The apology of Tertullian

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The Stoic rechone ali eopte admen that id not live into the precepiso virtve an philosophy.

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an ConCern ourset to live no longe than ourcii time, that is, the present momenti is ou do ali his, o ma move on illdeath stops ou illi Credit an satisfaction. IV. I have osten ondered ho it come to pas that everybodyshould love themselves best, and et value their Deighbour' opinion

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about them selves more than their own There fore i any god, ore minent instructor in philosophy, hould standis a man' elbow, and orde him to turn his insidemutWards, and publisti every thoughtand fano a fas a the came into his ead he would thin itinhar Chapter, an no Submit o much as to a Jay' discipline.

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264 Conversarion os Emperor Marcus Antonimis

grows troubles ome o imself, that obod can e indered by another, and that opinion is the main thin Which doe good orharm in the Orid. IX. e must manage the precept o philosoph like hos that wresti an bo in the Circus, an no like a gladiator for our lancer, is he drops his Nord, is heW down immediately but theother that malles eapons of his limbs has them alWay about im, an has nothin toto butrioaee his hand and feet stirring. X. Be no satisfied illi a superficiat vieW, ut penetrate thenature an qualit of thingsci an to this purpose ou must divide them into alter an form, and inquire into the end the were

XI. What a might privilege is a man or to, since it is in his powermo toto anythinibu What God Almight approves, and ob satisfied with ait the distributions o Providen e

the divine assistance but is hance and Confusion Carrycit, and nobod Sit at he helm, e o Contented, and ride ut the tormpatiently for ou have a overnor illiin ou, though the worid

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XX. Tahe care neve toto anything Without though and designino sor an other en either, ut hat a be servi eable to the interes of SOCiety. XXI. Conside that in a litile time ou illiseither have placenor eing that our contemporaries ill have the fame late, and the present Cene o nature e liut λ; for at things Change of

That is, of manliind in generat.

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266 conversation V Emperor arcus Antonimis:

Course, and Wither an dro in ieces that ne ones may be madeout of them. XXII. Thought are, in a great meaSure, master of things, and ,

whicli is more, it is in our Wn powe to th in as ou leage; theres ore domo suffer opinion to Cheat yo an longer Disengagesto the tyrann o sanCy, and then, as is ou doubled omedangerous Cape yO Will have nothinibu a Stead CourSe a moOthsea, and a land-loChediant receive you. XXIII. very operatio that eases in due time, suffers nothingby breat in off; either cloes the agent receive an harm upon this score. Thus life Whicli is nothin but a series an continuation faction, Comes o no a mages by havin a seasonable perio putrioit; either oes e that lay this motion flee Sustain any OSS, provide it is done at a proper juncture. NoW, nature SSign theterm an seis ut the bound of life somelimes this perio is fixed by partiCular nature or force of Constitution ascit happens hen ama dies of old age ; ut let it Come late or early Common nature has certaint aland incit. An thus the paris o nature, Changingsrom ne formo another, reserve the wori in perpetuat ouili an vigour. Now that is alWays ascit houldie bothis to timean quality, hicli akes for the service of the universe. Fronthen erit follows thatiar dyin Caniem real evit, feein there is nothingis basenes o mora turpitude in it for it is both involuntar With respectoo urgetveS, an ServiCeable to the generalinterest thereire there an e nothin os scandal in it. Nay, itis Certaini a good hing, since it is uitable and easonable for the universe. An thus a man that oes o Smoothi is, ascit ere, Carried ut of the worl by inspiration. For e that follows the Deit with his motions and with his ill too Seem actualed by a divine impreSSion. XXIV. et these three hinis te ready for serviCe. First, as Oyour Wn actions, et nothing e done raShly, Or O O PurpOSO, nor indeed in an other anne than justice hersei Nould aveordere it Andos for Casualties and the State of our fortune, conside that the are thetlin distributions of hance, o eis the

What in light thin man is froni his conception to his birili or

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animation ' and stom his firstareath to his last, in the paris of his

Composition, an in the State of his dissolution Thirdly, considerthat, Dyo could shootoourSeli a pleasure into the hy, and thenCeta ke a vie of human flairs, O Would perceive a Strange medieyo humour an Condition an discove at the fame time the irand ther o plentis uti stoche with inhabitanis, and that DyoumOunte neve S Osten, O Would have the old prospect Alast things are generali of the Same CompleXion, and of the fame hortContinuance Oo, and et ho Stranget we are conceited of them XXV. Discharge opinion, and o are Sase an pra Who

XXVII. Reflect frequentlympo thos that have formerly been mightil disturbe Muth accident of any ind that have Carried

The Stoic belleve a huma foetus no animate illi the time o birth.

Tertuli. De Anim. It was the opinion of the Platonisis an Stoic that the i and sh were inhabited by spirit sultable to the respective regionS. Opinion is a common, ut salse notion of things. Soe Book viii SeCt. 25.

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Fabius Catullinus id at his Coianir seat, a Lucius Lupus and Stertinius id a Baiae, to ac the anc of Vertius Rufus, o the liberties o Tiberius at Capreae thus eopte dotempo figure and singularity though it is ometimes in lewdnessi but grantiniit is someWhatietter, the rige is insignificant, and the play not orththe Candie. It is much more beComing a philosopherno stan Clearos affectation tot honest an regula upo ali occasions and tofollo Cheerfuit Whereve the Gods ea on. As for pretene and hypocrisy, it is ali stust for nothiniis more scandalou than a manthat is proud of his humility. XXVIII. To thos that as me the reason fisy bein SolarneStin religious orship;-Di I ver se any of the odi or, hichway a. Convince of the certaint of thei existencep in thesirs place I answer, that the god are no invisibiei but grantingthe were, the objection ould signis nothing. For I neve had sight of my Wn oul, and et Phave a reat value for it be aufei is discoverable by iis operations. An thus by In Constant experienCe of the poWer of the gods, I have a proos of theiraeing,

XXIX. The est provision o a'appy life is to dissectisverything, te itin ali fides, an divide it into alter an form topractis honest in good earnest, an spea truth sto the verysoul of ou and When o have done his live eas and Cheerfui, and CroWyone good actio so Close to another, that there a notbe the least empi or insignificant spaCe betNee them.

XXX. The light of the sun is ut ne and the fame, though itis divide by the interposition os alis an mountainS, and

abundance of ther opaque odies. There is ut ne Common matter for Corporeity though it is parcelle out among odies of different qualities. There is ut ne sensitive Oul, Ot-withstandin it has peculiar Conveyan es, runs in innumerable ChannelS, and Supplies a vast number of animal distinc stom achother. An lastly the rationat oui though it seem to e plitinio distinction, is ut ne and the fame. Now, XCepting thistast the paris of the ther species of form', an matter, though

That o Tiberius a SUCh. The sun the oon, and the tars, ere gods in the opinion of the Stoics. The Stoicihel the rationa foui a par of the Deity. B sor in rationa creatures, the emperor seems to mea the ind, in animal the sensitive oui, in vegetable an inanimat thing the principi ofunion hicli supporis them in thei distinction, an tactis thei hein together.

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without apprehension or an Common asseCtion to te them to ea liother, are et uphel by an intelligent eing, and by that faculty

encae the stic togetheri inclination, an nothin canisXtinguisti suci sociable thoughis in them. XXXI. What is it ou anher aster Is it bare existen e or Sensatiori or motion or Strengili, that ou may lose it again indecas What is it the privilege of peech, o the power Ofthinhing in generab I any of this furnitur bi enoughrior destre ΘΙ at thes things are tristes pon the matter, prOCee to Somethingiliat is orth our hile; and that is, o be overne by reaSonand the Deity And et o cannot e sal to value these ast mentione privileges rightly is ou are disturbe because death

despiSed even by that sect ho made leasure and ain thestandar of good and evit. XXXV. e that lihes no time so et a that fixedi ProvidenCe, he that is indifferent whether he has room for a long progres in

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27, conversation V Emporor arcus Antoninus.

many years to te the orid in a person thus qualisie wil neverberustald of dying. XXXVI. Harhoe friend, ou have been a burgher of this great city; What matte though o have live incit but a few years il