knowledge of philosophy, which is in itself quite valueless, but on a consistent nobleness of action.  Never relax your efforts, but aim at perfection.  Let everything which seems best be to you a law not to be transgressed; and whenever anything painful, or pleasurable, or glorious, or inglorious, is set before you, remember that now is the struggle, now is the hour of the Olympian contest, and it may not be put off, and that by a single defeat or yielding your advance in virtue may be either secured or lost.  It was thus that Socrates attained perfection, by giving his heart to reason, and to reason only.  And thou, even if as yet thou art not a Socrates, yet shouldst live as though it were thy wish to be one.”  These are noble words, but who that reads them will not be reminded of those sacred and far more deeply-reaching words, “Be ye perfect, even as your Father which is in heaven is perfect” Behold, now is the accepted time; behold, now is the day of salvation.

In this brief sketch we have included all the most important thoughts in the Manual.  It ends in these words.  “On all occasions we may keep in mind these three sentiments:—­”

’Lead me, O Zeus, and thou, Destiny, whithersoever ye have appointed me to go, for I will follow, and that without delay.  Should I be unwilling, I shall follow as a coward, but I must follow all the same.’  (Cleanthes.)

’Whosoever hath nobly yielded to necessity, I hold him wise, and he knoweth the things of God.’ (Euripides.)

And this third one also, ’O Crito, be it so, if so be the will of heaven.  Anytus and Melitus can indeed slay me, but harm me they cannot.’  (Socrates.)

To this last conception of life; quoted from the end of Plato’s Apology, Epictetus recurs elsewhere:  “What resources have we,” he asks, “in circumstances of great peril?  What other than the remembrance of what is or what is not in our own power; what is possible to us and what is not?  I must die.  Be it so; but need I die groaning?  I must be bound; but must I be bound bewailing?  I must be driven into exile, well, who prevent me then from going with laughter, and cheerfulness, and calm of mind?

“‘Betray secrets.’

“‘Indeed I will not, for that rests in my own hands.’

“‘Then I will put you in chains.’

“’My good sir, what are you talking about?  Put me in chains?  No, no! you may put my leg in chains, but not even Zeus himself can master my will.’

“‘I will throw you into prison.’

“‘My poor little body; yes, no doubt.’

“‘I will cut off your head.’

“’Well did I ever tell you that my head was the only one which could not be cut off?’

“Such are the things of which philosophers should think, and write them daily, and exercise themselves therein.”