the other powers that it has, so we have received from it this power
also. For as the universal nature converts and fixes in its predestined
place everything which stands in the way and opposes it, and makes such
things a part of itself, so also the rational animal is able to make
every hindrance its own material, and to use it for such purposes as it
may have designed.

36. Do not disturb thyself by thinking of the whole of thy life. Let not
thy thoughts at once embrace all the various troubles which thou mayest
expect to befall thee: but on every occasion ask thyself, What is there
in this which is intolerable and past bearing? for thou wilt be ashamed
to confess. In the next place remember that neither the future nor the
past pains thee, but only the present. But this is reduced to a very
little, if thou only circumscribest it, and chidest thy mind if it is
unable to hold out against even this.

37. Does Panthea or Pergamus now sit by the tomb of Verus? Does Chaurias
or Diotimus sit by the tomb of Hadrianus? That would be ridiculous. Well,
suppose they did sit there, would the dead be conscious of it? and if the
dead were conscious would they be pleased? and if they were pleased,
would that make them immortal? Was it not in the order of destiny that
these persons too should first become old women and old men and then die?
What then would those do after these were dead? All this is foul smell
and blood in a bag.

38. If thou canst see sharp, look and judge wisely, says the philosopher.

39. In the constitution of the rational animal I see no virtue which is
opposed to justice; but I see a virtue which is opposed to love of
pleasure, and that is temperance.