V. 1 ; cruy/ca.TaT/;Kfcr0ai V. 1 ; avfA-

/J.fipveo-0a.i. ni. 11 ; VIII. 23 ; crvju.^- pucris IV. 40 , (rvfJ.irfpi<j>avTa.^e<TSai. X. 38; av^n-poo-Trui-Teu/ VII. 22; X. 31; XII. 27; owe^e peii/ III. 4; <rvvv>i9eiv (?) IV. 34 ; Tpiyepiji tos, IV. 50 J i/TrepTao-is, X. 8 ; iftavra.- <7iO7rAjicTu>s, I. 7 , x v ^ c P tO1 VI- 13 aTTpocu peTa, things not in our choice or power, xn. 3, 23, 33 apx<" , Zeno recognized 0e<> (TO n-oi- ovv) and vAt) (TO Trao-xoc) as apx ai or Beginnings aTapajia (cp. aTraSeia) ix. 31, free dom from perturbation at external things aTo/j.oi, iv. 3 ; VI. 24 ; vii. 32, 50 ; vin. 17 ; ix. 28, 39 ; x. 6 ; xi. 18. Indivisible atoms endowed with motion were, according to Demo- critus, and after him Epicurus and Lucretius, the origin of all things without any First Cause. Marcus often puts this view, but only to reject it a<J>opju>/ = means. Marcus does not use the word in its Stoic sense of " disinclination " )( op/jnj Sai/j.<av, evil spirit, I. 6; good, x. 13 ; = evSa^ovla., vii. 17 ; the "genius" or "daemon" within us, n. 13, 17 ; m. 6, 7, 12, 16 ; vm. 45 ; xn. 3 ; given by Zeus to us, v. 27 ; = teds, v. 10 ; = "oOs, in. 3 SnxAvo-i;, vii. 50, etc.; a breaking up of things into their component parts, and the subsequent sifting out of these into the elements Siavoio., faculty of thought, or mind, in. 1; = AoytKij i^vx 7 ). vi. 32; not affected by the motions of the irvfv^a., IV. 3 Sia.irv<;~i<r0a.i, to breathe through the veins and arteries, a medical theory (see Gataker in loc. for il lustrations from Galen), in. 1 ; Vi. 16 56-y^a, a postulate, axiom, or prin ciple established by reason and experience ; what the sensations are to the body and impulses to the soul, S6y para are to the intel ligence, ni. 16; called "sacred," x. 9. See Kpl^a and 0ea >pi)u.a 410 e Sos, only used once (xi. 20) in its philosophical sense of "general term," "class," or "species" ei/uapju.e 1/rj, rj, destiny, in. 6; v. 8, etc. ; = Clotho, IV. 34 ; ra <rvyKu9- ontva., m. 4, 11, 16; rv. 26; T) Tren-pw^ieVr), III. 8; TO (nJfJ.fio.lvov, IV. 44 etc. eic/cAio-is, avoidance )( ."pefis (q.v.), VHI. 7 ; xi. 37. The things that are " within the man " are Kplms judgment, op^ij impulse, opefts propension towards, e^icAio-is aversion from, a thing, vin. 28; but the latter must be reserved only for things in our power, vin. 7 ; xi. 37 cKTTvpiovi-;, cyclical conflagration of the Universe, a doctrine of Heraclitus (q.v.), in. 3. Justin Apol. ii. 7 points out the dif ference between the Stoic and Christian view of this conflagra tion (2 St. Peter iii. 7, 10) ei/i/oia, conception, thought, or no tion not amounting to a^convic- i tion (Si>yfj.a), but KOU r) fvvoia. = fyoLVTatria. KaToXr)7TTiK), a conclusive conviction. Se-e TrpoAr/iJ/is efaywyrj = suicide does not occur, but see in. 1 (t&KTeov) iff is, vi. 14; vn. 16; xi. 18; xn. 16. Lucian, Conviv. 23, says, 5ia- <e p<:i o-xeVis ef ews ; and in Hermot. 81 he laughs at the jargon of philosophy with its e<ris and <rX <ms, its KaraA^cis and <f>avra- o-i ai. 2x*Vis, feature; tis, a simple essential form or quality (irotoTijs) ; <u<ns, a forming power, vi. 14 eWcujuoi i a., harmony of man s will (Sa.ifniai ) With God s = evpoia |3i ou, vii. 17 eupovs, evpotif (cvpoia, Epict. i. 4. 6), the calm even flow of the virtuous life = evoSelv, v. 34 ; x. 6 ; even of Zeus himself, v. 8 ; tvpow KCU 8fovSii jSiW, n. 5 evepyeia, the activity of the tyvxy contrasted with Ti-ticns (q.v.) = the passivity of the body, v. 20, etc. riyeiioviKOV, To (Or TO Kvpitvov, TO Trpoaipenxdi , VHI. 56), the Ruling410