Page:Meditations of the Emperor Marcus Antoninus - Volume 1 - Farquharson 1944.pdf/456

 represented Socrates as superior to Telauges, and, to prove this, brought in some of the famous incidents of his life. Marcus says that Telauges was not inferior on these grounds, nor because of his failure in dialectical skill, but simply from moral inferiority.

When the Cynics had become prominent, it would be natural to discuss this kind of question, and we know from Lucian that they were to the front in the second century There is a long discussion by Epictetus in which he shows that nicety of dress and person behoves the professed philosopher. The point then of this chapter is that Marcus wishes to show Socrates to have been the man that Plato represents him, for instance in the Protagoras and the Symposium, and Xenophon in the Memorabilia and Oeconomicus.

The passage illustrates Marcus' command of his literary sources and his use of some which are a little off the beaten track. If we had these sources we should be able to understand much in him that is now obscure to us.

'''Ch. 67.' If we could read the Telauges'' we should probably see the connexion of this chapter with 66. Certainly it appears to follow from the consideration of what the strength of Socrates really consisted in. The two main points are eminently Socratic: the reasoning self, though bound to the body, can rise superior to mere bodily affections; moreover, moral superiority is irrespective of scientific attainment and dialectical skill.

The phrase 'divine' man was a Spartan expression for an eminent statesman. Marcus says that you can exhibit all the simple virtues though you are not a man of great intellectual skill; you can define your sphere and fill it—in fact be a 'divine' man—and yet nobody may recognize it.

'''Ch. 68.''' Continuing the topic of independence, which Socrates illustrated in his life and death, Marcus now uses what appears to be exaggerated language. How could a man remain thus calm when torn by savage beasts, and, even more, how could the Emperor, if he indeed does so, contemplate such a trial of his faith?

Had he been reading some passage like this of Epictetus: 364