Meditations. Emperor of Rome Marcus Aurelius

no evil.

      If his was that honest and true heart which is the Christian ideal, this is the more wonderful in that he lacked the faith which makes Christians strong. He could say, it is true, 'either there is a God, and then all is well; or if all things go by chance and fortune, yet mayest thou use thine own providence in those things that concern thee properly; and then art thou well.' Or again, 'We must needs grant that there is a nature that doth govern the universe.' But his own part in the scheme of things is so small, that he does not hope for any personal happiness beyond what a serene soul may win in this mortal life. 'O my soul, the time I trust will be, when thou shalt be good, simple, more open and visible, than that body by which it is enclosed;' but this is said of the calm contentment with human lot which he hopes to attain, not of a time when the trammels of the body shall be cast off. For the rest, the world and its fame and wealth, 'all is vanity.' The gods may perhaps have a particular care for him, but their especial care is for the universe at large: thus much should suffice. His gods are better than the Stoic gods, who sit aloof from all human things, untroubled and uncaring, but his personal hope is hardly stronger. On this point he says little, though there are many allusions to death as the natural end; doubtless he expected his soul one day to be absorbed into the universal soul, since nothing comes out of nothing, and nothing can be annihilated. His mood is one of strenuous weariness; he does his duty as a good soldier, waiting for the sound of the trumpet which shall sound the retreat; he has not that cheerful confidence which led Socrates through a life no less noble, to a death which was to bring him into the company of gods he had worshipped and men whom he had revered.

      But although Marcus Aurelius may have held intellectually that his soul was destined to be absorbed, and to lose consciousness of itself, there were times when he felt, as all who hold it must sometimes feel, how unsatisfying is such a creed. Then he gropes blindly after something less empty and vain. 'Thou hast taken ship,' he says, 'thou hast sailed, thou art come to land, go out, if to another life, there also shalt thou find gods, who are everywhere.' There is more in this than the assumption of a rival theory for argument's sake. If worldly things 'be but as a dream, the thought is not far off that there may be an awakening to what is real. When he speaks of death as a necessary change, and points out that nothing useful and profitable can be brought about without change, did he perhaps think of the change in a corn of wheat, which is not quickened except it die? Nature's marvellous power of recreating out of Corruption is surely not confined to bodily things. Many of his thoughts sound like far-off echoes of St. Paul; and it is strange indeed that this most Christian of emperors has nothing good to say of the Christians. To him they are only sectaries 'violently and passionately set upon opposition.

      Profound as philosophy these Meditations certainly are not; but Marcus Aurelius was too sincere not to see the essence of such things as came within his experience. Ancient religions were for the most part concerned with outward things. Do the necessary rites, and you propitiate the gods; and these rites were often trivial, sometimes violated right feeling or even morality. Even when the gods stood on the side of righteousness, they were concerned with the act more than with the intent. But Marcus Aurelius knows that what the heart is full of, the man will do. 'Such as thy thoughts and ordinary cogitations are,' he says, 'such will thy mind be in time.' And every page of the book shows us that he knew thought was sure to issue in act. He drills his soul, as it were, in right principles, that when the time comes, it may be guided by them. To wait until the emergency is to be too late. He sees also the true essence of happiness. '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 pleasures 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. For several years he himself commanded his armies in chief. In camp before the Quadi he dates the first book of his Meditations, and shows how he could retire within himself amid the coarse clangour of arms. The pomps and glories which he despised were all his; what to most men is an ambition or a dream, to him was a round of weary tasks which nothing but the stern sense of duty could carry him through. And he did his work well. His wars were slow and tedious, but successful. With a statesman's wisdom he foresaw the danger to Rome of the barbarian hordes from the north, and took measures to meet it. As it was, his settlement gave two centuries of respite to the Roman Empire; had he fulfilled the plan of pushing the imperial frontiers to the Elbe, which seems to have been in his mind, much more might have been accomplished. But death cut short his designs.

      Truly a rare opportunity was given to Marcus Aurelius of showing what the mind can do in despite of circumstances. Most peaceful of warriors, a magnificent monarch whose ideal was quiet happiness in home life, bent to obscurity yet born to greatness, the loving father of children who died young or turned out hateful, his life was one paradox. That nothing might lack, it was in camp before the face of the enemy that he passed away and went to his own place.

      Translations THE following is a list of the chief English translations of Marcus Aurelius: (1) By Meric Casaubon, 1634; (2) Jeremy Collier, 1701; (3) James Thomson, 1747; (4) R. Graves, 1792; (5) H. McCormac, 1844; (6) George Long, 1862; (7) G. H. Rendall, 1898; and (8) J. Jackson, 1906. Renan's "Marc-Aurèle"—in his "History of the Origins of Christianity," which appeared 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.

HIS FIRST BOOK

       Table of Contents

concerning HIMSELF:

       Table of Contents

      Wherein Antoninus recordeth, What and of whom, whether Parents, Friends, or Masters; by their good examples, or good advice and counsel, he had learned:

      Divided into Numbers or Sections.

      ANTONINUS Book vi. Num. xlviii. Whensoever thou wilt rejoice thyself, think and meditate upon those good parts and especial gifts, which thou hast observed in any of them that live with thee:

      as industry in one, in another modesty, in another bountifulness, in another some other thing. For nothing can so much rejoice thee, as the resemblances and parallels of several virtues, eminent in the dispositions of them that live with thee, especially when all at once, as it were, they represent themselves unto thee. See therefore, that thou have them always in a readiness.

THE FIRST BOOK

      I. Of my grandfather Verus I have learned to be gentle and meek, and to

      refrain from all anger and passion. From the fame and memory of him that begot me I have learned both shamefastness and manlike behaviour. Of my mother I have learned to be religious, and bountiful; and to forbear, not only to do, but to intend any evil; to content myself with a spare diet, and to fly all such excess as is incidental to great wealth. Of my great-grandfather, both to frequent public schools and auditories, and to get me good and able teachers at home; and that I ought not to think much, if upon such occasions, I were at excessive charges.

      II. Of him that brought me up, not to be fondly addicted to either of

      the two great factions of the coursers in the circus, called Prasini, and Veneti: nor in the amphitheatre partially to favour any of the gladiators, or fencers, as either the Parmularii, or the Secutores. Moreover, to endure labour; nor to need many things; when I have anything