Just as we must understand when it is said, That Aesculapius prescribed to this man horse-exercise, or bathing in cold water or going without shoes; so we must understand it when it is said, That TERMthe nature of the universe prescribed to this man disease or mutilation or loss or anything else of the kind. For in the first case Prescribed means something like this: he prescribed this for this man as a thing adapted to procure health; and in the second case it means: That which happens to (or, suits) every man is fixed in a manner for him suitably to his TERMdestiny. For this is what we mean when we say that things are suitable to us, as the workmen say of squared stones in walls or the pyramids, that they are suitable, when they fit them to one another in some kind of connexion. For there is altogether one fitness, harmony. And as DOGMAthe universe is made up out of all bodies to be such a body as it is, so out of all existing causes necessity (destiny) is made up to be such a cause as it is. And even those who are completely ignorant understand what I mean, for they say, It (necessity, destiny) brought this to such a person.- This then was brought and this was precribed to him. Let us then receive these things, as well as those which Aesculapius prescribes. Many as a matter of course even among his prescriptions are disagreeable, but we accept them in the hope of health. Let the perfecting and accomplishment of the things, which the common nature judges to be good, be judged by thee to be of the same kind as thy health. And so DOGMAaccept everything which happens, even if it seem disagreeable, because it leads to this, to the health of the universe and to the prosperity and felicity of Zeus (the universe). For he would not have brought on any man what he has brought, if it were not useful for the whole. Neither does the nature of anything, whatever it may be, cause anything which is not suitable to that which is directed by it. For two reasons then it is right to be content with that which happens to thee; the one, because it was done for thee and prescribed for thee, and in a manner had reference to thee, originally from the most ancient causes spun with thy destiny; and the other, because even that which comes severally to every man is to the power which administers the universe a cause of felicity and perfection, nay even of its very continuance. For the integrity of the whole is mutilated, if thou cuttest off anything whatever from the conjunction and the continuity either of the parts or of the causes. And thou dost cut off, as far as it is in thy power, when thou art dissatisfied, and in a manner triest to put anything out of the way.

Just as we understand it when we hear that Asclepius has prescribed to a man horse-riding, or cold baths, or going barefoot, so we should understand it when we say that TERMthe Nature of the Whole has prescribed to a man illness, or maiming, or loss, or the like. For in the first case "prescribed" means roughly this: he appointed this for the man as something suited to his health; and in the second, that what befalls each is appointed to him in a way suited to his TERMdestiny. This is what we mean when we say things "fit" us, as the builders say of the squared stones in walls or pyramids that they "fit," when they join to one another in a certain arrangement. For in the whole there is one harmony; and as DOGMAthe cosmos is made up out of all bodies into such a body as it is, so out of all causes fate is made up into such a cause as it is.

Even the wholly untaught grasp what I mean, for they say, "Fate brought this to him." So this was brought to him, and this was prescribed to him. Let us then receive these things as we receive what Asclepius prescribes — for many even of his prescriptions are harsh, yet we welcome them in the hope of health.

Let the accomplishment and completion of what the common Nature judges good seem to you such a thing as your own health; and so DOGMAwelcome all that happens, even if it seems harsh, because it leads to that end — the health of the cosmos, and the well-faring and good success of Zeus. For he would not have brought this to anyone, were it not of benefit to the Whole; nor does the nature of anything whatever bring what is not suited to what it governs.

For two reasons, then, you should be content with what befalls you: first, that it came to be for you and was prescribed to you and had reference to you, spun from of old out of the most ancient causes; and second, that even what comes severally to each is, for the power that administers the Whole, a cause of its well-faring, its completion, and indeed of its very continuance. For the integrity of the whole is maimed if you cut off anything at all from the connection and the continuity — whether of the parts or of the causes. And you do cut it off, so far as in you lies, whenever you are discontented — and in a way you destroy it.