Marius the Epicurean, vol 2 | Page 7

world. Beyond an obvious utility, it
could claim, indeed but custom--use- and-wont, as we say--for its
sanction. But then, one of the advantages of that liberty of spirit among
the Cyrenaics (in which, through theory, they had become dead to
theory, so that all theory, as such, was really indifferent to them, and
indeed nothing valuable but in its tangible ministration to life) was
precisely this, that it gave them free play in using as their ministers or
servants, things which, to the uninitiated, must be masters or nothing.
Yet, how little the followers of Aristippus made of that whole comely
system of manners or morals, then actually in possession of life, is
shown by the bold practical consequence, which one of them
maintained (with a hard, self-opinionated adherence to his peculiar
theory of values) in the not very amiable paradox that friendship and
patriotism were things one could do without; while
another--Death's-advocate, as he was called--helped so many to
self-destruction, by his [24] pessimistic eloquence on the evils of life,
that his lecture-room was closed. That this was in the range of their
consequences--that this was a possible, if remote, deduction from the

premisses of the discreet Aristippus--was surely an inconsistency in a
thinker who professed above all things an economy of the moments of
life. And yet those old Cyrenaics felt their way, as if in the dark, we
may be sure, like other men in the ordinary transactions of life, beyond
the narrow limits they drew of clear and absolutely legitimate
knowledge, admitting what was not of immediate sensation, and
drawing upon that "fantastic" future which might never come. A little
more of such "walking by faith," a little more of such not unreasonable
"assent," and they might have profited by a hundred services to their
culture, from Greek religion and Greek morality, as they actually were.
The spectacle of their fierce, exclusive, tenacious hold on their own
narrow apprehension, makes one think of a picture with no relief, no
soft shadows nor breadth of space, or of a drama without proportionate
repose.
Yet it was of perfection that Marius (to return to him again from his
masters, his intellectual heirs) had been really thinking all the time: a
narrow perfection it might be objected, the perfection of but one part of
his nature--his capacities of feeling, of exquisite physical impressions,
of an imaginative sympathy--but still, a true perfection of those
capacities, wrought out [25] to their utmost degree, admirable enough
in its way. He too is an economist: he hopes, by that "insight" of which
the old Cyrenaics made so much, by skilful apprehension of the
conditions of spiritual success as they really are, the special
circumstances of the occasion with which he has to deal, the special
felicities of his own nature, to make the most, in no mean or vulgar
sense, of the few years of life; few, indeed, for the attainment of
anything like general perfection! With the brevity of that sum of years
his mind is exceptionally impressed; and this purpose makes him no
frivolous dilettante, but graver than other men: his scheme is not that of
a trifler, but rather of one who gives a meaning of his own, yet a very
real one, to those old words-- Let us work while it is day! He has a
strong apprehension, also, of the beauty of the visible things around
him; their fading, momentary, graces and attractions. His natural
susceptibility in this direction, enlarged by experience, seems to
demand of him an almost exclusive pre-occupation with the aspects of
things; with their aesthetic character, as it is called--their revelations to

the eye and the imagination: not so much because those aspects of them
yield him the largest amount of enjoyment, as because to be occupied,
in this way, with the aesthetic or imaginative side of things, is to be in
real contact with those elements of his own nature, and of theirs, which,
for him at [26] least, are matter of the most real kind of appre-hension.
As other men are concentrated upon truths of number, for instance, or
on business, or it may be on the pleasures of appetite, so he is wholly
bent on living in that full stream of refined sensation. And in the
prosecution of this love of beauty, he claims an entire personal liberty,
liberty of heart and mind, liberty, above all, from what may seem
conventional answers to first questions.
But, without him there is a venerable system of sentiment and idea,
widely extended in time and place, in a kind of impregnable possession
of human life--a system, which, like some other great products of the
conjoint efforts of human mind through many generations, is rich in the
world's experience; so that, in attaching oneself to it, one