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+The Project Gutenberg eBook of The Golden Sayings of Epictetus, by Epictetus
+
+This eBook is for the use of anyone anywhere in the United States and
+most other parts of the world at no cost and with almost no restrictions
+whatsoever. You may copy it, give it away or re-use it under the terms
+of the Project Gutenberg License included with this eBook or online at
+www.gutenberg.org. If you are not located in the United States, you
+will have to check the laws of the country where you are located before
+using this eBook.
+
+Title: The Golden Sayings of Epictetus
+
+Author: Epictetus
+
+Translator: Hastings Crossley
+
+Release Date: April, 1997 [eBook #871]
+[Most recently updated: February 12, 2023]
+
+Language: English
+
+Produced by: David P. Steelman and David Widger
+
+*** START OF THE PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS ***
+
+
+
+
+THE GOLDEN SAYINGS OF EPICTETUS
+
+Translated and Arranged by Hastings Crossley
+
+
+
+
+CONTENTS
+
+ I
+ II
+ III
+ IV
+ V
+ VI
+ VII
+ VIII
+ IX
+ X
+ XI
+ XII
+ XIII
+ XIV
+ XV
+ XVI
+ XVII
+ XVIII
+ XIX
+ XX
+ XXI
+ XXII
+ XXIII
+ XXIV
+ XXV
+ XXVI
+ XXVII
+ XXVIII
+ XXIX
+ XXX
+ XXXI
+ XXXII
+ XXXIII
+ XXXIV
+ XXXV
+ XXXVI
+ XXXVII
+ XXXVIII
+ XXXIX
+ XL
+ XLI
+ XLII
+ XLIII
+ XLIV
+ XLV
+ XLVI
+ XLVII
+ XLVIII
+ XLIX
+ L
+ LI
+ LII
+ LIII
+ LIV
+ LV
+ LVI
+ LVII
+ LVIII
+ LIX
+ LX
+ LXI
+ LXII
+ LXIII
+ LXIV
+ LXV
+ LXVI
+ LXVII
+ LXVIII
+ LXIX
+ LXX
+ LXXI
+ LXXII
+ LXXIII
+ LXXIV
+ LXXV
+ LXXVI
+ LXXVII
+ LXXVIII
+ LXXIX
+ LXXX
+ LXXXI
+ LXXXII
+ LXXXIII
+ LXXXIV
+ LXXXV
+ LXXXVI
+ LXXXVII
+ LXXXVIII
+ LXXXIX
+ XC
+ XCI
+ XCII
+ XCIII
+ XCIV
+ XCV
+ XCVI
+ XCVII
+ XCVIII
+ XCIX
+ C
+ CI
+ CII
+ CIII
+ CIV
+ CV
+ CVI
+ CVII
+ CVIII
+ CIX
+ CX
+ CXI
+ CXII
+ CXIII
+ CXIV
+ CXV
+ CXVI
+ CXVII
+ CXVIII
+ CXIX
+ CXX
+ CXXI
+ CXXII
+ CXXIII
+ CXXIV
+ CXXV
+ CXXVI
+ CXXVII
+ CXXVIII
+ CXXIX
+ CXXX
+ CXXXI
+ CXXXII
+ CXXXIII
+ CXXXIV
+ CXXXV
+ CXXXVI
+ CXXXVII
+ CXXXVIII
+ CXXXIX
+ CXL
+ CXLI
+ CXLII
+ CXLII
+ CXLIV
+ CXLV
+ CXLVI
+ CXLVII
+ CXLVIII
+ CXLIX
+ CL
+ CLI
+ CLII
+ CLIII
+ CLIV
+ CLV
+ CLVI
+ CLVII
+ CLVIII
+ CLIX
+ CLX
+ CLXI
+ CLXII
+ CLXIII
+ CLXIV
+ CLXV
+ CLXVI
+ CLXVII
+ CLXVIII
+ CLXIX
+ CLXX
+ CLXXI
+ CLXXII
+ CLXXIII
+ CLXXIV
+ CLXXV
+ CLXXVI
+ CLXXVII
+ CLXXVIII
+ CLXXIX
+ CLXXX
+ CLXXXI
+ CLXXXII
+ CLXXXIII
+ CLXXXIV
+ CLXXXV
+ CLXXXVI
+ CLXXXVII
+ CLXXXVIII
+ CLXXXIX
+ (APPENDIX A)
+ Fragments Attributed to Epictetus
+ I
+ II
+ III
+ IV
+ V
+ VI
+ VII
+ VIII
+ IX
+ X
+ XI
+ XII
+ XIII
+ XIV
+ XV
+ XVI
+ XVII
+ XVIII
+ XIX
+ XX
+ XXI
+ XXII
+ XXIII
+ XXIV
+ (APPENDIX B)
+ The Hymn of Cleanthes
+
+
+
+
+I
+
+Are these the only works of Providence within us? What words suffice to
+praise or set them forth? Had we but understanding, should we ever
+cease hymning and blessing the Divine Power, both openly and in secret,
+and telling of His gracious gifts? Whether digging or ploughing or
+eating, should we not sing the hymn to God:—
+
+_Great is God_, for that He hath given us such instruments to till the
+ground withal:
+
+
+_Great is God_, for that He hath given us hands and the power of
+swallowing and digesting; of unconsciously growing and breathing while
+we sleep!
+
+
+Thus should we ever have sung; yea and this, the grandest and divinest
+hymn of all:—
+
+_Great is God_, for that He hath given us a mind to apprehend these
+things, and duly to use them!
+
+
+What then! seeing that most of you are blinded, should there not be
+some one to fill this place, and sing the hymn to God on behalf of all
+men? What else can I that am old and lame do but sing to God? Were I a
+nightingale, I should do after the manner of a nightingale. Were I a
+swan, I should do after the manner of a swan. But now, since I am a
+reasonable being, I must sing to God: that is my work: I do it, nor
+will I desert this my post, as long as it is granted me to hold it; and
+upon you too I call to join in this self-same hymn.
+
+II
+
+How then do men act? As though one returning to his country who had
+sojourned for the night in a fair inn, should be so captivated thereby
+as to take up his abode there.
+
+“Friend, thou hast forgotten thine intention! This was not thy
+destination, but only lay on the way thither.”
+
+“Nay, but it is a proper place.”
+
+“And how many more of the sort there may be; only to pass through upon
+thy way! Thy purpose was to return to thy country; to relieve thy
+kinsmen’s fears for thee; thyself to discharge the duties of a citizen;
+to marry a wife, to beget offspring, and to fill the appointed round of
+office. Thou didst not come to choose out what places are most
+pleasant; but rather to return to that wherein thou wast born and where
+wert appointed to be a citizen.”
+
+III
+
+Try to enjoy the great festival of life with other men.
+
+IV
+
+But I have one whom I must please, to whom I must be subject, whom I
+must obey:—God, and those who come next to Him. He hath entrusted me
+with myself: He hath made my will subject to myself alone and given me
+rules for the right use thereof.
+
+V
+
+Rufus used to say, _If you have leisure to praise me, what I say is
+naught_. In truth he spoke in such wise, that each of us who sat there,
+though that some one had accused him to Rufus:—so surely did he lay his
+finger on the very deeds we did: so surely display the faults of each
+before his very eyes.
+
+VI
+
+But what saith God?—“Had it been possible, Epictetus, I would have made
+both that body of thine and thy possessions free and unimpeded, but as
+it is, be not deceived:—it is not thine own; it is but finely tempered
+clay. Since then this I could not do, I have given thee a portion of
+Myself, in the power of desiring and declining and of pursuing and
+avoiding, and in a word the power of dealing with the things of sense.
+And if thou neglect not this, but place all that thou hast therein,
+thou shalt never be let or hindered; thou shalt never lament; thou
+shalt not blame or flatter any. What then? Seemth this to thee a little
+thing?”—God forbid!—“Be content then therewith!”
+
+And so I pray the Gods.
+
+VII
+
+What saith Antisthenes? Hast thou never heard?—
+
+_It is a kingly thing, O Cyrus, to do well and to be evil spoken of_.
+
+VIII
+
+“Aye, but to debase myself thus were unworthy of me.”
+
+“That,” said Epictetus, “is for you to consider, not for me. You know
+yourself what you are worth in your own eyes; and at what price you
+will sell yourself. For men sell themselves at various prices. This was
+why, when Florus was deliberating whether he should appear at Nero’s
+shows, taking part in the performance himself, Agrippinus replied, ‘But
+why do not _you_ appear?’ he answered, ‘Because I do not even consider
+the question.’ For the man who has once stooped to consider such
+questions, and to reckon up the value of external things, is not far
+from forgetting what manner of man he is. Why, what is it that you ask
+me? Is death preferable, or life? I reply, Life. Pain or pleasure? I
+reply, Pleasure.”
+
+“Well, but if I do not act, I shall lose my head.”
+
+“Then go and act! But for my part I will not act.”
+
+“Why?”
+
+“Because _you_ think yourself but one among the many threads which make
+up the texture of the doublet. _You_ should aim at being like men in
+general—just as your thread has no ambition either to be anything
+distinguished compared with the other threads. But I desire to be the
+purple—that small and shining part which makes the rest seem fair and
+beautiful. Why then do you bid me become even as the multitude? Then
+were I no longer the purple.”
+
+IX
+
+If a man could be throughly penetrated, as he ought, with this thought,
+that we are all in an especial manner sprung from God, and that God is
+the Father of men as well as of Gods, full surely he would never
+conceive aught ignoble or base of himself. Whereas if Cæsar were to
+adopt you, your haughty looks would be intolerable; will you not be
+elated at knowing that you are the son of God? Now however it is not so
+with us: but seeing that in our birth these two things are
+commingled—the body which we share with the animals, and the Reason and
+Thought which we share with the Gods, many decline towards this unhappy
+kinship with the dead, few rise to the blessed kinship with the Divine.
+Since then every one must deal with each thing according to the view
+which he forms about it, those few who hold that they are born for
+fidelity, modesty, and unerring sureness in dealing with the things of
+sense, never conceive aught base or ignoble of themselves: but the
+multitude the contrary. Why, what am I?—A wretched human creature; with
+this miserable flesh of mine. Miserable indeed! but you have something
+better than that paltry flesh of yours. Why then cling to the one, and
+neglect the other?
+
+X
+
+Thou art but a poor soul laden with a lifeless body.
+
+XI
+
+The other day I had an iron lamp placed beside my household gods. I
+heard a noise at the door and on hastening down found my lamp carried
+off. I reflected that the culprit was in no very strange case.
+“Tomorrow, my friend,” I said, “you will find an earthenware lamp; for
+a man can only lose what he has.”
+
+XII
+
+The reason why I lost my lamp was that the thief was superior to me in
+vigilance. He paid however this price for the lamp, that in exchange
+for it he consented to become a thief: in exchange for it, to become
+faithless.
+
+XIII
+
+But God hath introduced Man to be a spectator of Himself and of His
+works; and not a spectator only, but also an interpreter of them.
+Wherefore it is a shame for man to begin and to leave off where the
+brutes do. Rather he should begin there, and leave off where Nature
+leaves off in us: and that is at contemplation, and understanding, and
+a manner of life that is in harmony with herself.
+
+See then that ye die not without being spectators of these things.
+
+XIV
+
+You journey to Olympia to see the work of Phidias; and each of you
+holds it a misfortune not to have beheld these things before you die.
+Whereas when there is no need even to take a journey, but you are on
+the spot, with the works before you, have you no care to contemplate
+and study these?
+
+Will you not then perceive either who you are or unto what end you were
+born: or for what purpose the power of contemplation has been bestowed
+on you?
+
+“Well, but in life there are some things disagreeable and hard to
+bear.”
+
+And are there none at Olympia? Are you not scorched by the heat? Are
+you not cramped for room? Have you not to bathe with discomfort? Are
+you not drenched when it rains? Have you not to endure the clamor and
+shouting and such annoyances as these? Well, I suppose you set all this
+over against the splendour of the spectacle and bear it patiently. What
+then? have you not received greatness of heart, received courage,
+received fortitude? What care I, if I am great of heart, for aught that
+can come to pass? What shall cast me down or disturb me? What shall
+seem painful? Shall I not use the power to the end for which I received
+it, instead of moaning and wailing over what comes to pass?
+
+XV
+
+If what philosophers say of the kinship of God and Man be true, what
+remains for men to do but as Socrates did:—never, when asked one’s
+country, to answer, “I am an Athenian or a Corinthian,” but “I am a
+citizen of the world.”
+
+XVI
+
+He that hath grasped the administration of the World, who hath learned
+that this Community, which consists of God and men, is the foremost and
+mightiest and most comprehensive of all:—that from God have descended
+the germs of life, not to my father only and father’s father, but to
+all things that are born and grow upon the earth, and in an especial
+manner to those endowed with Reason (for those only are by their nature
+fitted to hold communion with God, being by means of Reason conjoined
+with Him)—why should not such an one call himself a citizen of the
+world? Why not a son of God? Why should he fear aught that comes to
+pass among men? Shall kinship with Cæsar, or any other of the great at
+Rome, be enough to hedge men around with safety and consideration,
+without a thought of apprehension: while to have God for our Maker, and
+Father, and Kinsman, shall not this set us free from sorrows and fears?
+
+XVII
+
+I do not think that an old fellow like me need have been sitting here
+to try and prevent your entertaining abject notions of yourselves, and
+talking of yourselves in an abject and ignoble way: but to prevent
+there being by chance among you any such young men as, after
+recognising their kindred to the Gods, and their bondage in these
+chains of the body and its manifold necessities, should desire to cast
+them off as burdens too grievous to be borne, and depart their true
+kindred. This is the struggle in which your Master and Teacher, were he
+worthy of the name, should be engaged. You would come to me and say:
+“Epictetus, we can no longer endure being chained to this wretched
+body, giving food and drink and rest and purification: aye, and for its
+sake forced to be subservient to this man and that. Are these not
+things indifferent and nothing to us? Is it not true that death is no
+evil? Are we not in a manner kinsmen of the Gods, and have we not come
+from them? Let us depart thither, whence we came: let us be freed from
+these chains that confine and press us down. Here are thieves and
+robbers and tribunals: and they that are called tyrants, who deem that
+they have after a fashion power over us, because of the miserable body
+and what appertains to it. Let us show them that they have power over
+none.”
+
+XVIII
+
+And to this I reply:—
+
+“Friends, wait for God. When He gives the signal, and releases you from
+this service, then depart to Him. But for the present, endure to dwell
+in the place wherein He hath assigned you your post. Short indeed is
+the time of your habitation therein, and easy to those that are minded.
+What tyrant, what robber, what tribunals have any terrors for those who
+thus esteem the body and all that belong to it as of no account? Stay;
+depart not rashly hence!”
+
+XIX
+
+Something like that is what should pass between a teacher and ingenuous
+youths. As it is, what does pass? The teacher is a lifeless body, and
+you are lifeless bodies yourselves. When you have had enough to eat
+today, you sit down and weep about tomorrow’s food. Slave! if you have
+it, well and good; if not, you will depart: the door is open—why
+lament? What further room is there for tears? What further occasion for
+flattery? Why should one envy another? Why should you stand in awe of
+them that have much or are placed in power, especially if they be also
+strong and passionate? Why, what should they do to us? What they can
+do, we will not regard: what does concern us, that they cannot do. Who
+then shall rule one that is thus minded?
+
+XX
+
+Seeing this then, and noting well the faculties which you have, you
+should say,—“Send now, O God, any trial that Thou wilt; lo, I have
+means and powers given me by Thee to acquit myself with honour through
+whatever comes to pass!”—No; but there you sit, trembling for fear
+certain things should come to pass, and moaning and groaning and
+lamenting over what does come to pass. And then you upbraid the Gods.
+Such meanness of spirit can have but one result—impiety.
+
+Yet God has not only given us these faculties by means of which we may
+bear everything that comes to pass without being crushed or depressed
+thereby; but like a good King and Father, He has given us this without
+let or hindrance, placed wholly at our own disposition, without
+reserving to Himself any power of impediment or restraint. Though
+possessing all these things free and all you own, you do not use them!
+you do not perceive what it is you have received nor whence it comes,
+but sit moaning and groaning; some of you blind to the Giver, making no
+acknowledgment to your Benefactor; others basely giving themselves to
+complaints and accusations against God.
+
+Yet what faculties and powers you possess for attaining courage and
+greatness of heart, I can easily show you; what you have for upbraiding
+and accusation, it is for you to show me!
+
+XXI
+
+How did Socrates bear himself in this regard? How else than as became
+one who was fully assured that he was the kinsman of Gods?
+
+XXII
+
+If God had made that part of His own nature which He severed from
+Himself and gave to us, liable to be hindered or constrained either by
+Himself or any other, He would not have been God, nor would He have
+been taking care of us as He ought . . . . If you choose, you are free;
+if you choose, you need blame no man—accuse no man. All things will be
+at once according to your mind and according to the Mind of God.
+
+XXIII
+
+Petrifaction is of two sorts. There is petrifaction of the
+understanding; and also of the sense of shame. This happens when a man
+obstinately refuses to acknowledge plain truths, and persists in
+maintaining what is self-contradictory. Most of us dread mortification
+of the body, and would spare no pains to escape anything of that kind.
+But of mortification of the soul we are utterly heedless. With regard,
+indeed, to the soul, if a man is in such a state as to be incapable of
+following or understanding anything, I grant you we do think him in a
+bad way. But mortification of the sense of shame and modesty we go so
+far as to dub strength of mind!
+
+XXIV
+
+If we were as intent upon our business as the old fellows at Rome are
+upon what interests them, we too might perhaps accomplish something. I
+know a man older than I am, now Superintendent of the Corn-market at
+Rome, and I remember when he passed through this place on his way back
+from exile, what an account he gave me of his former life, declaring
+that for the future, once home again, his only care should be to pass
+his remaining years in quiet and tranquility. “For how few years have I
+left!” he cried. “That,” I said, “you will not do; but the moment the
+scent of Rome is in your nostrils, you will forget it all; and if you
+can but gain admission to Court, you will be glad enough to elbow your
+way in, and thank God for it.” “Epictetus,” he replied, “if ever you
+find me setting as much as one foot within the Court, think what you
+will of me.”
+
+Well, as it was, what did he do? Ere ever he entered the city, he was
+met by a despatch from the Emperor. He took it, and forgot the whole of
+his resolutions. From that moment, he has been piling one thing upon
+another. I should like to be beside him to remind him of what he said
+when passing this way, and to add, How much better a prophet I am than
+you!
+
+What then? do I say man is not made for an active life? Far from it! .
+. . But there is a great difference between other men’s occupations and
+ours. . . . A glance at theirs will make it clear to you. All day long
+they do nothing but calculate, contrive, consult how to wring their
+profit out of food-stuffs, farm-plots and the like. . . . Whereas, I
+entreat you to learn what the administration of the World is, and what
+place a Being endowed with reason holds therein: to consider what you
+are yourself, and wherein your Good and Evil consists.
+
+XXV
+
+A man asked me to write to Rome on his behalf who, as most people
+thought, had met with misfortune; for having been before wealthy and
+distinguished, he had afterwards lost all and was living here. So I
+wrote about him in a humble style. He however on reading the letter
+returned it to me, with the words: “I asked for your help, not for your
+pity. No evil has happened unto me.”
+
+XXVI
+
+True instruction is this:—to learn to wish that each thing should come
+to pass as it does. And how does it come to pass? As the Disposer has
+disposed it. Now He has disposed that there should be summer and
+winter, and plenty and dearth, and vice and virtue, and all such
+opposites, for the harmony of the whole.
+
+XXVII
+
+Have this thought ever present with thee, when thou losest any outward
+thing, what thou gainest in its stead; and if this be the more
+precious, say not, I have suffered loss.
+
+XXVIII
+
+Concerning the Gods, there are who deny the very existence of the
+Godhead; others say that it exists, but neither bestirs nor concerns
+itself nor has forethought for anything. A third party attribute to it
+existence and forethought, but only for great and heavenly matters, not
+for anything that is on earth. A fourth party admit things on earth as
+well as in heaven, but only in general, and not with respect to each
+individual. A fifth, of whom were Ulysses and Socrates are those that
+cry:—
+
+_I move not without Thy knowledge!_
+
+XXIX
+
+Considering all these things, the good and true man submits his
+judgement to Him that administers the Universe, even as good citizens
+to the law of the State. And he that is being instructed should come
+thus minded:—How may I in all things follow the Gods; and, How may I
+rest satisfied with the Divine Administration; and, How may I become
+free? For he is free for whom all things come to pass according to his
+will, and whom none can hinder. What then, is freedom madness? God
+forbid. For madness and freedom exist not together.
+
+“But I wish all that I desire to come to pass and in the manner that I
+desire.”
+
+—You are mad, you are beside yourself. Know you not that Freedom is a
+glorious thing and of great worth? But that what I desired at random I
+should wish at random to come to pass, so far from being noble, may
+well be exceeding base.
+
+XXX
+
+You must know that it is no easy thing for a principle to become a
+man’s own, unless each day he maintain it and hear it maintained, as
+well as work it out in life.
+
+XXXI
+
+You are impatient and hard to please. If alone, you call it solitude:
+if in the company of men, you dub them conspirators and thieves, and
+find fault with your very parents, children, brothers, and neighbours.
+Whereas when by yourself you should have called it Tranquillity and
+Freedom: and herein deemed yourself like unto the Gods. And when in the
+company of many, you should not have called it a wearisome crowd and
+tumult, but an assembly and a tribunal; and thus accepted all with
+contentment.
+
+XXXII
+
+What then is the chastisement of those who accept it not? To be as they
+are. Is any discontented with being alone? let him be in solitude. Is
+any discontented with his parents? let him be a bad son, and lament. Is
+any discontented with his children? let him be a bad father.—“Throw him
+into prison!”—What prison?—Where he is already: for he is there against
+his will; and wherever a man is against his will, that to him is a
+prison. Thus Socrates was not in prison, since he was there with his
+own consent.
+
+XXXIII
+
+Knowest thou what a speck thou art in comparison with the
+Universe?—-That is, with respect to the body; since with respect to
+Reason, thou art not inferior to the Gods, nor less than they. For the
+greatness of Reason is not measured by length or height, but by the
+resolves of the mind. Place then thy happiness in that wherein thou art
+equal to the Gods.
+
+XXXIV
+
+Asked how a man might eat acceptably to the Gods, Epictetus replied:—If
+when he eats, he can be just, cheerful, equable, temperate, and
+orderly, can he not thus eat acceptably to the Gods? But when you call
+for warm water, and your slave does not answer, or when he answers
+brings it lukewarm, or is not even found to be in the house at all,
+then not to be vexed nor burst with anger, is not that acceptable to
+the Gods?
+
+“But how can one endure such people?”
+
+Slave, will you not endure your own brother, that has God to his
+forefather, even as a son sprung from the same stock, and of the same
+high descent as yourself? And if you are stationed in a high position,
+are you therefor forthwith set up for a tyrant? Remember who you are,
+and whom you rule, that they are by nature your kinsmen, your brothers,
+the offspring of God.
+
+“But I paid a price for them, not they for me.”
+
+Do you see whither you are looking—down to the earth, to the pit, to
+those despicable laws of the dead? But to the laws of the Gods you do
+not look.
+
+XXXV
+
+When we are invited to a banquet, we take what is set before us; and
+were one to call upon his host to set fish upon the table or sweet
+things, he would be deemed absurd. Yet in a word, we ask the Gods for
+what they do not give; and that, although they have given us so many
+things!
+
+XXXVI
+
+Asked how a man might convince himself that every single act of his was
+under the eye of God, Epictetus answered:—
+
+“Do you not hold that things on earth and things in heaven are
+continuous and in unison with each other?”
+
+“I do,” was the reply.
+
+“Else how should the trees so regularly, as though by God’s command, at
+His bidding flower; at His bidding send forth shoots, bear fruit and
+ripen it; at His bidding let it fall and shed their leaves, and folded
+up upon themselves lie in quietness and rest? How else, as the Moon
+waxes and wanes, as the Sun approaches and recedes, can it be that such
+vicissitude and alternation is seen in earthly things?
+
+“If then all things that grow, nay, our own bodies, are thus bound up
+with the whole, is not this still truer of our souls? And if our souls
+are bound up and in contact with God, as being very parts and fragments
+plucked from Himself, shall He not feel every movement of theirs as
+though it were His own, and belonging to His own nature?”
+
+XXXVII
+
+“But,” you say, “I cannot comprehend all this at once.”
+
+“Why, who told you that your powers were equal to God’s?”
+
+Yet God hath placed by the side of each a man’s own Guardian Spirit,
+who is charged to watch over him—a Guardian who sleeps not nor is
+deceived. For to what better or more watchful Guardian could He have
+committed which of us? So when you have shut the doors and made a
+darkness within, remember never to say that you are alone; for you are
+not alone, but God is within, and your Guardian Spirit, and what light
+do they need to behold what you do? To this God you also should have
+sworn allegiance, even as soldiers unto Cæsar. They, when their service
+is hired, swear to hold the life of Cæsar dearer than all else: and
+will you not swear your oath, that are deemed worthy of so many and
+great gifts? And will you not keep your oath when you have sworn it?
+And what oath will you swear? Never to disobey, never to arraign or
+murmur at aught that comes to you from His hand: never unwillingly to
+do or suffer aught that necessity lays upon you.
+
+“Is this oath like theirs?”
+
+They swear to hold no other dearer than Cæsar: you, to hold our true
+selves dearer than all else beside.
+
+XXXVIII
+
+“How shall my brother cease to be wroth with me?”
+
+Bring him to me, and I will tell him. But to _thee_ I have nothing to
+say about _his_ anger.
+
+XXXIX
+
+When one took counsel of Epictetus, saying, “What I seek is this, how
+even though my brother be not reconciled to me, I may still remain as
+Nature would have me to be,” he replied: “All great things are slow of
+growth; nay, this is true even of a grape or of a fig. If then you say
+to me now, I desire a fig, I shall answer, It needs time: wait till it
+first flower, then cast its blossom, then ripen. Whereas then the fruit
+of the fig-tree reaches not maturity suddenly nor yet in a single hour,
+do you nevertheless desire so quickly, and easily to reap the fruit of
+the mind of man?—Nay, expect it not, even though I bade you!”
+
+XL
+
+Epaphroditus had a shoemaker whom he sold as being good-for-nothing.
+This fellow, by some accident, was afterwards purchased by one of
+Cæsar’s men, and became a shoemaker to Cæsar. You should have seen what
+respect Epaphroditus paid him then. “How does the good Felicion? Kindly
+let me know!” And if any of us inquired, “What is Epaphroditus doing?”
+the answer was, “He is consulting about so and so with Felicion.”—Had
+he not sold him as good-for-nothing? Who had in a trice converted him
+into a wiseacre?
+
+This is what comes of holding of importance anything but the things
+that depend on the Will.
+
+XLI
+
+What you shun enduring yourself, attempt not to impose on others. You
+shun slavery—beware of enslaving others! If you can endure to do that,
+one would think you had been once upon a time a slave yourself. For
+Vice has nothing in common with virtue, nor Freedom with slavery.
+
+XLII
+
+Has a man been raised to tribuneship? Every one that he meets
+congratulates him. One kisses him on the eyes, another on the neck,
+while the slaves kiss his hands. He goes home to find torches burning;
+he ascends to the Capitol to sacrifice.—Who ever sacrificed for having
+had right desires; for having conceived such inclinations as Nature
+would have him? In truth we thank the Gods for that wherein we place
+our happiness.
+
+XLIII
+
+A man was talking to me to-day about the priesthood of Augustus. I said
+to him, “Let the thing go, my good Sir; you will spend a good deal to
+no purpose.”
+
+“Well, but my name will be inserted in all documents and contracts.”
+
+“Will _you_ be standing there to tell those that read them, That is my
+name written there? And even if you could now be there in every case,
+what will you do when you are dead?”
+
+“At all events my name will remain.”
+
+“Inscribe it on a stone and it will remain just as well. And think,
+beyond Nicopolis what memory of you will there be?”
+
+“But I shall have a golden wreath to wear.”
+
+“If you must have a wreath, get a wreath of roses and put it on; you
+will look more elegant!”
+
+XLIV
+
+Above all, remember that the door stands open. Be not more fearful than
+children; but as they, when they weary of the game, cry, “I will play
+no more,” even so, when thou art in the like case, cry, “I will play no
+more” and depart. But if thou stayest, make no lamentation.
+
+XLV
+
+Is there smoke in the room? If it be slight, I remain; if grievous, I
+quit it. For you must remember this and hold it fast, that the door
+stands open.
+
+“You shall not dwell at Nicopolis!”
+
+Well and good.
+
+“Nor at Athens.”
+
+Then I will not dwell at Athens either.
+
+“Nor at Rome.”
+
+Nor at Rome either.
+
+“You shall dwell in Gyara!”
+
+Well: but to dwell in Gyara seems to me like a grievous smoke; I depart
+to a place where none can forbid me to dwell: _that_ habitation is open
+unto all! As for the last garment of all, that is the poor body; beyond
+that, none can do aught unto me. This why Demetrius said to Nero: “You
+threaten me with death; it is Nature who threatens _you!_”
+
+XLVI
+
+The beginning of philosophy is to know the condition of one’s own mind.
+If a man recognises that this is in a weakly state, he will not then
+want to apply it to questions of the greatest moment. As it is, men who
+are not fit to swallow even a morsel, buy whole treatises and try to
+devour them. Accordingly they either vomit them up again, or suffer
+from indigestion, whence come gripings, fluxions, and fevers. Whereas
+they should have stopped to consider their capacity.
+
+XLVII
+
+In theory it is easy to convince an ignorant person: in actual life,
+men not only object to offer themselves to be convinced, but hate the
+man who has convinced them. Whereas Socrates used to say that we should
+never lead a life not subjected to examination.
+
+XLVIII
+
+This is the reason why Socrates, when reminded that he should prepare
+for his trial, answered: “Thinkest thou not that I have been preparing
+for it all my life?”
+
+“In what way?”
+
+“I have maintained that which in me lay!”
+
+“How so?”
+
+“I have never, secretly or openly, done a wrong unto any.”
+
+XLIX
+
+In what character dost thou now come forward?
+
+As a witness summoned by God. “Come thou,” saith God, “and testify for
+me, for thou art worthy of being brought forward as a witness by Me. Is
+aught that is outside thy will either good or bad? Do I hurt any man?
+Have I placed the good of each in the power of any other than himself?
+What witness dost thou bear to God?”
+
+“I am in evil state, Master, I am undone! None careth for me, none
+giveth me aught: all men blame, all speak evil of me.”
+
+Is this the witness thou wilt bear, and do dishonour to the calling
+wherewith He hath called thee, because He hath done thee so great
+honour, and deemed thee worthy of being summoned to bear witness in so
+great a cause?
+
+L
+
+Wouldst thou have men speak good of thee? speak good of them. And when
+thou hast learned to speak good of them, try to do good unto them, and
+thus thou wilt reap in return their speaking good of thee.
+
+LI
+
+When thou goest in to any of the great, remember that Another from
+above sees what is passing, and that thou shouldst please Him rather
+than man. He therefore asks thee:—
+
+“In the Schools, what didst thou call exile, imprisonment, bonds, death
+and shame?”
+
+“I called them things indifferent.”
+
+“What then dost thou call them now? Are they at all changed?”
+
+“No.”
+
+“Is it then thou that art changed?”
+
+“No.”
+
+“Say then, what are things indifferent?”
+
+“Things that are not in our power.”
+
+“Say then, what follows?”
+
+“That things which are not in our power are nothing to me.”
+
+“Say also what things you hold to be good.”
+
+“A will such as it ought to be, and a right use of the things of
+sense.”
+
+“And what is the end?”
+
+“To follow Thee!”
+
+LII
+
+“That Socrates should ever have been so treated by the Athenians!”
+
+Slave! why say “Socrates”? Speak of the thing as it is: That ever then
+the poor _body_ of Socrates should have been dragged away and haled by
+main force to prison! That ever hemlock should have been given to the
+_body_ of Socrates; that _that_ should have breathed its life away!—Do
+you marvel at this? Do you hold this unjust? Is it for this that you
+accuse God? Had Socrates no compensation for this? Where then for him
+was the ideal Good? Whom shall we hearken to, you or him? And what says
+he?
+
+“Anytus and Melitus may put me to death: to injure me is beyond their
+power.”
+
+And again:—
+
+“If such be the will of God, so let it be.”
+
+LIII
+
+Nay, young man, for heaven’s sake; but once thou hast heard these
+words, go home and say to thyself:—“It is not Epictetus that has told
+me these things: how indeed should he? No, it is some gracious God
+through him. Else it would never have entered his head to tell me
+them—he that is not used to speak to any one thus. Well, then, let us
+not lie under the wrath of God, but be obedient unto Him.”—-Nay,
+indeed; but if a raven by its croaking bears thee any sign, it is not
+the raven but God that sends the sign through the raven; and if He
+signifies anything to thee through human voice, will _He_ not cause the
+man to say these words to thee, that thou mayest know the power of the
+Divine—how He sends a sign to some in one way and to others in another,
+and on the greatest and highest matters of all signifies His will
+through the noblest messenger?
+
+What else does the poet mean:—
+
+I spake unto him erst Myself, and sent
+Hermes the shining One, to check and warn him,
+The husband not to slay, nor woo the wife!
+
+
+LIV
+
+In the same way my friend Heraclitus, who had a trifling suit about a
+petty farm at Rhodes, first showed the judges that his cause was just,
+and then at the finish cried, “I will not entreat you: nor do I care
+what sentence you pass. It is you who are on your trial, not I!”—And so
+he ended the case.
+
+LV
+
+As for us, we behave like a herd of deer. When they flee from the
+huntsman’s feathers in affright, which way do they turn? What haven of
+safety do they make for? Why, they rush upon the nets! And thus they
+perish by confounding what they should fear with that wherein no danger
+lies. . . . Not death or pain is to be feared, but the _fear_ of death
+or pain. Well said the poet therefore:—
+
+Death has no terror; only a Death of shame!
+
+
+LVI
+
+How is it then that certain external things are said to be natural, and
+other contrary to Nature?
+
+Why, just as it might be said if we stood alone and apart from others.
+A foot, for instance, I will allow it is natural should be clean. But
+if you take it as a foot, and as a thing which does not stand by
+itself, it will beseem it (if need be) to walk in the mud, to tread on
+thorns, and sometimes even to be cut off, for the benefit of the whole
+body; else it is no longer a foot. In some such way we should conceive
+of ourselves also. What art thou?—A man.—Looked at as standing by
+thyself and separate, it is natural for thee in health and wealth long
+to live. But looked at as a _Man_, and only as a part of a Whole, it is
+for that Whole’s sake that thou shouldest at one time fall sick, at
+another brave the perils of the sea, again, know the meaning of want
+and perhaps die an early death. Why then repine? Knowest thou not that
+as the foot is no more a foot if detached from the body, so thou in
+like case art no longer a Man? For what is a Man? A part of a
+City:—first of the City of Gods and Men; next, of that which ranks
+nearest it, a miniature of the universal City. . . . In such a body, in
+such a world enveloping us, among lives like these, such things must
+happen to one or another. Thy part, then, being here, is to speak of
+these things as is meet, and to order them as befits the matter.
+
+LVII
+
+That was a good reply which Diogenes made to a man who asked him for
+letters of recommendation.—“That you are a man, he will know when he
+sees you;—whether a good or bad one, he will know if he has any skill
+in discerning the good or bad. But if he has none, he will never know,
+though I write him a thousand times.”—It is as though a piece of silver
+money desired to be recommended to some one to be tested. If the man be
+a good judge of silver, he will know: the coin will tell its own tale.
+
+LVIII
+
+Even as the traveller asks his way of him that he meets, inclined in no
+wise to bear to the right rather than to the left (for he desires only
+the way leading whither he would go), so should we come unto God as to
+a guide; even as we use our eyes without admonishing them to show us
+some things rather than others, but content to receive the images of
+such things as they present to us. But as it is we stand anxiously
+watching the victim, and with the voice of supplication call upon the
+augur:—“Master, have mercy on me: vouchsafe unto me a way of escape!”
+Slave, would you then have aught else then what is best? is there
+anything better than what is God’s good pleasure? Why, as far as in you
+lies, would you corrupt your Judge, and lead your Counsellor astray?
+
+LIX
+
+God is beneficent. But the Good also is beneficent. It should seem then
+that where the real nature of God is, there too is to be found the real
+nature of the Good. What then is the real nature of God?—Intelligence,
+Knowledge, Right Reason. Here then without more ado seek the real
+nature of the Good. For surely thou dost not seek it in a plant or in
+an animal that reasoneth not.
+
+LX
+
+Seek then the real nature of the Good in that without whose presence
+thou wilt not admit the Good to exist in aught else.—What then? Are not
+these other things also works of God?—They are; but not _preferred to
+honour_, nor are they portions of God. But thou art a thing preferred
+to honour: thou art thyself a fragment torn from God:—thou hast a
+portion of Him within thyself. How is it then that thou dost not know
+thy high descent—dost not know whence thou comest? When thou eatest,
+wilt thou not remember who thou art that eatest and whom thou feedest?
+In intercourse, in exercise, in discussion knowest thou not that it is
+a God whom thou feedest, a God whom thou exercisest, a God whom thou
+bearest about with thee, O miserable! and thou perceivest it not.
+Thinkest thou that I speak of a God of silver or gold, that is without
+thee? Nay, thou bearest Him within thee! all unconscious of polluting
+Him with thoughts impure and unclean deeds. Were an image of God
+present, thou wouldest not dare to act as thou dost, yet, when God
+Himself is present within thee, beholding and hearing all, thou dost
+not blush to think such thoughts and do such deeds, O thou that art
+insensible of thine own nature and liest under the wrath of God!
+
+LXI
+
+Why then are we afraid when we send a young man from the Schools into
+active life, lest he should indulge his appetites intemperately, lest
+he should debase himself by ragged clothing, or be puffed up by fine
+raiment? Knows he not the God within him; knows he not with whom he is
+starting on his way? Have we patience to hear him say to us, Would I
+had _thee_ with me!—Hast thou not God where thou art, and having Him
+dost thou still seek for any other! Would He tell thee aught else than
+these things? Why, wert thou a statue of Phidias, an _Athena_ or a
+_Zeus_, thou wouldst bethink thee both of thyself and thine artificer;
+and hadst thou any sense, thou wouldst strive to do no dishonour to
+thyself or him that fashioned thee, nor appear to beholders in
+unbefitting guise. But now, because God is thy Maker, is that why thou
+carest not of what sort thou shalt show thyself to be? Yet how
+different the artists and their workmanship! What human artist’s work,
+for example, has in it the faculties that are displayed in fashioning
+it? Is it aught but marble, bronze, gold, or ivory? Nay, when the
+_Athena_ of Phidias has put forth her hand and received therein a
+_Victory_, in that attitude she stands for evermore. But God’s works
+move and breathe; they use and judge the things of sense. The
+workmanship of such an Artist, wilt thou dishonor Him? Ay, when he not
+only fashioned thee, but placed thee, like a ward, in the care and
+guardianship of thyself alone, wilt thou not only forget this, but also
+do dishonour to what is committed to thy care! If God had entrusted
+thee with an orphan, wouldst thou have thus neglected him? He hath
+delivered thee to thine own care, saying, I had none more faithful than
+myself: keep this man for me such as Nature hath made him—modest,
+faithful, high-minded, a stranger to fear, to passion, to perturbation.
+. . .
+
+Such will I show myself to you all.—“What, exempt from sickness also:
+from age, from death?”—Nay, but accepting sickness, accepting death as
+becomes a God!
+
+LXII
+
+No labour, according to Diogenes, is good but that which aims at
+producing courage and strength of soul rather than of body.
+
+LXIII
+
+A guide, on finding a man who has lost his way, brings him back to the
+right path—he does not mock and jeer at him and then take himself off.
+You also must show the unlearned man the truth, and you will see that
+he will follow. But so long as you do not show it him, you should not
+mock, but rather feel your own incapacity.
+
+LXIV
+
+It was the first and most striking characteristic of Socrates never to
+become heated in discourse, never to utter an injurious or insulting
+word—on the contrary, he persistently bore insult from others and thus
+put an end to the fray. If you care to know the extent of his power in
+this direction, read Xenophon’s _Banquet_, and you will see how many
+quarrels he put an end to. This is why the Poets are right in so highly
+commending this faculty:—
+
+Quickly and wisely withal even bitter feuds would he settle.
+
+
+Nevertheless the practice is not very safe at present, especially in
+Rome. One who adopts it, I need not say, ought not to carry it out in
+an obscure corner, but boldly accost, if occasion serve, some personage
+of rank or wealth.
+
+“Can you tell me, sir, to whose care you entrust your horses?”
+
+“I can.”
+
+“Is it to the first comer, who knows nothing about them?”
+
+“Certainly not.”
+
+“Well, what of the man who takes care of your gold, your silver or your
+raiment?”
+
+“He must be experienced also.”
+
+“And your body—have you ever considered about entrusting it to any
+one’s care?”
+
+“Of course I have.”
+
+“And no doubt to a person of experience as a trainer, a physician?”
+
+“Surely.”
+
+“And these things the best you possess, or have you anything more
+precious?”
+
+“What can you mean?”
+
+“I mean that which employs these; which weights all things; which takes
+counsel and resolve.”
+
+“Oh, you mean the soul.”
+
+“You take me rightly; I do mean the soul. By Heaven, I hold that far
+more precious than all else I possess. Can you show me then what care
+you bestow on a soul? For it can scarcely be thought that a man of your
+wisdom and consideration in the city would suffer your most precious
+possession to go to ruin through carelessness and neglect.”
+
+“Certainly not.”
+
+“Well, do you take care of it yourself? Did any one teach you the right
+method, or did you discover it yourself?”
+
+Now here comes in the danger: first, that the great man may answer,
+“Why, what is that to you, my good fellow? are you my master?” And
+then, if you persist in troubling him, may raise his hand to strike
+you. It is a practice of which I was myself a warm admirer until such
+experiences as these befell me.
+
+LXV
+
+When a youth was giving himself airs in the Theatre and saying, “I am
+wise, for I have conversed with many wise men,” Epictetus replied, “I
+too have conversed with many rich men, yet I am not rich!”
+
+LXVI
+
+We see that a carpenter becomes a carpenter by learning certain things:
+that a pilot, by learning certain things, becomes a pilot. Possibly
+also in the present case the mere desire to be wise and good is not
+enough. It is necessary to learn certain things. This is then the
+object of our search. The Philosophers would have us first learn that
+there is a God, and that His Providence directs the Universe; further,
+that to hide from Him not only one’s acts but even one’s thoughts and
+intentions is impossible; secondly, what the nature of God is. Whatever
+that nature is discovered to be, the man who would please and obey Him
+must strive with all his might to be made like unto him. If the Divine
+is faithful, he also must be faithful; if free, he also must be free;
+if beneficent, he also must be beneficent; if magnanimous, he also must
+be magnanimous. Thus as an imitator of God must he follow Him in every
+deed and word.
+
+LXVII
+
+If I show you, that you lack just what is most important and necessary
+to happiness, that hitherto your attention has been bestowed on
+everything rather than that which claims it most; and, to crown all,
+that you know neither what God nor Man is—neither what Good or Evil is:
+why, that you are ignorant of everything else, perhaps you may bear to
+be told; but to hear that you know nothing of yourself, how could you
+submit to that? How could you stand your ground and suffer that to be
+proved? Clearly not at all. You instantly turn away in wrath. Yet what
+harm have I done to you? Unless indeed the mirror harms the
+ill-favoured man by showing him to himself just as he is; unless the
+physician can be thought to insult his patient, when he tells
+him:—“Friend, do you suppose there is nothing wrong with you? why, you
+have a fever. Eat nothing to-day, and drink only water.” Yet no one
+says, “What an insufferable insult!” Whereas if you say to a man, “Your
+desires are inflamed, your instincts of rejection are weak and low,
+your aims are inconsistent, your impulses are not in harmony with
+Nature, your opinions are rash and false,” he forthwith goes away and
+complains that you have insulted him.
+
+LXVIII
+
+Our way of life resembles a fair. The flocks and herds are passing
+along to be sold, and the greater part of the crowd to buy and sell.
+But there are some few who come only to look at the fair, to inquire
+how and why it is being held, upon what authority and with what object.
+So too, in this great Fair of life, some, like the cattle, trouble
+themselves about nothing but the fodder. Know all of you, who are
+busied about land, slaves and public posts, that these are nothing but
+fodder! Some few there are attending the Fair, who love to contemplate
+what the world is, what He that administers it. Can there be no
+Administrator? is it possible, that while neither city nor household
+could endure even a moment without one to administer and see to its
+welfare, this Fabric, so fair, so vast, should be administered in order
+so harmonious, without a purpose and by blind chance? There is
+therefore an Administrator. What is His nature and how does He
+administer? And who are we that are His children and what work were we
+born to perform? Have we any close connection or relation with Him or
+not?
+
+Such are the impressions of the few of whom I speak. And further, they
+apply themselves solely to considering and examining the great assembly
+before they depart. Well, they are derided by the multitude. So are the
+lookers-on by the traders: aye, and if the beasts had any sense, they
+would deride those who thought much of anything but fodder!
+
+LXIX
+
+I think I know now what I never knew before—the meaning of the common
+saying, _A fool you can neither bend nor break_. Pray heaven I may
+never have a _wise fool_ for my friend! There is nothing more
+intractable.—“My resolve is fixed!”—Why so madman say too; but the more
+firmly they believe in their delusions, the more they stand in need of
+treatment.
+
+LXX
+
+—“O! when shall I see Athens and its Acropolis again?”—Miserable man!
+art thou not contented with the daily sights that meet thine eyes?
+canst thou behold aught greater or nobler than the Sun, Moon, and
+Stars; than the outspread Earth and Sea? If indeed thou apprehendest
+Him who administers the universe, if thou bearest Him about within
+thee, canst thou still hanker after mere fragments of stone and fine
+rock? When thou art about to bid farewell to the Sun and Moon itself,
+wilt thou sit down and cry like a child? Why, what didst thou hear,
+what didst thou learn? why didst thou write thyself down a philosopher,
+when thou mightest have written what was the fact, namely, “I have made
+one or two _Compendiums_, I have read some works of Chrysippus, and I
+have not even touched the hem of Philosophy’s robe!”
+
+LXXI
+
+Friend, lay hold with a desperate grasp, ere it is too late, on
+Freedom, on Tranquility, on Greatness of soul! Lift up thy head, as one
+escaped from slavery; dare to look up to God, and say:—“Deal with me
+henceforth as Thou wilt; Thou and I are of one mind. I am Thine: I
+refuse nothing that seeeth good to Thee; lead on whither Thou wilt;
+clothe me in what garb Thou pleasest; wilt Thou have me a ruler or a
+subject—at home or in exile—poor or rich? All these things will I
+justify unto men for Thee. I will show the true nature of each. . . .”
+
+Who would Hercules have been had he loitered at home? no Hercules, but
+Eurystheus. And in his wanderings through the world how many friends
+and comrades did he find? but nothing dearer to him than God. Wherefore
+he was believed to be God’s son, as indeed he was. So then in obedience
+to Him, he went about delivering the earth from injustice and
+lawlessness.
+
+But thou art not Hercules, thou sayest, and canst not deliver others
+from their iniquity—not even Theseus, to deliver the soil of Attica
+from its monsters? Purge away thine own, cast forth thence—from thine
+own mind, not robbers and monsters, but Fear, Desire, Envy, Malignity,
+Avarice, Effeminacy, Intemperance. And these may not be cast out,
+except by looking to God alone, by fixing thy affections on Him only,
+and by consecrating thyself to His commands. If thou choosest aught
+else, with sighs and groans thou wilt be forced to follow a Might
+greater than thine own, ever seeking Tranquillity without, and never
+able to attain unto her. For thou seekest her where she is not to be
+found; and where she is, there thou seekest her not!
+
+LXXII
+
+If a man would pursue Philosophy, his first task is to throw away
+conceit. For it is impossible for a man to begin to learn what he has a
+conceit that he already knows.
+
+LXXIII
+
+Give me but one young man, that has come to the School with this
+intention, who stands forth a champion of this cause, and says, “All
+else I renounce, content if I am but able to pass my life free from
+hindrance and trouble; to raise my head aloft and face all things as a
+free man; to look up to heaven as a friend of God, fearing nothing that
+may come to pass!” Point out such a one to me, that I may say, “Enter,
+young man, into possession of that which is thine own. For thy lot is
+to adorn Philosophy. Thine are these possessions; thine these books,
+these discourses!”
+
+And when our champion has duly exercised himself in this part of the
+subject, I hope he will come back to me and say:—“What I desire is to
+be free from passion and from perturbation; as one who grudges no pains
+in the pursuit of piety and philosophy, what I desire is to know my
+duty to the Gods, my duty to my parents, to my brothers, to my country,
+to strangers.”
+
+“Enter then on the second part of the subject; it is thine also.”
+
+“But I have already mastered the second part; only I wished to stand
+firm and unshaken—as firm when asleep as when awake, as firm when
+elated with wine as in despondency and dejection.”
+
+“Friend, you are verily a God! you cherish great designs.”
+
+LXXIV
+
+“The question at stake,” said Epictetus, “is no common one; it is
+this:—_Are we in our senses, or are we not?_”
+
+LXXV
+
+If you have given way to anger, be sure that over and above the evil
+involved therein, you have strengthened the habit, and added fuel to
+the fire. If overcome by a temptation of the flesh, do not reckon it a
+single defeat, but that you have also strengthened your dissolute
+habits. Habits and faculties are necessarily affected by the
+corresponding acts. Those that were not there before, spring up: the
+rest gain in strength and extent. This is the account which
+Philosophers give of the origin of diseases of the mind:—Suppose you
+have once lusted after money: if reason sufficient to produce a sense
+of evil be applied, then the lust is checked, and the mind at once
+regains its original authority; whereas if you have recourse to no
+remedy, you can no longer look for this return—on the contrary, the
+next time it is excited by the corresponding object, the flame of
+desire leaps up more quickly than before. By frequent repetition, the
+mind in the long run becomes callous; and thus this mental disease
+produces confirmed Avarice.
+
+One who has had fever, even when it has left him, is not in the same
+condition of health as before, unless indeed his cure is complete.
+Something of the same sort is true also of diseases of the mind.
+Behind, there remains a legacy of traces and blisters: and unless these
+are effectually erased, subsequent blows on the same spot will produce
+no longer mere blisters, but sores. If you do not wish to be prone to
+anger, do not feed the habit; give it nothing which may tend its
+increase. At first, keep quiet and count the days when you were not
+angry: “I used to be angry every day, then every other day: next every
+two, next every three days!” and if you succeed in passing thirty days,
+sacrifice to the Gods in thanksgiving.
+
+LXXVI
+
+How then may this be attained?—Resolve, now if never before, to approve
+thyself to thyself; resolve to show thyself fair in God’s sight; long
+to be pure with thine own pure self and God!
+
+LXXVII
+
+That is the true athlete, that trains himself to resist such outward
+impressions as these.
+
+“Stay, wretched man! suffer not thyself to be carried away!” Great is
+the combat, divine the task! you are fighting for Kingship, for
+Liberty, for Happiness, for Tranquillity. Remember God: call upon Him
+to aid thee, like a comrade that stands beside thee in the fight.
+
+LXXVIII
+
+Who then is a Stoic—in the sense that we call a statue of Phidias which
+is modelled after that master’s art? Show me a man in this sense
+modelled after the doctrines that are ever upon his lips. Show me a man
+that is sick—and happy; an exile—and happy; in evil report—and happy!
+Show me him, I ask again. So help me Heaven, I long to see _one_ Stoic!
+Nay, if you cannot show me one fully modelled, let me at least see one
+in whom the process is at work—one whose bent is in that direction. Do
+me that favour! Grudge it not to an old man, to behold a sight he has
+never yet beheld. Think you I wish to see the _Zeus_ or _Athena_ of
+Phidias, bedecked with gold and ivory?—Nay, show me, one of you, a
+human soul, desiring to be of one mind with God, no more to lay blame
+on God or man, to suffer nothing to disappoint, nothing to cross him,
+to yield neither to anger, envy, nor jealousy—in a word, why disguise
+the matter? one that from a man would fain become a God; one that while
+still imprisoned in this dead body makes fellowship with God his aim.
+Show me him!—Ah, you cannot! Then why mock yourselves and delude
+others? why stalk about tricked out in other men’s attire, thieves and
+robbers that you are of names and things to which you can show no
+title!
+
+LXXIX
+
+If you have assumed a character beyond your strength, you have both
+played a poor figure in that, and neglected one that is within your
+powers.
+
+LXXX
+
+Fellow, you have come to blows at home with a slave: you have turned
+the household upside down, and thrown the neighbourhood into confusion;
+and do you come to me then with airs of assumed modesty—do you sit down
+like a sage and criticise my explanation of the readings, and whatever
+idle babble you say has come into my head? Have you come full of envy,
+and dejected because nothing is sent you from home; and while the
+discussion is going on, do you sit brooding on nothing but how your
+father or your brother are disposed towards you:—“What are they saying
+about me there? at this moment they imagine I am making progress and
+saying, He will return perfectly omniscient! I wish I could become
+omniscient before I return; but that would be very troublesome. No one
+sends me anything—the baths at Nicopolis are dirty; things are wretched
+at home and wretched here.” And then they say, “Nobody is any the
+better for the School.”—Who comes to the School with a sincere wish to
+learn: to submit his principles to correction and himself to
+_treatment?_ Who, to gain a sense of his wants? Why then be surprised
+if you carry home from the School exactly what you bring into it?
+
+LXXXI
+
+“Epictetus, I have often come desiring to hear you speak, and you have
+never given me any answer; now if possible, I entreat you, say
+something to me.”
+
+“Is there, do you think,” replied Epictetus, “an _art_ of speaking as
+of other things, if it is to be done skilfully and with profit to the
+hearer?”
+
+“Yes.”
+
+“And are all profited by what they hear, or only some among them? So
+that it seems there is an art of hearing as well as of speaking. . . .
+To make a statue needs skill: to view a statue aright needs skill
+also.”
+
+“Admitted.”
+
+“And I think all will allow that one who proposes to hear philosophers
+speak needs a considerable training in hearing. Is that not so? The
+tell me on what subject your are able to _hear_ me.”
+
+“Why, on good and evil.”
+
+“The good and evil of what? a horse, an ox?”
+
+“No; of a man.”
+
+“Do we know then what Man is? what his nature is? what is the idea we
+have of him? And are our _ears_ practised in any degree on the subject?
+Nay, do you understand what Nature is? can you follow me in any degree
+when I say that I shall have to use demonstration? Do you understand
+what Demonstration is? what True or False is? . . . must I _drive_ you
+to Philosophy? . . . Show me what good I am to do by discoursing with
+you. Rouse my desire to do so. The sight of a pasture it loves stirs in
+a sheep the desire to feed: show it a stone or a bit of bread and it
+remains unmoved. Thus we also have certain natural desires, aye, and
+one that moves us to speak when we find a listener that is worth his
+salt: one that himself stirs the spirit. But if he sits by like a stone
+or a tuft of grass, how can he rouse a man’s desire?”
+
+“Then you will say nothing to me?”
+
+“I can only tell you this: that one who knows not who he is and to what
+end he was born; what kind of world this is and with whom he is
+associated therein; one who cannot distinguish Good and Evil, Beauty
+and Foulness, . . . Truth and Falsehood, will never follow Reason in
+shaping his desires and impulses and repulsions, nor yet in assent,
+denial, or suspension of judgement; but will in one word go about deaf
+and blind, thinking himself to be somewhat, when he is in truth of no
+account. Is there anything new in all this? Is not this ignorance the
+cause of all the mistakes and mischances of men since the human race
+began? . . .”
+
+“This is all I have to say to you, and even this against the grain.
+Why? Because you have not stirred my spirit. For what can I see in you
+to stir me, as a spirited horse will stir a judge of horses? Your body?
+That you maltreat. Your dress? That is luxurious. You behavior, your
+look?—Nothing whatever. When you want to hear a philosopher, do not
+say, You say nothing to me’; only show yourself worthy or fit to
+_hear_, and then you will see how you will move the speaker.”
+
+LXXXII
+
+And now, when you see brothers apparently good friends and living in
+accord, do not immediately pronounce anything upon their friendship,
+though they should affirm it with an oath, though they should declare,
+“For us to live apart in a thing impossible!” For the heart of a bad
+man is faithless, unprincipled, inconstant: now overpowered by one
+impression, now by another. Ask not the usual questions, Were they born
+of the same parents, reared together, and under the same tutor; but ask
+this only, in what they place their real interest—whether in outward
+things or in the Will. If in outward things, call them not friends, any
+more than faithful, constant, brave or free: call them not even human
+beings, if you have any sense. . . . But should you hear that these men
+hold the Good to lie only in the _Will_, only in rightly dealing with
+the things of sense, take no more trouble to inquire whether they are
+father and son or brothers, or comrades of long standing; but, sure of
+this one thing, pronounce as boldly that they are friends as that they
+are faithful and just: for where else can Friendship be found than
+where Modesty is, where there is an interchange of things fair and
+honest, and of such only?
+
+LXXXIII
+
+No man can rob us of our Will—no man can lord it over that!
+
+LXXXIV
+
+When disease and death overtake me, I would fain be found engaged in
+the task of liberating mine own Will from the assaults of passion, from
+hindrance, from resentment, from slavery.
+
+Thus would I fain to be found employed, so that I may say to God, “Have
+I in aught transgressed Thy commands? Have I in aught perverted the
+faculties, the senses, the natural principles that Thou didst give me?
+Have I ever blamed Thee or found fault with Thine administration? When
+it was Thy good pleasure, I fell sick—and so did other men: by _my_
+will consented. Because it was Thy pleasure, I became poor: but _my_
+heart rejoiced. No power in the State was mine, because Thou wouldst
+not: such power I never desired! Hast Thou ever seen me of more doleful
+countenance on that account? Have I not ever drawn nigh unto Thee with
+cheerful look, waiting upon Thy commands, attentive to Thy signals?
+Wilt Thou that I now depart from the great Assembly of men? I go: I
+give Thee all thanks, that Thou hast deemed me worthy to take part with
+Thee in this Assembly: to behold Thy works, to comprehend this Thine
+administration.”
+
+Such I would were the subject of my thoughts, my pen, my study, when
+death overtakes me.
+
+LXXXV
+
+Seemeth it nothing to you, never to accuse, never to blame either God
+or Man? to wear ever the same countenance in going forth as in coming
+in? This was the secret of Socrates: yet he never said that he knew or
+taught anything. . . . Who amongst you makes this his aim? Were it
+indeed so, you would gladly endure sickness, hunger, aye, death itself.
+
+LXXXVI
+
+How are we constituted by Nature? To be free, to be noble, to be modest
+(for what other living thing is capable of blushing, or of feeling the
+impression of shame?) and to subordinate pleasure to the ends for which
+Nature designed us, as a handmaid and a minister, in order to call
+forth our activity; in order to keep us constant to the path prescribed
+by Nature.
+
+LXXXVII
+
+The husbandman deals with land; physicians and trainers with the body;
+the wise man with his own Mind.
+
+LXXXVIII
+
+Which of us does not admire what Lycurgus the Spartan did? A young
+citizen had put out his eye, and been handed over to him by the people
+to be punished at his own discretion. Lycurgus abstained from all
+vengeance, but on the contrary instructed and made a good man of him.
+Producing him in public in the theatre, he said to the astonished
+Spartans:—“I received this young man at your hands full of violence and
+wanton insolence; I restore him to you in his right mind and fit to
+serve his country.”
+
+LXXXIX
+
+A money-changer may not reject Cæsar’s coin, nor may the seller of
+herbs, but must when once the coin is shown, deliver what is sold for
+it, whether he will or no. So is it also with the Soul. Once the Good
+appears, it attracts towards itself; evil repels. But a clear and
+certain impression of the Good the Soul will never reject, any more
+than men do Cæsar’s coin. On this hangs every impulse alike of Man and
+God.
+
+XC
+
+Asked what Common Sense was, Epictetus replied:—
+
+As that may be called a Common Ear which distinguishes only sounds,
+while that which distinguishes musical notes is not common but produced
+by training; so there are certain things which men not entirely
+perverted see by the natural principles common to all. Such a
+constitution of the Mind is called Common Sense.
+
+XCI
+
+Canst thou judge men? . . . then make us imitators of thyself, as
+Socrates did. _Do this, do not do that, else will I cast thee into
+prison:_ this is not governing men like reasonable creatures. Say
+rather, _As God hath ordained, so do; else thou wilt suffer
+chastisement and loss_. Askest thou what loss? None other than this: To
+have left undone what thou shouldst have done: to have lost the
+faithfulness, the reverence, the modesty that is in thee! Greater loss
+than this seek not to find!
+
+XCII
+
+“His son is dead.”
+
+What has happened?
+
+“His son is dead.”
+
+Nothing more?
+
+“Nothing.”
+
+“His ship is lost.”
+
+“He has been haled to prison.”
+
+What has happened?
+
+“He has been haled to prison.”
+
+But that any of these things are _misfortunes_ to him, is an addition
+which every one makes of his own. But (you say) God is unjust is
+this.—Why? For having given thee endurance and greatness of soul? For
+having made such things to be no evils? For placing happiness within
+thy reach, even when enduring them? For open unto thee a door, when
+things make not for thy good?—Depart, my friend and find fault no more!
+
+XCIII
+
+You are sailing to Rome (you tell me) to obtain the post of Governor of
+Cnossus. You are not content to stay at home with the honours you had
+before; you want something on a larger scale, and more conspicuous. But
+when did you ever undertake a voyage for the purpose of reviewing your
+own principles and getting rid of any of them that proved unsound? Whom
+did you ever visit for that object? What time did you ever set yourself
+for that? What age? Run over the times of your life—by yourself, if you
+are ashamed before me. Did you examine your principles when a boy? Did
+you not do everything just as you do now? Or when you were a stripling,
+attending the school of oratory and practising the art yourself, what
+did you ever imagine you lacked? And when you were a young man, entered
+upon public life, and were pleading causes and making a name, who any
+longer seemed equal to you? And at what moment would you have endured
+another examining your principles and proving that they were unsound?
+What then am I to say to you? “Help me in this matter!” you cry. Ah,
+for that I have no rule! And neither did you, if that was your object,
+come to me as a philosopher, but as you might have gone to a
+herb-seller or a cobbler.—“What do philosophers have rules for,
+then?”—Why, that whatever may betide, our ruling faculty may be as
+Nature would have it, and so remain. Think you this a small matter? Not
+so! but the greatest thing there is. Well, does it need but a short
+time? Can it be grasped by a passer-by?—grasp it, if you can!
+
+Then you will say, “Yes, I met Epictetus!”
+
+Aye, just as you might a statue or a monument. You saw me! and that is
+all. But a man who meets a man is one who learns the other’s mind, and
+lets him see his in turn. Learn my mind—show me yours; and then go and
+say that you met me. Let us try each other; if I have any wrong
+principle, rid me of it; if _you_ have, out with it. That is what
+meeting a philosopher means. Not so, you think; this is only a flying
+visit; while we are hiring the ship, we can see Epictetus too! Let us
+see what he has to say. Then on leaving you cry, “Out on Epictetus for
+a worthless fellow, provincial and barbarous of speech!” What else
+indeed did you come to judge of?
+
+XCIV
+
+Whether you will or no, you are poorer than I!
+
+“What then do I lack?”
+
+What you have not: Constancy of mind, such as Nature would have it be:
+Tranquillity. Patron or no patron, what care I? but you do care. I am
+richer than you: I am not racked with anxiety as to what Cæsar may
+think of me; I flatter none on that account. This is what I have,
+instead of vessels of gold and silver! your vessels may be of gold, but
+your reason, your principles, your accepted views, your inclinations,
+your desires are of earthenware.
+
+XCV
+
+To you, all you have seems small: to me, all I have seems great. Your
+desire is insatiable, mine is satisfied. See children thrusting their
+hands into a narrow-necked jar, and striving to pull out the nuts and
+figs it contains: if they fill the hand, they cannot pull it out again,
+and then they fall to tears.—“Let go a few of them, and then you can
+draw out the rest!”—You, too, let your desire go! covet not many
+things, and you will obtain.
+
+XCVI
+
+Pittacus wronged by one whom he had it in his power to punish, let him
+go free, saying, _Forgiveness is better than revenge_. The one shows
+native gentleness, the other savagery.
+
+XCVII
+
+“My brother ought not to have treated me thus.”
+
+True: but _he_ must see to that. However he may treat me, I must deal
+rightly by him. This is what lies with me, what none can hinder.
+
+XCVIII
+
+Nevertheless a man should also be prepared to be sufficient unto
+himself—to dwell with himself alone, even as God dwells with Himself
+alone, shares His repose with none, and considers the nature of His own
+administration, intent upon such thoughts as are meet unto Himself. So
+should we also be able to converse with ourselves, to need none else
+beside, to sigh for no distraction, to bend our thoughts upon the
+Divine Administration, and how we stand related to all else; to observe
+how human accidents touched us of old, and how they touch us now; what
+things they are that still have power to hurt us, and how they may be
+cured or removed; to perfect what needs perfecting as Reason would
+direct.
+
+XCIX
+
+If a man has frequent intercourse with others, either in the way of
+conversation, entertainment, or simple familiarity, he must either
+become like them, or change them to his own fashion. A live coal placed
+next a dead one will either kindle that or be quenched by it. Such
+being the risk, it is well to be cautious in admitting intimacies of
+this sort, remembering that one cannot rub shoulders with a
+soot-stained man without sharing the soot oneself. What will you do,
+supposing the talk turns on gladiators, or horses, or prize-fighters,
+or (what is worse) on _persons_, condemning this and that, approving
+the other? Or suppose a man sneers and jeers or shows a malignant
+temper? Has any among us the skill of the lute-player, who knows at the
+first touch which strings are out of tune and sets the instrument
+right: has any of you such power as Socrates had, in all his
+intercourse with men, of winning them over to his own convictions? Nay,
+but _you_ must needs be swayed hither and thither by the uninstructed.
+How comes it then that they prove so much stronger than you? Because
+they speak from the fulness of the heart—their low, corrupt views are
+their real convictions: whereas your fine sentiments are but from the
+lips, outwards; that is why they are so nerveless and dead. It turns
+one’s stomach to listen to _your_ exhortations, and hear of your
+miserable Virtue, that you prate of up and down. Thus it is that the
+Vulgar prove too strong for you. Everywhere strength, everywhere
+victory waits your conviction!
+
+C
+
+In general, any methods of discipline applied to the body which tend to
+modify its desires or repulsions, are good—for ascetic ends. But if
+done for display, they betray at once a man who keeps an eye on outward
+show; who has an ulterior purpose, and is looking for spectators to
+shout, “Oh what a great man!” This is why Apollonius so well said: “If
+you are bent upon a little private discipline, wait till you are
+choking with heat some day—then take a mouthful of cold water, and spit
+it out again, and tell no man!”
+
+CI
+
+Study how to give as one that is sick: that thou mayest hereafter give
+as one that is whole. Fast; drink water only; abstain altogether from
+desire, that thou mayest hereafter conform thy desire to Reason.
+
+CII
+
+Thou wouldst do good unto men? then show them by thine own example what
+kind of men philosophy can make, and cease from foolish trifling.
+Eating, do good to them that eat with thee; drinking, to them that
+drink with thee; yield unto all, give way, and bear with them. Thus
+shalt thou do them good: but vent not upon them thine own evil humour!
+
+CIII
+
+Even as bad actors cannot sing alone, but only in chorus: so some
+cannot walk alone.
+
+Man, if thou art aught, strive to walk alone and hold converse with
+thyself, instead of skulking in the chorus! at length think; look
+around thee; bestir thyself, that thou mayest know who thou art!
+
+CIV
+
+You would fain be victor at the Olympic games, you say. Yes, but weigh
+the conditions, weigh the consequences; then and then only, lay to your
+hand—if it be for your profit. You must live by rule, submit to diet,
+abstain from dainty meats, exercise your body perforce at stated hours,
+in heat or in cold; drink no cold water, nor, it may be, wine. In a
+word, you must surrender yourself wholly to your trainer, as though to
+a physician.
+
+Then in the hour of contest, you will have to delve the ground, it may
+chance dislocate an arm, sprain an ankle, gulp down abundance of yellow
+sand, be scourge with the whip—and with all this sometimes lose the
+victory. Count the cost—and then, if your desire still holds, try the
+wrestler’s life. Else let me tell you that you will be behaving like a
+pack of children playing now at wrestlers, now at gladiators; presently
+falling to trumpeting and anon to stage-playing, when the fancy takes
+them for what they have seen. And you are even the same: wrestler,
+gladiator, philosopher, orator all by turns and none of them with your
+whole soul. Like an ape, you mimic what you see, to one thing constant
+never; the thing that is familiar charms no more. This is because you
+never undertook aught with due consideration, nor after strictly
+testing and viewing it from every side; no, your choice was
+thoughtless; the glow of your desire had waxed cold . . . .
+
+Friend, bethink you first what it is you would do, and then what your
+own nature is able to bear. Would you be a wrestler, consider your
+shoulders, your thighs, your loins—not all men are formed to the same
+end. Think you to be a philosopher while acting as you do? think you go
+on thus eating, thus drinking, giving way in like manner to wrath and
+to displeasure? Nay, you must watch, you must labour; overcome certain
+desires; quit your familiar friends, submit to be despised by your
+slave, to be held in derision by them that meet you, to take the lower
+place in all things, in office, in positions of authority, in courts of
+law.
+
+Weigh these things fully, and then, if you will, lay to your hand; if
+as the price of these things you would gain Freedom, Tranquillity, and
+passionless Serenity.
+
+CV
+
+He that hath no musical instruction is a child in Music; he that hath
+no letters is a child in Learning; he that is untaught is a child in
+Life.
+
+CVI
+
+Can any profit be derived from these men? Aye, from all.
+
+“What, even from a reviler?”
+
+Why, tell me what profit a wrestler gains from him who exercises him
+beforehand? The very greatest: he trains me in the practice of
+endurance, of controlling my temper, of gentle ways. You deny it. What,
+the man who lays hold of my neck, and disciplines loins and shoulders,
+does me good, . . . while he that trains me to keep my temper does me
+none? This is what it means, not knowing how to gain advantage from
+men! Is my neighbour bad? Bad to himself, but good to me: he brings my
+good temper, my gentleness into play. Is my father bad? Bad to himself,
+but good to me. This is the rod of Hermes; _touch what you will with
+it_, they say, _and it becomes gold_. Nay, but bring what you will and
+I will transmute it into Good. Bring sickness, bring death, bring
+poverty and reproach, bring trial for life—all these things through the
+rod of Hermes shall be turned to profit.
+
+CVII
+
+Till then these sound opinions have taken firm root in you, and you
+have gained a measure of strength for your security, I counsel you to
+be cautious in associating with the uninstructed. Else whatever
+impressions you receive upon the tablets of your mind in the School
+will day by day melt and disappear, like wax in the sun. Withdraw then
+somewhere far from the sun, while you have these waxen sentiments.
+
+CVIII
+
+We must approach this matter in a different way; it is great and
+mystical: it is no common thing; nor given to every man. Wisdom alone,
+it may be, will not suffice for the care of youth: a man needs also a
+certain measure of readiness—an aptitude for the office; aye, and
+certain bodily qualities; and above all, to be counselled of God
+Himself to undertake this post; even as He counselled Socrates to fill
+the post of one who confutes error, assigning to Diogenes the royal
+office of high reproof, and to Zeno that of positive instruction.
+Whereas _you_ would fain set up for a physician provided with nothing
+but drugs! Where and how they should be applied you neither know nor
+care.
+
+CIX
+
+If what charms you is nothing but abstract principles, sit down and
+turn them over quietly in your mind: but never dub yourself a
+Philosopher, nor suffer others to call you so. Say rather: He is in
+error; for my desires, my impulses are unaltered. I give in my adhesion
+to what I did before; nor has my mode of dealing with the things of
+sense undergone any change.
+
+CX
+
+When a friend inclined to Cynic views asked Epictetus, what sort of
+person a true Cynic should be, requesting a general sketch of the
+system, he answered:—“We will consider that at leisure. At present I
+content myself with saying this much: If a man put his hand to so
+weighty a matter without God, the wrath of God abides upon him. That
+which he covets will but bring upon him public shame. Not even on
+finding himself in a well-ordered house does a man step forward and say
+to himself, I must be master here! Else the lord of that house takes
+notice of it, and, seeing him insolently giving orders, drags him forth
+and chastises him. So it is also in this great City, the World. Here
+also is there a Lord of the House, who orders all thing:—
+
+“Thou are the Sun! in thine orbit thou hast power to make the year and
+the seasons; to bid the fruits of the earth to grow and increase, the
+winds arise and fall; thou canst in due measure cherish with thy warmth
+the frames of men; go make thy circuit, and thus minister unto all from
+the greatest to the least! . . .”
+“Thou canst lead a host against Troy; be Agamemnon!”
+“Thou canst meet Hector in single combat; be Achilles!”
+
+
+“But had Thersites stepped forward and claimed the chief command, he
+had been met with a refusal, or obtained it only to his own shame and
+confusion of face, before a cloud of witnesses.”
+
+CXI
+
+Others may fence themselves with walls and houses, when they do such
+deeds as these, and wrap themselves in darkness—aye, they have many a
+device to hide themselves. Another may shut his door and station one
+before his chamber to say, if any comes, _He has gone forth! he is not
+at leisure!_ But the true Cynic will have none of these things; instead
+of them, he must wrap himself in Modesty: else he will but bring
+himself to shame, naked and under the open sky. _That_ is his house;
+that is his door; that is the slave that guards his chamber; that is
+his darkness!
+
+CXII
+
+Death? let it come when it will, whether it smite but a part of the
+whole: Fly, you tell me—fly! But whither shall I fly? Can any man cast
+me beyond the limits of the World? It may not be! And whithersoever I
+go, there shall I still find Sun, Moon, and Stars; there I shall find
+dreams, and omens, and converse with the Gods!
+
+CXIII
+
+Furthermore the true Cynic must know that he is sent as a Messenger
+from God to men, to show unto them that as touching good and evil they
+are in error; looking for these where they are not to be found, nor
+ever bethinking themselves where they are. And like Diogenes when
+brought before Philip after the battle of Chaeronea, the Cynic must
+remember that he is a Spy. For a Spy he really is—to bring back word
+what things are on Man’s side, and what against him. And when he had
+diligently observed all, he must come back with a true report, not
+terrified into announcing them to be foes that are no foes, nor
+otherwise perturbed or confounded by the things of sense.
+
+CXIV
+
+How can it be that one who hath nothing, neither raiment, nor house,
+nor home, nor bodily tendance, nor servant, nor city, should yet live
+tranquil and contented? Behold God hath sent you a man to show you in
+act and deed that it may be so. Behold me! I have neither house nor
+possessions nor servants: the ground is my couch; I have no wife, no
+children, no shelter—nothing but earth and sky, and one poor cloak. And
+what lack I yet? am I not untouched by sorrow, by fear? am I not free?
+. . . when have I laid anything to the charge of God or Man? when have
+I accused any? hath any of you seen me with a sorrowful countenance?
+And in what wise treat I those of whom you stand in fear and awe? Is it
+not as slaves? Who when he seeth me doth not think that he beholdeth
+his Master and his King?
+
+CXV
+
+Give thyself more diligently to reflection: know thyself: take counsel
+with the Godhead: without God put thine hand unto nothing!
+
+CXVI
+
+“But to marry and to rear offspring,” said the young man, “will the
+Cynic hold himself bound to undertake this as a chief duty?”
+
+Grant me a republic of wise men, answered Epictetus, and perhaps none
+will lightly take the Cynic life upon him. For on whose account should
+he embrace that method of life? Suppose however that he does, there
+will then be nothing to hinder his marrying and rearing offspring. For
+his wife will be even such another as himself, and likewise her father;
+and in like manner will his children be brought up.
+
+But in the present condition of things, which resembles an Army in
+battle array, ought not the Cynic to be free from all distraction and
+given wholly to the service of God, so that he can go in and out among
+men, neither fettered by the duties nor entangled by the relations of
+common life? For if he transgress them, he will forfeit the character
+of a good man and true; whereas if he observe them, there is an end to
+him as the Messenger, the Spy, the Herald of the Gods!
+
+CXVII
+
+Ask me if you choose if a Cynic shall engage in the administration of
+the State. O fool, seek you a nobler administration that that in which
+he is engaged? Ask you if a man shall come forward in the Athenian
+assembly and talk about revenue and supplies, when his business is to
+converse with all men, Athenians, Corinthians, and Romans alike, not
+about supplies, not about revenue, nor yet peace and war, but about
+Happiness and Misery, Prosperity and Adversity, Slavery and Freedom?
+
+Ask you whether a man shall engage in the administration of the State
+who has engaged in such an Administration as this? Ask me too if he
+shall govern; and again I will answer, Fool, what greater government
+shall he hold than he holds already?
+
+CXVIII
+
+Such a man needs also to have a certain habit of body. If he appears
+consumptive, thin and pale, his testimony has no longer the same
+authority. He must not only prove to the unlearned by showing them what
+his Soul is that it is possible to be a good man apart from all that
+_they_ admire; but he must also show them, by his body, that a plain
+and simple manner of life under the open sky does no harm to the body
+either. “See, I am proof of this! and my body also.” As Diogenes used
+to do, who went about fresh of look and by the very appearance of his
+body drew men’s eyes. But if a Cynic is an object of pity, he seems a
+mere beggar; all turn away, all are offended at him. Nor should he be
+slovenly of look, so as not to scare men from him in this way either;
+on the contrary, his very roughness should be clean and attractive.
+
+CXIX
+
+Kings and tyrants have armed guards wherewith to chastise certain
+persons, though they themselves be evil. But to the Cynic conscience
+gives this power—not arms and guards. When he knows that he has watched
+and laboured on behalf of mankind: that sleep hath found him pure, and
+left him purer still: that his thoughts have been the thought of a
+Friend of the Gods—of a servant, yet one that hath a part in the
+government of the Supreme God: that the words are ever on his lips:—
+
+Lead me, O God, and thou, O Destiny!
+
+
+as well as these:—
+
+If this be God’s will, so let it be!
+
+
+Why should he not speak boldly unto his own brethren, unto his
+children—in a word, unto all that are akin to him!
+
+CXX
+
+Does a Philosopher _apply_ to people to come and hear him? does he not
+rather, of his own nature, _attract_ those that will be benefited by
+him—like the sun that warms, the food that sustains them? What
+Physician _applies_ to men to come and be healed? (Though indeed I hear
+that the Physicians at Rome do nowadays apply for patients—in my time
+they were applied to.) I apply to you to come and hear that you are in
+evil case; that what deserves your attention most is the last thing to
+gain it; that you know not good from evil, and are in short a hapless
+wretch; a fine way to apply! though unless the words of the Philosopher
+affect you thus, speaker and speech are alike dead.
+
+CXXI
+
+A Philosopher’s school is a Surgery: pain, not pleasure, you should
+have felt therein. For on entering none of you is whole. One has a
+shoulder out of joint, another an abscess: a third suffers from an
+issue, a fourth from pains in the head. And am I then to sit down and
+treat you to pretty sentiments and empty flourishes, so that you may
+applaud me and depart, with neither shoulder, nor head, nor issue, nor
+abscess a whit the better for your visit? Is it then for this that
+young men are to quit their homes, and leave parents, friends, kinsmen
+and substance to mouth out _Bravo_ to your empty phrases!
+
+CXXII
+
+If any be unhappy, let him remember that he is unhappy by reason of
+himself alone. For God hath made all men to enjoy felicity and
+constancy of good.
+
+CXXIII
+
+Shall we never wean ourselves—shall we never heed the teachings of
+Philosophy (unless perchance they have been sounding in our ears like
+an enchanter’s drone):—
+
+This World is one great City, and one is the substance whereof it is
+fashioned: a certain period indeed there needs must be, while these
+give place to those; some must perish for others to succeed; some move
+and some abide: yet all is full of _friends_—first God, then Men, whom
+Nature hath bound by ties of kindred each to each.
+
+CXXIV
+
+Nor did the hero weep and lament at leaving his children orphans. For
+he knew that no man is an orphan, but it is the Father that careth for
+all continually and for evermore. Not by mere report had he heard that
+the Supreme God is the Father of men: seeing that he called Him
+_Father_ believing Him so to be, and in all that he did had ever his
+eyes fixed upon Him. Wherefore in whatsoever place he was, there is was
+given him to live happily.
+
+CXXV
+
+Know you not that the thing is a warfare? one man’s duty is to mount
+guard, another must go out to reconnoitre, a third to battle; all
+cannot be in one place, nor would it even be expedient. But you,
+instead of executing you Commander’s orders, complain if aught harsher
+than usual is enjoined; not understanding to what condition you are
+bringing the army, so far as in you lies. If all were to follow your
+example, none would dig a trench, none would cast a rampart around the
+camp, none would keep watch, or expose himself to danger; but all turn
+out useless for the service of war. . . . Thus it is here also. Every
+life is a warfare, and that long and various. You must fulfil a
+soldier’s duty, and obey each order at your commander’s nod: aye, if it
+be possible, divine what he would have done; for between that Command
+and this, there is no comparison, either in might or in excellence.
+
+CXXVI
+
+Have you again forgotten? Know you not that a good man does nothing for
+appearance’ sake, but for the sake of having done right? . . .
+
+“Is there no reward then?”
+
+Reward! do you seek any greater reward for a good man than doing what
+is right and just? Yet at the Great Games you look for nothing else;
+there the victor’s crown you deem enough. Seems it to you so small a
+thing and worthless, to be a good man, and happy therein?
+
+CXXVII
+
+It befits thee not to be unhappy by reason of any, but rather to be
+happy by reason of all men, and especially by reason of God, who formed
+us to this end.
+
+CXXVIII
+
+What, did Diogenes love no man, he that was so gentle, so true a friend
+to men as cheerfully to endure such bodily hardships for the common
+weal of all mankind? But how loved he them? As behoved a minister of
+the Supreme God, alike caring for men and subject unto God.
+
+CXXIX
+
+I am by Nature made for my own good; not for my own evil.
+
+CXXX
+
+Remind thyself that he whom thou lovest is mortal—that what thou lovest
+is not thine own; it is given thee for the present, not irrevocably nor
+for ever, but even as a fig or a bunch of grapes at the appointed
+season of the year. . . .
+
+“But these are words of evil omen.”. . .
+
+What, callest thou aught _of evil omen_ save that which signifies some
+evil thing? _Cowardice_ is a word of evil omen, if thou wilt, and
+meanness of spirit, and lamentation and mourning, and shamelessness. .
+. .
+
+But do not, I pray thee, call of evil omen a word that is significant
+of any natural thing:—as well call of evil omen the reaping of the
+corn; for that means the destruction of the ears, though not of the
+World!—as well say that the fall of the leaf is of evil omen; that the
+dried fig should take the place of the green; that raisins should be
+made from grapes. All these are changes from a former state into
+another; not destruction, but an ordered economy, a fixed
+administration. Such is leaving home, a change of small account; such
+is Death, a greater change, from what now is, not to what is not, but
+to what is not _now_.
+
+“Shall I then no longer be?”
+
+Not so; thou wilt be; but something different, of which the World now
+hath need. For thou too wert born not when thou chosest, but when the
+World had need of thee.
+
+CXXXI
+
+Wherefore a good man and true, bearing in mind who he is and whence he
+came and from whom he sprang, cares only how he may fill his post with
+due discipline and obedience to God.
+
+Wilt thou that I continue to live? Then will I live, as one that is
+free and noble, as Thou wouldst have me. For Thou hast made me free
+from hindrance in what appertaineth unto me. But hast Thou no further
+need of me? I thank Thee! Up to this hour have I stayed for Thy sake
+and none other’s: and now in obedience to Thee I depart.
+
+“How dost thou depart?”
+
+Again I say, as Thou wouldst have me; as one that is free, as Thy
+servant, as one whose ear is open unto what Thou dost enjoin, what Thou
+dost forbid.
+
+CXXXII
+
+Whatsoever place or post Thou assignest me, _sooner will I die a
+thousand deaths_, as Socrates said, _than desert it_. And where wilt
+Thou have me to be? At Rome or Athens? At Thebes or on a desert island?
+Only remember me there! Shouldst Thou send me where man cannot live as
+Nature would have him, I will depart, not in disobedience to Thee, but
+as though Thou wert sounding the signal for my retreat: I am not
+deserting Thee—far be that from me! I only perceive that thou needest
+me no longer.
+
+CXXXIII
+
+If you are in Gyaros, do not let your mind dwell upon life at Rome, and
+all the pleasures it offered to you when living there, and all that
+would attend your return. Rather be intent on this—how he that lives in
+Gyaros may live in Gyaros like a man of spirit. And if you are at Rome,
+do not let your mind dwell upon the life at Athens, but study only how
+to live at Rome.
+
+Finally, in the room of all other pleasures put this—the pleasure which
+springs from conscious obedience to God.
+
+CXXXIV
+
+To a good man there is no evil, either in life or death. And if God
+supply not food, has He not, as a wise Commander, sounded the signal
+for retreat and nothing more? I obey, I follow—speaking good of my
+Commander, and praising His acts. For at His good pleasure I came; and
+I depart when it pleases Him; and while I was yet alive that was my
+work, to sing praises unto God!
+
+CXXXV
+
+Reflect that the chief source of all evils to Man, and of baseness and
+cowardice, is not death, but the fear of death.
+
+Against this fear then, I pray you, harden yourself; to this let all
+your reasonings, your exercises, your reading tend. Then shall you know
+that thus alone are men set free.
+
+CXXXVI
+
+He is free who lives as he wishes to live; to whom none can do
+violence, none hinder or compel; whose impulses are unimpeded, whose
+desires are attain their purpose, who falls not into what he would
+avoid. Who then would live in error?—None. Who would live deceived and
+prone to fall, unjust, intemperate, in abject whining at his lot?—None.
+Then doth no wicked man live as he would, and therefore neither is he
+free.
+
+CXXXVII
+
+Thus do the more cautious of travellers act. The road is said to be
+beset by robbers. The traveller will not venture alone, but awaits the
+companionship on the road of an ambassador, a quaestor or a proconsul.
+To him he attaches himself and thus passes by in safety. So doth the
+wise man in the world. Many are the companies of robbers and tyrants,
+many the storms, the straits, the losses of all a man holds dearest.
+Whither shall he fall for refuge—how shall he pass by unassailed? What
+companion on the road shall he await for protection? Such and such a
+wealthy man, of consular rank? And how shall I be profited, if he is
+stripped and falls to lamentation and weeping? And how if my
+fellow-traveller himself turns upon me and robs me? What am I to do? I
+will become a friend of Cæsar’s! in his train none will do me wrong! In
+the first place—O the indignities I must endure to win distinction! O
+the multitude of hands there will be to rob me! And if I succeed, Cæsar
+too is but a mortal. While should it come to pass that I offend him,
+whither shall I flee from his presence? To the wilderness? And may not
+fever await me there? What then is to be done? Cannot a
+fellow-traveller be found that is honest and loyal, strong and secure
+against surprise? Thus doth the wise man reason, considering that if he
+would pass through in safety, he must attach himself unto God.
+
+CXXXVIII
+
+“How understandest thou _attach himself to God?_”
+
+That what God wills, he should will also; that what God wills not,
+neither should he will.
+
+“How then may this come to pass?”
+
+By considering the movements of God, and His administration.
+
+CXXXIX
+
+And dost thou that hast received all from another’s hands, repine and
+blame the Giver, if He takes anything from thee? Why, who art thou, and
+to what end comest thou here? was it not He that made the Light
+manifest unto thee, that gave thee fellow-workers, and senses, and the
+power to reason? And how brought He thee into the world? Was it not as
+one born to die; as one bound to live out his earthly life in some
+small tabernacle of flesh; to behold His administration, and for a
+little while share with Him in the mighty march of this great Festival
+Procession? Now therefore that thou hast beheld, while it was permitted
+thee, the Solemn Feast and Assembly, wilt thou not cheerfully depart,
+when He summons thee forth, with adoration and thanksgiving for what
+thou hast seen and heard?—“Nay, but I would fain have stayed longer at
+the Festival.”—Ah, so would the mystics fain have the rites prolonged;
+so perchance would the crowd at the Great Games fain behold more
+wrestlers still. But the Solemn Assembly is over! Come forth, depart
+with thanksgiving and modesty—give place to others that must come into
+being even as thyself.
+
+CXL
+
+Why art thou thus insatiable? why thus unreasonable? why encumber the
+world?—“Aye, but I fain would have my wife and children with me
+too.”—What, are they then _thine_, and not His that gave them—His that
+made thee? Give up then that which is not thine own: yield it to One
+who is better than thou. “Nay, but why did He bring one into the world
+on these conditions?”—If it suits thee not, depart! He hath no need of
+a spectator who finds fault with his lot! Them that will take part in
+the Feast he needeth—that will lift their voices with the rest that men
+may applaud the more, and exalt the Great Assembly in hymns and songs
+of praise. But the wretched and the fearful He will not be displeased
+to see absent from it: for when they were present, they did not behave
+as at a Feast, nor fulfil their proper office; but moaned as though in
+pain, and found fault with their fate, their fortune and their
+companions; insensible to what had fallen to their lot, insensible to
+the powers they had received for a very different purpose—the powers of
+Magnanimity, Nobility of Heart, of Fortitude, or Freedom!
+
+CXLI
+
+Art _thou_ then free? a man may say. So help me heaven, I long and pray
+for freedom! But I cannot look my masters boldly in the face; I still
+value the poor body; I still set much store on its preservation whole
+and sound.
+
+But I can point thee out a free man, that thou mayest be no more in
+search of an example. Diogenes was free. How so? Not because he was of
+free parentage (for that, indeed, was not the case), but because he was
+himself free. He had cast away every handle whereby slavery might lay
+hold of him to enslave him, nor was it possible for any to approach and
+take hold of him to enslave him. All things sat loose upon him—all
+things were to him attached by but slender ties. Hadst thou seized upon
+his possessions, he would rather have let them go than have followed
+thee for them—aye, had it been even a limb, or mayhap his whole body;
+and in like manner, relatives, friends, and country. For he knew whence
+they came—from whose hands and on what terms he had received them. His
+true forefathers, the Gods, his true Country, he never would have
+abandoned; nor would he have yielded to any man in obedience and
+submission to the one nor in cheerfully dying for the other. For he was
+ever mindful that everything that comes to pass has its source and
+origin _there;_ being indeed brought about for the weal of that his
+true Country, and directed by Him in whose governance it is.
+
+CXLII
+
+Ponder on this—on these convictions, on these words: fix thine eyes on
+these examples, if thou wouldst be free, if thou hast thine heart set
+upon the matter according to its worth. And what marvel if thou
+purchase so great a thing at so great and high a price? For the sake of
+this that men deem liberty, some hang themselves, others cast
+themselves down from the rock; aye, time has been when whole cities
+came utterly to an end: while for the sake of Freedom that is true, and
+sure, and unassailable, dost thou grudge to God what He gave, when He
+claims it? Wilt thou not study, as Plato saith, to endure, not death
+alone, but torture, exile, stripes—in a word, to render up all that is
+not thine own? Else thou wilt be a slave amid slaves, wert thou ten
+thousand times a consul; aye, not a whit the less, though thou climb
+the Palace steps. And thou shalt know how true the saying of Cleanthes,
+that though the words of philosophers may run counter to the opinions
+of the world, yet have they reason on their side.
+
+CXLIII
+
+Asked how a man should best grieve his enemy, Epictetus replied, “By
+setting himself to live the noblest life himself.”
+
+CXLIV
+
+I am free, I am a friend of God, ready to render Him willing obedience.
+Of all else I may set store by nothing—neither by mine own body, nor
+possessions, nor office, nor good report, nor, in a word, aught else
+beside. For it is not His Will, that I should so set store by these
+things. Had it been His pleasure, He would have placed my Good therein.
+But now He hath not done so: therefore I cannot transgress one jot of
+His commands. In everything hold fast to that which is thy Good—but to
+all else (as far as is given thee) within the measure of Reason only,
+contented with this alone. Else thou wilt meet with failure, ill
+success, let and hindrance. These are the Laws ordained of God—these
+are His Edicts; these a man should expound and interpret; to these
+submit himself, not to the laws of Masurius and Cassius.
+
+CXLV
+
+Remember that not the love of power and wealth sets us under the heel
+of others, but even the love of tranquillity, of leisure, of change of
+scene—of learning in general, it matters not what the outward thing may
+be—to set store by it is to place thyself in subjection to another.
+Where is the difference then between desiring to be a Senator, and
+desiring not to be one: between thirsting for office and thirsting to
+be quit of it? Where is the difference between crying, _Woe is me, I
+know not what to do, bound hand and foot as I am to my books so that I
+cannot stir!_ and crying, _Woe is me, I have not time to read!_ As
+though a book were not as much an outward thing and independent of the
+will, as office and power and the receptions of the great.
+
+Or what reason hast thou (tell me) for desiring to read? For if thou
+aim at nothing beyond the mere delight of it, or gaining some scrap of
+knowledge, thou art but a poor, spiritless knave. But if thou desirest
+to study to its proper end, what else is this than a life that flows on
+tranquil and serene? And if thy reading secures thee not serenity, what
+profits it?—“Nay, but it doth secure it,” quoth he, “and that is why I
+repine at being deprived of it.”—And what serenity is this that lies at
+the mercy of every passer-by? I say not at the mercy of the Emperor or
+Emperor’s favorite, but such as trembles at a raven’s croak and piper’s
+din, a fever’s touch or a thousand things of like sort! Whereas the
+life serene has no more certain mark than this, that it ever moves with
+constant unimpeded flow.
+
+CXLVI
+
+If thou hast put malice and evil speaking from thee, altogether, or in
+some degree: if thou hast put away from thee rashness, foulness of
+tongue, intemperance, sluggishness: if thou art not moved by what once
+moved thee, or in like manner as thou once wert moved—then thou mayest
+celebrate a daily festival, to-day because thou hast done well in this
+manner, to-morrow in that. How much greater cause is here for offering
+sacrifice, than if a man should become Consul or Prefect?
+
+CXLVII
+
+These things hast thou from thyself and from the Gods: only remember
+who it is that giveth them—to whom and for what purpose they were
+given. Feeding thy soul on thoughts like these, dost thou debate in
+what place happiness awaits thee? in what place thou shalt do God’s
+pleasure? Are not the Gods nigh unto all places alike; see they not
+alike what everywhere comes to pass?
+
+CXLVIII
+
+To each man God hath granted this inward freedom. These are the
+principles that in a house create love, in a city concord, among
+nations peace, teaching a man gratitude towards God and cheerful
+confidence, wherever he may be, in dealing with outward things that he
+knows are neither his nor worth striving after.
+
+CXLIX
+
+If you seek Truth, you will not seek to gain a victory by every
+possible means; and when you have found Truth, you need not fear being
+defeated.
+
+CL
+
+What foolish talk is this? how can I any longer lay claim to right
+principles, if I am not content with being what I am, but am all
+aflutter about what I am supposed to be?
+
+CLI
+
+God hath made all things in the world, nay, the world itself, free from
+hindrance and perfect, and its parts for the use of the whole. No other
+creature is capable of comprehending His administration thereof; but
+the reasonable being Man possesses faculties for the consideration of
+all these things—not only that he is himself a part, but what part he
+is, and how it is meet that the parts should give place to the whole.
+Nor is this all. Being naturally constituted noble, magnanimous, and
+free, he sees that the things which surround him are of two kinds. Some
+are free from hindrance and in the power of the will. Other are subject
+to hindrance, and depend on the will of other men. If then he place his
+own good, his own best interest, only in that which is free from
+hindrance and in his power, he will be free, tranquil, happy, unharmed,
+noble-hearted, and pious; giving thanks to all things unto God, finding
+fault with nothing that comes to pass, laying no charge against
+anything. Whereas if he place his good in outward things, depending not
+on the will, he must perforce be subject to hindrance and restraint,
+the slave of those that have power over the things he desires and
+fears; he must perforce be impious, as deeming himself injured at the
+hands of God; he must be unjust, as ever prone to claim more than his
+due; he must perforce be of a mean and abject spirit.
+
+CLII
+
+Whom then shall I fear? the lords of the Bedchamber, lest they should
+shut me out? If they find me desirous of entering in, let them shut me
+out, if they will.
+
+“Then why comest thou to the door?”
+
+Because I think it meet and right, so long as the Play lasts, to take
+part therein.
+
+“In what sense art thou then shut out?”
+
+Because, unless I am admitted, it is not my _will_ to enter: on the
+contrary, my will is simply that which comes to pass. For I esteem what
+God wills better than what I will. To Him will I cleave as His minister
+and attendant; having the same movements, the same desires, in a word
+the same Will as He. There is no such thing as being shut out for me,
+but only for them that would force their way in.
+
+CLIII
+
+But what says Socrates?—“One man finds pleasure in improving his land,
+another his horses. My pleasure lies in seeing that I myself grow
+better day by day.”
+
+CLIV
+
+The dress is suited to the craft; the craftsman takes his name from the
+craft, not from the dress. For this reason Euphrates was right in
+saying, “I long endeavoured to conceal my following the philosophic
+life; and this profited me much. In the first place, I knew that what I
+did aright, I did not for the sake of lookers-on, but for my own. I ate
+aright—unto myself; I kept the even tenor of my walk, my glance
+composed and serene—all unto myself and unto God. Then as I fought
+alone, I was alone in peril. If I did anything amiss or shameful, the
+cause of Philosophy was not in me endangered; nor did I wrong the
+multitude by transgressing as a professed philosopher. Wherefore those
+that knew not my purpose marvelled how it came about, that whilst all
+my life and conversation was passed with philosophers without
+exception, I was yet none myself. And what harm that the philosopher
+should be known by his acts, instead of mere outward signs and
+symbols?”
+
+CLV
+
+First study to conceal what thou art; seek wisdom a little while unto
+thyself. Thus grows the fruit; first, the seed must be buried in the
+earth for a little space; there it must be hid and slowly grow, that it
+may reach maturity. But if it produce the ear before the jointed stalk,
+it is imperfect—a thing from the garden of Adonis. Such a sorry growth
+art thou; thou hast blossomed too soon: the winter cold will wither
+thee away!
+
+CLVI
+
+First of all, condemn the life thou art now leading: but when thou hast
+condemned it, do not despair of thyself—be not like them of mean
+spirit, who once they have yielded, abandon themselves entirely and as
+it were allow the torrent to sweep them away. No; learn what the
+wrestling masters do. Has the boy fallen? “Rise,” they say, “wrestle
+again, till thy strength come to thee.” Even thus should it be with
+thee. For know that there is nothing more tractable than the human
+soul. It needs but to _will_, and the thing is done; the soul is set
+upon the right path: as on the contrary it needs but to nod over the
+task, and all is lost. For ruin and recovery alike are from within.
+
+CLVII
+
+It is the critical moment that shows the man. So when the crisis is
+upon you, remember that God, like a trainer of wrestlers, has matched
+you with a rough and stalwart antagonist.—“To what end?” you ask. That
+you may prove the victor at the Great Games. Yet without toil and sweat
+this may not be!
+
+CLVIII
+
+If thou wouldst make progress, be content to seem foolish and void of
+understanding with respect to outward things. Care not to be thought to
+know anything. If any should make account of thee, distrust thyself.
+
+CLIX
+
+Remember that in life thou shouldst order thy conduct as at a banquet.
+Has any dish that is being served reached thee? Stretch forth thy hand
+and help thyself modestly. Doth it pass thee by? Seek not to detain it.
+Has it not yet come? Send not forth thy desire to meet it, but wait
+until it reaches thee. Deal thus with children, thus with wife; thus
+with office, thus with wealth—and one day thou wilt be meet to share
+the Banquets of the Gods. But if thou dost not so much as touch that
+which is placed before thee, but despisest it, then shalt thou not only
+share the Banquets of the Gods, but their Empire also.
+
+CLX
+
+Remember that thou art an actor in a play, and of such sort as the
+Author chooses, whether long or short. If it be his good pleasure to
+assign thee the part of a beggar, a ruler, or a simple citizen, thine
+it is to play it fitly. For thy business is to act the part assigned
+thee, well: to choose it, is another’s.
+
+CLXI
+
+Keep death and exile daily before thine eyes, with all else that men
+deem terrible, but more especially Death. Then wilt thou never think a
+mean though, nor covet anything beyond measure.
+
+CLXII
+
+As a mark is not set up in order to be missed, so neither is such a
+thing as natural evil produced in the World.
+
+CLXIII
+
+Piety toward the Gods, to be sure, consists chiefly in thinking rightly
+concerning them—that they _are_, and that they govern the Universe with
+goodness and justice; and that thou thyself art appointed to obey them,
+and to submit under all circumstances that arise; acquiescing
+cheerfully in whatever may happen, sure it is brought to pass and
+accomplished by the most Perfect Understanding. Thus thou wilt never
+find fault with the Gods, nor charge them with neglecting thee.
+
+CLXIV
+
+Lose no time in setting before you a certain stamp of character and
+behaviour both when by yourself and in company with others. Let silence
+be your general rule; or say only what is necessary and in few words.
+We shall, however, when occasion demands, enter into discourse
+sparingly. avoiding common topics as gladiators, horse-races, athletes;
+and the perpetual talk about food and drink. Above all avoid speaking
+of _persons_, either in way of praise or blame, or comparison.
+
+If you can, win over the conversation of your company to what it should
+be by your own. But if you find yourself cut off without escape among
+strangers and aliens, be silent.
+
+CLXV
+
+Laughter should not be much, nor frequent, nor unrestrained.
+
+CLXVI
+
+Refuse altogether to take an oath if you can, if not, as far as may be.
+
+CLXVII
+
+Banquets of the unlearned and of them that are without, avoid. But if
+you have occasion to take part in them, let not your attention be
+relaxed for a moment, lest you slip after all into evil ways. For you
+may rest assured that be a man ever so pure himself, he cannot escape
+defilement if his associates are impure.
+
+CLXVIII
+
+Take what relates to the body as far as the bare use warrants—as meat,
+drink, raiment, house and servants. But all that makes for show and
+luxury reject.
+
+CLXIX
+
+If you are told that such an one speaks ill of you, make no defence
+against what was said, but answer, He surely knew not my other faults,
+else he would not have mentioned these only!
+
+CLXX
+
+When you visit any of those in power, bethink yourself that you will
+not find him in: that you may not be admitted: that the door may be
+shut in your face: that he may not concern himself about you. If with
+all this, it is your duty to go, bear what happens, and never say to
+yourself, It was not worth the trouble! For that would smack of the
+foolish and unlearned who suffer outward things to touch them.
+
+CLXXI
+
+In company avoid frequent and undue talk about your own actions and
+dangers. However pleasant it may be to you to enlarge upon the risks
+you have run, others may not find such pleasure in listening to your
+adventures. Avoid provoking laughter also: it is a habit from which one
+easily slides into the ways of the foolish, and apt to diminish the
+respect which your neighbors feel for you. To border on coarse talk is
+also dangerous. On such occasions, if a convenient opportunity offer,
+rebuke the speaker. If not, at least by relapsing into silence,
+colouring, and looking annoyed, show that you are displeased with the
+subject.
+
+CLXXII
+
+When you have decided that a thing ought to be done, and are doing it,
+never shun being _seen_ doing it, even though the multitude should be
+likely to judge the matter amiss. For if you are not acting rightly,
+shun the act itself; if rightly, however, why fear misplaced censure?
+
+CLXXIII
+
+It stamps a man of mean capacity to spend much time on the things of
+the body, as to be long over bodily exercises, long over eating, long
+over drinking, long over other bodily functions. Rather should these
+things take the second place, while all your care is directed to the
+understanding.
+
+CLXXIV
+
+Everything has two handles, one by which it may be borne, the other by
+which it may not. If your brother sin against you lay not hold of it by
+the handle of injustice, for by that it may not be borne: but rather by
+this, that he is your brother, the comrade of your youth; and thus you
+will lay hold on it so that it may be borne.
+
+CLXXV
+
+Never call yourself a Philosopher nor talk much among the unlearned
+about Principles, but do that which follows from them. Thus at a
+banquet, do not discuss how people ought to eat; but eat as you ought.
+Remember that Socrates thus entirely avoided ostentation. Men would
+come to him desiring to be recommended to philosophers, and he would
+conduct them thither himself—so well did he bear being overlooked.
+Accordingly if any talk concerning principles should arise among the
+unlearned, be you for the most part silent. For you run great risk of
+spewing up what you have ill digested. And when a man tells you that
+you know nothing and you are not nettled at it, then you may be sure
+that you have begun the work.
+
+CLXXVI
+
+When you have brought yourself to supply the needs of the body at small
+cost, do not pique yourself on that, nor if you drink only water, keep
+saying on each occasion, _I drink water!_ And if you ever want to
+practise endurance and toil, do so unto yourself and not unto others—do
+not embrace statues!
+
+CLXXVII
+
+When a man prides himself on being able to understand and interpret the
+writings of Chrysippus, say to yourself:—
+
+If Chrysippus had not written obscurely, this fellow would have had
+nothing to be proud of. But what is it that _I_ desire? To understand
+Nature, and to follow her! Accordingly I ask who is the Interpreter. On
+hearing that it is Chrysippus, I go to him. But it seems I do not
+understand what he wrote. So I seek one to interpret that. So far there
+is nothing to pride myself on. But when I have found my interpreter,
+what remains is to put in practice his instructions. This itself is the
+only thing to be proud of. But if I admire the interpretation and that
+alone, what else have I turned out but a mere commentator instead of a
+lover of wisdom?—except indeed that I happen to be interpreting
+Chrysippus instead of Homer. So when any one says to me, _Prithee, read
+me Chrysippus_, I am more inclined to blush, when I cannot show my
+deeds to be in harmony and accordance with his sayings.
+
+CLXXVIII
+
+At feasts, remember that you are entertaining two guests, body and
+soul. What you give to the body, you presently lose; what you give to
+the soul, you keep for ever.
+
+CLXXIX
+
+At meals, see to it that those who serve be not more in number than
+those who are served. It is absurd for a crowd of persons to be dancing
+attendance on half a dozen chairs.
+
+CLXXX
+
+It is best to share with your attendants what is going forward, both in
+the labour of preparation and in the enjoyment of the feast itself. If
+such a thing be difficult at the time, recollect that you who are not
+weary are being served by those that are; you who are eating and
+drinking by those who do neither; you who are talking by those who are
+silent; you who are at ease by those who are under constraint. Thus no
+sudden wrath will betray you into unreasonable conduct, nor will you
+behave harshly by irritating another.
+
+CLXXXI
+
+When Xanthippe was chiding Socrates for making scanty preparation for
+entertaining his friends, he answered:—“If they are friends of ours
+they will not care for that; if they are not, we shall care nothing for
+them!”
+
+CLXXXII
+
+Asked, _Who is the rich man?_ Epictetus replied, “_He who is content_.”
+
+CLXXXIII
+
+Favorinus tells us how Epictetus would also say that there were two
+faults far graver and fouler than any others—inability to bear, and
+inability to forbear, when we neither patiently bear the blows that
+must be borne, nor abstain from the things and the pleasures we ought
+to abstain from. “So,” he went on, “if a man will only have these two
+words at heart, and heed them carefully by ruling and watching over
+himself, he will for the most part fall into no sin, and his life will
+be tranquil and serene.” He meant the words [Greek: Anechou kai
+apechou]—“Bear and Forbear.”
+
+CLXXXIV
+
+On all occasions these thoughts should be at hand:—
+
+Lead me, O God, and Thou, O Destiny
+Be what it may the goal appointed me,
+Bravely I’ll follow; nay, and if I would not,
+I’d prove a coward, yet must follow still!
+
+
+Again:
+
+Who to Necessity doth bow aright,
+Is learn’d in wisdom and the things of God.
+
+
+Once more:—
+
+Crito, if this be God’s will, so let it be. As for me, Anytus and
+Meletus can indeed put me to death, but injure me, never!
+
+
+CLXXXV
+
+We shall then be like Socrates, when we can indite hymns of praise to
+the Gods in prison.
+
+CLXXXVI
+
+It is hard to combine and unite these two qualities, the carefulness of
+one who is affected by circumstances, and the intrepidity of one who
+heeds them not. But it is not impossible: else were happiness also
+impossible. We should act as we do in seafaring.
+
+“What can I do?”—Choose the master, the crew, the day, the opportunity.
+Then comes a sudden storm. What matters it to me? my part has been
+fully done. The matter is in the hands of another—the Master of the
+ship. The ship is foundering. What then have I to do? I do the only
+thing that remains to me—to be drowned without fear, without a cry,
+without upbraiding God, but knowing that what has been born must
+likewise perish. For I am not Eternity, but a human being—a part of the
+whole, as an hour is part of the day. I must come like the hour, and
+like the hour must pass!
+
+CLXXXVII
+
+And now we are sending you to Rome to spy out the land; but none send a
+coward as such a spy, that, if he hear but a noise and see a shadow
+moving anywhere, loses his wits and comes flying to say, _The enemy are
+upon us!_
+
+So if _you_ go now, and come and tell us: “Everything at Rome is
+terrible: Death is terrible, Exile is terrible, Slander is terrible,
+Want is terrible; fly, comrades! the enemy are upon us!” we shall
+reply, Get you gone, and prophesy to yourself! we have but erred in
+sending such a spy as you. Diogenes, who was sent as a spy long before
+you, brought us back another report than this. He says that Death is no
+evil; for it need not even bring shame with it. He says that Fame is
+but the empty noise of madmen. And what report did this spy bring us of
+Pain, what of Pleasure, what of Want? That to be clothed in sackcloth
+is better than any purple robe; that sleeping on the bare ground is the
+softest couch; and in proof of each assertion he points to his own
+courage, constancy, and freedom; to his own healthy and muscular frame.
+“There is no enemy near,” he cries, “all is perfect peace!”
+
+CLXXXVIII
+
+If a man has this peace—not the peace proclaimed by Cæsar (how indeed
+should _he_ have it to proclaim?), nay, but the peace proclaimed by God
+through reason, will not that suffice him when alone, when he beholds
+and reflects:—Now can no evil happen unto me; for me there is no
+robber, for me no earthquake; all things are full of peace, full of
+tranquillity; neither highway nor city nor gathering of men, neither
+neighbor nor comrade can do me hurt. Another supplies my food, whose
+care it is; another my raiment; another hath given me perceptions of
+sense and primary conceptions. And when He supplies my necessities no
+more, it is that He is sounding the retreat, that He hath opened the
+door, and is saying to thee, Come!—Wither? To nought that thou needest
+fear, but to the friendly kindred elements whence thou didst spring.
+Whatsoever of fire is in thee, unto fire shall return; whatsoever of
+earth, unto earth; of spirit, unto spirit; of water, unto water. There
+is no Hades, no fabled rivers of Sighs, of Lamentation, or of Fire: but
+all things are full of Beings spiritual and divine. With thoughts like
+these, beholding the Sun, Moon, and Stars, enjoying earth and sea, a
+man is neither helpless nor alone!
+
+CLXXXIX
+
+What wouldst thou be found doing when overtaken by Death? If I might
+choose, I would be found doing some deed of true humanity, of wide
+import, beneficent and noble. But if I may not be found engaged in
+aught so lofty, let me hope at least for this—what none may hinder,
+what is surely in my power—that I may be found raising up in myself
+that which had fallen; learning to deal more wisely with the things of
+sense; working out my own tranquillity, and thus rendering that which
+is its due to every relation of life. . . .
+
+If death surprise me thus employed, it is enough if I can stretch forth
+my hands to God and say, “The faculties which I received at Thy hands
+for apprehending this thine Administration, I have not neglected. As
+far as in me lay, I have done Thee no dishonour. Behold how I have used
+the senses, the primary conceptions which Thous gavest me. Have I ever
+laid anything to Thy charge? Have I ever murmured at aught that came to
+pass, or wished it otherwise? Have I in anything transgressed the
+relations of life? For that Thou didst beget me, I thank Thee for that
+Thou hast given: for the time during which I have used the things that
+were Thine, it suffices me. Take them back and place them wherever Thou
+wilt! They were all Thine, and Thou gavest them me.”—If a man depart
+thus minded, is it not enough? What life is fairer and more noble, what
+end happier than his?
+
+(APPENDIX A)
+
+Fragments Attributed to Epictetus
+
+I
+
+A life entangled with Fortune is like a torrent. It is turbulent and
+muddy; hard to pass and masterful of mood: noisy and of brief
+continuance.
+
+II
+
+The soul that companies with Virtue is like an ever-flowing source. It
+is a pure, clear, and wholesome draught; sweet, rich, and generous of
+its store; that injures not, neither destroys.
+
+III
+
+It is a shame that one who sweetens his drink with the gifts of the
+bee, should embitter God’s gift Reason with vice.
+
+IV
+
+Crows pick out the eyes of the dead, when the dead have no longer need
+of them; but flatterers mar the soul of the living, and _her_ eyes they
+blind.
+
+V
+
+Keep neither a blunt knife nor an ill-disciplined looseness of tongue.
+
+VI
+
+Nature hath given men one tongue but two ears, that we may hear from
+others twice as much as we speak.
+
+VII
+
+Do not give sentence in another tribunal till you have been yourself
+judged in the tribunal of Justice.
+
+VIII
+
+If is shameful for a Judge to be judged by others.
+
+IX
+
+Give me by all means the shorter and nobler life, instead of one that
+is longer but of less account!
+
+X
+
+Freedom is the name of virtue: Slavery, of vice. . . . None is a slave
+whose acts are free.
+
+XI
+
+Of pleasures, those which occur most rarely give the most delight.
+
+XII
+
+Exceed due measure, and the most delightful things become the least
+delightful.
+
+XIII
+
+The anger of an ape—the threat of a flatterer:—these deserve equal
+regard.
+
+XIV
+
+Chastise thy passions that they avenge not themselves upon thee.
+
+XV
+
+No man is free who is not master of himself.
+
+XVI
+
+A ship should not ride on a single anchor, nor life on a single hope.
+
+XVII
+
+Fortify thyself with contentment: that is an impregnable stronghold.
+
+XVIII
+
+No man who is a lover of money, of pleasure, of glory, is likewise a
+lover of Men; but only he that is a lover of whatsoever things are fair
+and good.
+
+XIX
+
+Think of God more often than thou breathest.
+
+XX
+
+Choose the life that is noblest, for custom can make it sweet to thee.
+
+XXI
+
+Let thy speech of God be renewed day by day, aye, rather than thy meat
+and drink.
+
+XXII
+
+Even as the Sun doth not wait for prayers and incantations to rise, but
+shines forth and is welcomed by all: so thou also wait not for clapping
+of hands and shouts and praise to do thy duty; nay, do good of thine
+own accord, and thou wilt be loved like the Sun.
+
+XXIII
+
+Let no man think that he is loved by any who loveth none.
+
+XXIV
+
+If thou rememberest that God standeth by to behold and visit all that
+thou doest; whether in the body or in the soul, thou surely wilt not
+err in any prayer or deed; and thou shalt have God to dwell with thee.
+
+Note.—Schweighæuser’s great edition collects 181 fragments attributed
+to Epictetus, of which but a few are certainly genuine. Some (as xxi.,
+xxiv., above) bear the stamp of Pythagorean origin; others, though
+changed in form, may well be based upon Epictetean sayings. Most have
+been preserved in the Anthology of John of Stobi (Stobæus), a Byzantine
+collector, of whom scarcely anything is known but that he probably
+wrote towards the end of the fifth century, and made his vast body of
+extracts from more than five hundred authors for his son’s use. The
+best examination of the authenticity of the Fragments is _Quaestiones
+Epicteteæ_, by R. Asmus, 1888. The above selection includes some of
+doubtful origin but intrinsic interest.—Crossley.
+
+(APPENDIX B)
+
+The Hymn of Cleanthes
+
+Chiefest glory of deathless Gods, Almighty for ever,
+Sovereign of Nature that rulest by law, what Name shall we give Thee?—
+Blessed be Thou! for on Thee should call all things that are mortal.
+For that we are Thine offspring; nay, all that in myriad motion
+Lives for its day on the earth bears one impress—Thy likeness—upon it.
+Wherefore my song is of Thee, and I hymn thy power for ever.
+
+Lo, the vast orb of the Worlds, round the Earth evermore as it rolleth,
+Feels Thee its Ruler and Guide, and owns Thy lordship rejoicing.
+Aye, for Thy conquering hands have a servant of living fire—
+Sharp is the bolt!—where it falls, Nature shrinks at the shock and doth shudder.
+Thus Thou directest the Word universal that pulses through all things,
+Mingling its life with Lights that are great and Lights that are lesser,
+E’en as beseemeth its birth, High King through ages unending.
+
+Nought is done that is done without Thee in the earth or the waters
+Or in the heights of heaven, save the deed of the fool and the sinner.
+Thou canst make rough things smooth; at Thy voice, lo, jarring disorder
+Moveth to music, and Love is born where hatred abounded.
+Thus hast Thou fitted alike things good and things evil together,
+That over all might reign one Reason, supreme and eternal;
+Though thereunto the hearts of the wicked be hardened and heedless—
+Woe unto them!—for while ever their hands are grasping at good things,
+Blind are their eyes, yea, stopped are their ears to God’s Law universal,
+Calling through wise disobedience to live the life that is noble.
+This they mark not, but heedless of right, turn each to his own way,
+Here, a heart fired with ambition, in strife and straining unhallowed;
+There, thrusting honour aside, fast set upon getting and gaining;
+Others again given over to lusts and dissolute softness,
+Working never God’s Law, but that which wareth upon it.
+
+Nay, but, O Giver of all things good, whose home is the dark cloud,
+Thou that wields Heaven’s bolt, save men from their ignorance grievous;
+Scatter its night from their souls, and grant them to come to that Wisdom
+Wherewithal, sistered with Justice, Thou rulest and governest all things;
+That we, honoured by Thee, may requite Thee with worship and honour,
+Evermore praising thy works, as is meet for men that shall perish;
+Seeing that none, be he mortal or God, hath privilege nobler
+Than without stint, without stay, to extol Thy Law universal.
+
+
+
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