—So is the race of man." Leaves, also, are thy children; and leaves, too, are they who cry out so if they are worthy of credit, or bestow their praise, or on the contrary curse, or secretly blame and sneer; and leaves, in like manner, are those who shall receive and transmit a man's fame to after-times. For all such things as these "are produced in the season of spring," as the poet says; then the wind casts them down; then the forest produces other leaves in their places. But a brief existence is common to all things, and yet thou avoidest and pursuest all things as if they would be eternal."

"A little time, and thou shalt close thy eyes; and him who has attended thee to thy grave, another soon will lament."

"The healthy eye ought to see all visible things and not to say, I wish for green things; for this is the condition of the diseased eye. And the healthy hearing and smelling ought to be ready to perceive all that can be heard and smelled. And the healthy stomach ought to be with respect to all food just as the mill with respect to all things which it is formed to grind. And accordingly the healthy understanding ought to be prepared for everything which happens; but that which says, Let my dear children live, and let all men praise whatever I may do, is an eye which seeks for green things, or teeth which seek for soft things."

"There is no man so fortunate that there shall not be by him when he is dying some who are pleased with what is going to happen. Suppose that he was a good and a wise man, will there not be at least some one to say to himself, Let us at last breathe freely, being relieved from this schoolmaster? It is true that he was harsh to none of us, but I perceive that he tacitly condemns us.—This is what is said of a good man. But in our own case how many other things are there for which there are many who wish to get rid of us."

"Learn to ask of all actions, “Why are they doing that?” Starting with your own. (Hays translation)"

"Remember that what pulls the strings is the force hidden within; there lies the power to persuade, there the life,—there, if one must speak out, the real man."

"In contemplating thyself never include the vessel which surrounds thee, and these instruments which are attached about it. For they are like an ax, differing only in this, that they grow to the body. For indeed there is no more use in these parts without the cause which moves and checks them than in the weaver's shuttle, and the writer's pen, and the driver's whip."

"Have I done something for the general interest? Well then I have had my reward. Let this always be present to thy mind, and never stop doing such good."

"There is no nature which is inferior to art, the arts imitate the nature of things."

"Someone despises me. That's their problem. Mine: not to do or say anything despicable. Someone hates me. Their problem. Mine: to be patient and cheerful with everyone, including them. (Hays translation)"

"The man who is honest and good ought to be exactly like a man who smells strong, so that the bystander as soon as he comes near him must smell whether he choose or not."

"A straightforward, honest person should be like someone who stinks: when you're in the same room with him, you know it. (Hays translation)"

"How much more damage anger and grief do than the things that cause them. (Hays translation)"

"Pain is the opposite of strength, and so is anger. (Hays translation)"

"That to expect bad people not to injure others is crazy. It's to ask the impossible. And to let them behave like that to other people but expect them to exempt you is arrogant—the act of a tyrant. (Hays translation)"

"“If you don’t have a consistent goal in life, you can’t live it in a consistent way.” (Hays translation)"

"Socrates used to call the opinions of the many by the name of Lamiae, bugbears to frighten children."

"And virtue they will curse, speaking harsh words."

"“No thefts of free will reported.” (Hays translation)"

"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."

"I have often wondered how it should come to pass, that every man loving himself best, should more regard other men's opinions concerning himself than his own."

"...that to expect a bad person not to harm others is like expecting fig trees not to secrete juice, babies not to cry, horses not to neigh—the inevitable not to happen. (Hays translation)"

"If it is not right, do not do it, if it is not true, do not say it. For let thy efforts be —"

"Consider that everything is opinion, and opinion is in thy power. Take away then, when thou choosest, thy opinion, and like a mariner, who has doubled the promontory, thou wilt find calm, everything stable, and a waveless bay."

"Know the joy of life by piling good deed on good deed until no rift or cranny appears between them."

"Everything harmonizes with me, which is harmonious to thee, O Universe. Nothing for me is too early or too late, which is in due time for thee. There is one light of the sun, though it is interrupted by walls, mountains and infinite other things. There is one common substance, though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed among several natures and individual limitations. There is one intelligent soul, though it seems to be divided."

"Depart then satisfied, for he also who releases thee is satisfied."

"A little flesh, a little breath, and a Reason to rule all – that is myself."

"Be like a rocky promontory against which the restless surf continually pounds; it stands fast while the churning sea is lulled to sleep at its feet. I hear you say, "How unlucky that this should happen to me!" Not at all! Say instead, "How lucky that I am not broken by what has happened and am not afraid of what is about to happen. The same blow might have struck anyone, but not many would have absorbed it without capitulation or complaint.""

"If thou art pained by any external thing, it is not this that disturbs thee, but thy own judgment about it. And it is in thy power to wipe out this judgment now."

"A cucumber is bitter. Throw it away. There are briars in the road. Turn aside from them. This is enough. Do not add, "And why were such things made in the world?""

"Put an end once for all to this discussion of what a good man should be, and be one."

"Soon you'll be ashes or bones. A mere name at most—and even that is just a sound, an echo. The things we want in life are empty, stale, trivial."

"Never regard something as doing you good if it makes you betray a trust or lose your sense of shame or makes you show hatred, suspicion, ill-will or hypocrisy or a desire for things best done behind closed doors."

"Not to feel exasperated or defeated or despondent because your days aren't packed with wise and moral actions. But to get back up when you fail, to celebrate behaving like a human—however imperfectly—and fully embrace the pursuit you've embarked on."

"Let opinion be taken away, and no man will think himself wronged. If no man shall think himself wronged, then is there no more any such thing as wrong."

"Take away your opinion, and there is taken away the complaint, [...] Take away the complaint, [...] and the hurt is gone"

"[...] As for others whose lives are not so ordered, he reminds himself constantly of the characters they exhibit daily and nightly at home and abroad, and of the sort of society they frequent; and the approval of such men, who do not even stand well in their own eyes has no value for him."

"Shame on the soul, to falter on the road of life while the body still perseveres."

"Whatever happens to you has been waiting to happen since the beginning of time. The twining strands of fate wove both of them together: your own existence and the things that happen to you."

"In your actions, don't procrastinate. In your conversations, don't confuse. In your thoughts, don't wander. In your soul, don't be passive or aggressive. In your life, don't be all about business."

"[Before making a decision] The first thing to do – don't get worked up. For everything happens according to the nature of all things, and in a short time you'll be nobody and nowhere even as the great emperors Hadrian and Augustus are now. The next thing to do – consider carefully the task at hand for what it is, while remembering that your purpose is to be a good human being. Get straight to doing what nature requires of you, and speak as you see most just and fitting – with kindness, modesty, and sincerity."

"What if someone despises me? Let me see to it. But I will see to it that I won't be found doing or saying anything contemptible. What if someone hates me? Let me see to that. But I will see to it that I'm kind and good-natured to all, and prepared to show even the hater where they went wrong. Not in a critical way, or to show off my patience, but genuinely and usefully."

"Do not act as if thou wert going to live ten thousand years. Death hangs over thee. While thou livest, while it is in thy power, be good."

"Of the life of man the duration is but a point."

"A person who doesn't know what the universe is doesn't know who they are. A person who doesn't know their purpose in life doesn't know who they are or what the universe is. A person who doesn't know any of these things doesn't know why they are here. So what to make of people who seek or avoid the praise of those who have no knowledge of where or who they are?"

"Often injustice lies in what you aren't doing, not only in what you are doing."

"Whenever you suffer pain, keep in mind that it's nothing to be ashamed of and that it can't degrade your guiding intelligence, nor keep it from acting rationally and for the common good. And in most cases you should be helped by the saying of Epicurus, that pain is never unbearable or unending, so you can remember these limits and not add to them in your imagination. Remember too that many common annoyances are pain in disguise, such as sleepiness, fever and loss of appetite. When they start to get you down, tell yourself you are giving in to pain."

"Enough of this miserable, whining life. Stop monkeying around! Why are you troubled? What’s new here? What’s so confounding? The one responsible? Take a good look. Or just the matter itself? Then look at that. There’s nothing else to look at. And as far as the gods go, by now you could try being more straightforward and kind. It’s the same, whether you’ve examined these things for a hundred years, or only three."

"Keep this thought handy when you feel a bit of rage coming on – it isn't manly to be enraged. Rather, gentleness and civility are more human, and therefore manlier. A real person doesn't give way to anger and discontent, and such a person has strength, courage, and endurance – unlike the angry and complaining. The nearer a man comes to a calm mind, the closer he is to strength."

"Don't tell yourself anything more than what the initial impressions report. It's been reported to you that someone is speaking badly about you. This is the report – the report wasn't that you've been harmed. I see that my son is sick – but not that his life is at risk. So always stay within your first impressions, and don't add to them in your head – this way nothing can happen to you."

"Drama, combat, terror, numbness, and subservience – every day these things wipe out your sacred principles, whenever your mind entertains them uncritically or lets them slip in."

"I'm constantly amazed by how easily we love ourselves above all others, yet we put more stock in the opinions of others than in our own estimation of self....How much credence we give to the opinions our peers have of us and how little to our very own!"

"Does the light of a lamp shine and keep its glow until its fuel is spent? Why shouldn't your truth, justice, and self-control shine until you are extinguished?"

"Words that everyone once used are now obsolete, and so are the men whose names were once on everyone's lips: Camillus, Caeso, Volesus, Dentatus, and to a lesser degree Scipio and Cato, and yes, even Augustus, Hadrian, and Antoninus are less spoken of now than they were in their own days. For all things fade away, become the stuff of legend, and are soon buried in oblivion. Mind you, this is true only for those who blazed once like bright stars in the firmament, but for the rest, as soon as a few clods of earth cover their corpses, they are 'out of sight, out of mind.' In the end, what would you gain from everlasting remembrance? Absolutely nothing. So what is left worth living for? This alone: justice in thought, goodness in action, speech that cannot deceive, and a disposition glad of whatever comes, welcoming it as necessary, as familiar, as flowing from the same source and fountain as yourself."

"Do not then consider life a thing of any value. For look at the immensity of time behind thee, and to the time which is before thee, another boundless space. In this infinity then what is the difference between him who lives three days and him who lives three generations?"

"When you wake up in the morning, tell yourself: The people I deal with today will be meddling, ungrateful, arrogant, dishonest, jealous, and surly. They are like this because they can't tell good from evil. But I have seen the beauty of good, and the ugliness of evil, and have recognized that the wrongdoer has a nature related to my own—not of the same blood or birth, but the same mind, and possessing a share of the divine."

"All things are interwoven with one another; a sacred bond unites them; there is scarcely one thing that is isolated from another. Everything is coordinated, everything works together in giving form to one universe. The world-order is a unity made up of multiplicity: God is one, pervading all things; all being is one, all law is one (namely, the common reason which all thinking persons possess) and all truth is one– if, as we believe, there can be but one path to perfection for beings that are alike in kind and reason."

"Marcus Aurelius wrote the following about Severus (a person who is not clearly identifiable according to the footnote): Through him [...] I became acquainted with the conception of a community based on equality and freedom of speech for all, and of a monarchy concerned primarily to uphold the liberty of the subject."

"The Emperor Cæsar Marcus Aurelius Antoninus, Germanicus, Parthicus, Sarmaticus, to the People of Rome, and to the sacred Senate greeting: I explained to you my grand design, and what advantages I gained on the confines of Germany, with much labour and suffering, in consequence of the circumstance that I was surrounded by the enemy; I myself being shut up in Carnuntum by seventy-four cohorts, nine miles off. And the enemy being at hand, the scouts pointed out to us, and our general Pompeianus showed us that there was close on us a mass of a mixed multitude of 977,000 men, which indeed we saw; and I was shut up by this vast host, having with me only a battalion composed of the first, tenth, double and marine legions. Having then examined my own position, and my host, with respect to the vast mass of barbarians and of the enemy, I quickly betook myself to prayer to the gods of my country. But being disregarded by them, I summoned those who among us go by the name of Christians. And having made inquiry, I discovered a great number and vast host of them, and raged against them, which was by no means becoming; for afterwards I learned their power. Wherefore they began the battle, not by preparing weapons, nor arms, nor bugles; for such preparation is hateful to them, on account of the God they bear about in their conscience. Therefore it is probable that those whom we suppose to be atheists, have God as their ruling power entrenched in their conscience. For having cast themselves on the ground, they prayed not only for me, but also for the whole army as it stood, that they might be delivered from the present thirst and famine. For during five days we had got no water, because there was none; for we were in the heart of Germany, and in the enemy's territory. And simultaneously with their casting themselves on the ground, and praying to God (a God of whom I am ignorant), water poured from heaven, upon us most refreshingly cool, but upon the enemies of Rome a withering hail. And immediately we recognised the presence of God following on the prayer -- a God unconquerable and indestructible. Founding upon this, then, let us pardon such as are Christians, lest they pray for and obtain such a weapon against ourselves. And I counsel that no such person be accused on the ground of his being a Christian. But if any one be found laying to the charge of a Christian that he is a Christian, I desire that it be made manifest that he who is accused as a Christian, and acknowledges that he is one, is accused of nothing else than only this, that he is a Christian; but that he who arraigns him be burned alive. And I further desire, that he who is entrusted with the government of the province shall not compel the Christian, who confesses and certifies such a matter, to retract; neither shall he commit him. And I desire that these things be confirmed by a decree of the Senate. And I command this my edict to be published in the Forum of Trajan, in order that it may be read. The prefect Vitrasius Pollio will see that it be transmitted to all the provinces round about, and that no one who wishes to make use of or to possess it be hindered from obtaining a copy from the document I now publish."

"Find time still to be learning somewhat good, and give up being desultory."

"Be not as one that hath ten thousand years to live; death is nigh at hand: while thou livest, while thou hast time, be good."

"In the morning, when thou art sluggish at rousing thee, let this thought be present; “I am rising to a man’s work.”"

"No form of Nature is inferior to Art; for the arts merely imitate natural forms."

"Everything is in a state of metamorphosis. Thou thyself art in everlasting change and in corruption to correspond; so is the whole universe."

"He who lives in harmony with himself lives in harmony with the universe."

"Live a good life. If there are gods and they are just, then they will not care how devout you have been, but will welcome you based on the virtues you have lived by. If there are gods, but unjust, then you should not want to worship them. If there are no gods, then you will be gone, but will have lived a noble life that will live on in the memories of your loved ones."

"Everything we hear is an opinion, not a fact. Everything we see is a perspective, not the truth."

"The object in life is not to be on the side of the majority, but to escape finding oneself in the ranks of the insane."

"You have power over your mind – not outside events. Realize this, and you will find strength."

"When you arise in the morning, think of what a precious privilege it is to be alive – to breathe, to think, to enjoy, to love."

"Marcus Aurelius does not direct his reflections to others but only to himself. The “”Memoirs“” are not a lesson for an ideal or real disciple (as Seneca's “'Letters to Lucilius”' were), but a continuous effort to remind “'himself”' of the philosophical cornerstones that alone can guarantee him serenity and inner peace. They therefore have a dramatic tone that is lacking in other ancient and modern moral works. Marcus Aurelius' interlocutor is only himself: Marcus Aurelius, emperor and man. Only within himself does he believe he can find the law of truth and goodness. Seeking solitude is useless, he says; one must withdraw into oneself because only in the depths of one's soul can tranquillity and truth be found. This attitude, which was adopted by the Christian world, is the fundamental leitmotif of Marcus Aurelius's “Memoirs”. In himself, man finds the reason with which divine providence has ordered the universe, and the criterion of truth and moral conduct. But by withdrawing into himself, man does not find himself in isolation: reason binds him to all men with whom he shares it."

"A man's greatness lies not in wealth and station, as the vulgar believe, not yet in his intellectual capacity, which is often associated with the meanest moral character, the most abject servility to those in high places and arrogance to the poor and lowly; but a man's true greatness lies in the consciousness of an honest purpose in life, founded on a just estimate of himself and everything else, on frequent self-examination, and a steady obedience to the rule which he knows to be right, without troubling himself, as the emperor [Marcus Aurelius] says he should not, about what others may think or say, or whether they do or do not do that which he thinks and says and does."

"The absolute ruler may be a Nero, but he is sometimes Titus or Marcus Aurelius; the people is often Nero, and never Marcus Aurelius."

"[W]e shall observe that Jewish intellectual qualities have remained constant, that certain characteristics, certain peculiar features of the Jewish soul may be traced as far back as the formation of the Jewish ethnical group. We cannot prove all this directly, because we have no reliable accounts of the Jewish popular character dating from early times. What we do possess are brief and scanty expressions of opinions, valuable, however, as far as they go. It is of great interest, for example, to note that the Pentateuch (in four places— Exod. xxxii. 9, xxxiv. 9; Deut. ix. 13 and 27) asserts of the Jews what Tacitus said of them later—that they are a stiff-necked people. No less interesting is Cicero’s statement that they hang together most fraternally, or Marcus Aurelius’s that they are a restless people, to whom he cries, “O ye Marcomanni, O ye Quadi, O ye Sarmatae, at length have I found a race more restless than you!”; or finally Juan de la Huarte's that their intellect is keen and well fitted for worldly things. [...] Under the Caesars their lot [the Jews] was no different [than in other nations of antiquity]: “I am just sick of these filthy, noisy Jews,” said Marcus Aurelius."

"Hannibal Lecter: I've read the case files. Have you? Everything you need to find him is right there in those pages. Clarice Starling: Then tell me how. Hannibal Lecter: First principles, Clarice: simplicity. Read Marcus Aurelius, "Of each particular thing, ask: What is it in itself? What is its nature?" What does he do, this man you seek? Clarice Starling: He kills women. Hannibal Lecter: No, that is incidental. What is the first and principal thing he does, what needs does he serve by killing? Clarice Starling: Anger, social acceptance, and, uh, sexual frustration ... Hannibal Lecter: No, he covets. That's his nature. And how do we begin to covet, Clarice? Do we seek out things to covet? Make an effort to answer, now. Clarice Starling: No. We just ... Hannibal Lecter: No. We begin by coveting what we see every day."

"Marcus Aurelius was the perfect man, says Renan. Yes; the great emperor was a perfect man. But how intolerable were the endless claims upon him! He staggered under the burden of the empire. He was conscious how inadequate one man was to bear the weight of that Titan and too vast orb."

"Marcus Aurelius was the most modest, introspective and long-suffering of monarchs... [H]e was a good man and an enlightened ruler who wished only the best for his people. He had been carefully chosen and groomed for his job. Sickly and serious-minded as a child, he had developed (under the guidance of 25 distinguished tutors) into a dedicated Stoic, a practitioner of a philosophy that preached simplicity, self-discipline, endurance and duty. Here was the true philosopher-king that Plato had talked about long ago..."

"He undertook to disparage my age when he himself had appointed his ten-year-old son."

"I am emperor. It is I who know what is best for Rome. Not you traitors. Now, let go of my horses!"

"Leave my mother alone!"

"The life of Elagabalus Antoninus, also called Varius,​ I should never have put in writing — hoping that it might not be known that he was emperor of the Romans — were it not that before him this same imperial office had had a Caligula, a Nero, and a Vitellius. But, just as the selfsame earth bears not only poisons but also grain and other helpful things, not only serpents but flocks as well, so the thoughtful reader may find himself some consolation for these monstrous tyrants by reading of Augustus, Trajan, Vespasian, Hadrian, Pius, Titus, and Marcus."

"[He was] delighted to be called the mistress, the wife, the Queen of Hierocles."

"Scholars have often viewed the failure of Elagabalus' reign as a clash of cultures between "Eastern" (Syrian) and "Western" (Roman), but this dichotomy is not very useful. The criticisms of the emperor's effeminacy and sexual behavior mirror those made of earlier emperors (such as Nero) and do not need to be explained through ethnic stereotypes. With regard to religion, the emperor's promotion of the cult of the Emesene sun-god was certainly ridiculed by contemporary observers, but this cult was popular among soldiers and would remain so. Moreover, the cult continued to be promoted by later emperors of non-Syrian ethnicity, calling the god The Unconquered Sun (Sol Invictus). Elagabalus is best understood as a teenager who was raised near the luxury of the imperial court and who then suffered a drastic change of fortune brought about by the sudden deaths — probably within one year — of his father, his grandfather and his cousin, the emperor Caracalla . Thrust upon the throne, Elagabalus lacked the required discipline. For a while, Romans may well have been amused by his "Merrie Monarch" behavior, but he ended up offending those he needed to inspire. His reign tragically demonstrated the difficulties of having a teenage emperor."

"Quem maxime casum timens, partes sibi quas senatui liberet, tuendas in re p[ublica]. depoposcit, quando universae sufficere solus nemo posset nisi cum altero vel etiam cum pluribus."

"In civitate libera linguam mentemque liberas esse debere (jactabat)."

"Siquidem locutus aliter fuerit, dabo operam ut rationem factorum meorum dictorumque reddam; si perseveraverit, in vicem eum odero."

"Dixi et nunc et saepe alias, p[atres]. c[onscripti]., bonum et salutarem principem, quem vos tanta et tam libera potestate instruxistis, senatui servire debere et universis civibus saepe et plerumque etiam singulis; neque id dixisse me paenitet, et bono et aequos et faventes vos habui dominos et adhuc habeo."

"Quid scribam vobis, p[atres]. c[onscripti]., aut quo modo scribam, aut quid omnino non scribam hoc tempore, dii me deaeque peius perdant quam cotidie perire sentio, si scio."

"As soon as the funeral of Augustus was over, a temple and divine worship were forthwith decreed him. The Senate then turned their instant supplications to Tiberius, to fill his vacant place; but received an abstruse answer, touching the greatness of the Empire and his own distrust of himself; he said that "nothing but the divine genius of Augustus was equal to the mighty task: that for himself, who had been called by him into a participation of his cares, he had learnt by feeling them, what a daring, what a difficult toil was that of government, and how perpetually subject to the caprices of fortune: that in a State supported by so many illustrious patriots they ought not to cast the whole administration upon one; and more easy to be administered were the several offices of the Government by the united pains and sufficiency of many.""

"Towards Livia, too, exorbitant was the flattering court of the Senate. Some were for decreeing her the general title of Mother; others the more particular one of Mother Of Her Country; and almost all moved, that to the name of Tiberius should be added, The Son Of Julia: Tiberius urged in answer, that "public honours to women ought to be warily adjudged, and with a sparing hand; and that with the same measure of moderation he would receive such as were presented to himself.""

"O homines ad servitutem paratos!"

"Praesidibus onerandas tributo provincias suadentibus rescripsit boni pastoris esse tondere pecus non deglubere."

"Indeed, he was never without it; for he had raised beds made in frames upon wheels, by means of which the cucumbers were moved and exposed to the full heat of the sun; while, in winter, they were withdrawn, and placed under the protection of frames glazed with mirrorstone."

"If Gods are made in the image of men, cosmogonies reflect the forms of terrestrial states. In an empire ruled absolutely by one man the notion of an universe under the control of a single God seemed obvious and reasonable.... The Christian God was a magnified and somewhat flattering portrait of Tiberius and Caligula."

"Si sine uxore pati possemus, Quirites, omnes ea molestia careremus; set quoniam ita natura tradidit, ut nec cum illis satis commode, nec sine illis ullo modo vivi possit, saluti perpetuae potius quam brevi voluptati consulendum est."

"Festina lente."

"Young men, hear an old man to whom old men hearkened when he was young."

"Have I played the part well? Then applaud as I exit."

"To seek to keep the established constitution unchanged argues a good citizen and a good man."

"May it be my privilege to have the happiness of establishing the commonwealth on a firm and secure basis and thus enjoy the reward which I desire, but only if I may be called the author of the best possible government; and bear with me the hope when I die that the foundations which I have laid for its future government, will stand firm and stable."

"Marmoream relinquo, quam latericiam accepi."

"I came to see a king, not a row of corpses."

"Quintili Vare, legiones redde!"

"Sat celeriter fieri, quidquid fiat satis bene."

"En Romanos, rerum dominos, gentemque togatam!"

"I had a good mind to discontinue permanently the supply of grain to the city, reliance on which had discouraged Italian agriculture, but refrained because some politician would be bound one day to revive the dole as a means of ingratiating himself with the people."

"Aetati tuae, mi Tiberi, noli in hac re indulgere et nimium indignari quemquam esse, qui de me male loquatur; satis est enim, si hoc habemus ne quis nobis male facere possit."

"Αἴθ᾽ ὄφελον ἄγαμός τ᾽ ἔμεναι ἄγονός τ᾽ ἀπολέσθαι."

"Livia, nostri coniugii memor vive, ac vale!"

"At the age of nineteen, on my own initiative and at my own expense, I raised an army by means of which I restored liberty to the republic, which had been oppressed by the tyranny of a faction. For which service the senate, with complimentary resolutions, enrolled me in its order..."

"Those who slew my father I drove into exile, punishing their deed by due process of law, and afterwards when they waged war upon the republic I twice defeated them in battle."

"Wars, both civil and foreign, I undertook throughout the world, on sea and land, and when victorious I spared all citizens who sued for pardon. The foreign nations which could with safety be pardoned I preferred to save rather than to destroy."

"I declined to be made Pontifex Maximus in succession to a colleague still living, when the people tendered me that priesthood which my father had held. Several years later I accepted that sacred office when he at last was dead who, taking advantage of a time of civil disturbance, had seized it for himself, such a multitude from all Italy assembling for my election, in the consulship of Publius Sulpicius and Gaius Valgius, as is never recorded to have been in Rome before."

"Iuravit in mea verba tota Italia."

"He could boast that he inherited it brick and left it marble."

"Juniores post Actiacam victoriam, etiam senes plerique inter bella civium nati: quotus quisque reliquus qui rem publicam vidisset? Igitur verso civitatis statu nihil usquam prisci et integri moris: omnes exuta aequalitate iussa principis aspectare, nulla in praesens formidine, dum Augustus aetate validus seque et domum et pacem sustentavit. Postquam provecta jam senectus aegro et corpore fatigabatur aderatque finis et spes novae, pauci bona libertatis in cassum disserere, plures bellum pavescere, alii cupere. Pars multo maxima inminentis dominos variis rumoribus differebant."

"He [Julius Caesar] learned that Alexander, having completed nearly all his conquests by the time he was thirty-two years old, was at an utter loss to know what he should do during the rest of his life, whereat Augustus expressed his surprise that Alexander did not regard it as a greater task to set in order the empire which he had won than to win it."

"He could not even stand up to review his fleet when the ships were already at their fighting stations, but lay on his back and gazed up at the sky, never rising to show that he was alive until Marcus Agrippa had routed the enemy."

"Postquam bis classe victus naves perdidit, Aliquando ut vincat, ludit assidue aleam."

"The story of his career shows that Augustus was indeed ruthless, cruel, and ambitious for himself. This was only in part a personal trait, for upper-class Romans were educated to compete with one another and to excel. However, he combined an overriding concern for his personal interests with a deep-seated patriotism, based on a nostalgia of Rome's antique virtues. In his capacity as princeps, selfishness and selflessness coexisted in his mind. While fighting for dominance, he paid little attention to legality or to the normal civilities of political life. He was devious, untrustworthy, and bloodthirsty. But once he had established his authority, he governed efficiently and justly, generally allowed freedom of speech, and promoted the rule of law. He was immensely hardworking and tried as hard as any democratic parliamentarian to treat his senatorial colleagues with respect and sensitivity. He suffered from no delusions of grandeur."

"Fame was Caesar’s destiny, but true greatness was Octavian’s. Imperium was almost written on Octavian’s face: his bright eyes and magnetically handsome features were somehow accentuated by a tousled, slightly dishevelled experience, which would have suggested an utter lack of vanity were it not for the fact that he wore steel-heeled shoes to raise him above his natural height of 5’7”. Octavian succeeded were Caesar had not, avenging his father’s death and defeating his enemies in battle, eventually emerging as Rome’s sole, uncontested ruler. As Augustus he accrued himself all the carefully separated political powers of the Republic, effectively playing senator, consul and tribune, pontifex maximus (high priest) and supreme military commander all at once. Augustus’ character divided Roman opinion – was he a high-minded visionary and peerless soldier-politician, or a corrupt, bloodthirsty, treacherous tyrant, wondered the historian Tacitus (c. AD 58-116), without committing to either judgment. But his achievements as emperor – or as he preferred it, First Citizen (Princeps civitatis) – were impossible to gainsay. On taking power he stamped out the embers of the late Republic’s debilitating civil war. He transformed the city of Rome with grandiose building projects – some of them already begun under Caesar and others of his own design. The 500-acre Field of Mars (Campus Martius), littered with temples and monuments, was radically rebuilt. New theatres, aqueducts, and roads were commissioned. Only the finest building materials passed muster: on his deathbed Augustus bragged that he had found Rome a city of brick, but left it a city of marble. He carried out sweeping reforms to government, concentrating power in his own hands at the expense of the Senate, and encouraging a personal cult of imperial magnificence, which evolved under his successors until some emperors were venerated as demi-gods."

"Augustus pursued power relentlessly and then clung to it, whatever he might pretend in public. Such ambition is surely the hallmark of any successful political leader – and no doubt plenty of less successful ones. Yet in his case he made use of that power for the common good. He worked hard to make the res publica function again, and we cannot deny that he succeeded, since the peace and stability he imposed brought ever greater levels of prosperity. At a basic level more people were better-off under his principate than they had been for several generations. The concerns he dealt with were traditional ones, even if some of his methods were innovative. Julius Caesar had tried to address several of these issues, as had others, but none had the chance to deal with them as thoroughly as Augustus. In the process he made sure that it was well known that he was working for the common good, but once again such advertising was what any Roman politician would have done. By doing favours for individuals and whole communities he placed them in his debt, and so, as so often, personal advantage was intertwined with the wider good. That does not alter the fact that he did rule well, whatever his motivation."

"In Rome, Augustus had Asparagus Fleets that crossed the , bringing the best of it back."

"Utinam populus Romanus unam cervicem haberet!"

"Ulixem stolatum."

"Oderint, dum metuant."

"Virtually everything known about Caligula comes from hostile sources that portray him as a bloodthirsty maniac. Even allowing for exaggeration, there is no doubt that he never hesitated to torment or kill the common people, the ruling elite, or even his own family. His destructive reign was ended by assassination."

"Caligula ascended the imperial throne as the young darling of the Romans — and ended his four-year reign with a reputation as an insanely cruel tyrant. Capricious, politically inept and militarily incompetent, sexually ambiguous and perversely incestuous, he went from beloved prince to butchered psychopath in a reign that quickly slid into humiliation, murder and madness."

"The life of Caligula demonstrated how much the imperial system created by Augustus, whilst preserving the trappings of the Republic, had actually concentrated absolute power in the hands of one man. Caligula stripped away the veneer of constitutional restraint and flaunted his total authority over his subjects in the most capriciously horrific manner. Caligula personifies the immorality, bloodlust and insanity of absolute power."

"I am nursing a viper for the Roman people, and a Phaëthon for the whole world."

"He devised a novel and unheard of kind of pageant; for he bridged the gap between Baiae and the mole at Puteoli, a distance of about thirty-six hundred paces, by bringing together merchant ships from all sides and anchoring them in a double line, afterwards a mound of earth was heaped upon them and fashioned in the manner of the Appian Way. Over this bridge he rode back and forth for two successive days... know that many have supposed that Gaius devised this kind of bridge in rivalry of Xerxes, who excited no little admiration by bridging the much narrower Hellespont; others, that it was to inspire fear in Germany and Britain, on which he had gardens, by the fame of some stupendous work. But when I was a boy, I used to hear my grandfather say that the reason for the work, as revealed by the emperor's confidential courtiers, was that Thrasyllus the astrologer had declared to Tiberius, when he was worried about his successor and inclined towards his natural grandson, that Gaius had no more chance of becoming emperor than of riding about over the gulf of Baiae with horses."

"But in the eighth month a severe disease attacked Gaius who had changed the manner of his living which was a little while before, while Tiberius was alive, very simple and on that account more wholesome than one of great sumptuousness and luxury; for he began to indulge in abundance of strong wine and eating of rich dishes, and in the abundant license of insatiable desires and great insolence, and in the unseasonable use of hot baths, and emetics, and then again in winebibbing and drunkenness, and returning gluttony, and in lust after boys and women, and in everything else which tends to destroy both soul and body, and all the bonds which unite and strengthen the two; for the rewards of temperance are health and strength, and the wages of intemperance are weakness and disease which bring a man near to death."

"You [Caligula], O most wretched of men! having filled every continent and every island with good laws, and principles of justice, and wealth, and comfort, and prosperity, and abundance of other blessings, you, wretched man, full of all cowardice and iniquity, who have emptied every city of all the things which can conduce to stability and prosperity, and have made them full of everything which leads to trouble and confusion, and the most utter misery and desolation."

"But the madness and frenzy to which he gave way were so preposterous, and so utterly insane, that he went even beyond the demigods, and mounted up to and invaded the veneration and worship paid to those who are looked upon as greater than they, as the supreme deities of the world, Mercury, and Apollo, and Mars."

"While we were engaged in voting eulogies to Euodus, Severus restrained us by saying: "It is disgraceful that in one of your decrees there should be inscribed such a statement respecting a man that is a Caesarian." It was not the only instance of such an attitude, but he also refused to allow all the other imperial freedmen either to be insolent or to swagger; for this he was commended. The senate once, while chanting his praises, uttered without reserve no less a sentiment than this: "All do all things well since you rule well!""

"Let none escape utter destruction At our hands. Yea, whatso is found in the womb of the mother, Child unborn though it be, let it not escape utter destruction!"

"Be harmonious, enrich the soldiers, scorn everybody else."

"You see by what has happened that we are superior to you in intelligence, in size of army, and in number of supporters. Surely you were easily trapped, captured without a struggle. It is in my power to do with you what I wish when I wish. Helpless and prostrate, you lie before us now, victims of our might. But if one looks for a punishment equal to the crimes you have committed, it is impossible to find a suitable one. You murdered your revered and benevolent old emperor, the man whom it was your sworn duty to protect. The empire of the Roman people, eternally respected, which our forefathers obtained by their valiant courage or inherited because of their noble birth, this empire you shamefully and disgracefully sold for silver as if it were your personal property. But you were unable to defend the man whom you yourselves had chosen as emperor. No, you betrayed him like the cowards you are. For these monstrous acts and crimes you deserve a thousand deaths, if one wished to do to you what you have earned. You see clearly what it is right you should suffer. But I will be merciful. I will not butcher you.My hands shall not do what your hands did. But I say that it is in no way fit or proper for you to continue to serve as the emperor's bodyguard, you who have violated your oath and stained your hands with the blood of your emperor and fellow Roman, betraying the trust placed in you and the security offered by your protection. Still, compassion leads me to spare your lives and your persons. But I order the soldiers who have you surrounded to cashier you, to strip off any military uniform or equipment you are wearing, and drive you off naked. 9. And I order you to get yourselves as far from the city of Rome as is humanly possible, and I promise you and I swear it on solemn oath and I proclaim it publicly that if any one of you is found within a hundred miles of Rome, he shall pay for it with his head."

"Let no one charge us with capricious inconsistency in our actions against Albinus, and let no one think that I am disloyal to this alleged friend or lacking in feeling toward him. 2. We gave this man everything, even a share of the established empire, a thing which a man would hardly do for his own brother. Indeed, I bestowed upon him that which you entrusted to me alone. Surely Albinus has shown little gratitude for the many benefits I have lavished upon him. 3. Now |87 he is collecting an army to take up arms against us, scornful of your valor and indifferent to his pledge of good faith to me, wishing in his insatiable greed to seize at the risk of disaster that which he has already received in part without war and without bloodshed, showing no respect for the gods by whom he has often sworn, and counting as worthless the labors you performed on our joint behalf with such courage and devotion to duty. 4. In what you accomplished, he also had a share, and he would have had an even greater share of the honor you gained for us both if he had only kept his word. For, just as it is unfair to initiate wrong actions, so also it is cowardly to make no defense against unjust treatment. Now when we took the field against Niger, we had reasons for our hostility, not entirely logical, perhaps, but inevitable. We did not hate him because he had seized the empire after it was already ours, but rather each one of us, motivated by an equal desire for glory, sought the empire for himself alone, when it was still in dispute and lay prostrate before all. 5. But Albinus has violated his pledges and broken his oaths, and although he received from me that which a man normally gives only to his son, he has chosen to be hostile rather than friendly and belligerent instead of peaceful. And just as we were generous to him previously and showered fame and honor upon him, so let us now punish him with our arms for his treachery and cowardice. 6. His army, small and island-bred, will not stand against your might. For you, who by your valor and readiness to act on your own behalf have been victorious in many battles and have gained control of the entire East, how can you fail to emerge victorious with the greatest of ease when you have so large a number of allies and when virtually the entire army is here. Whereas they, by contrast, are few in number and lack a brave and competent general to lead them. 7. Who does not know Albinus' effeminate nature? Who does not know that his way |88 of life has prepared him more for the chorus than for the battlefield? Let us therefore go forth against him with confidence, relying on our customary zeal and valor, with the gods as our allies, gods against whom he has acted impiously in breaking his oaths, and let us be mindful of the victories we have won, victories which that man ridicules."

"..Auspex was the cleverest imaginable man for jokes and chit-chat, for despising all mankind, gratifying his friends, and making reprisals upon his enemy. Many bitter and witty epigrams of his spoken to various people are reported, and many to Severus himself. Here is one of the latter. When the emperor was enrolled in the family of Marcus, Auspex said: "I congratulate you, Caesar, upon having found a father." This implied that up to this time his obscure origin had made him as good as fatherless."

"Severus has been acclaimed as 'the black emperor'. The fact that Severus was African has been cited as evidence that Rome was colourblind, free of racism a genuinely multicultural commonwealth. Septimius Severus was no more 'black' than Julius Caesar. Politically, culturally and racially, he was part of the broad Mediterranean elite that ruled the Roman Empire. Just as the blood of Etruscans and Samnites flowed in the veins of Italian nobles (like Augustus or Vespasian), and that of Celts and Iberians in those of Spanish ones (like Trajan, Hadrian and Marcus), so did the blood of Berbers and Carthaginians flow in the veins of an African noble like Severus."

"The following is the style of life that Severus led in time of peace. He was sure to be doing something before dawn, while it was still night, and after this he would go to walk, telling and hearing of the interests of the empire. Then he held court, and separately (unless there were some great festival); and indeed, he did this very well. Those on trial were allowed plenty of water and he granted us, his coadjutors, full liberty to speak.--He continued to preside till noonday. After that he went riding as much as he could. Next he took some kind of exercise and a bath. He then consumed a not meagre lunch, either by himself or with his children. Next, as a rule, he enjoyed a nap. Later he rose, attended to his remaining duties of administration, and while walking about occupied himself with discussions of both Greek and Latin lore. Then, toward evening, he would bathe again and dine with his attendants. Very seldom did he have any outsider to dinner and only on days when it was quite unavoidable did he arrange expensive banquets.--He lived sixty-five years, nine months, and twenty-five days, for he was born on the eleventh of April. Of this he had ruled seventeen years, eight months and three days. In fine, he showed himself so active that even expiring he gasped: "Come, give it to us, if we have anything to do!""

"..no other Emperor was ever so greedy for gold."

"THEN Severus entered Rome with all the rest of his army under arms: his presence in the city brought fear and panic to the Romans because of his achievements, so daring and favored by fortune. The people and the senate, carrying laurel branches, received him, the foremost of men and emperors, who had accomplished great deeds without bloodshed or difficulty. 2. Everything about the man was extraordinary, but especially outstanding were his shrewd judgment, his endurance of toils, and his spirit of bold optimism in everything he did. Then, after the people had welcomed him with cheers and the senate had saluted him at the city gates, Severus went into the temple of Jupiter and offered sacrifices; after sacrificing in the rest of the shrines in accord with imperial practice, he entered the palace. 3. On the following day he went to the senate and addressed all the senators in a speech that was very mild in tone and full of promises of good things for the future. Greeting them collectively and individually, he told them that he had come to avenge the murder of Pertinax and assured them that his reign would mark the reintroduction of senatorial rule. No man would be put to death or have his property confiscated without a trial; he would not tolerate informers; he would bring unlimited prosperity to his subjects; he intended to imitate Marcus' reign in every way; and he would assume not only |74 the name but also the manner and approach of Pertinax. 4. By this speech he won a good opinion for himself among most of the senators, and they believed his promises. But some of the older senators knew the true character of the man, and said privately that he was indeed a man of great cunning, who knew how to manage things shrewdly; they further said that he was very skillful at deceit and at feigning anything and everything; and, moreover, he always did what was of benefit and profit to his own interests. The truth of these observations was later demonstrated by what the man actually did.\"

"Of colonial heritage, Severus was undoubtedly a mixture of Punic, Berber and Roman blood."

"The emperor Septimius himself set out on the march, scorning heat and cold alike, and gave the army no respite for holidays or rest. Often when he was journeying through very high and very cold mountains, the emperor strode along bareheaded through rain and snow, setting an example of courage and constancy for his soldiers, who endured hardships not only from fear and from training but also in imitation of their emperor."

"ἐν τούτῳ νίκα, [transliterated: en toutoi nika]"

"If any Jew has purchased and circumcised a Christian slave or one of any other sect than his own, he shall not keep the circumcised slave in servitude, but the man who has suffered this outrage shall be granted the rights of liberty."

"If a Jew has bought and circumcised a Christian slave or one belonging to any other religious community, he may under no circumstances keep the circumcised person in slavery; rather, whoever suffers such a thing shall obtain the privilege of freedom."

"Some time ago a most salutary sanction of our constitution was promulgated, which we now make doubly noteworthy by the repetition of our law. If any Jew has acquired a Christian slave or one belonging to some other religious community, and has not shrunk from circumcising him, let the circumcised person, according to this decree, attain his freedom and enjoy its privileges. It is not right that a Jew who has circumcised a slave of this kind should keep him in slavery."

"Liberis Mentibus"

"When we, Constantine and , emperors, had an interview at Milan, and conferred together with respect to the good and security of the commonweal, it seemed to us that, amongst those things that are profitable to mankind in general, the reverence paid to the Divinity merited our first and chief attention, and that it was proper that the Christians and all others should have liberty to follow that mode of religion which to each of them appeared best; so that that God, who is seated in heaven, might be benign and propitious to us, and to every one under our government. And therefore we judged it a salutary measure, and one highly consonant to right reason, that no man should be denied leave of attaching himself to the rites of the Christians, or to whatever other religion his mind directed him, that thus the supreme Divinity, to whose worship we freely devote ourselves, might continue to vouchsafe His favour and beneficence to us. And accordingly we give you to know that, without regard to any provisos in our former orders to you concerning the Christians, all who choose that religion are to be permitted, freely and absolutely, to remain in it, and not to be disturbed any ways, or molested. And we thought fit to be thus special in the things committed to your charge, that you might understand that the indulgence which we have granted in matters of religion to the Christians is ample and unconditional; and perceive at the same time that the open and free exercise of their respective religions is granted to all others, as well as to the Christians. For it befits the well-ordered state and the tranquillity of our times that each individual be allowed, according to his own choice, to worship the Divinity; and we mean not to derogate aught from the honour due to any religion or its votaries."

"This is certainly the Will of the Supreme God, who is the Author of this world and its Father, (through whose goodness we enjoy life, look up to heaven, and rejoice in the society of our fellow-men), that the whole human race should agree together and be joined in a certain affectionate union by, as it were, a mutual embrace... Let us...my Brothers, follow after the things that are ours, let us walk in the way of the Commandments, let us by good actions keep the Divine Precepts, let us free our life from errors and with the help of the mercy of God, let us direct it along the right path"

"How pleasing to the wise and intelligent portion of mankind is the concord which exists among you! And I myself, brethren, am disposed to love you with an enduring affection, inspired both by religion, and by your own manner of life and zeal on my behalf. It is by the exercise of right understanding and sound discretion, that we are enabled really to enjoy our blessings...Indeed, amongst brethren, whom the selfsame disposition to walk in the ways of truth and righteousness promises, through the favor of God, to register among his pure and holy family, what can be more honorable than gladly to acquiesce in the prosperity of all men?...O holy faith, who givest us in our Saviour's words and precepts a model, as it were, of what our life should be, how hardly wouldst thou thyself resist the sins of men, were it not that thou refusest to subserve the purposes of gain! In my own judgment, he whose first object is the maintenance of peace, seems to be superior to Victory herself; and where a right and honorable course lies open to one's choice, surely no one would hesitate to adopt it. I ask then, brethren, why do we so decide as to inflict an injury on others by our choice? Why do we covet those objects which will destroy the credit of our own reputation?...Lastly, in accordance with your usual sound judgment, do ye exhibit a becoming diligence in selecting the person of whom you stand in need, carefully avoiding all factious and tumultuous clamor; for such clamor is always wrong, and from the collision of discordant elements both sparks and flame will arise. I protest, as I desire to please God and you, and to enjoy a happiness commensurate with your kind wishes, that I love you, and the quiet haven of your gentleness, now that you have cast from you that which defiled, and received in its place at once sound morality and concord, firmly planting in the vessel the sacred standard, and guided, as one may say, by a helm of iron in your course onward to the light of heaven."

"By keeping the Divine faith, I am made a partaker of the light of truth: guided by the light of truth, I advance in the knowledge of the Divine faith. Hence it is that, as my actions themselves evince, I profess the most holy religion; and this worship I declare to be that which teaches me deeper acquaintance with the most holy God; aided by whose Divine power, beginning from the very borders of the ocean, I have aroused each nation of the world in succession to a well-grounded hope of security; so that those which, groaning in servitude to the most cruel tyrants and yielding to the pressure of their daily sufferings, had well nigh been utterly destroyed, have been restored through my agency to a far happier state. This God I confess that I hold in unceasing honor and remembrance; this God I delight to contemplate with pure and guileless thoughts in the height of his glory. THIS God I invoke with bended knees, and recoil with horror from the blood of sacrifices from their foul and detestable odors, and from every earth-born magic fire: for the profane and impious superstitions which are defiled by these rites have cast down and consigned to perdition many, nay, whole nations of the Gentile world. For he who is Lord of all cannot endure that those blessings which, in his own loving-kindness and consideration of the wants of men he has revealed for the rise of all, should be perverted to serve the lusts of any. His only demand from man is purity of mind and an undefiled spirit; and by this standard he weighs the actions of virtue and godliness. For his pleasure is in works of moderation and gentleness: he loves the meek, and hates the turbulent spirit: delighting in faith, he chastises unbelief: by him all presumptuous power is broken down, and he avenges the insolence of the proud. While the arrogant and haughty are utterly overthrown, he requires the humble and forgiving with deserved rewards: even so does he highly honor and strengthen with his special help a kingdom justly governed, and maintains a prudent king in the tranquility of peace. I CANNOT, then, my brother believe that I err in acknowledging this one God, the author and parent of all things: whom many of my predecessors in power, led astray by the madness of error, have ventured to deny... For I myself have witnessed the end of those who lately harassed the worshipers of God by their impious edict. And for this abundant thanksgivings are due to God that through his excellent Providence all men who observe his holy laws are gladdened by the renewed enjoyment of peace. Hence I am fully persuaded that everything is in the best and safest posture, since God is vouchsafing, through the influence of their pure and faithful religious service, and their unity of judgment respecting his Divine character, to gather all men to himself"

"The first person to establish public clinics throughout the Roman Empire where the poor, the injured and the helpless received medical care, was the Emperor Constantine. This great king was the first Roman ruler to champion the Cause of Christ. He spared no efforts, dedicating his life to the promotion of the principles of the Gospel, and he solidly established the Roman government, which in reality had been nothing but a system of unrelieved oppression, on moderation and justice. His blessed name shines out across the dawn of history like the morning star, and his rank and fame among the world's noblest and most highly civilized is still on the tongues of Christians of all denominations."

"Constantine declared his own will equivalent to a canon of the Church. According to Justinian, the Roman people had formally transferred to the emperors the entire plenitude of its authority, and, therefore, the emperor’s pleasure, expressed by edict or by letter, had force of law. Even in the fervent age of its conversion the empire employed its refined civilization, the accumulated wisdom of ancient sages, the reasonableness and subtlety of Roman law, and the entire inheritance of the Jewish, the pagan, and the Christian world, to make the Church serve as a gilded crutch of absolutism."

"Constantine fostered an atmosphere of religious liberty … Since it favored all religions equally, the edict expressed a policy of religious liberty, not toleration. ... All should try to share the benefits of their religious understanding with others, but no one should force his or her truth upon another. … (for according to Constantine)... "It is one thing acting with free will to enter into contest for immortality, another to compel others to do so by force through the fear of punishment. No one should greatly trouble another, rather, everyone should follow what his soul prefers. ... This edict is a paradigmatic statement of concord. … Since Constantine hopes that common fellowship and the persuasion "of those who believe" will lead everyone freely to choose (what he called) the straight path, he indicates his wish that religious unity will ultimately evolve."

"After his victory at the Milvian Bridge, faithful to his promise, Constantine favors the church from which he has received support. Catholic Christianity becomes the state religion and an exchange takes place: the church is invested with political power, and it invests the emperor with religious power. We have here the same perversion, for how can Jesus manifest himself in the power of domination and constraint? We have to say here very forcefully that we see here the perversion of revelation by participation in politics, by the seeking of power. The church lets itself be seduced, invaded, dominated by the ease with which it can now spread the gospel by force (another force than that of God) and use its influence to make the state, too, Christian. It is great acquiescence to the temptation Jesus himself resisted, for when Satan offers to give him all the kingdoms of the earth, Jesus refuses, but the church accepts."

"Constantine may have been a lifelong pagan but he was also a pragmatist and in 325 Anno Domini he decided to unify Rome under a single religion, Christianity.… And to strengthen this new Christian tradition, Constantine held a famous ecumenical gathering known as the Council of Nicaea, and at this council the many sects of Christianity debated and voted on well, everything from the acceptance and rejection of specific gospels to the date for Easter to the ministry of sacrament, and of course, the immortality of Jesus."

"When Constantine assumed the throne in 306, Christianity was little more than an esoteric Eastern sect."

"Naturally, the actual result of the tetrarchy was protracted civil war; but out of this came Christianity’s big break. In the autumn of AD 312, as Constantine was preparing to fight his rival emperor Maxentius at the Milvian Bridge over the river Tiber, he looked to the heavens and saw a blazing cross above the sun, accompanied by the Greek words “in this sign, conquer” (ἐν τούτῳ νίκα). He took this to be a message from the god of the Christians: clearly a god more who at that moment appeared to be more interested in battles and politics than in his son Jesus Christ’s programme of charity, forgiveness and reconciliation. In any case, Constantine routed his enemies: Maxentius drowned in the Tiber and was posthumously decapitated. Constantine was now on his way to abolishing the tetrarchy and establishing himself as a single emperor to rule over all. From that moment onwards he heaped all the fruits of imperial patronage on Christian bishops and believers. His soldiers went into battle with the Chi-Rho daubed on their shields. Officials from across the empire were told to enforce a new imperial edict issued in Milan in AD 313, which promised non-discrimination against Christians. In Rome, building works began on what would become St. John Lateran and St. Peter’s. In Jerusalem, the first Church of the Holy Sepulchre was commissioned, to mark the spot where Christ had been crucified and entombed. (Later rumour, which assumed enormous significance during the Middle Ages, had it that Constantine’s mother Helena had found the timber of Christ’s cross during a visit in AD 327.) And in AD 330, Constantine formally founded Constantinople, a new imperial capital in the east at Byznatium (Byzantion, now Istanbul) and filled it with monumental Christian churches."

"Constantine – a hard-headed general whose attempts at preaching to his courtiers were at best stilted and most likely totally inept – was a rather unlikely figure to have launched Christianity on its path, and his reasons for having suddenly cleaved so closely to the faith are still a matter of debate. For generations ordinary Romans continued to balance Christian beliefs with their old fondness for traditional gods and pagan rituals. Yet the power of Constantine’s decision in the early fourth century AD is undeniable. Before him, Christians were hounded, hated, and regarded as fodder for the wild beasts of the arena. After him, Christianity was propelled from an unpopular fringe cult to the central worship system in the empire. It was – perhaps appropriately – miraculous."

"Ever since the day when God revealed to Abraham in Ur of the Chaldees until the Creed and the Acts of the Council of Nicea were proclaimed and enforced by an imperial edict of Constantine amidst the horror and protests of three-fourths of the true believing members in A.D. 325, never has the Oneness of God so officially and openly been profaned by those who pretended to be His people as Constantine and his gang of the unbelieving ecclesiastic!"

"In principle he (Constantine) treated religion as a matter of choice and conscience, an arena free of state meddling...Liberis mentibus — "With Free minds" — all are to worship their Gods. It is a remarkable policy, an unexpected one, since it would have been natural for a ruler after his conversion to Christianity to shift all the previous relations. … Most of the apologists who defended the Church in the early centuries advocated freedom of religion...the latin rhetor Lactantius developed a theological arguement for religious freedom. Lactantius was close enough to Constantine later to serve as tutor to the emperor's sons, and his influence is evident in many ways in Constantine's own writings. …He (Lactantius) asked those who believed in compulsion of religion: "What good can you do, then, if you defile the body but cannot break the will?" It is a surprisingly modern statement, arguing, that religious freedom is the "first freedom", rooted in the very nature of religious life as an exercise of free will...Under Constantine's policy of concord, the Church was flooded with new converts, not through coercion but by force of Imperial example...Eventually, Christian Emperors abandoned Constantinian religious policy. ... Constantine favoured the Church but gave serious attention to protecting the rights of non-Christians. One cannot help but muse how European history would have been different if Christians had had the patience to let Constantine's original settlement alone."

"In the most deeply significant of the legends concerning Jesus, we are told how the devil took him up into a high mountain and showed him all the kingdoms of the world in a moment of time; and the devil said unto him: "All this power will I give unto thee, and the glory of them, for that is delivered unto me, and to whomsoever I will, I give it. If thou, therefore, wilt worship me, all shall be thine." Jesus, as we know, answered and said "Get thee behind me, Satan!" And he really meant it; he would have nothing to do with worldly glory, with "temporal power;" he chose the career of a revolutionary agitator, and died the death of a disturber of the peace. And for two or three centuries his church followed in his footsteps, cherishing his proletarian gospel. The early Christians had "all things in common, except women;" they lived as social outcasts, hiding in deserted catacombs, and being thrown to lions and boiled in oil. But the devil is a subtle worm; he does not give up at one defeat, for he knows human nature, and the strength of the forces which battle for him. He failed to get Jesus, but he came again, to get Jesus' church. He came when, through the power of the new revolutionary idea, the Church had won a position of tremendous power in the decaying Roman Empire; and the subtle worm assumed the guise of no less a person than the Emperor himself, suggesting that he should become a convert to the new faith, so that the Church and he might work together for the greater glory of God. The bishops and fathers of the Church, ambitious for their organization, fell for this scheme, and Satan went off laughing to himself. He had got everything he had asked from Jesus three hundred years before; he had got the world's greatest religion."

"It is a bitter thought, how different a thing the Christianity of the world might have been, if the Christian faith had been adopted as the religion of the empire under the auspices of Marcus Aurelius instead of those of Constantine."

"For the early Church, "church" and "world" were visibly distinct yet affirmed in faith to have one and the same lord. This pair of affirmations is what the so-called Constantinian transformation changes (I here use the name of Constantine merely as a label for this transformation, which began before AD200 and took over 200 years; the use of his name does not mean an evaluation of his person or work). The most pertinent fact about the new state of things after Constantine and Augustine is not that Christinas were no longer persecuted and began to be privileged, nor that emperors built churches and presided over ecumenical deliberations about the Trinity; what matters is that the two visible realities, church and world, were fused. There is no longer anything to call "world"; state, economy, art, rhetoric, superstition, and war have all been baptized."

"Posterity remembered him as the founder of the Christian Roman empire. But to his family, he was a ruthless killer. Constantine executed more of his relatives than any other emperor, and set a bloody example for his sons."

"If any Jew should suppose that he should purchase the slave of another sec or people, such slave shall be immediately vindicated to the fisc. If the Jew should purchase a slave and circumcise him, he shall be penalized not only with the loss of the slave, but he shall also be visited with capital punishment."

"Pagan superstition and sacrifices are completely forbidden, in accord with the law set forth by Constantine."

"Pagan temples are to be closed; access to them is denied, and violators face capital punishment. The property of a violator will be given to the state treasury. Governors who fail to carry out this punishment will be punished."

"Those guilty of idolatry or pagan sacrifices must suffer capital punishment."

"Constantius declares a curse on those who perform the magic arts and thereby “jeopardize the lives of innocent persons.”"

"Anyone who consults a soothsayer on account of curiosity of the future will suffer capital punishment."

"Even a high-ranking man convicted of wizardry will face torture."

"Pecunia non olet."

"Vae, puto, deus fio... imperatorem stantem oportet mori."

"The reason generally assigned for this absence of early records is that Diocletian burned all writings of the Egyptians bearing upon alchemy, because, as he said, these taught the art of making gold and silver; and, by destroying them, he took away... the power of enriching themselves and rebelling against the Romans."

"The reforms of Diocletian were a work of genius and made many people temporarily happy, but failed in the end and added greatly to human misery. I see no reason why this inferior modern copy of them should succeed."

"In 302, the Roman emperor Diocletian commanded "there should be cheapness," declaring, "Unprincipled greed appears wherever our armies … march. … Our law shall fix a measure and a limit to this greed." The predictable result of Diocletian's food price controls were black markets, hunger and food confiscation by his soldiers. Despite the disastrous history of price controls, politicians never manage to resist tampering with prices -- that's not a flattering observation of their learning abilities."

"I pardon your offence against me. Pray that God also may pardon you."

"We have good hopes that God will grant us to restore the authority over the remaining countries which the ancient Romans possessed to the limit of both oceans and lost by subsequent neglect."

"Procopius wrote, "Now such was Justinian in appearance; but his character was something I could not fully describe. For he was at once villainous and amenable; as people say colloquially, a moron. He was never truthful with anyone, but always guileful in what he said and did, yet easily hoodwinked by any who wanted to deceive him. His nature was an unnatural mixture of folly and wickedness. What in olden times a peripatetic philosopher said was also true of him, that opposite qualities combine in a man as in the mixing of colors. I will try to portray him, however, insofar as I can fathom his complexity."

"Certainly in architectural brilliance and innovation alone his age deserves to be rated as a great one. Haghía Sophia, one of the greatest achievements of Christian, or human, architecture, and the Corpus juris civilis, a supreme landmark of Roman, and European, Law, stand forth as Justinian's most enviable monuments. What ruler could hope to leave finer ones?"

"Justinian was the last of the great Roman Emperors. He reunited the Mediterranean world, issued a code that remained the basis of law for a thousand years and patronized magnificent works of art and architecture. At the same time, he was a revolutionary who wanted to transform society and who tolerated no deviation. His powerful wife, Theodora, mitigated some of his policies but made others more vicious, crushing anyone who might stand in the way of the imperial couple. Although Justinian's Empire did not last, his laws and buildings formed an enduring heritage."

"Justinian had many detractors – for he did not care whom he trampled over as he attempted to rebuild his empire in the aftermath of the barbarian conquests. The writer Procopius called him a demon in disguise, who had the blood of one thousand billion men on his hands; who ‘cheerfully banished wealth from Roman soil and became the architect of poverty for all.’ Yet for others, particularly those who did not have to deal with him at first hand, Justinian was a totemic emperor who deserved mention in the same breath as Augustus and Constantine."

"Justinian is said to have restored one hundred and fifty cities in Africa, some of which had been altogether, and others extensively ruined; and this he did with surpassing magnificence, in private and public works and embellishments, in fortifications, and other vast structures by which cities are adorned and the Deity propitiated: also in aqueducts for use and ornament, the supply of water having been in some cases conveyed to the cities for the first time, in others restored to its former state."

"He His name was Theodosius, and he is called the Great, I suppose because he was great at destroying the old temples and old statues of the gods and goddesses. Not only was he strongly opposed to those who were not Christians: he was equally aggressive towards Christians who were not Orthodox in his way of thinking. He did not tolerate any opinion or religion that he did not approve of. (Jawaharlal Nehru)"

"Theodosius is a military politician, fascinated by bishops. (Gore Vidal)"

"Theodosius didn't know almost anyone from our environment because he comes from Spain, a country that doesn't shine with excessive culture. Furthermore, he belongs to a military family and it does not appear that he has ever studied philosophy. Outside of politics, what interests him most is raising sheep. (Gore Vidal)"

"The glory of Pertinax equaled and even surpassed the splendor of his dignities. He had proven himself equally capable of military and civilian employment. A good and skilled warrior, his name had become the terror of the Barbarians; and he had at the same time been able to maintain discipline with severity among the restless and seditious troops. In the Government of Rome he conducted himself with such sweetness, affability and goodness that he won the love of everyone. Simple model with such a sign, which even then recognized Lolliano Avito as his protector This senator from Vittore is called Lollio Genziano. But he is certainly the same one that Capitolinus in the life of Pertinax n. 1 names Lolliano Avito. [N.d.A.] </ Ref>, to whom he had become at least equal, but for whom he always retained great reverence and gratitude, having been the first author of his fortune; enemy of luxury, and lover of frugality, History accuses him of nothing other than excessive economy, and the habit of promising more than he intended to keep in order to please with nice words those whom he could not satisfy with the work. (Jean-Baptiste-Louis Crevier)"

"Esteem for his virtue was universal. When the news of the death of Commodus and the election of Pertinax arrived in the Provinces, the people hesitated to believe it. They feared that this was not a trap set by Commodus to have the opportunity to exercise his cruelties and his robberies. In that uncertainty many Governors took the decision to wait for the confirmation, and also to have the couriers imprisoned, being certain that if the news were true, Pertinax would have quickly forgiven them for a fault, which did not proceed from bad will. The peoples allied to the Empire had no less advantageous ideas of him. His filled him with joy; and they sent ambassadors to congratulate the Senate and the Roman people. (Jean-Baptiste-Louis Crevier)"

"Pertinax called for moderation at the imperial banquets, in which Commodus had madly lavished treasures. (Ludwig Friedländer)"

"Commodus, after the death of his father, ascended the throne at a very young age. He had been educated to recognize and appreciate the arts and sciences: but corrupted by the flattering courtiers, who always surround the young and inexperienced princes, he left the government in the hands of these, and occupied himself, as an amateur, in showing himself on the theater below. the likeness of Apollo with the lyre, in the amphitheaters as an athlete or gladiator, hunting like Diana and Apollo. Without perhaps being a tyrant by nature, he left the empire in the hands of the tyrants who are the flatterers and intriguers of the courts, and abandoned himself in the arms of debauchery and all the comforts of life. (Ion Heliade Rădulescu)"

"Commodus had shown himself from his early years as he was later to progress: devoid of elevation of soul, feeling, and courage, succumbing to all bad impressions, and contumacious to any sort of good that was desired inspire him; a very strong inclination to pleasure, and a violent aversion to fatigue. If he had any ability, he had it only for those things, which did not befit his rank. He knew how to joust, dance and sing: he was a comedian and gladiator. But the teachers that his father placed around him to form his intellect and heart, and the lessons of wisdom and virtue that he himself gave him, found neither input nor good will in this Prince. (Jean-Baptiste-Louis Crevier)"

"Commodus, from his early years, showed aversion to all liberal sciences and arts, and excessive love for the entertainment of the populace, the games of the circus and the amphitheatre, the gladiator fights, and the hunting of wild beasts. The masters of every science, which Marcus Aurelius procured for his son, were listened to with inattention and boredom; while the Moors and Parthians, who trained him to throw the dart and shoot the bow, found in him an attentive pupil, who soon equaled his most skilled teachers in the correctness of his aim and the dexterity of his hand."

"The monstrous vices of his son have overshadowed the splendor of his father's virtues. Marcus Aurelius has been reproached for having chosen a successor rather from his family than from the Republic, and sacrificing the happiness of millions of men to his excessive tenderness for an unworthy boy."

"Born weaker than evil, he became, through natural simplicity and shyness, the slave of his courtiers, who little by little corrupted his spirit. His cruelty, which at first was the effect of the suggestions of others, degenerated into a habit and a page of history was stained with civil blood; but similar reasons do not justify the unprovoked cruelties of Commodus, who, enjoying everything, had nothing to desire. Mark's beloved son succeeded his father amidst the acclamations of the Senate and the armies. And when this fortunate young man ascended the throne, he found neither rivals to fight, nor enemies to punish. In that quiet and sublime fortune he naturally had to prefer the love of men to their detestation, and the sweet glories of his five predecessors to the ignominious fate of Nero and Domitian."

"Commodus is a man without morality, you have known this since you were a boy... Commodus cannot govern, he absolutely must not govern."

"Commodus... your failures as a son are my failure as a father."

"The young emperor proclaimed a series of performances to commemorate his father, Marcus Aurelius; I find it funny since it was Marcus Aurelius, the wise, the knowledgeable Marcus Aurelius who interrupted the games."

"Lascivus versu, mente pudicus eras."

"Animula vagula blandula, hospes comesque corporis, quae nunc abibis in loca, pallidula, rigida, nudula, nec ut soles dabis iocos?"

"He was himself an artist; and he loved the arts, as they conduced to the glory of the monarch."

"He encouraged the arts, reformed the laws, asserted military discipline, and visited all his provinces in person. His vast and active genius was equally suited to the most enlarged views, and the minute details of civil policy. But the ruling passions of his soul were curiosity and vanity. As they prevailed, and as they were attracted by different objects, Hadrian was, by turns, an excellent prince, a ridiculous sophist, and a jealous tyrant. The general tenor of his conduct deserved praise for its equity and moderation. Yet in the first days of his reign, he put to death four consular senators, his personal enemies, and men who had been judged worthy of empire; and the tediousness of a painful illness rendered him, at last, peevish and cruel. The senate doubted whether they should pronounce him a god or a tyrant; and the honours decreed to his memory were granted to the prayers of the pious Antoninus."

"Soon the new empire [of Claudius] fell into ruin. They say it was due to the lustfulness of Messalina, the prince's wife, and the insolence and evil deeds of Narcissus, her freedman; as if Narcissuses and Messalinas could live and rule an empire, except in times and places capable of such ugliness. Nor was Claudius so good-natured that, as it is written in the histories, he took so much delight in gladiatorial games, that he had a large number of slaves and freedmen thrown to the wild beasts, that he had gladiators slaughtered for the pleasure of seeing them gasping for breath, And from the plebeians he immediately moved on to the nobles, and the first to fall was Gaius Appius Silanus, governor of Spain."

"Claudius, who was a good emperor, then victim of Messalina's ugliness, for Seneca's bloody irony, who flattered him while he was alive and defamed him after his death, for the stories collected by Suetonius, he paid, first in life and then in history, in literature, in novels and in theatre, the ridicule brought upon him by Messalina's turpitudes, which he tolerated for too long, although, as we said, he did not reach the gullibility of Marcus Aurelius."

"Of poor health, unattractive in appearance and stuttering in anger, Claudius had neither the greatness of Augustus nor the severity of Tiberius, nor did he distinguish himself in the field as either of them did. Family events enveloped and overwhelmed him in such a way that his figure has remained inseparable from that of his last two wives; but if the scholar researches his political life in the accounts of historians, it becomes easier, better than for Tiberius, to discover the real Claudius beneath the false image, which has provided one of the favourite topics for comedy, novels and many books that appear to be scholarly."

"In more than one field, he took decisive steps and created the precedents on which the future development of the imperial bureaucracy was to be based, especially under the Flavians and Antonines. The careful diligence with which he followed even the smallest details of the administrative life of the empire is proven, for example, by the large number of inscriptions and papyri that have come down to us, which reproduce his letters and edicts, and by the frequent mention of such documents in our literary sources. Of these, the most notable are perhaps the fragments found at Tegea, from an edict relating to the organisation of the imperial postal service (cursus publicus), and the aforementioned letter to the Alexandrians. In the latter document, dealing with the complex problem of the municipal organisation of Alexandria (the question of the βουλή) and the delicate subject of relations between the Jews and Greeks of that city, Claudius shows a surprising amount of knowledge, a perfect understanding of the current conditions, observed from their practical rather than theoretical side, and exquisite tact."

"It is impossible to understand how such a man could have been simultaneously a laughing stock in the hands of wives and freedmen. All the documents signed by him were certainly either written or carefully reviewed by him personally, since they all display not only the same peculiar style, but also the same peculiar logic and the same manner of reasoning. The truth is [...] that only in his last years, when his mental powers were steadily declining, did Claudius allow himself to be dominated by the will of those around him; and it may be that even for this period the reality of the facts has been somewhat exaggerated by Tacitus and other writers of the senatorial party."

"When night falls, the sovereign [Valeria Messalina], in disguise, goes to the infamous suburbs of Suburra. There, in the most sordid brothels, she offers herself to the porters. If her august husband, at the same time, has taken it into his head to attend a torture session, the imperial palace of the Caesars will be empty: the emperor is in prison, the empress in the brothel."

"Tacitus refers to him as “'iners”', which can be translated as inept. Tartaglia always looks dazed, with a slightly silly smile. Seneca says that “his voice resembled that of a sea calf”. A bon vivant, very fond of sex, a great eater and drinker, he spends a lot of time at the table, gorging himself and getting very drunk."

"Σοφὸς δὲ στρατηγὸς ὁ πρὸ τῶν πολέμων ἀκριβῶς τὰ τοῦ ἐχθροῦ πολυπραγμονῶν καὶ πρὸς μὲν τὰ πλεονεκτήματα αὐτοῦ φυλαττόμενος, πρὸς δὲ τὰ ὑστερήματα ἐπιβαλλόμενος. Οἷον, ὑπὲρ αὐτὸν τὴν ἵππον ἔχει ὁ ἐχθρός, δέον αὐτὸν τὰς βοσκὰς ἀφανίζειν. Εἰς πλῆθος ἀνδρῶν πλεονεκτεῖ· τὰς τούτων δαπάνας περιστέλλειν. Ἀπὸ διαφόρων ἐθνῶν συνέστηκεν, δώροις καὶ χαρίσμασι καὶ ἐπαγγελίαις ὑποφθείρειν τοὺς σὺν αὐτῷ· ἐναντίως πρὸς ἀλλήλους τὰς γνώμας ἔχουσι, τοὺς πρώτους αὐτῶν μεταχειρίζεσθαι. Κοντάτον ἐστὶ τὸ ἔθνος, || εἰς δυσχωρίας αὐτὸ προσκαλεῖσθαι· τοξόται εἰσίν, εἰς κάμπους τάσσεσθαι σπουδάζειν καὶ τὴν ἐκ χειρὸς σύνεγγυς μάχην ποιεῖσθαι. Σκυθικὸν ἢ Οὑννικόν ἐστι, περὶ τὸν Φεβρουάριον μῆνα ἢ Μάρτιον ἐπιτίθεσθαι, ὅταν οἱ ἵπποι ἐκ τῆς τοῦ χειμῶνος κακοπαθείας ταλαιπωροῦσι καὶ ὡς πρὸς τοξότας τὰς συμβολὰς ποιεῖσθαι. Ἀφυλάκτως ὁδοιποροῦσιν ἢ ἀπληκεύουσιν, ἐν νυκτὶ ἢ ἐν ἡμέρᾳ τούτοις ἀδοκήτως ἐφεδρεύειν. Θρασέως καὶ ἀτάκτως τὰς μάχας ποιοῦνται καὶ τοῦ κακοπαθεῖν ἄπειροι, σχηματίζεσθαι μὲν ὡς πρὸς συμβολήν, ἀναβάλλεσθαι δὲ καὶ διασύρειν μέχρις οὗ τὸ ζέον τοῦ θυμοῦ ἐνδῶσιν, καὶ ὅταν ἀποκνήσωσιν, τότε τὰς συμβολὰς κατ᾿ αὐτῶν ποιεῖσθαι. Ἐν πλήθει πεζῶν προτερεύει, εἰς ὁμαλοὺς τόπους τούτους προτρέπειν καὶ μὴ σύνεγγυς, ἀλλὰ μήκοθεν ἐξ ἀκοντίων τὰς μάχας ποιεῖσθαι."

"Κυνηγίῳ δὲ ἔοικε τὰ τῶν πολέμων. Ὥσπερ γὰρ ἐκεῖ διά τε κατασκόπων καὶ δικτύων καὶ ἐγκρυμμάτων καὶ παρασκόπων καὶ κατακυκλώσεων καὶ τοιούτων σοφισμάτων μᾶλλον ἢ δυνάμει ἡ θήρα τούτων περιγίνεται, οὕτως δεῖ καὶ ἐπὶ τῶν πολέμων ἁρμόζεσθαι, εἴτε πρὸς πλείους, εἴτε πρὸς ὀλίγους γίνονται. Τὸ γὰρ φανερῶς καὶ χειρὶ | δι᾽ ὄψεως μόνον βιάζεσθαι τοὺς ἐναντίους, ὅτι καὶ δόξῃ τις νικᾶν τούτους, μετὰ κινδύνου καὶ ζημίας οὐ τῆς τυχούσης ἡ τοῦ πράγματος ἀπόβασις αὐτῷ συμβαίνει. Ὅπερ τῶν ἀλογίστων ἐστὶν ἀνάγκης με-γίστης χωρὶς μετὰ ζημίας νίκην κτᾶσθαι, κενὴν ὑπόληψιν φέρουσαν."

"Ἐν ταῖς ἀναγκαίων πραγμάτων ἐγχειρήσεσιν οὐ δεῖ χωρίζειν ἑαυτὸν τὸν στρατηγὸν ἐκ τῶν πόνων ὡς ὑπερέχοντα, ἀλλὰ καὶ ἄρχεσθαι τῶν ἔργων καὶ συμπονεῖν τοῖς στρατιώταις κατὰ τὸ δυνατόν."

"Ἐν μὲν τῇ διαίτῃ κοινὸν καὶ ἁπλοῦν τοῖς στρατιώταις τὸν στρατηγὸν εἶναι χρεὼν καὶ πατρικὴν στοργὴν ἔχειν πρὸς αὐτούς, πράως τὰ πράγματα διδασκόμενον καὶ συνεχῶς τὰ περὶ τῶν ἀναγκαίων δι᾽ ἑαυτοῦ παραινοῦντα καὶ διαλεγόμενον."

"Πρὸ τῶν κινδύνων ὁ στρατηγός θεραπευέτω τὸ θεῖον· θαρρῶν γὰρ ἐν τοῖς κινδύνοις ὡς πρὸς φίλον αὐτῷ τὸ θεῖον τὰς ἱκεσίας ποιήσεται."

"Ἢ δόλοις ἢ ἐφόδοις ἢ λιμῷ τοὺς πολεμίους βλάπτειν καλόν· οὐχὶ πάντως πρὸς πόλεμον ἐκκαλεῖσθαι δημόσιον, ἔνθα πλέον τῆς τύχης ἢ τῆς ἀνδρείας ἐστὶν ἡ ἐπίδειξις."

"Deception is often helpful in warfare. An enemy soldier who deserts to us, apart from some plot, is of the greatest advantage, for the enemy is hurt by deserters more than if the same men were killed in action."

"Nature produces but few brave men, whereas care and training make efficient soldiers. Soldiers who are kept working improve in courage, while too much leisure makes them weak and lazy. Care should be taken to keep them busy."

"After gaining a victory the general who pursues the enemy with a scattered and disorganized army gives away his victory to the foe."

"Δικαίαν δεῖ τὴν ἀρχὴν τοῦ πολέμου γίνεσθαι."

"A prudent commander will not lead an allied force into his own country if it is larger than his own army. Otherwise it might mutiny, drive out the native troops, and take over the country."

"The commander who relies on his own cavalry, especially the lancers, should seek out broad plains favorable to such troops and there force the battle.If, on the other hand, he relies more on his infantry, he should take care to choose uneven, thick, and rugged terrain for the fighting."

"In time of peace, fear and the punishing of offenses keep the troops in line, but on active campaign great expectations and rewards get even better results."

"When the battle line has been drawn up, the first rule is for the soldiers to maintain the formation and the intervals between the lines."

"The best general is not the man of noble family, but the man who can take pride in his own deeds."

"A general who desires peace must be prepared for war, for the barbarians become very nervous when they face an adversary all set to fight."

"Ἐπειδὴ πέφυκε τῷ φρονήματι τῶν ἀρχόντων συνδιατίθεσθαι τοὺς ἀρχομένους, ἀρχαῖος ἐστι λόγος, κάλλιον εἶναι λέοντα ἐλάφων ἄρχειν ἢ ἔλαφον λεόντων."

"Tibi istum ad munimentum mei committo, si recte agam; sin aliter, in me magis."

"Trajan was ambitious of fame; and as long as mankind shall continue to bestow more liberal applause on their destroyers than on their benefactors, the thirst of military glory will ever be the vice of the most exalted characters. The praises of Alexander, transmitted by a succession of poets and historians, had kindled a dangerous emulation in the mind of Trajan. Like him, the Roman emperor undertook an expedition against the nations of the East; but he lamented with a sigh, that his advanced age scarcely left him any hopes of equalling the renown of the son of Philip. Yet the success of Trajan, however transient, was rapid and specious. The degenerate Parthians, broken by intestine discord, fled before his arms. He descended the River Tigris in triumph, from the mountains of Armenia to the Persian Gulf. He enjoyed the honor of being the first, as he was the last, of the Roman generals, who ever navigated that remote sea. His fleets ravaged the coast of Arabia; and Trajan vainly flattered himself that he was approaching towards the confines of India. Every day the astonished senate received the intelligence of new names and new nations, that acknowledged his sway. They were informed that the kings of Bosphorus, Colchos, Iberia, Albania, Osrhoene, and even the Parthian monarch himself, had accepted their diadems from the hands of the emperor; that the independent tribes of the Median and Carduchian hills had implored his protection; and that the rich countries of Armenia, Mesopotamia, and Assyria, were reduced into the state of provinces. But the death of Trajan soon clouded the splendid prospect; and it was justly to be dreaded, that so many distant nations would throw off the unaccustomed yoke, when they were no longer restrained by the powerful hand which had imposed it."