1-500 | 501-1000 | 1001-1500 | 1501-2000 | 2001-2143
Book
501 4 | animals, which is one.~ The one is a philosopher without
502 4 | philosopher without a tunic, and the other without a~book: here
503 4 | reason.- And I do not get the means of living out of my~
504 4 | abide by my reason.~ Love the art, poor as it may be,
505 4 | with it; and pass through the rest of life like one who
506 4 | one who has~intrusted to the gods with his whole soul
507 4 | making~thyself neither the tyrant nor the slave of
508 4 | thyself neither the tyrant nor the slave of any man.~ Consider,
509 4 | Consider, for example, the times of Vespasian. Thou
510 4 | trafficking, cultivating the ground, flattering,~obstinately
511 4 | to die,~grumbling about the present, loving, heaping
512 4 | at all. Again, remove to the times of Trajan. Again,
513 4 | of Trajan. Again, all~is the same. Their life too is
514 4 | In like manner view also the~other epochs of time and
515 4 | fell and were resolved into the elements. But~chiefly thou
516 4 | necessary to remember~that the attention given to everything
517 4 | no further than is fit.~ The words which were formerly
518 4 | now antiquated: so also~the names of those who were
519 4 | shone in a wondrous way. For the rest, as soon as they have
520 4 | of them. And, to~conclude the matter, what is even an
521 4 | principle and~source of the same kind.~ Willingly give
522 4 | thyself up to Clotho, one of the Fates, allowing~her to spin
523 4 | thyself to consider that the nature of the Universe loves~
524 4 | consider that the nature of the Universe loves~nothing so
525 4 | nothing so much as to change the things which are and to
526 4 | that exists is in a manner the seed~of that which will
527 4 | seeds which are~cast into the earth or into a womb: but
528 4 | principles, even those of the wise, what kind~of things
529 4 | thee does not subsist in the ruling principle of~another;
530 4 | of thee in which~subsists the power of forming opinions
531 4 | which is~nearest to it, the poor body, is burnt, filled
532 4 | rottenness, nevertheless let the part which forms opinions
533 4 | which can happen equally to the bad man and the good. For
534 4 | equally to the bad man and the good. For that~which happens
535 4 | nature.~ Constantly regard the universe as one living being,
536 4 | reference to~one perception, the perception of this one living
537 4 | and how all things are the cooperating~causes of all
538 4 | which exist; observe too the continuous~spinning of the
539 4 | the continuous~spinning of the thread and the contexture
540 4 | spinning of the thread and the contexture of the web.~
541 4 | thread and the contexture of the web.~ Thou art a little
542 4 | like a river made up of the events which happen, and
543 4 | familiar and well known as the rose~in spring and the fruit
544 4 | as the rose~in spring and the fruit in summer; for such
545 4 | fools or vexes~them.~ In the series of things those which
546 4 | together harmoniously, so the things which come into~existence
547 4 | relationship.~ Always remember the saying of Heraclitus, that
548 4 | saying of Heraclitus, that the death of earth is~to become
549 4 | is~to become water, and the death of water is to become
550 4 | water is to become air, and the~death of air is to become
551 4 | him~who forgets whither the way leads, and that men
552 4 | constantly in communion, the reason which~governs the
553 4 | the reason which~governs the universe; and the things
554 4 | governs the universe; and the things which daily meet
555 4 | to-morrow, or certainly~on the day after to-morrow, thou
556 4 | care much whether it was~on the third day or on the morrow,
557 4 | was~on the third day or on the morrow, unless thou wast
558 4 | morrow, unless thou wast in the highest~degree mean-spirited-
559 4 | mean-spirited- for how small is the difference?- So think it~
560 4 | contracting their eyebrows over the sick; and how many astrologers~
561 4 | predicting with great pretensions the deaths of others; and~how
562 4 | others~innumerable. Add to the reckoning all whom thou
563 4 | produced it, and thanking the~tree on which it grew.~
564 4 | which it grew.~ Be like the promontory against which
565 4 | promontory against which the waves continually break,~
566 4 | it stands firm and tames the fury of the water around
567 4 | firm and tames the fury of the water around it.~ Unhappy
568 4 | pain, neither crushed by the present nor fearing the
569 4 | the present nor fearing the future. For~such a thing
570 4 | when it is not contrary to the will of~man's nature? Well,
571 4 | nature? Well, thou knowest the will of nature. Will then
572 4 | and~everything else, by the presence of which man's
573 4 | out themselves. Altogether~the interval is small between
574 4 | of any value. For look to the immensity of~time behind
575 4 | time behind thee, and to the time which is before thee,
576 4 | this infinity then what is the difference~between him who
577 4 | generations?~ Always run to the short way; and the short
578 4 | run to the short way; and the short way is the natural:~
579 4 | way; and the short way is the natural:~accordingly say
580 4 | everything in conformity with the soundest~reason. For such
581 5 | BOOK FIVE~ ~ IN THE morning when thou risest
582 5 | present- I am rising to the work of a human being. Why
583 5 | dissatisfied if I am going to do the things for which I exist
584 5 | which I was brought into the world? Or have I been made
585 5 | made for this, to~lie in the bed-clothes and keep myself
586 5 | exertion? Dost thou not see the little plants, the~little
587 5 | not see the little plants, the~little birds, the ants,
588 5 | plants, the~little birds, the ants, the spiders, the bees
589 5 | little birds, the ants, the spiders, the bees working
590 5 | the ants, the spiders, the bees working together to
591 5 | order their several parts of the universe? And art thou unwilling~
592 5 | art thou unwilling~to do the work of a human being, and
593 5 | own~own nature less than the turner values the turning
594 5 | less than the turner values the turning art, or the dancer~
595 5 | values the turning art, or the dancer~the dancing art,
596 5 | turning art, or the dancer~the dancing art, or the lover
597 5 | dancer~the dancing art, or the lover of money values his
598 5 | money values his money, or the~vainglorious man his little
599 5 | sleep~rather than to perfect the things which they care for.
600 5 | which they care for. But are the~acts which concern society
601 5 | and be not diverted by the blame which follows from
602 5 | following thy own~nature and the common nature; and the way
603 5 | and the common nature; and the way of both is one.~ I go
604 5 | both is one.~ I go through the things which happen according
605 5 | which my father collected the seed, and my mother the
606 5 | the seed, and my mother the blood, and my~nurse the
607 5 | the blood, and my~nurse the milk; out of which during
608 5 | sayest, Men cannot admire the sharpness of thy wits.-
609 5 | remainest~voluntarily below the mark? Or art thou compelled
610 5 | restless in thy mind? No,~by the gods: but thou mightest
611 5 | his own mind he thinks of the man as his debtor,~and he
612 5 | dog when he has tracked~the game, a bee when it has
613 5 | a bee when it has made the honey, so a man when he
614 5 | goes on to produce again the grapes in~season.- Must
615 5 | very thing is necessary,~the observation of what a man
616 5 | it is~characteristic of the social animal to perceive
617 5 | wilt choose to understand the~meaning of what is said,
618 5 | social act.~ A prayer of the Athenians: Rain, rain, O
619 5 | rain, O dear Zeus, down on the~ploughed fields of the Athenians
620 5 | on the~ploughed fields of the Athenians and on the plains.-
621 5 | of the Athenians and on the plains.- In truth we~ought
622 5 | it when it is said, That~the nature of the universe prescribed
623 5 | said, That~the nature of the universe prescribed to this
624 5 | loss or anything else of the kind. For in the first case~
625 5 | else of the kind. For in the first case~Prescribed means
626 5 | to procure health; and in the second case it~means: That
627 5 | things are suitable to us, as the workmen say of~squared stones
628 5 | squared stones in walls or the pyramids, that they are
629 5 | fitness, harmony. And as the universe is made up out~
630 5 | disagreeable, but we accept them in the hope of health. Let the~
631 5 | the hope of health. Let the~perfecting and accomplishment
632 5 | perfecting and accomplishment of the things, which the common
633 5 | accomplishment of the things, which the common nature~judges to
634 5 | judged by thee to be of the same kind as thy~health.
635 5 | because it leads to this, to the health of the~universe and
636 5 | to this, to the health of the~universe and to the prosperity
637 5 | health of the~universe and to the prosperity and felicity
638 5 | prosperity and felicity of Zeus (the universe).~For he would
639 5 | if it~were not useful for the whole. Neither does the
640 5 | the whole. Neither does the nature of anything,~whatever
641 5 | that which happens to thee; the one, because it was done
642 5 | to thee,~originally from the most ancient causes spun
643 5 | spun with thy destiny; and the~other, because even that
644 5 | severally to every man is to~the power which administers
645 5 | power which administers the universe a cause of felicity
646 5 | its very continuance. For the integrity of the~whole is
647 5 | continuance. For the integrity of the~whole is mutilated, if thou
648 5 | off anything whatever from the~conjunction and the continuity
649 5 | from the~conjunction and the continuity either of the
650 5 | the continuity either of the parts or of the causes.~
651 5 | either of the parts or of the causes.~And thou dost cut
652 5 | triest to put anything out of the way.~ Be not disgusted,
653 5 | again, and be content if the~greater part of what thou
654 5 | philosophy requires only~the things which thy nature
655 5 | doing?- But is not~this the very reason why pleasure
656 5 | itself, when thou~thinkest of the security and the happy course
657 5 | thinkest of the security and the happy course of all things
658 5 | all things which~depend on the faculty of understanding
659 5 | unintelligible; nay even to the Stoics themselves they seem
660 5 | changeable; for where is the man~who never changes? Carry
661 5 | Carry thy thoughts then to the objects themselves,~and
662 5 | and that they~may be in the possession of a filthy wretch
663 5 | or a robber.~Then turn to the morals of those who live
664 5 | possible to endure even the most agreeable of them,
665 5 | I cannot imagine. But on the~contrary it is a man's duty
666 5 | himself, and to wait for the~ natural dissolution and
667 5 | dissolution and not to be vexed at the delay, but to rest in~these
668 5 | in~these principles only: the one, that nothing will happen
669 5 | which~is not conformable to the nature of the universe;
670 5 | conformable to the nature of the universe; and the other,
671 5 | nature of the universe; and the other, that~it is in my
672 5 | part of me which they call the ruling principle? And whose
673 5 | are which appear good to the many, we~may learn even
674 5 | first conceived as good the things which~appear to the
675 5 | the things which~appear to the many to be good, he will
676 5 | applicable that which was said by the comic writer. Thus even
677 5 | comic writer. Thus even the~many perceive the difference.
678 5 | Thus even the~many perceive the difference. For were it
679 5 | would not be rejected in the first case, while we~receive
680 5 | is said of wealth, and of the means which further~luxury
681 5 | their~first conception in the mind the words of the comic
682 5 | first conception in the mind the words of the comic writer
683 5 | in the mind the words of the comic writer might be~aptly
684 5 | himself in.~ I am composed of the formal and the material;
685 5 | composed of the formal and the material; and neither of
686 5 | change into some part of the universe, and that again
687 5 | change into~another part of the universe, and so on for
688 5 | me, and so on for~ever in the other direction. For nothing
689 5 | from saying so,~even if the universe is administered
690 5 | revolution.~ Reason and the reasoning art (philosophy)
691 5 | and they make their way to the~end which is proposed to
692 5 | proposed to them; and this is the reason why such acts~are
693 5 | signifies that they~proceed by the right road.~ None of these
694 5 | promise them, nor are they the means of man's nature~attaining
695 5 | its end. Neither then does the end of man lie in these~
696 5 | nor yet that which aids to the accomplishment of this end,
697 5 | things were good. But now the more of these things a man
698 5 | deprived of any of them, the more patiently he endures
699 5 | more patiently he endures the loss,~just in the same degree
700 5 | endures the loss,~just in the same degree he is a better
701 5 | thoughts, such also will be the character~of thy mind; for
702 5 | character~of thy mind; for the soul is dyed by the thoughts.
703 5 | for the soul is dyed by the thoughts. Dye it then with~
704 5 | it is carried; and where the~end is, there also is the
705 5 | the~end is, there also is the advantage and the good of
706 5 | also is the advantage and the good of each thing. Now~
707 5 | good of each thing. Now~the good for the reasonable
708 5 | thing. Now~the good for the reasonable animal is society;
709 5 | above. Is it not plain that the inferior~exist for the sake
710 5 | that the inferior~exist for the sake of the superior? But
711 5 | inferior~exist for the sake of the superior? But the things
712 5 | sake of the superior? But the things which have life are~
713 5 | of those which have life~the superior are those which
714 5 | and it is impossible that the~bad should not do something
715 5 | formed by nature to bear.~The same things happen to another,
716 5 | Things themselves touch not the soul, not in the least degree;
717 5 | touch not the soul, not in the least degree; nor~have they
718 5 | nor~have they admission to the soul, nor can they turn
719 5 | nor can they turn or move the soul:~but the soul turns
720 5 | turn or move the soul:~but the soul turns and moves itself
721 5 | such it makes for itself the things which~present themselves
722 5 | In one respect man is the nearest thing to me, so
723 5 | man becomes to me one of the things which~are indifferent,
724 5 | indifferent, no less than the sun or wind or a wild beast.
725 5 | disposition, which have the power of~acting conditionally
726 5 | conditionally and changing: for the mind converts and changes~
727 5 | which is an~obstacle on the road helps us on this road.~
728 5 | Reverence that which is best in the universe; and this is that
729 5 | thyself; and this is of the~same kind as that. For in
730 5 | That which does no harm to the state, does no harm to the
731 5 | the state, does no harm to the citizen.~In the case of
732 5 | harm to the citizen.~In the case of every appearance
733 5 | harm apply this rule: if the~state is not harmed by this,
734 5 | neither am I harmed. But if the state~is harmed, thou must
735 5 | with him who does harm to the state.~Show him where his
736 5 | error is.~ Often think of the rapidity with which things
737 5 | pass by and disappear,~both the things which are and the
738 5 | the things which are and the things which are produced.
739 5 | in a continual flow, and the activities of~things are
740 5 | in constant change, and the causes work in infinite~
741 5 | this boundless abyss of the~past and of the future in
742 5 | abyss of the~past and of the future in which all things
743 5 | a short~time.~ Think of the universal substance, of
744 5 | activity. I now have what the universal nature~wills me
745 5 | now wills me to do.~ Let the part of thy soul which leads
746 5 | governs be undisturbed by~the movements in the flesh,
747 5 | undisturbed by~the movements in the flesh, whether of pleasure
748 5 | these affects rise up to the mind~by virtue of that other
749 5 | must not strive to resist the sensation, for~it is natural:
750 5 | is natural: but let not the ruling part of itself add
751 5 | ruling part of itself add to the~sensation the opinion that
752 5 | itself add to the~sensation the opinion that it is either
753 5 | good or bad.~ Live with the gods. And he does live with
754 5 | gods. And he does live with the gods who constantly~shows
755 5 | and that it does all that the daemon wishes, which Zeus
756 5 | come from such things- but the man has reason, it will~
757 5 | wert suffering no harm. The house is~smoky, and I quit
758 5 | But so long as nothing of the kind drives me out, I remain,
759 5 | do what is according to the nature of the rational and
760 5 | according to the nature of the rational and social animal.~
761 5 | rational and social animal.~ The intelligence of the universe
762 5 | animal.~ The intelligence of the universe is social. Accordingly
763 5 | Accordingly it has~made the inferior things for the
764 5 | the inferior things for the sake of the superior, and
765 5 | inferior things for the sake of the superior, and it has~fitted
766 5 | superior, and it has~fitted the superior to one another.
767 5 | concord with one another the~things which are the best.~
768 5 | another the~things which are the best.~ How hast thou behaved
769 5 | thou behaved hitherto to the gods, thy parents, brethren,~
770 5 | able to endure: and that~the history of thy life is now
771 5 | beginning and end, and knows the reason which pervades all
772 5 | revolutions) administers the~universe.~ Soon, very soon,
773 5 | name is sound and echo. And the things~which are much valued
774 5 | fled~ ~ Up to Olympus from the wide-spread earth.~ ~What
775 5 | still detains thee here? If the objects of~sense are easily
776 5 | and never stand still, and the organs of~perception are
777 5 | receive false impressions; and the poor~soul itself is an exhalation
778 5 | what else than to venerate the gods and bless them,~and
779 5 | everything which is beyond the limits of the poor flesh~
780 5 | is beyond the limits of the poor flesh~and breath, to
781 5 | happiness, if thou~canst go by the right way, and think and
782 5 | way, and think and act in the right way. These~two things
783 5 | things are common both to the soul of God and to the soul
784 5 | to the soul of God and to the soul of~man, and to the
785 5 | the soul of~man, and to the soul of every rational being,
786 5 | hold good to consist in the disposition to justice and~
787 5 | disposition to justice and~the practice of it, and in this
788 5 | effect of my own~badness, and the common weal is not injured,
789 5 | troubled about~it? And what is the harm to the common weal?~
790 5 | And what is the harm to the common weal?~ Do not be
791 5 | along inconsiderately by the appearance of things,~but
792 5 | it is a bad habit. But as~the old man, when he went away,
793 5 | thou art calling out on the Rostra, hast thou forgotten,
794 5 | fortune is good disposition of the soul, good emotions,~good
795 6 | BOOK SIX~ ~ THE substance of the universe
796 6 | SIX~ ~ THE substance of the universe is obedient and
797 6 | obedient and compliant; and the~reason which governs it
798 6 | something else. For it is one of the acts of life, this act by~
799 6 | Look within. Let neither the peculiar quality of anything
800 6 | they will be dispersed.~ The reason which governs knows
801 6 | what material it works.~ The best way of avenging thyself
802 6 | thyself is not to become like the wrong~doer.~ Take pleasure
803 6 | social act, thinking of God.~ The ruling principle is that
804 6 | wills.~ In conformity to the nature of the universe every
805 6 | conformity to the nature of the universe every single thing
806 6 | and independent of this.~ The universe is either a confusion,
807 6 | providence.~If then it is the former, why do I desire
808 6 | why am I~disturbed, for the dispersion of my elements
809 6 | happen whatever I~do. But if the other supposition is true,
810 6 | out of tune~longer than the compulsion lasts; for thou
811 6 | wilt have more mastery over~the harmony by continually recurring
812 6 | step-mother and a mother at the same time, thou~wouldst
813 6 | return to thy mother. Let the court and philosophy now
814 6 | what thou meetest with in the court~appears to thee tolerable,
815 6 | thou appearest tolerable in the court.~ When we have meat
816 6 | such eatables we receive the~impression, that this is
817 6 | impression, that this is the dead body of a fish, and
818 6 | body of a fish, and this is the dead~body of a bird or of
819 6 | some sheep's wool dyed with~the blood of a shell-fish: such
820 6 | impressions, and they~reach the things themselves and penetrate
821 6 | things they are. Just in the same way ought we to act
822 6 | worthlessness and strip them of all the words by which they are~
823 6 | a wonderful perverter of the reason,~and when thou art
824 6 | Xenocrates himself.~ Most of the things which the multitude
825 6 | Most of the things which the multitude admire are referred
826 6 | are referred to~objects of the most general kind, those
827 6 | reasonable are referred to the things which are held together~
828 6 | still more instructed are the things which are held~together
829 6 | end with those~who are of the same kind as himself.~ Some
830 6 | are continually renewing the~world, just as the uninterrupted
831 6 | renewing the~world, just as the uninterrupted course of
832 6 | time is always renewing the~infinite duration of ages.
833 6 | abiding, what is there of the things which hurry by on
834 6 | fall~in love with one of the sparrows which fly by, but
835 6 | Something of this kind is the very life of~every man,
836 6 | life of~every man, like the exhalation of the blood
837 6 | like the exhalation of the blood and the respiration
838 6 | exhalation of the blood and the respiration of the~air.
839 6 | blood and the respiration of the~air. For such as it is to
840 6 | is to have once drawn in the air and to have given~it
841 6 | we do every moment, just the same is it with the~whole
842 6 | just the same is it with the~whole respiratory power,
843 6 | thy birth~yesterday and the day before, to give it back
844 6 | before, to give it back to the element from~which thou
845 6 | animals and wild beasts, nor the~receiving of impressions
846 6 | receiving of impressions by the appearances of things, nor
847 6 | food; for this is just like the act of separating and~parting
848 6 | separating and~parting with the useless part of our food.
849 6 | No. Neither must we~value the clapping of tongues, for
850 6 | clapping of tongues, for the praise which comes from
851 6 | praise which comes from the~many is a clapping of tongues.
852 6 | every art aims at this, that the~thing which has been made
853 6 | made should be adapted to the work for which it~has been
854 6 | has been made; and both the vine-planter who looks after
855 6 | vine-planter who looks after the vine, and~the horse-breaker,
856 6 | looks after the vine, and~the horse-breaker, and he who
857 6 | horse-breaker, and he who trains the dog, seek this end. But
858 6 | dog, seek this end. But the~education and the teaching
859 6 | end. But the~education and the teaching of youth aim at
860 6 | something. In this then~is the value of the education and
861 6 | this then~is the value of the education and the teaching.
862 6 | value of the education and the teaching. And if this is
863 6 | must often find fault~with the gods. But to reverence and
864 6 | society, and in agreement~with the gods, that is, praising
865 6 | Above, below, all around are the movements of the elements.
866 6 | around are the movements of the elements. But~the motion
867 6 | movements of the elements. But~the motion of virtue is in none
868 6 | those who are living~at the same time and living with
869 6 | on. But this is very much the~same as if thou shouldst
870 6 | attained~by thyself too.~ In the gymnastic exercises suppose
871 6 | thy behaviour be in all the other parts of life; let
872 6 | are like antagonists in the gymnasium. For it~is in
873 6 | as I said, to get out of the way, and to have no~suspicion
874 6 | gladly change; for I seek the truth by which no~man was
875 6 | have~rambled and know not the way.~ As to the animals
876 6 | know not the way.~ As to the animals which have no reason
877 6 | on all~occasions call on the gods, and do not perplex
878 6 | not perplex thyself about the~length of time in which
879 6 | are sufficient.~ Alexander the Macedonian and his groom
880 6 | by death were brought to~the same state; for either they
881 6 | they were received among the same seminal~principles
882 6 | same seminal~principles of the universe, or they were alike
883 6 | were alike dispersed among the~atoms.~ Consider how many
884 6 | Consider how many things in the same indivisible time take
885 6 | us, things which concern the body and things which~concern
886 6 | and things which~concern the soul: and so thou wilt not
887 6 | existence in that which is the~one and all, which we call
888 6 | call Cosmos, exist in it at the same time.~ If any man should
889 6 | man should propose to thee the question, how the name~Antoninus
890 6 | to thee the question, how the name~Antoninus is written,
891 6 | thou with a straining of the voice utter~each letter?
892 6 | allow men to strive after the things which~appear to them
893 6 | Death is a cessation of the impressions through the
894 6 | the impressions through the senses, and of~the pulling
895 6 | through the senses, and of~the pulling of the strings which
896 6 | senses, and of~the pulling of the strings which move the appetites,
897 6 | of the strings which move the appetites, and of the~discursive
898 6 | move the appetites, and of the~discursive movements of
899 6 | discursive movements of the thoughts, and of the service
900 6 | of the thoughts, and of the service to the flesh.~ It
901 6 | thoughts, and of the service to the flesh.~ It is a shame for
902 6 | flesh.~ It is a shame for the soul to be first to give
903 6 | justice, a worshipper of the gods, kind, affectionate,
904 6 | to~make thee. Reverence the gods, and help men. Short
905 6 | things, and his piety, and the serenity of his countenance,
906 6 | sparing diet to hold out to the evening, not~even requiring
907 6 | any evacuations except at the~usual hour; and his firmness
908 6 | opposed his~opinions; and the pleasure that he had when
909 6 | waking hours look at these (the~things about thee) as thou
910 6 | thou didst look at those (the dreams).~ I consist of a
911 6 | perceive differences.~But to the understanding those things
912 6 | indifferent, which~are not the works of its own activity.
913 6 | But whatever things are the~works of its own activity,
914 6 | are done with reference to the present; for~as to the future
915 6 | to the present; for~as to the future and the past activities
916 6 | for~as to the future and the past activities of the mind,
917 6 | and the past activities of the mind, even these are~for
918 6 | mind, even these are~for the present indifferent.~ Neither
919 6 | present indifferent.~ Neither the labour which the hand does
920 6 | Neither the labour which the hand does nor that of the
921 6 | the hand does nor that of the foot is~contrary to nature,
922 6 | contrary to nature, so long as the foot does the foot's work
923 6 | so long as the foot does the foot's work and the~hand
924 6 | does the foot's work and the~hand the hand's. So then
925 6 | foot's work and the~hand the hand's. So then neither
926 6 | nature, so long as it does the things of a man. But if
927 6 | things of a man. But if the~labour is not contrary to
928 6 | Dost thou not see how the handicraftsmen accommodate
929 6 | nevertheless they cling to the reason (the principles)
930 6 | they cling to the reason (the principles) of~their art
931 6 | it? Is it not strange if~the architect and the physician
932 6 | strange if~the architect and the physician shall have more
933 6 | shall have more respect to the~reason (the principles)
934 6 | more respect to the~reason (the principles) of their own
935 6 | which is common to him and the gods?~ Asia, Europe are
936 6 | Asia, Europe are corners of the universe: all the sea a
937 6 | corners of the universe: all the sea a drop in~the universe;
938 6 | universe: all the sea a drop in~the universe; Athos a little
939 6 | Athos a little clod of the universe: all the present~
940 6 | clod of the universe: all the present~time is a point
941 6 | sequence. And~accordingly the lion's gaping jaws, and
942 6 | mud, are after-products of the~grand and beautiful. Do
943 6 | but form a just opinion of the~source of all.~ He who has
944 6 | form.~ Frequently consider the connexion of all things
945 6 | connexion of all things in the universe~and their relation
946 6 | and this is by~virtue of the active movement and mutual
947 6 | mutual conspiration and the unity of~the substance.~
948 6 | conspiration and the unity of~the substance.~ Adapt thyself
949 6 | substance.~ Adapt thyself to the things with which thy lot
950 6 | thy lot has been cast: and~the men among whom thou hast
951 6 | it is not there. But in the~things which are held together
952 6 | and there~abides in them the power which made them; wherefore
953 6 | which made them; wherefore the more is it fit~to reverence
954 6 | intelligence. And thus also in the universe the things which
955 6 | thus also in the universe the things which belong to~it
956 6 | intelligence.~ Whatever of the things which are not within
957 6 | bad thing befall thee or the loss of such a good thing,
958 6 | good thing, thou~wilt blame the gods, and hate men too,
959 6 | hate men too, those who are the cause of~the misfortune
960 6 | those who are the cause of~the misfortune or the loss,
961 6 | cause of~the misfortune or the loss, or those who are suspected
962 6 | suspected of being likely~to be the cause; and indeed we do
963 6 | labourers and co-operators in the things which take place
964 6 | things which take place in the~universe. But men co-operate
965 6 | it and to hinder it; for the universe had need~even of
966 6 | thee among some part of the co-operators and of those
967 6 | not thou such a part as the mean~and ridiculous verse
968 6 | and ridiculous verse in the play, which Chrysippus speaks
969 6 | Chrysippus speaks of.~ Does the sun undertake to do the
970 6 | the sun undertake to do the work of the rain, or Aesculapius~
971 6 | undertake to do the work of the rain, or Aesculapius~the
972 6 | the rain, or Aesculapius~the work of the Fruit-bearer (
973 6 | Aesculapius~the work of the Fruit-bearer (the earth)?
974 6 | work of the Fruit-bearer (the earth)? And how is it with
975 6 | with respect~to each of the stars, are they not different
976 6 | yet they work~together to the same end?~ If the gods have
977 6 | together to the same end?~ If the gods have determined about
978 6 | determined about me and about the things which must~happen
979 6 | to them from this or to the whole, which is the special~
980 6 | or to the whole, which is the special~object of their
981 6 | certainly determined about the whole at least,~and the
982 6 | the whole at least,~and the things which happen by way
983 6 | anything else which we do as if the gods were~present and lived
984 6 | with us- but if however the gods determine about~none
985 6 | determine about~none of the things which concern us,
986 6 | far as I am a man, it is~the world. The things then which
987 6 | a man, it is~the world. The things then which are useful
988 6 | to every man, this is for the interest~of the universal:
989 6 | this is for the interest~of the universal: this might be
990 6 | also to other men. But~let the word profitable be taken
991 6 | profitable be taken here in the common sense as said of~
992 6 | sense as said of~things of the middle kind, neither good
993 6 | As it happens to thee in the amphitheatre and such places,
994 6 | amphitheatre and such places, that~the continual sight of the same
995 6 | that~the continual sight of the same things and the uniformity
996 6 | sight of the same things and the uniformity make the~spectacle
997 6 | and the uniformity make the~spectacle wearisome, so
998 6 | spectacle wearisome, so it is in the whole of life; for all things~
999 6 | things~above, below, are the same and from the same.
1000 6 | below, are the same and from the same. How long then?~ Think
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