Page:Meditations of the Emperor Marcus Antoninus - Volume 1 - Farquharson 1944.pdf/518

 the imagination as soon as it crosses the threshold (vii. 17), to substitute for selfish impulse action and purpose steadily bent upon common good (ch. 20, viii. 22).

'''Chs. 21–3.''' At first sight ch. 22, of which ch. 25 is a brief replica, appears to interrupt the sequence of ch. 21 and ch. 23, both of which dwell on the law of change. Perhaps, however, the implied connexion is that if change, and death, which is a form of change, trouble you, you are to correct your judgement by the considerations of ch. 23. Thus you may attain the calm which follows the storm, presage of the quiet rest which death itself will bring to close your allotted span.

The beautiful simile of doubling the cape and winning the desired haven has been supposed to come from an unknown poet. Marcus may, however, have fallen into the cadence of poetry; he is writing carefully, as may be seen in the alliteration of ch. 23, followed by its arresting climax. 'Thou must not be dejected nor despair, but stand with equanimity to God's will because after winter follows summer, after night comes back the day, and after the tempest a great calm.'

'''Ch. 23.''' A more careful and complete statement of the fundamental belief that individual death is a good thing because it closes a process which is subordinate to the Whole; by the passing away of its parts the Universe renews its youth.

St. Augustine has stated the identical law: 'They rise and they set, and by rising they commence a kind of being; they grow up that they may become mature; when mature they wax old and pass away; and some there be that wax not, yet they all pass away. This is the law of their nature. Thus much Thou hast allotted to them, because they are parts of things which exist not all together but, by passing away and succeeding, all of them perfect that Universe, whereof they are parts.' 'The Word itself calleth thee to return to that place of rest imperturbable, where love is not forsaken, if itself do not forsake.'

Marcus is content, without drawing St. Augustine's conclusion, to state the law of transience. He follows in the path where God leads him. Who accepts the law of the Eternal City not only 426