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• Introduction
• A Note On the Text
• Acknowledgments
• The Meditations of the Emperor Marcus Aurelius Antoninus
• Introduction Containing Some of the Most Memorable Passages, Preserv’d, of the Life of the Emperor Marcus Antoninus.
• Book I
• Book Ii
• Book Iii
• Book Iv
• Book V
• Book Vi
• Book Vii
• Book Viii
• Book Ix
• Book X
• Book Xi
• Book Xii
• Errata *
• Maxims of the Stoics
• Gataker’s Apology and Bibliography

GATAKER’s APOLOGY

To this we shall subjoin the following extract from the same preface: Being Gatakers apology for employing, tho’ a Christian minister, so many years’ time and labour on these Meditations of a Heathen Emperor, under whose reign the Christians suffered persecution.

In fine, says he, that I may return to what I at first advertised you of from St. Jerom; I think it may be boldly asserted, there are no remaining monuments of the ancient* strangers, which come nearer to the doctrine of Christ, than the writings and admonitions of these two; Epictetus, and Antoninus. ’Tis certain, whatever precepts ourLordhimself has given, in those sermons and conversations of his, inserted and interwoven into the history of the gospel; “a. of abstaining from evil, even in thought:b. of suppressing vicious affections:c. of leaving off all idle conversation:d. of cultivating the heart with all diligence;e. and fashioning it after the image of God:f.   of doing good to men from the most single disinterested view:g. of bearing injuries with contentment:h. of using moderation, and strict caution, in our admonitions and reproofs:i. of counting all things whatever, and even life itself, as nothing, when reason and the case demand them: and of undertaking and performing almost all the other duties ofk.piety,l.affection,m.equity,n.humanity,o. with the greatest diligence and ardour”: All these same precepts are to be found in Antoninus, just as if he had habitually read them; they are every where interspersed through this collection of his thoughts and meditations; and continually inculcated with a surprising strength and life, which pierces to the bottom of the heart, and leaves the dart deep fixed in the soul. This every attentive reader will perceive; every honest one confess.

But some may, perhaps, say: “to what purpose take those precepts from a stranger, and even an adversary to the Christian faith? When they can be had more readily from the sacred page, where they stand published to all. And as they come from the mouth of our master himself, are inforced with the higher authority of his command, and attended to with a stricter necessity of obedience.”

To this I answer, that a careful perusal and serious reflection on these meditations of Antoninus, are several ways useful.

For, in the first place, the sacred writers have given us only the chief heads of ourLord’s discourses, concisely digested as a taste or specimen: and those maxims and precepts only summarily proposed, are in Antoninus more extensively applied, more fully explained; and, by a great variety of striking arguments, established, illustrated, inforced and inculcated upon us, and accommodated to practice in civil life. In all this, our Emperor particularly excells.

And, then, another thing of no small moment is this. We discover the equity of the Christian doctrine, and its perfect agreement with reason, while we show it is approved and praised even by strangers and adversaries. a. “A testimony from enemies is of great weight.” And, says b.Dion Prusaeus, “the encomium of those who admire tho’ they don’t receive, must be the finest of all praises.” The Apostle understood this very well, when he called in testimonies from c. the inscriptions, and d. writings of the strangers, for proof of the doctrine he brought and was publishing among them. Surely it must conduce not a little, to vindicate and implant in the breasts of any whatever, the precepts and lessons of ourLord, as perfectly agreeable to equity and e. reason; that, a man, who was a stranger, and unfavourable to the Christian name, (for he neither knew our mysteries, nor understood the reasons of our faith), shou’d yet recommend and establish them with such vehemence and ardour, and by so very forcible arguments. “Who is not sensible,” says f. an author of high character, “that those have had a good cause who gain’d it before judges who were indifferent?” What shall one say then of that cause which is gained even before the averse and prejudiced against it; nay, g. when its very enemies sit judges.

Further, in these following books, the good providence and kindness of God shines forth; as he did not suffer his own image to be quite worn out and lost in man who had fallen off from him. But preserved some sparks alive, which he both excited by various methods, and improved even to a miracle. Partly, that the safety and good order of human society might be provided for: h. lest men, turning quite savage, should like wild beasts, rush universally on each other’s destruction. Since i. “man, without education is the most savage of all the creatures which the earth nourishes.” And, partly, that they might apply themselves to k. know and l. seek God, by the assistance of these helps; being plainly m. without excuse if they either despised or neglected them. For that saying of St. Bernard, is undoubtedly true, n. “The image of God in our hearts may be burnt, but not burnt out.” Surely, to wear quite out that o. image, originally stamped on the rational soul, to extinguish intirely p. that torch, kindled from heaven in the human heart; has been beyond the power either of the vices of men or the malice of Devils: nay, according to him, “beyond the power of hell-flames.” It was the will of the divine goodness that this image should, for the advantage of the human race, and the particular benefit of his people, be preserved and cherished amid the ruins and ashes, which followed the primitive defection.

FINIS.

ENDNOTES

BIBLIOGRAPHY

Editions of The Meditations of the Emperor Marcus Aurelius Antoninus. Translated by Francis Hutcheson and James Moor and Published in Glasgow by Robert and Andrew Foulis and in Dublin for Robert Main

• The Meditations of the Emperor Marcus Aurelius Antoninus. Newly Translated from the Greek: With Notes, and an Account of His Life. Glasgow: Printed by Robert Foulis; and sold by him at the College; by Mess. Hamilton and Balfour, in Edinburgh; and by Andrew Millar, over against St. Clements Church, London. 1742.
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Other Editions of The Meditations of Marcus Aurelius Antoninus Referred to in the Notes to This Edition

• Marcus Aurelius Antoninus the Roman Emperor, His Meditations Concerning Himselfe: Treating of a Naturall Mans Happiness; Wherein It Consisteth, and of the Meanes to Attain unto It. Translated out of the originall Greeke; with notes by Meric Casaubon, B. of D. and Prebendarie of Christ Church Canterbury. London, 1634.
• Markou Antoninou tou Autokratoros tōn eis heauton biblia 12 = Marci Antonini Imperatoris de rebus suis, sive de eis quae ad se pertinere censebat, Libri XII, locis haud paucis repurgati, suppleti, restituti: versione insuper Latina nova; lectionibus item variis, locisque parallelis, ad marginem adjectis; ac commentario perpetuo, explicati atque illustrati; studio operaque Thomae Gatakeri Londinatis. Cantabrigiae, 1652.
• Réflexions morales de l’Empereur Marc Antonin avec des remarques de Mr. et de Mad. Dacier. 2 vols. Paris: Barbin, 1691.
• Markou Antoninou tou Autokratoros tōn eis heauton biblia 12 = Marci Antonini Imperatoris de rebus suis, sive de eis quae ad se pertinere censebat, Libri XII, locis haud paucis repurgati, suppleti, restituti: versione insuper Latina nova; lectionibus item variis, locisque parallelis, ad marginem adjectis; ac commentario perpetuo, explicati atque illustrati; studio operaque Thomae Gatakeri Londinatis. Huic secundae editioni accessere annotationes selectiores A. D’Acerii Latinitate donatae, necnon Marci Antonini Vita, passim aucta, & idoneis scriptorum veterum testimoniis firmata à Geo. Stanhope, Coll. Reg. apud Cantabr. quondam Socio. Londini, 1697.
• The Emperor Marcus Antoninus His Conversation with Himself: Together with the Preliminary Discourse of the Learned Gataker. As Also, the Emperor’s Life, Written by Monsieur Dacier, and Supported by the Authorities Collected by Dr. Stanhope. To Which Is Added the Mythological Picture of Cebes the Theban. Translated into English from the respective originals, by Jeremy Collier, M.A. London, 1701.
• Markou Antoninou tou Autokratoros tōn eis heauton biblia 12 = Marci Antonini Imperatoris eorum quae ad seipsum libri XII. Recogniti et notis illustrati [R.I.]. Oxoniae, 1704.
• Markou Antoninou tou Autokratoros tōn eis heauton biblia 12 = Marci Antonini Imperatoris eorum quae ad seipsum libri XII. Glasguae, 1744.
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[* ] So he calls the heathens after St. Paul.

[a. ] Matth. XV. 19.

[b. ] — V. 22, 28.

[c. ] — XII. 36.

[d. ] — V. 20. VI. 33.

[e. ] — V. 45, 48.

[f. ] — VI. 1, 3.

[g. ] — V. 39.

[h. ] — XVIII. 15, 16.

[i. ] Luke XIV. 26, 33.

[k. ] Matth. XXII. 37.

[l. ] — XXII. 39.

[m. ] — VII. 12.

[n. ] — V. 44. and Luke X. 37.

[o. ] — V. 19, 20.

[a. ] Isidor. Pelus. II. Epist. 228. and III. Epist. 335.1

[b. ] Oration 51.2

[c. ] Acts XVII. 23.

[d. ] — 28.

[e. ] Our reasonable service. Rom. XII. 1. To follow God and reason: Antoninus, XII. 31.

[f. ]Aug. Epist. 170.3

[g. ]Deut. XXXII. 31.

[h. ] There is nothing more impious, more barbarous, than man once turned savage. Polybius Hist. B. 1. and Embass. 122.4

[i. ]Plato, in the laws, B. VI.5

[k. ]Romans I. 19. That which may be known of God. And, verse 21. When they knew God.

[l. ] That they should see the Lord, if haply they might feel after him and find him. Acts XVII. 27.

[m. ] Rom. I. 20.

[n. ]Bern. in annum Serm. 1.6

[o. ]Genesis I. 27. & IX. 6.

[p. ]Prov. XX. 27. Rom. II. 15.

[15.] Virgil, Aeneid IX.252–54 (Loeb ed., vol. I, pp. 132–33): “What reward, men, shall I deem worthy to be paid you for deeds so glorious? The first and fairest the gods and your own hearts shall give.”

[16.] Virgil, Aeneid I.603–5 (Loeb ed., vol. I, pp. 304–5): “The gods … and the consciousness of right will bring you worthy rewards!”

[16.] Horace, Satires II.7.86–87 (from Horace’s description of the wise man): “who in himself is a whole, smoothed and rounded, so that nothing from outside can rest on the polished surface.” Satires, Epistles, and Ars Poetica (Loeb ed., pp. 231–33).

[1.] The Epistles of Isidore of Pelusium can be found in Migne, Patrologiae Graecae, vol. 78, pp. 178–1646.

[2.] Dio of Prusa (Dio Chrysostom), Oration 51 “Against Diodorus,” chap. 9.

[3.] Augustine, Epistle 170. S. Aureli Augustini Hipponensis episcopi Epistulae, ed. Goldbacher, in Corpus scriptorum ecclesiasticorum Latinorum, vol. 44, pt. 3, pp. 622–31.

[4.] Gataker seems to be referring to Polybius, Histories, I.81.5–11 (Loeb ed., vol. I, pp. 218–21): “No beast becomes at the end more wicked or cruel than man”; and Histories, XXXII.3.7 (Loeb ed., vol. VI, pp. 236–37): “There is nothing more terrible in body and soul than a man once he has become absolutely like a beast.” The latter passage is preserved in the Excerpta de legationibus, which consists of passages about Embassies culled from Polybius on the orders of Constantine Porphyrogenitus and which was printed as a separate text in the early modern period.

[5.] Plato, Laws, bk. VI, 766a, in Plato, Laws, trans. Bury (Loeb ed., vol. I, pp. 438–39).

[6.] Bernard of Clairvaux, “Sermones per annum,” in vol. 4 of Sancti Bernardi Opera, p. 161ff.