ENGLISH COMMENTARY
says in Plato's Apology that his mission to mankind was 'enjoined by signs and dreams and in every way that Divine dispensation enjoins things on men'.[1]
We are not then to take Marcus to task for credulity nor to swallow the amusing fables that Lucian relates of him, but to respect his simple piety.
Two extracts well illustrate what he says: 'the universal attention which has been paid to dreams in all ages proves that the superstition is natural, and I have heard too many well-attested facts . . . not to believe that impressions are sometimes made in this manner and forewarnings communicated, which cannot be explained by material philosophy',[2] and this from Dr. Johnson: 'by appearance, impulses, dreams or in any other manner agreeable to Thy government.'[3]
Ch. 28. The return from religious reflection to his philosophic creed is characteristic. Marcus makes three points: the regularity of the Universe, a point common to Stoics and Epicureans; the alternative Stoical view that either what individually befalls each is determined at every moment by Nature or that the order of things flows regularly and inevitably upon a divine primal impulse; finally, the opposition between Divine purpose, whether providence or predestination, and the atomism and chance of the Epicureans. If we accept the last view, the soul, as Epicurus himself taught, can still avoid, by its own purpose, subjection to Chance.
There follow reflections on the transitory, summed up in the first words of ch. 29.
Ch. 29. In presence of the vast stream of cosmic process, your part is present duty, without concern for recognition. Plato's dream of a Utopia cannot become real, for who can change men's hearts? Be content with a few steps forward. How small are men's political views, how vain their theories of life! The great conquerors, like Alexander, were only great if they looked to Nature's lead; otherwise they were mere tragic actors on the boards. May I not be led away by my high station to pomp and vanity.
