=260.= Prayer so regarded becomes not merely an act of resignation, in which a man ceases to battle against a destiny that is too strong for him; it is a daily examination of his soul, to know whether it is in tune with the purposes of the universe. This examination is a religious exercise, never to be omitted before sleep. It is inculcated both by Seneca and Epictetus. ‘How beautiful’ says Seneca, ‘is this custom of reviewing the whole day! how quiet a sleep follows on self-examination! The mind takes its place on the judgment-seat, investigates its own actions, and awards praise or blame according as they are deserved[128].’ And Epictetus adopts the verses ascribed to Pythagoras: ‘Let sleep not come upon thy languid eyes Before each daily action thou hast scanned; What’s done amiss, what done, what left undone; From first to last examine all, and then Blame what is wrong, in what is right rejoice[129].’ [Sidenote: Religious duty.] =261.= We are now in a position to sum up in technical language[130] the obligations of religion freed from superstition[131]. Our duty towards the gods is rightly to believe in them, to acknowledge their greatness and benevolence, to submit to them as the creators and rulers of the universe[132]. We may not light lamps in their honour on sabbath-days, nor crowd round their temples in the early hours of the morning; we may not offer Jove a towel nor Juno a mirror[133]. Our service to them is to make ourselves like to them; he who would win their favour, must be a good man[134]. Wheresoever they call us, we must follow with gladness, for they are wiser than we[135]. Without God we must attempt nothing, but we must always reflect, examine ourselves, and seek to learn the divine will[136]. We came here when it pleased God, and we must depart when he shall please[137]. ‘So live,’ says the Stoic teacher, ‘with your fellow-men, as believing that God sees you: so hold converse with God, as to be willing that all men should hear you[138].’ FOOTNOTES [1] e.g. Theodor Mommsen, _Roman History_ iii 432 (Dickson’s translation). [2] ‘omnino dividunt nostri totam istam de dis immortalibus quaestionem in partes quattuor. primum docent esse deos; deinde quales sint; tum, mundum ab iis administrari; postremo, consulere eos rebus humanis’ Cic. _N. D._ ii 1, 3. [3] ‘λόγον, quem deum [Zeno] nuncupat’ Lact. _ver. sap._ 9 (Arnim i 160); ‘rationem deum vocat Zeno’ Min. Felix 19, 10 (_ib._); ‘[Zeno] rationem quandam, per omnem naturam rerum pertinentem, vi divina esse adfectam putat’ Cic. _N. D._ i 14, 36. [4] ἀρχὴν θεὸν τῶν πάντων, σῶμα ὄντα τὸ καθαρώτατον, ὑπέθεντο ὅ τε Χρύσιππος καὶ Ζήνων Hippol. _Phil._ 21 (Arnim ii 1029). [5] τὸ δι’ ὅλου κεχωρηκὸς πνεῦμα θεὸν δογματίζουσιν Theoph. _Autol._ i 4 (Arnim ii 1033). [6] ‘ille est prima omnium causa, ex qua ceterae pendent’ Sen. _Ben._ iv 7, 2; ‘hic est causa causarum’ _N. Q._ ii 45, 2.