From Rusticus...

I.7. From Rusticus I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations, nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display; and to abstain from rhetoric, and poetry, and fine writing; and not to walk about in the house in my outdoor dress, nor to do other things of the kind; and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother; and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled; and to read carefully, and not to be satisfied with a superficial understanding of a book; nor hastily to give my assent to those who talk overmuch; and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

Rusticus was one of, if not the, greatest influence for Stoicism upon Marcus. Rusticus was probably the grandson of a Stoic opponent of Domitian who had been killed by that cruel emperor. This “Stoic Opposition,” as termed by Anthony Birley, greatly influenced the Antoine emperors. Rusticus was much older than Marcus and was active in politics. He was not a formal teacher, but acted instead as an older friend and mentor of sorts. The Augustan History states explicitly that Marcus became Rusticus’ “disciple.”

…I received the impression that my character required improvement and discipline; and from him I learned not to be led astray to sophistic emulation, nor to writing on speculative matters, nor to delivering little hortatory orations… and to abstain from rhetoric, and poetry, and fine writing…

This is a direct statement not only about Rusticus, but also about another influential person in Marcus’ life: Fronto. For a time Fronto and Rusticus seemed to have equal and opposite influence upon Marcus. Rusticus was the champion of philosophy, Fronto of rhetoric.

What is exciting is that we can see exactly when Marcus finally and decisively chose the path of philosophy espoused by Rusticus. As a teacher of rhetoric, Fronto had given Marcus a task to do: to debate both sides of a particular issue. In a letter to Fronto, Marcus writes: “[W]ith plenty of time on my hands I have not given an atom of it to the task you gave me to write. [The Stoic philosopher] Ariston’s books just now treat me well…” Marcus goes on to agree to finish the task Fronto gave him as his tutor, but refuses to follow the rhetorician’s way and argue both sides of the debate. The philosopher argues for what is right, he does not argue for the sake of arguing.

Marcus had made his choice for philosophy and refused rhetoric. Fronto later argued very persuasively for rhetoric, but to no avail. Rusticus had shown him a better way, a way so far above flowery words and flourishes that Fronto had no chance. Marcus was 25 years old when he made his final choice, some time in 146-147.

…nor to showing myself off as a man who practises much discipline, or does benevolent acts in order to make a display;… and not to walk about in the house in my outdoor dress, nor to do other things of the kind…

Again we return to modesty, as well as the reason behind the actions. We do benevolent actions because it is the right thing to do, not for the approbation of our peers.

…and to write my letters with simplicity, like the letter which Rusticus wrote from Sinuessa to my mother;

It is a shame that this letter does not survive, because it would be wonderful to compare this letter from Rusticus to those written by Fronto to Domita Lucilla. Fronto’s letters to her are anything from simple.

… and with respect to those who have offended me by words, or done me wrong, to be easily disposed to be pacified and reconciled, as soon as they have shown a readiness to be reconciled;

Forgiveness is stressed in many religions and philosophies, but this is not a pacifistic “turn the other cheek” approach. Marcus was well aware that he had a responsibility as Emperor of the Romans. He had tough decisions to make, decisions not accepted by all of those under his power. When they were ready to reconcile, Marcus was ready as well. But he refused to forgive unconditionally, or to sacrifice his judgement only to avoid offense.

One of the best known examples of Aurelian clemency was the case of his old teacher Herodes. Herodes had been accused of attempting to defraud the people of Athens from a bequest in a will, so the Athenians proceeded to bring him to trial. Herodes was indignant and railed publicly against Marcus, accusing him of attempting to gratify his wife by the trial. Ignoring the praetorian prefect who threatened him with death, Herodes stalked out of the trial. Marcus was completely calm during the whole ordeal, and proceeded to continue the trial without attempting to defend himself or punish Herodes for his insolence. Marcus found Herodes’ freedmen guilty of the crimes accused, but completely ignored Herodes words and actions towards himself.

…and to read carefully, and not to be satisfied with a superficial understanding of a book;

Careful understanding of a theme, idea or person was stressed in Stoicism. We will come back to that in time.

…nor hastily to give my assent to those who talk overmuch;

Marcus knew his role was to run the Roman commonwealth. Not only would he not give his energy to creating rhetorical flourishes, he also would not be convinced by them. He would not be swayed without careful weighing his decision.

…and I am indebted to him for being acquainted with the discourses of Epictetus, which he communicated to me out of his own collection.

Marcus was certainly familiar with Seneca; Fronto mentions him in letters to Marcus. But Marcus’ true spiritual guide was Epictetus. He is quoted time and time again in the Meditations, either directly or paraphrased. Marcus takes the time to acknowledge that Rusticus was the one to introduce him to Epictetus.

From Diognetus...

I. 6. From Diognetus, not to busy myself about trifling things, and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things; and not to breed quails for fighting, nor to give myself up passionately to such things; and to endure freedom of speech; and to have become intimate with philosophy; and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus; and to have written dialogues in my youth; and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.

Diognetus was a master of painting, but it is obvious his instructions to Marcus included much, much more. Anthony Birley speculates that Marcus received his first philosophical training, perhaps unofficially, from Diognetus. This seems certain, as Marcus explicitly states that he learned to become “intimate with philosophy” due to Diognetus.

…not to busy myself about trifling things…

This is a theme that will come up again and again in the Meditations. Since we will see much more of it later, I’ll refrain from discussing it here.

…and not to give credit to what was said by miracle-workers and jugglers about incantations and the driving away of daemons and such things;

The passage about exorcism of demons is almost universally believed to refer to the Christians. Not only Christians, however, but many people working as magicians or miracle-workers were striving for attention in this time period. More important than the historical background of this passage, however, is the implicit reliance upon Reason. We will see much more of this topic.

…and not to breed quails for fighting, nor to give myself up passionately to such things;

Again, this is a trifle that should not demand undue attention. Also of interest is that Fronto had a great passion for quails. Fronto at one time had a great influence over Marcus.

…and to endure freedom of speech;

As an almost absolute monarch with very few checks or balances, it must have been difficult to endure freedom of speech. This does not mean only what moderns think of it, such as freedom to speak against the government, but also personally. Marcus struggled with people who he believed wasted his time, speaking of inconsequential or negative things. He was learning to control his reaction to this speech, since he couldn’t control the speaker.

A great example of this is illustrated in I.7 regarding his old teacher Herodes. See that post for more information.

…and to have been a hearer, first of Bacchius, then of Tandasis and Marcianus;

Unfortunately I know nothing about these three lecturers. The assumption is that they lectured upon philosophy, perhaps Cynicism, based upon what Marcus says later about the "Grecian discipline."

…and to have written dialogues in my youth;

This exercise has been used for thousands of years. It remained one of the best ways for a student to demonstrate his knowledge of tenets and possible arguments against them.

…and to have desired a plank bed and skin, and whatever else of the kind belongs to the Grecian discipline.

About the time Marcus first began to be taught by Diogenetus, he became obsessed with living the philosophic lifestyle. The Historia Augusta states: “He studies philosophy with ardour, even as a youth. For when he was twelve years old he adopted the dress and, a little later, the hardiness of a philosopher, pursuing his studies clad in a rough Greek cloak and sleeping on the ground; at his mother’s solicitation, however, he reluctantly consented to sleep on a couch strewn with skins.”

Marcus was not a child playing at a philosopher; he was deadly serious. It may seem absurd for such a privileged youngster to deprive himself so, but Marcus was making a major attempt to better himself by emulating people and manners he greatly admired.

Seneca suggested the same formula. He said: “Set aside a certain number of days, during which you shall be content with the scantiest and cheapest fare, with coarse and rough dress, saying to yourself the while: ‘Is this the condition that I feared?’… If you would not have a man flinch when the crisis comes, train him before it comes. Such is the course which those men I have followed who, in their imitation of poverty, have every month come almost to want, that they might never recoil from what they had so often rehearsed. You need not suppose that I mean meals like Timon’s, or ‘paupers' huts,’ or any other device which luxurious millionaires use to beguile the tedium of their lives. Let the pallet be a real one, and the cloak coarse; let the bread be hard and grimy. Endure all this for three or four days at a time, sometimes for more, so that it may be a test of yourself instead of a mere hobby… There is no reason, however, why you should think that you are doing anything great; for you will merely be doing what many thousands of slaves and many thousands of poor men are doing every day.”

This is an extremely powerful formula. It must have been fairly common among the philosophically minded of the era. I have practiced it myself, although at times it seems embarrassing to explain what you are doing to others.

From my governor...

I. 5. From my governor, to be neither of the green nor of the blue party at the games in the Circus, nor a partizan either of the Parmularius or the Scutarius at the gladiators' fights; from him too I learned endurance of labour, and to want little, and to work with my own hands, and not to meddle with other people's affairs, and not to be ready to listen to slander.

Exactly who this governor or tutor was is unknown. Gregory Hays translates this as “my first teacher” instead of governor or tutor. If this is the case, it is possible that this passage refers to one of Marcus’ first two teachers: Euphorio or Geminus. Euphorio was presumably Greek and taught Marcus Greek and Greek literature, while Geminus may have helped him in Latin and drama. Both were probably family slaves.

Anthony Birley believes this passage refers to neither of them, but to a third teacher who was in charge of Marcus’ general early education and development. He probably oversaw Marcus’ total education and Euphorio and Geminus were in charge of more specialist areas. The name of this third teacher is unknown for certain.

Other teachers are mentioned by the Augustan History but not here in the Meditations. There was Andron, who taught Marcus music and geometry. Trosius Aper, Pollio, and Eutychius Proculus of Sicca taught him Latin grammar. In Greek oratory Ainius Macer, Caninius Celer and Herodes Atticus were his masters. It is doubtful that any of these is meant as his “governor” or “educator.” C.R. Haines points out that the “educator” of Marcus is named as Alexander of Comtiaeum in other sources, but he has his own entry later. So this passage can not refer to him.

…to be neither of the green nor of the blue party at the games in the Circus, nor a partizan either of the Parmularius or the Scutarius at the gladiators' fights;

Regardless of who this person was, he gave solid Stoic advice. Epictetus too advised against becoming embroiled in the spectator sports of the day.

…from him too I learned endurance of labour, and to want little, and to work with my own hands,

Endurance of labour was something Marcus enjoyed; there are letters of his to Fronto in which he extols the joy of working with his own hands during the vintage season. Marcus’ joy after a long day working on harvesting grapes is clearly evident.

To have few wants is a staple of Stoicism. It can be found in Epictetus, Seneca and Marcus.

…and not to meddle with other people's affairs, and not to be ready to listen to slander.

To mind one’s own affairs was counselled by Epictetus, as well as to ignore slander. Epictetus even advised one to say “He doesn’t know all my faults, if he only mentioned those!” when informed of slanderous talk. This is excellent, timeless advice.

From my great-grandfather...

I. 4. From my great-grandfather, not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.

Catilius Severus was Marcus’ great-grandfather on his mother’s side. Catilius Severus seems to have been from an Italian family than immigrated to Bithynia. He was in command of one of the eastern armies to support Hadrian after the death of Trajan. This support of Hadrian in the confusion following Trajan's death was never forgotten by the new emperor, and contributed greatly to Marcus being chosen to join the imperial family. Catilius Severus was consul twice. He must have had a great influence on Marcus’ early life; for a time Marcus was even given his name.

Marcus had exceptional teachers, as we will see later. He was greatly influenced by them, but he also knew how to think for himself as Fronto would later discover to his regret. The investment in education pays great rewards, and Marcus was keen enough to recognize that he learned this from Catilius Severus. This is as true today as it was in the first century A.D.

From my mother...

I. 3. From my mother, piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.

Marcus’ mother Domita Lucilla was from an important family. Her father was twice consul, and her family owned important tile and brick factories close to Rome.

She must have been quite well educated. A number of letters to her from Fronto exist. He wrote to her in Greek and asked Marcus to check the letters for mistakes before giving them to his mother. Domita Lucilla must have been fluent in Greek, and Fronto was worried that he might embarrass himself with mistakes in that language. Fronto praises her highly, saying to her that “you possess and are mistress of all virtues and accomplishments befitting a woman.”

Marcus was greatly attached to his mother. Domita Lucilla is frequently mentioned in his letters to Fronto, and he shares amazing private moments with her, such as discussions sitting on her bed. She cared for her family deeply. Although she inherited the brick and tile factories and was extremely wealthy, she seemed to attempt to keep her household simply.

Domita Lucilla appears to have displayed an important tenet to Marcus in that she not only avoided bad actions but also tried to avoid bad thoughts. This is found in many philosophies and religions. The control of perceptions and the control of thoughts is very important in Stoicism.

From my father...

I. 2. From the reputation and remembrance of my father, modesty and a manly character.

Marcus probably remembered very little of his father. Marcus was born in 121, and his father was certainly dead by 136. Anthony Birley in his biography of Marcus chooses 124 for his death because Marcus Annius Verus only reached the status of praetor in his political career. Others have chosen a date as late as 135 for his death. I follow Birley in his opinion, both because of his reasoning regarding Marcus Annius Verus’ political career and because of the wording in this passage. If Marcus was 14 years old at the time of his fathers death, one would think that he would base his opinions more upon his own memories than upon the reputation of his father.

The virtue of modesty makes its first appearance very early in Marcus’ work. This is not surprising. It must have been hard at times to remain modest growing up in such an important household. The presentation of modesty was important, but it was more important to be modest in one’s own appraisal of self. Marcus was a master.

From my grandfather...

I. 1. From my grandfather Verus I learned good morals and the government of my temper.

This first line sets the stage for the entire work. Marcus sought to have good morals and control over baser passions. The rest of the book is just details.

The family of Marcus, the Annii, were spread about Italy and the provinces. The notorious Milo, who terrorized Rome with his gangs in the troubled period during the fall of the Republic, was an Annius. Marcus’ branch of the family emerged in records in southern Spain in the mid first century AD. The family wealth was probably based upon the production and sale of olive oil and they were ranked among the equites. After considerable success as provincials, the family moved to Rome under Marcus’ great-grandfather.

The grandfather of Marcus referred to here, Annius Verus, was made a patrician by Vespasian and Titus in their censorship in 73-74. Annius Verus married Rupilia Faustina, a daughter of an influential family, and became a very important person on the Roman political stage. He achieved the consulship three times. The first time was as a suffect in 97, again in 121, and for a third time in 126.

Annius Verus and his wife had three children. Their daughter Anna Galeria Faustina (better known as Faustina the Elder) grew up to marry Emperor Antonius Pius. Marcus Annius Libo later became a consul. Marcus Annius Verus, the father of Marcus, became a praetor and married Domita Lucilla.

When Marcus Annius Verus died, probably in 124, the three year old Marcus went to live with his grandfather on the Caelian hill in Rome. His grandfather adopted the young Marcus and his sister. Marcus probably had very few memories of his father, and his earliest memories were probably of his grandfather Annius Verus. There is little surprise that such a great man who had such a prominent place in young Marcus’ life is first mentioned. Annius Verus died in 138 at the age of 90.

These first passages in Book One seem to refer to what Marcus learned from various people. The exact phrasing differs, however, and sometimes a direct statement of characteristics is mentioned. It seems certain that Marcus is not claiming to have received or “inherited” these characteristics. Instead, he is commenting upon the good qualities he learned from influential people in his life.

It is noteworthy that C.R. Haines chooses “sweetness of temper” in his translation. Gregory Hays in his new translation is more in agreement with George Long: “character and self control.” Both Gregory Hays and George Long use terminology to point to controlling emotions. C.R. Haines’ use of words is therefore misleading, to a point.