Pain of every kind, whether from the casualties of existence, or from, the severity of the Stoical virtues, was to be met by a discipline of endurance, a hardening process, which, if persisted in, would succeed in reducing the mind to a state of Apathy or indifference.  A great many reflections were suggested in aid of this education.  The influence of exercise and repetition in adapting the system to any new function, was illustrated by the Olympian combatants, and by the Lacedaemonian youth, who endured scourging without complaint.  Great stress was laid on the instability of pleasure, and the constant liability to accidents; whence we should always be anticipating and adapting ourselves to the worst that could happen, so as never to be in a state where anything could ruffle the mind.  It was pointed out how much might still be made of the worst circumstances—­poverty, banishment, public odium, sickness, old age—­and every consideration was advanced that could ’arm the obdurate breast with stubborn patience, as with triple steel.’  It has often been remarked that such a discipline of endurance was peculiarly suited to the unsettled condition of the world at the time, when any man, in addition to the ordinary evils of life, might in a moment be sent into exile, or sold into slavery.

Next to the discipline of endurance, we must rank the complacent sentiment of Pride, which the Stoic might justly feel in his conquest of himself, and in his lofty independence and superiority to the casualties of life.[10] The pride of the Cynic, the Stoic’s predecessor, was prominent and offensive, showing itself in scurrility and contempt towards everybody else; the Stoical pride was a refinement upon this, but was still a grateful sentiment of superiority, which helped to make up for the surrender of indulgences.  It was usual to bestow the most extravagant laudation on the ‘Wise Man,’ and every Stoic could take this home to the extent that he considered himself as approaching that great ideal.

The last and most elevated form of Stoical happiness was the satisfaction of contemplating the Universe and God.  Epictetus says, that we can accommodate ourselves cheerfully to the providence that rules the world, if we possess two things—­the power of seeing all that happens in the proper relation to its own purpose—­and a grateful disposition.  The work of Antoninus is full of studies of Nature in the devout spirit of ‘passing from Nature up to Nature’s God;’ he is never weary of expressing his thorough contentment with the course of natural events, and his sense of the beauties and fitness of everything.  Old age has its grace, and death is the becoming termination.  This high strain of exulting contemplation reconciled him to that complete submission to whatever might befall, which was the essential feature of the ‘Life according to Nature,’ as he conceived it.

IV.—­The Stoical theory of Virtue is implicated in the ideas of the Good, now described.