Chapter 18

24. These three principles thou must have in readiness: In the things which thou doest, do nothing either inconsiderately or otherwise than as justice herself would act; but with respect to what may happen to thee from without, consider that it happens either by chance or according to providence, and thou must neither blame chance nor accuse providence. Second, consider what every being is from the seed to the time of its receiving a soul, and from the reception of a soul to the giving back of the same, and of what things every being is compounded, and into what things it is resolved. Third, if thou shouldst suddenly be raised up above the earth, and shouldst look down on human things, and observe the variety of them how great it is, and at the same time also shouldst see at a glance how great is the number of beings who dwell all around in the air and the ether, consider that as often as thou shouldst be raised up, thou wouldst see the same things, sameness of form and shortness of duration. Are these things to be proud of?

25. Cast away opinion: thou art saved. Who then hinders thee from casting it away?

26. When thou art troubled about anything, thou hast forgotten this, that all things happen according to the universal nature; and forgotten this, that a man's wrongful act is nothing to thee; and further thou hast forgotten this, that everything which happens, always happened so and will happen so, and now happens so everywhere; forgotten this too, how close is the kinship between a man and the whole human race, for it is a community, not of a little blood or seed, but of intelligence. And thou hast forgotten this too, that every man's intelligence is a god and is an efflux of the Deity;[A] and forgotten this, that nothing is a man's own, but that his child and his body and his very soul came from the Deity; forgotten this, that everything is opinion; and lastly thou hast forgotten that every man lives the present time only, and loses only this.

[A] See Epictetus, ii. 8, 9, etc.

27. Constantly bring to thy recollection those who have complained greatly about anything, those who have been most conspicuous by the greatest fame or misfortunes or enmities or fortunes of any kind: then think where are they all now? Smoke and ash and a tale, or not even a tale. And let there be present to thy mind also everything of this sort, how Fabius Catellinus lived in the country, and Lucius Lupus in his gardens, and Stertinius at Briae, and Tiberius at Capreae, and Velius Rufus [or Rufus at Velia]; and in fine think of the eager pursuit of anything conjoined with pride;[A] and how worthless everything is after which men violently strain; and how much more philosophical it is for a man in the opportunities presented to him to show himself just, temperate, obedient to the gods, and to do this with all simplicity: for the pride which is proud of its want of pride is the most intolerable of all.

[A] [Greek: met' oiêseôs. Oiêsis kai typhos], Epict. i. 8, 6.

28. To those who ask, Where hast thou seen the gods, or how dost thou comprehend that they exist and so worshippest them, I answer, in the first place, they may be seen even with the eyes;[A] in the second place, neither have I seen even my own soul, and yet I honor it. Thus then with respect to the gods, from what I constantly experience of their power, from this I comprehend that they exist, and I venerate them.

[A] "Seen even with the eyes." It is supposed that this may be explained by the Stoic doctrine, that the universe is a god or living being (iv. 40), and that the celestial bodies are gods (viii. 19). But the emperor may mean that we know that the gods exist, as he afterwards states it, because we see what they do; as we know that man has intellectual powers, because we see what he does, and in no other way do we know it. This passage then will agree with the passage in the Epistle to the Romans (i. _v_. 20), and with the Epistle to the Colossians (i. _v_. 15), in which Jesus Christ is named "the image of the invisible god;" and with the passage in the Gospel of St. John (xiv. _v_. 9).

Gataker, whose notes are a wonderful collection of learning, and all of it sound and good, quotes a passage of Calvin which is founded on St. Paul's language (Rom. i. _v_. 20): "God by creating the universe [or world, mundum], being himself invisible, has presented himself to our eyes conspicuously in a certain visible form." He also quotes Seneca (De Benef. iv. c. 8): "Quocunque te flexeris, ibi illum videbis occurrentem tibi: nihil ab illo vacat, opus suum ipse implet." Compare also Cicero, De Senectute (c. 22), Xenophon's Cyropaedia (viii. 7), and Mem. iv. 3; also Epictetus, i. 6, de Providentia. I think that my interpretation of Antoninus is right.

29. The safety of life is this, to examine everything all through, what it is itself, that is its material, what the formal part; with all thy soul to do justice and to say the truth. What remains, except to enjoy life by joining one good thing to another so as not to leave even the smallest intervals between?

30. There is one light of the sun, though it is interrupted by walls, mountains, and other things infinite. There is one common substance,[A] though it is distributed among countless bodies which have their several qualities. There is one soul, though it is distributed among infinite natures and individual circumscriptions [or individuals]. There is one intelligent soul, though it seems to be divided. Now in the things which have been mentioned, all the other parts, such as those which are air and matter, are without sensation and have no fellowship: and yet even these parts the intelligent principle holds together and the gravitation towards the same. But intellect in a peculiar manner tends to that which is of the same kin, and combines with it, and the feeling for communion is not interrupted.

[A] iv. 40.

31. What dost thou wish--to continue to exist? Well, dost thou wish to have sensation, movement, growth, and then again to cease to grow, to use thy speech, to think? What is there of all these things which seems to thee worth desiring? But if it is easy to set little value on all these things, turn to that which remains, which is to follow reason and God. But it is inconsistent with honoring reason and God to be troubled because by death a man will be deprived of the other things.

32. How small a part of the boundless and unfathomable time is assigned to every man, for it is very soon swallowed up in the eternal! And how small a part of the whole substance; and how small a part of the universal soul; and on what a small clod of the whole earth thou creepest! Reflecting on all this, consider nothing to be great, except to act as thy nature leads thee, and to endure that which the common nature brings.

33. How does the ruling faculty make use of itself? for all lies in this. But everything else, whether it is in the power of thy will or not, is only lifeless ashes and smoke.

34. This reflection is most adapted to move us to contempt of death, that even those who think pleasure to be a good and pain an evil still have despised it.

35. The man to whom that only is good which comes in due season, and to whom it is the same thing whether he has done more or fewer acts conformable to right reason, and to whom it makes no difference whether he contemplates the world for a longer or a shorter time--for this man neither is death a terrible thing (iii. 7; vi. 23; x. 20; xii. 23).

36. Man, thou hast been a citizen in this great state [the world];[A] what difference does it make to thee whether for five years [or three]? for that which is conformable to the laws is just for all. Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? the same as if a praetor who has employed an actor dismisses him from the stage.[B]--"But I have not finished the five acts, but only three of them."--Thou sayest well, but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once the cause of its composition, and now of its dissolution: but thou art the cause of neither. Depart then satisfied, for he also who releases thee is satisfied.

[A] ii. 16; iii. 11; iv. 29.

[B] iii. 8; xi. 1.

INDEXES.

INDEX OF TERMS.

[Greek: adiaphora] (indifferentia, Cicero, Seneca, Epp. 82); things indifferent, neither good nor bad; the same as [Greek: mesa].

[Greek: aischros] (turpis, Cic.), ugly; morally ugly.

[Greek: aitia], cause.

[Greek: aitiôdes], [Greek: aition], [Greek: to], the formal or formative principle, the cause.

[Greek: akoinônêtos], unsocial.

[Greek: anaphora], reference, relation to a purpose.

[Greek: anypexairetôs], unconditionally.

[Greek: aporroia], efflux.

[Greek: aproaireta], [Greek: ta], the things which are not in our will or power.

[Greek: archê], a first principle.

[Greek: atomoi] (corpora individua, Cic.), atoms.

[Greek: autarkeia] est quae parvo contenta omne id respuit quod abundat (Cic.); contentment.

[Greek: autarkes], sufficient in itself; contented.

[Greek: aphormai], means, principles. The word has also other significations in Epictetus. Index ed. Schweig.

[Greek: gignomena], [Greek: ta], things which are produced, come into existence.

[Greek: daimôn], god, god in man, man's intelligent principle.

[Greek: diathesis], disposition, affection of the mind.

[Greek: diairesis], division of things into their parts, dissection, resolution, analysis.

[Greek: dialektikê], ars bene disserendi et vera ac falsa dijudicandi (Cic.).

[Greek: dialysis], dissolution, the opposite of [Greek: sygkrisis].

[Greek: dianoia], understanding; sometimes, the mind generally, the whole intellectual power.

[Greek: dogmata] (decreta, Cic.), principles.

[Greek: dynamis noera], intellectual faculty.

[Greek: enkrateia], temperance, self-restraint.

[Greek: eidos] in divisione formae sunt, quas Graeci [Greek: eidê] vocant; nostri, si qui haec forte tractant, species appellant (Cic.). But [Greek: eidos] is used by Epictetus and Antoninus less exactly and as a general term, like _genus_. Index Epict. ed. Schweig.--[Greek: Hôs de ge ahi prôtai ousiai pros ta alla echousin, outô kai to eidos pros to genos echei hypokeitai gar to eidos tô genei]. (Aristot. Cat. c. 5.)

[Greek: eimarmenê] (fatalis necessitas, fatum, Cic.), destiny, necessity.

[Greek: ekkliseis], aversions, avoidance, the turning away from things; the opposite of [Greek: orexeiz.]

[Greek: empsycha, ta] things which have life.

[Greek: energeia], action, activity.

[Greek: ennoia], [Greek: ennoiai], notio, notiones (Cic.), or "notitiae rerum;" notions of things. (Notionem appello quam Graeci tum [Greek: ennoian], tum [Greek: prolêpsin], Cic.).

[Greek: enôsis], [Greek: ê], the unity.

[Greek: epistrophê], attention to an object.

[Greek: euthymia], animi tranquillitas (Cic.).

[Greek: eumenes], [Greek: to], [Greek: eumeneia], benevolence; [Greek: eumenês] sometimes means well-contented.

[Greek: eunoia], benevolence.

[Greek: exousia], power, faculty.

[Greek: epakolouthêsin], [Greek: kata], by way of sequence.

[Greek: hêgemonikon], [Greek: to], the ruling faculty or part; principatus (Cic.).

[Greek: theôrêmata], percepta (Cic.), things perceived, general principles.

[Greek: kathêkein], [Greek: to], duty, "officium."

[Greek: kalos], beautiful.

[Greek: katalêpsis], comprehension; cognitio, perceptio, comprehensio (Cic.).

[Greek: kataskeuê], constitution.

[Greek: katorthôseis, katorthômata]; recta, recte facta (Cic.); right acts, those acts to which we proceed by the right or straight road.

[Greek: kosmos], order, world, universe.

[Greek: kosmos, ho olos], the universe, that which is the One and the all (vi. 25).

[Greek: krima], a judgment.

[Greek: kyrieuon, to endon], that which rules within (iv. 1), the same as [Greek: to hêgemonikon]. Diogenes Laertius vii., Zeno. [Greek: hêgemonikon de einai to kyriôtaton tês psychês].

[Greek: logika, ta], the things which have reason.

[Greek: logikos], rational.

[Greek: logos], reason.

[Greek: logos spermatikos], seminal principle.

[Greek: mesa, ta], things indifferent, viewed with respect to virtue.

[Greek: noeros], intellectual.

[Greek: nomos], law.

[Greek: nous], intelligence, understanding.

[Greek: oiêsis], arrogance, pride. It sometimes means in Antoninus the same as [Greek: typhos]; but it also means "opinion."

[Greek: oikonomia] (dispositio, ordo, Cic.) has sometimes the peculiar sense of artifice, or doing something with an apparent purpose different from the real purpose.

[Greek: holon, to], the universe, the whole: [Greek: hê tôn olôn physis].

[Greek: onta, ta], things which exist; existence, being.

[Greek: orexis], desire of a thing, which is opposed to [Greek: ekklisis], aversion.

[Greek: hormê], movement towards an object, appetite; appetitio, naturalis appetitus, appetitus animi (Cic.).

[Greek: ousia], substance (vi. 49). Modern writers sometimes incorrectly translate it "essentia." It is often used by Epictetus in the same sense as [Greek: hylê]. Aristotle (Cat. c. 5) defines [Greek: ousia], and it is properly translated "substantia" (ed. Jul. Pacius). Porphyrius (Isag. c. 2): [Greek: hê ousia anôtatô ousa tô mêden pro autês genos hên to genikôtaton].

[Greek: parakolouthêtikê dynamis, hê], the power which enables us to observe and understand.

[Greek: peisis], passivity, opposed to [Greek: energeia]: also, affect.

[Greek: peristaseis], circumstances, the things which surround us; troubles, difficulties.

[Greek: peprômenê, hê], destiny.

[Greek: proairesis], purpose, free will (Aristot. Rhet. i. 13).

[Greek: proaireta, ta], things which are within our will or power.

[Greek: proairetikon, to], free will.

[Greek: prothesis], a purpose, proposition.

[Greek: pronoia] (providentia, Cic.), providence.

[Greek: skopos], object, purpose.

[Greek: stoicheion], element.

[Greek: synkatathesis] (assensio, approbatio, Cic.), assent; [Greek: synkatatheseis] (probationes, Gellius, xix. 1).

[Greek: synkrimata], things compounded (ii. 3).

[Greek: synkrisis], the act of combining elements out of which a body is produced, combination.

[Greek: synthesis], ordering, arrangement (compositio).

[Greek: systêma], system, a thing compounded of parts which have a certain relation to one another.

[Greek: hylê], matter, material.

[Greek: hylikon, to], the material principle.

[Greek: hypexairesis], exception, reservation; [Greek: meth' hypexaireseôs], conditionally.

[Greek: hypothesis], material to work on; thing to employ the reason on; proposition, thing assumed as matter for argument and to lead to conclusions. (Quaestionum duo sunt genera; alterum infinitum, definitum alterum. Definitum est, quod [Greek: hypothesin] Graeci, nos _causam_: infinitum, quod [Greek: thesin] illi appellant, nos _propositum_ possumus nominare. Cic. See Aristot. Anal. Post. i. c. 2).

[Greek: hypokeimena, ta], things present or existing, vi. 4; or things which are a basis or foundation.

[Greek: hypolêpsis], opinion.

[Greek: hypostasis], basis, substance, being, foundation (x. 5). Epictetus has [Greek: to hypostatikon kai ousiôdes]. (Justinus ad Diogn. c. 2.)

[Greek: hyphistasthai], to subsist, to be.

[Greek: phantasiai] (visus, Cic.); appearances, thoughts, impressions (visa animi, Gellius, xix. 1): [Greek: phantasia esti typôsis en psychê].

[Greek: phantasma], seems to be used by Antoninus in the same sense as [Greek: phantasia]. Epictetus uses only [Greek: phantasia].

[Greek: phantaston], that which produces a [Greek: phantasia: phantaston to tepsiêkos tên phantasian aisthêton]

[Greek: physis], nature.

[Greek: physis hê tôn olôn], the nature of the universe.

[Greek: psychê], soul, life, living principle.

[Greek: psychê logikê, noera], a rational soul, an intelligent soul

GENERAL INDEX.

*** The paragraphs (par.) and lines (l.) are those of the sections.

Active, man is by nature, ix. 16.

Advice from the good to be taken, vii. 21; viii. 16.

Affectation, vii. 60; viii. 30; xi. 18 (par. 9), 19.

Anger discouraged, vi. 26, 27; xi. 18.

Anger, offenses of, ii. 10.

Anger, uselessness of, v. 28; viii. 4.

Appearances not to be regarded, v. 36; vi. 3, 13.

Astonishment should not be felt at any thing that happens, viii. 15; xii. 1 (sub fine), 13.

Attainment, what is within every one's, vii. 67; viii. 8.

Attention to what is said or done, vi. 53; vii. 4, 30; viii. 22.

Bad, the, ii. 1.

Beautiful, the, ii. 1.

Casual. _See_ Formal.

Change keeps the world ever new, vii. 25; viii. 50 (l. 13); xii. 23 (l. 10).

Change, law of, iv. 3 (sub f.), 36, v. 13, 23; vi. 4, 15, 36; vii. 18; viii. 6; ix. 19, 28 (par. 2), 35; x. 7, 18; xii. 21.

Change, no evil in, iv. 42.

Christians, the xi. 3.

Circle, things come round in a, ii. 14.

Comedy, new, xi. 6.

Comedy, Old, xi. 6.

Complaining, uselessness of, viii. 17, 50.

Connection. _See_ Universe.

Conquerers are robbers, x. 10.

Contentment. _See_ Resignation.

Co-operation. _See_ Mankind and Universe.

Daemon, the, ii. 13, 17; iii. 6 (l. 8), 7, 16 (l. 18); v. 10 (sub f.) 27; xii. 3 (sub. f.).

Death, ii. 11, 12, 17; iii. 3, 7; iv. 5; v. 33; vi. 2, 24, 28; vii. 32; viii. 20, 58; ix. 3, 21; x. 36; xii. 23, 34, 35.

Death inevitable, iii. 3; iv. 3 (l. 22), 6, 32, 48, 50; v. 33; vi. 47; viii. 25, 31.

Desire, offenses of, ii. 10.

Destiny, iii. 11 (l. 19); iv. 26; v. 8 (l. 13, etc.), 24; vii. 57; x. 5.

Discontent. _See_ Resignation.

Doubts discussed, vi. 10; vii. 75; ix. 28, 39; xii. 5, 14.

Duty, all-importance of, vi. 2, 22; x. 22.

Earth, insignificance of the, iii. 10; iv. 3 (par. 1, sub f.); vi. 36; viii. 21; xii. 32.

Earthly things, transitory nature of, ii. 12, 17; iv. 32, 33, 35, 48; v. 23; vi. 15, 36; vii. 21, 34; viii. 21, 25; x. 18, 31; xii. 27.

Earthly things, worthlessness of, ii. 12; v. 10, 33; vi. 15; vii. 3; ix. 24, 36; xi. 2; xii. 27.

Equanimity, x. 8.

Example, we should not follow bad, vi. 6; vii. 65.

Existence, meanness of, viii. 24.

Existence, the object of, v. 1; viii. 19.

External things cannot really harm a man, or affect the soul, ii, 11 (l. 22); iv. 3 (par. 2, sub f.); 8, 39, 49 (par. 2); v. 35; vii. 64; viii. 1 (sub f.); 32, 51 (par. 2); ix. 31; x. 33.

Failure, x. 12.

Fame, worthlessness of, iii. 10; iv. 3 (l. 45), 19, 33 (l. 10); v. 33; vi. 16, 18; vii. 34; viii. 1, 44; ix. 30.

Fear, what we ought to, xii. 1 (l. 18).

Fellowship. _See_ Mankind.

Few things necessary for a virtuous and happy life, ii. 5; iii. 10; vii. 67; x. 8 (l. 22).

Flattery, xi. 18 (par. 10).

Formal, the, and the material, iv. 21 (par. 2); v. 13; vii. 10, 29; viii. 11; ix. 25; xii. 8, 10, 18.

Future, we should not be anxious about the, vii. 8; viii. 11; ix. 25; xii. 1.

Gods, perfect justice of the, xii. 5 (par. 2).

Gods, the, vi. 44; xii. 28.

Gods, the, cannot be evil, ii. 11; vi. 44.

Good, the, ii. 1.

Habit of thought, v. 16.

Happiness, what is true, v. 9 (sub f.), 34; viii. 1; x. 33.

Help to be accepted from others, xii. 7.

Heroism, true, xi. 18 (par. 10).

Ignorance. _See_ Wrong-doing.

Independence. _See_ Self-reliance.

Indifferent things, ii. 11 (sub f.); ix. 39; vi 32; ix, 1; (l. 30).

Individual, the. _See_ Interests.

Infinity. _See_ Time.

Ingratitude. _See_ Mankind.

Injustice, ix. 1.

Intelligent soul, rational beings participate in the same, iv. 40; ix. 8, 9; x. 1 (l. 15); xii. 26, 30.

Interests of the whole and the individual identical, iv. 23; v. 8 (l. 34); vi. 45, 54; x. 6, 20, 33 (sub f.); xii. 23 (l. 12).

Justice, v. 34; x. 11; xi. 10.

Justice and reason identical, xi. 1 (sub f.).

Justice prevails everywhere, iv. 10.

Leisure, we ought to have some, viii. 51.

Life, a good, everywhere possible, v. 16.

Life can only be lived once, ii. 14; x. 31 (l. 11).

Life, shortness of, ii. 4, 17; iii. 10, 14; iv. 17, 48 (sub f.). 50; vi. 15, 36, 56; x. 31, 34.

Life to be made a proper use of, without delay, ii. 4; iii. 1, 14; iv. 17, 37; vii. 56; viii. 22; x. 31 (l. 14); xii. 1 (l. 18).

Life, whether long or short, matters not, vi. 49; ix. 33; xii. 36.

Magnanimity, x. 8.

Mankind, co-operation and fellowship of, one with another; ii. 1 (l. 11), 16; iii. 4 (sub f.); 11 (sub f.); iv. 4, 33 (sub f.); v. 16 (l. 11), 20; vi. 7, 14 (sub f.), 23, 39; vii. 5, 13, 22, 55; viii. 12, 26, 34, 43, 59; ix. 1, 9 (sub f.), 23, 31, 42 (sub. f.); x. 36, (l. 16); xi. 8, 21; xii. 20.

Mankind, folly and baseness of, v. 10 (l. 9); ix. 2, 3 (l. 13), 29; x. 15, 19.

Mankind, ingratitude of, x. 36.

Material, the. _See_ Formal.

Nature, after products of, iii. 2; vi. 36.

Nature, bounds fixed by, v. 1.

Nature, man formed by, to bear all that happens to him, v. 18; viii. 46.

Nature, nothing evil, which is according to, ii. 17 (sub f.); vi. 33.

Nature of the universe. _See_ Universe, nothing that happens is contrary to the nature of the.

Nature, perfect beauty of, iii. 2; vi. 36.

Nature, we should live according to, iv. 48 (sub. f.), 51; v. 3. 25; vi. 16 (l. 12); vii. 15, 55; viii. 1, 54; x. 33.

New, nothing, under the sun, ii. 14 (l. 11); iv. 44; vi. 37, 46; vii. 1, 49; viii. 6; ix. 14; x. 27; xi. 1.

Object, we should always act with a view to some, ii. 7, 16 (l. 12); iii. 4; iv. 2; viii. 17; x. 37; xi. 21; xii. 20.

Obsolete, all things become, iv. 33.

Omissions, sins of, ix. 5.

Opinion, iv. 3 (par. 2) (sub f.), 7, 12, 39; vi. 52, 57; vii. 2, 14, 16, 26, 68; viii. 14, 29, 40, 47, 49; ix. 13, 29 (l. 12), 32, 42 (l. 21); x. 3; xi. 16, 18; xii. 22, 25.

Others' conduct not to be inquired into, iii. 4; iv. 18; v. 25.

Others, opinion of, to be disregarded, viii. 1 (l. 12); x. 8 (l. 12), 11; xi. 13; xii. 4.

Others, we should be lenient towards, ii. 13 (sub f.); iii. 11 (sub f.); iv. 3 (l. 16); v. 33 (l. 17); vi. 20, 27; vii. 26, 62, 63, 70; ix. 11, 27; x. 4; xi. 9, 13, 18; xii. 16.

Others, we should examine the ruling principles of; iv. 38; ix. 18, 22, 27, 34.

Ourselves often to blame for expecting men to act contrary to their nature, ix. 42 (l. 31).

Ourselves, reformation should begin with, xi. 29.

Ourselves, we should judge, x. 30; xi. 18 (par. 4).

Pain, vii. 33, 64; viii. 28.

Perfection not to be expected in this world, ix. 29 (l. 7).

Perseverance, v. 9; x. 12.

Persuasion, to be used, vi. 50.

Perturbation, vi. 16 (sub f.); viii. 58; ix. 31.

Pessimism, ix. 35.

Philosophy, v. 9; vi. 12; ix. 41 (l. 15).

Pleasure, he who pursues, is guilty of impiety, ix. 1 (l. 24).

Pleasures are enjoyed by the bad, vi. 34; ix. 1 (l. 30).

Power, things in our own, v. 5, 10 (sub f.); vi. 32, 41, 52, 58; vii. 2, 14, 54, 68; x. 32, 33.

Power, things not in our own, v. 33 (sub f.); vi. 41.

Practice is good, even in things which we despair of accomplishing, xii. 6.

Praise, worthlessness of, iii. 4 (sub f.); iv. 20: vi. 16, 59; vii. 62; viii. 52, 53; ix. 34.

Prayer, the right sort of, v. 7; ix. 40.

Present time the only thing a man really possesses, ii. 14; iii. 10; viii. 44; xii. 3 (sub f.)

Procrastination, _See_ Life to be made a proper use of, etc.

Puppet pulled by strings of desire, ii. 2; iii. 16; vi. 16, 28; vii. 3, 29; xii. 19.

Rational soul. _See_ Ruling part.

Rational soul, spherical form of the, viii. 41 (sub f.); xi. 12; xii. 3 (and _see_ Ruling part).

Reason, all-prevailing, v. 32; vi. 1, 40.

Reason and nature identical, vii. 11.

Reason the, can adapt everything that happens to its own use, v. 20; vi. 8; vii. 68 (l. 16); viii. 35; x. 31 (sub f.).

Reason, we should live according to. _See_ Nature.

Repentance does not follow renouncement of pleasure, viii. 10.