Page:Meditations of the Emperor Marcus Antoninus - Volume 1 - Farquharson 1944.pdf/482

 weighed with eternity (ch. 33). Then he reminds himself of the duty of reverence to the disposer of his days, in the spirit of the Psalmist: 'Why are thou cast down, O my soul? and why art thou disquieted within me? Hope thou in God: for I shall yet praise him for the help of his countenance.'

Macaulay, who had felt and expressed repugnance with Stoicism, later uses exactly Stoical terms when he says (aet. 58): 'To be angry is unworthy not merely of a good man but of a rational being. Yet I see instances enough of such irritability to fear that I may be guilty of it. But I will take care. I have thought several times of late that the last scene of the play was approaching. I should wish to act it simply, but with fortitude and gentleness united.' The 'last scene' suggests that he had been reading xii. 36.

'''Ch. 38.''' An old thought, but with a charitable reminder added. With the lapse of years and the growth of his mind, this consideration for others grows in the writer.

'''Chs. 39–40.''' Two chapters on man's relation to God and the Universe, with a reflection upon Prayer. First there is the opposition between the organic view of Nature and the atomistic, followed by the remarkable apostrophe to the self, as it appears, not to sink as low or lower than the beasts which perish. Marcus is thinking of the inevitable result of the view that man is little else than a brute led by his senses.

The meaning of the chapter on Prayer is that the good man is to supplicate for a right mind to external events, especially to sorrow and self-indulgence, but not to expect that prayer can alter events.

The last words are an anticipation of what is often taught by religious writers to-day; we are to try Prayer and to test its efficacy by results. This is the converse of the older doctrine that if Prayer be not heard, it is because the petitioner lacks faith.

'''Ch. 41.''' This fragment, which seems to be from a letter of Epicurus, is not elsewhere preserved. There are several parallels in his remains. Marcus follows the example of Seneca in his readiness to take what is good from an opponent. He was, no doubt, impressed by the calm benignity of Epicurus in the presence of acute pain and the shadow of death. 390