15. Some things hasten into being. Some hasten to be no more. Even as a thing is born some part of it is already dead. Flux and change are constantly renewing the world, just as the unbroken flow of time ever presents to us some new portion of eternity. In this vast river, on whose bosom there is no tarrying, what is there among the things that sweep by us that is worth the prizing? It is as if a man grew fond of one among a passing flight of sparrows, when already it had vanished from his sight. Our life itself is much like a vapour of the blood or a drawing in of air. Our momentary actions of inhalation and exhalation are one in kind with that whole power of breathing which, yesterday or the day before, we received at birth, and which we must restore again to the source from whence we drew it. 16. It is a small privilege to transpire like plants, or even to breathe as cattle or wild beasts do. To feel the impressions of sense, to be swayed like puppets by passion, to herd together and to live by bread; all this is no great thing. There is nothing here superior to our power of discharging our superfluous food. What, then, is of value? To be received with clapping of hands? No. Neither, therefore, is the applause of tongues more valuable, for the praises of the multitude are naught but the idle clapping of tongues. Dismiss the vanity called fame, and what remains to be prized? This, I think: in all things to act, or to restrain yourself from action, as best suits the particular structure of your nature. This is the end of all arts and studies, for every art aims at making what it produces well adapted to the work for which it was designed. The gardener, the vine-dresser, the horse-breaker, the dog-trainer all try for this; and what else is the aim of all education and teaching? Here, then, is what you may truly value: this well won, you will seek for nothing more. Will you, then, cease valuing the multitude of other things? If you do not, you will never attain to freedom, self-sufficiency, or tranquillity. You cannot escape envying, suspecting, and striving against those who have the power to deprive you of your cherished objects, nor plotting against men who are in possession of that on which you set your heart. The man who lacks any of these things must, of necessity, be distracted, and be for ever complaining against the Gods. But reverence and respect for your own intelligence will bring you to agreement with yourself, into concord with mankind, and into harmony with the Gods, whom you will praise for all their good gifts and guidance. 17. Upward, downward, round and round run the courses of the elements. But the course of virtue is like none of these; it follows a diviner path, well-directed in a way that is hard for us to understand.