He also offers us this meditation on the inevitable losses of life, by which he consoles himself with the thought that all he has is a loan from God, which these seeming losses but restore to their rightful owner, who had lent them to us for a while.
"Never say about anything, I have lost it; but say, I have restored it. Is your child dead? It has been restored. Is your wife dead? She has been restored. Has your estate been taken from you? Has not this been also restored? 'But he who has taken it from me is a bad man.' But what is it to you by whose hands the giver demanded it back? So long as he may allow you, take care of it as a thing which belongs to another, as travellers do with their inn."
The grandest expression of the Stoic religion, however, is found in the hymn of Cleanthes. Elsewhere there is too evident a disposition to condescend to use God's aid in keeping up the Stoic temper; with little of outgoing adoration for the greatness and glory which are in God himself. But in this grand hymn we have genuine reverence, devotion, worship, praise, self-surrender,—in short, that confession of the glory of the Infinite by the conscious weakness of the finite in which the heart of true religion everywhere consists. Nowhere outside of the Hebrew and Christian Scriptures has adoration breathed itself in more exalted and fervent strains. The hymn is addressed to Zeus, as the Stoics freely used the names of the popular gods to express their own deeper meanings.
HYMN TO ZEUS
"Thee it is lawful for all mortals to address. For we are Thy offspring, and alone of living creatures possess a voice which is the image of reason. Therefore I will forever sing Thee and celebrate Thy power. All this universe rolling round the earth obeys Thee, and follows willingly at Thy command. Such a minister hast Thou in Thy invincible hands, the two-edged, flaming, vivid thunderbolt. O King, most High, nothing is done without Thee, neither in heaven or on earth, nor in the sea, except what the wicked do in their foolishness. Thou makest order out of disorder, and what is worthless becomes precious in Thy sight; for Thou hast fitted together good and evil into one, and hast established one law that exists forever. But the wicked fly from Thy law, unhappy ones, and though they desire to possess what is good, yet they see not, neither do they hear the universal law of God. If they would follow it with understanding, they might have a good life. But they go astray, each after his own devices,—some vainly striving after reputation, others turning aside after gain excessively, others after riotous living and wantonness. Nay, but, O Zeus, Giver of all things, who dwellest in dark clouds and rulest over the thunder, deliver men from their foolishness. Scatter it from their souls, and grant them to obtain wisdom, for by wisdom Thou dost rightly govern all things; that being honoured we may repay Thee with honour, singing Thy works without ceasing, as it is right for us to do. For there is no greater thing than this, either for mortal men or for the gods, to sing rightly the universal law."
Modern literature of the nobler sort has many a Stoic note; and we ought to be able to recognise it in its modern as well as in its ancient dress. The very best brief expression of the Stoic creed is found in Henley's Lines to R. T. H. B.:—
"Out of the night that covers me,
Black as the Pit from pole to pole,
I thank whatever gods may be
For my unconquerable soul.
"In the fell clutch of circumstance
I have not winced nor cried aloud.
Under the bludgeonings of chance
My head is bloody, but unbowed.
"Beyond this place of wrath and tears
Looms but the Horror of the shade,
And yet the menace of the years
Finds, and shall find me unafraid.
"It matters not how strait the gate,
How charged with punishments the scroll,
I am the master of my fate:
I am the captain of my soul."