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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。
CLII
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。
〃Then why comest thou to the door？〃
Beacause I think it meet and right； so long as the Play
lasts； to take part therein。
〃In what sense art thou then shut out？〃
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。
CLIII
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。〃
CLIV
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 arightunto 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？〃
CLV
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 imperfecta thing from the
garden of Adonis。 Such a sorry growth art thou； thou hast
blossomed too soon： the winter cold will wither thee away！
CLVI
First of all； condemn the life thou art now leading： but
when thou hast condemned it； do not despair of thyselfbe 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。
CLVII
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！
CLVIII
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。
CLIX
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
wealthand 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。
CLX
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。
CLXI
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。
CLXII
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。
CLXIII
Piety toward the Gods； to be sure； consists chiefly in
thinking rightly concerning themthat 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。
CLXIV
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 occassion
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。
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。
CLXV
Laughter should not be much； nor frequent； nor unrestrained。
CLXVI
Refuse altogether to take an oath if you can； if not； as far
as may be。
CLXVII
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。
CLXVIII
Take what relates to the body as far as the bare use
warrantsas meat； drink； raiment； house and servants。 But all
that makes for show and luxury reject。
CLXIX
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！
CLXX
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。
CLXXI
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。
CLXXII
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？
CLXXIII
It stamps a man of mean capacit