And the other aspect of their doctrine, its quasi-religious side, though not by any means the last word about religion, is a valuable first lesson in the reality of religion. To know that the universal law is everywhere, and that its will may in every circumstance be done; to measure the petty perturbations of our little lives by the vast orbits of natural forces moving according to beneficent and unchanging law; when we come out of the exciting political meeting, or the roar of the stock-exchange, to look up at the calm stars and the tranquil skies and hear them say to us, "So hot, my little man";--this elevation of our individual lives by the reverent contemplation of the universe and its unswerving laws, is something which we may all learn with profit from the old Stoic masters. Business, house-keeping, school-teaching, professional life, politics, society, would all be more noble and dignified if we could bring to them every now and then a touch of this Stoic strength and calm.
Criticism, complaint, fault-finding, malicious scandal, unpopularity, and all the shafts of the censorious are impotent to slay or even wound the spirit of the Stoic. If these criticisms are true, they are welcomed as aids in the discovery of faults which are to be frankly faced, and strenuously overcome. If they are false, unfounded, due to the querulousness or jealousy of the critic rather than to any fault of the Stoic, then he feels only contempt for the criticisms and pity for the poor misguided critic. The true Stoic can be the serene husband of a scolding shrew of a wife; the complacent representative of dissatisfied and enraged constituents; maintain unruffled equanimity when cut by his aristocratic acquaintances and excluded from the most select social circles: for he carries the only valid standard of social measurement under his own hat, and needs not the adoration of his wife, the cheers of his constituents, the cards and invitations, the nods and smiles of the four hundred to assure him of his dignity and worth. If he is an author, it does not trouble him that his books are unsold, unread, uncut. If the many could appreciate him, he would have to be one of themselves, and then there would be no use in his trying to instruct them. His book is what the universal law gave him to say, and decreed that it should be; and whether there be many or few to whom the universal law has revealed the same truth, and granted power to appreciate it, is the concern of the universal, not of himself, the individual author. Again, if he is in poor health, weary, exhausted, if each stroke of work must be wrought in agony and pain,--that, too, is decreed for him by those just laws which he or his ancestors have blindly violated; and he will accept even this dictate of the universal law as just and good: he will not suffer these trifling incidental pains and aches to diminish by one jot the output of his hand or brain. When disillusion and disappointment overtake him; when the things his youth had sighed for finally take themselves forever out of his reach; when he sees clearly that only a few more years remain to him, and those must be composed of the same monotonous round of humdrum details, duties that have lost the charm of novelty, functions that have long since been relegated to the unconsciousness of habit, vexations that have been endured a thousand times, petty pleasures that have long since lost their zest: even then the Stoic says that this, too, is part of the universal programme, and must be accepted resignedly. If there is little that nature has left to give him for which he cares, yet he can return to her the tribute of an obedient will and a contented mind: if he can expect little from the world, he can contribute something to it; and so to the last he maintains,--