[A] Areius ([Greek:  Areios]) was a philosopher, who was
    intimate with Augustus; Sueton.  Augustus, c. 89; Plutarch,
    Antoninus, 80; Dion Cassius, 51, c. 16.

32.  It is thy duty to order thy life well in every single act; and if every act does its duty as far as is possible, be content; and no one is able to hinder thee so that each act shall not do its duty.—­But something external will stand in the way.  Nothing will stand in the way of thy acting justly and soberly and considerately.—­But perhaps some other active power will be hindered.  Well, but by acquiescing in the hindrance and by being content to transfer thy efforts to that which is allowed, another opportunity of action is immediately put before thee in place of that which was hindered, and one which will adapt itself to this ordering of which we are speaking.

33.  Receive [wealth or prosperity] without arrogance; and be ready to let it go.

34.  If thou didst ever see a hand cut off, or a foot, or a head, lying anywhere apart from the rest of the body, such does a man make himself, as far as he can, who is not content with what happens, and separates himself from others, or does anything unsocial.  Suppose that thou hast detached thyself from the natural unity,—­for thou wast made by nature a part, but now thou hast cut thyself off,—­yet here there is this beautiful provision, that it is in thy power again to unite thyself.  God has allowed this to no other part, after it has been separated and cut asunder, to come together again.  But consider the kindness by which he has distinguished man, for he has put it in his power not to be separated at all from the universal; and when he has been separated, he has allowed him to return and to be united and to resume his place as a part.

35.  As the nature of the universal has given to every rational being all 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.[A]

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 Fergamus now sit by the tomb of Verus?[B] 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.