When you have made this preparation, and have practised this discipline, to distinguish that which belongs to another from that which is your own, the things which are subject to hindrance from those which are not, to consider the things free from hindrance to concern yourself, and those which are not free not to concern yourself, to keep your desire steadily fixed to the things which do concern yourself, and turned from the things which do not concern yourself; do you still fear any man?  No one.  For about what will you be afraid?  About the things which are your own, in which consists the nature of good and evil? and who has power over these things? who can take them away? who can impede them?  No man can, no more than he can impede God.  But will you be afraid about your body and your possessions, about things which are not yours, about things which in no way concern you? and what else have you been studying from the beginning than to distinguish between your own and not your own, the things which are in your power and not in your power, the things subject to hindrance and not subject? and why have you come to the philosophers? was it that you may nevertheless be unfortunate and unhappy?  You will then in this way, as I have supposed you to have done, be without fear and disturbance.  And what is grief to you? for fear comes from what you expect, but grief from that which is present.  But what further will you desire?  For of the things which are within the power of the will, as being good and present, you have a proper and regulated desire; but of the things which are not in the power of the will you do not desire any one, and so you do not allow any place to that which is irrational, and impatient, and above measure hasty.

Then after receiving everything from another and even yourself, are you angry and do you blame the giver if he takes anything from you?  Who are you, and for what purpose did you come into the world?  Did not he (God) introduce you here, did he not show you the light, did he not give you fellow-workers, and perceptions and reason? and as whom did he introduce you here? did he not introduce you as subject to death, and as one to live on the earth with a little flesh, and to observe his administration, and to join with him in the spectacle and the festival for a short time?  Will you not then, as long as you have been permitted, after seeing the spectacle and the solemnity, when he leads you out, go with adoration of him and thanks for what you have heard and seen?  No; but I would still enjoy the feast.  The initiated too would wish to be longer in the initiation; and perhaps also those at Olympia to see other athletes.  But the solemnity is ended; go away like a grateful and modest man; make room for others; others also must be born, as you were, and, being born, they must have a place, and houses, and necessary things.  And if the first do not retire, what remains?  Why are you insatiable?  Why are you not content?