Marius the Epicurean

his pleasure in the roses by the way, patient of his peevishness or depression, sympathetic above all with his grateful recognition, onward from his earliest days, of the fact that he was there at all? Must not the whole world around have faded away for him altogether, had he been left for one moment really alone in it? In his deepest apparent solitude there had been rich entertainment. It was as if there were not one only, but two wayfarers, side by side, visible there across the plain, as he indulged his fancy. A bird came and sang among the wattled hedge-roses: an animal feeding crept nearer: the child who kept it was gazing quietly: and the scene and the hours still conspiring, he passed from that mere fantasy of a self not himself, beside him in his coming and going, to those divinations of a living and companionable spirit at work in all things, of which he had become aware from time to time in his old philosophic readings⁠—in Plato and others, last but not least, in Aurelius. Through one reflection upon another, he passed from such instinctive divinations, to the thoughts which give them logical consistency, formulating at last, as the necessary exponent of our own and the world’s life, that reasonable Ideal to which the Old Testament gives the name of “Creator,” which for the philosophers of Greece is the “Eternal Reason,” and in the New Testament the “Father of Men”⁠—even as one builds up from act and word and expression of the friend actually visible at one’s side, an ideal of the spirit within him.

In this peculiar and privileged hour, his bodily frame, as he could recognise, although just then, in the whole sum of its capacities, so entirely possessed by him⁠—Nay! actually his very self⁠—was yet determined by a far-reaching system of material forces external to it, a thousand combining currents from earth and sky. Its seemingly active powers of apprehension were, in fact, but susceptibilities to influence. The perfection of its capacity might be said to depend on its passive surrender, as of a leaf on the wind, to the motions of the great stream of physical energy without it. And might not the intellectual frame also, still more intimately himself as in truth it was, after the analogy of the bodily life, be a moment only, an impulse or series of impulses, a single process, in an intellectual or spiritual system external to it, diffused through all time and place⁠—that great stream of spiritual energy, of which his own imperfect thoughts, yesterday or today, would be but the remote, and therefore imperfect pulsations? It was the hypothesis (boldest, though in reality the most conceivable of all hypotheses) which had dawned on the contemplations of the two opposed great masters of the old Greek thought, alike:⁠—the “World of Ideas,” existent only because, and in so far as, they are known, as Plato conceived; the “creative, incorruptible, informing mind,” supposed by Aristotle, so sober-minded, yet as regards this matter left something of a mystic after all. Might not this entire material world, the very scene around him, the immemorial rocks, the firm marble, the olive-gardens, the falling water, be themselves but reflections in, or a creation of, that one indefectible mind, wherein he too became conscious, for an hour, a day, for so many years? Upon what other hypothesis could he so well understand the persistency of all these things for his own intermittent consciousness of them, for the intermittent consciousness of so many generations, fleeting away one after another? It was easier to conceive of the material fabric of things as but an element in a world of thought⁠—as a thought in a mind, than of mind as an element, or accident, or passing condition in a world of matter, because mind was really nearer to himself: it was an explanation of what was less known by what was known better. The purely material world, that close, impassable prison-wall, seemed just then the unreal thing, to be actually dissolving away all around him: and he felt a quiet hope, a quiet joy dawning faintly, in the dawning of this doctrine upon him as a really credible opinion. It was like the break of day over some vast prospect with the “new city,” as it were some celestial New Rome, in the midst of it. That divine companion figured no longer as but an occasional wayfarer beside him; but rather as the unfailing “assistant,” without whose inspiration and concurrence he could not breathe or see, instrumenting his bodily senses, rounding, supporting his imperfect thoughts. How often had the thought of their brevity spoiled for him the most natural pleasures of life, confusing even his present sense of them by the suggestion of disease, of death, of a coming end, in everything! How had he longed, sometimes, that there were indeed one to whose boundless power of memory he could commit his own most fortunate moments, his admiration, his love, Ay! the very sorrows of which he could not bear quite to lose the sense:⁠—one strong to retain them even though he forgot, in whose more vigorous consciousness they might subsist forever, beyond that mere quickening of capacity which was all that remained of them in himself! “Oh! that they might live before Thee”⁠—Today at least, in the peculiar clearness of one privileged hour, he seemed to have apprehended that in which the experiences he valued most might find, one by one, an abiding-place. And again, the resultant sense of companionship, of a person beside him, evoked the faculty of conscience⁠—of conscience, as of old and when he had been at his best, in the form, not of fear, nor of self-reproach even, but of a certain lively gratitude.

Himself⁠—his sensations and ideas⁠—never fell again precisely into focus as on that day, yet he was the richer by its experience. But for once only to have come under the power of that peculiar mood, to have felt