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Arrian's Discourses of Epictetus
That when we cannot fulfil that which the character of a man promises, we assume the character of a philosopher.
What is the matter on which a good man should be employed, and in what we ought chiefly to practise ourselves.
1 Things appear to be separate, but there is a bond by which they are united. “All this that you see, wherein things divine and human are contained, is One: we are members of one large body” (Seneca, Ep. 95). “The universe is either a confusion, a mutual involution of things and a dispersion; or it is unity and order and providence” (Antoninus, vi. 10): also vii. 9, “all things are implicated with one another, and the bond is holy; and there is hardly any thing unconnected with any other thing.” See also Cicero, De Nat. Deorum, ii. 7; and De Oratore, iii. 5.
3 Compare Swedenborg, Angelic Wisdom, 349–356.
4 Antoninus, v. 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.” Antoninus (iii. 5) names this Daemon “the god who is in thee.” St. Paul (1 Cor. i. 3, 16) says, “Know ye not that ye are the temple of God, and that the spirit of God dwelleth in you?” Even the poets use this form of expression—
6 See Schweig.'s note.
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