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Although the sect numbered not a few prominent Romans among its adherents, it never attained the success of Stoicism, and was regarded with genial contempt by most outsiders. The quietism endorsed by the Epicureans was obviously difficult to reconcile with an active public life— an important Roman value—and the Epicurean equation of the good with pleasure was bound to raise eyebrows among conservative Romans. “Eat, drink and be merry” was popularly supposed to be the Epicureans’ motto, though Epicurus himself had been quite explicit in identifying pleasure with intellectual contemplation rather than the vulgar enjoyment of food and sex. Though a minority view, Epicureanism was, nonetheless, the only potential rival to Stoicism in offering a systematic cosmology, as Marcus acknowledges on a number of occasions by the stark dichotomy “Providence or atoms” (4.3, 10.6, 11.18, 12.14). Marcus normally seems to view Epicureanism with disapproval (as we would expect). In Meditations 6.10 he contrasts the Epicurean universe, founded on “mixture, interaction, dispersal” with the components of the Stoic system: “unity, order, design”—clearly to the advantage of the latter. Should we not be ashamed to fear death, he asks in another entry, when “even” the Epicureans disdain it? (12.34). But other entries suggest a less dismissive attitude. Marcus quotes with apparent approval Epicurus’s account of his own exemplary conduct during an illness (9.41) and twice seeks comfort in the philosopher’s remarks on the endurance of pain (7.33, 7.64). Like other late Stoics (Seneca is a notable example), he was willing to accept truth wherever he found it. Thus far we have been concerned with the content of the Meditations:: the ethical doctrine of late Stoicism, incorporating a certain amount of Platonic and Heraclitean material, and overlaid with occasional reference to other schools and thinkers. But what of the Meditations itself? How and why was it written? Who is its audience? What kind of book is it? For the answers to these questions we must turn from the book’s content to its form and origins. The MEDITATIONS:: Genre, Structure, and Style I suspect that Marcus would have been surprised (and perhaps rather dismayed) to find himself enshrined in the Modern Library of the World’s
Best Books. He would have been surprised, to begin with, by the title of the work ascribed to him. The long-established English title Meditations is not only not original, but positively misleading, lending a spurious air of resonance and authority quite alien to the haphazard set of notes that constitute the book. In the lost Greek manuscript used for the first printed edition—itself many generations removed from Marcus’s original—the work was entitled “To Himself” (Eis heauton). This is no more likely than Meditations to be the original title, though it is at least a somewhat more accurate description of the work. 6 In fact, it seems unlikely that Marcus himself gave the work any title at all, for the simple reason that he did not think of it as an organic whole in the first place. Not only was it not written for publication, but Marcus clearly had no expectation that anyone but himself would ever read it. The entries include a number of cryptic references to persons or events that an ancient reader would have found as unintelligible as we do. While a contemporary might have recognized some of the figures mentioned in Meditations 8.25 or 12.27, for example, no ancient reader could have known what was in the letter that Rusticus wrote from Sinuessa (1.7), what Antoninus said to the customs agent at Tusculum (1.16), or what happened to Marcus at Caieta (1.17). Elsewhere Marcus reflects directly on his role as emperor, in terms that would be quite irrelevant to anyone else. We find him worrying about the dangers of becoming “imperialized” (6.30), reminding himself to speak simply in the Senate (8.30), and reflecting on the unique position he occupies (11.7). From these entries and others it seems clear that the “you” of the text is not a generic “you,” but the emperor himself. “When you look at yourself, see any of the emperors” (10.31). How are we to categorize the Meditations? It is not a diary, at least in the conventional sense. The entries contain little or nothing related to Marcus’s day-to-day life: few names, no dates and, with two exceptions, no places. It also lacks the sense of audience—the reader over one’s shoulder —that tends to characterize even the most secretive diarist. Some scholars have seen it as the basis for an unwritten larger treatise, like Pascal’s Pensées or the notebooks of Joseph Joubert. Yet the notes are too repetitive and, in a philosophical sense, too elementary for that. The entries perhaps bear a somewhat closer resemblance to the working notes of a practicing philosopher: Wittgenstein’s Zettel, say, or the Cahiers of Simone Weil. Yet here, too, there is a significant difference. The Meditations is not tentative
Page 3 and 4: Marcus Aurelius Meditations A New T
Page 6 and 7: Meditations
Page 8 and 9: Meditations to his father’s chara
Page 10 and 11: surely Marcus’s adopted father, A
Page 12 and 13: Another area where Marcus’s polic
Page 14 and 15: seriously weakened the Roman positi
Page 16 and 17: underlies the work, but also with t
Page 18 and 19: fuse drives the flower,” and is p
Page 20 and 21: Cato, Thrasea, and Helvidius were d
Page 22 and 23: with which he addresses these quest
Page 24 and 25: us (by others or by nature). We con
Page 26 and 27: (especially in Book 7), and Socrati
Page 30 and 31: and exploratory, like the notes of
Page 32 and 33: aw quotations from tragedies in Boo
Page 34 and 35: transience. All things change or pa
Page 36 and 37: heaven.’ Why are you still here?
Page 38 and 39: dialogue “The Caesars” Marcus i
Page 40 and 41: I saw him for the last time a few y
Page 42 and 43: surviving fragments are translated
Page 44 and 45: He prides himself on not having tak
Page 46 and 47: Book 1 DEBTS AND LESSONS
Page 48 and 49: imaginary descriptions of The Simpl
Page 50 and 51: Optimism in adversity—especially
Page 52 and 53: He never exhibited rudeness, lost c
Page 54 and 55: Book 2 ON THE RIVER GRAN, AMONG THE
Page 56 and 57: Discard your thirst for books, so t
Page 58 and 59: us with pain or are loudly trumpete
Page 60 and 61: Book 3 IN CARNUNTUM
Page 62 and 63: 3. Hippocrates cured many illnesses
Page 64 and 65: temptations (as Socrates used to sa
Page 66 and 67: If you can embrace this without fea
Page 68 and 69: Book 4
Page 70 and 71: Or are you complaining about the th
Page 72 and 73: —Yes. Well, why not use it? Isn
Page 74 and 75: every moment, “Is this necessary?
Page 76 and 77: 36. Constant awareness that everyth
Page 78 and 79:
To pass through this brief life as
Page 80 and 81:
1. At dawn, when you have trouble g
Page 82 and 83:
—Yes. Except conscious of it. Bec
Page 84 and 85:
Quite the contrary. We need to comf
Page 86 and 87:
obliviousness or because they want
Page 88 and 89:
It created lower things for the sak
Page 90 and 91:
Book 6
Page 92 and 93:
10. (i) Mixture, interaction, dispe
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need those things are bound to be a
Page 96 and 97:
Take Antoninus as your model, alway
Page 98 and 99:
those you decide to make responsibl
Page 100 and 101:
live and not more? You accept the l
Page 102 and 103:
Book 7
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alone or with others—can aim at o
Page 106 and 107:
20. My only fear is doing something
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“ ‘Not in the least.’ ” 36.
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in. • to accept this event with h
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to arrest the man from Salamis deci
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Book 8
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The others? Nothing but anxiety and
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18. What dies doesn’t vanish. It
Page 120 and 121:
the last. There, too, the death of
Page 122 and 123:
steel, not tyrants, not abuse—not
Page 124 and 125:
A man standing by a spring of clear
Page 126 and 127:
Book 9
Page 128 and 129:
Providence—the decree by which fr
Page 130 and 131:
that intermingling. But however muc
Page 132 and 133:
25. Identify its purpose—what mak
Page 134 and 135:
That’s what nature does. Nature
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logos gave you the means to see it
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1. To my soul: Are you ever going t
Page 140 and 141:
which they came. Because our elemen
Page 142 and 143:
12. Why all this guesswork? You can
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law, which governs what happens to
Page 146 and 147:
which the logos is carried through
Page 148 and 149:
Book 11
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Apply this to life as a whole. 3. T
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matter, if we are naive, gullible,
Page 154 and 155:
Even if cowardice has kept you from
Page 156 and 157:
There is no common benchmark for al
Page 158 and 159:
Book 12
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happen, the impositions of the body
Page 162 and 163:
15. The lamp shines until it is put
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Arrogance . . . about this? 25. Thr
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32. The fraction of infinity, of th
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2. On the River Gran, Among the Qua
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how you perceive it” (12.8), thou
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11.31 “But my heart rejoiced”::
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CAEDICIANUS: Perhaps identical with
Page 176 and 177:
HIPPOCRATES: Greek doctor active in
Page 178 and 179:
iography of him by Suetonius. (12.2
Page 180 and 181:
THE MODERN LIBRARY EDITORIAL BOARD
Page 182 and 183:
2002 Modern Library Edition Introdu
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