things which are independent of the will: 'See that you fear without
reason, that you foolishly desire what you do desire: seek not the
good in things external; seek it in yourselves: if you do not, you
will not find it.' For this purpose He leads me at one time hither, at
another time sends me thither, shows me to men as poor, without
authority, and sick; sends me to Gyara, leads me into prison, not
because He hates me, far from him be such a meaning, for who hates the
best of his servants? nor yet because He cares not for me, for He does
not neglect any even of the smallest things;' but He does this for the
purpose of exercising me and making use of me as a witness to
others. Being appointed to such a service, do I still care about the
place in which I am, or with whom I am, or what men say about me?
and do I not entirely direct my thoughts to God and to His
instructions and commands?"
Having these things always in hand, and exercising them by yourself,
and keeping them in readiness, you will never be in want of one to
comfort you and strengthen you. For it is not shameful to be without
something to eat, but not to have reason sufficient for keeping away
fear and sorrow. But if once you have gained exemption from sorrow and
fear, will there any longer be a tyrant for you, or a tyrant's
guard, or attendants on Caesar? Or shall any appointment to offices at
court cause you pain, or shall those who sacrifice in the Capitol,
on the occasion of being named to certain functions, cause pain to you
who have received so great authority from Zeus? Only do not make a
proud display of it, nor boast of it; but show it by your acts; and if
no man perceives it, be satisfied that you are yourself in a healthy
state and happy.

CHAPTER 25

To those who fall off from their purpose

Consider as to the things which you proposed to yourself at first,
which you have secured and which you have not; and how you are pleased
when you recall to memory the one and are pained about the other;
and if it is possible, recover the things wherein you failed. For we
must not shrink when we are engaged in the greatest combat, but we
must even take blows. For the combat before us is not in wrestling and
the Pancration, in which both the successful and the unsuccessful
may have the greatest merit, or may have little, and in truth may be
very fortunate or very unfortunate; but the combat is for good fortune
and happiness themselves. Well then, even if we have renounced the
contest in this matter, no man hinders us from renewing the combat
again, and we are not compelled to wait for another four years that
the games at Olympia may come again; but as soon as you have recovered
and restored yourself, and employ the same zeal, you may renew the
combat again; and if again you renounce it, you may again renew it;
and if you once gain the victory, you are like him who has never
renounced the combat. Only do not, through a habit of doing the same
thing, begin to do it with pleasure, and then like a bad athlete go