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IT

THE PHILOSOPHY OF ANTONINUS.

T has been said that the Stoic philosophy first showed its real value when it passed from Greece to Rome. The doctrines of Zeno and his successors were well suited to the gravity and practical good sense of the Romans; and even in the Republican period we have an example of a man, M. Cato Uticensis, who lived the life of a Stoic and died consistently with the opinions which he professed. He was a man, says Cicero, who embraced the Stoic philosophy from conviction; not for the purpose of vain discussion, as most did, but in order to make his life conformable to the Stoic precepts. In the wretched times from the death of Augustus to the murder of Domitian, there was nothing but the Stoic philosophy which could console and support the followers of the old religion under imperial tyranny and amidst universal corruption. There were even then noble minds that could dare and endure, sustained by a good conscience and an elevated idea of the purposes of man's existence. Such were Paetus Thrasea, Helvidius Priscus, Cornutus, C. Musonius Rufus,1 and the poets Persius and Juvenal, whose energetic language

1 I have omitted Seneca, Nero's preceptor. He was in a sense a Stoic and he has said many good things in a very fine way. There is a judgment of Gellius (XII. 2) on Seneca, or rather a statement of what some people thought of his philosophy, and it is not favourable. His writings and his life must be taken together, and I have nothing more to say of him here. The reader will find a notice of Seneca and his philosophy in "Seekers after God," by the Rev. F. W. Farrar. Maomillan and Co.

and manly thoughts may be as instructive to us now as they might have been to their contemporaries. Persius died under Nero's bloody reign, but Juvenal had the good fortune to survive the tyrant Domitian and to see the better times of Nerva, Trajan and Hadrian.2 His best precepts are derived from the Stoic school, and they are enforced in his finest verses by the unrivalled vigour of the Latin language.

The two best expounders of the later Stoical philosophy were a Greek slave and a Roman emperor. Epictetus, a Phrygian Greek, was brought to Rome, we know not how, but he was there the slave and afterwards the freedman of an unworthy master, Epaphroditus by name, himself a freedman and a favourite of Nero. Epictetus may have been a hearer of C. Musonius Rufus, while he was still a slave, but he could hardly have been a teacher before he was made free. He was one of the philosophers whom Domitian's order banished from Rome. He retired to Nicopolis in Epirus, and he may have died there. Like other great teachers he wrote nothing, and we are indebted to his grateful pupil Arrian for what we have of Epictetus' discourses. Arrian wrote eight books of the discourses of Epictetus, of which only four remain and some fragments. We have also from Arrian's hand the small Enchiridion or Manual of the chief precepts of Epictetus. There is a valuable commentary on the Enchiridion by Simplicius, who lived in the time of the emperor Justinian.3

Ribbeck has laboured to prove that those Satires, which contain philosophical precepts, are not the work of the real, but of a false Juvenal, a Declamator. Still the verses exist, and were written by Bomebody who was acquainted with the Stoic doctrines.

There is a complete edition of Arrian's Epictetus with the commentary of Simplicius by J. Schweighaeuser, 6 vols. 8vo. 1799, 1800. There is also an English translation of Epictetus by Mrs. Carter.

Antoninus in his first book (1. 7), in which he gratefully commemorates his obligations to his teachers, says that he was made acquainted by Junius Rusticus with the discourses of Epictetus, whom he mentions also in other passages (IV. 41; XI. 34. 36). Indeed the doctrines of Epictetus and Antoninus are the same, and Epictetus is the best authority for the explanation of the philosophical language of Antoninus and the exposition of his opinions. But the method of the two philosophers is entirely different. Epictetus addressed himself to his hearers in a continuous discourse and in a familiar and simple manner. Antoninus wrote down his reflections for his own use only, in short unconnected paragraphs, which are often obscure.

The Stoics made three divisions of philosophy, Physic (pvσikóv), Ethic (0ɩkóv), and Logic (λoyɩkóv) (vIII. 13). This division, we are told by Diogenes, was made by Zeno of Citium, the founder of the Stoic sect and by Chrysippus; but these philosophers placed the three divisions in the following order, Logic, Physic, Ethic. It appears however that this division was made before Zeno's time and acknowledged by Plato, as Cicero remarks (Acad. Post. I. 5). Logic is not synonymous with our term Logic in the narrower sense of that word.

Cleanthes, a Stoic, subdivided the three divisions, and made six: Dialectic and Rhetoric, comprised in Logic; Ethic and Politic; Physic and Theology. This division was merely for practical use, for all Philosophy is one. Even among the earliest Stoics Logic or Dialectic does not occupy the same place as in Plato: it is considered only as an instrument which is to be used for the other divisions of Philosophy. An exposition of the earlier Stoic doctrines and of their

modifications would require a volume. My object is to explain only the opinions of Antoninus, so far as they can be collected from his book.

According to the subdivision of Cleanthes Physic and Theology go together, or the study of the nature of Things, and the study of the nature of the Deity, so far as man can understand the Deity, and of his government of the universe. This division or subdivision is not formally adopted by Antoninus, for as already observed, there is no method in his book; but it is virtually contained in it.

Cleanthes also connects Ethic and Politic, or the study of the principles of morals and the study of the constitution of civil society; and undoubtedly he did well in subdividing Ethic into two parts, Ethic in the narrower sense and Politic, for though the two are intimately connected, they are also very distinct, and many questions can only be properly discussed by carefully observing the distinction. Antoninus does not treat of Politic. His subject is Ethic, and Ethic in its practical application to his own conduct in life as a man and as a governor. His Ethic is founded on his doctrines

about man's nature, the Universal Nature, and the relation of every man to everything else. It is therefore intimately and inseparably connected with Physic or the nature of Things and with Theology or the Nature of the Deity.

He advises

us to examine well all the impressions on our minds (pavraσíai) and to form a right judgment of them, to make just conclusions, and to inquire into the meanings of words, and so far to apply Dialectic, but he has no attempt at any exposition of Dialectic, and his philosophy is in substance purely moral and practical. He says (VIII. 13), "Constantly and, if it be possible, on the occasion of every impression on the

soul, apply to it the principles of Physic, of Ethic and of Dialectic:" which is only another way of telling us to examine the impression in every possible way. In another passage (III. 11) he says, "To the aids which have been mentioned let this one still be added: make for thyself a definition or description of the object (rò pavraσTóv) which is presented to thee, so as to see distinctly what kind of a thing it is in its substance, in its nudity, in its complete entirety, and tell thyself its proper name, and the names of the things of which it has been compounded, and into which it will be resolved." Such an examination implies a use of Dialectic, which Antoninus accordingly employed as a means towards establishing his Physical, Theological and Ethical principles.

There are several expositions of the Physical, Theological, and Ethical principles, which are contained in the work of Antoninus; and more expositions than I have read. Ritter (Geschichte der Philosophie, Iv. 241) after explaining the doctrines of Epictetus, treats very briefly and insufficiently those of Antoninus. But he refers to a short essay, in which the work is done better. There is also an essay on the Philosophical Principles of M. Aurelius Antoninus by J. M. Schultz, placed at the end of his German translation of

4 The original is ἐπὶ πάσης φαντασίας. We have no word which expresses pavraola, for it is not only the sensuous appearance which comes from an external object, which object is called тò pavтaσтóv, but it is also the thought or feeling or opinion which is produced even when there is no corresponding external object before us. Accordingly everything which moves the soul is φανταστόν and produces a φαντασία, In this extract Antoninus says φυσιολογεῖν,παθολογεῖν, διαλεκτικεύεσθαι. I have translated maboλoyeîv by using the word Moral (Ethic), and that is the meaning here.

De Marco Aurelio Antonino ... ex ipsius Commentariis. Scriptio Philologica. Instituit Nicolaus Bachius, Lipsiae, 1826.