which is uninterrupted, because their nature does not conflict with their will. Thus, there he makes the conflict between nature and will the cause of fatigue, whereas here he makes it the multiplicity and continuity of acts, and repeated passage from potentiality into actuality.

‘Power’ has two senses: a disposition and an ability to act.

When a disposition is perfected by passing into actuality, it becomes an ability, from which acts then proceed. Power in the sense of a disposition is an imperfection requiring perfection; in the other sense, it is a perfection from which acts proceed.

The power in question is a permanent ability, remaining at a constant level, neither diminishing nor increasing. It is not a disposition that develops into perfection.

Even if it were of this kind, it could not be judged subject to fatigue and weariness, but rather to pleasure and perfection. For what exists potentially yearns for its perfection in actuality, and from that perfection come pleasure and happiness.

Weariness and fatigue befall us neither because our acts are continuous nor because they crowd upon one another, but because, through our reception and thought, we move our limbs and spirits in a manner contrary to the dictates of the nature inherent in our substance—the very thing he denied of the heavens.

Yet this is not due to opposition itself, for opposing forces may remain in opposition for a time