FOOTNOTES: [1] This passage is corrupt, and the exact meaning is uncertain. [2] Lorium was a villa on the coast north of Rome, and there Antoninus was brought up, and he died there. This also is corrupt. [3] This is corrupt. [4] Antoninus here uses the word κόσμος both in the sense of the Universe and of Order; and it is difficult to express his meaning. [5] This is corrupt. [6] It appears that there is a defect in the text here. [7] The story is told by Horace in his Satires and by others since, but not better. [8] “Seen even with the eyes.” It is supposed that this may be explained by the Stoic doctrine, that the universe is a god or living being (IV. 40), and that the celestial bodies are gods (VIII. 19). But the emperor may mean that we know that the gods exist, as he afterwards states it, because we see what they do; as we know that man has intellectual powers, because we see what he does, and in no other way do we know it. [9] The Stoics made three divisions of philosophy,—Physic, Ethic, and Logic (VIII. 13). This division, we are told by Diogenes, was made by Zeno of Citium, the founder of the Stoic sect, and by Chrysippus; but these philosophers placed the three divisions in the following order,—Logic, Physic, Ethic. It appears, however, that this division was made before Zeno’s time, and acknowledged by Plato, as Cicero remarks. Logic is not synonymous with our term Logic in the narrower sense of that word. Cleanthes, a Stoic, subdivided the three divisions, and made six,—Dialectic and Rhetoric, comprised in Logic; Ethic and Politic; Physic and Theology. This division was merely for practical use, for all Philosophy is one. Even among the earliest Stoics Logic, or Dialectic, does not occupy the same place as in Plato: it is considered only as an instrument which is to be used for the other divisions of Philosophy. An exposition of the earlier Stoic doctrines and of their modifications would require a volume. My object is to explain only the opinions of Antoninus, so far as they can be collected from his book. According to the subdivision of Cleanthes, Physic and Theology go together, or the study of the nature of Things, and the study of the nature of the Deity, so far as man can understand the Deity, and of his government of the universe. This division or subdivision is not formally adopted by Antoninus, for, as already observed, there is no method in his book; but it is virtually contained in it. Cleanthes also connects Ethic and Politic, or the study of the principles of morals and the study of the constitution of civil society; and undoubtedly he did well in subdividing Ethic into two parts, Ethic in the narrower sense and Politic; for though the two are intimately connected, they are also very distinct, and many questions can only be properly discussed by carefully observing the distinction.