The Daily Stoic - Temporary Madness — An Excerpt from Don Robertson’s “How to Think Like a Roman Emperor”

Episode Date: December 6, 2020

On today’s episode, Ryan features a clip from the audiobook of Donald Robertson’s 2019 book How to Think Like a Roman Emperor, published by Macmillan Audio, and available wherever book and audios are sold. For more from Ryan and Donald, check out their appearance on Daily Stoic’s podcast from August, when they discussed the history behind Stoicism, the Antonine Plague, and moreDonald Robertson is a cognitive-behavioral psychotherapist, trainer, and writer. Robertson has been researching Stoicism and applying it in his work for twenty years. He is one of the founding members of the non-profit organization Modern Stoicism. His 2019 book How to Think Like a Roman Emperor (audiobook) is published by Macmillan Audio and available wherever books and audiobooks are sold.This episode is brought to you by Blinkist, the app that gets you fifteen-minute summaries of the best nonfiction books out there. Blinkist lets you get the topline information and the most important points from the most important nonfiction books out there, whether it’s Ryan’s own The Daily Stoic, Yuval Harari’s Sapiens, and more. Go to blinkist.com/stoic, try it free for 7 days, and save 25% off your new subscription, too.***If you enjoyed this week’s podcast, we’d love for you to leave a review on Apple Podcasts. It helps with our visibility, and the more people listen to the podcast, the more we can invest into it and make it even better.Sign up for the Daily Stoic email: http://DailyStoic.com/signupFollow @DailyStoic:Twitter: https://twitter.com/dailystoicInstagram: https://www.instagram.com/dailystoic/Facebook: http://facebook.com/dailystoicYouTube: https://www.youtube.com/dailystoicFollow Donald Robertson:Homepage: https://donaldrobertson.name/Instagram: https://www.instagram.com/howtothinklikearomanemperorTwitter: https://twitter.com/donjrobertsonFacebook: https://www.facebook.com/robertsontraining/Amazon: https://www.amazon.com/Donald-Robertson/e/B002Q2WSPASee Privacy Policy at https://art19.com/privacy and California Privacy Notice at https://art19.com/privacy#do-not-sell-my-info.

Hey, prime members, you can listen to the Daily Stoic podcast early and add free on Amazon music. Download the app today. Welcome to the weekend edition of the Daily Stoic. Each weekday we bring you a meditation inspired by the ancient Stoic, something that can help you live up to those four that can help you live up to those four stoic virtues of courage, justice, wisdom, and temperance. And here on the weekend, we take a deeper dive into those same topics. We interview stoic philosophers, we reflect, we prepare. We think deeply about the challenging issues of our time. And we work through this philosophy

in a way that's more possible here when we're not rushing to worker to get the kids to school when we have the time to think to go for a walk to sit with our journals and to prepare for what the future will bring. Is this thing all? Check one, two, one, two. Hey y'all! I'm Kiki Palmer.

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Hey, it's Ryan. We have a very special episode of the podcast today. I am bringing you a selection from one of my favorite books written by one of my favorite authors on Stoicism. This is from Donald Robertson's How to Think Like a Roman Emperor, the Stoic Philosophy of Marcus Arelius. I blurb this book. My blurbs on the cover. It's a clear guide for those facing adversity, seeking tranquility and pursuing excellence. But what I wanted to do is pick one of my favorite chapters from the book. This is chapter seven. It's called Temporary Madness. And what I love about it is it's actually a story that I partly explore in the obstacles the way. The story of a videos Cassius and his revolt against Marcus Reelis. Marcus probably would have described it as a coup. It's one of the most spectacular,

incredible events in history. Marcus intended it to be exactly the lesson that it becomes. He wanted to use this as an opportunity, he said, to teach future nations how to deal with civil strife in Rome. Obviously, things were more violent than they are today. But he wanted to show that political differences like this could be resolved with as little bloodshed as possible, that there didn't need to be the reprisals and the persecutions and the prescriptions that were so common in Rome at this time, Marcus was secure enough in himself,

secure enough of his power that he was able to see this just so philosophically. And to me, it's just an incredible moment of leadership in these sort of uncertain chaotic political times. I think this is just an absolutely relevant chapter. Donald's book, How to Think Like a Roman Emperor is published by St. Martin's Press. It's a fantastic book.

If you haven't listened to it, well, here's your chance to preview a bit of it. You can get it in audio, print, digital, in any of the formats. It's a great book. There's a reason it's selling like crazy. I think you'll really like this and I'm just so excited for you to listen.

like crazy, I think you'll really like this and I'm just so excited for you to listen. CHAPTER VII. Temporary Madness. May 175 AD. An Elvis Courier hands over a letter to Gaius Avedius Cassius, commander of the Syrian legions, and governor general of the Syrian legions and Governor-General of the Eastern provinces. It contains only a single Greek word which to his consternation reads, "'Emmanes, you're mad, you've lost your mind." Cassius is furious and tears it to pieces. He's not someone to be trifled with. In fact, his brutality has become notorious.

to be trifled with, in fact his brutality has become notorious. One of his favourite punishments is to chain men together in grips of ten and let them drown in the middle of a river. Rumors circulated that he once had dozens of the enemy bound to a pole nearly 200 feet high and set it ablaze so that for miles around their countrymen could watch them burn alive. Even by the brutal standards of the Roman army, that was considered horrifically cruel. He was renowned among his own trips 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. Letting them live on in misery was his way of warning others against disobeying his ordos. However Cassius was also a distinguished military hero.

Next to the Emperor, he was the second most important commander in the Roman army, perhaps even the second most powerful man in the whole empire. Cassius' guy on Grip on his trips was legendary and had made him indispensable to Rome. Marcus and Cassius had long been family friends, while Cassius was rumoured to criticise the Emperor behind his back. Marcus would tell his courtiers, it is impossible to make man exactly as one would wish them to be, we must use them such as they are. His reputation for clemency and forgiveness stood in total contrast to Cassius' severity. Nevertheless, despite their opposing characters, Marcus placed his trust in Cassius as a general. During the Parthian War, while Lucius Verus indulged

his vices at a safe distance from any actual fighting. Cassius achieved one stunning victory after another, relentlessly pursuing King Vologasis, deep into Parthian territory. He quickly rose to become Lucius' second and command. Near the end of the war, however, he allowed his men to sack the twin cities of Tessiphon and Salusia on the River Tigris, where it was claimed they contracted the plague. The returning troops brought it home into their legendary bases throughout the provinces, and from there it ravaged the empire. Cassius was rewarded, however, for driving the Parthians out of Syria by being appointed Imperial Legit, a governor with supreme command of the province, answerable directly

to the emperors. A few years later, in 169 AD, the emperor Lucius' untimely demise left a power vacuum waiting to be filled. In 172 AD, while Marcus was occupied with the first Marcomanic War on the Northern Frontier, a tribe called the Bacolai, or Herzmann, who came from the northwest region of the Nile Delta, near Alexandria, instigated a revolt against the Roman authorities. This was a major emergency requiring Cassius to enter Egypt with his two Syrian legions, which meant he had to be granted Imperium, Supreme Military Authority equal to that of the Emperor in his absence. Native Egyptians had borne the brunt of tax increases

required to fund Marcus' war in the North. As a result, more and more of them had tonned to banditry, and eventually out of desperation, they formed a rebel army, led by a charismatic young warrior priest called Azadorus. 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 pay him a ransom of gold for their captured husbands. They ambushed him, however, and then captured and sacrificed another officer, repeatedly swearing an oath over

his bloody entrails before ritually devouring them. News of this reputed act of terrorism quickly spread across Egypt and the general uprising ensued. The Bukholae rapidly gained enough support from other tribes to surround and attack Alexandria. When the Egyptian Legion confronted the tribesmen in a pitched battle, the vastly outnumbered Romans suffered a humiliating defeat. The Bacooli and their allies continued to besiege Alexandria for months, while plague and famine devastated the city. They would have psyched Alexandria, had Cassius and its troops not been sent from Syria to relieve the Alexandrian garrison and put down the uprising. He faced so many tribal warriors though that he dared not launch a direct counterattack, even with three legions under his command.

Instead he chose to bite his time, swing descent and instigating quarrels among the enemy tribes until he was finally able to divide and conquer them. Cassius' reward was to retain Imperium throughout Eastern provinces, granting him a unique status and set of powers, dangerously close to those of an Emperor. At the age of 45, Cassius had become a hero to his countrymen as a result of his dramatic military victories. His authority was further enhanced by his noble lineage. His mother, Julia Cassia Alexandra, was one of the Cassai, an ancient Roman family famous for their old-fashioned toughness. She was a princess, descended on our father's side from King Herod the Great of Judea,

and on her mothers, from Augustus, the first Roman Emperor. She also claimed descent from another Roman client King, and he occupies the fourth epiphanies of Comagani, making Cassius a member of the solution to Imperial dynasty. In short Cassius was born to rule, given his noble pedigree and celebrated military victories, he doubtless feared himself as a natural successor to the Emperor Lucius Veris. However far to the north, Marcus had promoted Claudius Pompianus, another Surrey in general and one from much humblestock. Pompianus had already distinguished himself during the

Parthian War and subsequently married Marcus's daughter, Lucilla, the widow of Lucius Veris. He served as the most senior general on the northern frontier during the Marcomannic Wars, and became the Emperor's right hand man. It was even rumored that Marcus had invited Pompeinus to become Caesar, although for some reason he declined. It seems likely that Cassius found the idea intolerable that a commoner from his own country might be promoted above him. Cassius has steadily climbed the ladder of power since the day the Emperor Lucius died. Now, in 175 AD, Cassius has been holding the authority of an emperor in the East for three years.

He has one rung left the climb, and Marcus Aurelius is the only person standing in his way. The single word he holds in his hands, emanates, comes from Herodis Atticus, the Sophist who chuted Marcus in Greek rhetoric as a youth. Herodis was known for his eloquence in delivering elaborate speeches, but this letter had the sort of laconic punch more typical of stoics than sophists. Only one word was necessary to make his point. Driven by his lust for absolute power, Cassius has rashly instigated a civil war that threatens to tear the whole empire apart and engulf the lives of millions and bloodshed. At the far side of the empire, over 1,500 miles away, an exhausted despatch rider arrives

at the army camp at Sermium, the capital of Lower Pannonia modern-day Serbia. So does Hymnitem rush him straight to the Emperor's residence in the middle of the camp. It has taken over 10 days using the emergency relay system to get the news from the East via Rome to the Northern Frontier. He hesitates before speaking. His news is so astonishing that he can scarcely believe it himself. My Lord Caesar, General of Vides 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 the 3rd 175 AD, a Vides Cassius had been acclaimed Emperor of Rome by the Egyptian Legion in Alexandria. My Lord, they're telling everyone that you're dead, the messenger explains. The news came from Publius Martius Verus, governor of the Roman province of

Cappadocia in modern day Turkey. He had served with great distinction as a general, along with Cassius and Pompeianis in the Parthian War. Crucially, Martius' v. Alarming news comes with the reassurance that he and the three legions under his command have declared their unwavering loyalty to Marcus. However, Cassius reputedly has garnered support for his rebellion, throughout the region lying south of the Taurus mountain range, roughly half the Eastern Empire. A number of Senators at Rome who had opposed the Marcomannic campaign have seized the opportunity to petition in favour of Cassius. So far though, the Senate as a whole remains loyal to Marcus. Nevertheless, Cassius is a highly accomplished general, with seven legions under his command. He also controls Egypt, the bread basket of the Empire, and

by far the wealthiest province in the East. Its capital, Alexandria, is the second largest city and has the largest port in the Empire. If exports from Egypt are cut off, Rome will eventually run out of bread, leading to rioting and looting. The fate of the Empire, therefore, hangs in the balance. Marcus, in fact, has recently been very sick, perhaps even close to death. Aged 54 and widely perceived as frail and in poor health, he has long been the subject of

gossip at Rome. His wife, Faustina, had travelled back to Rome several months earlier. Rumors say that she was frightened by the possibility of Marcus' imminent demise and the urge cacius to stake his claim to the throne. Marcus' only surviving son, Commodus, is 13 years old and acutely aware that if his fellow dies or the throne as you served before he reaches adulthood, his own life will be engraved peril. Faustina had allegedly schemed that by preempting Marcus's death, Cassius can outmaneuver other pretenders to the throne and perhaps even safeguard the succession of comedists by marrying her. I'll also say that Cassius acted on his own initiative, deliberately circulating bogus

rumors of Marx's death to cease power, or perhaps he simply acted prematurely, not treasonously, genuinely deceived by false intelligence that declared the Emperor dead or dying. The Senate was alarmed, though, and immediately declared Cassius, hostess, publicist, a public enemy, seizing his assets and those of his family. That has only served to escalate the conflict. Cassius must fuel the situation spiraling out of control. He can't back down. Civil war has become inevitable. Whatever Cassius is motives, Marcus now finds himself confronting one of the most serious crises of his reign. The Emperor has recovered from his latest bout of

illness and wastes no time in responding to this edition. He looks over the faces of his generals. They already know that he must prepare to leave the northern frontier and lead an army to the east with great haste. Cassius' legions may march against Rome itself in an effort to secure his claim on the Imperial throne. This looming threat has cast the city into a state of total panic and emboldened Marcus' critics in the Senate. However, Marcus' reputation with the mighty legions serving him on the Danube is now unassailable. The following morning, Marcus sends the dispatch rider on his way, with letters for the senate in Rome, his ally, Martyus Verus, and Capodosha, and most importantly, Cassius in Egypt, his message is clear. The emperor confirms that he is alive in good health and will soon return. Now he must make rapid arrangements for peace in the North so that he will be

free to march south-east, reinforce the loyalists in Cappadocia and quail unrest by appearing in Piaisson. However, it would be premature to address his troops about the incident until he knows that a civil war is unavoidable. They are still fighting pockets of resistance among the Northern tribes, and he doesn't want the barbarians along the Danube getting wind of the crisis back home, when negotiations for peace are still underway. In private, he continues to meditate on his reaction to the news. The hardest thing to deal with is the uncertainty of the situation. Marcus assumes that at some level Cassius believes he is doing the right thing. He acts out of

ignorance of what is genuinely right and wrong, for as Socrates and the Stoics taught, no man does wrong knowingly. Of course it's precisely this philosophical attitude that Cassius resents in Marcus, it goes to him forgiveness is merely a sign of weakness. It leads to a contest between their personalities, two ways of ruling, and two philosophies of life, one harsh, the other forgiving. Several weeks have now passed since Marcus received the Senate's dispatch, notifying him of events in Egypt. His first action on receiving news of the rebellion was to summon his 13-year-old son, Comedis, to Surnmium, where he took the Toga Varyllis, officially making him an adult Roman citizen, in preparation for being

a claimed emperor. He is being commended to the legions as Marcus's natural heir, in order to help Quash Cassius' claim and the throne. The news must have reached Cassius that the Emperor was still alive, but there has been no word of him standing down. However, the failure of Cassius' rebellion to spread across the Torres Mountain range into Capodolcia means he doesn't have enough troops to be confident of holding Syria against a major offensive by the loyalist army. Nevertheless, rumour and unrest are growing in Marcus' camp. The time has come for the Emperor to address his men and announce that they will be marching south east to join forces with Martius Varus and Capodosia before engaging Cassius'

main army in Syria. Marcus prepares himself for the day ahead, contemplating the actions of Cassius and the Senators who are working against him. Marcus tells himself, as always, that he must be ready to accept meddling, ingratitude, violence, treachery, and envy. According to the Stoics, individuals are bound to make moral errors because the majority do not have a firm grasp on the true nature of good and evil. Nobody is born wise, but rather we must become so through education and training. Marcus believes that philosophy has taught him right from wrong and the ability to understand the nature of

men like Cassius, who appear to act unjustly. He reminds himself that even those who oppose him are his kin, not necessarily through blood, but because they are his fellow citizens in the universal community, sharing the potential for wisdom and virtue. Even though they may act unjustly, they cannot truly harm him, because their actions cannot tarnish his character. As long as Marcus understands this, he cannot be angry with them, or hate them. Those who oppose him have come into being, he says, to work together with him, just as they upper and lower rows of our teeth work together to grind our food. To turn against men like Cassius and Anger, or even to turn his back on them, would be contrary

to reason and against the law of nature. Marcus reminds himself not to regard the rebel faction as enemies, but to view them as benignly as a physician does his patience. He takes his time in quiet contemplation, knowing how important it is to preserve a rational frame of mind in the face of adversity, especially given the tremendous power invested in him by the Roman people. As soon as Marcus has finished these meditations, he dawns a military cape. Pompeianus and several other advisors meet him outside his room. It is time for him to address the ranks of legionaries assembled in the centre of the camp. Marcus greets them as his fellow soldiers. He says there's no point complaining or feeling better about the

rebellion in the east. He accepts whatever ensues as the Will of Zeus. He asks them not to be angry with the heavens, and assures them of his heart felt regret that they must be engaged in war after war in his service. He wishes that Cassius had come to him first and argued his case before the army in the Senate. Astoundingly, Marcus promises them that he would even have stepped down and relinquished the empire without a struggle, if he had been persuaded that it was for the common good. However, it's too late for that now, as war is already upon them. He reminds his troops that their reputation far surpasses that of the Eastern legions,

and so they have reason to be optimistic. Although Cassius is one of his most esteemed generals, he says they have nothing to fear from an eagle at the head of Jack Dawes, a comment that draws a few somber laughs. It wasn't really Cassius who won those famous victories after all, but the very soldiers who now stand before him. Moreover, Loyal Martius Varis will be by their side, a general no less accomplished than a Videscaseus. Marcus tells him of his hope that Cassius may still repent now that he knows the Emperor lives. He must assume that it was only through mistakenly believing him to be dead that his once loyal general would have betrayed

him in this manner. If not, and Cassius persists in his rebellion, he will be forced to think again when he learns that Marcus Aurelius is marching against him at the head of such a formidable army of seasoned veterans from the North. The Roman historian Cassius Dio presents what he claims to be the original text of the remarkable speech. The legionaries gallowed before Marcus, no well enough that their beloved sovereign and commander is a philosopher of the stoic sect, nevertheless, what happens next must have

left them stunned. Marcus assures them that his greatest desire is to show clemency. He says, to forgive a man who has done wrong, to be still a friend, to one who has trodden friendship on the foot, 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 inner as a remnant of the ancient virtue. However, if anyone should disbelieve it, that merely strengthens my desire, and although 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 them at her to an honorable conclusion and show all the world that there is a right way to deal even with civil war. This is not misfortune in other words, but to bear it nobly is good fortune. That was something rusticist and the other stoics had taught him as a boy. There isn't a trace of anger in Marcus's words, although the news of Cassie's rebellion had turned Rome upside down and left the whole empire in turmoil. The men serving under Marcus's command know him well enough to expect that he would respond with dignity and calm, even to such a shocking betrayal as this. Even so,

it must seem remarkable to the average legionary standing there in the mud that day, to hear the Emperor Marcus Aurelius summarily pardon not only this usurper, but also the rest of those ranged against him. Upon finishing his speech to the troops, Marcus instructs his secretary to follow the copy to the Senate. He retires to his residence once again, closes his eyes and continues to meditate on how best to cope with the emerging crisis, turning to his philosophy for guidance. How to conquer anger? Marcus did not have a completely placid disposition by nature. He had to work on overcoming his temper. In the very

first sentence of the meditations, he praises his grandfather for being so calm and mild bynaught, and throughout the rest of his notes, he keeps returning to the problem of mastering one's anger. We know that Mark has struggled with his own feelings of anger and work to become a more calm and reasonable man because he says so. He concludes the first book of the meditations by thanking the gods that he never lapsed into offending his friends, family or teachers, even though he felt inclined to lose his temper at times. People who suffer from fatigue and chronic pain as Marcus did can often be prone to irritability and anger. It shouldn't surprise us if a frail man who slept poorly and was bothered by severe chest and stomach

pains sometimes felt irritated with the countless people who were trying to manipulate or deceive him. For Stoics, full-blown anger is an irrational and unhealthy passion that we should never indulge. As we've seen though, it's human nature to have some automatic feelings of irritation and response to life's problems. The Stoics consider these proto-passions inevitable and accept their occurrence with an attitude of indifference. A Stoic might reasonably prefer that someone behave differently.

They might even take determined action to stop them as Marcus did, when he mobilized his army to march against a videos casius. Being Stoic clearly doesn't mean being a passive doormat. However, the wise man will not get upset about things that lie beyond his direct control, such as other people's actions. The Stoics therefore have a variety of psychological techniques that they employ to help them counteract feelings of anger and replace them with a more even tempered but equally determined attitude.

Dealing with feelings of anger by cultivating greater empathy and understanding toward others is one of the major recurring themes of the meditations. Where is modern psychotherapy typically focuses on anxiety and depression? The Stoics concerned themselves more with the problem of anger. Indeed, an entire book by Seneca titled On Anger, which survives today, describes the Stoic theory and treatment of this passion in great detail. As in most aspects of life, Marcus's supreme role model here was his adoptive father, from the Emperor Antoninus he learned gentleness, first and foremost, and mildness of temperament. Antoninus exhibited patient tolerance of those who harshly criticised his

cautious handling of the Empire's resources. Marcus specifically reminds himself of how gracefully his adoptive father accepted the apology of a customs officer at Tuscalam on one occasion, and that this was typical of his gentle character. Unlike his predecessor Hadrian, Antoninus was never rude overbearing our violence to people and he never lost his temper. He considered every situation on a case-by-case basis, calmly, methodically and consistently, as if doing so at his leisure. Kels were we here again of Antoninius' gentle disposition and how he put up with those who found fault with him unfairly, finding no fault with them in return, and his

forbearance toward those who openly opposed his views, and his pleasure when somebody pointed out something better. The patience and gentleness Antoninus showed as a ruler, were among the most important virtues Marcus learned. Indeed, Marcus was famous for remaining calm in the face of provocation, nevertheless he had to practice and train himself to overcome his feelings of anger. So what therapy did the Stoics prescribe? They believe that anger is a form of desire, a desire for revenge on one who seems to have done an injustice inappropriately according to Dowage Neesle Arteus. Speaking less formally, we might say that anger typically consists

in the desire to harm someone because we think they've done wrong and deserve to be punished. Occasionally it might be more of a desire for someone else to harm them. As in, I hope someone teaches her a lesson. This is not unlike more than cognitive theories of anger, which typically define it as based upon the belief that a role that is personally important to you has somehow been violated. Anger stems from the idea that an injustice has been committed, or someone has done something they shouldn't have done. It's often associated with the impression that you've somehow been threatened or harmed

by the other person, making anger a close companion of fear. He did something to me that he shouldn't have done, that was wrong. Not surprisingly, the stoic antidote for anger resembles the general therapy applied to desire we described earlier. So it's worth briefly reviewing the typical steps in this approach and considering how they would apply to this passion. Step 1 Self-moneturing Spot early warning signs of anger to nip it in the bud before it escalates. For example, you might notice that your voice begins to change or that you frown or your muscles tense when you're beginning to grow angry, or you may think of someone's actions

as unjust or in violation of a personal role. How do you actually say that to me? Step 2. Cognitive distancing. Remind yourself that the events themselves don't make you angry, but rather your judgements about them cause the passion. I notice that I'm telling myself how dare she say that, and it's that way of looking at things that's causing me to feel angry.

Step 3. Persponement. Wait until your feelings of anger have naturally abated before you decide how to respond to the situation. Take a breath, walk away, and come back to it a few hours later. If you still feel like you need to do something, then calmly decide upon the best response. Otherwise, just let it go and forget about it. Step 4. Modeling virtue. Ask yourself what a wise person such as Socrates

or Xeno would do. What virtues might help you to respond wisely? In your case, it might be easier to think of a role model you're more familiar with, like Marcus Rulius or someone you've encountered in your own life. A wise person would try to empathize, put themselves in harsh ooze and then exercise patience when they're responding and so on. Raising kids can be one of the greatest rewards of a parent's life, but come on, someday's parenting is unbearable. I love my kid, but is a new parenting podcast from Wondry that shares a refreshingly honest and insightful take on parenting. Hosted by myself, Megan Galey, Chris Garcia, and Kurt Brown-Oller, we will be your resident

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the hardest job in the world, listen to, I love my kid, but wherever you get your podcasts. You can listen ad free on the Amazon music or Wondery app. Step 5. Functional analysis. Picture the consequences of following anger versus following reason and exercising virtues such as moderation. If I let my anger guide me then I'll probably just yell at her and get into another argument and things will get a lot worse over time until we're not speaking anymore. If I let my anger guide me, then I'll probably just yell at her and get into another argument and things will get a lot worse over time until we're not speaking anymore. If I wait until I've calmed down and then try to listen patiently though, it might be

difficult first, but it will probably start to work better with practice. Once she's calmed down, maybe she'll begin listening to my perspective. This don't ex-probably learned the ancient concept of postponing their actions until anger has abated from the Pythagorean's, whose school was nearly seven centuries old by Marcus's time. They were known for never speaking in anger, but withdrawing for a while until their feelings had died down. They would only give their response when they could do so calmly and rationally.

Today therapists sometimes call that taking a time out from anger, in order to regain your composure. In addition to these basic strategies, Marcus also describes a whole repertoire of stoic cognitive techniques, which focus on addressing the underlying beliefs that cause our anger in the first place. These are different ways of thinking about the situation, alternative perspectives. They can be used at any time. However, it's difficult to change your point of view while you're still in the grip of anger. In fact, one of the most common mistakes we make is trying to challenge our angry thoughts when we're not in the best frame of mind to do

so. Instead, use these thinking strategies beforehand in advance of facing situations that might provoke anger, or after you've taken time to regain your composure. Marcus reminded himself to contemplate some of these ideas first thing in the morning, while preparing to encounter difficult people during the day ahead. In one of the most striking passages of the meditations, Marcus introduces a list of 10 thinking strategies to use when guarding against being angry with others. He describes these anger management techniques as 10 gifts from Apollo and his nine uses. Apollo is the God of medicine and healing, the God of therapy

we might say. And these are stoic, psychotherapeutic prescriptions. The meditations contains numerous additional references to the same methods, which help clarify what Marcus had in mind. Number one, we are naturally social animals designed to help one another. The first strategy Marcus describes using in response to anger involves reminding himself of the stoic doctrine that rational beings are inherently social, designed to live in communities and to help one another in a spirit of goodwill.

As such, we have a duty to live wisely and harmoniously with our fellow humans in order to fulfill our natural potential and flourish. And one of the most famous quotes from the meditations, the opening passage of book two mentioned earlier, Marcus describes mentally preparing himself each morning to deal with troublesome people. He adds, nor can I be angry with my kinsmen, nor hate him, for we have come into being for cooperation, and that to obstruct one another by feeling resentment or turning our back and others goes against our rational and social

nature. Indeed, he says that the good for a rational creature lies partly in having an attitude or fellowship toward others. Marcus also goes so far as to claim that ignoring our fellowship with others is a form of injustice, a vice, and an impiety because it goes against nature. The stoic goal of living in Concord or harmony with the rest of mankind doesn't mean that we should expect everyone to act like our friend. On the contrary, we should be prepared to meet many foolish and vicious people in life, and to accept this as inevitable.

We should not meet disagreeable people and enemies with anger, but treat this as an opportunity to exercise our own wisdom and virtue. Stoics think of troublesome people as if they are a prescription from a physician, or a training partner we've been assigned by a wrestling coach. We exist for one another since Marcus, and if we can't educate those who oppose us, we have to learn at least to tolerate them. These challenges will help us grow in virtue and become more resilient. If no one ever tested your patience, then you'd lack an opportunity to exhibit virtue in your relationships. In the Eologium on Marcus Aurelius, an 18th century work of historical fiction

closely based on the Roman histories, the stoic teacher Apollonius is portrayed saying, there are wicked men, they are useful to thee, without them, what need would there be for virtues? Number 2. Consider a person's character as a whole. The next strategy involves picturing the person you're angry with in a more rounded and complete manner. Don't just focus on the aspects of the character or behaviour you find most annoying. Marcus tells himself to consider carefully the sort of people who typically offend him. He then patiently imagines them in their daily lives, eating at their dinner tables, sleeping in their beds, having sex, relieving themselves, and so on. He considers how they can be arrogant,

overbearing and angry, but he also contemplates times when they've been enslaved by other desires. The idea is that we should broaden our awareness, not only thinking of the person's actions that offend us, but of the other person as a whole, remembering that nobody is perfect. As we widen our perspective, we're likely to dilute our anger toward them. Doing so can be seen as a variation of the depreciation by analysis technique. Indeed, Marcus says that, when others hate, blame, or slander you, you should imagine looking into their souls and understanding what kind of people they really are. The more you understand them, the more their hostility towards you will seem misguided and powerless to offend you. He seems to have

viewed Cassius in this way, which probably helped Marcus respond calmly to the sudden crisis of the Civil War, whereas the Senate offered a knee-jerk reaction. Marcus says that in addition to putting yourself in the other person's shoes, you should analyze the character and a man of the giz straight to the core questions. What kind of people do they want to please for what purpose and through what kind of actions, what are their guiding principles in life? What do they busy themselves doing? How do they spend their time? You should imagine their souls laid bare before you, with all their errors exposed. If you can picture this, eventually it will seem absurd to you that their blame or praise ever carried any real authority.

Indeed the wise man only really pays attention to the opinions of those living in agreement with nature. And so he is continually mindful of what sort of man he's dealing with. He understands who they are, at home and abroad, by night and in the day, in what vices they wallow, and with whom. The stoics believe that vicious people fundamentally lack self-love, and are alienated from themselves. We must learn to empathize with them and see them as the victims of misguided beliefs or errors of judgment, not as malicious. Marcus says that you should contemplate how they are blinded by their own mistaken opinions

and compelled by them to act as they do. They don't know any better. If you realise that, it will be easier to ignore their censure, forgive them, and you suppose their actions were necessary, to understand all is to forgive all, as the saying goes. Number 3. Nobody does wrong willingly. This follows on from the previous point. It's a statement of one of the central paradoxes of Socrates' philosophy and was embraced by the Stoics. No man does evil knowingly, which also entails that no man does it willingly.

Marcus gave Cassius the benefit of the doubt by assuming that at some level the supper believed he was doing the right thing and was simply mistaken. In the meditations he says you should view other's actions in terms of a simple dichotomy. Either they're doing what is right or doing what is wrong. If they're doing what is right then you should accept it and cease to be annoyed with them. Let go of your anger and learn from them. However, if they are doing what is wrong, then you should assume it's because they don't know any better. As Socrates pointed out, nobody wants to make mistakes or be deceived. All reasoning creatures inherently desire the truth, so if someone is genuinely mistaken about what

is right, you should if anything, feel sorry for them. Everyone resents being called vicious or dishonorable. In some sense they believe that what they're doing is right or at least acceptable. No matter how perverse that conclusion may seem, it's justified in their own mind. If we constantly think of others as being mistaken, rather than simply malicious, as deprived of wisdom against their wishes, we will inevitably deal more gently with them. Mark has therefore said that whenever you believe someone has wronged you, you should first consider what underlying opinions they hold about what's right and wrong.

Once you really understand their thinking, you'll have no excuse for being surprised at their actions, which should naturally weaken your feelings of anger. Once you really understand your thinking, you have no excuse for being surprised at their actions, which should naturally weaken your feelings of anger. Errors of judgement compel people just as much as illness or insanity, and we learn to make allowances for such people and forgive them on that basis. In the same way, we don't judge children harshly when they make mistakes because they don't know better. However, adults still make the same moral errors as children. They don't want to be ignorant, but they act

as such unwittingly and unintentionally. Marcus thinks the rest of humanity deserves our love and so far as they are our kin. Yet they also deserve our compassion, he says, and so far as they are ignorant of good and evil, a handicap is severe as visual blindness. Our moral errors lead us into passions such as anger that easily spiral out of control. We should tell ourselves that other people are compelled by their ignorance to act as they do, and let go of our anger. When faced with someone whose behavior appears objectionable, epictetus therefore advises his students simply to repeat this maxim to themselves, it seems right to him.

Number 4. Nobody is perfect, yourself included. Remembering that other people are human and flawed can help you to receive criticism or praise from them in a more balanced and less emotional way. In a similar manner, reminding yourself that you're not perfect either, none of us are, can help you to moderate your feelings of anger. It's a double standard to criticize other people without acknowledging our own imperfections.

Marcus therefore reminds himself that he too does many things that are wrong and he is just like others in that regard. He actually recommends that whenever we are offended by the thoughts of another we should treat it as a signal to pause and immediately turn our attention to our own character, reflecting on the similar ways in which we go wrong. He makes the very honest psychological observation that he often refrains from wrongdoing himself only because he's afraid of the and which we go wrong. He makes the very honest psychological observation that he often refrains from wrongdoing himself only because he's afraid of the consequences

or worried about his reputation. Often all that holds us back from committing one vice is another vice, he says. Another idea that goes back at least to Socrates. Many people refrain from crime, for instance, because they're afraid of being for instance, because they're afraid of being caught, not because they're virtuous. So even if we do not engage in the same wrong doing as others, then clonation may still be there. Marcus was willing to hear Cassius out,

because despite being emperor, he didn't consider himself beyond reproach. There are no gurus in stoicism. Even the founders of the school, Zino, Clienthys and Chris Hypus, don't claim that they were perfectly wise. They believe we're all foolish, vicious, and to some extent enslaved to our passions. The ideal sage is perfect by definition, but he's a hypothetical ideal, like the notion of a utopian society. Ironically, the very anger we feel towards those who offend us can itself be seen as evidence

of fallibility in our part. Our anger proves that we too are capable of doing the wrong thing under the influence of strong emotions. Remembering that fallibility is the common lot of mankind, including you, can help diminish feelings of anger. When you point your finger and anger at someone else, remember that three fingers on the same hand point back in your own direction. Number five, you can never be certain of other people's motives. We can't read other people's minds, so we shouldn't jump to conclusions about what their intentions are. However, without knowing someone's intentions, we can

never really be sure they're doing wrong. People can do things that appear bad for what they believe are good reasons. Marcus was actually an experienced judge in the Roman court of law, as well as a good judge of character. He reminds himself that it's necessary to learn a great many things about another person, before we can deliver a firm opinion concerning their personality and motives. And even then, we're basing our conclusions on probability. In the same way, when it came to the Civil War, Marcus took it for granted that he could never really know for certain what was in Cassius' heart. By contrast, anger assumes an unwarranted certainty about the motives of other people. Cognitive therapists call this the fallacy of mind-reading. Leaping to

conclusions about other people's motives, although they are always somewhat veiled from us, you should always remain open to the possibility that the other person's intentions are not in the wrong. Consider that other plausible interpretations of their actions exist, keeping an open mind will help you dilute your feelings of anger. Number 6. Remember, we all will die. Marcus tells himself to focus on the transience of the events and the grand scheme of things. He suggests contemplating the fact that both he and the person with him he's angry will eventually be dead and forgotten. When viewed from this perspective

it doesn't seem worth getting flustered by people's behaviour. Nothing lasts forever. If events will seem trivial in the future when we look back on them, then why should we care strongly about them now? This doesn't mean that we should do nothing. Indeed, by remaining calm, we can plow our response better and take action. Marcus didn't sit on his hands when Cassius instigated the civil war. he rapidly mobilised a huge army against him. He didn't allow fear or anger to cloud his judgement in doing so, however. The meditations was likely written before the civil war, but when it occurred, Marcus probably adopted the same philosophical attitude toward Cassius' rebellion. Remember that this moment will soon pass, he says,

and things inevitably change. As we'll see the Civil War turned out to be very short-lived. There are no surviving statues of a videoscaseous. Few people today would even recognise his name, although he was technically an Emperor of Rome, albeit for just a few months. One day, however, Marcus Aurelius will also be forgotten. He always kept that in mind when making decisions. He reminded himself not to worry about how future generations would judge him, but to do only what reason commanded

is the right cause of action. When we remember that nothing lasts forever, it no longer seems worthwhile getting angry with other people. Number 7, it's our own judgement that upsets us. It should come as no surprise that Marcus includes perhaps the best known stoic technique of all, which we've called cognitive distancing. When you're angry, remind yourself that it's not things or other people that make you angry, but your judgments about them. If you can let go of your value judgments

and stop calling other people's actions awful, then your anger will diminish. Of course, as Seneca pointed out, there are initial feelings of anger that we can control, which the story is called the proto-passions or propathy-eye. We share these emotional reactions to some extent with other animals, and so they're natural and inevitable, like the anxiety of the stoic teacher whom Gellius described being caught

in a storm. Marcus says that it's up to you though, whether you persist in your anger. We don't control our initial reaction perhaps, but we do control how we respond to it. It's not what happens first that matters, but what you do next. How can you learn to pause and gain cognitive distance from your initial feelings of anger, rather than being swept along by them? By realizing this in other person's actions can't harm your character, Marcus says. All that really matters in life is whether you're a good person or a bad person, and that's down to you alone.

Other people can harm your property or even your body, but they can't harm your character unless you allow them to do so. As Mark puts it, if you let go of the opinion, I am harmed. The feeling of being harmed will disappear, and when the feeling is gone, so is any real harm. Often though, just reminding yourself that it's not events that are making you angry, but your judgements about them will be enough to weaken the whole anger has on you. Number 8.

Anger does us more harm than good. Marcus often links gaining cognitive distance with the next technique, which we've called functional analysis. Think about the consequences of responding with anger, and compare them to those of responding rationally, calmly, and perhaps with anger and compare them to those of responding rationally, calmly and perhaps with empathy and kindness. Alternatively, just remind yourself that anger actually does you more harm than good. The story is like to consider how ugly and unnatural anger looks. A scowling face, grimacing, turning puss with rage, like someone in the throes of a horrible disease.

Marcus views the profound ugliness of anger as a sign that it is unnatural and against reason. Also, where does anger get us? It's often totally impotent. Bear in mind says Marcus, that men will carry on doing the same things anyway, even if they cause you to burst with rage. Worse though, our anger is not only futile, but also counterproductive. He notes that it often requires more effort to deal with the consequences of losing our temper than it does just to tolerate the very acts with which we're angry. The stoics believe that we take offence because we assume that other people's

actions threaten our interests in some way. However, once you consider that your own anger is a bigger threat to you than the thing you're angry about, then you inevitably start to weaken its grip. Anger about perceived slice does is more harm than the slights themselves and an even more fundamental sense though. The actions of others are external to us and cannot touch our character, but our own anger transforms us into a different sort of person, almost like an animal, and for stoics, that's the greater harm. Marcus therefore reminds himself that the vice of another man cannot penetrate your character unless you allow it to do so.

Ironically, anger does the most harm to the person experiencing it, although he has the power to stop it. Your first priority in most cases should therefore be doing something about your own anger before attempting to do anything about the events that triggered it. Throughout the meditations, Marcus frequently expresses this in another way, but reminding himself to leave the wrong with the wrong door. Does another do me wrong?

That's his business, not mine. He who does wrong does wrong against himself. He who acts unjustly, acts unjustly to himself. Because he arms only himself, he says. The wrongdoer damages his own character. You shouldn't join him in his misery by making the value judgment that he has offended and harmed you too. It's tempting once again to imagine that Marcus may have been thinking of adversaries like Cassius when he warns himself not to feel towards his enemies as they feel towards him. Likewise you shouldn't start to harbor the sort of opinions the wicked hold or those they

wish you to hold and short the best form of revenge is not to sink to their level by allowing yourself to become angry with them. If someone hates you, Marcus says, that's their problem. You're only concerned as to avoid doing anything to deserve being hated. Number 9 Nature gave us the virtues to deal with anger. Marcus also recommends applying another familiar stoic technique to anger. The one we've called contemplation of virtue. You should ask yourself what virtue or capacity nature has given you to cope with the situation you're facing.

There are several closely related questions you might also ask. How do other people cope with anger? What would your role models do? What do you admire certain people for doing when faced with situations that would make colours less their temper? Marcus says that you should accept that wrongdoing inevitably exists in the world, and then ask what virtue his nature given man is a response to the wrongdoing in question? He explains this by comparing virtues to medicines prescribed by nature as the antidotes to

vice. The main antidote to anger for Marcus is the stoic virtue of kindness, which along with fairness makes up the cardinal social virtue of justice. Where is the stoic's viewed anger is the desire to harm others. Kindness is essentially the opposite. Goodwill toward others, and the desire to help them. However, what other people do is not strictly up to us, so we should exercise kindness and goodwill toward others with the reserve clause in mind by adding the caveat,

fate permitting, like Kato's archer, a Stoic should aim at the target of benefiting others, but be satisfied if he is acted with kindness and willing to accept both success and failure with equanimity. Marcus actually gives a specific example of what he means by describing an imaginary encounter with someone who is testing his patience with their hostility. He imagines gently encouraging the person in the right direction by responding along the lines

of, no, my son, we have been made for other things. I shall be in no way harmed, but you are harming yourself. Marcus says we should speak to them delicately, reminding them that human beings are meant to live together in society like bees and other communal animals and not be at odds with each other. We should not speak sarcastically or include harsh rebukes but rather reply with affectionate kindness in our hearts. We should be simple and honest and not lecture them as though from a schoolmaster's chair or as though trying to impress bystanders. school master's chair or is though trying to impress by standards. It's tempting again to wonder if Marcus was thinking how he should talk to men like Cassius

or even his own son, Commodus. For Stoics, kindness first and foremost means educating others or wishing they would become wise, free from vice and passion. It's a desire to turn enemies into friends, fate-promitting. Marcus' example of acting with kindness actually entails educating the other person in two of the most important strategies he mentioned earlier. Number one, anger does more harm to us than to the person with whom we're angry.

Number two, humans are essentially social creatures. Nature didn't intend us to fight, but to help each other. He views this as another dichotomy. Either we can educate the other person and change their opinions, or we can't. If we can teach them a better way, then we should do so. If not, we should accept that fight without anger. Marcus therefore shows Greek consideration for the person with whom he's angry and he thinks of it tactful ways in which they might be reconciled. Did he learn this from the way rusticus and others spoke to him, creating his own behaviour when he was a young man? Number 10 hits madness to expect others 10. Hits Madness to Expect Others To Be Perfect

Marcus describes these first nine strategies as gifts from Apollo's muses which he says we should take to heart. He adds one more piece of advice from the leader of the muses himself. To expect bad people not to do bad things is madness. Because that is wishing for the impossible. Moreover to accept their wrongdoing toward others, who'll expect in them never to wrong you, is both inconsiderate and foolish. This final strategy is about stoic determinism. The wise man who views the world rationally is never surprised by anything in life. It's another standard type of stoic argument.

We already know that there are both good men and bad men in the world. Bad men are bound to do bad things. Therefore, it would be irrational to expect otherwise. To crave impossibilities is insanity, but it is impossible for the wicked to act otherwise. Wishing bad men never to do wrong is as foolish as wishing that babies would never cry, and becoming angry with them when they do. We can easily imagine that Marcus had prepared for Cassius' betrayal in this way. The Senate was shocked and caught off guard, and their hasty reaction just made full civil war more likely.

Marcus by contrast responded calmly and confidently, as if he expected these things to happen in life. People say, I can't believe this when they're upset, but usually they're just describing things that are very common in life, such as betrayal, to seek to her insults. The stoics realize that in this sense, surprise is not entirely authentic, and needlessly exaggerates her emotional reaction. By contrast, someone with a more philosophical attitude might say that's no surprise, these things are bound to happen, say of E. Marcus tells himself, everything that happens is as usual and familiar as the rose in spring and the fruit in summer, including slander and treachery.

When we're surprised that a bad person acts badly, then we're to blame for expecting the impossible. We can easily anticipate the sort of wrongs people do, at least in general terms. But when they actually happen, we behave as if it's shocking. You should learn to immediately ask yourself this rhetorical question when you're offended by someone's shameless behaviour. Could it be that no obnoxious people exist in the world? Of course not. So remember not to demand the impossible and apply this technique to all forms of wrongdoing. Marcus believes that you will be able to show kindness towards others if you set aside fainst shock and surprise and adopt a more philosophical attitude

to vice. Marcus used these ten gifts from Apollo to cope with anger. Throughout the meditations he returns again and again to selections from the list. For example he writes, it is peculiar to man to love even those who do wrong. And this happens if when they do wrong it occurs to you that they are kinsmen and that they do wrong through ignorance and unintentionally and that soon both of you will die and above all that the wrongdoer has done you no harm, for he has not made the character of your mind worse than it was before. Those are clearly tactics derived from the ten gifts of Apollo as of the following, with what are you discontented. The wickedness of men take this conclusion to heart that rational

creatures have been made for one another, that forbearance is part of justice, that wrongdoing is involuntary, and think how many before now, after passing their life's in implacable enmity, suspicion, hatred, and that daggers drawn with one another, have been laid out and burnt to ashes. Think of this, I say, and at last, stop you're fretting. However, the strategy Marcus leans on most heavily when coping with anger is the first gift from a Polo and his muses. He reminds himself to view others as his kinsmen, brothers or sisters, and the nature meant for people to work together. We should view even our enemies as part of our family. It's a duty to learn how to live

in harmony with them, so that our life can go smoothly, even if they try to oppose us. After listing the ten gifts from Apollo though, Marcus also reminds himself to have this precept at hand when he senses he might lose his temper. To be angry is not manly, but rather a mild and gentle disposition is more manly because it is more human. This is striking because, as we've seen, Cassius reputedly insulted him by calling him a philosophical old woman. He meant to insinuate that Marcus was weak. However, Marcus believed that in reality, someone who is capable of exercising gentleness and kindness

in the face of provocation is stronger and more courageous than one who gives way to their anger as Cassius was prone to do. Where is people like Cassius often mistake this passionate anger for strength? The Stoics viewed it as very much a sign of weakness. This brings us back to our story. What was the outcome of the Civil War between Cassius the Hawk and Marcus the Dove? The March, South East and Cassius' death. By means of daily meditations such as these, Marcus has maintained his famous composure in the face of Cassius' rebellion. Philosophy has taught him to calmly anticipate events such as the appearance of a would-be usurper. Now, as a stoic, it is time for him to reconcile acceptance

with action as he marches toward another war far from home. The troops of gradually come to view him as blessed and divine. They are genuinely humbled by the cam demeanor with which he faces adversity. Even this, the greatest in a series of betrayals. Rome is in a state of hysteria, following the news of Cassius' sedition made worse by the Senate's knee-jerk response. The people are terrified that Cassius will invade in Marcus' absence and sack the whole city in revenge. One of Marcus' senior officers on the Northern Frontier, Marcus Valyrius Maximianus, has already been sent racing ahead to engage Cassius' legions in Syria with a cavalry regiment 20,000 strong. Marcus has also sent the distinguished military commander Vettius

Sabianus with a detachment from Pannonia to protect the city of Rome in case the enemy legions advance through Italy. Cassius seems to be in a strong position at first, with the Syrian legions under his command and Egypt, the bread basket of the Empire joining his cause, others have started to rally behind him. However, support for his rebellion fails to spread north of Syria. The legions of Cappadocia and Bethinia both remain fiercely loyal to Marcus Aurelius. Marcus has also retained the overall support of the Roman Senate. Cassius is left commanding seven legions, three in Syria, two in Roman Judea, one in Arabia,

and one in Egypt. However, they amount to less than a fervid of the troops still on the Marcus' command throughout the rest of the Empire. Moreover, Marcus's northern legions are formidable and highly disciplined veterans, whereas the legions under Cassius are still notoriously weak, despite his draconian attempts to enforce discipline. Now precisely three months and six days after Cassius was acclaimed Emperor, his Marcus' main army marches to World

Syria, another messenger arrives with startling news. While walking through his camp, Cassius was attacked by a centurion called Antonius, who charged him in horseback and thrust a blade into his neck as he rode past. Cassius was badly winded but nearly escaped. However, a junior cavalry officer joined the ambush, and together these two officers hacked off their newly acclaimed emperors' head, and are on their way to deliver it to Marcus, in a bag. Cassius's revolt came to the sudden end after his legions discovered that Marcus was alive and marching against them. Now several days have passed, and Antonius and his companion have

arrived with the grisly evidence of the Yusurprus demise. Marcus Chanzum away refusing to look at the severed head of a man who was once his friend and ally, he instructs them to bury it. Although his trips are euphoric, Marcus does not celebrate. By forgiving the rebel legions, he had inadvertently signed Cassius' death warrant. Cassius' men simply had no more reason to fight the superior army approaching them from the north. The only thing between them and their pardon was Cassius, who refused to stand down, and so his fate was sealed. Marcus was recognised as sole emperor again throughout the empire by July 175 AD. Cassius had earned a reputation for being cruel, changeable, and untrustworthy, and in the

end his own men gave him the same callous treatment that he had shown them over the years. History proved that his authoritarian approach ultimately backfired. By contrast, Marcus was known for his constancy and sincerity, and when his legions in Kapadocia repaid him in kind with their steadfast loyalty, his victory was secured. Marcus rewarded the 12th, known as the Thunderbolt Legion, with the title Certa Constance, surely Constant, and the 15th Apollo's Legion with the title Pia Fidelis, Faithful and Loyal. Cassius, by contrast, had tried to frighten and coerce his own men into risking their lives for him, at the first sign of danger they were bound to turn against him. After the Civil War in Syria had ended, Marcus did not take severe measures against Cassius' family or allies. He only had a handful of men involved

in the plot to execute it, those who had committed additional crimes. As agreed, he did not punish the legionaries on the Cassius' command, but sent them back to their usual stations. He also pardoned the cities that had sided with Cassius. Indeed 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 asked that no senator be punished, that no man of noble birth be executed, that the exiles should be allowed to come home, and that goods be returned to those from whom they had been seized. Accomplices of Cassius were to be protected from any type of punishment or harm.

Would that I could recall the condemned also from the grave, he said? The children of Cassius were to be pardoned, along with Cassius' son-in-law and wife, because they had done no wrong. Marcus went even further, and ordered that they were to live under his protection, free to travel as they pleased, with Cassius' wealth, divided fairly among them. He wished to be able to say that only those slain during the rebellion had died as a result of it. There were to be no witch hunts or acts

of revenge afterward. Commodus now accompanied him to Syria and Egypt, and Marcus commanded him to the legions as his official heir, before they finally made their way back to Rome. Marcus doubtless wanted to restore peace quickly in Rome, so that he could return to the northern frontier, where there was still much work to be done. So he wisely showed mercy to other senators who had supported Cassius. First though he found it necessary to tour the eastern provinces to restore order there. Indeed his popularity in the East grew considerably as a result, and were even told that the people were inspired to adopt aspects of historic

philosophy. The Empress Faustina died in spring 176 AD, within half a year of the revolt's suppression. There were rumors that she committed suicide because of her association with the Vadeus Cassius. She was held in high regard by Marcus, however, who had her deified after her death. She remained an immensely popular figure, despite all the loose talk about her alleged conspiracies. Not long after Faustina's death, Commodus was appointed consul, and then in 177 AD, co-emperor with Marcus. Shortly after Marcus's death, ignoring his father's orders for clemency, comedists would have the descendants of Caesius hunted down and burned alive as traitors. If you like the podcast that we do here and you want to get it via email every morning,

you can sign up at dailystoic.com slash email. Hey, prime members, you can listen to the daily stoic early and add free on Amazon music. Download the Amazon music app today, or you can listen early and add free with Wondering Plus in Apple podcasts. plus in Apple podcasts.