constantly in mind, for thus thou wilt be more gentle towards all.

64. In every pain let this thought be present, that there is no dishonor
in it, nor does it make the governing intelligence worse, for it does not
damage the intelligence either so far as the intelligence is rational or
so far as it is social. Indeed in the case of most pains let this remark
of Epicurus aid thee, that pain is neither intolerable nor everlasting,
if thou bearest in mind that it has its limits, and if thou addest
nothing to it in imagination: and remember this too, that we do not
perceive that many things which are disagreeable to us are the same as
pain, such as excessive drowsiness, and the being scorched by heat, and
the having no appetite. When then thou art discontented about any of
these things, say to thyself that thou art yielding to pain.

65. Take care not to feel towards the inhuman as they feel towards men.

66. How do we know if Telauges was not superior in character to Socrates?
For it is not enough that Socrates died a more noble death, and disputed
more skilfully with the Sophists, and passed the night in the cold with
more endurance, and that when he was bid to arrest Leon of Salamis, he
considered it more noble to refuse, and that he walked in a swaggering
way in the streets--though as to this fact one may have great doubts if
it was true. But we ought to inquire what kind of a soul it was that
Socrates possessed, and if he was able to be content with being just
towards men and pious towards the gods, neither idly vexed on account of
men's villainy, nor yet making himself a slave to any man's ignorance,
nor receiving as strange anything that fell to his share out of the
universal, nor enduring it as intolerable, nor allowing his understanding
to sympathize with the affects of the miserable flesh.