Book

1501 9 |            natural operations~which the seasons of thy life bring,
1502 9 |            then, is consistent with the character of a reflecting
1503 9 |            to wait for it as one of the operations of nature. As
1504 9 |             As thou now~waitest for the time when the child shall
1505 9 |           waitest for the time when the child shall come out of
1506 9 |             s womb,~so be ready for the time when thy soul shall
1507 9 |    reconciled to death by~observing the objects from which thou
1508 9 |            going to be removed, and the~morals of those with whom
1509 9 |            be not from men who have the same principles as~thyself.
1510 9 |             as~thyself. For this is the only thing, if there be
1511 9 |            any, which could draw~us the contrary way and attach
1512 9 |            live~with those who have the same principles as ourselves.
1513 9 |             thou~seest how great is the trouble arising from the
1514 9 |            the trouble arising from the discordance of those~who
1515 9 |           extinguish appetite: keep the~ruling faculty in its own
1516 9 |            in its own power.~ Among the animals which have not reason
1517 9 |            air, all of us that have the~faculty of vision and all
1518 9 |            towards that which is of the same kind with themselves.~
1519 9 |             is earthy turns towards the earth, everything which~
1520 9 |           is of an aerial kind~does the same, so that they require
1521 9 |           to keep them asunder,~and the application of force. Fire
1522 9 |         moves upwards on account~of the elemental fire, but it is
1523 9 |           kindled together~with all the fire which is here, that
1524 9 |          also which participates in the common intelligent nature~
1525 9 |            towards that which is of the same kind with~itself, or
1526 9 |           with all other things, in the same degree also is it more~
1527 9 |            and~herds of cattle, and the nurture of young birds,
1528 9 |             seen to exert itself in the superior degree,~and in
1529 9 |     treaties and armistices. But in the things which are~still superior,
1530 9 |           in a manner exists, as in the stars. Thus the ascent to
1531 9 |       exists, as in the stars. Thus the ascent to the higher~degree
1532 9 |           stars. Thus the ascent to the higher~degree is able to
1533 9 |      inclination, and~in them alone the property of flowing together
1534 9 |          men.~ Both man and God and the universe produce fruit;
1535 9 |          universe produce fruit; at the proper~seasons each produces
1536 9 |     especially fixed these~terms to the vine and like things, this
1537 9 |             from it~other things of the same kind as reason itself.~
1538 9 |          thee for this~purpose. And the gods, too, are indulgent
1539 9 |            and to check thyself, as the social reason requires.~
1540 9 |           opinions.~ All things are the same, familiar in experience,
1541 9 |           in~time, and worthless in the matter. Everything now is
1542 9 |            now is just as it was in~the time of those whom we have
1543 9 |        which does judge about them? The ruling faculty.~ Not in
1544 9 |      passivity, but in activity lie the evil and the good of the~
1545 9 |           activity lie the evil and the good of the~rational social
1546 9 |            the evil and the good of the~rational social animal,
1547 9 |    passivity, but in activity.~ For the stone which has been thrown
1548 9 |         continuous destruction, and the whole universe too.~ It
1549 9 |            Turn thy thoughts now to the~consideration of thy life,
1550 9 |           manner,~then, neither are the termination and cessation
1551 9 |          ruling faculty and that of the universe~and that of thy
1552 9 |           make it just:~and that of the universe, that thou mayest
1553 9 |             to be one, and~it is of the nature of a mutiny, just
1554 9 |           himself stands apart from the general agreement.~ Quarrels
1555 9 |             so what is~exhibited in the representation of the mansions
1556 9 |            in the representation of the mansions of the dead strikes~
1557 9 |   representation of the mansions of the dead strikes~our eyes more
1558 9 |         more clearly.~ Examine into the quality of the form of an
1559 9 |         Examine into the quality of the form of an object, and detach
1560 9 |      contemplate it; then~determine the time, the longest which
1561 9 |            then~determine the time, the longest which a thing of
1562 9 |        ruling faculty, when it does the things which it is constituted
1563 9 |        nature they are friends. And the gods too aid them in all
1564 9 |           dreams, by signs, towards the attainment of those things
1565 9 |            which~they set a value.~ The periodic movements of the
1566 9 |           The periodic movements of the universe are the same, up
1567 9 |       movements of the universe are the same, up and down~from age
1568 9 |         from age to age. And either the universal intelligence puts
1569 9 |          content with that which is the result of its activity;
1570 9 |            indivisible elements are the origin of all things.- In
1571 9 |          governed by it.~ Soon will the earth cover us all: then
1572 9 |            earth cover us all: then the earth, too, will~change,
1573 9 |        earth, too, will~change, and the things also which result
1574 9 |            For if a man reflects on~the changes and transformations
1575 9 |    everything which is~perishable.~ The universal cause is like
1576 9 |           they suppose, are~playing the philosopher! All drivellers.
1577 9 |         Republic: but be content if the smallest thing goes~on well,
1578 9 |             what else is~there than the slavery of men who groan
1579 9 |        whether they discovered what the~common nature required,
1580 9 |          them. Simple and modest is the work of philosophy. Draw
1581 9 |             Look down from above on the countless herds of men and
1582 9 |          countless solemnities, and the infinitely varied voyagings
1583 9 |            in storms~and calms, and the differences among those
1584 9 |             die. And consider, too, the life lived by others in~
1585 9 |           others in~olden time, and the life of those who will live
1586 9 |           will live after thee, and the~life now lived among barbarous
1587 9 |       perturbations with respect to the things~which come from the
1588 9 |          the things~which come from the external cause; and let
1589 9 |             let there be justice in the~things done by virtue of
1590 9 |            things done by virtue of the internal cause, that is,
1591 9 |            Thou canst remove out of the way many useless things
1592 9 |        ample space by comprehending the whole~universe in thy mind,
1593 9 |          mind, and by contemplating the eternity of time, and~observing
1594 9 |     eternity of time, and~observing the rapid change of every several
1595 9 |         several thing, how short is the~time from birth to dissolution,
1596 9 |           birth to dissolution, and the illimitable time before~
1597 9 |             before~birth as well as the equally boundless time after
1598 9 |             too. And he who~dies at the extremest old age will be
1599 9 |            age will be brought into the same~condition with him
1600 9 |       nothing else than change. But the universal nature~delights
1601 9 |           rectify these things, but the world~has been condemned
1602 9 |             in never ceasing evil?~ The rottenness of the matter
1603 9 |            evil?~ The rottenness of the matter which is the foundation
1604 9 |   rottenness of the matter which is the foundation of~everything!
1605 9 |             or again, marble rocks, the~callosities of the earth;
1606 9 |           rocks, the~callosities of the earth; and gold and silver,
1607 9 |         earth; and gold and silver, the sediments; and~garments,
1608 9 |           and everything~else is of the same kind. And that which
1609 9 |          kind. And that which is of the nature of breath is~also
1610 9 |            is~also another thing of the same kind, changing from
1611 9 |          What unsettles thee? Is~it the form of the thing? Look
1612 9 |             thee? Is~it the form of the thing? Look at it. Or is
1613 9 |         thing? Look at it. Or is it the matter? Look at it.~But
1614 9 |           there is nothing. Towards the gods, then, now become~at
1615 9 |            simple and better. It is the same whether we examine~
1616 9 |             any man has done wrong, the harm is his own. But perhaps
1617 9 |        together as in one body, and the part ought not to find fault
1618 9 |         fault with~what is done for the benefit of the whole; or
1619 9 |             done for the benefit of the whole; or there are only
1620 9 |          art thou~disturbed? Say to the ruling faculty, Art thou
1621 9 |         corrupted, art thou playing the hypocrite, art thou become
1622 9 |             thou herd and feed with the rest?~ Either the gods have
1623 9 |         feed with the rest?~ Either the gods have no power or they
1624 9 |          pray for them to give thee the faculty of not fearing~any
1625 9 |       faculty of not fearing~any of the things which thou fearest,
1626 9 |           or of not desiring any of the~things which thou desirest,
1627 9 |          But perhaps thou wilt say, the gods have placed them~in
1628 9 |          And who has told thee that the gods do not aid us even~
1629 9 |          gods do not aid us even~in the things which are in our
1630 9 |           continued to discourse on the nature of~things as before,
1631 9 |             to this main point, how the mind, while~participating
1632 9 |          such movements as go on in the poor flesh, shall be~free
1633 9 |            Nor did I, he~says, give the physicians an opportunity
1634 9 |         well and~happily. Do, then, the same that he did both in
1635 9 |           thou art now doing and on the instrument by which thou~
1636 9 |      shameless men should not be in~the world? It is not possible.
1637 9 |             must~of necessity be in the world. Let the same considerations
1638 9 |      necessity be in the world. Let the same considerations be present~
1639 9 |           be present~to thy mind in the case of the knave, and the
1640 9 |             thy mind in the case of the knave, and the faithless
1641 9 |          the case of the knave, and the faithless man, and of~every
1642 9 |            wrong in any way. For at the same time that thou~dost
1643 9 |         this, too, immediately when the~occasion arises, what virtue
1644 9 |              as an antidote against~the stupid man, mildness, and
1645 9 |         thee to correct by teaching~the man who is gone astray;
1646 9 |          has its foundation only in the mind.~And what harm is done
1647 9 |           what is there strange, if the man who has not~been instructed
1648 9 |            not~been instructed does the acts of an uninstructed
1649 9 |    ungrateful, turn to thyself. For the fault is manifestly thy
1650 9 |      received from thy~very act all the profit. For what more dost
1651 9 |             paid for~it? Just as if the eye demanded a recompense
1652 9 |           recompense for seeing, or the feet~for walking. For as
1653 9 |          any other~way conducive to the common interest, he has
1654 10|           naked, more manifest than the body which surrounds thee?
1655 10|           animate or inanimate, for the~enjoyment of pleasures?
1656 10|   everything~and that it comes from the gods, that everything is
1657 10|        whatever they shall~give for the conservation of the perfect
1658 10|             for the conservation of the perfect living being, the
1659 10|           the perfect living being, the good and~just and beautiful,
1660 10|             which are dissolved for the~production of other like
1661 10|            be made~worse by it. But the rational animal is consequently
1662 10|         thee from all~eternity; and the implication of causes was
1663 10|          was from eternity spinning the~thread of thy being, and
1664 10|            incident to it.~ Whether the universe is a concourse
1665 10|    established, that I am a part of the whole which~is governed
1666 10|        manner intimately related to~the parts which are of the same
1667 10|           to~the parts which are of the same kind with myself. For
1668 10|           discontented with none of~the things which are assigned
1669 10|           are assigned to me out of the whole; for nothing is~injurious
1670 10|             nothing is~injurious to the part, if it is for the advantage
1671 10|           to the part, if it is for the advantage of the whole.
1672 10|             is for the advantage of the whole. For~the whole contains
1673 10|         advantage of the whole. For~the whole contains nothing which
1674 10|          this common principle, but the nature of the~universe has
1675 10|        principle, but the nature of the~universe has this principle
1676 10|        manner~intimately related to the parts which are of the same
1677 10|           to the parts which are of the same kind with~myself, I
1678 10|             rather direct~myself to the things which are of the
1679 10|             the things which are of the same kind with myself, and
1680 10|         shall turn an my efforts to the common interest, and divert
1681 10|      interest, and divert them~from the contrary. Now, if these
1682 10|            thou mayest observe that the life of a citizen is~happy,
1683 10|            is content with whatever the state may assign~to him.~
1684 10|           state may assign~to him.~ The parts of the whole, everything,
1685 10|        assign~to him.~ The parts of the whole, everything, I mean,
1686 10|           naturally~comprehended in the universe, must of necessity
1687 10|            evil and a necessity for the parts, the~whole would not
1688 10|            necessity for the parts, the~whole would not continue
1689 10|          exist in a good condition, the parts being~subject to change
1690 10|        herself design to do evil to the things which are~parts of
1691 10|           if a man~should even drop the term Nature (as an efficient
1692 10|             ridiculous~to affirm at the same time that the parts
1693 10|        affirm at the same time that the parts of the whole are in
1694 10|         same time that the parts of the whole are in their~nature
1695 10|           subject to change, and at the same time to be surprised
1696 10|             nature, particularly~as the dissolution of things is
1697 10|           is either a dispersion of the elements out of~which everything
1698 10|        compounded, or a change from the solid to~the earthy and
1699 10|            change from the solid to~the earthy and from the airy
1700 10|        solid to~the earthy and from the airy to the aerial, so that
1701 10|         earthy and from the airy to the aerial, so that these parts
1702 10|           parts are~taken back into the universal reason, whether
1703 10|             And do not imagine~that the solid and the airy part
1704 10|          imagine~that the solid and the airy part belong to thee
1705 10|            part belong to thee from the time of~generation. For
1706 10|        accretion only yesterday and~the day before, as one may say,
1707 10|        before, as one may say, from the food and the air which is~
1708 10|          may say, from the food and the air which is~inspired. This,
1709 10|            then, which has received the accretion, changes, not~
1710 10|          that other part,~which has the peculiar quality of change,
1711 10|          this is nothing in fact in~the way of objection to what
1712 10|             them. And remember that the term Rational was intended
1713 10|              and that Equanimity is the voluntary acceptance of
1714 10|             voluntary acceptance of the~things which are assigned
1715 10|             are assigned to thee by the common nature; and that~
1716 10|             and that~Magnanimity is the elevation of the intelligent
1717 10|     Magnanimity is the elevation of the intelligent part above the~
1718 10|          the intelligent part above the~pleasurable or painful sensations
1719 10|            or painful sensations of the flesh, and above that poor~
1720 10|         thou~maintainest thyself in the possession of these names,
1721 10|          defiled in such a life,~is the character of a very stupid
1722 10|         still intreat to be kept to the~following day, though they
1723 10|             they will be exposed in the same state to the~same claws
1724 10|        exposed in the same state to the~same claws and bites. Therefore
1725 10|            Therefore fix thyself in the possession of these~few
1726 10|       removed to certain islands of the Happy. But if thou shalt~
1727 10|         thus. In order, however, to the~remembrance of these names,
1728 10|           thee, if thou~rememberest the gods, and that they wish
1729 10|          rememberest that what does the work of a fig-tree is a
1730 10|        fig-tree, and~that what does the work of a dog is a dog,
1731 10|             dog, and that what does the work~of a bee is a bee,
1732 10|             bee, and that what does the work of a man is a man.~
1733 10|           to do everything, that at the same~time the power of dealing
1734 10|   everything, that at the same~time the power of dealing with circumstances
1735 10|     circumstances is perfected, and the~contemplative faculty is
1736 10|           faculty is exercised, and the confidence which comes~from
1737 10|         confidence which comes~from the knowledge of each several
1738 10|              when~gravity, and when the knowledge of every several
1739 10|            and what place it has in the universe, and how long~it
1740 10|            their opinions?~ Acquire the contemplative way of seeing
1741 10|              Such a man has put off the body, and as he sees that
1742 10|       happens he resigns himself to the~universal nature. But as
1743 10|             else~than to accomplish the straight course through
1744 10|             straight course through the law, and by~accomplishing
1745 10|           law, and by~accomplishing the straight course to follow
1746 10|            see clear, stop~and take the best advisers. But if any
1747 10|         both tranquil and active at the same~time, and also cheerful
1748 10|          takes back all, to nature, the man who is~instructed and
1749 10|         pleased~with her.~ Short is the little which remains to
1750 10|           if he lives everywhere in the world as in a state (political~
1751 10|            longer talk at all about the kind of man that a good
1752 10|              Constantly contemplate the whole of time and the whole
1753 10|   contemplate the whole of time and the whole of substance,~and
1754 10|           of~a fig, and as to time, the turning of a gimlet.~ Look
1755 10|          they will be.~ That is for the good of each thing, which
1756 10|           good of each thing, which the universal nature~brings
1757 10|           And it is for its good at the time when nature~brings
1758 10|            when nature~brings it.~ "The earth loves the shower";
1759 10|        brings it.~ "The earth loves the shower"; and "the solemn
1760 10|             loves the shower"; and "the solemn aether loves": and
1761 10|           solemn aether loves": and the~universe loves to make whatever
1762 10|          about to be. I say then to the~universe, that I love as
1763 10|            that all things here are the same with things on top
1764 10|            top of~a mountain, or on the sea-shore, or wherever thou
1765 10|         Plato says, Dwelling within the walls~of a city as in a
1766 10|          melted into and mixed with the poor flesh so as to move
1767 10|            master is a runaway; but the law is master,~and he who
1768 10|           master,~and he who breaks the law is a runaway. And he
1769 10|           been or is~or shall be of the things which are appointed
1770 10|             such a material! Again, the child passes food down through
1771 10|            passes food down through the throat,~and then another
1772 10|          how strange I~Observe then the things which are produced
1773 10|          such a hidden way, and~see the power just as we see the
1774 10|            the power just as we see the power which carries things~
1775 10|     downwards and upwards, not with the eyes, but still no less
1776 10|          consider that they will be the same again. And~place before
1777 10|         entire dramas and stages of the same form,~whatever thou
1778 10|         older~history; for example, the whole court of Hadrian,
1779 10|         whole court of Hadrian, and the whole~court of Antoninus,
1780 10|             court of Antoninus, and the whole court of Philip, Alexander,
1781 10|          his bed in silence laments the bonds~in which we are held.
1782 10|           And consider that only to the rational animal is~it given
1783 10|       imposed on all.~ Severally on the occasion of everything that
1784 10|            a bit of~reputation, and the like. For by attending to
1785 10|   consideration also is added, that the man is~compelled: for what
1786 10|            able, take~away from him the compulsion.~ When thou hast
1787 10|         When thou hast seen Satyron the Socratic, think of either
1788 10|            any other Caesar, and in the~case of every one do in
1789 10|    especially if thou reflectest at the same time that~what has
1790 10|           will never exist again in the infinite~duration of time.
1791 10|        things, except~exercises for the reason, when it has viewed
1792 10|       examination into their nature the things which happen in life?~
1793 10|            these things thy own, as the~stomach which is strengthened
1794 10|        makes all things its own, as the blazing~fire makes flame
1795 10|              can be done or~said in the way most conformable to
1796 10|           such shall be to thee, in the matter which is subjected~
1797 10|    subjected~and presented to thee, the doing of the things which
1798 10|     presented to thee, the doing of the things which are conformable~
1799 10|             an~irrational soul, for the things which check them
1800 10|             check them and stand in the~way are many. But intelligence
1801 10|            this facility with~which the reason will be carried through
1802 10|             obstacles either affect~the body only which is a dead
1803 10|          except through opinion and~the yielding of the reason itself,
1804 10|         opinion and~the yielding of the reason itself, they do not
1805 10|     immediately~become bad. Now, in the case of all things which
1806 10|          consequently worse; but in the like case, a man~becomes
1807 10|        citizen, which does not harm the~state; nor yet does anything
1808 10|          nor yet does anything harm the state, which does not harm
1809 10|             by true principles even the briefest~precept is sufficient,
1810 10|            example-~ ~ Leaves, some the wind scatters on the ground-~
1811 10|           some the wind scatters on the ground-~ So is the race
1812 10|      scatters on the ground-~ So is the race of men.~ ~Leaves, also,
1813 10|          bestow their praise, or on~the contrary curse, or secretly
1814 10|           as these "are produced in the season~of spring," as the
1815 10|           the season~of spring," as the poet says; then the wind
1816 10|              as the poet says; then the wind casts them down; then~
1817 10|          wind casts them down; then~the forest produces other leaves
1818 10|          another soon will lament.~ The healthy eye ought to see
1819 10|           green things; for this is the condition of a diseased
1820 10|    condition of a diseased eye.~And the healthy hearing and smelling
1821 10|           be heard and smelled. And the healthy stomach ought to
1822 10|         respect to all food just as the mill with respect to all
1823 10|           to grind. And accordingly the healthy understanding~ought
1824 10|         benevolent~and mild, and on the other hand not as if thou
1825 10|             man dies a quiet death, the poor soul is easily separated~
1826 10|            is easily separated~from the body, such also ought thy
1827 10|           But does she now~dissolve the union? Well, I am separated
1828 10|              for this too is one~of the things according to nature.~
1829 10|      thyself as much as possible on the occasion of anything~being
1830 10|      Remember that this which pulls the strings is the thing which
1831 10|          which pulls the strings is the thing which is~hidden within:
1832 10|           is~hidden within: this is the power of persuasion, this
1833 10| contemplating thyself never include the~vessel which surrounds thee
1834 10|           in this that~they grow to the body. For indeed there is
1835 10|          use in these~parts without the cause which moves and checks
1836 10|             and checks them than in the~weaver's shuttle, and the
1837 10|           the~weaver's shuttle, and the writer's pen and the driver'
1838 10|            and the writer's pen and the driver's whip.~
1839 11|            BOOK ELEVEN~ ~ THESE are the properties of the rational
1840 11|         THESE are the properties of the rational soul: it sees itself,~
1841 11|          itself such as it chooses; the fruit which~it bears itself
1842 11|            bears itself enjoys- for the fruits of plants and that
1843 11|       obtains its own end,~wherever the limit of life may be fixed.
1844 11|             such like things, where the whole action is incomplete,~
1845 11|            And further it traverses the~whole universe, and the
1846 11|             the~whole universe, and the surrounding vacuum, and
1847 11|          and it extends itself into the infinity of time, and embraces
1848 11|            embraces and~comprehends the periodical renovation of
1849 11|          all, has seen by~virtue of the uniformity that prevails
1850 11|           This too is a property of the rational soul, love of~one'
1851 11|          than itself, which is also the property of Law. Thus then
1852 11|             differs not at all from the reason of justice.~ Thou
1853 11|       pleasing song and dancing and the~pancratium, if thou wilt
1854 11|             if thou wilt distribute the melody of the voice into
1855 11|            distribute the melody of the voice into its~several sounds,
1856 11|          from confessing it: and in~the matter of dancing, if at
1857 11|           and attitude thou wilt do~the same; and the like also
1858 11|          thou wilt do~the same; and the like also in the matter
1859 11|          same; and the like also in the matter of the pancratium.
1860 11|          like also in the matter of the pancratium. In all~things,
1861 11|             then, except virtue and the acts of virtue, remember
1862 11|           it must be~separated from the body, and ready either to
1863 11|             mere obstinacy, as with the~Christians, but considerately
1864 11|           Have I done something for the general interest? Well then
1865 11|      general principles, some about the nature of the universe,~
1866 11|            some about the nature of the universe,~and others about
1867 11|          universe,~and others about the proper constitution of man?~
1868 11|           tragedies were brought on the stage as means of reminding~
1869 11|           means of reminding~men of the things which happen to them,
1870 11|     delighted with~what is shown on the stage, you should not be
1871 11|           that which~takes place on the larger stage. For you see
1872 11|             things are said well by the dramatic~writers, of which
1873 11|           writers, of which kind is the following especially:-~ ~
1874 11|               Me and my children if the gods neglect,~ This has
1875 11|            Life's harvest reap like the wheat's fruitful ear.~ ~
1876 11|          ear.~ ~And other things of the same kind.~ After tragedy
1877 11|           same kind.~ After tragedy the old comedy was introduced,
1878 11|           these writers.~ But as to the middle comedy which came
1879 11|          and again, for what object the new comedy was introduced,
1880 11|       writers, everybody knows: but the~whole plan of such poetry
1881 11|               A branch cut off from the adjacent branch must of
1882 11|           necessity be cut~off from the whole tree also. So too
1883 11|             man has fallen off from the whole social community.
1884 11|             not know that he has at the same time cut himself off~
1885 11|           time cut himself off~from the whole social system. Yet
1886 11|         part which helps to make up~the whole. However, if it often
1887 11|          former condition. Finally, the branch,~which from the first
1888 11|              the branch,~which from the first grew together with
1889 11|            first grew together with the tree, and has continued
1890 11|         this is something like what the gardeners mean~when they
1891 11|         they say that it grows with the rest of the tree, but that
1892 11|           it grows with the rest of the tree, but that it has~not
1893 11|           tree, but that it has~not the same mind with it.~ As those
1894 11|           both matters, not only in the matter of steady judgement
1895 11|             and action,~but also in the matter of gentleness towards
1896 11|          deserters from their post,~the man who does it through
1897 11|           does it through fear, and the man who is alienated from~
1898 11|             is inferior to art, for the arts imitate~the nature
1899 11|           art, for the arts imitate~the nature of things. But if
1900 11|            so, that nature which is the most~perfect and the most
1901 11|             is the most~perfect and the most comprehensive of all
1902 11|       natures, cannot fall short~of the skill of art. Now all arts
1903 11|             of art. Now all arts do the inferior things for the~
1904 11|             the inferior things for the~sake of the superior; therefore
1905 11|     inferior things for the~sake of the superior; therefore the
1906 11|             the superior; therefore the universal nature does so
1907 11|          too. And,~indeed, hence is the origin of justice, and in
1908 11|             justice, and in justice the other~virtues have their
1909 11|        careless and changeable.~ If the things do not come to thee,
1910 11|         things do not come to thee, the pursuits and avoidances
1911 11|       either pursuing or avoiding.~ The spherical form of the soul
1912 11|               The spherical form of the soul maintains its figure,
1913 11|             light, by which it~sees the truth, the truth of all
1914 11|            which it~sees the truth, the truth of all things and
1915 11|             truth of all things and the truth that is in~itself.~
1916 11|            nobly and honestly, like the great~Phocion, unless indeed
1917 11|             he only assumed it. For the interior parts~ought to
1918 11|             man ought to be seen by the gods neither~dissatisfied
1919 11|          this moment is suitable to the nature~of the universe,
1920 11|           suitable to the nature~of the universe, since thou art
1921 11|           in~order that what is for the common advantage may be
1922 11|           soon show itself by acts. The~voice ought to be plainly
1923 11|            to be plainly written on the forehead. Such as a man'
1924 11|       forthwith reads everything in the eyes of lovers. The man~
1925 11|   everything in the eyes of lovers. The man~who is honest and good
1926 11|          who smells~strong, so that the bystander as soon as he
1927 11|       whether he choose or not. But the affectation of simplicity
1928 11|             Avoid this most of all. The good and~simple and benevolent
1929 11|            show all these things in the eyes, and there~is no mistaking.~
1930 11|         mistaking.~ As to living in the best way, this power is
1931 11|          best way, this power is in the soul, if it be~indifferent
1932 11|            we ourselves who produce the judgements about~them, and,
1933 11|            over them, as a ram over the~flock or a bull over the
1934 11|            the~flock or a bull over the herd. But examine the matter
1935 11|          over the herd. But examine the matter from first~principles,
1936 11|          all things: if this is so, the inferior things~exist for
1937 11|           inferior things~exist for the sake of the superior, and
1938 11|        things~exist for the sake of the superior, and these for
1939 11|             superior, and these for the sake of one~another.~ Second,
1940 11|             unwillingly~deprived of the truth, so also is it unwillingly
1941 11|             unwillingly deprived of the power~of behaving to each
1942 11|             faults, still thou hast the disposition to commit them,
1943 11|            pain is brought on us by the anger~and vexation caused
1944 11|         caused by such acts than by the acts themselves, at which~
1945 11|        acting a part. For what will~the most violent man do to thee,
1946 11|            correctest his errors at the very time when~he is trying
1947 11|           any double~meaning nor in the way of reproach, but affectionately
1948 11|        received them as a~gift from the Muses, and begin at last
1949 11|         truth be~present to thee in the excitement of anger, that
1950 11|         nerves and~courage, and not the man who is subject to fits
1951 11|      passion and~discontent. For in the same degree in which a man'
1952 11|        freedom from all passion, in the same degree also is it nearer
1953 11|          nearer to~strength: and as the sense of pain is a characteristic
1954 11|           also a tenth present from the leader of~the Muses (Apollo),
1955 11|          present from the leader of~the Muses (Apollo), and it is
1956 11|            principal aberrations of the superior faculty against~
1957 11|         going to say comes not from the real~thoughts; for thou
1958 11|          shouldst consider it among the most absurd of~things for
1959 11|         from his real thoughts. But the fourth~is when thou shalt
1960 11|          for this is an~evidence of the diviner part within thee
1961 11|         overpowered and~yielding to the less honourable and to the
1962 11|          the less honourable and to the perishable part, the~body,
1963 11|             to the perishable part, the~body, and to its gross pleasures.~
1964 11|             Thy aerial part and all the fiery parts which are mingled
1965 11|     tendency, still in obedience to~the disposition of the universe
1966 11|     obedience to~the disposition of the universe they are overpowered
1967 11|             are overpowered here in the~compound mass (the body).
1968 11|          here in the~compound mass (the body). And also the whole
1969 11|           mass (the body). And also the whole of the earthy part
1970 11|               And also the whole of the earthy part in~thee and
1971 11|             earthy part in~thee and the watery, though their tendency
1972 11|            one. In~this manner then the elemental parts obey the
1973 11|            the elemental parts obey the universal, for when they~
1974 11|            remain there until again~the universal shall sound the
1975 11|           the universal shall sound the signal for dissolution.
1976 11|           submit, but is carried in the opposite direction. For
1977 11|             opposite direction. For the~movement towards injustice
1978 11|           fear is nothing else than the act of one who deviates
1979 11|          from nature. And~also when the ruling faculty is discontented
1980 11|         piety~and reverence towards the gods no less than for justice.
1981 11|         also are comprehended under the generic term of~contentment
1982 11|            term of~contentment with the constitution of things,
1983 11|          who has not one and always the same object in life, cannot
1984 11|             life, cannot be one~and the same all through his life.
1985 11|             be. For as~there is not the same opinion about all the
1986 11|          the same opinion about all the things which in some way~
1987 11|             other are considered by the majority to be good, but
1988 11|            is, things which concern the common~interest; so also
1989 11|             and thus will always be the same.~ Think of the country
1990 11|       always be the same.~ Think of the country mouse and of the
1991 11|            the country mouse and of the town mouse, and of the alarm~
1992 11|           of the town mouse, and of the alarm~and trepidation of
1993 11|            alarm~and trepidation of the town mouse.~ Socrates used
1994 11|               Socrates used to call the opinions of the many by
1995 11|             to call the opinions of the many by the name of~Lamiae,
1996 11|             opinions of the many by the name of~Lamiae, bugbears
1997 11|     bugbears to frighten children.~ The Lacedaemonians at their
1998 11|     spectacles used to set seats in~the shade for strangers, but
1999 11|       because I would not perish by the worst of all ends,~that
2000 11|            unable to return it.~ In the writings of the Ephesians