Wherefore the wise and good man, remembering who he is and whence he came, and by whom he was produced, is attentive only to this, how he may fill his place with due regularity and obediently to God. "Dost Thou still wish me to exist? I will continue to exist as free, as noble in nature, as Thou hast wished me to exist: for Thou hast made me free from hindrance in that which is my own. But hast Thou no further need of me? I thank Thee; and so far I have remained for Thy sake, and for the sake of no other person, and now in obedience to Thee I depart." "How dost thou depart?" Again, I say, as Thou hast pleased, as free, as Thy servant, as one who has known Thy commands and Thy prohibitions. And so long as I shall stay in Thy service, whom dost Thou will me to be? A prince or a private man, a senator or a common person, a soldier or a general, a teacher or a master of a family? whatever place and position Thou mayest assign to me, as Socrates says, "I will die ten thousand times rather than desert them." And where dost Thou will me to be? in Rome or Athens, or Thebes or Gyara. Only remember me there where I am. If Thou sendest me to a place where there are no means for men living according to nature, I shall not depart in disobedience to Thee, but as if Thou wast giving me the signal to retreat: I do not leave Thee, let this be to from my intention, but perceive that Thou hast no need of me. If means of living according to nature be allowed me, I will seek no other place than that in which I am, or other men than those among whom I am.
Let these thoughts be ready to hand by night and by day: these you should write, these you should read: about these you should talk to yourself, and to others. Ask a man, "Can you help me at all for this purpose?" and further, go to another and to another. Then if anything that is said he contrary to your wish, this reflection first will immediately relieve you, that it is not unexpected. For it is a great thing in all cases to say, "I knew that I begot a son who is mortal." For so you also will say, "I knew that I am mortal, I knew that I may leave my home, I knew that I may be ejected from it, I knew that I may be led to prison." Then if you turn round, and look to yourself, and seek the place from which comes that which has happened, you will forthwith recollect that it comes from the place of things which are out of the power of the will, and of things which are not my own. "What then is it to me?" Then, you will ask, and this is the chief thing: "And who is it that sent it?" The leader, or the general, the state, the law of the state. Give it me then, for I must always obey the law in everything. Then, when the appearance pains you, for it is not in your power to prevent this, contend against it by the aid of reason, conquer it: do not allow it to gain strength nor to lead you to the consequences by raising images such as it pleases and as it pleases. If you be in Gyara, do not imagine the mode of living at Rome, and how many pleasures there were for him who lived there and how many there would be for him who returned to Rome: but fix your mind on this matter, how a man who lives in Gyara ought to live in Gyara like a man of courage. And if you be in Rome, do not imagine what the life in Athens is, but think only of the life in Rome.
Then in the place of all other delights substitute this, that of being conscious that you are obeying God, that, not in word but in deed, you are performing the acts of a wise and good man. For what a thing it is for a man to be able to say to himself, "Now, whatever the rest may say in solemn manner in the schools and may be judged to be saying in a way contrary to common opinion, this I am doing; and they are sitting and are discoursing of my virtues and inquiring about me and praising me; and of this Zeus has willed that I shall receive from myself a demonstration, and shall myself know if He has a soldier such as He ought to have, a citizen such as He ought to have, and if He has chosen to produce me to the rest of mankind as a witness of the 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.
