Meditations

This being neither a critical edition of the text nor an emended edition of Casaubon's translation, it has not been thought necessary to add full notes. Casaubon's own notes have been omitted, because for the most part they are discursive, and not necessary to an understanding of what is written. In those which here follow, certain emendations of his are mentioned, which he proposes in his notes, and follows in the translation. In addition, one or two corrections are made where he has mistaken the Greek, and the translation might be misleading. Those which do not come under these two heads will explain themselves.

The text itself has been prepared by a comparison of the editions of 1634 and 1635. It should be borne in mind that Casaubon's is often rather a paraphrase than a close translation; and it did not seem worth while to notice every variation or amplification of the original. In the original editions all that Casaubon conceives as understood, but not expressed, is enclosed in square brackets. These brackets are here omitted, as they interfere with the comfort of the reader; and so have some of the alternative renderings suggested by the translator. In a few cases, Latin words in the text have been replaced by English.

XIII "Patient hearing... He would not" (16). C. translates his conjectural reading epimonon ollan. on proapsth Stich suggests a reading with much the same sense: .....epimonon all antoi "Strict and rigid dealing" (16). C. translates tonvn (Pal. MS.) as though from tonoz, in the sense of "strain." "rigour." The reading of other MSS. tonvn is preferable.

XIV "Cajeta" (17). The passage is certainly corrupt. C. spies a reference to Chryses praying by the sea-shore in the Illiad, and supposes M. Aurelius to have done the like. None of the emendations suggested is satisfactory. At § XV. Book II. is usually reckoned to begin. BOOK II III. "Do, soul" (6). If the received reading be right, it must be sarcastic; but there are several variants which show how unsatisfactory it is. C. translates "en gar o bioz ekasty so par eanty", which I do not understand. The sense required is: "Do not violence to thyself, for thou hast not long to use self-respect. Life is not (v. 1. so long for each, and this life for thee is all but done."

XXIX and XXX. (36). The Greek appears to contain quotations from sources not known, and the translation is a paraphrase. (One or two alterations are here made on the authority of the second edition.) BOOK VI XIII. "Affected and qualified" (i4): exis, the power of cohesion shown in things inanimate; fusiz, power of growth seen in plants and the like.

XXXVII. "Chrysippus" (42): C. refers to a passage of Plutarch De Communibus Notitiis (c. xiv.), where Chrysippus is represented as saying that a coarse phrase may be vile in itself, yet have due place in a comedy as contributing to a certain effect.