lofty and somewhat exclusive character of the brotherhood. Carthusia was no broad way for the monastic multitude. Its monks were relatively few and holy, the select of God. Men of devout piety, they must be. It was also needful that they should be possessed of such intellectual endowment and meditative capacity as would with God's grace yield provision for a life of solitary thought.
The intellectual piety of Carthusia finds its loftiest expression in the Meditationes of this same prior Guigo,[1] the form of which calls to mind the Reflections of Marcus Aurelius or Epictetus. In substance they reflect Augustine's intellectual devoutness and many of his thoughts. But they seem Guigo's very own, fruit of his own reflection; and thus incidentally they afford an illustration of the general principle that by the twelfth century the Middle Ages had made over into themselves what they had drawn from the Fathers or from the pagan antique. Guigo's Meditations possess spiritual calm; their logic is unhesitating; it is remorselessly correct, however incomplete may be its premises or its comprehension of life's data. Whoever wishes to know the high contemplative mind of monastic seclusion in the twelfth century may learn it from this work. A number of its precepts are given here for the sake of their illustrative pertinency and intrinsic merit, and because our author is not very widely known. He begins with general reflections upon Veritas and Pax:
"Truth should be set in the middle, as something beautiful. Nor, if any one abhors it, do thou condemn, but pity. Thou indeed, who desirest to come to it, why dost thou spurn it when it chides thy faults?
"Without form and comeliness and fastened to the cross, truth is to be worshipped.
"If thou speakest truth not from love of truth but from wish to injure another, thou wilt not gain the reward of a truthspeaker but the punishment of a defamer.
"Truth is life and eternal salvation. Therefore you ought to pity any one whom it displeases. For to that extent he is dead and lost. But you, perverse one, would not tell him the truth unless you thought it bitter and intolerable to him. You do still worse when in order to please men you speak a truth which
- ↑ Migne 153, col. 601–631.
