nature. Hindrance to the movements [desires] is equally an evil to the
animal nature. And something else also is equally an impediment and an
evil to the constitution of plants. So then that which is a hindrance to
the intelligence is an evil to the intelligent nature. Apply all these
things then to thyself. Does pain or sensuous pleasure affect thee? The
senses will look to that. Has any obstacle opposed thee in thy efforts
towards an object? If indeed thou wast making this effort absolutely
[unconditionally, or without any reservation], certainly this obstacle
is an evil to thee considered as a rational animal. But if thou takest
[into consideration] the usual course of things, thou hast not yet been
injured nor even impeded. The things however which are proper to the
understanding no other man is used to impede, for neither fire, nor
iron, nor tyrant, nor abuse, touches it in any way. When it has been
made a sphere, it continues a sphere (xi. 12).

42. It is not fit that I should give myself pain, for I have never
intentionally given pain even to another.

43. Different things delight different people; but it is my delight to
keep the ruling faculty sound without turning away either from any man
or from any of the things which happen to men, but looking at and
receiving all with welcome eyes and using everything according to its
value.

44. See that thou secure this present time to thyself: for those who
rather pursue posthumous fame do not consider that the men of after time
will be exactly such as these whom they cannot bear now; and both are
mortal. And what is it in any way to thee if these men of after time
utter this or that sound, or have this or that opinion about thee?

45. Take me and cast me where thou wilt; for there I shall keep my
divine part tranquil, that is, content, if it can feel and act
comformably to its proper constitution. Is this [change of place]
sufficient reason why my soul should be unhappy and worse than it was,
depressed, expanded, shrinking, affrighted? and what wilt thou find
which is sufficient reason for this?[A]

[A] [Greek: oregomene] in this passage seems to have a passive
sense. It is difficult to find an apt expression for it and
some of the other words. A comparison with xi. 12, will help to
explain the meaning.

46. Nothing can happen to any man which is not a human accident, nor to
an ox which is not according to the nature of an ox, nor to a vine which