The meditations of Marcus Aurelius Antoninus

The meditations of Marcus Aurelius Antoninus

Marcus Aurelius' *Meditations* offers profound insights into Stoic philosophy, emphasizing the importance of virtue, reason, and acceptance of fate. Written by the Roman Emperor, this work serves as a personal guide to self-improvement and ethical living. It explores themes of duty, the nature of the universe, and the interconnectedness of all people. Ideal for those seeking wisdom on personal conduct and resilience, this edition is a valuable resource for philosophy enthusiasts and students alike.

Key Points

  • Explores Stoic philosophy and the nature of virtue and reason
  • Discusses the importance of accepting fate and the universe's order
  • Offers practical advice for ethical living and self-improvement
  • Written by Roman Emperor Marcus Aurelius as a personal guide
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Marcus Aurelius' Meditations - tr. Casaubon v. 8.16, uploaded to www.philaletheians.co.uk, 14 July 2013
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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. Rouse. It was
subsequently edited by Ernest Rhys. London: J.M. Dent & Co; New York: E.P. Dutton
& Co, 1906; Everyman’s Library.
1
Cf. Blavatsky Collected Writings, (THE ORIGIN OF THE MYSTERIES) XIV p. 257
LIVING THE LIFE SERIES
MEDITATIONS OF MARCUS AURELIUS
Marcus Aurelius' Meditations - tr. Casaubon v. 8.16, uploaded to www.philaletheians.co.uk, 14 July 2013
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Chief English translations of Marcus Aurelius
Meric Casaubon, 1634;
Jeremy Collier, 1701;
James Thomson, 1747;
R. Graves, 1792;
H. McCormac, 1844;
George Long, 1862;
G.H. Rendall, 1898; and
J. Jackson, 1906.
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
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Introduction
ARCUS AURELIUS ANTONINUS was born on April 26, A.D. 121. His real
name was M. 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. The great excitement in Rome was the strife of the Fac-
tions, as they were called, in the circus. The racing drivers used to adopt one of four
colours — red, blue, white, or green — and their partisans showed an eagerness in
supporting them which nothing could surpass. Riot and corruption went in the train
of the racing chariots; and from all these things Marcus held severely aloof.
In 140 Marcus was raised to the consulship, and in 145 his betrothal was consum-
mated by marriage. Two years later Faustina brought him a daughter; and soon after
the tribunate and other imperial honours were conferred upon him.
Antoninus Pius died in 161, and Marcus assumed the imperial state. He at once as-
sociated with himself L. Ceionius Commodus, whom Antoninus had adopted as a
younger son at the same time with Marcus, giving him the name of Lucius Aurelius
Verus. Henceforth the two are colleagues in the empire, the junior being trained as it
were to succeed. No sooner was Marcus settled upon the throne than wars broke out
on all sides. In the east, Vologeses III. of Parthia began a long-meditated revolt by de-
stroying a whole Roman Legion and invading Syria (162). 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. Soon after Marcus had to face a
more serious danger at home in the coalition of several powerful tribes on the north-
ern frontier. Chief among those were the Marcomanni or Marchmen, the Quadi (men-
tioned in this book), the Sarmatians, the Catti, the Jazyges. In Rome itself there was
M
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FAQs of The meditations of Marcus Aurelius Antoninus

What are the main themes of Marcus Aurelius' Meditations?
The main themes of *Meditations* include Stoic philosophy, the importance of virtue, and the acceptance of fate. Marcus Aurelius emphasizes living in accordance with nature and reason, advocating for self-improvement and ethical conduct. He reflects on the interconnectedness of humanity and the necessity of compassion towards others, even those who may wrong us. Additionally, the text addresses the transient nature of life and the importance of maintaining inner peace amidst external chaos.
How does Marcus Aurelius view death in his Meditations?
Marcus Aurelius presents death as a natural part of life that should not be feared. He encourages readers to accept death as a necessary change, akin to the natural cycles of the universe. By contemplating the inevitability of death, one can find peace and focus on living virtuously in the present. He argues that understanding death can lead to a more meaningful life, as it prompts individuals to prioritize what truly matters and to live in accordance with their values.
What practical advice does Marcus Aurelius offer in his Meditations?
In *Meditations*, Marcus Aurelius offers practical advice on maintaining equanimity and virtue in daily life. He suggests reflecting on one's actions and ensuring they align with reason and justice. He also emphasizes the importance of self-control, urging individuals to manage their emotions and responses to external events. Additionally, he advocates for compassion towards others, recognizing that everyone is influenced by their own ignorance and circumstances.
Who is the intended audience for Marcus Aurelius' Meditations?
The intended audience for *Meditations* includes anyone seeking personal growth and philosophical wisdom. It is particularly relevant for those interested in Stoicism, ethics, and self-improvement. Students of philosophy, leaders, and individuals facing challenges in life can find valuable insights in Aurelius' reflections. The work serves as a timeless guide for cultivating resilience, virtue, and a deeper understanding of one's place in the universe.

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