consider how short-lived they are and worthless, and that they may be in the possession of a filthy wretch or a whore or a robber. Then turn to the morals of those who live with thee, and it is hardly possible to endure even the most agreeable of them, to say nothing of a man being hardly able to endure himself. In such darkness then and dirt, and in so constant a flux both of substance and of time, and of motion and of things moved, what there is worth being highly prized, or even an object of serious pursuit, I cannot imagine. But on the contrary it is a man's duty to comfort himself, and to wait for the natural dissolution, and not to be vexed at the delay, but to rest in these principles only: the one, that nothing will happen to me which is not conformable to the nature of the universe; and the other, that it is in my power never to act contrary to my god and daemon: for there is no man who will compel me to this.
11. About what am I now employing my own soul? On every occasion I must ask myself this question, and inquire, What have I now in this part of me which they call the ruling principle? and whose soul have I now,--that of a child, or of a young man, or of a feeble woman, or of a tyrant, or of a domestic animal, or of a wild beast?
12. What kind of things those are which appear good to the many, we may learn even from this. For if any man should conceive certain things as being really good, such as prudence, temperance, justice, fortitude, he would not after having first conceived these endure to listen to anything+ which should not be in harmony with what is really good.+ But if a man has first conceived as good the things which appear to the many to be good, he will listen and readily receive as very applicable that which was said by the comic writer. +Thus even the many perceive the difference.+ For were it not so, this saying would not offend and would not be rejected [in the first case], while we receive it when it is said of wealth, and of the means which further luxury and fame, as said fitly and wittily. Go on then and ask if we should value and think those things to be good, to which after their first conception in the mind the words of the comic writer might be aptly applied,--that he who has them, through pure abundance has not a place to ease himself in.
13. I am composed of the formal and the material; and neither of them will perish into non-existence, as neither of them came into existence out of non-existence. Every part of me then will be reduced by change into some part of the universe, and that again will change into another part of the universe, and so on forever. And by consequence of such a change I too exist, and those who begot me, and so on forever in the other direction. For nothing hinders us from saying so, even if the universe is administered according to definite periods [of revolution].
14. Reason and the reasoning art [philosophy] are powers which are sufficient for themselves and for their own works. They move then from a first principle which is their own, and they make their way to the end which is proposed to them; and this is the reason why such acts are named Catorthoseis or right acts, which word signifies that they proceed by the right road.
15. None of these things ought to be called a man's, which do not belong to a man, as man. They are not required of a man, nor does man's nature promise them, nor are they the means of man's nature attaining its end.
Neither then does the end of man lie in these things, nor yet that which aids to the accomplishment of this end, and that which aids toward this end is that which is good. Besides, if any of these things did belong to man, it would not be right for a man to despise them and to set himself against them; nor would a man be worthy of praise who snowed that he did not want these things, nor would he who stinted himself in any of them be good, if indeed these things were good. But now the more of these things a man deprives himself of, or of other things like them, or even when he is deprived of any of them, the more patiently he endures the loss, just in the same degree he is a better man.
16. Such as are thy habitual thoughts, such also will be the character of thy mind; for the soul is dyed by the thoughts. Dye it then with a continuous series of such thoughts as these: for instance, that where a man can live, there he can also live well. But he must live in a palace; well then, he can also live well in a palace. And again, consider that for whatever purpose each thing has been constituted, for this it has been constituted, and towards this it is carried; and its end is in that towards which it is carried; and where the end is, there also is the advantage and the good of each thing. Now the good for the reasonable animal is society; for that we are made for society has been shown above.[A] Is it not plain that the inferior exists for the sake of the superior? But the things which have life are superior to those which have not life, and of those which have life the superior are those which have reason.
[A] ii. 1.
17. To seek what is impossible is madness: and it is impossible that the bad should not do something of this kind.
18. Nothing happens to any man which he is not formed by nature to bear.
The same things happen to another, and either because he does not see that they have happened, or because he would show a great spirit, he is firm and remains unharmed. It is a shame then that ignorance and conceit should be stronger than wisdom.
19. Things themselves touch not the soul, not in the least degree; nor have they admission to the soul, nor can they turn or move the soul: but the soul turns and moves itself alone, and whatever judgments it may think proper to make, such it makes for itself the things which present themselves to it.
20. In one respect man is the nearest thing to me, so far as I must do good to men and endure them. But so far as some men make themselves obstacles to my proper acts, man becomes to me one of the things which are indifferent, no less than the sun or wind or a wild beast. Now it is true that these may impede my action, but they are no impediments to my affects and disposition, which have the power of acting conditionally and changing: for the mind converts and changes every hindrance to its activity into an aid; and so that which is a hindrance is made a furtherance to an act; and that which is an obstacle on the road helps us on this road.
21. Reverence that which is best in the universe; and this is that which makes use of all things and directs all things. And in like manner also reverence that which is best in thyself; and this is of the same kind as that. For in thyself also, that which makes use of everything else is this, and thy life is directed by this.
22. That which does no harm to the state, does no harm to the citizen.
In the case of every appearance of harm apply this rule: if the state is not harmed by this, neither am I harmed. But if the state is harmed, thou must not be angry with him who does harm to the state. Show him where his error is.
23. Often think of the rapidity with which things pass by and disappear, both the things which are and the things which are produced. For substance is like a river in a continual flow, and the activities of things are in constant change, and the causes work in infinite varieties; and there is hardly anything which stands still. And consider this which is near to thee, this boundless abyss of the past and of the future in which all things disappear. How then is he not a fool who is puffed up with such things or plagued about them and makes himself miserable? for they vex him only for a time, and a short time.
24. Think of the universal substance, of which thou hast a very small portion; and of universal time, of which a short and indivisible interval has been assigned to thee; and of that which is fixed by destiny, and how small a part of it thou art.
25. Does another do me wrong? Let him look to it. He has his own disposition, his own activity. I now have what the universal nature now wills me to have; and I do what my nature now wills me to do.
26. Let the part of thy soul which leads and governs be undisturbed by the movements in the flesh, whether of pleasure or of pain; and let it not unite with them, but let it circumscribe itself and limit those affects to their parts. But when these affects rise up to the mind by virtue of that other sympathy that naturally exists in a body which is all one, then thou must not strive to resist the sensation, for it is natural: but let not the ruling part of itself add to the sensation the opinion that it is either good or bad.
27. Live with the gods. And he does live with the gods who constantly shows to them that his own soul is satisfied with that which is assigned to him, and that it does all that the daemon wishes, which Zeus hath given to every man for his guardian and guide, a portion of himself. And this is every man's understanding and reason.
28. Art thou angry with him whose armpits stink? art thou angry with him whose mouth smells foul? What good will this anger do thee? He has such a mouth, he has such armpits: it is necessary that such an emanation must come from such things: but the man has reason, it will be said, and he is able, if he takes pains, to discover wherein he offends; I wish thee well of thy discovery. Well then, and thou hast reason: by thy rational faculty stir up his rational faculty; show him his error, admonish him. For if he listens, thou wilt cure him, and there is no need of anger. [+ Neither tragic actor nor whore. +][A] [A] This is imperfect or corrupt, or both. There is also something wrong or incomplete in the beginning of S. 29, where he says [Greek: hôs exelthôn zên dianoê], which Gataker translates "as if thou wast about to quit life;" but we cannot translate [Greek: exelthôn] in that way. Other translations are not much more satisfactory. I have translated it literally and left it imperfect.
29. As thou intendest to live when them art gone out,...so it is in thy power to live here. But if men do not permit thee, then get away out of life, yet so as if thou wert suffering no harm. The house is smoky, and I quit it.[A] Why dost thou think that this is any trouble? But so long as nothing of the kind drives me out, I remain, am free, and no man shall hinder me from doing what I choose; and I choose to do what is according to the nature of the rational and social animal.
30. The intelligence of the universe is social. Accordingly it has made the inferior things for the sake of the superior, and it has fitted the superior to one another. Thou seest how it has subordinated, co-ordinated, and assigned to everything its proper portion, and has brought together into concord with one another the things which are the best.
31. How hast thou behaved hitherto to the gods, thy parents, brethren, children, teachers, to those who looked after thy infancy, to thy friends, kinsfolk, to thy slaves? Consider if thou hast hitherto behaved to all in such a way that this may be said of thee,-- "Never has wronged a man in deed or word."
And call to recollection both how many things thou hast passed through, and how many things thou hast been able to endure, and that the history of thy life is now complete and thy service is ended; and how many beautiful things thou hast seen; and how many pleasures and pains thou hast despised; and how many things called honorable thou hast spurned; and to how many ill-minded folks thou hast shown a kind disposition.
32. Why do unskilled and ignorant souls disturb him who has skill and knowledge? What soul then has skill and knowledge? That which knows beginning and end, and knows the reason which pervades all substance, and though all time by fixed periods [revolutions] administers the universe.
33. Soon, very soon, thou wilt be ashes, or a skeleton, and either a name or not even a name; but name is sound and echo. And the things which are much valued in life are empty and rotten and trifling, and [like] little dogs biting one another, and little children quarreling, laughing, and then straightway weeping. But fidelity and modesty and justice and truth are fled Up to Olympus from the wide-spread earth.
What then is there which still detains thee here, if the objects of sense are easily changed and never stand still, and the organs of perception are dull and easily receive false impressions, and the poor soul itself is an exhalation from blood? But to have good repute amid such a world as this is an empty thing. Why then dost thou not wait in tranquillity for thy end, whether it is extinction or removal to another state? And until that time comes, what is sufficient? Why, what else than to venerate the gods and bless them, and to do good to men, and to practise tolerance and self-restraint;[A] but as to everything which is beyond the limits of the poor flesh and breath, to remember that this is neither thine nor in thy power.
[A] This is the Stoic precept [Greek: anechou kai apechou]. The first part teaches us to be content with men and things as they are. The second part teaches us the virtue of self-restraint, or the government of our passions.
34. Thou canst pass thy life in an equable flow of happiness, if thou canst go by the right way, and think and act in the right way. These two things are common both to the soul of God and to the soul of man, and to the soul of every rational being: not to be hindered by another; and to hold good to consist in the disposition to justice and the practice of it, and in this to let thy desire find its termination.
35. If this is neither my own badness, nor an effect of my own badness, and the common weal is not injured, why am I troubled about it, and what is the harm to the common weal?
36. Do not be carried along inconsiderately by the appearance of things, but give help [to all] according to thy ability and their fitness; and if they should have sustained loss in matters which are indifferent, do not imagine this to be a damage; for it is a bad habit.
But as the old man, when he went away, asked back his foster-child's top, remembering that it was a top, so do thou in this case also.
When thou art calling out on the Rostra, hast thou forgotten, man, what these things are?--Yes; but they are objects of great concern to these people--wilt thou too then be made a fool for these things? I was once a fortunate man, but I lost it, I know not how.--But fortunate means that a man has assigned to himself a good fortune: and a good fortune is good disposition of the soul, good emotions, good actions.[A] [A] This section is unintelligible. Many of the words may be corrupt, and the general purport of the section cannot be discovered. Perhaps several things have been improperly joined in one section. I have translated it nearly literally.
Different translators give the section a different turn, and the critics have tried to mend what they cannot understand.
VI.
The substance of the universe is obedient and compliant; and the reason which governs it has in itself no cause for doing evil, for it has no malice, nor does it do evil to anything, nor is anything harmed by it.
But all things are made and perfected according to this reason.
2. Let it make no difference to thee whether thou art cold or warm, if thou art doing thy duty; and whether thou art drowsy or satisfied with sleep; and whether ill-spoken of or praised; and whether dying or doing something else. For it is one of the acts of life, this act by which we die; it is sufficient then in this act also to do well what we have in hand (vi. 22, 28).
3. Look within. Let neither the peculiar quality of anything nor its value escape thee.
4. All existing things soon change, and they will either be reduced to vapor, if indeed all substance is one, or they will be dispersed.
5. The reason which governs knows what its own disposition is, and what it does, and on what material it works.
6. The best way of avenging thyself is not to become like [the wrong-doer].
7. Take pleasure in one thing and rest in it, in passing from one social act to another social act, thinking of God.
8. The ruling principle is that which rouses and turns itself, and while it makes itself such as it is and such as it wills to be, it also makes everything which happens appear to itself to be such as it wills.
9. In conformity to the nature of the universe every single thing is accomplished; for certainly it is not in conformity to any other nature that each thing is accomplished, either a nature which externally comprehends this, or a nature which is comprehended within this nature, or a nature external and independent of this (xi. 1; vi. 40; viii. 50).
10. The universe is either a confusion, and a mutual involution of things, and a dispersion, or it is unity and order and providence. If then it is the former, why do I desire to tarry in a fortuitous combination of things and such a disorder? and why do I care about anything else than how I shall at last become earth? and why am I disturbed, for the dispersion of my elements will happen whatever I do?
But if the other supposition is true, I venerate, and I am firm, and I trust in him who governs (iv. 27).
11. When thou hast been compelled by circumstances to be disturbed in a manner, quickly return to thyself, and do not continue out of tune longer than the compulsion lasts; for thou wilt have more mastery over the harmony by continually recurring to it.
12. If thou hadst a step-mother and a mother at the same time, thou wouldst be dutiful to thy step-mother, but still thou wouldst constantly return to thy mother. Let the court and philosophy now be to thee step-mother and mother: return to philosophy frequently and repose in her, through whom what thou meetest with in the court appears to thee tolerable, and thou appearest tolerable in the court.
13. When we have meat before us and such eatables, we receive the impression that this is the dead body of a fish, and this the dead body of a bird or of a pig; and again, that this Falernian is only a little grape-juice, and this purple robe some sheep's wool dyed with the blood of a shell-fish: such then are these impressions, and they reach the things themselves and penetrate them, and so we see what kind of things they are. Just in the same way ought we to act all through life, and where there are things which appear most worthy of our approbation, we ought to lay them bare and look at their worthlessness and strip them of all the words by which they are exalted. For outward show is a wonderful perverter of the reason, and when thou art most sure that thou art employed about things worth thy pains, it is then that it cheats thee most. Consider then what Crates says of Xenocrates himself.
14. Most of the things which the multitude admire are referred to objects of the most general kind, those which are held together by cohesion or natural organization, such as stones, wood, fig-trees, vines, olives. But those which are admired by men, who are a little more reasonable, are referred to the things which are held together by a living principle, as flocks, herds. Those which are admired by men who are still more instructed are the things which are held together by a rational soul, not however a universal soul, but rational so far as it is a soul skilled in some art, or expert in some other way, or simply rational so far as it possesses a number of slaves. But he who values a rational soul, a soul universal and fitted for political life, regards nothing else except this; and above all things he keeps his soul in a condition and in an activity conformable to reason and social life, and he co-operates to this end with those who are of the same kind as himself.
15. Some things are hurrying into existence, and others are hurrying out of it; and of that which is coming into existence part is already extinguished. Motions and changes are continually renewing the world, just as the uninterrupted course of time is always renewing the infinite duration of ages. In this flowing stream then, on which there is no abiding, what is there of the things which hurry by on which a man would set a high price? It would be just as if a man should fall in love with one of the sparrows which fly by, but it has already passed out of sight. Something of this kind is the very life of every man, like the exhalation of the blood and the respiration of the air. For such as it is to have once drawn in the air and to have given it back, which we do every moment, just the same is it with the whole respiratory power, which thou didst receive at thy birth yesterday and the day before, to give it back to the element from which thou didst first draw it.
16. Neither is transpiration, as in plants, a thing to be valued, nor respiration, as in domesticated animals and wild beasts, nor the receiving of impressions by the appearances of things, nor being moved by desires as puppets by strings, nor assembling in herds, nor being nourished by food; for this is just like the act of separating and parting with the useless part of our food. What then is worth being valued? To be received with clapping of hands? No. Neither must we value the clapping of tongues; for the praise which comes from the many is a clapping of tongues. Suppose then that thou hast given up this worthless thing called fame, what remains that is worth valuing? This, in my opinion: to move thyself and to restrain thyself in conformity to thy proper constitution, to which end both all employments and arts lead.
For every art aims at this, that the thing which has been made should be adapted to the work for which it has been made; and both the vine-planter who looks after the vine, and the horse-breaker, and he who trains the dog, seek this end. But the education and the teaching of youth aim at something. In this then is the value of the education and the teaching. And if this is well, thou wilt not seek anything else.
Wilt thou not cease to value many other things too? Then thou wilt be neither free, nor sufficient for thy own happiness, nor without passion.
For of necessity thou must be envious, jealous, and suspicious of those who can take away those things, and plot against those who have that which is valued by thee. Of necessity a man must be altogether in a state of perturbation who wants any of these things; and besides, he must often find fault with the gods. But to reverence and honor thy own mind will make thee content with thyself, and in harmony with society, and in agreement with the gods, that is, praising all that they give and have ordered.
17. Above, below, all around are the movements of the elements. But the motion of virtue is in none of these: it is something more divine, and advancing by a way hardly observed, it goes happily on its road.
18. How strangely men act! They will not praise those who are living at the same time and living with themselves; but to be themselves praised by posterity, by those whom they have never seen nor ever will see, this they set much value on. But this is very much the same as if thou shouldst be grieved because those who have lived before thee did not praise thee.
19. If a thing is difficult to be accomplished by thyself, do not think that it is impossible for man: but if anything is possible for man and conformable to his nature, think that this can be attained by thyself too.
20. In the gymnastic exercises suppose that a man has torn thee with his nails, and by dashing against thy head has inflicted a wound. Well, we neither show any signs of vexation, nor are we offended, nor do we suspect him afterwards as a treacherous fellow; and yet we are on our guard against him, not however as an enemy, nor yet with suspicion, but we quietly get out of his way. Something like this let thy behavior be in all the other parts of life; let us overlook many things in those who are like antagonists in the gymnasium. For it is in our power, as I said, to get out of the way, and to have no suspicion nor hatred.
21. If any man is able to convince me and show me that I do not think or act right, I will gladly change; for I seek the truth, by which no man was ever injured. But he is injured who abides in his error and ignorance.
22. I do my duty: other things trouble me not; for they are either things without life, or things without reason, or things that have rambled and know not the way.
23. As to the animals which have no reason, and generally all things and objects, do thou, since thou hast reason and they have none, make use of them with a generous and liberal spirit. But towards human beings, as they have reason, behave in a social spirit. And on all occasions call on the gods, and do not perplex thyself about the length of time in which thou shalt do this; for even three hours so spent are sufficient.
24. Alexander the Macedonian and his groom by death were brought to the same state; for either they were received among the same seminal principles of the universe, or they were alike dispersed among the atoms.
25. Consider how many things in the same indivisible time take place in each of us,--things which concern the body and things which concern the soul: and so thou wilt not wonder if many more things, or rather all things which come into existence in that which is the one and all, which we call Cosmos, exist in it at the same time.
26. If any man should propose to thee the question, how the name Antoninus is written, wouldst thou with a straining of the voice utter each letter? What then if they grow angry, wilt thou be angry too? Wilt thou not go on with composure and number every letter? Just so then in this life also remember that every duty is made up of certain parts.
These it is thy duty to observe, and without being disturbed or showing anger towards those who are angry with thee, to go on thy way and finish that which is set before thee.
27. How cruel it is not to allow men to strive After the things which appear to them to be suitable to their nature and profitable! And yet in a manner thou dost not allow them to do this, when thou art vexed because they do wrong. For they are certainly moved towards things because they suppose them to be suitable to their nature and profitable to them. But it is not so. Teach them then, and show them without being angry.
28. Death is a cessation of the impressions through the senses, and of the pulling of the strings which move the appetites, and of the discursive movements of the thoughts, and of the service to the flesh (ii. 12).
29. It is a shame for the soul to be first to give way in this life, when thy body does not give way.
30. Take care that thou art not made into a Caesar, that thou art not dyed with this dye; for such things happen. Keep thyself then simple, good, pure, serious, free from affectation, a friend of justice, a worshipper of the gods, kind, affectionate, strenuous in all proper acts. Strive to continue to be such as philosophy wished to make thee.
Reverence the gods, and help men. Short is life. There is only one fruit of this terrene life--a pious disposition and social acts. Do everything as a disciple of Antoninus. Remember his constancy in every act which was conformable to reason, and his evenness in all things, and his piety, and the serenity of his countenance, and his sweetness, and his disregard of empty fame, and his efforts to understand things; and how he would never let anything pass without having first most carefully examined it and clearly understood it; and how he bore with those who blamed him unjustly without blaming them in return; how he did nothing in a hurry; and how he listened not to calumnies, and how exact an examiner of manners and actions he was; and not given to reproach people, nor timid, nor suspicious, nor a sophist; and with how little he was satisfied, such as lodging, bed, dress, food, servants; and how laborious and patient; and how he was able on account of his sparing diet to hold out to the evening, not even requiring to relieve himself by any evacuations except at the usual hour; and his firmness and uniformity in his friendships; and how he tolerated freedom of speech in those who opposed his opinions; and the pleasure that he had when any man showed him anything better; and how religious he was without superstition. Imitate all this, that thou mayest have as good a conscience, when thy last hour comes, as he had (i. 16).
31. Return to thy sober senses and call thyself back; and when thou hast roused thyself from sleep and hast perceived that they were only dreams which troubled thee, now in thy waking hours look at these [the things about thee] as thou didst look at those [the dreams].
32. I consist of a little body and a soul. Now to this little body all things are indifferent, for it is not able to perceive differences. But to the understanding those things only are indifferent which are not the works of its own activity. But whatever things are the works of its own activity, all these are in its power. And of these however only those which are done with reference to the present; for as to the future and the past activities of the mind, even these are for the present indifferent.
33. Neither the labor which the hand does nor that of the foot is contrary to nature, so long as the foot does the foot's work and the hand the hand's. So then neither to a man as a man is his labor contrary to nature, so long as it does the things of a man. But if the labor is not contrary to his nature, neither is it an evil to him.
34. How many pleasures have been enjoyed by robbers, patricides, tyrants.
35. Dost thou not see how the handicrafts-men accommodate themselves up to a certain point to those who are not skilled in their craft--nevertheless they cling to the reason [the principles] of their art, and do not endure to depart from it? Is it not strange if the architect and the physician shall have more respect to the reason [the principles] of their own arts than man to his own reason, which is common to him and the gods?
36. Asia, Europe, are corners of the universe; all the sea a drop in the universe; Athos a little clod of the universe: all the present time is a point in eternity. All things are little, changeable, perishable. All things come from thence, from that universal ruling power, either directly proceeding or by way of sequence. And accordingly the lion's gaping jaws, and that which is poisonous, and every harmful thing, as a thorn, as mud, are after-products of the grand and beautiful. Do not then imagine that they are of another kind from that which thou dost venerate, but form a just opinion of the source of all (vii. 75).
37. He who has seen present things has seen all, both everything which has taken place from all eternity and everything which will be for time without end; for all things are of one kin and of one form.
38. Frequently consider the connection of all things in the universe and their relation to one another. For in a manner all things are implicated with one another, and all in this way are friendly to one another; for one thing comes in order after another, and this is by virtue of the + active movement and mutual conspiration and the unity of the substance (ix. 1).
39. Adapt thyself to the things with which thy lot has been cast: and the men among whom thou hast received thy portion, love them, but do it truly [sincerely].
40. Every instrument, tool, vessel, if it does that for which it has been made, is well, and yet he who made it is not there. But in the things which are held together by nature there is within, and there abides in them the power which made them; wherefore the more is it fit to reverence this power, and to think, that, if thou dost live and act according to its will, everything in thee is in conformity to intelligence. And thus also in the universe the things which belong to it are in conformity to intelligence.
41. Whatever of the things which are not within thy power thou shalt suppose to be good for thee or evil, it must of necessity be that, if such a bad thing befall thee, or the loss of such a good thing, thou wilt not blame the gods, and hate men too, those who are the cause of the misfortune or the loss, or those who are suspected of being likely to be the cause; and indeed we do much injustice because we make a difference between these things [because we do not regard these things as indifferent+].[A] But if we judge only those things which are in our power to be good or bad, there remains no reason either for finding fault with God or standing in a hostile attitude to man.[B] [A] Gataker translates this "because we strive to get these things," comparing the use of [Greek: diapheresthai] in v. I, and x.
27, and ix. 38, where it appears that his reference should be xi. 10. He may be right in his interpretation, but I doubt.
[B] Cicero, De Natura Deorum. iii. 32.
42. We are all working together to one end, some with knowledge and design, and others without knowing what they do; as men also when they are asleep, of whom it is Heraclitus, I think, who says that they are laborers and co-operators in the things which take place in the universe. But men co-operate after different fashions: and even those co-operate abundantly, who find fault with what happens and those who try to oppose it and to hinder it; for the universe had need even of such men as these. It remains then for thee to understand among what kind of workmen thou placest thyself; for he who rules all things will certainly make a right use of thee, and he will receive thee among some part of the co-operators and of those whose labors conduce to one end.
But be not thou such a part as the mean and ridiculous verse in the play, which Chrysippus speaks of.[A] [A] Plutarch, adversus Stoicos, c. 14.
43. Does the sun undertake to do the work of the rain, or Aesculapius the work of the Fruit-bearer [the earth]? And how is it with respect to each of the stars--are they not different and yet they work together to the same end?
44. If the gods have determined about me and about the things which must happen to me, they have determined well, for it is not easy even to imagine a deity without forethought; and as to doing me harm, why should they have any desire towards that? for what advantage would result to them from this or to the whole, which is the special object of their providence? But if they have not determined about me individually, they have certainly determined about the whole at least, and the things which happen by way of sequence in this general arrangement I ought to accept with pleasure and to be content with them. But if they determine about nothing,--which it is wicked to believe, or if we do believe it, let us neither sacrifice nor pray nor swear by them, nor do anything else which we do as if the gods were present and lived with us,--but if however the gods determine about none of the things which concern us, I