34.  This reflection is most adapted to move us to contempt of death, that even those who think pleasure to be a good and pain an evil still have despised it.

35.  The man to whom that only is good which comes in due season, and to whom it is the same thing whether he has done more or fewer acts conformable to right reason, and to whom it makes no difference whether he contemplates the world for a longer or a shorter time—­for this man neither is death a terrible thing (iii. 7; vi. 23; x. 20; xii. 23).

36.  Man, thou hast been a citizen in this great state [the world];[A] what difference does it make to thee whether for five years [or three]? for that which is conformable to the laws is just for all.  Where is the hardship then, if no tyrant nor yet an unjust judge sends thee away from the state, but nature, who brought thee into it? the same as if a praetor who has employed an actor dismisses him from the stage.[B]—­“But I have not finished the five acts, but only three of them.”—­Thou sayest well, but in life the three acts are the whole drama; for what shall be a complete drama is determined by him who was once the cause of its composition, and now of its dissolution:  but thou art the cause of neither.  Depart then satisfied, for he also who releases thee is satisfied.

    [A] ii. 16; iii. 11; iv. 29.

    [B] iii. 8; xi. 1.

INDEXES.

INDEX OF TERMS.

[Greek:  adiaphora] (indifferentia, Cicero, Seneca, Epp. 82); things
  indifferent, neither good nor bad; the same as [Greek:  mesa].

[Greek:  aischros] (turpis, Cic.), ugly; morally ugly.

[Greek:  aitia], cause.

[Greek:  aitiodes], [Greek:  aition], [Greek:  to], the formal or formative
  principle, the cause.

[Greek:  akoinonetos], unsocial.

[Greek:  anaphora], reference, relation to a purpose.

[Greek:  anypexairetos], unconditionally.

[Greek:  aporroia], efflux.

[Greek:  aproaireta], [Greek:  ta], the things which are not in our will
  or power.

[Greek:  arche], a first principle.

[Greek:  atomoi] (corpora individua, Cic.), atoms.

[Greek:  autarkeia] est quae parvo contenta omne id respuit quod abundat
  (Cic.); contentment.

[Greek:  autarkes], sufficient in itself; contented.

[Greek:  aphormai], means, principles.  The word has also other
  significations in Epictetus.  Index ed.  Schweig.

[Greek:  gignomena], [Greek:  ta], things which are produced, come into
  existence.

[Greek:  daimon], god, god in man, man’s intelligent principle.

[Greek:  diathesis], disposition, affection of the mind.

[Greek:  diairesis], division of things into their parts, dissection,
  resolution, analysis.