Page:Meditations of the Emperor Marcus Antoninus - Volume 1 - Farquharson 1944.pdf/425

 '''Chs. 17–22.''' The first two chapters continue the thought of ch. 16, but lead on (with a digression at ch. 21) to the inquiry how to deal in practice with the unkind and unsocial (Book ii. 1). Thus good life in a palace, and the principle that man's end is fellowship are justified by what appears, at first sight, to be a negative instance. The digression in ch. 21 actually points the same way, since the highest power in self may and can use good and evil alike, for so does the Whole, in its wisdom.

'''Ch. 17.''' A practical solution of what is a theoretical problem to an optimistic creed. Marcus often recurs to it (iv. 6; v. 20, 28; vi. 50; ix. 42; xi. 9; xii. 16). The English proverb is that you cannot make a silk purse out of a sow's ear.

'''Ch. 18.''' Man has strength to support his lot. He can shoulder trouble, though he is conscious of it, as easily as the foolish man, who is not conscious of it, or the man who makes a parade of his endurance. The last appears to mean the man spoken of in iii. 16 and viii. 48, and would include the Christian recusant of xi. 3. He bears and endures, but on unreasonable grounds, without moral judgement. Marcus explained the reasons for endurance in v. 8. 5, and returns to them in viii. 46 and x. 3.

'''Chs. 19–20.''' The independence of the mind in regard to all external circumstances is a fundamental tenet of Stoicism. It is a favourite topic of Epictetus, and was stated clearly at iv. 3. 4. (Compare vi. 8; vii. 16; xi. 1. n and 16.)

The next chapter gives the practical bearing of the maxims in ch. 19. He adds that every obstacle, even injurious men, can be used to advantage our moral life. This must have been the original meaning of 'making a virtue of necessity', though it has been vulgarized to an equivalent for 'grin and bear it'. Wordsworth retains the true sense when he says that the Happy Warrior 'turns his necessity to glorious gain'. It appears to be already proverbial in Quintilian and St. Jerome.

'''Ch. 21.''' The sovereign power is, in the Universe and man, of one kind. Marcus uses this term 'sovereign' or 'most excellent' in place of the usual 'governing' faculty, with reference to the long debate in Greek writers upon the saying 'Justice is the benefit of the superior', where the word 'superior' may be interpreted 'better'. So here the 'sovereign' could be, and is no Rh