Page:Meditations of the Emperor Marcus Antoninus - Volume 1 - Farquharson 1944.pdf/405

 world of such evil men and so much apparent moral evil. His ways of dealing with the question are these: (i) we cannot expect to find no wickedness in men; it is a fact of experience and must be considered to be a necessity; (2) the evil do wrong involuntarily because their moral sense has been blinded, or because they pursue private interests, and are guided by reason of a kind, but mistaken reason; (3) all men are endowed with like reason to our own: we are therefore bound to them by the tie of kindred, must therefore be concerned for the thankless and hostile so far as even to love and cherish them (this attitude gets stronger in the later books); (4) we are immune from injury, that is moral harm, from evil-doers; we can even turn their evil to our own good by using the virtuous activity which is appropriate; we can sometimes convince them, at least we can bear with them, be neither angry nor at a loss when we have to do with them; we can be merciful and forgiving, more than merely tolerant.

'''Chs. 9–10.''' In suffering and sorrow, in the loss of what we held dear, we must remember that what comes to pass is dictated by the universal order, which works for the benefit of the whole. He goes farther in ch. 10, insisting that our dispensations are not only necessary but just, and just with reference to our individual good (v. 8. 18; viii. 46; x. 25).

'''Ch. 11.''' This maxim belongs to the same order of thought as ch. 6 and ch. 18. It interrupts the sequence of ch. 12 on the end of ch. 10. It is repeated with more stress on the moral aspect at vii. 22; ix. 11; xi. 18. 4.

'''Chs. 12–13.''' 'The principle of the kingly and legislative art' governs the action of the man who is to be good in the specific sense of good (end of ch. 10). The remarkable expression refers to the speculations upon the ideal king and lawgiver which we meet in Plato's Politicus and Aristotle's Politics. Similarly Socrates speaks of the royal art, 'to be competent to govern and to benefit at once other men and oneself'. St. James says: 'if however ye fulfil the royal law, as it is written, Thou shalt love thy neighbour as thyself', and St. Paul speaks of 'the kindness Rh