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. Antoninus
does not treat of Politic. His subject is Ethic, and Ethic in its
practical application to his own conduct in life as a man and as a
governor. His Ethic is founded on his doctrines about man's nature, the
Universal Nature, and the relation of every man to everything else. It
is therefore intimately and inseparably connected with Physic, or the
Nature of Things, and with Theology, or the Nature of the Deity. He
advises us to examine well all the impressions on our minds
([Greek: phantasiai]) and to form a right judgment of them, to make just
conclusions, and to inquire into the meanings of words, and so far to
apply Dialectic; but he has no attempt at any exposition of Dialectic,
and his philosophy is in substance purely moral and practical. He says
(viii. 13), "Constantly and, if it be possible, on the occasion of every
impression on the soul,[A] apply to it the principles of Physic, of
Ethic, and of Dialectic:" which is only another way of telling us to
examine the impression in every possible way. In another passage (iii.
11) he says, "To the aids which have been mentioned, let this one still
be added: make for thyself a definition or description of the object
([Greek: to phantaston]) which is presented to thee, so as to see