BOOK V
another? But the animate are superior to the inanimate and the reasoning to the merely animate.
17. To pursue the impossible is madness: but it is impossible for evil men not to do things of this sort.
18. Nothing befalls anything which that thing is not naturally made to bear. The same experience befalls another, and he is unruffled and remains unharmed; either because he is unaware that it has happened or because he exhibits greatness of soul. Is it not strange that ignorance and complaisance are stronger than wisdom . . .?
19. Things as such do not touch the soul in the least: they have no avenue to the soul nor can they turn or move it. It alone turns and moves itself, and it makes what is submitted to it resemble the judgements of which it deems itself deserving.
20. In one relation man is the nearest creature to ourselves, so far as we must do them good and suffer them. But so far as they are obstacles to my peculiar duties, man becomes something indifferent to me as much as sun or wind or injurious beast. By these some action might be hindered, but they are not hindrances to my impulse and disposition, because of my power of reservation and adaptation; for the understanding adapts and alters every obstacle to action to suit its object, and a hindrance to a given duty becomes a help, an obstacle in a given path a furtherance.
21. Reverence the sovereign power over things in the Universe; this is what uses all and marshals all. In like manner, too, reverence the sovereign power in yourself; and this is of one kind with that. For in you also this is what uses the rest, and your manner of living is governed by this.
22. What is not injurious to the city does not injure the citizens either. On the occasion of every imagination that you have been injured apply this canon: 'If the city is not injured by this neither am I injured.' But if the
