96.

The age which flies glides by in stealth and deceives others; and nothing is more swift than the years, and he who sows virtue reaps glory.

{37}

[Sidenote: Sleep and Death]

97.

O sleeper, what is sleep? Sleep is like unto death. Why dost thou not work in such wise that after death thou mayst have the semblance of perfect life, just as during life thou hast in thy sleep the semblance of the hapless dead?

98.

The water you touch in a river is the last of that which has gone, and the first of that which is coming: so it is with time present.

99.

A long life is a life well spent.

[Sidenote: Life]

100.

As a well spent day affords happy sleep, so does a life profitably employed afford a happy death.

[Sidenote: Time the Destroyer]

101.

O time, consumer of things! O envious age! Thou dost destroy all things, and consumest all things with the hard teeth of old age, little by little in a slow death. Helen, when she looked in her mirror and saw the withered wrinkles made in her face by old age, wept, and wondered why she had twice been ravished. O time, devourer of things!

O envious age, by which all is consumed!

{38}

[Sidenote: On Fault-finders]

102.

There exists among the foolish a certain sect of hypocrites who continually seek to deceive themselves and others, but others more than themselves, though in reality they deceive themselves more than others.

And these are they who blame the painters who study on feast-days the things which relate to the true knowledge of the forms of the works of nature, and sedulously strive to acquire knowledge of these things to the best of their ability.

But such fault-finders pa.s.s over in silence the fact that this is the true manner of knowing the Artificer of such great and marvellous things, and that this is the true way in which to love so great an Inventor! For great love proceeds from the perfect knowledge of the thing loved; and if you do not know it you can love it but little or not at all; and if you love it for the gain which you antic.i.p.ate obtaining from it and not for its supreme virtue, you are like the dog which wags its tail and shows signs of joy, leaping towards him who can give him a bone. But if you knew the virtue of a man you would love him more--if that virtue was in its place.

[Sidenote: Prayer]

103.

I obey Thee, Lord, first for the love which in reason I ought to bear Thee; secondly because Thou {39} hast the power to shorten or prolong the lives of men.

104.

Thou, O G.o.d, dost sell us all good things at the price of labour.

105.

And many make a trade deceiving the foolish mult.i.tude, and if no one comes to unmask their deceits, they punish it.

106.

Pharisees,--that is to say, holy friars.

107.

Nothing can be written by means of new researches.

[Sidenote: Patience]

108.

Patience serves against insults as clothes do against the cold; since if you multiply your clothes as the cold increases, the cold cannot hurt you. Similarly, let thy patience increase under great offences, and they will not be able to hurt your feelings.

[Sidenote: Advice to a Speaker]

109.

Words which do not satisfy the ear of the listener will always weary or annoy him; and you will often see signs of this in such listeners in their frequent yawns. Therefore, you who speak before men whose good opinion you seek, when you {40} observe such signs of vexation, shorten your speech or vary your argument; and if you do otherwise, then instead of the favour you seek you will incur hate and hostility.

And if you would see what gives pleasure to a man speak to him on various themes, and when you see him intent, without yawning, or contracting his brow, or performing other actions, then be certain that the matter of which you are speaking is such as affords him pleasure.

[Sidenote: Advice]

110.

Here is a thing which the more it is needed the more it is rejected: and this is advice, which is unwillingly heeded by those who most need it, that is to say, by the ignorant.

Here is a thing which the more you fear and avoid it the nearer you approach to it, and this is misery; the more you flee from it the more miserable and restless you will become. When the work comes up to the standard of the judgement, this is a bad sign for the judgement; and when the work excels the standard of the judgement, this is the worst sign, as occurs when a man marvels at having worked so well; and when the standard of the judgement exceeds that fulfilled by the work, this is a sign of perfection; and if the man is young and be thus disposed, he will without doubt grow into an excellent workman: he will only accomplish few works. But they will {41} be of a quality which will compel men to contemplate their perfection with admiration.