First page of the 1792 English translation by Author Original title Unknown, probably untitled Country Language Published Unknown, likely before 850 Meditations (: Τὰ εἰς ἑαυτόν Ta eis heauton, literally 'things to one's self') is a series of personal writings by, from 161 to 180 AD, recording his private notes to himself and ideas on. Marcus Aurelius wrote the 12 books of the Meditations in as a source for his own guidance and self-improvement. It is possible that large portions of the work were written at, where he spent much time planning military campaigns from 170 to 180. Some of it was written while he was positioned at on campaign in, because internal notes tell us that the first book was written when he was campaigning against the on the river Granova (modern-day ) and the second book was written. It is unlikely that Marcus Aurelius ever intended the writings to be published and the work has no official title, so 'Meditations' is one of several titles commonly assigned to the collection.
These writings take the form of quotations varying in length from one sentence to long paragraphs. Ruins of the ancient city of, in modern Hungary – one site where Marcus Aurelius worked on Meditations. The Meditations is divided into 12 books that chronicle different periods of Marcus' life. Each book is not in chronological order and it was written for no one but himself. The style of writing that permeates the text is one that is simplified, straightforward, and perhaps reflecting Marcus' Stoic perspective on the text. Depending on the English translation, Marcus' style is not viewed as anything regal or belonging to royalty, but rather a man among other men, which allows the reader to relate to his wisdom. Marcus Aurelius wrote Meditations at his base in, in modern, and also while positioned at the city of, while on campaign in, which included modern.
A central theme to Meditations is the importance of analyzing one's judgment of self and others and the development of a cosmic perspective. As he said 'You have the power to strip away many superfluous troubles located wholly in your judgment, and to possess a large room for yourself embracing in thought the whole cosmos, to consider everlasting time, to think of the rapid change in the parts of each thing, of how short it is from birth until dissolution, and how the void before birth and that after dissolution are equally infinite'. He advocates finding one's place in the universe and sees that everything came from nature, and so everything shall return to it in due time. Another strong theme is of maintaining focus and to be without distraction all the while maintaining strong ethical principles such as 'Being a good man'. His Stoic ideas often involve avoiding indulgence in sensory affections, a skill which will free a man from the pains and pleasures of the material world. He claims that the only way a man can be harmed by others is to allow his reaction to overpower him. An order or permeates existence.
Rationality and clear-mindedness allow one to live in harmony with the logos. This allows one to rise above faulty perceptions of 'good' and 'bad' - things out of your control like fame and health are (unlike things in your control) irrelevant and neither good or bad. Reception and influence Marcus Aurelius has been lauded for his capacity 'to write down what was in his heart just as it was, not obscured by any consciousness of the presence of listeners or any striving after effect'.
Compares the work to and. Though Murray criticizes Marcus for the 'harshness and plainness of his literary style', he finds in his Meditations 'as much intensity of feeling.as in most of the nobler modern books of religion, only with a sterner power controlling it'. 'People fail to understand Marcus', he writes, 'not because of his lack of self-expression, but because it is hard for most men to breathe at that intense height of spiritual life, or, at least, to breathe soberly'. Rees calls the Meditations 'unendingly moving and inspiring', but does not offer them up as works of original philosophy.
Found them contradictory and inconsistent, evidence of a 'tired age' where 'even real goods lose their savour'. Using Marcus as an example of greater philosophy, he found their ethical philosophy to contain an element of '. 'We can't be happy, but we can be good; let us therefore pretend that, so long as we are good, it doesn't matter being unhappy'. Both Russell and Rees find an element of Marcus' Stoic philosophy in the philosophical system of. German philosopher offers a critique of Stoicism that follows similar lines, albeit covering different trajectories. In his, Hegel attacks the preoccupation with the inner self as a severing, fatalistic barrier to consciousness. A philosophy that reduces all states of harm or injustice to emotional states 'could only appear on the scene in a time of universal fear and bondage.'
The Stoic refusal to meet the world is anathema to Life, a central value in Hegel's philosophical work: 'whether on the throne or in chains, in the utter dependence of its individual existence, its aim is to be free, and to maintain that lifeless indifference which steadfastly withdraws from the bustle of existence.' Clarke concurs in his historical work on philosophical ideas, The Roman Mind, where he states 'political liberty could hardly flourish after so many years of despotism and the indifference to public affairs which it bred.
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And philosophy fostered the same spirit.' In the Introduction to his 1964 translation of Meditations, the Anglican priest Maxwell Staniforth discussed the profound impact of on. Called Marcus Aurelius 'the noblest of all the men who, by sheer intelligence and force of character, have prized and achieved goodness for its own sake and not for any reward'. Gregory Hays' translation of Meditations for made the bestseller list for two weeks in 2002. The book has been described as a prototype of by Seamus Mac Suibhne. Author makes several direct allusions to Meditations in his magnum opus.
United States President said that Meditations is his favorite book. United States Secretary of Defense carried his own personal copy of the Meditations of Marcus Aurelius throughout his deployments as a Marine Corps officer. This section is a candidate to be to using the process. 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!' Say instead, 'How lucky that I am not broken by what has happened and am not afraid of what is about to happen. Jvc fm cordless transmitter 900mhz.
The same blow might have struck anyone, but not many would have absorbed it without capitulation or complaint.' Hicks). 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?' George Long).
Put an end once for all to this discussion of what a good man should be, and be one. 16, ).
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. Gregory Hays). 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. Gregory Hays).
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. Gregory Hays). 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 (IV.
George Long). 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. Maxwell Staniforth). Shame on the soul, to falter on the road of life while the body still perseveres. Maxwell Staniforth).
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. Gregory Hays). 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. George Long). Of the life of man the duration is but a point.
Haines). Words that everyone once used are now obsolete, and so are the men whose names were once on everyone's lips:, Caeso, 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.
Scot and David Hicks). 'Why do you hunger for length of days? The point of life is to follow reason and the divine spirit and to accept whatever nature sends you. To live in this way is not to fear death, but to hold it in contempt. Death is only a thing of terror for those unable to live in the present.
Pass on your way, then, with a smiling face, under the smile of him who bids you go.”. 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.
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In this infinity then what is the difference between him who lives three days and him who lives three generations? George Long).
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. Gregory Hays). 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.
Maxwell Staniforth). 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. Maxwell Staniforth) Editions. Xylander edition (1558) The of the original Greek (the first print version) was published by and his cousin Andreas in 1559. Both it and the accompanying Latin translation were produced.
His source was a manuscript from, provided. By 1568, when Xylander completed his second edition, he no longer had access to the source and it has been lost ever since.
The first English translation was published in 1634. Some popular English translations include:. and James Moore (1742).
The Meditations of the Emperor Marcus Aurelius Antoninus. Indianapolis: Liberty Fund, 2008. Meditations of the Emperor Marcus Aurelius Antoninus, a new translation from the Greek original, with a Life, Notes, &c., by R.
Graves, 1792; new edition, Halifax, 1826. (1862) The Meditations of Marcus Aurelius; reprinted many times, including in Vol. Haines (1916) Marcus Aurelius. Farquharson (1944) Marcus Aurelius Meditations. Reprint edition (1992). Revised edition (1998).
Maxwell Staniforth (1969) Meditations. Gregory Hays (2002) Meditations. Random House. Scot Hicks, David V. Hicks (2002) The Emperor's Handbook: A New Translation of the Meditations.
Simon & Schuster. Martin Hammond (2006) Meditations.
Penguin Classics. Jacob Needleman, John P. Piazza (2008) The Essential Marcus Aurelius. See also. References. 'Close imitation of was not required because wrote in a philosophical context without thought of publication.
's many writings in what he calls 'the common dialect' are another excellent example of non-atticizing but highly educated Greek.' Simon Swain, (1996), Hellenism and Empire, p. Oxford University Press. suggests the books may also have been written for mental stimulation, as Aurelius was removed from the cultural and intellectual life of Rome for the first time in his life. Source: published August 2014, accessed November 2014.
John Sellars, Marcus Aurelius October 23rd 2011. John Roberts, Aurelius,Marcus October 23rd 2011. Murray, Gilbert (2002) 1912. Five Stages of Greek Religion (3rd ed.). Dover Publications. Rees, Introduction pp. In Farquhrson, A.
(1992) 1944. ^ Russell, Bertrand (2004) 1946. History of Western Philosophy. London: Routledge. Grant, Michael (1993) 1968.
The Climax of Rome: The Final Achievements of the Ancient World, AD 161–337. London: Weidenfeld. The Washington Post Bestseller List June 9th, 2002.
Mac Suibhne, S. ' 'Wrestle to be the man philosophy wished to make you': Marcus Aurelius, reflective practitioner'.
Reflective Practice. 10 (4): 429–36. Armed Forces Journal. New York: Orbit.
Retrieved 21 December 2016. Loeb Classical Library. Zurich: Andreas Gessner, 1558. External links has original text related to this article.
Written in Greek, without any intention of publication, by the only Roman emperor who was also a philosopher, the Meditations of Marcus Aurelius (AD 121-180) offer a remarkable series of challenging spiritual reflections and exercises developed as the emperor struggled to understand himself and make sense of the universe. Ranging from doubt and despair to conviction and ex Written in Greek, without any intention of publication, by the only Roman emperor who was also a philosopher, the Meditations of Marcus Aurelius (AD 121-180) offer a remarkable series of challenging spiritual reflections and exercises developed as the emperor struggled to understand himself and make sense of the universe. Ranging from doubt and despair to conviction and exaltation, they cover such diverse topics as the nature of moral virtue, human rationality, divine providence, and Marcus' own emotions. But while the Meditations were composed to provide personal consolation and encouragement, in developing his beliefs Marcus Aurelius also created one of the greatest of all works of philosophy: a timeless collection of extended meditations and short aphorisms that has been consulted and admired by statesmen, thinkers and readers through the centuries.
In many important ways, the reflections of Marcus Aurelius (121-180) crystallize the philosophical wisdom of the Greco-Roman world. This little book was written as a diary to himself while emperor fighting a war out on the boarder of the Roman Empire and today this book is known to us as The Meditations. The Roman philosophers are not as well known or as highly regarded as Greek philosophers such as Plato, Aristotle, Epicurus, or Zeno the Stoic - and for a simple reason: the Roman thinkers were n In many important ways, the reflections of Marcus Aurelius (121-180) crystallize the philosophical wisdom of the Greco-Roman world.
This little book was written as a diary to himself while emperor fighting a war out on the boarder of the Roman Empire and today this book is known to us as The Meditations. The Roman philosophers are not as well known or as highly regarded as Greek philosophers such as Plato, Aristotle, Epicurus, or Zeno the Stoic - and for a simple reason: the Roman thinkers were not primarily interested in abstract theory; rather, they were concerned with behavior, that is, understanding how to live in the everyday world and putting their understanding into practice; the goal being to live the life of an authentic philosopher, to be a person of high character and integrity, to develop inner strength and a quiet mind and value such strength and quietude above all else. Indeed, to accomplish such a lofty goal, the Romans realized the need for radical transformation, a complete overhauling of one's life through rigorous mental and physical training, like turning base metal into pure gold. And once a person takes on the role of a philosopher, their deeds must reflect their words - no hypocrisy, thank you! Thus, it isn't surprising the Romans put a premium on memorizing and internalizing simple proverbs and maxims and employed the metaphor of philosophy as the medicine to cure a sick soul. Turning now to Marcus Aurelius, we can appreciate how he imbibed the wisdom not only from the Stoics (along with Seneca and Epictetus, Marcus is considered one of the three major Roman Stoics), but he was also willing to learn from the schools of Epicurus, Plato and Aristotle. In the Greco-Roman world, being eclectic was perfectly acceptable; truth was valued over who said what.
We find several recurring themes in The Meditations: develop self-discipline to gain control over judgments and desires; overcoming a fear of death; value an ability to retreat into a rich, interior mental life (one's inner citadel); recognize the world as a manifestation of the divine; live according to reason; avoid luxury and opulence. But generalizations will not approach the richness and wisdom nuggets a reader will find in Marcus's actual words. Thus, I conclude with my personal observations coupled with quotes from Book One, wherein Marcus begins by expressing heartfelt thanks to his family and teachers for the many fine lessons he learned as a youth. Here are four of my favorites: 'Not to have frequented public schools, and to have had good teachers at home' - After my own nasty experience with the mindless competition and regimentation of public schools, I wish I had Marcus's good fortune of excellent home schooling. 'Not to meddle with other people's affairs, and not to be ready to listen to slander.'
- I didn't need a teacher here; I recognized on my own at an early age that gossip is a colossal waste of time and energy, both listening to gossip and spreading gossip. I can't imagine a clearer indication of a base, coarse mind than someone inclined to gossip and slandering others. 'To read carefully, and not to be satisfied with a superficial understanding of a book.' - How true.
Reading isn't a race to get to the last page; matter of fact, I agree with Jorge Luis Borges that focused, precise rereading is the key to opening oneself to the wisdom of a book. 'To be satisfied on all occasions, and be cheerful.' - I'm never in a hurry. Life is too beautiful to be in a hurry. For me, there is only one way to live each day: in joy and free from anxiety and worry. In a sense, all of the meditations of Marcus Aurelius amplify this simple view of life. I've written this review as an encouragement to make Marcus Aurelius a part of your life.
You might not agree with everything he has to say, but you have to admit, Marcus has a really cool beard and head of hair. When I was a freshman in college, I lived in a dorm.
My roommate was on the football team. He would write inspiring things on poster board and hang them in our room often on the ceiling above his bed to motivate himself. He favored straightforward sentiments like 'never give up.'
The Roman emperor Marcus Aurelius did not hang motivational posters for inspiration. Instead, he kept a journal in which he collected his thoughts about how to live well.
MEDITATIONS is that book. Most people have heard When I was a freshman in college, I lived in a dorm. My roommate was on the football team. He would write inspiring things on poster board and hang them in our room often on the ceiling above his bed to motivate himself. He favored straightforward sentiments like 'never give up.' The Roman emperor Marcus Aurelius did not hang motivational posters for inspiration.
Instead, he kept a journal in which he collected his thoughts about how to live well. MEDITATIONS is that book.
Most people have heard that Aurelius counsels to expect the worst and you will never be disappointed. While that is part of what he has to say, it is not the most interesting of what he has to say. At his most thoughtful, Aurelius calls on us to ask the best of ourselves and never mind the behavior of others.
His MEDITATIONS is a work of motivational advice to inspire us in the ways of stoicism. It is a manual for being a complete, mature adult. It is a guide for living a dignified, thoughtful life Consider: 'Suppose that a god announced that you were going to die tomorrow 'or the day after'. Unless you were a complete coward you wouldn't kick up a fuss about which day it was - what difference could it make?
Now recognize that the difference between years from now and tomorrow is just as small.' Book IV (Greg Hays trans., Modern Library) Or: '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 distractions. 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. 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.' And: 'If at some point in your life, you should come across anything better than justice, honesty, self-control, courage - than a mind satisfied that it succeeded in enabling you to act rationally, and satisfied to accept what is beyond its control - if you find anything better than that, embrace it without reservations - it must be an extraordinary thing indeed - and enjoy it to the full.'
Book III That these thoughts came from the most powerful man in the world, a man whose personal power so vastly exceeded the personal power of any American president that we have difficulty comprehending it, makes it all the more impressive. Aurelius continually writes that strength comes from humility, self-restraint and good humor towards others. He teaches us to accept what we cannot control and to trust what we know. Good advice, indeed. Marcus Aurelius must have been a prolific reader.
He sure was a prolific note-taker, for these meditations are surely his study-notes(?- after all he was a 'philosopher' from age 12). I don't know of the publishing system at the time but where are the detailed footnotes and references? Marcus Aurelius is quite a wise man or at least he read enough wise men. He sure nailed it as far as boring a reader is concerned. No better way to establish your book's wisdom quotient. I am being needlessly caust Marcus Aurelius must have been a prolific reader. He sure was a prolific note-taker, for these meditations are surely his study-notes(?- after all he was a 'philosopher' from age 12).
I don't know of the publishing system at the time but where are the detailed footnotes and references? Marcus Aurelius is quite a wise man or at least he read enough wise men. He sure nailed it as far as boring a reader is concerned. No better way to establish your book's wisdom quotient.
I am being needlessly caustic of course(do note my rating above). The book is quotable in almost every page and is good to dip in to now and then, you might well find an aphorism that fits the mood just right every time. And that is why the book is a classic and so well-loved. Don't read it as a scholar, you will end up like this reviewer.
As I said earlier - He is like the wisdom of ages. Aargh:) Not that it is all bad - it is like reading an old uncles's notes after he has been preaching to you all your life. Good that I am a stoic too. All ills are imaginary.
Or perhaps it was easier to be a Stoic while stoned: The emperor was a notorious opium user, starting each day, even while on military campaigns, by downing a nubbin of the stuff dissolved in his morning cup of wine. THINK ABOUT IT! Never before have I given a five star rating to a book of which I had only read 9%. However, this book is special in many ways, and if the beginning is any indication of the author's thoughts and reflections, it merits this rating. I eagerly await my future readings of this splendid work. Like the Bible, it can be opened to any page, and the passage will resonate with most people at various times in their life. Each passage stands by itself and is not dependent upon what had preced THINK ABOUT IT!
Never before have I given a five star rating to a book of which I had only read 9%. However, this book is special in many ways, and if the beginning is any indication of the author's thoughts and reflections, it merits this rating. I eagerly await my future readings of this splendid work. Like the Bible, it can be opened to any page, and the passage will resonate with most people at various times in their life.
Each passage stands by itself and is not dependent upon what had preceded it. Therefore, although I am in the midst of reading two other books, I pick this one up sporadically, read a few passages, and am not confused about plot and characters. Although the book was written in a manner easy to understand, it is anything but simplistic; it is profound and replete with wisdom. Further, it should be read slowly so that the reader may absorb the words and delight in the meditations of Aurelius. I have done much highlighting in order to remember certain passages, and I know I will reread them throughout the years.
Once again, my friend Steve Sckenda has recommended quality literature to his GR friends for which I thank him most sincerely. Phyllis Eisenstadt. Marcus gives us wise advice about using the Internet, particularly social networking sites: “.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” He shares his opinions on the worst types of modern professional. He does not approve of lobbyists and is rightly worried about their influence on the legislative process.
We should heed his words: “.so long as the law is safe, so i Marcus gives us wise advice about using the Internet, particularly social networking sites: “.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” He shares his opinions on the worst types of modern professional.
He does not approve of lobbyists and is rightly worried about their influence on the legislative process. We should heed his words: “.so long as the law is safe, so is the city and the citizen”. He has harsh things to say about public relations executives; “.to say what you don't think - the definition of absurdity”. He understands the modern office dynamic, reminding himself: “.Not to be constantly telling people that I am too busy, unless I really am. Similarly, not to be always ducking my responsibilities to the people around me because of 'pressing business'.' Marcus has advice for politicians, which it is clear from this book he thinks are untrustworthy, illogical and prone to anger. He condemns unreservedly all their faults and the problems with the modern electoral system: “.it makes you betray a trust, or lose your sense of shame, or make you show hatred, suspicion, ill will, or hypocrisy, or a desire for things best done behind closed doors.
“.A desire for things best done behind closed doors” - Marcus is spot on in identifying a lack of democratic accountability, fostered by the CIA, NSA, GCHQ and the rest of the security paraphernalia, as being at the root of many of our current political problems. In the UK there is a tradition for politicians, or at least for the posher type of politician, to study “PPE” or “Politics, Philosophy and Economics” at either Oxford or Cambridge University.
But despite such an expensive education our political masters don't have half the grasp on the classics that Marcus has, which is remarkable considering he was home-schooled. I wish Marcus would consider a career in politics just to show up our current representatives for the intellectual pygmies that they really are. Marcus also gives us advice on a more personal level.
I don’t know much about his background but I can be sure he is the father of teenage children! Can he really keep his temper? “.they are drawn toward what they think is good for them, but if it is not good for them then prove it to them instead of losing your temper” Unlike other self-help writers he doesn’t flinch at reminding us about our own mortality: “.Think of yourself as dead. You have lived your life.
Now take what's left and live it properly” We should remember: “.not to live as if you had endless years in front of you. Death overshadows you. While you're alive and able, be good” and also “.how much more damage anger and grief do than the things that cause them” How refreshing if more authors of self help books would confront squarely the central issue of our own mortality and our negative emotions of anger or frustration instead of forever hiding from these topics. So to end with my favorite paragraph, from book 10 paragraph 5. One for physicists as well as philosophers to puzzle over: “.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.” I don’t normally read self help books. Often they seem full of cliches left over from the Victorian era.
And in this book, which may have been modeled on the writings of Alain De Botton, Marcus mixes in a lot of philosophy and this just isn’t to everyone’s taste. But with this short work Marcus, who is Italian, and his co-author Gregory Hays have brought the format right up to date by reflecting squarely on the types of issues that we all face today. A great book by an author who - and this is no exaggeration - deserves a statue to be put up for him.
I can only wish I could meet Marcus one day. In fact I’ll be checking out if he has any book signings lined up. If he has a decent agent I’m sure he has.
Another great influence in my life; this was the personal philosophical diary of the last 'good emperor' of the Roman Empire. In this work Marcus Aurelius draws a picture Stoicism as a philosophy that I call 'Buddhism with balls'. It is a harsh self discipline that trains its practitioners to be champions (of a sort). Champions of what? Mastery of the self.
The heart of the book is that in order to make oneself free, they must train themselves to become indifferent to externals. The externals ar Another great influence in my life; this was the personal philosophical diary of the last 'good emperor' of the Roman Empire. In this work Marcus Aurelius draws a picture Stoicism as a philosophy that I call 'Buddhism with balls'. It is a harsh self discipline that trains its practitioners to be champions (of a sort). Champions of what?
Mastery of the self. The heart of the book is that in order to make oneself free, they must train themselves to become indifferent to externals. The externals are those elements in life of which we have no or little control: our ethnicity, sex appeal, intelligence, lifespan, the opinions of others, etc. We must also become very aware of the one thing which we do have control over: our perceptions. Through harsh self analysis, training of the reason and self discipline, we can learn to take control of our perceptions, and in this way become impervious to all misfortune/suffering. Through this practice one cuts the puppet strings by which most people are jerked through life: pleasing others, seeking fame, sexual dominance, material goods, etc., and in the process also is freed of the suffering that stems from not having these false goals met.
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This is a book that is extremely empowering. Even if some of the ideals and aims might be utterly impossible (but for a handful of great sages), they are worthy and worth striving towards.
Another aspect that I found interesting, was that here we are able to open a window into the life of a great and noble soul who was struggling to come to terms with the universe. We read the personal thoughts of the master of the civilized world, a man utterly alone and free of peers, who is grappling with the need to find meaning in life.
His efforts and obvious agonies are touching. This is a deeply humane work.
In many sections he has to repeatedly remind himself of the nature of death (that it is an essential and good part of nature), and often repeated are metaphors relating to the death of a child. These reminders are made very poignant when you understand that several of the Emperor's children (who he apparently loved very much) were taken by disease. This was the one understanding that he seemed to have the hardest time coming to terms with or accepting.
“Nowhere can man find a quieter or more untroubled retreat than in his own soul.” This little book is the most personal work existent on the surface of the Earth, floating across all continents and countries, in all language, from time to time. Marcus Aurelius, the Roman Emperor and unmistakably, a Stoic philosopher, through his reflective aphorisms and repetitive admonitions, captivates us to inquire about our living, review our doings, and eliminate our misconceptions. This was not targeted for “Nowhere can man find a quieter or more untroubled retreat than in his own soul.” This little book is the most personal work existent on the surface of the Earth, floating across all continents and countries, in all language, from time to time. Marcus Aurelius, the Roman Emperor and unmistakably, a Stoic philosopher, through his reflective aphorisms and repetitive admonitions, captivates us to inquire about our living, review our doings, and eliminate our misconceptions. This was not targeted for any audience; This was not intended to be published; This was unquestionably not to be made as international best seller; Yet, this single book has captured more men than Marcus could ever have captured with his lofty weapons and relentless army.
These 12 books of personally directed writings might seem incomprehensible, at times, but, thanks to the foot-notes, some of them could be made clear. So, what does Marcus say in this mighty book of 'motivating and reforming' writing? 'The universe is change; our life is what our thoughts make it.' .::Directing Mind:. “Everything we hear is an opinion, not a fact.
Everything we see is a perspective, not the truth.” All is as thinking makes it so. Our very souls are dyed by our thoughts. We are what our thoughts make us and our happiness rests in what we think. Throughout this book, it is constantly being reminded that one should keep himself free of alluring judgement, but he should conduct a precise analysis with unaffected dignity, with human sympathy, with dispassionate justice. “Vanity is the greatest seducer of reason.” Pride is what, often, drives us into undesirable circumstances and unalterable consequences, and so, He, Marcus, tell us to get rid of vanity and any emotion which might instigate vanity in us. Like most of the Stoics, he also tell us not to succumb to pleasures and pains, and not to be provoked by brute facts and mere things. Divinity is our mind and reason.::Achievement Of Common Good:.
'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;' Mind, 'A perfect round in solitude' as addressed by Marcus, which is unreachable to any of external agents, and which can be impacted only by our thoughts, tends to join with people who bear the same thoughts and beliefs, leading to the fellowship of 'Like-Minded' individuals. But, what Marcus dreams of, is something really quite unimaginable and the above quote vividly explains his desire to bring all people together under on constitution to live in all accord and harmony. It would be hard not to notice his relentless reverence for Gods and the importance of being God-fearing but not superstitious. Calculated honesty is a stiletto. Kindness, integrity and sincerity are the key virtues to live in accordance with the nature (the Whole) and fellow citizens, as Marcus empathetically tells.
“All men are made one for another: either then teach them better or bear with them.”.::Inevitable Change:. 'Is any man afraid of change?
Why what can take place without change?' Universe is change.
We are not what we, once, were. All things are in the process of change: Constant alteration and Gradual decay. Everything we undergo is part of the process of change, as the fig blossoms and ripens. It is not their actions which troubles us but our judgement of them. The more we control our emotions, closer we get to the power of precise judgement.::Sense Of An Urgency:.
'The present moment is equal to all.' How quickly time runs out and How much we have already lost. Instead of fretting over the past and dream of future, Marcus asks us to find our purpose of our existence and work for it, with accordance to nature and appreciation of blessings in what we have. “Perfection of character is this: to live each day as if it were your last, without frenzy, without apathy, without pretence.”.::Death:. “It is not death that a man should fear, but he should fear never beginning to live.” Death is inevitable, as birth is. According to him, it is not a 'Non-Existence' but a 'Not-Yet-Existence'. He even further goes ahead and asks 'Or is Death just a change of home?'
So, lets take what we like from this unmistakable work of virtues and make no drama of our lives. 'Dwell on the beauty of life. Watch the stars, and see yourself running with them.'
Greatest Book I've ever read. 'What a book is this, I'll kept it with me until my death.' Everyone should read it once in a life to know Philosophy Of Life. 'The best provision for a happy life is to dissect everything, view its own nature, and divide it into matter and form. To practise honesty in good earnest, and speak truth from the very.soul of you.
What remains but to live easy and cheerful, and crowd one good action so close to another that there may not be the least empty space between them.T Greatest Book I've ever read. 'What a book is this, I'll kept it with me until my death.' Everyone should read it once in a life to know Philosophy Of Life.
'The best provision for a happy life is to dissect everything, view its own nature, and divide it into matter and form. To practise honesty in good earnest, and speak truth from the very.soul of you. What remains but to live easy and cheerful, and crowd one good action so close to another that there may not be the least empty space between them.The great business of a man is to improve his mind, therefore consider how he does this. As for all other things, whether in our power to compass or not, they are no better than lifeless ashes and smoke.' Best lines-.' I am satisfied the person disobliging is of kin to me, and though we are not just of the same flesh and blood, yet our minds are nearly related, being both extracted from the Deity—I am likewise convinced that no man can do me a real injury, because no man can force me to misbehave myself, nor can I find it in my heart to hate nor to be angry with one of my own nature and family.'
'. 'Let these two maxims be always ready: first, that things cannot disturb the soul, but remain motionless without, while disturbance springs from the opinion within the soul. The second is, to consider that the scene is just shifting and sliding off into nothing; and that you yourself have seen abundance of great alterations. In a word, the world is all transformation, and life is opinion.' .' Do not suppose you are hurt, and your complaint ceases.
Cease your complaint, and you are not hurt.' . 'Do not forget the saying of Heraclitus, 'That the earth dies into water, water into air, air into fire, and so backward'.' Every word seems Manuscript. So, I'm taking full time with it. Love it'.
'What is death? It is a resting from the vibrations of sensation, and the swaying of desire, a stop upon the rambling of thought, and a release from the drudgery about your body.'
. 'It is the privilege of human nature to love those that disoblige us. To practice this, you must consider that the offending party is of kin to you, that ignorance is the cause of the misbehavior,'. 'Fate mows down life like corn, this mortal falls,Another stands a while.' '.
'Sixthly, When you are most angry and vexed remember that human life lasts but a moment, and that we shall all of us very quickly be laid in our graves'. I give a four to Marcus Aurelius (since he seemed like a pretty fascinating dude but I don't totally agree with him on everything) and a five to translator Gregory Hays for his readable, immediate translation as well as his thoughtful and unpretentious introduction.
You can tell he really likes Aurelius, thinks of him as a buddy almost, but is willing to admit that he doesn't completely have his shit together. There's a warmth to his writing as well as a critical eye. It's easy to assume that 'a I give a four to Marcus Aurelius (since he seemed like a pretty fascinating dude but I don't totally agree with him on everything) and a five to translator Gregory Hays for his readable, immediate translation as well as his thoughtful and unpretentious introduction. You can tell he really likes Aurelius, thinks of him as a buddy almost, but is willing to admit that he doesn't completely have his shit together. There's a warmth to his writing as well as a critical eye. It's easy to assume that 'ancient philosophers' must be completely wise about everything all the time, and Hays doesn't buy into that. Here are some parts of the introduction I really like: 'There is a persistent strain of pessimism in the work.As one scholar has observed, 'reading the Meditations for long periods can be conducive to melancholy.'
And even those who love the book cannot deny that there is something impoverishing about the view of human life it presents. Matthew Arnold, whose essay on the work reveals a deep respect and affection for Marcus, identified the central shortcoming of his philosophy as its failure to make any allowance for joy, and I think this is a fair criticism.' He also goes on to say-'Perhaps the most depressing entry in the entire work is the one in which Marcus urges himself to cultivate an indifference to music.' Way to stick up for music, Gregory.
Aurelius, you can try all you want, but 'Total Eclipse of the Heart' is going to get you every time. Say to yourself in the early morning: I shall meet today inquisitive, ungrateful, violent, treacherous, envious, uncharitable men. All these things have come upon them through ignorance of real good and ill. My favorite quotation Stoic philosopher, and a Roman Emperor from 161 to 180 try to imagine this man was a roman emperor as Nero, caligula and dioclite BUT why was he different?he has a very good introduction about his education, The universe is change; our life is what our thoughts make it Say to yourself in the early morning: I shall meet today inquisitive, ungrateful, violent, treacherous, envious, uncharitable men. All these things have come upon them through ignorance of real good and ill. My favorite quotation Stoic philosopher, and a Roman Emperor from 161 to 180 try to imagine this man was a roman emperor as Nero, caligula and dioclite BUT why was he different?he has a very good introduction about his education, The universe is change; our life is what our thoughts make it.
What means all this? His all philosophy is based on notion purpusivness of humans life Whatever happens at all happens as it should be everything have his own place own purpose everything is good but someone's don't want to to live according his nature so if you are stupid you will tray to change the world but if you are wise you will make your purpose and live as man who knows his nature and have obligations,Never esteem anything as of advantage to you that will make you break your word or lose your self-respect. If you are training to avoid you nature you are fool this book is one of the greatest and shortest composition of wisdom. You will find rest from vain fancies if you perform every act in life as though it were your last. Action and time, work and god,history and knowledge,will and ill everything is so brilliant in this book and then simple sentences with most original wisdom it claims that you should live as kind simple and wise person. Very little is needed to make a happy life.but someone don't know this thougths make life happy and try to avoid vainity and to have mane of man 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.
I read many modern philosophical books after it but non of them is more comprehensive his stile is one of the most elegant and simple conform with small chapters each of them is more smart than whole modern western philosophy if we add this that he was writing this book during war we will see his person as great philosophical commandment The universe is flux, life is opinion. I am a propagander of this book. I view this work as a valuable resource, after all, it's not often one knows the private thoughts of an individual, let alone one of the more successful Roman Emperors.
Only occasionally does it feel like the work of a Roman Emperor. Never do we get the feeling that it's written mid battle and amid the varied intrigue attending empire maintenance. Most often it's a welcome blend of philosophical pondering and practical advice. My favorite Books were One, Eight, and Eleven. It's appropriate, and p I view this work as a valuable resource, after all, it's not often one knows the private thoughts of an individual, let alone one of the more successful Roman Emperors.
Only occasionally does it feel like the work of a Roman Emperor. Never do we get the feeling that it's written mid battle and amid the varied intrigue attending empire maintenance. Most often it's a welcome blend of philosophical pondering and practical advice. My favorite Books were One, Eight, and Eleven. It's appropriate, and perhaps customary, for MA to open with credits to those who made him the man and leader he was in 170. The sections of each book are brief yet poignant.
Beholden of many things, he credits his forebears with all manner of instruction, practical and spiritual. He learned to be modest and thoughtful, though not to think too much. Avoiding addictions. Several themes recur.
The importance of unity in the family of man. Avoidance of emotion, most often anger. His comments on logos were especially thought provoking. I came away with tremendous admiration for his temperament. Lesser men and women didn't learn the lessons. The list form of the meditations is ideal.
I employed a similar numbering system in my journals years ago. It's a technique employed by philosophers sorting through complex points. Perhaps living up to the standard of Marcus Aurelius requires a level of discipline beyond our abilities. It's a nobel course. Almost a form of sainthood, bliss or enlightenment.
The reward is happiness. But at what cost? He promotes a level of detachment that isn't very romantic, at best. While he was compassionate, he seemed to reserve the tenderest sentiment for posterity.
His inner workings were written rather than spoken. Yet the sentiment is there. While a profound thinker it's also evident that he practiced his beliefs to great effect. The worldly temptations must have been tremendous. Omnipotence had its casualties in Ancient Rome.
In Meditations, one finds a candid companion. He is of course stoic, however intimate and altogether sane. Were his principles adhered to by only a few, I'm sure life would be easier for most. This is a book I'll keep and reread. This basically consists of Marcus Aurelius repeating, 'Get it together, Marcus' to himself over and over again over the course of 12 chapters.
SPOILER ALERT: -The time during which you are alive is very very brief compared to the time during which you did not exist and will not exist.People who wrong you only do so from ignorance, and if you can correct them without being a jerk about it, you should do so.You are a little soul dragging around a corpse.Whether or not things injure you lies in This basically consists of Marcus Aurelius repeating, 'Get it together, Marcus' to himself over and over again over the course of 12 chapters. SPOILER ALERT: -The time during which you are alive is very very brief compared to the time during which you did not exist and will not exist.People who wrong you only do so from ignorance, and if you can correct them without being a jerk about it, you should do so.You are a little soul dragging around a corpse.Whether or not things injure you lies in your opinion about them, and you can control that opinion. That's about it. The fascinating thing about these philosophical ideas is that if they were expressed a single time, they might seem profound and solid and convincing. But repeated over and over like a rosary, you feel that Marcus is struggling against really serious grueling daily doubt - that these are things that he wishes to be true, not things that he knows to be true, normative rather than descriptive statements. Which makes for a fascinating and subtext-y read, especially given his history. The timeless manual of Stoicism, a philosophy that some will find incredibly useful to help them face life's challenges, while others will find it a little too self-centered and heavy-handed with fate and predestination.
Well, to each his own, as they say. Written 1,850 or so years ago, Marcus Aurelius's Meditations are by no means a waste of reading time and are still very relevant today. Provided, that is, that philosophy is your cup of tea! OLIVIER DELAYE Author of the SEBASTEN OF ATLANTIS seri The timeless manual of Stoicism, a philosophy that some will find incredibly useful to help them face life's challenges, while others will find it a little too self-centered and heavy-handed with fate and predestination. Well, to each his own, as they say.
Written 1,850 or so years ago, Marcus Aurelius's Meditations are by no means a waste of reading time and are still very relevant today. Provided, that is, that philosophy is your cup of tea! OLIVIER DELAYE Author of the SEBASTEN OF ATLANTIS series. Marcus Aurelius (121 – 180 AD) wrote this material in his own personal journal for his own edification. It was found and published after his death. Marcus was a practitioner of and these writings are a significant source of our modern understanding of ancient Stoic philosophy.
It is considered by many commentators to be one of the greatest works of philosophy. The following is an excerpt of the one place where Marcus Aurelius mentions Christians: What a great soul is that which is ready, Marcus Aurelius (121 – 180 AD) wrote this material in his own personal journal for his own edification.
It was found and published after his death. Marcus was a practitioner of and these writings are a significant source of our modern understanding of ancient Stoic philosophy. It is considered by many commentators to be one of the greatest works of philosophy. The following is an excerpt of the one place where Marcus Aurelius mentions Christians: What a great soul is that which is ready, at any requisite moment to be separated from the body and then to be extinguished or dispersed or continue to exist. But this readiness must come from a man's own judgment, not from mere obstinacy, as with the Christians, but considerately and with dignity and in a way to persuade another, without tragic show. (Book XI, Paragraph 3) (Note: Book XI begins with these words, 'These are the properties of the rational soul ')Some scholars think that the reference to Christians may have been added by a later copyist.
The following is a link to over a thousand quotations of Markus Aurelius, and I presume they all would have had to come from his Meditations. This book Has been on my to-read list for a long time. I am glad I have read it. The Roman Emperor Marcus Aurelius wrote the gist of his thoughts and wisdome in several books which later were put in one book and preserved for posterity.It is highly obvious how Marcus was influenced by Stoicism and it is core principles. The logos( the reason) is the super power that produced the world with all its animate and inanimate entities. It permeates everything and run the universe in orderly manner. All This book Has been on my to-read list for a long time.
I am glad I have read it. The Roman Emperor Marcus Aurelius wrote the gist of his thoughts and wisdome in several books which later were put in one book and preserved for posterity.It is highly obvious how Marcus was influenced by Stoicism and it is core principles.
The logos( the reason) is the super power that produced the world with all its animate and inanimate entities. It permeates everything and run the universe in orderly manner. All man's deeds should be in accordance with the logos( nature.) All negative deeds are unnatural and do not go with logos. To be one with the logos(which is nature,) man must be virtuous, honest self-contained, and governoed by reason and logic. People with clear minds will not mind injustice, pain, torture inflicted upon then since everything good or bad is natural.
It is all part of the logos so it should be accepted as it is. Once entities perish, they dissolve into fire and unite with the logos. Dissolved entities are reproduced again by the logos so the cycle of nature goes on. The past is over, while the future we do not have yet, consequently; both of them are not worth our worries and anxiety.
We should accept hierarchy as it is how the logos created the world. Man, accordingly, should accept his position in this world since it is ordained by the logos. He should be free of envy and acknowledge his place in the hierarchy of the logos. No one should fear death since all beings will dissolve ultimately into the logos. I enjoyed the wisdom of Marcus immensely though I do not know how he reconciled the concepted of the logos with that of gods. Marcus Aurelius was Roman Emperor from AD 161 to 180.
His Meditations are a series of notes to self, reflecting his interest and training in philosophy. Reportedly not intended for publication Meditations nonetheless provides a wonderful insight into the mind of a powerful ruler and times long gone. This was a slow read for me. I had to read and re-read many of the passages to fully grasp its intent. The effort was well worth it as this is a great little book. What struck me most was how contempo Marcus Aurelius was Roman Emperor from AD 161 to 180.
His Meditations are a series of notes to self, reflecting his interest and training in philosophy. Reportedly not intended for publication Meditations nonetheless provides a wonderful insight into the mind of a powerful ruler and times long gone.
This was a slow read for me. I had to read and re-read many of the passages to fully grasp its intent. The effort was well worth it as this is a great little book. What struck me most was how contemporary many of the recurring themes are. Be true to yourself. All is transitory as we progress inexorably towards oblivion.
Disdain luxury and status (perhaps easy for him to say). Be one with nature and many others still resonate today. I will re-read this. It will go into my smallest library, there to serve as a source of pleasure and enlightenment in snatched moments of tranquillity and contemplation. Once in a while I come across a book that makes me aware of a particular fault I have. Whenever I feel someone who is different from me is trying to tell me how to live, I just tend to brush his/her opinions under the rug unless they present a strong, intriguing argument.
I got this sense of deja-vu as soon as I started this book. I was not impressed with the beginning of this book.
While he was mentioning his thanks to his teachers for the virtues they had imbued in him, I felt like he was givi Once in a while I come across a book that makes me aware of a particular fault I have. Whenever I feel someone who is different from me is trying to tell me how to live, I just tend to brush his/her opinions under the rug unless they present a strong, intriguing argument. I got this sense of deja-vu as soon as I started this book.
I was not impressed with the beginning of this book. While he was mentioning his thanks to his teachers for the virtues they had imbued in him, I felt like he was giving an endless award acceptance speech. I knew before starting that he was an Emperor of the Roman Empire and I thought he was just showing off. Then he issued direct indications on how to behave and I just needed to put the book down.
The tone of the book was harsh and plain (compared to the other Latin works I've read), but I decided to give it another go. I looked up a documentary about Marcus Aurelius and realized that this is the kind of book for which context is key. So Marcus Aurelius wrote this while on campaign against Germanic tribes, under the constant threat of death. This campaign was an on again, off again thing that lasted over a decade so you can imagine the pressure he was under.
Before becoming emperor, he was trained for rule longer than any emperor in history and was particularly keen on Stoicism (which taught that submission to the law of the universe was how human beings should live, and emphasized duty, avoidance of pleasure, reason, and fearlessness of death). Easier said than done. Bearing all this in mind, I came back to the book and realized that he was just talking to himself all along. He was dealing with the threat of death, other peoples opinions on how he should behave or rule, the dilemma of how to act towards those he did not like but was bound by duty to protect. What this book showed me time and time again was imperfection.
Marcus was imperfect and needed to wrestle with feelings of inadequacy on paper. He told himself to be resolute, loyal to his principles, sincere, liberal, patient, moderate, calm. He could have just remained in Rome. The empire had not engaged in war in over two generations and most of the people were hesitant even to enlist, let alone fight. Marcus Aurelius was not really a skilled strategist or fighter, but he thought that he owed the Roman army his presence in the heat of battle, since they were the ones sacrificing everything. I'll definitely be revisiting this book again. This is a good read for people who need encouragement in reaching their goals or overcoming fear.
I tip my hat to the Emperor since I'm rarely confronted with the need to change how I view myself as a reader. Lesson in humility:) P.S: If you have time, I really recommend listening to the audiobook version recorded by Duncan Steen. He is able to convey so many emotions to this book, that I would have otherwise overlooked. (Reprinted from the Chicago Center for Literature and Photography cclapcenter.com. I am the original author of this essay, as well as the owner of CCLaP; it is not being reprinted illegally.) The CCLaP 100: In which I read for the first time a hundred so-called literary 'classics,' then write reports on whether or not they deserve the label Essay #67: Meditations (160-180 AD), by Marcus Aurelius The story in a nutshell: Written essentially as a private journal from around 160 to 180 AD, by one of (Reprinted from the Chicago Center for Literature and Photography cclapcenter.com. Marcus Aurelius Antoninus Augustus (often referred to as 'the wise') was Emperor of the Roman Empire from 161 to his death in 180.
He was the last of the 'Five Good Emperors', and is also considered one of the more important Stoic philosophers. His two decades as emperor were marked by near continual warfare.
He was faced with a series of invasions from German tribes, and by conflicts with the Par Marcus Aurelius Antoninus Augustus (often referred to as 'the wise') was Emperor of the Roman Empire from 161 to his death in 180. He was the last of the 'Five Good Emperors', and is also considered one of the more important Stoic philosophers. His two decades as emperor were marked by near continual warfare. He was faced with a series of invasions from German tribes, and by conflicts with the Parthian Empire in the east. His reign also had to deal with an internal revolt in the east, led by Avidius Cassius.
Marcus Aurelius' work Meditations, written in Greek while on campaign between 170 and 180, is still revered as a literary monument to a government of service and duty and has been praised for its 'exquisite accent and its infinite tenderness.'
(This article was reprinted in the online magazine of the Institute for Ethics & Emerging Technologies, January 19, 2016.) 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. Marcus Aurelius Statue of Marcus Aurelius on horseback. Marcus Aurelius (121 – 180 AD) was from 161 to 180, and is considered one of the most important philosophers. What today we call the take the form of a personal notebook, which wasn’t intended for publication.
Aurelius called them “Writings To Myself.” They were written in Greek, although his native tongue was Latin, and were probably composed while he was on military campaigns in central Europe, c. He died, most likely from the plague or cancer, on a military campaign in present-day Austria. The work is divided into 12 short books. In Book I Aurelius thanks those to whom he is indebted. He thanks his grandfather for teaching him to be candid, modest, and even-tempered; his father for teaching him to be humble, calm, and frugal; his mother for teaching him to be generous and non-materialistic; and his teachers who taught him the value of hard work, self-discipline, equanimity, rationality, humor, and tolerance. From his teachers, he also learned to love practical philosophy, instead of metaphysics, logic and the vanity of the Sophists. He also thanks his wife for being affectionate. In Book II Aurelius reminds us that each day we will meet some terrible people.
But we have faults too, so we shouldn’t be angry with them. For we are all just bits of blood, bones, and breath; our life is fleeting; our bodies will decay. As for death, it is nothing to fear; it can’t hurt us. But the most important part of us is our minds.
We shouldn’t let them be slaves to selfish passions, quarrel with fate, or be anxious about the present or afraid of the future. We can’t guarantee fame or fortune, but we can keep our minds calm and free from injury, a state superior to both pleasure and pain. Freedom is the control of our minds. In Book II I Aurelius tells us to be mindful of little things like cracks in a loaf of bread, the texture of figs and olives, and the expressions of wild animals—even mundane things have charm he says. But we shouldn’t gossip or speculate about what others say or do.
Instead, think and talk only about things you would not be ashamed of if they were found out. Think and talk with sincerity and cheerfulness, and there will be a kind of divinity within you. There is nothing more valuable than a mind pursuing truth, justice, temperance, fortitude, rationality and the like. So be resolute in pursuit of the good.
In Book IV Aurelius tells us that we can always find solitude in our own minds. If our minds are serene, we will find peace and happiness. As for how others view us, we have little control. But virtue is still virtue even if it isn’t acknowledged. Remember, our lives are ephemeral, one day we live, the next we are dead.
So act virtuous, use your time well, and be cheerful. Then, when you drop from life’s tree, you will drop like a ripe fruit.
In Book V Aurelius says we should get up each morning and do good work. We should act naturally and contribute to society, unconcerned about the reproach of others. And don’t ask or expect payment or gratitude for doing good deeds.
Instead, be satisfied with being like a vine that bears good fruit. Virtue is its own reward. In Book V Aurelius disavows revenge—better not to imitate injury. We should do our duty, act righteously and not be disturbed by the rest, for in the vastness of space and time we are insignificant. Think of good things and control your mind. In Book VII Aurelius advocates patience and tolerance. Nature works like wax, continually transforming—so be patient.
People will speak ill of you no matter what you do, but be tolerant. Evil people try our patience and tolerance, but we can remain happy by controlling our response to them. In Book VIII Aurelius argues that being disconnected from humanity is like cutting off one of your own limbs. Instead, live connected to nature and other people. No matter what you encounter maintain a moderate and controlled mind. If you are cursed by others, don’t let it affect you any more than your cursing the spring affects the springtime.
In Books IX, X and XI Aurelius argues that we should be moderate, sincere, honest, and calm. If someone reports that you are not virtuous, dispel such notions with your probity, and use humor to disarm the worst people. In Books XII Aurelius asks why we love ourselves best, but so often value the opinion of others over our own. This is a mistake. Remember too that the destiny of the greatest and worst of human beings is the same—they all turn to ashes.
Do not then be proud, but be humble. Die in serenity. As Aurelius wrote from his tent, far from home and never to return: “Life is warfare and a stranger’s sojourn, and after fame, oblivion.” Reflections – I want to learn more about Stoicism, Buddhism and other practical philosophies. But I think there is a hunger today for practical philosophies of life, especially in the modern world where religious stories no longer provide comfort to so many. For more on Stoic philosophy see my posts on:, the, and how helped endure more than seven years as a prisoner of war. I’m an admirer of Marcus, if he prefers not to be praised excessively. He echoes many of my own feelings and beliefs, especially the value of mild humor to turn back vicious criticism.
Joking about the fun the critic must be having and giving it a wink can slow down the wheels of a tank that wants to crush you with its words. Being timid, gentile, honest, virtuous and unconcerned about what others think are all wonderful goals for the soul and mind, which are beyond reach of others. I have been reading pages of his night-time thoughts directed to himself primarily, but made available to others. At an earlier time in my life, I had a brush with stoicism, but it was explained to me inaccurately. I was told that the essence of stoicism was mastering your emotions in the sense that you would be able to repress the “negative” emotions until you no longer experienced them at all. It was suggested that stoicism’s embrace had the power to make one so resolute they wouldn’t shed a tear following the death of a loved one.
Understandably so, I rejected the notion at that time. Now at a much later time in my life, where the true principles of stoicism could prove to be especially valuable to me, I am rediscovering stoicism in an accurate and thorough manner. I realize now that stoicism isn’t about repressing or extinguishing sadness, but instead accepting all emotion and all feeling as a necessary part of life, but not allowing emotionality to affect who you are or what you actions you take. As Marcus puts it, “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.” And that is the essence of stoicism. This, I believe, is the path to Enlightenment.
Edition used: Marcus Aurelius Antoninus, The Meditations of the Emperor Marcus Aurelius Antoninus, trans. Francis Hutcheson and James Moor, edited and with an Introduction by James Moore and Michael Silverthorne (Indianapolis: Liberty Fund, 2008). Available in the following formats: 950 KB This text-based PDF was prepared by the typesetters of the LF book. 1.9 KB MAchine-Readable Cataloging record. 925 KB This text-based PDF or EBook was created from the HTML version of this book and is part of the Portable Library of Liberty.
818 KB This version has been converted from the original text. Every effort has been taken to translate the unique features of the printed book into the HTML medium. 818 KB This is a simplifed HTML format, intended for screen readers and other limited-function browsers. About this Title: This influential classical work offered a vision of a universe governed by a natural law that obliges us to love mankind and to govern our lives in accordance with the natural order of things. In their account of the life of the emperor, prefaced to their translation from the Greek, Hutcheson and Moor celebrated the Stoic ideal of an orderly universe governed by a benevolent God.
They contrasted the serenity recommended and practiced by Marcus Aurelius with the divisive sectarianism then exhibited by their fellow Presbyterians in Scotland and elsewhere. They urged their readers and fellow citizens to set aside their narrow prejudices. Copyright information: The copyright to this edition, in both print and electronic forms, is held by Liberty Fund, Inc. Fair use statement: This material is put online to further the educational goals of Liberty Fund, Inc. Unless otherwise stated in the Copyright Information section above, this material may be used freely for educational and academic purposes.
It may not be used in any way for profit. Table of Contents:. The cuneiform inscription that serves as our logo and as the design motif for our endpapers is the earliest-known written appearance of the word “freedom” ( amagi), or “liberty.” It is taken from a clay document written about 2300 bc in the Sumerian city-state of Lagash. Introduction, annotations, index © 2008 by Liberty Fund, Inc. All rights reserved Printed in the United States of America c 1 2 3 4 5 6 7 8 9 10 p 1 2 3 4 5 6 7 8 9 10 Frontispiece: Detail of a portrait of Francis Hutcheson by Allan Ramsay (ca.
1740–45), oil on canvas. Reproduced courtesy of the Hunterian Art Gallery, University of Glasgow.
Library of Congress Cataloging-in-Publication Data Marcus Aurelius, Emperor of Rome, 121–180. English The meditations of the Emperor Marcus Aurelius Antoninus/translated by Francis Hutcheson and James Moor; edited and with an introduction by James Moore and Michael Silverthorne. Cm.—(Natural law and enlightenment classics) (The collected works and correspondence of Francis Hutcheson) Includes bibliographical references and index. ISBN 978-0-86597-510-1 (hardcover: alk. Paper) ISBN 978-0-86597-511-8 (pbk.: alk. Ethics—Early works to 1800.
Conduct of life—Early works to 1800. Moore, James, 1934– II. Silverthorne, Michael. H88 m3713 2008 188—dc857 liberty fund, inc. 8335 Allison Pointe Trail, Suite 300 Indianapolis, Indiana Edition: current; Page: vii.
The bearer Mr. Hay takes over some copies of a new translation of Antoninus, the greater half of which and more, was my amusement last summer, for the sake of a singular worthy soul one Foulis; but I don’t let my name appear in it, nor indeed have I told it to any here but the Man concerned. I hope that you’ll like it; the rest was done by a very ingenious Lad one Moore. Pray try your critical faculty in finding what parts I did & what he did. I did not translate books in a suite, but I one or two, & he one or two. I hope if you like it that it may sell pretty well with you about Belfast I am sure it is doing a publick good to diffuse the Sentiments & if you knew Foulis you would think he deserved all incouragement. Edition: current; Page: x Hutcheson’s letter raises a number of questions: (1) Which books of The Meditations contain Hutcheson’s translations and notes and which books should be attributed to Moor?
(2) What considerations prompted Hutcheson to undertake this translation and edition, apart from his announced desire to be of assistance to Robert Foulis and the Foulis press? (3) What might be the significance of Hutcheson’s notes to the text? Do they make up a coherent set of ideas concerning human nature, morals, politics, and religion? And what may be the relevance of these notes for our understanding of his other writings? (4) Why was Hutcheson determined that his name should not appear in the volume and that no one in Glasgow and its environs apart from Foulis should know the identity of the persons responsible for the translation and the notes?
(5) And, finally, what was the significance of Hutcheson’s adaptation of The Meditations for the Enlightenment in Scotland? 1.: Hutcheson and Moor: The Division of Responsibility There is a prima facie problem concerning the respective contributions of Hutcheson and Moor to The Meditations.
There are three pieces of external evidence, and they do not agree. The first is Hutcheson’s letter to Drennan, with his claim that he had done “the greater half. And more”; a claim complicated by the circumstance that Hutcheson originally wrote “the first half and more” and then struck through “first” and substituted “greater.” Clearly Hutcheson was reluctant to be specific and preferred to make a game of it with Drennan.
The second bit of evidence is found in The Foulis Catalogue of Books (Glasgow, 1777), where it is reported that the first two books were by James Moor and the remainder by Hutcheson. This record of the matter has been accepted by many later scholars.
It has the merit of consistency with Hutcheson’s claim that he had done “one or two books,” and Moor, “one or two”; and it leaves Hutcheson with responsibility Edition: current; Page: xi for the “greater half,” although not for the “first” half, as he had originally written. There is another account of the matter. Thomas Reid entered the following note in his own copy of the 1764 edition of The Meditations: “Dr. Moor translated the 9th and 10th books. Francis Hutcheson the rest. Hutcheson wrote the Preface and Dr. Moor collected sic!
the Proofs. This information I had from Dr. Moor.” We believe that Reid’s note is the most authoritative of the three versions of this matter. Books IX and X differ from the other books. The style of the translation of books IX and X lacks the characteristic flow of Hutcheson’s prose.
These two books also contain a number of phrases not found elsewhere in the text. “Nature” or “the nature of the whole” is referred to as “she” (for example, bk. 107–8)—the Greek phusis is a feminine noun—whereas elsewhere in The Meditations nature is referred to as “it.” In the notes for books IX and X there are a number of references to Greek terminology and to Thomas Gataker’s translation of The Meditations from the Greek into Latin. A preoccupation with the original Greek of Marcus and with the quality of the translation by Gataker is not a conspicuous feature of the notes found in the other books. It is a concern, however, that might be expected of someone like Moor, who was renowned for the accuracy of his command of ancient Greek. In every one of the other books there are extensive notes that expand upon and interpret the philosophy of the Stoics, with the exception of the first book, which is concerned not with ideas but with individuals who influenced Marcus (many of them Stoics).
The term Stoic is never used in books IX and X. Finally, in books IX and X, there is an abundance of citations to writers of the New Testament: fourteen in all; twice as many as are found in the notes to all of the other books combined. In light of these considerations, we conclude that Reid’s record of his conversation with Moor may be taken as the most authoritative of the three pieces of external evidence: books IX and X by Moor; the rest by Hutcheson. Edition: current; Page: xii. 3.: The Significance of the Annotations How should we understand the significance of Hutcheson’s notes to the text? Hutcheson’s notes typically provide short explanatory discourses or exegeses of the ideas of the Stoics.
It is remarkable that the same notes also illuminate Hutcheson’s own moral philosophy. This will become evident as we consider his treatment in The Meditations of Stoic theories of human nature, the rational soul, the law, the citizen, God, and divine providence. A central theme of Hutcheson’s moral philosophy, from the earliest to the last of his publications, had been that human nature is so constituted that mankind is naturally sociable. This theme was the subject of his inaugural lecture following his appointment as Professor of Moral Philosophy at the University of Glasgow. It was also the professed position of the Stoics, or so Hutcheson reminds the reader of The Meditations: “The Stoics always maintained, that by the very constitution of our nature, all men are recommended to the affectionate good-will of all: which would always appear, were it not for the interfering of falsely imagined interests” (bk. In a passage of the text where Marcus writes of “the peculiar structure and furniture of human nature,” Hutcheson notes: “This, as it was often mentioned already, is such as both recommends to us all pious veneration and submission to God, and all social affections; and makes such dispositions our chief satisfaction and happiness” (bk. Hutcheson had maintained, in his inaugural lecture and elsewhere in his writings, that it is the presence of kind affections, a natural desire to perform good offices for others, public spirit—benevolence, in a word—that disposes us to be naturally sociable.
He was at pains to remind readers, in An Essay and in A System of Moral Philosophy, that the Stoics, “the avowed enemies of the passions,” had made provision for the passions and affections, Edition: current; Page: xviii for desire and aversion, joy and sorrow. But the Stoics had also recognized that the lower passions, the appetites of the body, desires for external things, must be subordinated to the more noble desires, the kind affections, etc. Hutcheson found a similar ordering of the passions and affections in the thought of Marcus Aurelius. Marcus had reminded himself not to be misled by the passions: “suffer not that noble part to be enslaved, or moved about by unsociable passions, without its own approbation” (bk.
Hutcheson noted that Marcus was employing “a metaphor from puppets, mov’d by others. Such are men when led by their passions against what their higher faculties incline to and recommend.” Marcus invoked the puppet metaphor later in the text (bk. The “noble part” that must direct the passions and not be enslaved by them was, in Marcus’s mind, the intellect, the spark of divinity within us, the rational soul. “Won’t you, at last, perceive, that you have something more excellent and divine within you, than that which raises the several passions, and moves you, as the wires do a puppet, without your own approbation? What now is my intellectual part?
Is it suspicion? Is it any such thing?” (bk. The intellect or the soul was “the governing part,” the hegemonikon. Hutcheson, too, recognized that there was a governing part in human nature, which he called diversely the moral faculty or conscience but most often the moral sense.
Hutcheson discovered this “governing part” in “the heart.” And he understood “the heart” to be the moral and spiritual equivalent of “the rational soul.” Hutcheson had been critical in his earlier writings, notably in Illustrations on the Moral Sense, of contemporary rationalists who attempted to discover moral good and evil in the relations of things (Clarke), in truth (Wollaston), or in a notion of absolute and infinite perfection (Burnet, Balguy). These efforts were misdirected; they failed to focus upon the only quality in human nature that could properly be considered good: benevolence Edition: current; Page: xix or kind affection. There were other rationalists who recognized the fundamental importance of benevolence and sociability in the general scheme of things (Cumberland, Pufendorf), but the reasoning required by these “metaphysicians” was beyond the abilities of many who were undoubtedly virtuous or capable of virtue and goodness. The Stoic conception of reason and the rational soul was not subject to those objections: it was a faculty capable of immediate perception of virtue and vice, moral good and evil. Hutcheson provided the following note to a reference by Marcus to “that divinity which is within us”: “Thus the Stoics call the rational soul, the seat of knowledge and virtue: deeming it a part of the divinity, ever pervaded, attracted, and inspired by it to all moral good, when the lower passions are restrained” (bk. The rational soul was conceived by “the Stoics, after Plato. To be a being or substance distinct both from the gross body, and the animal soul, in which are the sensations, lower appetites and passions” (bk.
This article and note are cited elsewhere (e.g., at bk. The rational soul so conceived was the faculty that distinguished virtue and vice, perceived moral good and evil: considered in this light, “the rational soul” was synonymous with “the heart”: “they the Stoics, and the Platonists too,. Endeavoured to make virtue eligible, from the very feelings of the heart,. 75–76, the daggered note). Also, “the most important practical truths are found out by attending to the inward calm sentiments or feelings of the heart: And this constitution of heart or soul is certainly the work of God, who created and still pervades all things;. 137, the double-daggered note).
Now the Stoics, Marcus Aurelius among them, maintained that there is a law of nature and that this law is known by reason, the intellect, the rational soul. Hutcheson had maintained, in the Inquiry and elsewhere, that the perception of moral distinctions, of virtue and vice, of rights of various kinds, did not depend upon a law. But in a note on The Meditations, Edition: current; Page: xx Hutcheson acknowledged that human beings are governed by a law of nature: “all intelligent beings are, by their nature, under the same immutable eternal law of promoting the good and perfection of the whole. This, in the supreme Being, flows essentially from his nature: in created beings, it is a gift from him” (bk. Moor, too, in his notes on books IX and X refers to the “law of our nature; entire resignation to the will of God in all events, and kind affections to our fellows” (bk. 110, the double-daggered note); and, at bk. 125, note, Moor refers to the “grand law of promoting the perfection of the whole, obedience to which is the supreme happiness.” In Hutcheson’s mind, how we come to know the law of nature is not problematic: it is quite simply “the law of God written in the heart.”.
It may be remembered here once for all, the life according to nature, in Antoninus, is taken in a very high sense: ’Tis living up to that standard of purity and perfection, which every good man feels in his own breast: ’Tis conforming our selves to the law of God written in the heart: ’Tis endeavouring a compleat victory over the passions, and a total conformity to the image of God. A man must read Antoninus with little attention, who confounds this with the natural man’s life, condemned by St.
91, note) The law of nature is the law of God; indeed, according to Marcus, the law is God. 127, he wrote of “these things which are ordered by him who governs all: Who is the law, appointing to every one what is proper for him.” Moor noted that “this passage clears up many others where the same word occurs obscurely.
See, bk. VII. art. 31.” He also referred the reader to “the book de Mundo, which goes under Aristotle’s name; chap. ‘For our law, exactly impartial to all, is God.’ ” Hutcheson agreed (bk.
133, note; bk. But Hutcheson had earlier observed that God is also present in every human being: “such is the divine goodness that he is ever ready to communicate his goodness and mercy, in the renovation of the heart, and in forming in it all holy affections, and just apprehensions of himself, to all minds which by earnest desires are seeking after him” (bk. Hutcheson was employing the scholastic language of the communicable Edition: current; Page: xxi attributes of the deity: that God communicates to or shares with human beings some but not all of the attributes of divinity. He was also contending that the notion that God is present in the heart or soul of everyone who, “by earnest desires,” is “seeking after him” is consistent with the Stoic idea that there is a part of God, a spark of the divine fire, that is present in every human being. Everyone, Marcus declared, “who flies from his master is a fugitive-slave. Now, the law is our master; and so the transgressor of the law is the fugitive” (bk.
Marcus also described all who live under the law that is common to all rational beings as fellow citizens of the universe or the world. “We are all fellow-citizens: and if so, we have a common city. The universe, then, must be that city; for of what other common city are all men citizens?” (bk. Hutcheson endorsed this idea of citizenship and expanded upon its implications for the relationship that should pertain between the citizens of the universe and its ruler. This city is the universe. A mind entirely conformed and resigned to God, the great governour of this city, and persuaded of his wisdom, power, and goodness, cannot imagine any event to be hurtful to the universe; and when it is united in will with God, it must acquiesce in all that happens, and can make all events good to itself, as they are occasions of exerting the noblest virtues, which are its supreme good. 65–66, note) Marcus and Hutcheson were in basic agreement concerning the obligations, the sense of duty, or devotion, the piety that should govern relations between citizens and their ruler in the city of God.
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Marcus had written: “Love and desire that alone which happens to you, and is destined by providence for you; for, what can be more suitable?” (bk. Hutcheson endorsed this maxim unreservedly. For, a man who desires only what God destines him, can never be disappointed; since infinite power, wisdom, and goodness, must always accomplish its designs; and, as he loves all his works, every event ordered by him, must be really best for the whole, and for the individuals to which it happens: An intimate and permanent conviction of this, must be the best foundation for the practice of the maxim here recommended. 91, note) Edition: current; Page: xxii Hutcheson’s enthusiastic acceptance of Marcus Aurelius’s conception of divine providence is consistent with the views expressed in A System, A Short Introduction, and in “A Synopsis of Metaphysics,” part III. Hutcheson had not replaced the Stoic doctrine of fate or predestination with benevolence. He thought rather that acting in a manner consistent with the divine plan was the most effective way to promote benevolence. He considered it “an amiable notion of providence, that it has ordered for every good man that station of life, and those circumstances, which infinite wisdom foresaw were fittest for his solid improvement in virtue, according to that original disposition of nature which God had given him” (bk.
One may see in the Stoicism of Marcus Aurelius and Hutcheson’s enthusiastic endorsement of it the possibility of a benign redescription of the predestinarian doctrine of Calvinists and the Presbyterian or Reformed Church. The crucial difference between Hutcheson and more orthodox Calvinists did not turn on predestination: it was rather that Hutcheson, unlike Calvin (and St. Augustine and St. Paul), did not think that mankind was naturally sinful. He thought that mankind was naturally kind, benevolent, good.
In his inaugural lecture, he had placed particular emphasis on the state of innocence, which Reformed theologians attributed only to Adam and Eve before the Fall. In Hutcheson’s mind, this “original disposition of nature” applied to every human being. Insofar as men were presently to be found in a condition of sinfulness and depravity, it was as a result of bad education, confused imaginations, the pursuit of external things, property and riches, love of fame: these were the dispositions, the passions which were productive of moral evil.
Marcus had written: “Look inwards; within is the fountain of good; which is ever springing up, if you be always digging in it” (bk. Hutcheson considered this excellent advice. “The author of this advice, had the best opportunities of trying all the happiness which can arise from external things. The dissipating pursuits of external things, stupify the nobler powers. By recollection we find the dignity of our nature: the diviner powers are disentangled, and exert themselves in all worthy social affections of piety and humanity; and the soul has an inexpressible delight in them” (bk. Edition: current; Page: xxiii.
A NOTE ON THE TEXT The translation of The Meditations of the Emperor Marcus Aurelius Antoninus that is reproduced here is the first edition published in Glasgow by Robert Foulis in 1742. The 1742 edition was the only edition of the English translation published by the Foulis Press in the lifetime of Francis Hutcheson. The same press in 1744 published the Greek text of The Meditations established by Thomas Gataker in 1652, together with Gataker’s Latin translation. The footnotes provided by Francis Hutcheson and James Moor for the 1742 edition remain at the foot of the page and are designated in the text, as they were in eighteenth-century editions, by asterisks, daggers, and similar symbols. Hutcheson and Moor used single square brackets to indicate the insertion of words in the text that were not in the original Greek.
The notes to the text and to the footnotes that have been provided by the present editors are marked by numbers and are gathered at the end of the volume. Page breaks in the 1742 edition are indicated by the use of angle brackets (for example, page 112 begins after Edition: 1741; Page: 112 ). Edition: current; Page: xxx Edition: current; Page: xxxi. ACKNOWLEDGMENTS In the preparation of this volume we have enjoyed the cooperation and assistance of many individuals and institutions.
David Weston of the Department of Special Collections of the University of Glasgow made available to us the text of the Glasgow edition of 1742. Moira Mackenzie and Elizabeth Henderson, Keeper of Rare Books at the University of St. Andrews, brought to our attention the copy of The Meditations, published in Glasgow in 1744, that was presented to the university by Francis Hutcheson, along with other classical texts, “as a testimony of his Regard for the Honour they had done him” in conferring upon him, in 1746, the degree of LL.D. We are also obliged to Raynald Lepage and the staff of the Department of Rare Books at McGill University; to the Special Collections Library at the University of Exeter; and to Judy Appleby, Wendy Knechtel, and the librarians of Concordia University who assisted us in various ways.
A number of our fellow scholars have provided assistance and advice. We are particularly grateful for the contributions of Edward Andrew, Donald Baronowski, Daniel Carey, Aaron Garrett, Frederick Rosen, Sandy Stewart, and Luigi Turco. Finally, we are indebted to Knud Haakonssen for his encouragement and for his sense of urgency, a quality that contributed in no small way to bring our work on this volume to a conclusion.
Edition: current; Page: xxxii Edition: current; Page: xxxiii. INTRODUCTION Containing some of the MOST MEMORABLE PASSAGES, Preserv’d, of the Life of the EMPEROR MARCUS ANTONINUS. The authors of this translation, judging that these divine sentiments of Antoninus, may be of some advantage to many who have not access to them, while they are kept in the learned languages, undertook to make them as plain as the subjects would admit. Marcus Aurelius Antoninus, &c. To the assembly of Asia, greeting.
I am sure the gods will take care that such men as you describe, should not be hid; and it suits themselves much better to punish such as refuse them worship, than you. Your harassing them with charges of Atheism, only confirms them more in their sentiments.
To them it must be eligible, rather to die for their own God, under such accusations, than to live. Thus they always defeat you; throwing away their lives rather than do what you require of them. As to those earthquakes, for some time past, which yet continue, ’tis proper to admonish you, to compare your conduct with theirs. They, on such occasions, confide more in their God; but you, all this time, through your ignorance, neglect the Gods, as well as other things, and all the worship due to that immortal Being, whose worshippers, the Christians, you are harassing and persecuting to death.
Many of the go- Edition: 1741; Page: 11 vernors of provinces wrote about these matters, to my divine father; and he prohibited their giving the Christians any disturbance; unless they were found making some attempts against the Roman state. Many have applied to me about the same matter. I wrote to them in the same sentiments with my father. If any shall still persist in prosecuting them, merely as Christians, let the person prosecuted be acquitted, tho’ it should appear he were a Christian; and let the prosecutor be punished. This letter, and that extraordinary character which the Christian writers, as well as the heathen, give to this Emperor, for justice, and lenity of temper, must easily convince us that he never could authorise such persecution of men, merely for christianity. In this first year of his reign, his son Commodus was born; whose horrid vices were, they say, fore-boded by several dismal prodigies; such as inundations, Edition: current; Page: 8 earthquakes, and the burning of several cities.
The Emperor was immediately engaged in wars on all sides; by the invasions of the Parthians, all the way to Syria; and of the Catti, into Ger- Edition: 1741; Page: 12 many, as far as to the country of the Grisons: the Britons too revolted. Calphurnius Agricola was sent to command in Britain; Aufidius Victorinus to oppose the Catti; and Verus went against the Parthians. But as soon as Verus left Rome, and was no longer overawed by the authority and virtue of Antoninus, he gave himself up to all debauchery, and fell sick at Canusium. Antoninus went thither to see him, and gave him his best advice as to his future conduct. Verus, upon his recovery, continued his march; but was not reformed by his sickness. He plunged again into all sort of debauchery at Daphne, one of the suburbs of Antioch, and committed the war to his lieutenants; which they managed successfully.
Antoninus, pleased with the success, and, either unapprised of his returning to his vices, or, hoping to reclaim him by all the ties of affection, offered him in marriage his daughter Lucilla, a princess of singular beauty; and sent her to him, while he was in Syria. He declined going with her himself; lest any should imagine he aimed to share the glory of these conquests. He wrote to Edition: 1741; Page: 13 the several proconsuls and governors in her way, to be at no vain expence in her reception, as she passed through their provinces; but to let her perform her journey in a private manner. This princess shewed as little regard to virtue, or her character, as her husband. Upon the success of this war, the two Emp.