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. [A] The text is corrupt at the beginning of the paragraph, but the meaning will appear if the second [Greek: logikôn] is changed into [Greek: holôn] though this change alone will not establish the grammatical completeness of the text. [B] "Verus" is a conjecture of Saumaise, and perhaps the true reading. 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. 40. If thou takest away thy opinion about that which appears to give thee pain, thou thyself standest in perfect security.--Who is this self?--The reason.--But I am not reason.--Be it so. Let then the reason itself not trouble itself. But if any other part of thee suffers, let it have its own opinion about itself (vii. 16). 41. Hindrance to the perceptions of sense is an evil to the animal 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.