Yet magnanimity and worth consist in this, that one should bear silently and patiently what is irremediable, in melancholy peace, remaining always the same, while others pass from rejoicing to despair and from despair to rejoicing. Accordingly one may also conceive of Stoicism as a spiritual hygiene, in accordance with which, just as one hardens the body against the influences of wind and weather, against fatigue and exertion, one has also to harden one’s mind against misfortune, danger, loss, injustice, malice, perfidy, arrogance, and the folly of men. I remark further, that the καθγκοντα of the Stoics, which Cicero translates _officia_, signify as nearly as possible _Obliegenheiten_, or that which it befits the occasion to do; English, _incumbencies_; Italian, _quel che tocca a me di fare, o di lasciare_, thus what _it behoves_ a reasonable man to do. Cf. _Diog. Laert._, vii. 1. 109. Finally, the _pantheism_ of the Stoics, though absolutely inconsistent with many an exhortation of Arrian, is most distinctly expressed by Seneca: “_Quid est Deus? Mens universi. Quid est Deus? Quod vides totum, et quod non vides totum. Sic demum magnitudo sua illi redditur, qua nihil majus excogitari potest: si solus est omnia, opus suum et extra, et intra tenet._” (_Quæst. Natur._ 1, _præfatio_ 12.) Chapter XVII.(27) On Man’s Need Of Metaphysics. With the exception of man, no being wonders at its own existence; but it is to them all so much a matter of course that they do not observe it. The wisdom of nature speaks out of the peaceful glance of the brutes; for in them the will and the intellect are not yet so widely separated that they can be astonished at each other when they meet again. Thus here the whole phenomenon is still firmly attached to the stem of nature from which it has come, and is partaker of the unconscious omniscience of the great mother. Only after the inner being of nature (the will to live in its objectification) has ascended, vigorous and cheerful, through the two series of unconscious existences, and then through the long and broad series of animals, does it attain at last to reflection for the first time on the entrance of reason, thus in man. Then it marvels at its own works, and asks itself what it itself is. Its wonder however is the more serious, as it here stands for the first time consciously in the presence of _death_, and besides the finiteness of all existence, the vanity of all effort forces itself more or less upon it. With this reflection and this wonder there arises therefore for man alone, the _need for a metaphysic_; he is accordingly an _animal metaphysicum_. At the beginning of his consciousness certainly he also accepts himself as a matter of course. This does not last long however, but very early, with the first dawn of reflection, that wonder already appears, which is some day to become the mother of metaphysics. In agreement with this Aristotle also says at the