<p><SPAN name="link2H_4_0141" id="link2H_4_0141"></SPAN></p>
<h2> CXLII </h2>
<p>Ponder on this—on these convictions, on these words: fix thine eyes
on these examples, if thou wouldst be free, if thou hast thine heart set
upon the matter according to its worth. And what marvel if thou purchase
so great a thing at so great and high a price? For the sake of this that
men deem liberty, some hang themselves, others cast themselves down from
the rock; aye, time has been when whole cities came utterly to an end:
while for the sake of Freedom that is true, and sure, and unassailable,
dost thou grudge to God what He gave, when He claims it? Wilt thou not
study, as Plato saith, to endure, not death alone, but torture, exile,
stripes—in a word, to render up all that is not thine own? Else thou
wilt be a slave amid slaves, wert thou ten thousand times a consul; aye,
not a whit the less, though thou climb the Palace steps. And thou shalt
know how true the saying of Cleanthes, that though the words of
philosophers may run counter to the opinions of the world, yet have they
reason on their side.</p>
<p><SPAN name="link2H_4_0142" id="link2H_4_0142"></SPAN></p>
<h2> CXLII </h2>
<p>Asked how a man should best grieve his enemy, Epictetus replied, "By
setting himself to live the noblest life himself."</p>
<p><SPAN name="link2H_4_0143" id="link2H_4_0143"></SPAN></p>
<h2> CXLIV </h2>
<p>I am free, I am a friend of God, ready to render Him willing obedience. Of
all else I may set store by nothing—neither by mine own body, nor
possessions, nor office, nor good report, nor, in a word, aught else
beside. For it is not His Will, that I should so set store by these
things. Had it been His pleasure, He would have placed my Good therein.
But now He hath not done so: therefore I cannot transgress one jot of His
commands. In everything hold fast to that which is thy Good—but to
all else (as far as is given thee) within the measure of Reason only,
contented with this alone. Else thou wilt meet with failure, ill success,
let and hindrance. These are the Laws ordained of God—these are His
Edicts; these a man should expound and interpret; to these submit himself,
not to the laws of Masurius and Cassius.</p>
<p><SPAN name="link2H_4_0144" id="link2H_4_0144"></SPAN></p>
<h2> CXLV </h2>
<p>Remember that not the love of power and wealth sets us under the heel of
others, but even the love of tranquillity, of leisure, of change of scene—of
learning in general, it matters not what the outward thing may be—to
set store by it is to place thyself in subjection to another. Where is the
difference then between desiring to be a Senator, and desiring not to be
one: between thirsting for office and thirsting to be quit of it? Where is
the difference between crying, Woe is me, I know not what to do, bound
hand and foot as I am to my books so that I cannot stir! and crying, Woe
is me, I have not time to read! As though a book were not as much an
outward thing and independent of the will, as office and power and the
receptions of the great.</p>
<p>Or what reason hast thou (tell me) for desiring to read? For if thou aim
at nothing beyond the mere delight of it, or gaining some scrap of
knowledge, thou art but a poor, spiritless knave. But if thou desirest to
study to its proper end, what else is this than a life that flows on
tranquil and serene? And if thy reading secures thee not serenity, what
profits it?—"Nay, but it doth secure it," quoth he, "and that is why
I repine at being deprived of it."—And what serenity is this that
lies at the mercy of every passer-by? I say not at the mercy of the
Emperor or Emperor's favorite, but such as trembles at a raven's croak and
piper's din, a fever's touch or a thousand things of like sort! Whereas
the life serene has no more certain mark than this, that it ever moves
with constant unimpeded flow.</p>
<p><SPAN name="link2H_4_0145" id="link2H_4_0145"></SPAN></p>
<h2> CXLVI </h2>
<p>If thou hast put malice and evil speaking from thee, altogether, or in
some degree: if thou hast put away from thee rashness, foulness of tongue,
intemperance, sluggishness: if thou art not moved by what once moved thee,
or in like manner as thou once wert moved—then thou mayest celebrate
a daily festival, to-day because thou hast done well in this manner,
to-morrow in that. How much greater cause is here for offering sacrifice,
than if a man should become Consul or Prefect?</p>
<p><SPAN name="link2H_4_0146" id="link2H_4_0146"></SPAN></p>
<h2> CXLVII </h2>
<p>These things hast thou from thyself and from the Gods: only remember who
it is that giveth them—to whom and for what purpose they were given.
Feeding thy soul on thoughts like these, dost thou debate in what place
happiness awaits thee? in what place thou shalt do God's pleasure? Are not
the Gods nigh unto all places alike; see they not alike what everywhere
comes to pass?</p>
<p><SPAN name="link2H_4_0147" id="link2H_4_0147"></SPAN></p>
<h2> CXLVIII </h2>
<p>To each man God hath granted this inward freedom. These are the principles
that in a house create love, in a city concord, among nations peace,
teaching a man gratitude towards God and cheerful confidence, wherever he
may be, in dealing with outward things that he knows are neither his nor
worth striving after.</p>
<p><SPAN name="link2H_4_0148" id="link2H_4_0148"></SPAN></p>
<h2> CXLIX </h2>
<p>If you seek Truth, you will not seek to gain a victory by every possible
means; and when you have found Truth, you need not fear being defeated.</p>
<p><SPAN name="link2H_4_0149" id="link2H_4_0149"></SPAN></p>
<h2> CL </h2>
<p>What foolish talk is this? how can I any longer lay claim to right
principles, if I am not content with being what I am, but am all aflutter
about what I am supposed to be?</p>
<p><SPAN name="link2H_4_0150" id="link2H_4_0150"></SPAN></p>
<h2> CLI </h2>
<p>God hath made all things in the world, nay, the world itself, free from
hindrance and perfect, and its parts for the use of the whole. Not other
creature is capable of comprehending His administration thereof; but the
reasonable being Man possesses faculties for the consideration of all
these things—not only that he is himself a part, but what part he
is, and how it is meet that the parts should give place to the whole. Nor
is this all. Being naturally constituted noble, magnanimous, and free, he
sees that the things which surround him are of two kinds. Some are free
from hindrance and in the power of the will. Other are subject to
hindrance, and depend on the will of other men. If then he place his own
good, his own best interest, only in that which is free from hindrance and
in his power, he will be free, tranquil, happy, unharmed, noble-hearted,
and pious; giving thanks to all things unto God, finding fault with
nothing that comes to pass, laying no charge against anything. Whereas if
he place his good in outward things, depending not on the will, he must
perforce be subject to hindrance and restraint, the slave of those that
have power over the things he desires and fears; he must perforce be
impious, as deeming himself injured at the hands of God; he must be
unjust, as ever prone to claim more than his due; he must perforce be of a
mean and abject spirit.</p>
<p><SPAN name="link2H_4_0151" id="link2H_4_0151"></SPAN></p>
<h2> CLII </h2>
<p>Whom then shall I fear? the lords of the Bedchamber, lest they should shut
me out? If they find me desirous of entering in, let them shut me out, if
they will.</p>
<p>"Then why comest thou to the door?"</p>
<p>Because I think it meet and right, so long as the Play lasts, to take part
therein.</p>
<p>"In what sense art thou then shut out?"</p>
<p>Because, unless I am admitted, it is not my will to enter: on the
contrary, my will is simply that which comes to pass. For I esteem what
God wills better than what I will. To Him will I cleave as His minister
and attendant; having the same movements, the same desires, in a word the
same Will as He. There is no such thing as being shut out for me, but only
for them that would force their way in.</p>
<p><SPAN name="link2H_4_0152" id="link2H_4_0152"></SPAN></p>
<h2> CLIII </h2>
<p>But what says Socrates?—"One man finds pleasure in improving his
land, another his horses. My pleasure lies in seeing that I myself grow
better day by day."</p>
<p><SPAN name="link2H_4_0153" id="link2H_4_0153"></SPAN></p>
<h2> CLIV </h2>
<p>The dress is suited to the craft; the craftsman takes his name from the
craft, not from the dress. For this reason Euphrates was right in saying,
"I long endeavoured to conceal my following the philosophic life; and this
profited me much. In the first place, I knew that what I did aright, I did
not for the sake of lookers-on, but for my own. I ate aright—unto
myself; I kept the even tenor of my walk, my glance composed and serene—all
unto myself and unto God. Then as I fought alone, I was alone in peril. If
I did anything amiss or shameful, the cause of Philosophy was not in me
endangered; nor did I wrong the multitude by transgressing as a professed
philosopher. Wherefore those that knew not my purpose marvelled how it
came about, that whilst all my life and conversation was passed with
philosophers without exception, I was yet none myself. And what harm that
the philosopher should be known by his acts, instead of mere outward signs
and symbols?"</p>
<p><SPAN name="link2H_4_0154" id="link2H_4_0154"></SPAN></p>
<h2> CLV </h2>
<p>First study to conceal what thou art; seek wisdom a little while unto
thyself. Thus grows the fruit; first, the seed must be buried in the earth
for a little space; there it must be hid and slowly grow, that it may
reach maturity. But if it produce the ear before the jointed stalk, it is
imperfect—a thing from the garden of Adonis. Such a sorry growth art
thou; thou hast blossomed too soon: the winter cold will wither thee away!</p>
<p><SPAN name="link2H_4_0155" id="link2H_4_0155"></SPAN></p>
<h2> CLVI </h2>
<p>First of all, condemn the life thou art now leading: but when thou hast
condemned it, do not despair of thyself—be not like them of mean
spirit, who once they have yielded, abandon themselves entirely and as it
were allow the torrent to sweep them away. No; learn what the wrestling
masters do. Has the boy fallen? "Rise," they say, "wrestle again, till thy
strength come to thee." Even thus should it be with thee. For know that
there is nothing more tractable than the human soul. It needs but to will,
and the thing is done; the soul is set upon the right path: as on the
contrary it needs but to nod over the task, and all is lost. For ruin and
recovery alike are from within.</p>
<p><SPAN name="link2H_4_0156" id="link2H_4_0156"></SPAN></p>
<h2> CLVII </h2>
<p>It is the critical moment that shows the man. So when the crisis is upon
you, remember that God, like a trainer of wrestlers, has matched you with
a rough and stalwart antagonist.—"To what end?" you ask. That you
may prove the victor at the Great Games. Yet without toil and sweat this
may not be!</p>
<p><SPAN name="link2H_4_0157" id="link2H_4_0157"></SPAN></p>
<h2> CLVIII </h2>
<p>If thou wouldst make progress, be content to seem foolish and void of
understanding with respect to outward things. Care not to be thought to
know anything. If any should make account of thee, distrust thyself.</p>
<p><SPAN name="link2H_4_0158" id="link2H_4_0158"></SPAN></p>
<h2> CLIX </h2>
<p>Remember that in life thou shouldst order thy conduct as at a banquet. Has
any dish that is being served reached thee? Stretch forth thy hand and
help thyself modestly. Doth it pass thee by? Seek not to detain it. Has it
not yet come? Send not forth thy desire to meet it, but wait until it
reaches thee. Deal thus with children, thus with wife; thus with office,
thus with wealth—and one day thou wilt be meet to share the Banquets
of the Gods. But if thou dost not so much as touch that which is placed
before thee, but despisest it, then shalt thou not only share the Banquets
of the Gods, but their Empire also.</p>
<p><SPAN name="link2H_4_0159" id="link2H_4_0159"></SPAN></p>
<h2> CLX </h2>
<p>Remember that thou art an actor in a play, and of such sort as the Author
chooses, whether long or short. If it be his good pleasure to assign thee
the part of a beggar, a ruler, or a simple citizen, thine it is to play it
fitly. For thy business is to act the part assigned thee, well: to choose
it, is another's.</p>
<p><SPAN name="link2H_4_0160" id="link2H_4_0160"></SPAN></p>
<h2> CLXI </h2>
<p>Keep death and exile daily before thine eyes, with all else that men deem
terrible, but more especially Death. Then wilt thou never think a mean
though, nor covet anything beyond measure.</p>
<p><SPAN name="link2H_4_0161" id="link2H_4_0161"></SPAN></p>
<h2> CLXII </h2>
<p>As a mark is not set up in order to be missed, so neither is such a thing
as natural evil produced in the World.</p>
<p><SPAN name="link2H_4_0162" id="link2H_4_0162"></SPAN></p>
<h2> CLXIII </h2>
<p>Piety toward the Gods, to be sure, consists chiefly in thinking rightly
concerning them—that they are, and that they govern the Universe
with goodness and justice; and that thou thyself art appointed to obey
them, and to submit under all circumstances that arise; acquiescing
cheerfully in whatever may happen, sure it is brought to pass and
accomplished by the most Perfect Understanding. Thus thou wilt never find
fault with the Gods, nor charge them with neglecting thee.</p>
<p><SPAN name="link2H_4_0163" id="link2H_4_0163"></SPAN></p>
<h2> CLXIV </h2>
<p>Lose no time in setting before you a certain stamp of character and
behaviour both when by yourself and in company with others. Let silence be
your general rule; or say only what is necessary and in few words. We
shall, however, when occasion demands, enter into discourse sparingly.
avoiding common topics as gladiators, horse-races, athletes; and the
perpetual talk about food and drink. Above all avoid speaking of persons,
either in way of praise or blame, or comparison.</p>
<p>If you can, win over the conversation of your company to what it should be
by your own. But if you find yourself cut off without escape among
strangers and aliens, be silent.</p>
<p><SPAN name="link2H_4_0164" id="link2H_4_0164"></SPAN></p>
<h2> CLXV </h2>
<h3> Laughter should not be much, nor frequent, nor unrestrained. </h3>
<p><SPAN name="link2H_4_0165" id="link2H_4_0165"></SPAN></p>
<h2> CLXVI </h2>
<h3> Refuse altogether to take an oath if you can, if not, as far as may be. </h3>
<p><SPAN name="link2H_4_0166" id="link2H_4_0166"></SPAN></p>
<h2> CLXVII </h2>
<p>Banquets of the unlearned and of them that are without, avoid. But if you
have occasion to take part in them, let not your attention be relaxed for
a moment, lest you slip after all into evil ways. For you may rest assured
that be a man ever so pure himself, he cannot escape defilement if his
associates are impure.</p>
<p><SPAN name="link2H_4_0167" id="link2H_4_0167"></SPAN></p>
<h2> CLXVIII </h2>
<p>Take what relates to the body as far as the bare use warrants—as
meat, drink, raiment, house and servants. But all that makes for show and
luxury reject.</p>
<p><SPAN name="link2H_4_0168" id="link2H_4_0168"></SPAN></p>
<h2> CLXIX </h2>
<p>If you are told that such an one speaks ill of you, make no defence
against what was said, but answer, He surely knew not my other faults,
else he would not have mentioned these only!</p>
<p><SPAN name="link2H_4_0169" id="link2H_4_0169"></SPAN></p>
<h2> CLXX </h2>
<p>When you visit any of those in power, bethink yourself that you will not
find him in: that you may not be admitted: that the door may be shut in
your face: that he may not concern himself about you. If with all this, it
is your duty to go, bear what happens, and never say to yourself, It was
not worth the trouble! For that would smack of the foolish and unlearned
who suffer outward things to touch them.</p>
<p><SPAN name="link2H_4_0170" id="link2H_4_0170"></SPAN></p>
<h2> CLXXI </h2>
<p>In company avoid frequent and undue talk about your own actions and
dangers. However pleasant it may be to you to enlarge upon the risks you
have run, others may not find such pleasure in listening to your
adventures. Avoid provoking laughter also: it is a habit from which one
easily slides into the ways of the foolish, and apt to diminish the
respect which your neighbors feel for you. To border on coarse talk is
also dangerous. On such occasions, if a convenient opportunity offer,
rebuke the speaker. If not, at least by relapsing into silence, colouring,
and looking annoyed, show that you are displeased with the subject.</p>
<p><SPAN name="link2H_4_0171" id="link2H_4_0171"></SPAN></p>
<h2> CLXXII </h2>
<p>When you have decided that a thing ought to be done, and are doing it,
never shun being seen doing it, even though the multitude should be likely
to judge the matter amiss. For if you are not acting rightly, shun the act
itself; if rightly, however, why fear misplaced censure?</p>
<p><SPAN name="link2H_4_0172" id="link2H_4_0172"></SPAN></p>
<h2> CLXXIII </h2>
<p>It stamps a man of mean capacity to spend much time on the things of the
body, as to be long over bodily exercises, long over eating, long over
drinking, long over other bodily functions. Rather should these things
take the second place, while all your care is directed to the
understanding.</p>
<p><SPAN name="link2H_4_0173" id="link2H_4_0173"></SPAN></p>
<h2> CLXXIV </h2>
<p>Everything has two handles, one by which it may be borne, the other by
which it may not. If your brother sin against you lay not hold of it by
the handle of injustice, for by that it may not be borne: but rather by
this, that he is your brother, the comrade of your youth; and thus you
will lay hold on it so that it may be borne.</p>
<p><SPAN name="link2H_4_0174" id="link2H_4_0174"></SPAN></p>
<h2> CLXXV </h2>
<p>Never call yourself a Philosopher nor talk much among the unlearned about
Principles, but do that which follows from them. Thus at a banquet, do not
discuss how people ought to eat; but eat as you ought. Remember that
Socrates thus entirely avoided ostentation. Men would come to him desiring
to be recommended to philosophers, and he would conduct them thither
himself—so well did he bear being overlooked. Accordingly if any
talk concerning principles should arise among the unlearned, be you for
the most part silent. For you run great risk of spewing up what you have
ill digested. And when a man tells you that you know nothing and you are
not nettled at it, then you may be sure that you have begun the work.</p>
<p><SPAN name="link2H_4_0175" id="link2H_4_0175"></SPAN></p>
<h2> CLXXVI </h2>
<p>When you have brought yourself to supply the needs of the body at small
cost, do not pique yourself on that, nor if you drink only water, keep
saying on each occasion, I drink water! And if you ever want to practise
endurance and toil, do so unto yourself and not unto others—do not
embrace statues!</p>
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