2. And this security is all you lack, then; the rest you have wrought out already? You are not to be imposed upon by money? and if you see a fair girl you can hold out against the appearance? and if your neighbor inherits a legacy you are not envious? there is now, in short, nothing lacking to you except to confirm what you have? Wretch! these very things dost thou hear in fear and anxiety lest some one may despise thee, and inquiring what men say about thee. And if some one come and tell you that when it was discussed who was the best of the philosophers, one present said, _Such a one is the greatest philosopher_, your little soul will grow up from a finger’s breadth to two cubits. And if another who was present said, _Nothing of the kind; it is not worth while to listen to him; for what does he know? he has made a beginning in philosophy and no more_, you are amazed, you grow pale, and straightway you cry out, _I will show him who I am, that I am a great philosopher_. Out of these very things it is seen what you are; why do you desire to show it by any others? CHAPTER V. THAT A MAN MAY BE BOTH BOLD AND FEARFUL. 1. To some it may perchance seem a paradox, this axiom of the philosophers; yet let us make the best inquiry we can if it be true that it is possible to do all things at once with fearfulness and with boldness. For fearfulness seemeth in a manner contrary to boldness, and contraries can never co-exist. But that which to many seemeth a paradox in this matter seems to me to stand somehow thus: If we affirmed that both fearfulness and boldness could be used in the very same things, they would justly accuse us that we were reconciling what is irreconcilable. But now, what is there so strange in this saying? For if it is sound, what hath been so often both affirmed and demonstrated, that the essence of the Good is in the use of appearances, and even so of the Evil, and things uncontrollable by the Will have the nature neither of good nor of evil, what paradox do the philosophers affirm if they say that in things uncontrollable by the Will, then be boldness thy part, and in things subject to the Will, fearfulness. For if Evil lie in an evil Will, then in these things alone is it right to use fearfulness. And if things uncontrollable by the Will, and that are not in our power, are nothing to us, then in these things we should use boldness. And thus shall we be at one time both fearful and bold—yea, and bold even through our fearfulness. For through being fearful in things that are veritably evil it comes that we shall be bold in those that are not so.