WEBVTT

1
00:00:00.560 --> 00:00:05.960
All those things at which thou wishest
to arrive by as acuitous road, thou

2
00:00:06.080 --> 00:00:12.240
canst have now if thou dost not
refuse them to thyself. And this means

3
00:00:12.279 --> 00:00:17.320
if thou wilt take no notice of
all the past, and trust the future

4
00:00:17.399 --> 00:00:24.559
to providence, and direct the present
only conformably to piety and justice conformably to

5
00:00:24.640 --> 00:00:29.160
piety, that thou mayest be content
with the lot which is assigned to THEE,

6
00:00:29.559 --> 00:00:35.520
for Nature designed it for THEE,
and THEE for it conformably to justice.

7
00:00:35.880 --> 00:00:40.640
That thou mayst always speak the truth
freely and without disguise, and do

8
00:00:40.759 --> 00:00:44.679
the things which are agreeable to law
in according to the worth of each.

9
00:00:45.840 --> 00:00:51.079
And let neither another man's wickedness hinder
THEE, nor opinion, nor voice,

10
00:00:51.560 --> 00:00:56.479
nor yet the sensations of the poor
flesh which has grown about THEE. For

11
00:00:56.560 --> 00:01:00.759
the passive part will look to this. If then whatever the time may be

12
00:01:02.000 --> 00:01:07.000
when thou shalt be near to thy
departure, neglecting everything else, thou shalt

13
00:01:07.000 --> 00:01:12.079
respect only thy ruling faculty and the
divinity within THEE. And if thou shalt

14
00:01:12.079 --> 00:01:18.879
be afraid, not because thou must
sometimes cease to live, but if thou

15
00:01:18.959 --> 00:01:23.280
shalt fear never to have begun to
live according to nature, then thou wilt

16
00:01:23.280 --> 00:01:29.200
be a man worthy of the universe
which has produced thee. And thou wilt

17
00:01:29.200 --> 00:01:33.480
cease to be a stranger in thy
native land, and to wonder at things

18
00:01:33.519 --> 00:01:38.120
which happened daily as if they were
something unexpected, and to be dependent on

19
00:01:38.239 --> 00:01:46.120
this or that. God sees the
minds of all men, bared of the

20
00:01:46.239 --> 00:01:53.719
material vesture and rind and impurities.
For with his intellectual part alone he touches

21
00:01:53.760 --> 00:01:59.359
the intelligence only which hast flowed and
been derived from himself into these bodies.

22
00:02:00.480 --> 00:02:05.200
And if thou also usest thyself to
do this, thou wilt rid thyself of

23
00:02:05.280 --> 00:02:09.479
thy much trouble. For he who
regards not the poor flesh which envelops him

24
00:02:09.960 --> 00:02:15.400
surely will not trouble himself by looking
after raiment and dwelling, and fame,

25
00:02:15.840 --> 00:02:23.800
and such like externals. And show
the things are three of which thou art

26
00:02:23.840 --> 00:02:30.080
composed, a little body, a
little breath, intelligence. Of these the

27
00:02:30.159 --> 00:02:32.199
first two are thine, so far
as it is thy duty to take care

28
00:02:32.240 --> 00:02:38.319
of them, but the third alone
is properly thine. Therefore, if thou

29
00:02:38.319 --> 00:02:44.879
shalt separate from thyself, that is, from thy understanding. Whatever others do

30
00:02:45.120 --> 00:02:50.840
or say, and whatever thou hast
done or said thyself, and whatever future

31
00:02:50.919 --> 00:02:54.800
things trouble THEE because they may happen, And whatever in the body which envelops

32
00:02:54.840 --> 00:03:00.240
THEE, or in the breath which
is by nature associated with the body,

33
00:03:00.719 --> 00:03:06.360
is attached to THEE independent of thy
will, and whatever the external circumfluent vortex

34
00:03:06.400 --> 00:03:10.439
whirls round. So that the intellectual
power, exempt from the things of fate,

35
00:03:10.960 --> 00:03:16.680
can live pure and free by itself, doing what is just and accepting

36
00:03:16.719 --> 00:03:22.800
what happens, and saying the truth. If thou wilt separate, i say,

37
00:03:23.280 --> 00:03:27.879
from this ruling faculty the things which
are attached to it by the impressions

38
00:03:27.879 --> 00:03:31.080
of sense, and the things of
time to come and of time that is

39
00:03:31.120 --> 00:03:38.039
past, and wilt make thyself like
in pedoicles, a sphere all round and

40
00:03:38.199 --> 00:03:43.199
in its joyous rest reposing. And
if thou shalt strive to live only what

41
00:03:43.360 --> 00:03:47.199
is really thy life, that is
the present, then thou wilt be able

42
00:03:47.199 --> 00:03:52.840
to pass that portion of life which
remains for THEE up to the time of

43
00:03:52.879 --> 00:03:58.479
thy death, free from perturbations,
nobly and obedient to the God that is

44
00:03:58.479 --> 00:04:04.840
within thee. I have often wondered
how it is that every man loves himself

45
00:04:04.960 --> 00:04:10.000
more than all the rest of men, but yet sets less value on his

46
00:04:10.080 --> 00:04:15.319
own opinion of himself than on the
opinion of others. If then, a

47
00:04:15.479 --> 00:04:19.279
god or a wise teacher should present
himself to a man and bid him to

48
00:04:19.319 --> 00:04:24.079
think of nothing, and to design
nothing, which he would not express as

49
00:04:24.079 --> 00:04:27.920
soon as he conceived it, he
could not endure it even for a single

50
00:04:28.000 --> 00:04:31.600
day. So much more respect have
we to what our neighbors shall think of

51
00:04:31.720 --> 00:04:39.720
us than to what we shall think
of ourselves. How can it be that

52
00:04:39.759 --> 00:04:45.800
the gods, after having arranged all
things well and benevolently for mankind, have

53
00:04:45.920 --> 00:04:50.279
overlooked this alone, That some men, and very good men, and men,

54
00:04:50.560 --> 00:04:55.879
who, as we may say,
have had most communion with the Divinity,

55
00:04:56.439 --> 00:05:00.480
and through pious acts and religious observances, have been most intimate with the

56
00:05:00.560 --> 00:05:05.959
Divinity, when they have once died, should never exist again, but should

57
00:05:06.000 --> 00:05:13.360
be completely extinguished. But if this
is so, be assured that if it

58
00:05:13.439 --> 00:05:16.759
ought to have been otherwise, the
gods would have done it, or if

59
00:05:16.759 --> 00:05:21.199
it were just, it would also
be possible. And if it were according

60
00:05:21.199 --> 00:05:27.240
to nature, nature would have had
it so, But because it is not

61
00:05:27.319 --> 00:05:31.240
so. If in fact it is
not so, be thou convinced that it

62
00:05:31.279 --> 00:05:35.879
ought not to have been so.
For thou seest even of thyself, that

63
00:05:35.959 --> 00:05:42.079
in this inquiry thou art disputing with
the deity. And we should not thus

64
00:05:42.120 --> 00:05:46.879
dispute with the gods unless they were
most excellent and most just. But if

65
00:05:46.920 --> 00:05:50.519
this is so, they would not
have allowed anything in the ordering of the

66
00:05:50.600 --> 00:06:00.959
universe to be neglected unjustly and irrationally. Practice thyself even in the things which

67
00:06:00.000 --> 00:06:05.399
thou despasest of accomplishing. For even
the left hand, which is ineffectual for

68
00:06:05.519 --> 00:06:11.199
all other things, for want of
practice, holds the bridle more vigorously than

69
00:06:11.240 --> 00:06:17.720
the right hand, for it has
been practiced in this. Consider in what

70
00:06:17.920 --> 00:06:23.959
condition, both in body and soul, a man should be when he is

71
00:06:24.040 --> 00:06:30.199
overtaken by death. And consider the
shortness of life, the boundless abyss of

72
00:06:30.240 --> 00:06:39.879
time past in future, the feebleness
of all matter. Contemplate the formative principles

73
00:06:39.879 --> 00:06:45.079
of things, bare of their coverings, the purposes of actions. Consider what

74
00:06:45.319 --> 00:06:49.639
pain is, what pleasure is,
and death and fame? Who is to

75
00:06:49.759 --> 00:06:55.519
himself the cause of his uneasiness?
How no man is hindered by another,

76
00:06:56.160 --> 00:07:03.279
that everything is opinion. In the
application of thy principles, Thou must be

77
00:07:03.439 --> 00:07:10.480
like the pancraceust, not like the
gladiator. For the gladiator lets fall the

78
00:07:10.600 --> 00:07:15.199
sword which he uses and is killed, but the other always has his hand

79
00:07:15.720 --> 00:07:24.480
and needs to do nothing else than
use it. See what things are in

80
00:07:24.560 --> 00:07:32.040
themselves, dividing them into matter,
form, and purpose. What a power

81
00:07:32.160 --> 00:07:38.720
man has to do nothing except what
God will approve, and to accept all

82
00:07:38.839 --> 00:07:46.399
that God may give him. With
respect to that which happens conformably to nature,

83
00:07:46.079 --> 00:07:50.199
we ought to blame neither gods,
for they do nothing wrong, either

84
00:07:50.319 --> 00:07:58.000
voluntarily or involuntarily, nor men,
for they do nothing wrong except involuntarily.

85
00:07:58.800 --> 00:08:05.680
Consequently, we shall would blame nobody, how ridiculous and what a stranger he

86
00:08:05.839 --> 00:08:15.000
is who is surprised at anything which
happens in life. Either there is a

87
00:08:15.040 --> 00:08:20.800
fatal necessity and invincible order, or
a kind providence, or a confusion without

88
00:08:20.800 --> 00:08:26.560
a purpose and without a director.
If then there is an invincible necessity,

89
00:08:26.839 --> 00:08:31.639
why dost thou resist? But if
there is a providence which allows itself to

90
00:08:31.679 --> 00:08:37.240
be propitiated, make thyself worthy of
the help of the Divinity. But if

91
00:08:37.240 --> 00:08:41.799
there is a confusion without a governor. Be content to that in such a

92
00:08:41.840 --> 00:08:48.639
tempest thou hast in thyself a certain
ruling intelligence. And even if the tempest

93
00:08:48.759 --> 00:08:54.519
carry thee away, let it carry
away the poor flesh, the poor breath,

94
00:08:54.080 --> 00:09:00.759
everything else, for the intelligence,
at least it will not carry away.

95
00:09:03.200 --> 00:09:07.720
Does the light of the lamp shine
without losing its splendor until it is

96
00:09:07.720 --> 00:09:13.159
extinguished? And shall the truth which
is in thee, and justice and temperance

97
00:09:13.519 --> 00:09:20.200
be extinguished before thy death. When
a man has presented the appearance of having

98
00:09:20.240 --> 00:09:26.360
done wrong, say how then do
I know if this is a wrongful act?

99
00:09:26.320 --> 00:09:30.519
And even if he has done wrong, how do I know that he

100
00:09:30.600 --> 00:09:33.919
is not condemned himself? And so
this is like tearing his own face.

101
00:09:35.000 --> 00:09:39.759
Consider that he who would not have
the bad man do wrong is like the

102
00:09:39.879 --> 00:09:43.639
man who would not have the fig
tree to bear, juice in the figs,

103
00:09:43.679 --> 00:09:48.200
and infants to cry, and the
horse to nigh, and whatever else

104
00:09:48.320 --> 00:09:54.399
must of necessity be. For what
must a man do who has such a

105
00:09:54.480 --> 00:10:03.480
character, If then thou art irritable
cure this man's disposition. If it is

106
00:10:03.519 --> 00:10:07.639
not right, do not do it, If it is not true, do

107
00:10:07.720 --> 00:10:15.600
not say it. In everything.
Always observe what the thing is which produces

108
00:10:15.679 --> 00:10:20.600
for THEE in appearance, and resolve
it by dividing it into the formal,

109
00:10:20.000 --> 00:10:24.279
the material, the purpose, and
the time within which it must end.

110
00:10:28.480 --> 00:10:33.600
Perceive at last that thou hast in
THEE something better and more divine than the

111
00:10:33.679 --> 00:10:39.360
things which cause the various effects.
And, as it were, pull THEE

112
00:10:39.440 --> 00:10:43.360
by the strings. What is there
now in my mind? Is it fear

113
00:10:43.799 --> 00:10:52.120
or suspicion, or desire or anything
of the kind. First, do nothing

114
00:10:52.200 --> 00:10:58.720
inconsiderately nor without a purpose. Second, make thy acts refer to nothing else

115
00:11:00.279 --> 00:11:09.440
than to a social end. Consider
that before long thou wilt be nobody and

116
00:11:09.639 --> 00:11:15.639
nowhere, nor will any the things
exist which thou now seest, nor any

117
00:11:15.679 --> 00:11:20.840
of those who are now living.
For all things are formed by nature to

118
00:11:20.919 --> 00:11:26.440
change and be turned, and to
perish in order that other things, in

119
00:11:26.559 --> 00:11:35.519
continuous succession may exist. Consider that
everything is opinion, and opinion is in

120
00:11:35.679 --> 00:11:41.519
thy power. Take away, then, when thou choosest thy opinion, and

121
00:11:41.720 --> 00:11:48.080
like a mariner who has doubled the
promontory, thou wilt find calm, everything

122
00:11:48.120 --> 00:11:56.000
stable, and a waveless bay.
Any one activity, wherever it may be

123
00:11:56.679 --> 00:12:01.480
when it has ceased at its proper
time, suffers no evil because it is

124
00:12:01.480 --> 00:12:05.279
ceased. Nor he who has done
this act does he suffer any evil,

125
00:12:05.399 --> 00:12:11.320
for this reason that the act has
ceased in like manner. Then the whole

126
00:12:11.399 --> 00:12:16.159
which consists of all the acts,
which is our life, if it cease

127
00:12:16.279 --> 00:12:22.159
at its proper time, suffers no
evil for this reason that it has ceased.

128
00:12:22.039 --> 00:12:26.559
Nor he who has terminated this series
at the proper time has he been

129
00:12:26.639 --> 00:12:33.559
ill dealt with. But the proper
time and the limit nature fixes, sometimes,

130
00:12:33.679 --> 00:12:37.200
as in old age, the peculiar
nature of man, but always the

131
00:12:37.320 --> 00:12:43.480
universal nature, by the change of
whose parts the whole universe continues, ever

132
00:12:43.600 --> 00:12:48.919
young and perfect, And everything which
is useful to the universal is always good

133
00:12:50.159 --> 00:12:54.279
and in season. Therefore, the
termination of life for every man is no

134
00:12:54.440 --> 00:13:00.559
evil, because neither is it shameful, since it is both in dependent to

135
00:13:00.600 --> 00:13:05.159
the will and not oppose to the
general interest. But it is good since

136
00:13:05.200 --> 00:13:11.759
it is seasonable and profitable, too
incongruent with the universal. For thus too

137
00:13:13.039 --> 00:13:16.720
he is moved by the deity,
who is moved in the same manner with

138
00:13:16.960 --> 00:13:24.559
the Deity, and move towards the
same things. In his mind. These

139
00:13:24.720 --> 00:13:31.080
three principles thou must have in readiness, and the things which thou doest do

140
00:13:31.240 --> 00:13:37.000
nothing either inconsiderately or otherwise, as
justice herself would act. But with respect

141
00:13:37.039 --> 00:13:41.759
to what may happen to THEE from
without, consider that it happens either by

142
00:13:41.840 --> 00:13:48.480
chance or according to providence. And
thou must neither blame chance nor accuse providence.

143
00:13:50.480 --> 00:13:54.639
Second, consider what every being is, from the seed to the time

144
00:13:54.679 --> 00:13:58.679
of its receiving a soul, and
from the reception of a soul to the

145
00:13:58.679 --> 00:14:03.320
give back of the same, And
of what things every being is compounded,

146
00:14:03.759 --> 00:14:09.799
and into what things it is resolved. Third, if thou shouldst suddenly be

147
00:14:09.960 --> 00:14:16.039
raised up above the earth, and
shouldest look down on human beings and observe

148
00:14:16.120 --> 00:14:20.000
the variety of them, how great
it is. And at the same time

149
00:14:20.159 --> 00:14:24.720
also shouldst see at a glance how
great is the number of beings who dwell

150
00:14:24.840 --> 00:14:28.440
all around in the air and the
ether. Consider that as often as thou

151
00:14:28.480 --> 00:14:33.480
shouldst be raised up, thou wouldst
see the same things. Sameness of form

152
00:14:33.759 --> 00:14:41.799
and shortness of duration. Are these
things to be proud of? Cast away?

153
00:14:41.840 --> 00:14:48.279
Opinion thou art saved? Who then
hinders THEE from casting it away?

154
00:14:50.519 --> 00:14:56.240
When thou art troubled about anything.
Thou hast forgotten this, that all things

155
00:14:56.360 --> 00:15:03.480
happen according to the universal nature,
and forgotten this that a man's wrongful act

156
00:15:03.639 --> 00:15:07.600
is nothing to thee. And further, thou hast forgotten this, that everything

157
00:15:07.639 --> 00:15:13.080
which happens always happens so, and
will happen so, and now happen so

158
00:15:13.200 --> 00:15:18.919
everywhere. Forgotten this too, how
close is the kinship between a man and

159
00:15:18.919 --> 00:15:24.480
the whole human race, For it
is a community not of a little blood

160
00:15:24.559 --> 00:15:30.440
or seed, but of intelligence.
And thou hast forgotten this too, that

161
00:15:30.600 --> 00:15:35.399
every man's intelligence is a god,
and is an efflux of the deity.

162
00:15:35.440 --> 00:15:41.120
And forgotten this that nothing is a
man's own, but that his child,

163
00:15:41.320 --> 00:15:46.559
and his body, and his very
soul came from the deity. Forgotten this

164
00:15:46.200 --> 00:15:52.679
that everything is opinion. And lastly, thou hast forgotten that every man lives

165
00:15:52.720 --> 00:16:00.799
the present time only and loses only. This constantly, bring to thy recollection

166
00:16:02.039 --> 00:16:07.360
those who have complained greatly about anything, those who have been most conspicuous by

167
00:16:07.360 --> 00:16:11.159
the greatest fame or misfortunes, or
enmities, or fortunes of any kind.

168
00:16:12.039 --> 00:16:18.000
Then think where are they all?
Now? Smoke and ash and a tail

169
00:16:18.679 --> 00:16:22.519
or, not even a tale.
And let there be present to thy mind

170
00:16:22.919 --> 00:16:27.360
also everything of this sort, How
Fabius Catilinus lived in the country, and

171
00:16:27.519 --> 00:16:33.879
Lucius Lupus in his gardens, and
Certainius at by Ei, and Tiberius at

172
00:16:33.919 --> 00:16:41.399
capri E, and Rufus at Velia, and in fine Think of the eager

173
00:16:41.399 --> 00:16:47.960
pursuit of anything conjoined with pride,
and how worthless everything is after which men

174
00:16:48.159 --> 00:16:52.000
violently strain, And how much more
philosophical it is for a man, and

175
00:16:52.080 --> 00:16:57.679
the opportunities presented to him, to
show himself just, temperate, obedient to

176
00:16:57.720 --> 00:17:03.559
the gods, and to do this
with all simplicity. For the pride,

177
00:17:03.639 --> 00:17:07.640
which is proud of its want of
pride, is the most intolerable of all.

178
00:17:11.039 --> 00:17:15.839
To those who ask, where hast
thou seen the gods? Or how

179
00:17:15.880 --> 00:17:21.559
dost thou comprehend that they exist and
so worshipest them? I answer, in

180
00:17:21.640 --> 00:17:25.799
the first place, they may be
seen even with the eyes. In the

181
00:17:25.839 --> 00:17:30.759
second place, neither have I seen
even my own soul, and yet I

182
00:17:30.880 --> 00:17:34.359
honor it. Thus, then,
with respect to the gods, from what

183
00:17:34.480 --> 00:17:40.640
I constantly experience of their power,
from this I comprehend that they exist,

184
00:17:41.000 --> 00:17:48.279
and I venerate them. The safety
of life is this, to examine everything

185
00:17:48.400 --> 00:17:53.400
all through, what it is itself, what is its material? What the

186
00:17:53.519 --> 00:17:59.279
formal part? With all thy soul, to do justice and to say the

187
00:17:59.400 --> 00:18:04.680
truth. What remains except to enjoy
life by joining one good thing to another,

188
00:18:06.160 --> 00:18:11.599
so as not to leave even the
smallest intervals between. There is one

189
00:18:11.680 --> 00:18:17.400
light of the sun, though it
is interrupted by walls, mountains, and

190
00:18:17.559 --> 00:18:22.640
other things infinite. There is one
common substance, though it is distributed among

191
00:18:22.720 --> 00:18:29.400
countless bodies, which have their several
qualities. There is one soul, though

192
00:18:29.480 --> 00:18:37.279
it is distributed among infinite natures and
individual circumscriptions. There is one intelligent soul,

193
00:18:37.759 --> 00:18:41.720
though it seems to be divided now
in the things which have been mentioned.

194
00:18:42.119 --> 00:18:45.759
All the other parts, such as
those which are air and matter,

195
00:18:47.319 --> 00:18:52.880
are without sensation and have no fellowship. And yet even these parts the intelligent

196
00:18:52.920 --> 00:18:57.799
principle holds together, and the gravitation
towards the same. But intellect, in

197
00:18:57.799 --> 00:19:03.880
a peculiar manner, tends to that
which is of the same kin and combines

198
00:19:03.960 --> 00:19:10.400
with it, and the feeling for
communion is not interrupted. What dost thou

199
00:19:10.480 --> 00:19:15.680
wish to continue to exist? Well? Dost thou wish to have sensation,

200
00:19:15.319 --> 00:19:21.279
movement, growth, and then again
to cease to grow, To use thy

201
00:19:21.319 --> 00:19:26.000
speech to think, what is there
of all these things which seems to THEE

202
00:19:26.079 --> 00:19:32.680
worth desiring? But if it is
easy to set little value on all these

203
00:19:32.680 --> 00:19:37.880
things, turn to that which remains, which is to follow reason and God.

204
00:19:37.880 --> 00:19:42.480
But it is inconsistent with honoring reason
and God to be troubled, because

205
00:19:42.599 --> 00:19:49.400
by death a man will be deprived
of the other things. How small a

206
00:19:49.480 --> 00:19:55.880
part of the boundless and unfathomable time
is assigned to every man, for it

207
00:19:56.000 --> 00:20:00.519
is very soon swallowed up in the
eternal. And how small a part of

208
00:20:00.559 --> 00:20:04.240
the whole substance, and how small
a part of the universal soul, And

209
00:20:04.359 --> 00:20:10.440
on what a small claw to the
whole earth? Thou creepest reflecting on all

210
00:20:10.480 --> 00:20:15.920
this, consider nothing to be great
except to act as Thy nature leads thee,

211
00:20:15.400 --> 00:20:22.839
and to endure that which the common
nature brings. How does the ruling

212
00:20:22.920 --> 00:20:27.839
faculty make use of itself? For
all lies in this, But everything else,

213
00:20:29.359 --> 00:20:32.880
whether it is in the power of
Thy will or not, is only

214
00:20:33.000 --> 00:20:41.000
lifeless ashes and smoke. This reflection
is most adapted to move us to contempt

215
00:20:41.000 --> 00:20:45.400
of death. That even those who
think pleasure to be a good, and

216
00:20:45.599 --> 00:20:52.799
pain and evil still have despised it. The man to whom that only is

217
00:20:52.880 --> 00:20:56.039
good, which comes in due season, and to whom it is the same

218
00:20:56.160 --> 00:21:00.599
thing, whether he has done more
or fewer acts conformable to right reason,

219
00:21:02.400 --> 00:21:06.680
and to whom it makes no difference
whether he contemplates the world for a longer

220
00:21:07.079 --> 00:21:11.160
or a shorter time. For this
man neither as death a terrible thing.

221
00:21:14.680 --> 00:21:19.279
Man, thou hast been a citizen
in this great state the world. What

222
00:21:19.359 --> 00:21:25.440
difference does it make to thee whether
for five years or three? For that

223
00:21:25.440 --> 00:21:30.880
which is conformable to the laws is
just for all. Where is the hardship?

224
00:21:30.960 --> 00:21:34.720
Then? If no tyrant, nor
yet an unjust judge sends THEE away

225
00:21:34.759 --> 00:21:40.400
from the state, but nature who
brought THEE into it, the same as

226
00:21:40.440 --> 00:21:45.599
if a praetor who is employed an
actor dismisses him from the stage. But

227
00:21:45.720 --> 00:21:48.400
I have not finished the five acts, but only three of them, thou

228
00:21:48.480 --> 00:21:53.559
sayest, well, But in life
the three acts are the whole drama.

229
00:21:53.920 --> 00:21:59.200
For what shall be a complete drama
is determined by him who was once the

230
00:21:59.240 --> 00:22:03.759
cause of its composition, and now
of its dissolution. But thou art the

231
00:22:03.839 --> 00:22:11.200
cause of neither depart then satisfied.
For he also who releases THEE, is satisfied