adumbration of the doctrine, expressed in a manner which might at least
breathe calm into the spirit of the philosopher, though it could never
reach the hearts of the suffering multitude. For "suppose," he says,
"that thou hast detached thyself from the natural unity,--for thou wast
made by nature a part, but now hast cut thyself off--_yet here is the
beautiful provision that it is in thy power again to unite thyself_. God
has allowed this to no other part--after it has been separated and cut
asunder, to come together again. _But consider the goodness with which
He has privileged man; for He has put it in his power, when he has been
separated, to return and to be reunited, and to resume his place_" And
elsewhere he says, "If you cannot maintain a true and magnanimous
character, go courageously into some corner where you _can_ maintain
them; or if even there you fail, depart at once from life, not with
passion, but with modest and simple freedom--which will be to have done
at least _one_ laudable act." Sad that even to Marcus Aurelius death
should have seemed the only refuge from the despair of ultimate failure
in the struggle to be wise and good!

Marcus valued temperance and self-denial as being the best means of
keeping his heart strong and pure; but we are glad to learn he did _not_
value the rigours of asceticism. Life brought with it enough, and more
than enough, of antagonism to brace his nerves; enough, and more than
enough, of the rough wind of adversity in his face to make it
unnecessary to add more by his own actions. "It is not fit," he says,
"that I should give myself pain, for I have never intentionally given
pain even to another." (viii. 42.)

It was a commonplace of ancient philosophy that the life of the wise man
should be a contemplation of, and a preparation for, death. It certainly
was so with Marcus Aurelius. The thoughts of the nothingness of man, and