57.  The sun appears to be poured down, and in all directions indeed it is diffused, yet it is not effused.  For this diffusion is extension:  Accordingly its rays are called Extensions [[Greek:  aktines]] because they are extended [[Greek:  apo tou ekteinesthai]].[A] But one may judge what kind of a thing a ray is, if he looks at the sun’s light passing through a narrow opening into a darkened room, for it is extended in a right line, and as it were is divided when it meets with any solid body which stands in the way and intercepts the air beyond; but there the light remains fixed and does not glide or fall off.  Such then ought to be the outpouring and diffusion of the understanding, and it should in no way be an effusion, but an extension, and it should make no violent or impetuous collision with the obstacles which are in its way; nor yet fall down, but be fixed, and enlighten that which receives it.  For a body will deprive itself of the illumination, if it does not admit it.

    [A] A piece of bad etymology.

58.  He who fears death either fears the loss of sensation or a different kind of sensation.  But if thou shalt have no sensation, neither wilt thou feel any harm; and if thou shalt acquire another kind of sensation, thou wilt be a different kind of living being and thou wilt not cease to live.

59.  Men exist for the sake of one another.  Teach them then, or bear with them.

60.  In one way an arrow moves, in another way the mind.  The mind indeed, both when it exercises caution and when it is employed about inquiry, moves straight onward not the less, and to its object.

61.  Enter into every man’s ruling faculty; and also let every other man enter into thine.[A]

    [A] Compare Epictetus, iii. 9, 12.

IX.

He who acts unjustly acts impiously.  For since the universal nature has made rational animals for the sake of one another, to help one another according to their deserts, but in no way to injure one another, he who transgresses her will is clearly guilty of impiety towards the highest divinity.  And he too who lies is guilty of impiety to the same divinity; for the universal nature is the nature of things that are; and things that are have a relation to all things that come into existence.[A] And further, this universal nature is named truth, and is the prime cause of all things that are true.  He then who lies intentionally is guilty of impiety, inasmuch as he acts unjustly by deceiving; and he also who lies unintentionally, inasmuch as he is at variance with the universal nature, and inasmuch as he disturbs the order by fighting against the nature of the world; for he fights against it, who is moved of himself to that which is contrary to truth, for he had received powers from nature through the neglect of which he is not able now to distinguish falsehood from truth.  And indeed he who pursues