Abraham Cahan - "The Rise of David Levinsky"

Christopher Leadem - "Highland Ballad"

Louis Tracy - "Number Seventeen"

by Robert Louis Stevenson - "The Pocket R.L.S."

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Book and Publishing News from Publishers Newswire(tm)

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PHILADELPHIA, Pa. -- The Philadelphia literary world will celebrate the launch of two new players today, April 10th: Kay Square Press, a new publishing company focused on Philadelphia-area artists, their stories, and their art; and Kay Square's first release, 'With the Rich and Mighty: Emlen Etting of Philadelphia' (ISBN: 978-0-9815129-0-7), a critical biography by Kenneth C. Kaleta.

FlatSigned Press Alleges Don Imus Remarks Damage Legacy of President Gerald R. Ford
NEW YORK, N.Y. -- Nathan Yungerberg, an accomplished model scout and professional child photographer is launching a nation-wide casting call to find the cover model for his highly anticipated book release, 'The Model Child: A Parents Guide to the Child Modeling Industry' (ISBN: 978-0-9817018-0-6).

Books: Meditations

M >> Marcus Aurelius >> Meditations




IX. In the mind that is once truly disciplined and purged, thou canst
not find anything, either foul or impure, or as it were festered:
nothing that is either servile, or affected: no partial tie;
no malicious averseness; nothing obnoxious; nothing concealed.
The life of such an one, death can never surprise as imperfect;
as of an actor, that should die before he had ended, or the play
itself were at an end, a man might speak.

X. Use thine opinative faculty with all honour and respect,
for in her indeed is all: that thy opinion do not beget
in thy understanding anything contrary to either nature,
or the proper constitution of a rational creature.
The end and object of a rational constitution is,
to do nothing rashly, to be kindly affected towards men,
and in all things willingly to submit unto the gods.
Casting therefore all other things aside, keep thyself to these few,
and remember withal that no man properly can be said to live more
than that which is now present, which is but a moment of time.
Whatsoever is besides either is already past, or uncertain.
The time therefore that any man doth live, is but a little,
and the place where he liveth, is but a very little corner
of the earth, and the greatest fame that can remain of a man
after his death, even that is but little, and that too,
such as it is whilst it is, is by the succession of silly mortal
men preserved, who likewise shall shortly die, and even whiles
they live know not what in very deed they themselves are:
and much less can know one, who long before is dead and gone.

XI. To these ever-present helps and mementoes, let one more be added,
ever to make a particular description and delineation as it were
of every object that presents itself to thy mind, that thou mayest
wholly and throughly contemplate it, in its own proper nature,
bare and naked; wholly, and severally; divided into its several parts
and quarters: and then by thyself in thy mind, to call both it,
and those things of which it doth consist, and in which it shall
be resolved, by their own proper true names, and appellations.
For there is nothing so effectual to beget true magnanimity,
as to be able truly and methodically to examine and consider all things
that happen in this life, and so to penetrate into their natures,
that at the same time, this also may concur in our apprehensions:
what is the true use of it? and what is the true nature of this universe,
to which it is useful? how much in regard of the universe may it be
esteemed? how much in regard of man, a citizen of the supreme city,
of which all other cities in the world are as it were but
houses and families?

XII. What is this, that now my fancy is set upon ? of what things
doth it consist? how long can it last? which of all the virtues
is the proper virtue for this present use? as whether meekness,
fortitude, truth, faith, sincerity, contentation, or any of the rest?
Of everything therefore thou must use thyself to say, This immediately
comes from God, this by that fatal connection, and concatenation
of things, or (which almost comes to one) by some coincidental casualty.
And as for this, it proceeds from my neighbour, my kinsman, my fellow:
through his ignorance indeed, because he knows not what is truly natural
unto him: but I know it, and therefore carry myself towards him
according to the natural law of fellowship; that is kindly, and justly.
As for those things that of themselves are altogether indifferent,
as in my best judgment I conceive everything to deserve more or less,
so I carry myself towards it.

XIII. If thou shalt intend that which is present, following the rule
of right and reason carefully, solidly, meekly, and shalt not intermix
any other businesses, but shall study this only to preserve thy
spirit impolluted, and pure, and shall cleave unto him without either hope
or fear of anything, in all things that thou shalt either do or speak,
contenting thyself with heroical truth, thou shalt live happily;
and from this, there is no man that can hinder thee.

XIV. As physicians and chirurgeons have always their instruments
ready at hand for all sudden cures; so have thou always thy dogmata
in a readiness for the knowledge of things, both divine and human:
and whatsoever thou dost, even in the smallest things that thou dost,
thou must ever remember that mutual relation, and connection
that is between these two things divine, and things human.
For without relation unto God, thou shalt never speed in any
worldly actions; nor on the other side in any divine, without some
respect had to things human.

XV. Be not deceived; for thou shalt never live to read thy
moral commentaries, nor the acts of the famous Romans and Grecians;
nor those excerpta from several books; all which thou hadst
provided and laid up for thyself against thine old age.
Hasten therefore to an end, and giving over all vain hopes,
help thyself in time if thou carest for thyself, as thou
oughtest to do. XVI. To steal, to sow, to buy, to be at rest,
to see what is to be done (which is not seen by the eyes,
but by another kind of sight:) what these words mean,
and how many ways to be understood, they do not understand.
The body, the soul, the understanding. As the senses naturally
belong to the body, and the desires and affections to the soul,
so do the dogmata to the understanding.

XVII. To be capable of fancies and imaginations, is common to man
and beast. To be violently drawn and moved by the lusts and desires
of the soul, is proper to wild beasts and monsters, such as Phalaris
and Nero were. To follow reason for ordinary duties and actions is
common to them also, who believe not that there be any gods, and for
their advantage would make no conscience to betray their own country;
and who when once the doors be shut upon them, dare do anything.
If therefore all things else be common to these likewise, it follows,
that for a man to like and embrace all things that happen and are
destinated unto him, and not to trouble and molest that spirit which is
seated in the temple of his own breast, with a multitude of vain fancies
and imaginations, but to keep him propitious and to obey him as a god,
never either speaking anything contrary to truth, or doing anything
contrary to justice, is the only true property of a good man.
And such a one, though no man should believe that he liveth as he doth,
either sincerely and conscionably, or cheerful and contentedly;
yet is he neither with any man at all angry for it, nor diverted
by it from the way that leadeth to the end of his life, through which
a man must pass pure, ever ready to depart, and willing of himself
without any compulsion to fit and accommodate himself to his proper
lot and portion.


THE FOURTH BOOK

I. That inward mistress part of man if it be in its own true
natural temper, is towards all worldly chances and events ever
so disposed and affected, that it will easily turn and apply
itself to that which may be, and is within its own power
to compass, when that cannot be which at first it intended.
For it never doth absolutely addict and apply itself to any one object,
but whatsoever it is that it doth now intend and prosecute,
it doth prosecute it with exception and reservation; so that
whatsoever it is that falls out contrary to its first intentions,
even that afterwards it makes its proper object. Even as
the fire when it prevails upon those things that are in his way;
by which things indeed a little fire would have been quenched,
but a great fire doth soon turn to its own nature, and so consume
whatsoever comes in his way: yea by those very things it is made
greater and greater. II. Let nothing be done rashly, and at random,
but all things according to the most exact and perfect rules
of art. III. They seek for themselves private retiring places,
as country villages, the sea-shore, mountains; yea thou thyself
art wont to long much after such places. But all this thou
must know proceeds from simplicity in the highest degree.
At what time soever thou wilt, it is in thy power to retire
into thyself, and to be at rest, and free from all businesses.
A man cannot any whither retire better than to his own soul;
he especially who is beforehand provided of such things within,
which whensoever he doth withdraw himself to look in,
may presently afford unto him perfect ease and tranquillity.
By tranquillity I understand a decent orderly disposition
and carriage, free from all confusion and tumultuousness.
Afford then thyself this retiring continually, and thereby refresh
and renew thyself. Let these precepts be brief and fundamental,
which as soon as thou dost call them to mind, may suffice thee
to purge thy soul throughly, and to send thee away well pleased
with those things whatsoever they be, which now again after this
short withdrawing of thy soul into herself thou dost return unto.
For what is it that thou art offended at? Can it be at the
wickedness of men, when thou dost call to mind this conclusion,
that all reasonable creatures are made one for another?
and that it is part of justice to bear with them? and that it
is against their wills that they offend? and how many already,
who once likewise prosecuted their enmities, suspected, hated,
and fiercely contended, are now long ago stretched out,
and reduced unto ashes? It is time for thee to make an end.
As for those things which among the common chances of the world
happen unto thee as thy particular lot and portion, canst thou be
displeased with any of them, when thou dost call that our ordinary
dilemma to mind, either a providence, or Democritus his atoms;
and with it, whatsoever we brought to prove that the whole
world is as it were one city? And as for thy body, what canst
thou fear, if thou dost consider that thy mind and understanding,
when once it hath recollected itself, and knows its own power,
hath in this life and breath (whether it run smoothly and gently,
or whether harshly and rudely), no interest at all, but is
altogether indifferent: and whatsoever else thou hast heard
and assented unto concerning either pain or pleasure? But the care
of thine honour and reputation will perchance distract thee?
How can that be, if thou dost look back, and consider both how
quickly all things that are, are forgotten, and what an immense
chaos of eternity was before, and will follow after all things:
and the vanity of praise, and the inconstancy and variableness
of human judgments and opinions, and the narrowness of the place,
wherein it is limited and circumscribed? For the whole earth
is but as one point; and of it, this inhabited part of it,
is but a very little part; and of this part, how many in number,
and what manner of men are they, that will commend thee?
What remains then, but that thou often put in practice this
kind of retiring of thyself, to this little part of thyself;
and above all things, keep thyself from distraction, and intend
not anything vehemently, but be free and consider all things,
as a man whose proper object is Virtue, as a man whose true nature
is to be kind and sociable, as a citizen, as a mortal creature.
Among other things, which to consider, and look into thou must
use to withdraw thyself, let those two be among the most obvious
and at hand. One, that the things or objects themselves
reach not unto the soul, but stand without still and quiet,
and that it is from the opinion only which is within,
that all the tumult and all the trouble doth proceed.
The next, that all these things, which now thou seest,
shall within a very little while be changed, and be no more:
and ever call to mind, how many changes and alterations in the world
thou thyself hast already been an eyewitness of in thy time.
This world is mere change, and this life, opinion. IV. If to
understand and to be reasonable be common unto all men,
then is that reason, for which we are termed reasonable,
common unto all. If reason is general, then is that reason also,
which prescribeth what is to be done and what not, common unto all.
If that, then law. If law, then are we fellow-citizens.
If so, then are we partners in some one commonweal.
If so, then the world is as it were a city. For which other
commonweal is it, that all men can be said to be members of?
From this common city it is, that understanding, reason, and law
is derived unto us, for from whence else? For as that which in me
is earthly I have from some common earth; and that which is moist
from some other element is imparted; as my breath and life hath its
proper fountain; and that likewise which is dry and fiery in me:
(for there is nothing which doth not proceed from something;
as also there is nothing that can be reduced unto mere nothing:)
so also is there some common beginning from whence my
understanding bath proceeded.

V. As generation is, so also death, a secret of nature's wisdom:
a mixture of elements, resolved into the same elements again,
a thing surely which no man ought to be ashamed of:
in a series of other fatal events and consequences, which a
rational creature is subject unto, not improper or incongruous,
nor contrary to the natural and proper constitution of man himself.

VI. Such and such things, from such and such causes, must of
necessity proceed. He that would not have such things to happen,
is as he that would have the fig-tree grow without any sap or moisture.
In sum, remember this, that within a very little while,
both thou and he shall both be dead, and after a little while more,
not so much as your names and memories shall be remaining.

VII. 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. That which makes not man himself the worse,
cannot make his life the worse, neither can it hurt him either inwardly
or outwardly. It was expedient in nature that it should be so,
and therefore necessary. VIII. Whatsoever doth happen in the world, doth
happen justly, and so if thou dost well take heed, thou shalt find it.
I say not only in right order by a series of inevitable consequences,
but according to justice and as it were by way of equal distribution,
according to the true worth of everything. Continue then to take
notice of it, as thou hast begun, and whatsoever thou dost,
do it not without this proviso, that it be a thing of that nature
that a good man (as the word good is properly taken) may do it.
This observe carefully in every action. IX. Conceit no such things,
as he that wrongeth thee conceiveth, or would have thee to conceive,
but look into the matter itself, and see what it is in very truth.
X. These two rules, thou must have always in a readiness.
First, do nothing at all, but what reason proceeding from that regal and
supreme part, shall for the good and benefit of men, suggest unto thee.
And secondly, if any man that is present shall be able to rectify
thee or to turn thee from some erroneous persuasion, that thou
be always ready to change thy mind, and this change to proceed,
not from any respect of any pleasure or credit thereon depending,
but always from some probable apparent ground of justice, or of some
public good thereby to be furthered; or from some other such inducement.

XI. Hast thou reason? I have. Why then makest thou not use of it?
For if thy reason do her part, what more canst thou require?

XII. As a part hitherto thou hast had a particular subsistence:
and now shalt thou vanish away into the common substance of Him,
who first begot thee, or rather thou shalt be resumed again into
that original rational substance, out of which all others have issued,
and are propagated. Many small pieces of frankincense are set upon
the same altar, one drops first and is consumed, another after;
and it comes all to one. XIII. Within ten days, if so happen,
thou shalt be esteemed a god of them, who now if thou shalt return
to the dogmata and to the honouring of reason, will esteem of thee
no better than of a mere brute, and of an ape. XIV. Not as though
thou hadst thousands of years to live. Death hangs over thee:
whilst yet thou livest, whilst thou mayest, be good.

XV. Now much time and leisure doth he gain, who is not curious to know
what his neighbour hath said, or hath done, or hath attempted,
but only what he doth himself, that it may be just and holy?
or to express it in Agathos' words, Not to look about upon
the evil conditions of others, but to run on straight in the line,
without any loose and extravagant agitation.

XVI. He who is greedy of credit and reputation after
his death, doth not consider, that they themselves by whom
he is remembered, shall soon after every one of them be dead;
and they likewise that succeed those; until at last all memory,
which hitherto by the succession of men admiring and soon
after dying hath had its course, be quite extinct.
But suppose that both they that shall remember thee, and thy
memory with them should be immortal, what is that to thee?
I will not say to thee after thou art dead; but even to thee living,
what is thy praise? But only for a secret and politic consideration,
which we call oikonomian or dispensation. For as for that,
that it is the gift of nature, whatsoever is commended in thee,
what might be objected from thence, let that now that we
are upon another consideration be omitted as unseasonable.
That which is fair and goodly, whatsoever it be, and in what respect
soever it be, that it is fair and goodly, it is so of itself,
and terminates in itself, not admitting praise as a part or member:
that therefore which is praised, is not thereby made either
better or worse. This I understand even of those things,
that are commonly called fair and good, as those which are commended
either for the matter itself, or for curious workmanship.
As for that which is truly good, what can it stand in need
of more than either justice or truth ; or more than either
kindness and modesty? Which of all those, either becomes good
or fair, because commended; or dispraised suffers any damage?
Doth the emerald become worse in itself, or more vile
if it be not commended? Doth gold, or ivory, or purple?
Is there anything that doth though never so common, as a knife,
a flower, or a tree?

XVII. If so be that the souls remain after death (say they that will not
believe it); how is the air from all eternity able to contain them?
How is the earth (say I) ever from that time able to Contain the bodies
of them that are buried? For as here the change and resolution
of dead bodies into another kind of subsistence (whatsoever it be;)
makes place for other dead bodies : so the souls after death transferred
into the air, after they have conversed there a while, are either by way
of transmutation, or transfusion, or conflagration, received again into
that original rational substance, from which all others do proceed:
and so give way to those souls, who before coupled and associated
unto bodies, now begin to subsist single. This, upon a supposition that
the souls after death do for a while subsist single, may be answered.
And here, (besides the number of bodies, so buried and contained
by the earth), we may further consider the number of several beasts,
eaten by us men, and by other creatures. For notwithstanding that
such a multitude of them is daily consumed, and as it were buried
in the bodies of the eaters, yet is the same place and body able
to contain them, by reason of their conversion, partly into blood,
partly into air and fire. What in these things is the speculation
of truth? to divide things into that which is passive and material;
and that which is active and formal.

XVIII. Not to wander out of the way, but upon every motion and desire,
to perform that which is just: and ever to be careful to attain
to the true natural apprehension of every fancy, that presents itself.

XIX. Whatsoever is expedient unto thee, O World, is expedient unto me;
nothing can either be 'unseasonable unto me, or out of date,
which unto thee is seasonable. Whatsoever thy seasons bear,
shall ever by me be esteemed as happy fruit, and increase.
O Nature! from thee are all things, in thee all things subsist,
and to thee all tend. Could he say of Athens, Thou lovely city
of Cecrops; and shalt not thou say of the world, Thou lovely
city of God?

XX. They will say commonly, Meddle not with many things,
if thou wilt live cheerfully. Certainly there is nothing better,
than for a man to confine himself to necessary actions;
to such and so many only, as reason in a creature that knows itself
born for society, will command and enjoin. This will not only
procure that cheerfulness, which from the goodness, but that also,
which from the paucity of actions doth usually proceed.
For since it is so, that most of those things, which we either
speak or do, are unnecessary; if a man shall cut them off,
it must needs follow that he shall thereby gain much leisure,
and save much trouble, and therefore at every action a man must
privately by way of admonition suggest unto himself, What? may not
this that now I go about, be of the number of unnecessary actions?
Neither must he use himself to cut off actions only, but thoughts
and imaginations also, that are unnecessary for so will unnecessary
consequent actions the better be prevented and cut off.

XXI. Try also how a good man's life; (of one, who is well pleased
with those things whatsoever, which among the common changes and
chances of this world fall to his own lot and share; and can live
well contented and fully satisfied in the justice of his own proper
present action, and in the goodness of his disposition for the future:)
will agree with thee. Thou hast had experience of that other
kind of life : make now trial of this also. Trouble not thyself
any more henceforth, reduce thyself unto perfect simplicity.
Doth any man offend? It is against himself that he doth offend:
why should it trouble thee? Hath anything happened unto thee ?
It is well, whatsoever it be, it is that which of all the common chances
of the world from the very beginning in the series of all other things
that have, or shall happen, was destinated and appointed unto thee.
To comprehend all in a few words, our life is short; we must
endeavour to gain the present time with best discretion and justice.
Use recreation with sobriety. XXII. Either this world is a kosmoz
or comely piece, because all disposed and governed by certain order:
or if it be a mixture, though confused, yet still it is a comely piece.
For is it possible that in thee there should be any beauty at all,
and that in the whole world there should be nothing but disorder
and confusion? and all things in it too, by natural different
properties one from another differenced and distinguished; and yet
all through diffused, and by natural sympathy, one to another united,
as they are?

XXIII. A black or malign disposition, an effeminate disposition;
an hard inexorable disposition, a wild inhuman disposition,
a sheepish disposition, a childish disposition; a blockish,
a false, a scurril, a fraudulent, a tyrannical: what then?
If he be a stranger in the world, that knows not the things
that are in it; why not he a stranger as well, that wonders
at the things that are done in it?

XXIV. He is a true fugitive, that flies from reason, by which
men are sociable. He blind, who cannot see with the eyes
of his understanding. He poor, that stands in need of another,
and hath not in himself all things needful for this life.
He an aposteme of the world, who by being discontented with those
things that happen unto him in the world, doth as it were apostatise,
and separate himself from common nature's rational administration.
For the same nature it is that brings this unto thee,
whatsoever it be, that first brought thee into the world.
He raises sedition in the city, who by irrational actions
withdraws his own soul from that one and common soul of
all rational creatures.

XXV. There is, who without so much as a coat; and there is, who without
so much as a book, doth put philosophy in practice. I am half naked,
neither have I bread to eat, and yet I depart not from reason, saith one.
But I say; I want the food of good teaching, and instructions,
and yet I depart not from reason. XXVI. What art and profession soever
thou hast learned, endeavour to affect it, and comfort thyself in it;
and pass the remainder of thy life as one who from his whole heart
commits himself and whatsoever belongs unto him, unto the gods:
and as for men, carry not thyself either tyrannically or servilely
towards any. XXVII. Consider in my mind, for example's sake,
the times of Vespasian: thou shalt see but the same things:
some marrying, some bringing up children, some sick, some dying,
some fighting, some feasting, some merchan-dising, some tilling,
some flattering, some boasting, some suspecting, some undermining,
some wishing to die, some fretting and murmuring at their present estate,
some wooing, some hoarding, some seeking after magistracies, and some
after kingdoms. And is not that their age quite over, and ended?
Again, consider now the times of Trajan. There likewise thou seest
the very self-same things, and that age also is now over and ended.
In the like manner consider other periods, both of times and of
whole nations, and see how many men, after they had with all their
might and main intended and prosecuted some one worldly thing or other
did soon after drop away, and were resolved into the elements.
But especially thou must call to mind them, whom thou thyself
in thy lifetime hast known much distracted about vain things,
and in the meantime neglecting to do that, and closely and unseparably
(as fully satisfied with it) to adhere unto it, which their own proper
constitution did require. And here thou must remember, that thy
carriage in every business must be according to the worth and due
proportion of it, for so shalt thou not easily be tired out and vexed,
if thou shalt not dwell upon small matters longer than is fitting.