And so are some incantations, but in that they are useful I regard not this; only let them be of use. But dost thou call anything of ill-omen, save only that which betokeneth some evil? Cowardice is a word of ill-omen, and baseness and grief and mourning and shamelessness, these words are of ill-omen. And not even them must we dread to speak, if so we may defend ourselves against the things. But wilt thou say that any word is of ill-omen that betokeneth some natural thing? Say that it is of ill-omen to speak of the reaping of ears of corn, for it betokeneth the destruction of the ears—but not of the universe. Say that the falling of the leaves is of ill-omen, and the dried fig coming in the place of the green, and raisins in the place of grapes. For all these things are changes from the former estate to another; no destruction, but a certain appointed order and disposition. Here is parting for foreign lands, and a little change. Here is death—a greater change, not from that which now is to that which is not, but to that which is not now. CHAPTER IX. ON SOLITUDE. 1. Solitude is the state of one who is helpless. For he who is alone is not therefore solitary; even as he who is in a great company is not therefore not solitary. When, therefore, we have lost a brother or a son or a friend on whom we were wont to rest, we say that we are left solitary, and oftentimes we say it in Rome, with such a crowd meeting us and so many dwelling about us, and, it may be, having a multitude of slaves. For the solitary man, in his conception, meaneth to be thought helpless, and laid open to those who wish him harm. Therefore when we are on a journey we then, above all, say that we are solitary when we are fallen among thieves; for that which taketh away solitude is not the sight of a man, but of a faithful and pious and serviceable man. For if to be solitary it sufficeth to be alone, then say that Zeus is solitary in the conflagration,[1] and bewails himself. _Woe is me! I have neither Hera nor Athene nor Apollo_, nor, in short, either brother or son or descendant or kinsman. And so some say he doth when alone in the conflagration. For they comprehend not the life of a man who is alone, setting out from a certain natural principle, that we are by nature social, and inclined to love each other, and pleased to be in the company of other men. But none the less is it needful that one find the means to this also, to be able to suffice to himself, and to be his own companion. For as Zeus is his own companion, and is content with himself, and considereth his own government, what it is, and is occupied in designs worthy of himself; thus should we be able to converse with ourselves, and feel no need of others, nor want means to pass the time; but to observe the divine government, and the relation of ourselves with other things; to consider how we stood formerly towards the events that befall us, and how we stand now; what things they are that still afflict