Meditations — Marcus Aurelius
MABCU8 p. 27from the populace in the cities ; and he adds, in his usual style of exaggeration, that we may infer from what took place in a single nation that myriads of martyrs were made in the habitable earth. The nation which he alludes to is Gallia ; and he then proceeds to give the letter of the churches of Vienna and Lugdunum.
It is probable that he has assigned the true cause of the persecutions, the fanaticism of the populace, and that both governors and emperor had a great deal of trouble with these disturbances. How far Marcus was cognizant of these cruel proceedings we do not know, for the historical records of his reign are very defective.
He did not make the rule against the Christians, for Trajan did that; and if we admit that he would have been willing to let the Christians alone, we cannot affirm that it was in his power, for it would be a great mistake to suppose that Antoninus had the unlimited authority which some modern soverigns have had. His power was limited by certain constitutional forms, by the Senate, and by the precedents of his predecessors.
We cannot admit that such a man was an active persecutor, for there is no evidence that he was,1 though it is certain that he had no 1 Except that of Orosius (vii. 15), who says that during the Parthian war there were grievous persecutions of the Christians in Asia and Gallia under the orders of Marcus (praecepto ejus) , and M many were crowned with the martyrdom of saints."
p. 28good opinion of the Christians, as appears from his own words.1 But he knew nothing of them except their hostility to the Roman religion, and he probably thought that they were dangerous to 1 See xl. 3. The emperor probably speaks of such fanatics as Clemens (quoted by Gataker on this passage) mention*.
The rational Christians admitted no fellowship with them, ••Some of these heretics," says Clemens, "show their impiety and cowardice by loving their lives, saying that the knowledge of the really existing God is true testimony (martyrdom), but that a man is a self-murderer who bears witness by his death. We also blame those who rush to death; for there are some, not of us, but only bearing the same name, who give themselves up.
We say of them that they die without being martyrs, even if they are publicly punished ; and they give themselves up to a death which •avails nothing, as the Indian Gymnosophists give themselves up foolishly to Are. Cave, in his primitive Christianity (ii. c. 7), says of the Christians: 44They did flock to the place of torment faster than droves of beasts that are driven to the shambles. They even longed to be in the arms of suffering.
Ignatius, though then in his journey to Rome in order to his execution, yet by the way as he went could not but vent his passionate desire of it : • Oh that I might come to those wild beasts that are prepared for me; I heartily wish that I may presently meet with them ; I would invite and encourage them speedily to devour me, and not be afraid to set upon me as they have been to others ; nay, should they refuse it, I would even force them to it ; ' " and more to the same purpose from Eusebius.
Cave, an honest and good man, says all this in praise of the Christians; but I think that he mistook the matter. We admire a man who holds to his principles even to death ; but these fanatical Christians are the Gymnosophists whom Clemens treats with disdain.
MARCUS A UBELIUS ANTONINUS. 29 the state, notwithstanding the professions false or true of some of the Apologists. So much I have said, because it would be unfair not to state all that can be urged against a man whom his contemporaries and subsequent ages venerated as a model of virtue and benevolence.
If I admitted the genuineness of some documents, he would be altogether clear from the charge of even allowing any persecutions ; but as I seek the truth and am sure that they are false, I leave him to bear whatever blame is his due.1 I add that it is quite certain that Antoninus did not derive any of his ethical principles from a religion of which he knew nothing.2 There is no doubt that the Emperor's Reflections — or his Meditations, as they are generally named — is a genuine work.
In the first book he speaks of himself, his family, and his teachers; and in other books he mentions himself. Suidas (v. Map™?) notices a work of Antoninus in twelve books, which he names the " conduct of his own 1 Dr. F. C.
Baur, in his work entitled " Das Christenthum und die Christliche Kirche der drei ersten Jahrhunderte," &c, has examined this question with great good sense and fairness, and I believe he has stated the truth as near as our authorities enable us to reach it.
2 In the Digest, 48, 19, 30, there is the following excerpt from Modestinus: " Si quis aliquid fecerit, quo leves hominiim animi superstitione numinis terrerentur, divus Marcus hujusmodi homines in insulain relegari rescripsit."
MABCU8 AUBELIUS ANTONINUS. 27 from the populace in the cities ; and he adds, in his usual style of exaggeration, that we may infer from what took place in a single nation that myriads of martyrs were made in the habitable earth. The nation which he alludes to is Gallia ; and he then proceeds to give the letter of the churches of Vienna and Lugdunum.
It is probable that he has assigned the true cause of the persecutions, the fanaticism of the populace, and that both governors and emperor had a great deal of trouble with these disturbances. How far Marcus was cognizant of these cruel proceedings we do not know, for the historical records of his reign are very defective.
He did not make the rule against the Christians, for Trajan did that; and if we admit that he would have been willing to let the Christians alone, we cannot affirm that it was in his power, for it would be a great mistake to suppose that Antoninus had the unlimited authority which some modern soverigns have had. His power was limited by certain constitutional forms, by the Senate, and by the precedents of his predecessors.
We cannot admit that such a man was an active persecutor, for there is no evidence that he was,1 though it is certain that he had no 1 Except that of Orosius (vii. 15), who says that during the Parthian war there were grievous persecutions of the Christians in Asia and Gallia under the orders of Marcus (praecepto ejus) , and M many were crowned with the martyrdom of saints."
28 BIOGRAPHICAL SKETCH. good opinion of the Christians, as appears from his own words.1 But he knew nothing of them except their hostility to the Roman religion, and he probably thought that they were dangerous to 1 See xl. 3. The emperor probably speaks of such fanatics as Clemens (quoted by Gataker on this passage) mention*.
The rational Christians admitted no fellowship with them, ••Some of these heretics," says Clemens, "show their impiety and cowardice by loving their lives, saying that the knowledge of the really existing God is true testimony (martyrdom), but that a man is a self-murderer who bears witness by his death. We also blame those who rush to death; for there are some, not of us, but only bearing the same name, who give themselves up.
We say of them that they die without being martyrs, even if they are publicly punished ; and they give themselves up to a death which •avails nothing, as the Indian Gymnosophists give themselves up foolishly to Are. Cave, in his primitive Christianity (ii. c. 7), says of the Christians: 44They did flock to the place of torment faster than droves of beasts that are driven to the shambles. They even longed to be in the arms of suffering.
Ignatius, though then in his journey to Rome in order to his execution, yet by the way as he went could not but vent his passionate desire of it : • Oh that I might come to those wild beasts that are prepared for me; I heartily wish that I may presently meet with them ; I would invite and encourage them speedily to devour me, and not be afraid to set upon me as they have been to others ; nay, should they refuse it, I would even force them to it ; ' " and more to the same purpose from Eusebius.
Cave, an honest and good man, says all this in praise of the Christians; but I think that he mistook the matter. We admire a man who holds to his principles even to death ; but these fanatical Christians are the Gymnosophists whom Clemens treats with disdain.
MARCUS A UBELIUS ANTONINUS. 29 the state, notwithstanding the professions false or true of some of the Apologists. So much I have said, because it would be unfair not to state all that can be urged against a man whom his contemporaries and subsequent ages venerated as a model of virtue and benevolence.
If I admitted the genuineness of some documents, he would be altogether clear from the charge of even allowing any persecutions ; but as I seek the truth and am sure that they are false, I leave him to bear whatever blame is his due.1 I add that it is quite certain that Antoninus did not derive any of his ethical principles from a religion of which he knew nothing.2 There is no doubt that the Emperor's Reflections — or his Meditations, as they are generally named — is a genuine work.
In the first book he speaks of himself, his family, and his teachers; and in other books he mentions himself. Suidas (v. Map™?) notices a work of Antoninus in twelve books, which he names the " conduct of his own 1 Dr. F. C.
Baur, in his work entitled " Das Christenthum und die Christliche Kirche der drei ersten Jahrhunderte," &c, has examined this question with great good sense and fairness, and I believe he has stated the truth as near as our authorities enable us to reach it.
2 In the Digest, 48, 19, 30, there is the following excerpt from Modestinus: " Si quis aliquid fecerit, quo leves hominiim animi superstitione numinis terrerentur, divus Marcus hujusmodi homines in insulain relegari rescripsit."
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