in the translation.][B]

[A] These words are from Euripides. They are cited by
Aristotle, Ethic. Nicom. viii. 1. Athenaeus (xiii. 296) and
Stobaeus quote seven complete lines beginning [Greek: era men
ombrou gaia]. There is a similar fragment of Aeschylus,
Danaides, also quoted by Athenaeus.

It was the fashion of the Stoics to work on the meanings of
words. So Antoninus here takes the verb [Greek: philei],
"loves," which has also the sense of "is wont," "uses," and the
like. He finds in the common language of mankind a
philosophical truth, and most great truths are expressed in the
common language of life; some understand them, but most people
utter them without knowing how much they mean.

[B] Plato, Theaet. 174 D.E. But compare the original with the
use that Antoninus has made of it.

24. What is my ruling faculty now to me? and of what nature am I now
making it? and for what purpose am I now using it? is it void of
understanding? is it loosed and rent asunder from social life? is it
melted into and mixed with the poor flesh so as to move together with
it?

25. He who flies from his master is a runaway; but the law is master,
and he who breaks the law is a runaway. And he also who is grieved or
angry or afraid, + is dissatisfied because something has been or is or
shall be of the things which are appointed by him who rules all things,
and he is Law and assigns to every man what is fit. He then who fears or
is grieved or is angry is a runaway.[A]

[A] Antoninus is here playing on the etymology, of [Greek:
nomos], law, assignment, that which assigns ([Greek: nemei]) to
every man his portion.

26. A man deposits seed in a womb and goes away, and then another cause
takes it and labors on it, and makes a child. What a thing from such a
material! Again, the child passes food down through the throat, and then
another cause takes it and makes perception and motion, and in fine,
life and strength and other things; how many and how strange! Observe
then the things which are produced in such a hidden way, and see the
power, just as we see the power which carries things downwards and
upwards, not with the eyes, but still no less plainly (vii. 85).

27. Constantly consider how all things such as they now are, in time
past also were; and consider that they will be the same again. And place
before thy eyes entire dramas and stages of the same form, whatev