58. Upon every accident keep in view those to whom the like has happened. They stormed at the event, wondered and complained. But now where are they? They are gone for ever. Why should you act the like part? Leave these unnatural commotions to fickle men who change and are changed. Yourself take thought how you may make good use of such events. Good use for them there is; they will make matter for good actions. Let it be your sole effort and desire to gain your own approval in every action; and remember that the material objects of both that effort and of that desire are things indifferent.
59. Look inward. Within is the fountain of Good. Dig constantly and it will ever well forth.
60. Keep the body steady, without irregularity, whether in its motions or in its postures. For, as the soul shews itself in the countenance by a wise and graceful air, it should require the same expressive power of the whole body. But all this must be practised without affectation.
61. The art of Life is more like that of the wrestler than of the dancer; for the wrestler must always be ready on his guard, and stand firm against the sudden, unforeseen efforts of his adversary.
62. Consider constantly what manner of men they are whose approbation you desire, and what may be the character of their souls. Then you will neither accuse such as err unwillingly, nor need their commendation when you look into the springs of their opinions and their desires.
63. “Every soul,” says Plato, “parts unwillingly with truth.” You may say the same of justice, temperance, good-nature, and every virtue. It is most necessary to keep this ever in mind; for, if you do, you will be more kindly towards all men.
64. In all pain keep in mind that there is no baseness in it, that it cannot harm the soul which guides you, nor destroy that soul as a reasoning or as a social force. In most pain you may find help in the saying of Epicurus, that “pain is neither unbearable nor everlasting, if you bear in mind its narrow limits, and allow no additions from your imagination.” Remember also that we are fretted, though we see it not, by many things which are of the same nature as pain, things such as drowsiness, excessive heat, want of appetite. When any of these things annoy you, say to yourself that you are giving in to pain.
65. Look to it that you feel not towards the most inhuman of mankind, as they feel towards their fellows.
66. Whence do we conclude that Telauges had not a brighter genius than Socrates? ’Tis not enough that Socrates died more gloriously or argued more acutely with the sophists; or that he kept watch more patiently through a frosty night; or because, when ordered to arrest the innocent Salaminian, he judged it more noble to disobey; or because of any stately airs and graces he assumed in public, in which we may very justly refuse to believe. But, assuming all this true, when we consider Socrates, we must ask what manner of soul he had. Could he find contentment in acting with justice towards men, and with piety towards the Gods, neither vainly provoked by the vices of others, nor servilely flattering them in their ignorance; counting nothing strange that the Ruler of the Universe appointed, not sinking under anything as intolerable, and never yielding up his soul in surrender to the passions of the flesh.
67. Nature has not so blended the soul with the body that it cannot fix its own bounds, and execute its own office by itself. It is very possible to be a God among men, and yet be recognised by none. Remember that always, and this as well, that the happiness of life lies in very few things. And though you despair of becoming great in Logic or in Science, you need not despair of becoming a free man, full of modesty and unselfishness, and of obedience unto God.