Note: This piece is intended as biographical fiction, although it is very closely based on the available information concerning Marcus Aurelius’ life. Nevertheless, in some cases, I’ve taken rumours literally or added minor details. The letters, speeches, and aphorisms (from The Meditations) of Marcus Aurelius are also close to the original sources but I’ve paraphrased them slightly for the sake of readability.
Prologue
The Emperor Marcus Aurelius sits alone in his quarters at the break of dawn, watching the sunrise outside. He closes his eyes in quiet contemplation and repeats the following Stoic maxims to himself in preparation for the day ahead:
Today you shall meet with meddling, ingratitude, insolence, treachery, slander, and selfishness – all due to their ignorance concerning the difference between what is good and bad. On the other hand, count yourself lucky enough to have long perceived the genuine nature of good as being honourable and beautiful and the nature of evil as shameful. You have also perceived the true nature of your enemy: that he is your brother, not in the physical sense but as a fellow citizen of the cosmos, sharing reason and the potential for wisdom and virtue. And because you perceive this, nothing can injure you, because nobody can drag you into their wrongdoing. Neither can you be angry with your brother or frustrated with him, because you were born to work together, like a pair of hands or feet, or the upper and lower rows of a man’s teeth. To obstruct each other is against Nature’s law – and frustration and dislike are forms of obstruction also, are they not?
Slowly and patiently, he pictures the day ahead in his mind’s eye. He thinks of the tasks he has to accomplish today. He imagines the faces of the people he will meet, roughly in the sequence he expects he will be meeting them. He anticipates setbacks, and the worst possible scenarios he may face with certain individuals. He thinks of those present, and the actions of others relayed to him by messengers. He keeps one simple question at the fore of his mind: “What would it mean to respond to this with wisdom and virtue?” What special virtues are called for by each situation: patience, self-discipline, tactfulness, perseverance?
He reminds himself that a true philosopher will not be angry with those who seek to oppose him. Why not? Because he knows that none of us are born wise, and so we inevitably encounter those who are far from wisdom, as surely as the changing seasons. No sane man is angry with nature. To the Stoic, nothing should come as a surprise, and nothing shocks him – everything is determined by the Nature of the universe. Even fools are not surprised when trees do not bear fruit in winter. There are good men and bad men in the world. A true philosopher knows that we must therefore expect to meet foolish or bad men, and for their actions to accord with their character. The wise man is not an enemy but an educator of the unwise. He goes forth each day thinking to himself: “I will meet many men today who are greedy, ungrateful, ambitious, etc.” And he will aspire to view would-be enemies as benevolently as a physician does his patients. The emperor repeats these or similar words to himself every morning. This daily premeditation of adversity forms part of what the Stoics call the Discipline of Fear and Desire, the Therapy of the Passions. This is how he prepares for life.
Cassius in Egypt
May, 175 AD. A very nervous courier hands over a letter to Gaius Avidius Cassius, commander of the Egyptian legion. It contains only one word: emanes, “You’re mad” – you’ve lost your mind. We don’t know how Cassius responded. He was renowned for his severity and temper. A mercurial character, he was sometimes stern sometimes merciful, although overall he developed a reputation for strictness and cruelty. Soldiers say that one of his favourite punishments was to chain men together in groups of ten and have them cast into the sea or into rivers to drown. He had crucified many criminals. Darker rumours circulated that he once had dozens of the enemy bound to a single 180-foot wooden pole, which was set on fire so that he could watch them burn alive. Even by the standards of the Roman army that was considered brutality. He was renowned among his own troops as a strict disciplinarian, sometimes to the point of savagery. He cut off the hands of deserters, or broke their legs and hips, leaving them crippled, because he believed that letting them live in misery was more effective as a warning to other men than killing them outright. He was also a hero to the people and, next to the emperor, the second most powerful man in the Roman Empire.
In his youth, Cassius was made a legatus or general in the legions along the Danube, watching over the empire’s Sarmatian foes. He earned his reputation for severity when the following incident happened among the troops under his command there. A small band of Roman auxiliaries led by some centurions stumbled across a group of three thousand Sarmatians, who had camped by the Danube, carelessly exposing their position. The centurions seized the opportunity, caught the enemy off guard, and massacred them. They returned to camp laden with the spoils of their fortuitous victory, expecting to be praised and perhaps even rewarded, but they were in for a shock. Cassius was furious because they acted without the knowledge or approval of their tribunes, the senior officers in a legion. “For all you knew, that could have been an ambush,” Cassius roared, “and if you fools had all been captured, the rest of these barbarians’ may have ceased to live in terror of us!” The Roman legions were outnumbered and depended on the psychological advantage that came from their intimidating reputation. So to make an example of these soldiers, he had them crucified as if they were common slaves, which must have horrified the rest of his camp.
Perhaps as a result of this incident, and despite his already fearsome reputation, Cassius’ men mutinied against him. His response was legendary. He stripped off his armour and, like some kind of madman, strode out of his tent dressed only in a wrestler’s loincloth challenging his men to attack and kill him if any of them were brave enough to add murder to the charge of insubordination. The soldiers who had been complaining were cowed into silence when they saw how fearless and intent their general had become. News of this incident greatly strengthened discipline among the Roman legions and struck fear into the hearts of the enemy, who sought a peace deal with the emperor not long afterwards.
The authority he commanded over his troops was second to none. It made him indispensable to Rome and influential with the emperor, who placed great trust in him. They had long been good friends, although some rumours say that behind his back, Cassius called Marcus a philosophical old-woman and resented aspects of his rule. However, Marcus was known for saying “It is impossible to make men exactly as one would wish them to be; we must use them such as they are.” His forgiving nature stood in stark contrast to Cassius’ severity. Nevertheless, he placed his trust in Cassius, as a great general, despite their opposing characters.
Cassius was put in command of the legions in the Roman province of Syria because it was feared they had become too soft, something symbolised by accusations they had started bathing in hot water like civilians. It was believed that Cassius would restore discipline, which he did, gaining prominence during the Parthian War between 161 and 166 AD, under the command of the then co-emperor, Lucius Verus, adoptive brother of Marcus Aurelius. While Lucius remained in camp safely co-ordinating supplies, Cassius, leading the troops in the field, rose to become his second in command. Toward the end of the wars, Cassius burned down and sacked the ancient city of Seleucia, but his soldiers then contracted the Antonine Plague, which some perhaps saw as a kind of divine punishment. However, on returning home, with the spoils of the campaign, he was rewarded by being elevated to the Senate. The legions also brought the plague – possibly smallpox – back home from Parthia. The empire never fully recovered; five million deaths were due to this hideous disease and for a time the army was significantly hampered by the epidemic. Cassius, however, was later made imperial legate, a governor appointed by the emperor himself rather than the Senate, with supreme command over the province of Syria. When, in 169 AD, Lucius Verus died from symptoms of food poisoning, or possibly the plague, the loss of one of the two co-emperors probably left something of a power vacuum, especially in the east.
In 172 AD, while Marcus, the lone surviving emperor, was occupied with the Marcomanni war on the northern frontier, a sudden crisis meant Cassius had to be granted imperium, the military authority of an emperor himself, throughout the whole of the eastern empire. A people called the Bucoli or “Herdsmen”, led by the priest Isidorus, triggered a general revolt against the Roman authorities, perhaps enraged by increases in Roman taxes required to fund Marcus’ war in the north. The story goes that a handful of these men disguised themselves in women’s clothing and approached a Roman centurion, pretending that they were going to give him gold as ransom for their husbands. They attacked the centurion, however, and captured and sacrificed another officer, swearing an oath over his entrails before ritually devouring them. The revolt spread across Egypt. These mysterious Egyptian tribesmen rapidly gained strength from a groundswell of popular support and even defeated the Romans in a pitched battle. They almost captured the Egyptian capital itself, Alexandria, but Cassius was sent with his troops from Syria to reinforce the Egyptian legion garrisoned there. The tribal warriors he faced were so numerous, nevertheless, that instead of attacking them he chose to bide his time, instigating quarrels among them until he was finally able to divide and conquer. His victory in Egypt made him a hero throughout the empire, especially in the eastern provinces and at Rome. He was also left with exceptional powers throughout the eastern empire.
These events led him to this point. Now Cassius is aged forty five. Although he is Syrian by birth he grew up in Alexandria, the capital of Roman Egypt, where his father, Gaius Avidius Heliodorus, a Roman politician, orator, and Epicurean philosopher, served as prefect. He taught his son that the goal of life is to attain a state of untroubled peace of mind and contentment. However, Cassius had come to think that peace of mind is all good and well, for philosophers, but without power your fortune ultimately depends on the whims of other men. Cassius is finally back home, in supreme military command not only of Alexandria, but the rest of the eastern provinces. His mother was a princess of Judea, descended on her mother’s side from Augustus, the first Roman Emperor, and on her father’s side from Herod the Great. She was also descended from a Roman client-king, Antiochus IV Epiphanes of Commagene, making Cassius a member of the Seleucid imperial dynasty. He was born to rule and extremely popular because of his royal descent, his victories in the Parthian Wars, and celebrated defeat of the Bucoli. Since the co-emperor Lucius Verus died Cassius has been steadily climbing the ladder. Now has the virtual authority of an emperor in the eastern empire – there’s nowhere left to climb.
The one-word missive he now holds in his hands came from one of Rome’s most distinguished men of letters, a scholar of Greek philosophy and literature called Herodes Atticus, a friend and childhood tutor of the sole surviving emperor, Marcus Aurelius. Marcus happens to be all that now stands between Cassius and the imperial throne itself.
Marcus in Pannonia
At the other side of the Roman Empire, in his base camp, the Roman legionary fort of Carnuntum by the river Danube in the province of Pannonia, Marcus greets an army despatch rider. The messenger is exhausted, having journeyed through the night to the gates of the fortress, where he was met by the guards of the Legio XIV Gemina garrison. When the soldiers heard what he was carrying, they rushed him straight to the Emperor’s praetorium, his residence and office in the camp. It took nearly three weeks to get the news here, from the east of the Empire via Rome. Nevertheless, Marcus tells the messenger to take a moment, and get his breath back before speaking. Marcus’ generals and members of his personal entourage gather around him, restlessly waiting for the message. They don’t know the details yet but it’s obviously bad news from Rome. Eventually, he speaks. What he says is so remarkable that he seems scarcely to believe it himself: “My lord Caesar… Avidius Cassius has betrayed you… the Egyptian legion have acclaimed him Emperor!”
The courier has with him a letter from the Senate, confirming the news: On May 3rd 175 AD, Avidius Cassius was acclaimed Emperor of Rome by the Egyptian legion under his command in Alexandria, Legio II Traiana Fortis. “My lord, they’re telling everyone that you’re dead”, he explains. The news of Cassius’ sedition came from Publius Martius Verus, a distinguished Roman general who served as governor of the eastern province of Cappadocia. Support for the rebellion came from Cassius’ own legions in Syria and Egypt, and has started to spread throughout the Eastern Empire. The support of the current Prefect of Egypt, Calvisius Statianus, has given his claim an important seal of approval. The Roman province of Judea now acclaims him as emperor as well. Cassius is an accomplished military strategist with seven legions under his command. He also controls Egypt, the breadbasket of the empire – Rome depends on Egypt for its supply of grain. Crucially, however, Verus’ alarming news comes with the reassurance that he and his own three legions in Cappadocia have declared their loyalty in favour of Marcus. Nevertheless, the threat is extremely serious.
Marcus has been very sick, close to death indeed. Aged 54, perceived as frail and in poor health, his condition has long been the subject of gossip back in Rome. He has severe pains in his stomach and chest. It is said he can only eat during the daytime with the aid of theriac, the traditional cure-all favoured by emperors, prescribed to Marcus by his personal physician Galen. Faustina, his wife and the daughter of his adoptive father, Antoninus Pius, had travelled south, back to Rome, several months earlier. Rumours say that frightened by the possibility of his imminent demise, she urged Cassius to stake his claim to the throne. The emperor’s son, Commodus, is only thirteen years old. He is doubtless aware that if his father dies or the throne is usurped while he is still too young to succeed him, his life will be placed in grave peril. Faustina’s plan was said to be that by pre-empting Marcus’ death, Cassius may outmanoeuvre other pretenders to the throne, such as Tiberius Claudius Pompeianus, and perhaps even safeguard the succession of her son by marrying her. Others said that Cassius acted on his own initiative, deliberately circulating bogus rumours of Marcus’ death to seize power and declaring Marcus deified to quell accusations of opportunism. Perhaps the most likely explanation was that he’d simply acted in error, not treasonously but genuinely deceived by false intelligence that declared the emperor dead or nearly so. That seems to be what Marcus assumes has happened. Once the Senate declared him hostis publicus, a public enemy, and seized his assets, however, he apparently felt the situation had spiralled out of control. Cassius couldn’t back down, and found himself on the brink of fighting a civil war.
Whatever Cassius’ motives were, this has to be treated as an emergency. Marcus’ illness has remitted, at least for now, and he wastes no time in responding to the sedition. He looks over the faces of his generals. They already know that he must prepare to abandon the northern frontier and lead an army south with great haste. Cassius’ legions will soon march against the capital of the empire, if he wishes to secure his claim to the imperial throne. This realisation has thrown the city of Rome into a state of total panic. To make matters worse, it has given Marcus’ opponents on the Senate an opportunity to sabotage his costly Marcomanni campaign. The emperor faced civil unrest when he announced that to push back the barbarian hordes he would have to take emergency measures, conscripting slaves and gladiators into the army and raising taxes throughout the provinces. That made him temporarily unpopular in the east, where the public resent funding a war on the other side of the empire – in Egypt and Syria the Marcomanni and their allies seem like someone else’s problem. The family of his deceased co-emperor, Lucius Verus, and their allies, have formed a kind of anti-war faction, stoking the fires of discontent over his lengthy absence in the north.
Not long after the Parthian wars of Lucius Verus had ended in the east, the Marcomannic wars began in the north. From 168 AD onward, Marcus became personally involved in the northern campaign. He commands twelve legions, about 100,000 men in total, the largest army ever massed on the frontier of the Roman empire. Despite his complete lack of any military training or experience, the men under Marcus’ command have come to love and admire him. Soldiers tell stories about him: how in June of 174 AD his prayers once sent a mighty thunderbolt from the heavens to destroy a siege engine being used by the Sarmatians, as if he’d summoned the fury of Jupiter himself. A month later he drew down a sudden torrential rain to quench the thirst of his soldiers, a detachment of the Thundering Legion (Legio XII Fulminata) led by his general Publius Helvius Pertinax. Their drinking water was gone and they were hemmed in and outnumbered by the Quadi. The story goes that his men were so thirsty that as they fought off the barbarians they gulped down rainwater mixed with the blood streaming from their own wounds. The Quadi charge was allegedly broken by hailstorms and lightning strikes, throwing them into disarray. In honour of these and other victories, the army acclaimed Marcus imperator for the seventh time. The troops also love and admire his wife, Faustina. During the Quadi campaign, the men nicknamed her Matrem Castrorum, “Mother of the Camp”. She came to war with them, accompanying Marcus, travelling with them and raising their morale. Conditions on the northern frontier could be harsh, though. The winters in Carnuntum were particularly brutal. One day the centurions were interrogating a barbarian youth they’d captured. They couldn’t break him with threats. Marcus noticed how badly the boy was shivering as they stood outside in the snow together. He said, “Lord, if you will only give me a coat, I’ll answer you.” The centurions laughed out loud but Marcus knew that if the tribes wanted to migrate south into Roman provinces badly enough he could bargain with the offer of resettling them in more hospitable regions.
After hours of heated discussion, the emperor finally retires to his private quarters. His generals want to keep discussing what action to take, through the night. However, that can wait. They will have weeks to talk. He gives orders that he is to be left alone with his meditations for the rest of the evening. Sitting in silence, he gradually withdraws into his own mind, focusing on the incipient disturbance he feels: anger, frustration. These are emotional reflex-reactions, the Stoics call propatheiai, or proto-passions. Thoughts rush into his mind unbidden: memories of conversations, unanswered questions, fear, worry… Some say he had long dreamt of founding the Roman provinces of Marcomanni and Sarmatia, and was close to doing so until Cassius’ revolt. In any case, that will now have to be put on hold until order has been restored. He imagines his enemies in Rome, who oppose the northern campaign, rubbing their hands with glee at this predicament, and hastening their plots against him. Another anxious thought suddenly occurs: Commodus will have to be summoned from Rome, for his own protection – it’s not safe for him there now. Faustina has only recently returned to Rome – but she would never betray him like this. So many thoughts, so many questions…
For a while, Marcus merely observes his harried mind from a distance, trying to refrain from being swept along by the impressions passing though his awareness… trying not to agree with them, or perpetuate them any further… He observes the subtle changes in his own body with the detachment of a natural philosopher: his hands want to clench, his shoulders tense, his brow furrowed, he notices his heart beating faster than normal, as his temperature literally rises. It feels like half the empire want him dead. Maybe his death is drawing closer, his body is failing him. Finally, he arrives at a conclusion about what to do with his feelings. The Stoic teacher Epictetus said everything has two handles. For now, this is the handle he will have to use to pick up the crisis, in order to regain his composure. He quickly writes down a summary of his guidance to himself:
If you require a crude kind of comfort to reach your heart, perhaps you can best be reconciled to death by remembering from what you are going to be removed, and the morals of those with whom your soul will no longer be associated. For it is never right to feel offended by people but it is your duty to care for them and to bear with them gently. And yet remember that your departure will be from people who do not have the same moral principles as you do. For this, if anything, is the one and only thing that could draw us back and attach us to life: to be permitted to live with friends who share our values. But now that you see how much trouble arises from conflict between those who live in this world, you can say: “Come quick, O death, lest perchance I, too, should forget myself.” [Meditations, 9.3]
This is indeed crude medicine. When feelings are overwhelming, Stoics bide their time, waiting for them to abate naturally before trying to reason with themselves. The Stoic Athenodorus, advisor to the first emperor, Augustus, once taught him to respond to rising feelings of anger by slowly reciting the Greek alphabet, to gain time for his feelings to abate before doing anything else. Marcus is buying himself time to deal with the underlying cause of his anger. He sets the worry aside in this way, and tries to sleep, although the pain in his stomach, as always, is threatening to keep him awake.
At daybreak, Marcus immediately sends the despatch rider on his way with letters for the Senate, his ally Verus in Cappadocia, and most importantly for Cassius in Egypt. His message is clear: the emperor confirms that he is alive, in good health, and is returning to Rome. Now he must make rapid arrangements for peace in the north so that he will be free to march south, restore order, and quell rumours with his presence. However, it would be premature to address his troops about the incident until he knows for certain that civil war is unavoidable. He also doesn’t want the barbarians getting wind of the crisis back home.
In private, he continues to meditate on his reaction to the news. The hardest thing to deal with is the uncertainty of the situation. If only he knew more about what was happening. It’s hard not to worry and think the worst when there are so many unanswered questions. However, he needs to regain his focus because much work will have to be done here before he is free to abandon the northern frontier. So narrowing his attention, he focuses upon the very core of his being: the seat of reason, his ruling faculty. He seeks to identify the value judgements responsible for the feelings of anger and frustration persisting within him. Sometimes he catches himself dwelling on the impression that he has been harmed by the rebellion, and he wants to harm Cassius and the other conspirators. He pauses for a moment then writes the following reminder to himself:
If they did the wrong thing then that’s bad for them. But for all you know they did nothing wrong. (Meditations, 9.38)
Nothing can truly harm me, by damaging my character, except my own value judgements. Cassius has harmed himself, not me. Marcus repeats the phrase Epictetus taught his students to use in situations like this: “It seemed right to him.” He has to assume at some level that Cassius believed he was doing the right thing. He acts out of ignorance of what is genuinely right and wrong for no man does wrong knowingly. Of course, it’s precisely this philosophical attitude that Cassius resents in Marcus because to him forgiveness is merely a sign of weakness.
Marcus Announces the Civil War
Several weeks pass. By now, news must have reached Cassius that Marcus is still alive but there has been no word of him standing down. Rumour and unrest are starting to spread around the camp. The time has come for the emperor to address his men, and announce that they will be marching south to defend Rome and engage Cassius’ legions. At least he can assure them, based on the letter he received, that Martius Verus, the highly-regarded commander of the legions in Cappadocia, is on their side. Cassius’ rebellion clearly lacks unanimous support among the eastern provinces.
Fellow soldiers, it is not to give way to bitter resentment or to complain that I have now come before you. What would be the point of being angry with God, to whom all things are possible. Still, perhaps it is necessary for those who unjustly experience misfortune to lament over the actions of others, and that is now my case. For it is surely a dreadful thing for us to be engaged in war after war. Surely it is remarkable that we are now involved in a civil war. And surely it seems beyond terrible and beyond remarkable that there is no loyalty to be found among these men, and that I have been conspired against by one whom I held most dear. Although I had done no wrong and nothing amiss, I have been forced into a conflict against my will. For what virtue can be considered safe, what friendship can any longer be deemed secure, seeing that this has befallen me? Has not trust utterly perished, and optimism perished with it? Indeed, I would have considered it a small thing had the danger been to me alone — for assuredly I was not born to be immortal. However, now there has been a secession, or rather a rebellion, in the state and civil war touches us all alike. And had it been possible I would gladly have invited Cassius here to argue the matter at issue out before you or before the Senate. I would willingly have yielded the supreme power to him without a struggle if that seemed expedient for the common good. For it is only in the public interest that I continue to incur toil and danger, and have spent so much time here beyond the bounds of Italy, old man as I now am and ailing, unable to take food without pain, or sleep without care.
However, since Cassius would never agree to meet me for this purpose — for how could he trust me after having shown himself so untrustworthy toward me? — you, my fellow soldiers, ought to be of good cheer. For Cilicians and Syrians and Jews and Egyptians have never been a match for you, and never will, no, not though they numbered many thousands more than you whereas now it is many thousands less. Nor need even Cassius himself be held of any great account regarding the present crisis, however much he may seem to be a great commander and credited with many successful campaigns. For an eagle at the head of daws makes no formidable foe, nor a lion at the head of fawns, and as for the Arabian war and the great Parthian war, it was you not Cassius who brought them to a successful conclusion. Moreover, even if he has won distinction by his Parthian campaigns, you have Martius Verus on your side, who has won no fewer but far more victories, and acquired greater territory than he. However, perhaps even now, learning that I am alive, Cassius has repented of his actions. For surely it was only because he believed me dead that he acted thus. Nevertheless, if he still persists in this course, even when he learns that we are indeed marching against him, he will doubtless think better of it both from dread of you and out of respect for me.
Let me tell you the whole truth. There is only one thing I fear, fellow-soldiers: that either he should take his own life, being too ashamed to come into our presence, or that another should slay him on learning that I coming and have already set out against him. For then I should be deprived of a great prize both of war and of victory, a prize such as no human being has ever yet obtained. And what is this prize? To forgive a man who has done wrong, to be still a friend to one who has trodden friendship underfoot, to continue being faithful to one who has broken faith. What I say may perhaps seem incredible to you, but you must not doubt it. For surely all goodness has not yet entirely perished from among men, but there is still in us a remnant of the ancient virtue. However, if anyone should disbelieve it, that merely strengthens my desire, in order that men may see accomplished with their own eyes what no one would believe could come to pass. For this would be the one profit I could gain from my present troubles, if I were able to bring the matter to an honourable conclusion, and show all the world that there is a right way to deal even with civil war.
After reciting these words to the soldiers, he sends a written copy of the speech to the Senate. He tries to avoid criticising Cassius too much. Although they are now at war, and despite rumours that he criticised him behind his back, Cassius has never in the past said or written anything in open criticism of Marcus.
Marcus’ Meditations
Marcus and his legions must march for almost a month to reach Rome. En route he has plenty of opportunity to contemplate what is happening. Now that his initial feelings of anger and frustration have finally abated he rehearses his Stoic doctrines more carefully and systematically. He still faces uncertainty over Cassius’ motives, so he anticipates every possibility he can imagine.
When you’re offended with someone’s immoral behaviour, ask yourself immediately whether it’s possible that no immoral men exist in the world? No, it’s not possible. So don’t demand what’s impossible. The man who troubles you is another one of those shameless people who necessarily exist in the world. Let the same considerations be present to your mind in the case of crooked and untrustworthy men, and of everyone who does wrong in any way. As soon as you remind yourself that it’s impossible in general these sort of men should not exist, you will grow disposed to be more kindly toward every one of them as an individual. [Meditations, 9.42]
Marcus pauses and contemplates the cold logic of his reasoning. There are both good and bad people in the world, it would be naive to say otherwise. So isn’t it dishonest, in a sense, to act surprised when you happen to run across a bad man, who does bad things? Shouldn’t you expect that to happen frequently in life? The wise man anticipates all things, at least in broad strokes. He might not know who or when, but he knows as surely as he knows winter is coming, that sooner or later someone will probably betray him.
It’s also useful, when the occasion arises, to recall immediately the virtues nature has given men to counteract to every wrongful act. She has given us mildness as an antidote against the stupid man, and other powers against other kinds of men. And in all cases it is possible for you to set the man who is gone astray right by teaching him because every man who errs misses his object and has gone astray. [Meditations, 9.42]
As a student of Stoicism, Marcus was taught to confront himself with this question: What virtue, what possible quality or ability, has nature given you that’s best designed to deal with this problem? That’s why it was useful to learn by heart the many names of virtues. To go through that mental list and consider how a prudent man would respond, or how justice would have us respond. The cardinal virtue of Stoicism in relation to the social sphere is called dikaiosune. “Justice” makes it sound formal, “righteousness” maybe too pompous, “morality” perhaps a bit too vague – but it’s something between those ideas. The Stoics divided “justice” into two main subordinate virtues: benevolence and fairness. The virtue Marcus settled on as most relevant here was benevolence, kindness, which in the hands of an emperor we call clemency. Now he’s given a name to the virtue the situation demands, it seems a little easier to imagine something other than anger and vengeance, to picture another way of responding, a more rational way forward. We help others most by educating them, according to Socrates. Wisdom is the greatest good, therefore we should help others to move closer toward wisdom. Marcus believes his duty is to set Cassius and the others back on the right path, if possible, and to set an example of virtue through his own clemency toward them.
Anyway, how have you been injured? You’ll find that none of the people with whom you’re irritated have done anything by which your character could be made worse. That which is bad for you and harmful has its foundation within you only. And what harm is done or what is there to be surprised at if a man who has not been instructed acts like an uninstructed man? Consider whether you shouldn’t rather blame yourself, because you didn’t expect a man like this to err in this way. For you had the means, through reason, to suppose that he would likely commit this error, and yet you have somehow forgotten this and are amazed that he has. [Meditations, 9.42]
He recalls the closing words of Epictetus’ Handbook: “Anytus and Meletus can kill me, but they cannot harm me.” Did Socrates really say that? Those were two of the men who brought him to trial. What he meant was that even though they have him cast in prison, and executed, nobody can harm his character, and that’s all that matters, ultimately. If anything, Marcus reasons, he should blame himself for not having seen this coming. Cassius and the others should be educated, somehow, if possible that would be a more philosophical solution than having them exiled or executed.
All of these doctrines were of some benefit. However, the one he finally settles upon as most in keeping with the situation is this: nobody can frustrate us unless we allow them to. If we naively assume that they are going to keep treating us with gratitude, and foolishly place great importance on them doing so, although it is beyond our direct control, we’re obviously making ourselves vulnerable to emotional distress, such as anger.
But most of all when you blame someone for being faithless or ungrateful, take a look at yourself. For the fault is obviously your own, whether you trusted someone of that character would keep his promise or whether you neither conferred your kindness unconditionally nor so as to have received all reward from the very act itself. For what more do you want when you have done a man a service? Are you not content that you’ve done something true to your nature; do you seek to be paid back for it as well? That would be just like the eye demanding a reward for seeing, or the feet for walking. For these limbs and organs are formed for a particular purpose, and by working according to their nature obtain what is their own reward. Likewise, man is formed by nature for acts of kindness and so when he has done anything benevolent or in any other way beneficial to the common interest of mankind he has acted in accord with his nature and he thereby gets what’s his own reward. [Meditations, 9.42]
Marcus talks himself through this. When you handed such power to Cassius, making him virtually a dictator over the eastern empire, did you expect his gratitude? You should have known better. You set yourself up by assuming that he would be so grateful he would never do anything to displease you. It’s your duty according to Stoicism to act virtuously without expecting anything in return.
The March South & Cassius’ Death
Over time, with daily meditations of this kind, Marcus has regained his famous composure. And his perspective has shifted, his habitual thoughts returning back to the wisdom he rehearses each morning. Reason tells him that setbacks like this are to be expected – it would be foolish and naive for a sovereign to act surprised at the appearance of a would-be usurper. Now he has to reconcile acceptance with action.
However, the Senate’s message made it clear that Rome has been thrown into complete panic by the news of Cassius’ sedition and the threat of civil war is real. The people were now terrified that Cassius would invade Rome in Marcus’ absence and sack the whole city in revenge. The Quadi had sued for peace and Marcus was left pursuing the Iazynges when Cassius rebelled. To leave the north, he has been forced to agree a hurried truce with the Iazyges, on terms that he is reluctant to accept. The barbarian leaders rushed to offer their services in putting down Cassius’ rebellion but Marcus refused their help because he felt enemy nations should not be allowed to know about the troubles arising between Romans. To do so would risk undermining their fear and respect for the Roman army, which he knew was crucial in maintaining order.
One of Marcus’ finest generals on the northern frontier, Marcus Valerius Maximianus, has already been sent ahead with twenty-thousand men, to engage with Cassius’ legions in Syria preemptively and stall any movement toward Rome. Marcus has also sent the distinguished military commander Vettius Sabinianus with a detachment from Pannonia to secure the city of Rome against any possible advance by Cassius and also to quell unrest caused by Marcus’ political enemies. The news was that Cassius was preparing to instigate a civil war, now that he realised the Senate would not recognise his acclamation as Emperor.
Cassius was in a strong position at the beginning. However, support for his rebellion has failed to spread. With the exception of a few dissenters, Marcus has the support of the Roman Senate. In the east, the provinces of Cappadocia and Bithynia both remain loyal to Marcus. The Egyptian Prefect, Calvisius Statianus joined the revolt and Cassius retains command over seven legions: three in Syria, two in Roman Judaea, one in Arabia and one in Egypt. However, this is a fraction, maybe less than a third, of the legions who remain under Marcus’ supreme command, throughout the rest of the empire. Moreover, Marcus’ own northern legions are battle-hardened and highly-disciplined veterans, whereas the legions of the east are perceived as relatively soft.
Now, precisely three months and six days, after Cassius was acclaimed emperor, another despatch rider arrives at Marcus’ camp, while his army is on the move southward. “My lord Caesar,” the messenger announces, “general Cassius lies dead, slain by his own legion.” While he was walking, Cassius encountered a centurion called Antonius who charged toward him on horseback and stabbed him in the neck. Cassius was badly wounded but still alive, and nearly escaped with his life, but a cavalry officer (decurion) finished him off. Together the men cut off Cassius’ head and have set off with it to meet with Marcus.
The revolt ended suddenly when the Egyptian and Syrian legions under Cassius’ command learned that Marcus himself was leading the legions of the Danube against them to suppress the revolt. Realising that they were hopelessly outnumbered and lacking the will to fight, the Egyptian legion convinced one of their centurions to assassinate Cassius. Now, several days have passed, and Antonius and his companion have arrived with grisly evidence of the usurper’s demise. Marcus orders them turned away, refusing to look at the severed head of his former friend. His instructions are that it should be buried instead. Although his troops are euphoric, Marcus does not celebrate. Maccianus, an ally of Cassius, who was placed in charge of Alexandria, was also killed by the army, as was his prefect of the guard. By forgiving the legion, Marcus had inadvertently signed Cassius’ death warrant. The Egyptian and Syrian legions had no more reason to fight the larger and far superior army approaching them from the north. The only thing between them and their pardon was Cassius, who refused to stand down. So his officers said, “If you’re so eager to die here, be our guest”, and removed his head from his body at the first opportunity.
Epilogue
Marcus was recognised as sole emperor again, throughout the Empire, by July 175 AD. He did not take severe measures against Cassius’ loved ones, who survived him. He only executed a few of those involved in the plot, men who had committed other crimes. As agreed, he did not punish the legionaries under Cassius’ command either but sent them back to their usual role, keeping watch over the Parthian Empire. He prohibited the Senate from severely punishing those involved in plotting the rebellion. He asked that no Senators be executed during his reign, that those Senators who had been exiled should return. He pardoned the cities who had sided with Cassius, even Antioch which had been one of Cassius’ greatest supporters and critical of Marcus’ rule. However, he did end their games, public meetings and assemblies, and released a stern proclamation against them. At first, Marcus refused to visit Antioch or Cyrrhus, the home of Cassius, when he visited Syria, although later he did agree to visit the former city. However, he treated Alexandria with greater clemency, perhaps because the garrison there were the ones who actually brought an end to the rebellion.
We’re told Marcus wrote a letter to the “Conscript Fathers” of the Senate, pleading with them to act with clemency toward those involved in Cassius’ rebellion. He asks that no Senator be punished, no man of noble birth executed, that the exiled should return, and goods returned to those from whom they had been seized. Accomplices of Cassius among the senatorial and equestrian orders were to be protected from any type of punishment or harm. “Would that I could recall the condemned also from the Shades”, he says. The children of Cassius were to be pardoned, along with his son-in-law and wife, because they had done no wrong. Marcus ordered that they were to live on under his protection, free to travel as they please, and Cassius’ wealth divided fairly between them. He wanted to be able to say that only those slain during the rebellion had died as a result. There were to be no witch-hunts or acts of revenge afterwards.
Mercy toward those Senators who had supported Cassius was probably wise in any case, as Marcus doubtless wanted to restore peace quickly in Rome, so that he could return to the northern frontier. First, though, he found it necessary to tour the eastern provinces to help restore order there, in the wake of the crisis. Indeed, his popularity in the eastern empire grew as a result. Marcus also passed a law that no senator could become governor in the province where he had been born, to try to prevent provincial rulers becoming overly-powerful. He reputedly ordered all of Cassius’ correspondence to be burned, however, which gave rise to rumours that there was something to hide, such as a plot between Cassius and Faustina.
Indeed, Faustina died in winter 175 AD or spring 176 AD, within half a year of the revolt being suppressed. There were rumours she committed suicide because of her association with Avidius Cassius. She was held in high regard by Marcus, however, and deified after her death. She remained an immensely popular figure after her death, despite the rumours surrounding her life. Shortly after Faustina’s death, in January 177 AD, Commodus was appointed a consul and co-emperor with Marcus, aged fifteen. By law, consuls normally needed to be 33 years old. Perhaps Marcus rushed things to try to secure Commodus’ position as his heir. However, after Marcus’ death in 180 AD, and against his orders for clemency, Commodus had the descendants of Cassius sought out and burned alive as traitors.
We can assume that even after the death of Cassius, each morning, Marcus continued his daily Stoic practice. Mentally-rehearsing hypothetical encounters with meddling, ungrateful, insolent, treacherous, slandering, and selfish people, just as he had done for many years before Cassius’ betrayed him. Perhaps, looking back on events, he also repeated to himself the Stoic maxim: “It seemed right to him.”
Xenophon records several examples of situations in which Socrates would help his friends to cope with difficulties. He was perceived as having a talent for giving sound practical advice. When someone had a problem that could be resolved by knowledge, he would try to educate them. When they faced practical obstacles he would encourage his friends to help one another in various ways. In this dialogue, Xenophon reports a conversation between Socrates and an otherwise unknown man called Aristarchus about how to deal with refugees (Memorabilia, 2.7). I’ve paraphrased it below, and added a few brief comments for clarification.
One of my favourite Fables from Aesop is
This is the text of a ten-minute talk I gave about Socrates to an audience of people who were mostly new to philosophy…
This is a short story that I used to explain Stoicism to my five year old daughter, Poppy.
The bookseller told him that Xenophon, the author, was once walking through a dark alleyway in Athens when a figure in the shadows held out a wooden staff and blocked his way. The mysterious stranger said “Excuse me, but can you tell me where someone should go if they want to buy some goods?” Xenophon was puzzled but replied, “Of course, we’re right beside the agora, one of the finest marketplaces in the world, you can buy clothes, jewellery, food, whatever your heart desires, just around the corner.” The stranger laughed and said “Thank you. But one more question, can you tell me where someone would go if they want to become a good person?”
When Antoninus died, Marcus became the new emperor of Rome but he wanted to share the job with his adoptive brother, Lucius Verus. (We say “adoptive” because neither of the boys were born the sons of the emperor Antoninus Pius but he chose them both to become his sons, and took them into his family.) Marcus said he didn’t want to become emperor unless his little brother, Lucius, was emperor too. So for the first time ever Rome had two co-emperors. Marcus was older, though, and had more experience in government, so he was really the one in charge. Marcus was very serious and worked hard. Lucius was almost the opposite of his brother. He was very lazy and he liked to play games and throw fancy parties instead of working, but Marcus loved him anyway because he was his little brother and he treated him in some ways like a son.
(This is based on material in my book, 
Let me tell you a story… Hundreds and hundreds of years ago, in ancient Greece, there was a very famous philosopher called Diogenes the Dog. Diogenes went about naked, slept on the streets, and begged for scraps of food. So the children used to make fun of him and they pointed at him shouting “You’re just a dirty dog!” If a crowd of people made fun of me and called me a dirty dog, I might cry, but Diogenes didn’t let things like that upset him. Nothing bothered him. My mother used to say: “Sticks and stones may break my bones, but words will never hurt me.”