Marcus Aurelius
Marcus Aurelius
Biography
Marcus Annius Verus, well known as Marcus Aurelius Antoninus, was born on April 26, 121 A.D. He was born in a noble family His grandfather and father shared a similar name, Annius Verus, had held high offices in Rome. Both his parents died young and on the death of his father, Marcus was adopted by his grandfather. On the first page of one of his books, Marcus describes the bond shared by himself and his grandfather and also what he learned from him. 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. Marcus’s aunt was married to Antoninus Pius who was the emperor after Hadrian. Since Antoninus did not have a son, he adopted Marcus and thereby changing his name to Marcus Aurelius Antoninus which he is presently known by, and got him engaged to his daughter Faustina. His education was carried out with all care. The most capable teachers were engaged for him, and he was trained in the strict doctrine of the Stoic philosophy, which was his great delight. He learnt to dress bluntly and to lead a simple life avoiding the luxuries. His body was trained to be hard by wrestling, hunting, and other outdoor games. Even though his body was weak, he was always ready to face the toughest challenger. At the same time he was kept away from the extravagancies of his day. In 140 Marcus was raised to the consulship, and in 145 his engagement was accomplished by marriage. Two years later Faustina gave birth to a daughter; and soon after the turbinate and other imperial honors were bestowed upon him.
After the death of his adopted father, Antoninus Pius, Marcus assumed the imperial state. He joined with Lucius Ceionius Commodus, whom Antoninus had adopted as a younger son at the same time with Marcus, giving him the name of Lucius Aurelius Verus. The two were colleagues in the empire, Lucius trained as the next successor. Wars broke out from all the sides and Marcus defended them and took possession of the throne. “In the east, Vologeses III. of Parthia, in the north the Marcomanni or Marchmen, the Quadi, the Sarmatians, the Catti, the Jazyges” (Introduction 1). In Rome itself, he had to face dangers like epidemic diseases and starvations caused due to wars and floods which destroyed vast quantities of grain. Leaving no choice, Marcus had to sell everything including imperial jewels to continue in their struggles during the reign of Marcus. During these wars, in 169, Verus died. But Rome along with its commander–in–chief, Verus, created an effective and a secured empire. Marcus fought several important battles, which includes the legend of the Thundering Legion. This battle was fought against the Quadi in 174, the day when the battle was in the favor of the enemy. But a great storm of thunder and rain in the lightning struck the barbarians with terror and forced them to flee.
Later, Avidius Cassius, an able captain who had won prominence in the Parthian wars, was at this time chief governor of the eastern provinces. He imagined of being the emperor after Marcus, and after the false news of Marcus’s death was conveyed to him, he tried taking over the throne. On hearing this, Marcus patched up a peace and returned home to look into the matter. Marcus praised the qualities of Cassius. But before Marcus could give the news of him being alive, Cassius’s followers fell away from him and was assassinated. It was during this journey, when Faustina died. Victory was celebrated at his return. Immediately after that he achieved victory in Germany. Later, due to several troubles faced during the old age, he died on March 17, 180 in Pannonia.
Faustina and Marcus had several children and he was really fond of them. They all died one by one, and only one survived after the death of Marcus, that is the weak and worthless Commodus. He succeeded Marcus and changed the entire scenario by hasty decisions and unwise peace, and spoiled the work done during the reign of twelve years by Marcus.
Marcus was skilled and victorious as a soldier, far-sighted and diligent as an administrator. He said, “Anger cannot be dishonest.” and “Our life is what our thoughts make it.” (Quotes 1). He tried to keep out corruption, and performed his duty well. There were a few mistakes done by Marcus, for example, creating a compeer in his empire, split his empire into two halves. Also, by centralizing a lot, he made a mistake in his civil administration. But the administration of justice was most prominent during his reign. He made laws helping the poor, and also charitable foundations were created to grow and educate poor children. These provided public support and protect the empire against any oppression. There was only one mistake made by Marcus which cannot be explained, and that is his treatment of the Christians. Justin at Rome became a sacrificial victim to his faith, and Polycarp at Smyrna, and many other wars which caused the death of the faithful. Many killings were done in his name and it would be no excuse of not knowing about it. It was his duty to know about it, but from his tone towards Christians, it is clear he knew about them.
Philosophy
Marcus’s spent the last twelve years of his life on a military campaign along the Danube. And during this time, he found comfort in philosophy. Late at night, after the work of a commander, he performed the duty to his soul, sitting alone in his tent and writing his most popular work, Mediations but which he called “To Myself”. He was head of no school, and did not force others to read his writes. His philosophy was not an excited scholarly inquiry, but more of religious feeling. For Marcus Aurelius philosophy was a mode of existing in the world; a way of life. Since it is curative, as it is intended to cure our suffering, philosophical theories are in the service to transform ourselves.
The Meditations reflects mood of the author, Marcus. There is a great charm in the understanding and honesty. It cannot be regarded as a lecture or confessions. Marcus is not scared to face the reality and accepts his faults. He practiced his own preaching and believed that offense should be corrected with gentleness and judgment and one must be always ready to learn the better. He was generous and showed gratitude towards those who had served him. In his First Book he writes about his people and teachers, grandfather and parents from whom he learnt to be courageous, religious, bountiful and single–minded. Although Marcus Aurelius mentally thought that his soul was fated to be engrossed, and to be unconscious, he sometimes feels that the faith is unsatisfying. He speaks of death as a necessary change, and believes that nothing useful can be brought without a change. Many of his thoughts were similar to that of St. Paul and it is strange as he rarely had a good say of the Christians. According to him they were the opposition.
According to tradition Marcus was a Stoic. He mentions Rusticus and many other Stoic philosophers. The proof of writing the Meditations just for himself is that no where in the book has he mentioned that he is a believer of Stoic philosophy. He was open to ideas from other philosophical traditions. Also, he was influenced by Epictetus who was one of the most important Stoics of the time.
The Meditations won’t be able to present philosophical theories like the other philosophies or be compared to any other theoretical thesis. It remains essentially a philosophical text. It was like a personal notebook or diary, written by Marcus for his own use. Their function is different and cannot be argued for a particular doctrine or conclusion. To understand this, we need to have an idea of a philosophical exercise. In the Meditations Marcus engages in a series of philosophical exercises designed to digest philosophical theories, to transform his character in the light of those theories and thereby transforming his behavior and his entire life. By reflecting upon philosophical ideas and writing them down, Marcus engages in a repetitive process designed to get used to his mind into a new way of thinking.
Conclusion
Aurelius is a practical moralist. The goal in life to be aimed at, according to him, is not happiness, but calmness. This condition of mind can be obtained only by living conformably to nature, that is to say, ones whole nature, and as a means to that man must cultivate the four chief virtues, each of which has its distinct sphere wisdom, or the knowledge of good and evil; justice, or the giving to every man his due; strength, or the stable of labor and pain; and temperance, or moderation in all things. It is no fugitive and cloistered virtue that Aurelius seeks to encourage; on the contrary, man must lead the life of the social animal, must live as on a mountain ; and he is an abscess on the universe who withdraws and separates himself from the reason of our common nature through being displeased with the things which happen.2 While the prime principle in man is the social, the next in order is not to yield to the persuasions of the body, when they are not conformable to the rational principle which must govern. This divinity within a man, this legislating faculty, which, looked at from one point of view, is conscience, and from another is reason, must be implicitly obeyed. He who thus obeys it will attain harmony of mind; nothing can irritate him, for everything is according to nature, and death itself is such as generation is, a mystery of nature, a composition out of the same elements, and a decomposition into the same, and altogether not a thing of which any man should be ashamed, for it is not contrary to the nature of a reasonable animal, and not contrary to the reason of our constitution.
The morality of Marcus Aurelius cannot be said to have been new when it was given to the world. His precepts are simply the records of his practice. To the saintliness of the cloister he added the wisdom of the man of the world; he was constant in misfortune, not elated by prosperity, never carrying things to the sweating-point, but preserving, in a time of universal corruption, unreality and self-indulgence, a nature sweet, pure, self-denying, unaffected.
Bibliography
Soccio, Douglas J. (2004), Archetypes of Wisdom, Holly J. Allen.
Jacobs, Alan (2004), The Spiritual Wisdom of Marcus Aurelius, John Hunt Publishing
Benario, Herbert W., An Online Encyclopedia of Roman Emprors, Date Retrieved: 21st April, 2006 from http://www.roman-emperors.org/marcaur.htm
Aurelius, Marcus., Quotes by Marcus Aurelius, Date Retrieved:21st April, 2006 from http://en.thinkexist.com/quotes/marcus_aurelius
Often I think, Meditations (20th Spetember, 2003), Date Retrieved:22nd April, 2006 from http://www.sauer-thompson.com/archives/philosophy/000870.html
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