Meditations
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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.
MARCUS AURELIUS ANTONINUS THE ROMAN EMPEROR
HIS FIRST BOOK
concerning HIMSELF:
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 to do, to do it myself rather than by others;
not to meddle with many Businesses; and not easily to admit of
any slander. III. Of Diognetus, not to busy myself about vain things,
and not easily to believe those things, which are commonly spoken,
by such as take upon them to work wonders, and by sorcerers,
or prestidigitators, and impostors; concerning the power of charms,
and their driving out of demons, or evil spirits; and the like.
Not to keep quails for the ga
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