|
Main
- books.jibble.org
My Books
- IRC Hacks
Misc. Articles
- Meaning of Jibble
- M4 Su Doku
- Computer Scrapbooking
- Setting up Java
- Bootable Java
- Cookies in Java
- Dynamic Graphs
- Social Shakespeare
External Links
- Paul Mutton
- Jibble Photo Gallery
- Jibble Forums
- Google Landmarks
- Jibble Shop
- Free Books
- Intershot Ltd
|
books.jibble.org
Previous Page
| Next Page
Page 45
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.
Previous Page
| Next Page
|
|