circumstances of their being near to rottenness adds a peculiar beauty
to the fruit. And _the ears of corn bending down, and the lion's
eyebrows, and the foam which flows from the mouth of wild boars_, and
many other things--though they are far from being beautiful, if a man
should examine them severally--still, because they are consequent upon
the things which are formed by nature, help to adorn them, and they
please the mind; so that if a man should have a feeling and deeper
insight about the things found in the universe there is hardly _one of
those which follow by way of consequence_ which will not seem to him to
be in a manner disposed so as to give pleasure." (iv. 2.)

This congruity to nature--the following of nature, and obedience to all
her laws--is the key-formula to the doctrines of the Roman Stoics.

"Everything which is in any way beautiful is beautiful in itself, and
terminates in itself, not having praise as part of itself. Neither
worse, then, nor better is a thing made by being praised.... _Is such a
thing as an emerald made worse than it was, if it is not praised? or
gold, ivory, purple, a lyre, a little knife, a flower, a shrub_?"
(iv. 20.)

"Everything harmonizes with me which is harmonious to thee, O Universe.
Nothing for me is too early nor too late, which is in due time for thee.
Everything is fruit to me which thy seasons bring, O Nature! from thee
are all things, in thee are all things, to thee all things return. _The
poet says, Dear city of Cecrops; and wilt not thou say, Dear city of
God_?" (iv. 23.)

"Willingly give thyself up to fate, allowing her to spin thy thread into
whatever thing she pleases." (iv. 34.)