thanking Providence for the degree in which he had attained it, but he continually reviewed with an unsparing severity the weaknesses of his character, he accepted and even solicited reproofs from every teacher of virtue, he made it his aim, in a position of supreme power, to check every emotion of arrogance and pride, and he set before him an ideal of excellence which awed and subdued his mind.
Another very remarkable feature of later Stoicism was its increasingly introspective character. In the philosophy of Cato and Cicero, virtue was displayed almost exclusively in action. In the later Stoics, self-examination and purity of thought were continually inculcated. There are some writers who, with an obstinacy which it is more easy to explain than to excuse, persist, in defiance of the very clearest evidence to the contrary, in representing these virtues as exclusively Christian, and in maintaining, without a shadow of proof, that the place they undeniably occupy in the later Roman moralists was due to the direct or indirect influence of the new faith. The plain fact is that they were fully known to the Greeks, and both Plato and Zeno even exhorted men to study their dreams, on the ground that these often reveal the latent tendencies of the disposition.395 Pythagoras urged his disciples daily to examine themselves when they retired to rest,396 and this practice soon became a recognised part of the Pythagorean discipline.397 It was introduced into Rome with the school before the close of the Republic. It was known in the time of Cicero398 and Horace.399 Sextius, one of the masters of Seneca, a philosopher of the school of Pythagoras, who flourished chiefly before the Christian era, was accustomed daily to devote a portion of time to self-examination; and Seneca, who at first inclined much to the tenets of Pythagoras,400 expressly tells us that it was from Sextius he learnt the practice.401 The increasing prominence of the Pythagorean philosophy which accompanied the invasion of Oriental creeds, the natural tendency of the empire, by closing the avenues of political life, to divert the attention from action to emotion, and also the increased latitude allowed to the play of the sympathies or affections by the later Stoics, brought this emotional part of virtue into great prominence. The letters of Seneca are a kind of moral medicine applied for the most part to the cure of different infirmities of character. Plutarch, in a beautiful treatise on “The Signs of Moral Progress,” treated the culture of the feelings with delicate skill. The duty of serving the Divinity with a pure mind rather than by formal rites became a commonplace of literature, and self-examination one of the most recognised of duties. Epictetus urged men so to purify their imaginations, that at the sight of a beautiful woman they should not even mentally exclaim, “Happy her husband!”402 The meditations of Marcus Aurelius, above all, are throughout an exercise of self-examination, and the duty of watching over the thoughts is continually inculcated.
It was a saying of Plutarch that Stoicism, which sometimes exercised a prejudicial and hardening influence upon characters that were by nature stern and unbending, proved peculiarly useful as a cordial to those which were naturally gentle and yielding. Of this truth we can have no better illustration than is furnished by the life and writings of Marcus Aurelius, the last and most perfect representative of Roman Stoicism. A simple, childlike, and eminently affectionate disposition, with little strength of intellect or perhaps originally of will, much more inclined to meditation, speculation, solitude, or friendship, than to active and public life, with a profound aversion to the pomp of royalty and with a rather strong natural leaning to pedantry, he had embraced the fortifying philosophy of Zeno in its best form, and that philosophy made him perhaps as nearly a perfectly virtuous man as has ever appeared upon our world. Tried by the chequered events of a reign of nineteen years, presiding over a society that was profoundly corrupt, and over a city that was notorious for its license, the perfection of his character awed even calumny to silence, and the spontaneous sentiment of his people proclaimed him rather a god than a man.403 Very few men have ever lived concerning whose inner life we can speak so confidently. His “Meditations,” which form one of the most impressive, form also one of the truest books in the whole range of religious literature. They consist of rude fragmentary notes without literary skill or arrangement, written for the most part in hasty, broken, and sometimes almost unintelligible sentences amid the turmoil of a camp,404 and recording, in accents of the most penetrating sincerity, the struggles, doubts, and aims of a soul of which, to employ one of his own images, it may be truly said that it possessed the purity of a star, which needs no veil to hide its nakedness. The undisputed master of the whole civilised world, he set before him as models such men as Thrasea and Helvidius, as Cato and Brutus, and he made it his aim to realise the conception of a free State in which all citizens are equal, and of a royalty which makes it its first duty to respect the liberty of the citizens.405 His life was passed in unremitting activity. For nearly twelve years he was absent with armies in the distant provinces of the empire; and although his political capacity has been much and perhaps justly questioned, it is impossible to deny the unwearied zeal with which he discharged the duties of his great position. Yet few men have ever carried farther the virtue of little things, the delicate moral tact and the minute scruples which, though often exhibited by women and by secluded religionists, very rarely survive much contact with active life. The solicitude with which he endeavoured to persuade two jealous rhetoricians to abstain during their debates from retorts that might destroy their friendship,406 the careful gratitude with which, in a camp in Hungary, he recalled every moral obligation he could trace, even to the most obscure of his tutors,407 his anxiety to avoid all pedantry and mannerism in his conduct,408 and to repel every voluptuous imagination from his mind,409 his deep sense of the obligation of purity,410 his laborious efforts to correct a habit of drowsiness into which he had fallen, and his self-reproval when he had yielded to it,411 become all, I think, inexpressibly touching when we remember that they were exhibited by one who was the supreme ruler of the civilised globe, and who was continually engaged in the direction of the most gigantic interests. But that which is especially remarkable in Marcus Aurelius is the complete absence of fanaticism in his philanthropy. Despotic monarchs sincerely anxious to improve mankind are naturally led to endeavour, by acts of legislation, to force society into the paths which they believe to be good, and such men, acting under such motives, have sometimes been the scourges of mankind. Philip II. and Isabella the Catholic inflicted more suffering in obedience to their consciences than Nero and Domitian in obedience to their lusts. But Marcus Aurelius steadily resisted the temptation. “Never hope,” he once wrote, “to realise Plato's Republic. Let it be sufficient that you have in some slight degree ameliorated mankind, and do not think that amelioration a matter of small importance. Who can change the opinions of men? and without a change of sentiments what can you make but reluctant slaves and hypocrites?”412 He promulgated many laws inspired by a spirit of the purest benevolence. He mitigated the gladiatorial shows. He treated with invariable deference the senate, which was the last bulwark of political freedom. He endowed many chairs of philosophy which were intended to diffuse knowledge and moral teaching through the people. He endeavoured by the example of his Court to correct the extravagances of luxury that were prevalent, and he exhibited in his own career a perfect model of an active and conscientious administrator; but he made no rash efforts to force the people by stringent laws out of the natural channel of their lives. Of the corruption of his subjects he was keenly sensible, and he bore it with a mournful but gentle patience. We may trace in this respect the milder spirit of those Greek teachers who had diverged from Stoicism, but it was especially from the Stoical doctrine that all vice springs from ignorance that he derived his rule of life, and this doctrine, to which he repeatedly recurred, imparted to all his judgments a sad but tender charity. “Men were made for men; correct them, then, or support them.”413 “If they do ill, it is evidently in spite of themselves and through ignorance.”414 “Correct them if you can; if not, remember that patience was given you to exercise it in their behalf.”415 “It would be shameful for a physician to deem it strange that a man was suffering from fever.”416 “The immortal gods consent for countless ages to endure without anger, and even to surround with blessings, so many and such wicked men; but thou who hast so short a time to live, art thou already weary, and that when thou art thyself wicked?”417 “It is involuntarily that the soul is deprived of justice, and temperance, and goodness, and all other virtues. Continually remember this; the thought will make you more gentle to all mankind.”418 “It is right that man should love those who have offended him. He will do so when he remembers that all men are his relations, and that it is through ignorance and involuntarily that they sin—and then we all die so soon.”419
The character of the virtue of Marcus