HKB
[A] See Plinius H.N. ii., c. 7; Seneca, De Provid. c. 6; and Ep. 70: "Nihil melius aeterna lex," &c.
Happiness was not the direct object of a Stoic's life. There is no rule of life contained in the precept that a man should pursue his own happiness. Many men think that they are seeking happiness when they are only seeking the gratification of some particular passion, the strongest that they have. The end of a man is, as already explained, to live conformably to nature, and he will thus obtain happiness, tranquillity of mind, and contentment (iii. 12; viii. 1, and other places). As a means of living conformably to nature he must study the four chief virtues, each of which has its proper sphere: wisdom, or the knowledge of good and evil; justice, or the giving to every man his due; fortitude, or the enduring of labor and pain; and temperance, which is moderation in all things. By thus living conformably to nature the Stoic obtained all that he wished or expected. His reward was in his virtuous life, and he was satisfied with that. Some Greek poet long ago wrote:--
"For virtue only of all human things Takes her reward not from the hands of others. Virtue herself rewards the toils of virtue."
Some of the Stoics indeed expressed themselves in very arrogant, absurd terms, about the wise man's self-sufficiency; they elevated him to the rank of a deity.[A] But these were only talkers and lecturers, such as those in all ages who utter fine words, know little of human affairs, and care only for notoriety. Epictetus and Antoninus both by precept and example labored to improve themselves and others; and if we discover imperfections in their teaching, we must still honor these great men who attempted to show that there is in man's nature and in the constitution of things sufficient reason for living a virtuous life. It is difficult enough to live as we ought to live, difficult even for any man to live in such a way as to satisfy himself, if he exercises only in a moderate degree the power of reflecting upon and reviewing his own conduct; and if all men cannot be brought to the same opinions in morals and religion, it is at least worth while to give them good reasons for as much as they can be persuaded to accept.
[A] J. Smith in his Select Discourses on "the Excellency and Nobleness of True Religion" (c. vi.) has remarked on this Stoical arrogance. He finds it in Seneca and others. In Seneca certainly, and perhaps something of it in Epictetus; but it is not in Antoninus.
THE THOUGHTS
OF
MARCUS AURELIUS ANTONIUS.
I.
From my grandfather Verus[A] [I learned] good morals and the government of my temper.
From the reputation and remembrance of my father,[B] modesty and a manly character.
From my mother,[C] piety and beneficence, and abstinence, not only from evil deeds, but even from evil thoughts; and further, simplicity in my way of living, far removed from the habits of the rich.
From my great-grandfather,[D] not to have frequented public schools, and to have had good teachers at home, and to know that on such things a man should spend liberally.