Meditations | Page 7

point is a strong insistence on the unity of the
universe, and on man's duty as part of a great whole. Public spirit was
the most splendid political virtue of the ancient world, and it is here
made cosmopolitan. It is again instructive to note that Christian sages
insisted on the same thing. Christians are taught that they are members
of a worldwide brotherhood, where is neither Greek nor Hebrew, bond
nor free and that they live their lives as fellow-workers with God.
Such is the system which underlies the Meditations of Marcus Aurelius.
Some knowledge of it is necessary to the right understanding of the
book, but for us the chief interest lies elsewhere. We do not come to
Marcus Aurelius for a treatise on Stoicism. He is no head of a school to
lay down a body of doctrine for students; he does not even contemplate
that others should read what he writes. His philosophy is not an eager
intellectual inquiry, but more what we should call religious feeling. The
uncompromising stiffness of Zeno or Chrysippus is softened and
transformed by passing through a nature reverent and tolerant, gentle
and free from guile; the grim resignation which made life possible to
the Stoic sage becomes in him almost a mood of aspiration. His book
records the innermost thoughts of his heart, set down to ease it, with
such moral maxims and reflections as may help him to bear the burden
of duty and the countless annoyances of a busy life.
It is instructive to compare the Meditations with another famous book,
the Imitation of Christ. There is the same ideal of self-control in both. It

should be a man's task, says the Imitation, 'to overcome himself, and
every day to be stronger than himself.' 'In withstanding of the passions
standeth very peace of heart.' 'Let us set the axe to the root, that we
being purged of our passions may have a peaceable mind.' To this end
there must be continual self-examination. 'If thou may not continually
gather thyself together, namely sometimes do it, at least once a day, the
morning or the evening. In the morning purpose, in the evening discuss
the manner, what thou hast been this day, in word, work, and thought.'
But while the Roman's temper is a modest self-reliance, the Christian
aims at a more passive mood, humbleness and meekness, and reliance
on the presence and personal friendship of God. The Roman scrutinises
his faults with severity, but without the self-contempt which makes the
Christian 'vile in his own sight.' The Christian, like the Roman, bids
'study to withdraw thine heart from the love of things visible'; but it is
not the busy life of duty he has in mind so much as the contempt of all
worldly things, and the 'cutting away of all lower delectations.' Both
rate men's praise or blame at their real worthlessness; 'Let not thy
peace,' says the Christian, 'be in the mouths of men.' But it is to God's
censure the Christian appeals, the Roman to his own soul. The petty
annoyances of injustice or unkindness are looked on by each with the
same magnanimity. 'Why doth a little thing said or done against thee
make thee sorry? It is no new thing; it is not the first, nor shall it be the
last, if thou live long. At best suffer patiently, if thou canst not suffer
joyously.' The Christian should sorrow more for other men's malice
than for our own wrongs; but the Roman is inclined to wash his hands
of the offender. 'Study to be patient in suffering and bearing other
men's defaults and all manner infirmities,' says the Christian; but the
Roman would never have thought to add, 'If all men were perfect, what
had we then to suffer of other men for God?' The virtue of suffering in
itself is an idea which does not meet us in the Meditations. Both alike
realise that man is one of a great community. 'No man is sufficient to
himself,' says the Christian; 'we must bear together, help together,
comfort together.' But while he sees a chief importance in zeal, in
exalted emotion that is, and avoidance of lukewarmness, the Roman
thought mainly of the duty to be done as well as might be, and less of
the feeling which should go with the doing of it. To the saint as to the
emperor, the world is a poor thing at best. 'Verily it is a misery to live

upon the earth,' says the Christian; few and evil are the days of man's
life, which passeth away suddenly as a shadow.
But there is one great difference between the two books we are
considering. The Imitation is addressed to others, the Meditations by
the writer to himself. We