BOOK V
(a thing it is impious to believe, or else let us cease to sacrifice and pray to them, to swear by them and to do all else that we do, believing them to be present and living in our midst); yet still, suppose they take counsel about none of our concerns, I am able to take counsel about myself, and my consideration is about what is advantageous. Now the advantage of each is what is proper to his own constitution and nature, and my nature is reasonable and social. As Antoninus, my city and my fatherland is Rome; as a man, the Universe. All then that benefits these cities is alone my good.
45. All that befalls the individual is to the advantage of the Whole. This should be enough. However, if you watch carefully, you will generally see this besides: what advantages a man also advantages the rest of men; but here advantage must be taken in its more usual acceptance of what lies in between good and evil.
46. Just as the performances in the amphitheatre and such places pall upon you, being for ever the same scenes, and the similarity makes the spectacle nauseating, so you feel in the same way about life as a whole; for all things, up and down, are the same and follow from the same. How long will it last?
47. Think constantly of the death of men of all sorts, of all sorts of pursuits and of every kind of nation, so that your thought comes down to Philistio, Phoebus, and Origanio. Now pass on to the remaining classes of men. We are bound to change to that other world, where are so many subtle orators, so many grave philosophers, Heraclitus, Pythagoras, and Socrates; so many heroes of old, captains and kings of later days. Besides these, Eudoxus, Hipparchus, and Archimedes, other acute natures, great minds, hard workers, rogues, self-willed men, those who made mock of man's mortal and transient life itself, like Menippus and all of his kind. Of them all reflect that long ago they were laid in the ground. Why
