It is a prayer for the lifting of the curse, and this time the 'envious and disordering' powers gave ear. The charioteer regained control, and we are carried on to the third act of the tragedy, in which no small part of its beauty and a very great part of its significance is to be found. The imperial peace could not save the body of Greek civilization--the four centuries of war had inflicted mortal wounds; but possibly it saved its soul. Although Augustus had not the abilities of Caesar, he felt and pitied the sorrows of the world, and he succeeded in expressing the pity and repentance, the ruthfulness for and piety towards the past, which were astir in the spirits of his generation. But what phrase is adequate to characterize the Empire? The words 'Decline and Fall' suggest themselves, but how should they be applied? Gibbon took the second century of the Empire, the age of the Antonines, as the Golden Age of the Ancient World, and traced the decline and fall of the Empire from the death of Marcus Aurelius. On the other hand, if the present reading of the plot is right, the fatal catastrophe occurred six centuries earlier, in the year 431 B. C., and the Empire itself was the decline and fall of Greek civilization. But was it only that? One is apt to think so when one reads the diary of Marcus Aurelius, and pictures him in his quarters at Carnuntum, fighting finely but hopelessly on two fronts--against the barbarians on the Danube and the sadness in his own soul. 'Human life! Its duration is momentary, its substance in perpetual flux, its senses dim, its physical organism perishable, its consciousness a vortex, its destiny dark, its repute uncertain--in fact, the material element is a rolling stream, the spiritual element dreams and vapour, life a war and a sojourning in a far country, fame oblivion. What can see us through? One thing and one only--philosophy, and that means keeping the spirit within us unspoiled and undishonoured, not giving way to pleasure or pain, never acting unthinkingly or deceitfully or insincerely, and never being dependent on the moral support of others. It also means taking what comes contentedly as all part of the process to which we owe our own being; and, above all, it means facing death calmly--taking it simply as a dissolution of the atoms of which every living organism is composed. Their perpetual transformation does not hurt the atoms, so why should one mind the whole organism being transformed and dissolved? It is a law of nature, and natural law can never be wrong.' (Μáρκος Αντωνινος εις εαυτóν {Márkos Antôninos eis eautón}, ii fin.) But after quoting Marcus Aurelius, the first citizen of the Empire, it is necessary to add a quotation from Paul of Tarsos, a citizen who has as good a claim as any other to be heard: