Then, I continued, no physician, in so far as he is a physician, considers his own good in what he prescribes, but the good of his patient; for the true physician is also a ruler having the human body as a subject, and is not a mere money-maker; that has been admitted?
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“Quisquis ubique habitat, Maxime, nusquam habitat.”
(LLA 70) .80 Seneca: Medea. Tr. M. Hadas. (LLA 55) .45 ——: Oedipus. Tr. M. Hadas. (LLA 44) .45 ——: Thyestes. Tr. M. Hadas. (LLA 76) .45 *Shelley: Defence of Poetry. (LLA 98) .50 Sophocles: Electra. Tr. R. C. Jebb. (LLA 25) .40 Spinoza: On the Improvement of the Understanding. Tr. J. Katz. (LLA 67) .50 Terence: Phormio. Tr. F. O. Copley. (LLA 95) .45 ——: The Woman of Andros. Tr. F. O. Copley. (LLA 18) .45 *Tolstoy: What Is Art? Tr. A. Maude. (LLA 51) .90 Whitman: Democratic Vistas. (LLA 9) .50
Alone, or in the throng, Do Thee, most Holy! wrong, Be Thy grace granted for that witless sin! For Thou art, now I know, Father of all below, Of all above, of all the worlds within
[7][Chrysippus (c. 280-207 B.C.) was a Stoic philosopher who became head of the Stoa after Cleanthes. His works, which are lost, were most influential and were generally accepted as the authoritative interpretation of orthodox Stoic philosophy.—Ed.]
HERE ENDS CHAPTER IX. OF THE BHAGAVAD-GITA, Entitled "Rajavidyarajaguhyayog," Or "The Book of Religion by the Kingly Knowledge and the Kingly Mystery."
This other restores the sense of repose to a body without a soul:
Besides this, one cannot by fair dealing, and without injury to others, satisfy the nobles, but you can satisfy the people, for their object is more righteous than that of the nobles, the latter wishing to oppress, while the former only desire not to be oppressed. It is to be added also that a prince can never secure himself against a hostile people, because of there being too many, whilst from the nobles he can secure himself, as they are few in number. The worst that a prince may expect from a hostile people is to be abandoned by them; but from hostile nobles he has not only to fear abandonment, but also that they will rise against him; for they, being in these affairs more far-seeing and astute, always come forward in time to save themselves, and to obtain favours from him whom they expect to prevail. Further, the prince is compelled to live always with the same people, but he can do well without the same nobles, being able to make and unmake them daily, and to give or take away authority when it pleases him.
[5] Carmignuola. Francesco Bussone, born at Carmagnola about 1390, executed at Venice, 5th May 1432.
A principality is created either by the people or by the nobles, accordingly as one or other of them has the opportunity; for the nobles, seeing they cannot withstand the people, begin to cry up the reputation of one of themselves, and they make him a prince, so that under his shadow they can give vent to their ambitions. The people, finding they cannot resist the nobles, also cry up the reputation of one of themselves, and make him a prince so as to be defended by his authority. He who obtains sovereignty by the assistance of the nobles maintains himself with more difficulty than he who comes to it by the aid of the people, because the former finds himself with many around him who consider themselves his equals, and because of this he can neither rule nor manage them to his liking. But he who reaches sovereignty by popular favour finds himself alone, and has none around him, or few, who are not prepared to obey him.
Meditations — Chapter 3: Book 3 (Third)
How easy a thing is it for a man to put off from him all turbulent adventitious imaginations, and presently to be in perfect rest and tranquillity!
Thou must comfort thyself in the expectation of thy natural dissolution, and in the meantime not grieve at the delay; but rest contented in those two things. First, that nothing shall happen unto thee, which is not according to the nature of the universe. Secondly, that it is in thy power, to do nothing against thine own proper God, and inward spirit. For it is not in any man's power to constrain thee to transgress against him.
And the laws which they make must be obeyed by their subjects,—and that is what you call justice?
Why do you ask such a question, I said, when you ought rather to be answering?
So speaking, in the face of those two hosts, Arjuna sank upon his chariot-seat, And let fall bow and arrows, sick at heart.
[7] San Giorgio is Raffaello Riario. Ascanio is Ascanio Sforza.
Nay, Prince! If one of evil life turn in his thought Straightly to Me, count him amidst the good; He hath the high way chosen; he shall grow Righteous ere long; he shall attain that peace Which changes not. Thou Prince of India! Be certain none can perish, trusting Me! O Pritha's Son! whoso will turn to Me, Though they be born from the very womb of Sin, Woman or man; sprung of the Vaisya caste Or lowly disregarded Sudra,--all Plant foot upon the highest path; how then The holy Brahmans and My Royal Saints? Ah! ye who into this ill world are come-- Fleeting and false--set your faith fast on Me! Fix heart and thought on Me! Adore Me! Bring Offerings to Me! Make Me prostrations! Make Me your supremest joy! and, undivided, Unto My rest your spirits shall be guided.
Pope Julius II. having sent an ambassador to the King of England to animate him against King Francis, the ambassador having had his audience, and the King, before he would give an answer, insisting upon the difficulties he should find in setting on foot so great a preparation as would be necessary to attack so potent a King, and urging some reasons to that effect, the ambassador very unseasonably replied that he had also himself considered the same difficulties, and had represented them to the Pope. From which saying of his, so directly opposite to the thing propounded and the business he came about, which was immediately to incite him to war, the King of England first derived the argument (which he afterward found to be true), that this ambassador, in his own mind, was on the side of the French; of which having advertised his master, his estate at his return home was confiscated, and he himself very narrowly escaped the losing of his head.--[Erasmi Op. (1703), iv. col. 684.]
Arjuna. This, for my soul's peace, have I heard from Thee, The unfolding of the Mystery Supreme Named Adhyatman; comprehending which, My darkness is dispelled; for now I know-- O Lotus-eyed![FN#21]--whence is the birth of men, And whence their death, and what the majesties Of Thine immortal rule. Fain would I see, As thou Thyself declar'st it, Sovereign Lord! The likeness of that glory of Thy Form Wholly revealed. O Thou Divinest One! If this can be, if I may bear the sight, Make Thyself visible, Lord of all prayers! Show me Thy very self, the Eternal God!