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Meditations

Marcus Aurelius

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Meditations

Marcus Aurelius

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A Stoic emperor's private reflections on virtue, discipline, mortality, and self-command.

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A Stoic emperor's private reflections on virtue, discipline, mortality, and self-command.

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A Stoic emperor's private reflections on virtue, discipline, mortality, and self-command.

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8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 1 of 128 The meditations of Marcus Aurelius Antoninus Originally translated by Meric Casaubon About this edition Marcus Aurelius Antoninus Augustus was Emperor of Rome from 161 to his death, the last of the “Five Good Emperors.” He was nephew, son-in-law, and adoptive son of Antonius Pius. Marcus Aurelius was one of the most important Stoic philosophers, cited by H.P. Blavatsky amongst famous classic sages and writers such as Plato, Eu- ripides, Socrates, Aristophanes, Pindar, Plutarch, Isocrates, Diodorus, Cicero, and Epictetus.1 This edition was originally translated out of the Greek by Meric Casaubon in 1634 as “The Golden Book of Marcus Aurelius,” with an Introduction by W.H.D. It was subsequently edited by Ernest Rhys. Blavatsky Collected Writings, (THE ORIGIN OF THE MYSTERIES) XIV p. 257 LIVING THE LIFE SERIES MEDITATIONS OF MARCUS AURELIUS Marcus Aurelius' Meditations - tr. 8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 2 of 128 Chief English translations of Marcus Aurelius Meric Casaubon, 1634; Jeremy Collier, 1701; James Thomson, 1747; R. Renan’s “Marc-Aurèle” — in his “History of the Origins of Christianity,” which ap- peared in 1882 — is the most vital and original book to be had relating to the time of Marcus Aurelius. Pater’s “Marius the Epicurean” forms another outside commentary, which is of service in the imaginative attempt to create again the period.2 Contents Introduction 3 THE FIRST BOOK 12 THE SECOND BOOK 19 THE THIRD BOOK 23 THE FOURTH BOOK 29 THE FIFTH BOOK 38 THE SIXTH BOOK 47 THE SEVENTH BOOK 57 THE EIGHTH BOOK 67 THE NINTH BOOK 77 THE TENTH BOOK 86 THE ELEVENTH BOOK 96 THE TWELFTH BOOK 104 Appendix 110 Notes 122 Glossary 123 A parting thought 128 2 [Brought forward from p. xxiii.] MEDITATIONS OF MARCUS AURELIUS INTRODUCTION Marcus Aurelius' Meditations - tr. 8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 3 of 128 Introduction ARCUS AURELIUS ANTONINUS was born on April 26, A.D. Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome. Thus the most reli- gious of emperors came of the blood of the most pious of early kings. His father, An- nius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul. Both his parents died young, but Marcus held them in lov- ing remembrance. On his father’s death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two. On the very first page of his book Marcus gratefully declares how of his grandfather he had learned to be gentle and meek, and to refrain from all anger and passion. The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name. He advanced Marcus to equestrian rank when six years of age, and at the age of eight made him a member of the ancient Salian priesthood. The boy’s aunt, Annia Galeria Faustina, was married to Antoninus Pius, afterwards emperor. Hence it came about that Antoninus, having no son, adopted Marcus, changing his name to that which he is known by, and betrothed him to his daughter Faustina. His education was conducted with all care. The ablest teachers were engaged for him, and he was trained in the strict doctrine of the Stoic philoso- phy, which was his great delight. He was taught to dress plainly and to live simply, to avoid all softness and luxury. His body was trained to hardihood by wrestling, hunt- ing, and outdoor games; and though his constitution was weak, he showed great personal courage to encounter the fiercest boars. At the same time he was kept from the extravagancies of his day.

Interpretation

Central ideas

Recurring concerns and concepts identified across the indexed text.

Meaning

257 LIVING THE LIFE SERIES MEDITATIONS OF MARCUS AURELIUS Marcus Aurelius' Meditations - tr. Zeno, the founder of Stoicism, was born in Cyprus at some date unknown, but his life may be said rough- ly to be between the years 350 and 250 B.C.

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257 LIVING THE LIFE SERIES MEDITATIONS OF MARCUS AURELIUS Marcus Aurelius' Meditations - tr.
Zeno, the founder of Stoicism, was born in Cyprus at some date unknown, but his life may be said rough- ly to be between the years 350 and 250 B.C.
This conforming of the life to na- ture was the Stoic idea of Virtue.

Faith and doubt

In his reign Justin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we know of many outbreaks of fanaticism in the provinces which caused the death of the faithful. To a thoughtful mind such a religion as that of Rome would give small satisfaction.

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In his reign Justin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we know of many outbreaks of fanaticism in the provinces which caused the death of the faithful.
To a thoughtful mind such a religion as that of Rome would give small satisfaction.
The Roman religion was in fact of the nature of a bargain: men paid certain sacri- fices and rites, and the gods granted their favour, irrespective of right or wrong.

Suffering

The emperors great grief was that he must needs engage in the horrors of civil strife. Those outside things which are commonly called good or bad, such as health and sickness, wealth and poverty, pleasure and pain, are to him indifferent (αδιάφορα).

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The emperors great grief was that he must needs engage in the horrors of civil strife.
Those outside things which are commonly called good or bad, such as health and sickness, wealth and poverty, pleasure and pain, are to him indifferent (αδιάφορα).
“Study to be patient in suffering and bearing other men’s defaults and all manner infirmities,” says the Christian; but the Roman would never have thought to add, “If all men were perfect, what had we then to suffer of other men for God?” The virtue of suffering in itself is an idea which does not meet us in the Meditations.

Family

8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 1 of 128 The meditations of Marcus Aurelius Antoninus Originally translated by Meric Casaubon About this edition Marcus Aurelius Antoninus Augustus was Emperor of Rome from 161 to his death, the last of the “Five Good Emperors.” He was nephew, son-in-law, and adoptive son of Antonius Pius. Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome.

View supporting passages
8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 1 of 128 The meditations of Marcus Aurelius Antoninus Originally translated by Meric Casaubon About this edition Marcus Aurelius Antoninus Augustus was Emperor of Rome from 161 to his death, the last of the “Five Good Emperors.” He was nephew, son-in-law, and adoptive son of Antonius Pius.
Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome.
His father, An- nius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul.

Love and compassion

On his father’s death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two. The Roman scru- tinises his faults with severity, but without the self-contempt which makes the Chris- tian “vile in his own sight.” The Christian, like the Roman, bids “study to withdraw thine heart from the love of things visible”; but it is not the busy life of duty he has in mind so much as the contempt of all worldly things, and the “cutting away of all low- er delectations.” Both rate men’s praise or blame at their real worthlessness; “Let not thy peace,” says the Christian, “be in the mouths of men.” But it is to God’s censure the Christian appeals, the Roman to his own soul.

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On his father’s death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two.
The Roman scru- tinises his faults with severity, but without the self-contempt which makes the Chris- tian “vile in his own sight.” The Christian, like the Roman, bids “study to withdraw thine heart from the love of things visible”; but it is not the busy life of duty he has in mind so much as the contempt of all worldly things, and the “cutting away of all low- er delectations.” Both rate men’s praise or blame at their real worthlessness; “Let not thy peace,” says the Christian, “be in the mouths of men.” But it is to God’s censure the Christian appeals, the Roman to his own soul.
“The best kind of revenge is, not to become like unto them.” There are so many hints of offence forgiven, that we may believe the notes followed sharp on the facts.

Justice

8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 1 of 128 The meditations of Marcus Aurelius Antoninus Originally translated by Meric Casaubon About this edition Marcus Aurelius Antoninus Augustus was Emperor of Rome from 161 to his death, the last of the “Five Good Emperors.” He was nephew, son-in-law, and adoptive son of Antonius Pius. But the strong point of his reign was the administra- tion of justice.

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8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 1 of 128 The meditations of Marcus Aurelius Antoninus Originally translated by Meric Casaubon About this edition Marcus Aurelius Antoninus Augustus was Emperor of Rome from 161 to his death, the last of the “Five Good Emperors.” He was nephew, son-in-law, and adoptive son of Antonius Pius.
But the strong point of his reign was the administra- tion of justice.
The petty annoyances of injustice or unkindness are looked on by each with the same magnanimity.

Freedom

Marcus was himself commander-in-chief, and victory was due no less to his own ability than to his wisdom in choice of lieutenants, shown conspicuously in the case of Pertinax. The Stoics aspired to the repression of all emotion, and the Epicureans to freedom from all disturbance; yet in the upshot the one has become a synonym of stubborn endurance, the other for unbridled licence.

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Marcus was himself commander-in-chief, and victory was due no less to his own ability than to his wisdom in choice of lieutenants, shown conspicuously in the case of Pertinax.
The Stoics aspired to the repression of all emotion, and the Epicureans to freedom from all disturbance; yet in the upshot the one has become a synonym of stubborn endurance, the other for unbridled licence.
Apollonius taught him simplicity, reasonableness, gratitude, a love of true liberty.

Responsibility

He trod the path beaten by his predecessors, seeking only to do his duty as well as he could, and to keep out corruption. It is no excuse to plead that he knew nothing about the atrocities done in his name: it was his duty to know, and if he did not he would have been the first to confess that he had failed in his duty.

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He trod the path beaten by his predecessors, seeking only to do his duty as well as he could, and to keep out corruption.
It is no excuse to plead that he knew nothing about the atrocities done in his name: it was his duty to know, and if he did not he would have been the first to confess that he had failed in his duty.
The second point is a strong insistence on the unity of the universe, and on man’s duty as part of a great whole.

Close reading

Important passages

8.16, uploaded to www.philaletheians.co.uk, 14 July 2013 Page 1 of 128 The meditations of Marcus Aurelius Antoninus Originally translated by Meric Casaubon About this edition Marcus Aurelius Antoninus Augustus was Emperor of Rome from 161 to his death, the last of the “Five Good Emperors.” He was nephew, son-in-law, and adoptive son of Antonius Pius.

This passage relates to Justice, Family.

JusticeFamilyChunk 0
Annius Verus, and he was sprung of a noble family which claimed descent from Numa, second King of Rome.

This passage relates to Family.

FamilyChunk 2
His father, An- nius Verus, had held high office in Rome, and his grandfather, of the same name, had been thrice Consul.

This passage relates to Family.

FamilyChunk 2
On his father’s death Marcus was adopted by his grandfather, the consular Annius Verus, and there was deep love between these two.

This passage relates to Love and compassion, Family.

Love and compassionFamilyChunk 2
Hence it came about that Antoninus, having no son, adopted Marcus, changing his name to that which he is known by, and betrothed him to his daughter Faustina.

This passage relates to Family.

FamilyChunk 2
Two years later Faustina brought him a daughter; and soon after the tribunate and other imperial honours were conferred upon him.

This passage relates to Family.

FamilyChunk 2
Ceionius Commodus, whom Antoninus had adopted as a younger son at the same time with Marcus, giving him the name of Lucius Aurelius Verus.

This passage relates to Family.

FamilyChunk 2
Marcus was himself commander-in-chief, and victory was due no less to his own ability than to his wisdom in choice of lieutenants, shown conspicuously in the case of Pertinax.

This passage relates to Freedom.

FreedomChunk 3
Their innocent faces may still be seen in many a sculpture gallery, recalling with odd effect the dreamy countenance of their father.

This passage relates to Family.

FamilyChunk 3
He trod the path beaten by his predecessors, seeking only to do his duty as well as he could, and to keep out corruption.

This passage relates to Responsibility.

ResponsibilityChunk 4
Marcus sought by-laws to protect the weak, to make the lot of the slaves less hard, to stand in place of father to the fatherless.

This passage relates to Family.

FamilyChunk 4
In his reign Justin at Rome became a martyr to his faith, and Polycarp at Smyrna, and we know of many outbreaks of fanaticism in the provinces which caused the death of the faithful.

This passage relates to Faith and doubt.

Faith and doubtChunk 4

Literary reading

Literary analysis

The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name. The title of Thundering Le- gion is known at an earlier date, so this part of the story at least cannot be true; but the aid of the storm is acknowledged by one of the scenes carved on Antonine’s Col- umn at Rome, which commemorates these wars. That these sayings are not mere talk is plain from the story of Avidius Cassius, who would have usurped his imperial throne.

Literary observation 1

The Emperor Hadrian divined the fine character of the lad, whom he used to call not Verus but Verissimus, more Truthful than his own name.

Literary observation 2

The title of Thundering Le- gion is known at an earlier date, so this part of the story at least cannot be true; but the aid of the storm is acknowledged by one of the scenes carved on Antonine’s Col- umn at Rome, which commemorates these wars.

Literary observation 3

That these sayings are not mere talk is plain from the story of Avidius Cassius, who would have usurped his imperial throne.

Literary observation 4

“If happiness did consist in pleasure, how came notorious robbers, impure abominable livers, parricides, and tyrants, in so large a measure to have their part of pleasures?” He who had all the world’s pleas- ures at command can write thus “A happy lot and portion is, good inclinations of the soul, good desires, good actions.” By the irony of fate this man, so gentle and good, so desirous of quiet joys and a mind free from care, was set at the head of the Roman Empire when great dangers threatened from east and west.

Literary observation 5

And that which is principal in 34 [“How know we,” etc. (66): The Greek means: “How know we whether Telauges were not nobler in character than Sophocles? ” The allusion is unknown.] 35 [“Frost” The word is written by Casaubon as a proper name, “Pagus.” “The hardihood of Socrates was famous”; see Plato, Symposium, p.

Ideas

Philosophical analysis

But the strong point of his reign was the administra- tion of justice. Its legends were often childish or impossible; its teaching had little to do with morali- ty. The Stoics aspired to the repression of all emotion, and the Epicureans to freedom from all disturbance; yet in the upshot the one has become a synonym of stubborn endurance, the other for unbridled licence.

Philosophical observation 1

But the strong point of his reign was the administra- tion of justice.

Philosophical observation 2

Its legends were often childish or impossible; its teaching had little to do with morali- ty.

Philosophical observation 3

The Stoics aspired to the repression of all emotion, and the Epicureans to freedom from all disturbance; yet in the upshot the one has become a synonym of stubborn endurance, the other for unbridled licence.

Philosophical observation 4

This dictum might easily be taken to mean that vir- tue consists in yielding to each natural impulse; but that was very far from the Stoic meaning.

Philosophical observation 5

In Logic, the Stoic system is noteworthy for their theory as to the test of truth, the Criterion.

Philosophical observation 6

When the impression was such as to be irresistible it was called καταληπτική φαντασία, one that holds fast, or as they explained it, one proceed- ing from truth.

Context

Historical context

Renan’s “Marc-Aurèle” — in his “History of the Origins of Christianity,” which ap- peared in 1882 — is the most vital and original book to be had relating to the time of Marcus Aurelius. Verus was sent off in hot haste to quell this rising; and he fulfilled his trust by plunging into drunkenness and debauchery, while the war was left to his officers. Immediately afterwards he repaired to Germany, and took up once more the burden of war.

Historical observation 1

Renan’s “Marc-Aurèle” — in his “History of the Origins of Christianity,” which ap- peared in 1882 — is the most vital and original book to be had relating to the time of Marcus Aurelius.

Historical observation 2

Verus was sent off in hot haste to quell this rising; and he fulfilled his trust by plunging into drunkenness and debauchery, while the war was left to his officers.

Historical observation 3

Immediately afterwards he repaired to Germany, and took up once more the burden of war.

Historical observation 4

With Epicureanism we have nothing to do now; but it will be worth while to sketch the history and tenets of the Stoic sect.

Historical observation 5

In order to live in accord with nature, it is necessary to know what nature is; and to this end a threefold division of philosophy is made — into Physics, dealing with the universe and its laws, the problems of divine government and teleology; Log- ic, which trains the mind to discern true from false; and Ethics, which applies the knowledge thus gained and tested to practical life.

Historical observation 6

Public spirit was the most splendid political virtue of the ancient world, and it is here made cosmopolitan.

Reflection

Questions to carry

theological

How does the work distinguish faith from certainty?

Examine how belief is tested by suffering, doubt, reason and human relationships.

ethical

Does suffering transform the characters, or merely expose who they already are?

Compare the different ways characters respond to pain, loss and injustice.

philosophical

Is legal judgment presented as equivalent to moral judgment?

Notice where institutional justice agrees or conflicts with conscience and truth.

philosophical

What does genuine freedom require, and what responsibilities accompany it?

Consider whether freedom is presented as liberation, burden, temptation or moral obligation.

ethical

To what extent are people responsible for consequences they desired but did not directly cause?

Consider the relationship between thought, intention, action, guilt and shared responsibility.

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In this process of constant evaluation there is only one standard of good and evil: virtue and vice.

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The phase 'in agreement with' (homologou- menos) is significant; by Nature the Stoics meant the highest form of human nature - Reason (Logos).

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There are two things common to the souls of all rational creatures, god or man: they are immune to any external impediment, and the good they seek resides in a just disposition and just action, with this the limit of their desire.

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His human constitution was made up of earth, water, air, and fire; his soul of air and his mind of fire.

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Reason too has its fruit, both universal and particular: other things grow from it which share its own nature. 11 If you can, show them the better way.

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First: in your own actions, nothing aimless or other than Justice herself would have done; in external happenings either chance or providence is at work, and one should not blame chance or indict providence.

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The salvation of life lies in seeing each object in its essence and 29 its entirety, discerning both the material and the causal: in applying one's whole soul to doing right and speaking the truth.

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As was the Stoic Seneca before him, Marcus was generous to Epicurus, and he had so deeply absorbed Epicurus' heroic atti- tude towards death that he can quote one of his letters from memory - inaccurately to the letter, but faithfully to his mes- sage.

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'But the man is endowed with reason', you say, 'and if he puts his mind to it he can work out why he causes offence.' Well, good for you!

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Those of good and evil - the belief that nothing is good for a human being which does not make him just, self-controlled, brave, and free: and nothing evil which does not make him the opposite of these.

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So let your reason cause itself no pain, and if some other part of you is in trouble, it can form its own judgement for itself. 41 An obstacle to sense perception is harmful to animal nature.

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Remember, though, that you are by nature born to bear all that your own judgement can decide bearable, or tolerate in action, if you represent it to yourself as benefit or duty.

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In Epicurean writings there is laid down the precept that one 26 should continually keep in mind one of those who followed the path of virtue in earlier times.

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'There was a time when I met luck at every turn.' But luck is 37 the good fortune you determine for yourself: and good fortune consists in good inclinations of the soul, good impulses, good actions.

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What does not make a human being worse in himself cannot 8 make his life worse either: it cannot harm him from outside or inside.

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But this transference must always spring from a conviction of justice or the common good: and your preferred course must be likewise, not simply for apparent pleasure or popularity. 13 'Do you possess reason?' 'I do.' 'Why not use it then?

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I seek the truth, which never harmed anyone: the harm is to persist in one's own self-deception and ignorance. 22 I do my own duty: the other things do not distract me.

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I have only one anxiety: that I myself should not do something 20 which the human constitution does not intend - or does not intend in this way or at this time.

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Can there be 2 anything, then, in this happening which prevents you being just, high-minded, self-controlled, intelligent, judicious, truth- ful, honourable and free - or any other of those attributes whose combination is the fulfilment of man's proper nature?

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If you think of the true goods there are - wisdom, for example, self-control, justice, courage - with these in your mind you could not give any credence to the popular

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How one should be in both body and soul when overtaken by 7 death; the shortness of life; the immensity of time future and past; the feebleness of all things material.

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He is one of those consoling and hope-inspiring marks, which stand for ever to remind our weak and easily discouraged race how high human goodness and perseverance have once been carried and may be carried again' (Essays in Criticism: First Series [London, 1865]).

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Remind yourself of your duty to be a good man and rehearse what man's nature demands: then do it straight and unswerving, or say what you best think right.

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In this way you will always look on human life as mere smoke and nothing, especially if you remind yourself also that what has once changed will be no more for the infinity of time.

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“You have power over your mind - not outside events. Realize this, and you will find strength.”

Power is found within

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