diff options
| -rw-r--r-- | .gitattributes | 3 | ||||
| -rw-r--r-- | 871-0.txt | 3456 | ||||
| -rw-r--r-- | 871-0.zip | bin | 0 -> 59168 bytes | |||
| -rw-r--r-- | 871-h.zip | bin | 0 -> 63004 bytes | |||
| -rw-r--r-- | 871-h/871-h.htm | 5087 | ||||
| -rw-r--r-- | LICENSE.txt | 11 | ||||
| -rw-r--r-- | README.md | 2 | ||||
| -rw-r--r-- | old/20060205-871-8.txt | 3874 | ||||
| -rw-r--r-- | old/20060205-871-8.zip | bin | 0 -> 58460 bytes | |||
| -rw-r--r-- | old/20060205-871-h.htm | 5480 | ||||
| -rw-r--r-- | old/20060205-871-h.zip | bin | 0 -> 62829 bytes | |||
| -rw-r--r-- | old/20060205-871.txt | 3874 | ||||
| -rw-r--r-- | old/20060205-871.zip | bin | 0 -> 58435 bytes | |||
| -rw-r--r-- | old/871-8.txt | 3880 | ||||
| -rw-r--r-- | old/871-8.zip | bin | 0 -> 58686 bytes | |||
| -rw-r--r-- | old/871.txt | 3881 | ||||
| -rw-r--r-- | old/871.zip | bin | 0 -> 58666 bytes | |||
| -rw-r--r-- | old/epict10.txt | 3842 | ||||
| -rw-r--r-- | old/epict10.zip | bin | 0 -> 56271 bytes | |||
| -rw-r--r-- | old/epict11.txt | 4120 | ||||
| -rw-r--r-- | old/epict11.zip | bin | 0 -> 59316 bytes |
21 files changed, 37510 insertions, 0 deletions
diff --git a/.gitattributes b/.gitattributes new file mode 100644 index 0000000..6833f05 --- /dev/null +++ b/.gitattributes @@ -0,0 +1,3 @@ +* text=auto +*.txt text +*.md text diff --git a/871-0.txt b/871-0.txt new file mode 100644 index 0000000..607aad0 --- /dev/null +++ b/871-0.txt @@ -0,0 +1,3456 @@ +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. + + + + +*** END OF THE PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + +Updated editions will replace the previous one--the old editions will +be renamed. + +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the +United States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ +concept and trademark. Project Gutenberg is a registered trademark, +and may not be used if you charge for an eBook, except by following +the terms of the trademark license, including paying royalties for use +of the Project Gutenberg trademark. If you do not charge anything for +copies of this eBook, complying with the trademark license is very +easy. You may use this eBook for nearly any purpose such as creation +of derivative works, reports, performances and research. Project +Gutenberg eBooks may be modified and printed and given away--you may +do practically ANYTHING in the United States with eBooks not protected +by U.S. copyright law. Redistribution is subject to the trademark +license, especially commercial redistribution. + +START: FULL LICENSE + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg™ mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase “Project +Gutenberg”), you agree to comply with all the terms of the Full +Project Gutenberg™ License available with this file or online at +www.gutenberg.org/license. + +Section 1. General Terms of Use and Redistributing Project +Gutenberg™ electronic works + +1.A. By reading or using any part of this Project Gutenberg™ +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or +destroy all copies of Project Gutenberg™ electronic works in your +possession. If you paid a fee for obtaining a copy of or access to a +Project Gutenberg™ electronic work and you do not agree to be bound +by the terms of this agreement, you may obtain a refund from the +person or entity to whom you paid the fee as set forth in paragraph +1.E.8. + +1.B. “Project Gutenberg” is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg™ electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg™ electronic works if you follow the terms of this +agreement and help preserve free future access to Project Gutenberg™ +electronic works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation (“the +Foundation” or PGLAF), owns a compilation copyright in the collection +of Project Gutenberg™ electronic works. Nearly all the individual +works in the collection are in the public domain in the United +States. If an individual work is unprotected by copyright law in the +United States and you are located in the United States, we do not +claim a right to prevent you from copying, distributing, performing, +displaying or creating derivative works based on the work as long as +all references to Project Gutenberg are removed. Of course, we hope +that you will support the Project Gutenberg™ mission of promoting +free access to electronic works by freely sharing Project Gutenberg™ +works in compliance with the terms of this agreement for keeping the +Project Gutenberg™ name associated with the work. You can easily +comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg™ License when +you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are +in a constant state of change. If you are outside the United States, +check the laws of your country in addition to the terms of this +agreement before downloading, copying, displaying, performing, +distributing or creating derivative works based on this work or any +other Project Gutenberg™ work. The Foundation makes no +representations concerning the copyright status of any work in any +country other than the United States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other +immediate access to, the full Project Gutenberg™ License must appear +prominently whenever any copy of a Project Gutenberg™ work (any work +on which the phrase “Project Gutenberg” appears, or with which the +phrase “Project Gutenberg” is associated) is accessed, displayed, +performed, viewed, copied or distributed: + + 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. + +1.E.2. If an individual Project Gutenberg™ electronic work is +derived from texts not protected by U.S. copyright law (does not +contain a notice indicating that it is posted with permission of the +copyright holder), the work can be copied and distributed to anyone in +the United States without paying any fees or charges. If you are +redistributing or providing access to a work with the phrase “Project +Gutenberg” associated with or appearing on the work, you must comply +either with the requirements of paragraphs 1.E.1 through 1.E.7 or +obtain permission for the use of the work and the Project Gutenberg™ +trademark as set forth in paragraphs 1.E.8 or 1.E.9. + +1.E.3. If an individual Project Gutenberg™ electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any +additional terms imposed by the copyright holder. Additional terms +will be linked to the Project Gutenberg™ License for all works +posted with the permission of the copyright holder found at the +beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg™. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg™ License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including +any word processing or hypertext form. However, if you provide access +to or distribute copies of a Project Gutenberg™ work in a format +other than “Plain Vanilla ASCII” or other format used in the official +version posted on the official Project Gutenberg™ website +(www.gutenberg.org), you must, at no additional cost, fee or expense +to the user, provide a copy, a means of exporting a copy, or a means +of obtaining a copy upon request, of the work in its original “Plain +Vanilla ASCII” or other form. Any alternate format must include the +full Project Gutenberg™ License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg™ works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg™ electronic works +provided that: + +• You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg™ works calculated using the method + you already use to calculate your applicable taxes. The fee is owed + to the owner of the Project Gutenberg™ trademark, but he has + agreed to donate royalties under this paragraph to the Project + Gutenberg Literary Archive Foundation. Royalty payments must be paid + within 60 days following each date on which you prepare (or are + legally required to prepare) your periodic tax returns. Royalty + payments should be clearly marked as such and sent to the Project + Gutenberg Literary Archive Foundation at the address specified in + Section 4, “Information about donations to the Project Gutenberg + Literary Archive Foundation.” + +• You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg™ + License. You must require such a user to return or destroy all + copies of the works possessed in a physical medium and discontinue + all use of and all access to other copies of Project Gutenberg™ + works. + +• You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + +• You comply with all other terms of this agreement for free + distribution of Project Gutenberg™ works. + +1.E.9. If you wish to charge a fee or distribute a Project +Gutenberg™ electronic work or group of works on different terms than +are set forth in this agreement, you must obtain permission in writing +from the Project Gutenberg Literary Archive Foundation, the manager of +the Project Gutenberg™ trademark. Contact the Foundation as set +forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +works not protected by U.S. copyright law in creating the Project +Gutenberg™ collection. Despite these efforts, Project Gutenberg™ +electronic works, and the medium on which they may be stored, may +contain “Defects,” such as, but not limited to, incomplete, inaccurate +or corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged disk or +other medium, a computer virus, or computer codes that damage or +cannot be read by your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right +of Replacement or Refund” described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg™ trademark, and any other party distributing a Project +Gutenberg™ electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium +with your written explanation. The person or entity that provided you +with the defective work may elect to provide a replacement copy in +lieu of a refund. If you received the work electronically, the person +or entity providing it to you may choose to give you a second +opportunity to receive the work electronically in lieu of a refund. If +the second copy is also defective, you may demand a refund in writing +without further opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you “AS-IS”, WITH NO +OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of +damages. If any disclaimer or limitation set forth in this agreement +violates the law of the state applicable to this agreement, the +agreement shall be interpreted to make the maximum disclaimer or +limitation permitted by the applicable state law. The invalidity or +unenforceability of any provision of this agreement shall not void the +remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg™ electronic works in +accordance with this agreement, and any volunteers associated with the +production, promotion and distribution of Project Gutenberg™ +electronic works, harmless from all liability, costs and expenses, +including legal fees, that arise directly or indirectly from any of +the following which you do or cause to occur: (a) distribution of this +or any Project Gutenberg™ work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg™ work, and (c) any +Defect you cause. + +Section 2. Information about the Mission of Project Gutenberg™ + +Project Gutenberg™ is synonymous with the free distribution of +electronic works in formats readable by the widest variety of +computers including obsolete, old, middle-aged and new computers. It +exists because of the efforts of hundreds of volunteers and donations +from people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg™'s +goals and ensuring that the Project Gutenberg™ collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg™ and future +generations. To learn more about the Project Gutenberg Literary +Archive Foundation and how your efforts and donations can help, see +Sections 3 and 4 and the Foundation information page at +www.gutenberg.org + +Section 3. Information about the Project Gutenberg Literary +Archive Foundation + +The Project Gutenberg Literary Archive Foundation is a non-profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Contributions to the Project Gutenberg Literary +Archive Foundation are tax deductible to the full extent permitted by +U.S. federal laws and your state's laws. + +The Foundation's business office is located at 809 North 1500 West, +Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up +to date contact information can be found at the Foundation's website +and official page at www.gutenberg.org/contact + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg™ depends upon and cannot survive without +widespread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine-readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To SEND +DONATIONS or determine the status of compliance for any particular +state visit www.gutenberg.org/donate + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. To +donate, please visit: www.gutenberg.org/donate + +Section 5. General Information About Project Gutenberg™ electronic works + +Professor Michael S. Hart was the originator of the Project +Gutenberg™ concept of a library of electronic works that could be +freely shared with anyone. For forty years, he produced and +distributed Project Gutenberg™ eBooks with only a loose network of +volunteer support. + +Project Gutenberg™ eBooks are often created from several printed +editions, all of which are confirmed as not protected by copyright in +the U.S. unless a copyright notice is included. Thus, we do not +necessarily keep eBooks in compliance with any particular paper +edition. + +Most people start at our website which has the main PG search +facility: www.gutenberg.org + +This website includes information about Project Gutenberg™, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + diff --git a/871-0.zip b/871-0.zip Binary files differnew file mode 100644 index 0000000..45cdc8b --- /dev/null +++ b/871-0.zip diff --git a/871-h.zip b/871-h.zip Binary files differnew file mode 100644 index 0000000..e38dba3 --- /dev/null +++ b/871-h.zip diff --git a/871-h/871-h.htm b/871-h/871-h.htm new file mode 100644 index 0000000..d22606e --- /dev/null +++ b/871-h/871-h.htm @@ -0,0 +1,5087 @@ +<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN" +"http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd"> +<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> +<meta http-equiv="Content-Style-Type" content="text/css" /> +<title>The Project Gutenberg eBook of The Golden Sayings of Epictetus</title> + +<style type="text/css" xml:space="preserve"> + +body { margin-left: 20%; + margin-right: 20%; + text-align: justify; } + +h1, h2, h3, h4, h5 {text-align: center; font-style: normal; font-weight: +normal; line-height: 1.5; margin-top: .5em; margin-bottom: .5em;} + +h1 {font-size: 300%; + margin-top: 0.6em; + margin-bottom: 0.6em; + letter-spacing: 0.12em; + word-spacing: 0.2em; + text-indent: 0em;} +h2 {font-size: 150%; margin-top: 2em; margin-bottom: 1em;} +h3 {font-size: 130%; margin-top: 1em;} +h4 {font-size: 120%;} +h5 {font-size: 110%;} + +.no-break {page-break-before: avoid;} /* for epubs */ + +hr {width: 80%; margin-top: 2em; margin-bottom: 2em;} + +p {text-indent: 1em; + margin-top: 0.25em; + margin-bottom: 0.25em; } + +p.poem {text-indent: 0%; + margin-left: 10%; + font-size: 90%; + margin-top: 1em; + margin-bottom: 1em; } + +p.noindent {text-indent: 0% } + +a:link {color:blue; text-decoration:none} +a:visited {color:blue; text-decoration:none} +a:hover {color:red} + +</style> +</head> +<body> + +<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The Golden Sayings of Epictetus, by Epictetus</div> +<div style='display:block; margin:1em 0'> +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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. 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. +</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The Golden Sayings of Epictetus</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Epictetus</div> +<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Translator: Hastings Crossley</div> +<div style='display:block; margin:1em 0'>Release Date: April, 1997 [eBook #871]<br /> +[Most recently updated: February 12, 2023]</div> +<div style='display:block; margin:1em 0'>Language: English</div> +<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: David P. Steelman and David Widger</div> +<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS ***</div> + +<h1>THE GOLDEN SAYINGS OF EPICTETUS</h1> + +<h2 class="no-break">Translated and Arranged by Hastings Crossley</h2> + +<hr /> + +<h2>CONTENTS</h2> + +<table summary="" style=""> + +<tr> +<td> <a href="#link2H_4_0001">I</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0002">II</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0003">III</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0004">IV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0005">V</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0006">VI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0007">VII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0008">VIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0009">IX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0010">X</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0011">XI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0012">XII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0013">XIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0014">XIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0015">XV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0016">XVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0017">XVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0018">XVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0019">XIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0020">XX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0021">XXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0022">XXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0023">XXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0024">XXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0025">XXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0026">XXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0027">XXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0028">XXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0029">XXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0030">XXX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0031">XXXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0032">XXXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0033">XXXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0034">XXXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0035">XXXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0036">XXXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0037">XXXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0038">XXXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0039">XXXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0040">XL</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0041">XLI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0042">XLII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0043">XLIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0044">XLIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0045">XLV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0046">XLVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0047">XLVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0048">XLVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0049">XLIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0050">L</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0051">LI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0052">LII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0053">LIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0054">LIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0055">LV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0056">LVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0057">LVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0058">LVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0059">LIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0060">LX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0061">LXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0062">LXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0063">LXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0064">LXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0065">LXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0066">LXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0067">LXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0068">LXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0069">LXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0070">LXX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0071">LXXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0072">LXXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0073">LXXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0074">LXXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0075">LXXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0076">LXXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0077">LXXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0078">LXXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0079">LXXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0080">LXXX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0081">LXXXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0082">LXXXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0083">LXXXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0084">LXXXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0085">LXXXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0086">LXXXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0087">LXXXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0088">LXXXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0089">LXXXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0090">XC</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0091">XCI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0092">XCII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0093">XCIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0094">XCIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0095">XCV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0096">XCVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0097">XCVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0098">XCVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0099">XCIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0100">C</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0101">CI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0102">CII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0103">CIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0104">CIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0105">CV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0106">CVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0107">CVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0108">CVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0109">CIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0110">CX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0111">CXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0112">CXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0113">CXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0114">CXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0115">CXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0116">CXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0117">CXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0118">CXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0119">CXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0120">CXX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0121">CXXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0122">CXXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0123">CXXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0124">CXXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0125">CXXV</a></td> +</tr> + +<tr> +<td> <a href="#link126">CXXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0126">CXXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0127">CXXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0128">CXXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0129">CXXX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0130">CXXXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0131">CXXXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0132">CXXXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0133">CXXXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0134">CXXXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0135">CXXXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0136">CXXXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0137">CXXXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0138">CXXXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0139">CXL</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0140">CXLI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0141">CXLII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0142">CXLII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0143">CXLIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0144">CXLV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0145">CXLVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0146">CXLVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0147">CXLVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0148">CXLIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0149">CL</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0150">CLI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0151">CLII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0152">CLIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0153">CLIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0154">CLV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0155">CLVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0156">CLVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0157">CLVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0158">CLIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0159">CLX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0160">CLXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0161">CLXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0162">CLXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0163">CLXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0164">CLXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0165">CLXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0166">CLXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0167">CLXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0168">CLXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0169">CLXX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0170">CLXXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0171">CLXXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0172">CLXXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0173">CLXXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0174">CLXXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0175">CLXXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0176">CLXXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0177">CLXXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0178">CLXXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0179">CLXXX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0180">CLXXXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0181">CLXXXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0182">CLXXXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0183">CLXXXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0184">CLXXXV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0185">CLXXXVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0186">CLXXXVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0187">CLXXXVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0188">CLXXXIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0189">(APPENDIX A)</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0190">Fragments Attributed to Epictetus</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0191">I</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0192">II</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0193">III</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0194">IV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0195">V</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0196">VI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0197">VII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0198">VIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0199">IX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0200">X</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0201">XI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0202">XII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0203">XIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0204">XIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0205">XV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0206">XVI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0207">XVII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0208">XVIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0209">XIX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0210">XX</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0211">XXI</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0212">XXII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0213">XXIII</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0214">XXIV</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0215">(APPENDIX B)</a></td> +</tr> + +<tr> +<td> <a href="#link2H_4_0216">The Hymn of Cleanthes</a></td> +</tr> + +</table> + +<hr /> + +<h3><a name="link2H_4_0001"></a> +I</h3> + +<p> +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:— +</p> + +<p class="poem"> +<i>Great is God</i>, for that He hath given us such instruments to till the +ground withal: +</p> + +<p class="poem"> +<i>Great is God</i>, for that He hath given us hands and the power of +swallowing and digesting; of unconsciously growing and breathing while we +sleep! +</p> + +<p> +Thus should we ever have sung; yea and this, the grandest and divinest hymn of +all:— +</p> + +<p class="poem"> +<i>Great is God</i>, for that He hath given us a mind to apprehend these +things, and duly to use them! +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0002"></a> +II</h3> + +<p> +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. +</p> + +<p> +“Friend, thou hast forgotten thine intention! This was not thy destination, but +only lay on the way thither.” +</p> + +<p> +“Nay, but it is a proper place.” +</p> + +<p> +“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.” +</p> + +<h3><a name="link2H_4_0003"></a> +III</h3> + +<p> +Try to enjoy the great festival of life with other men. +</p> + +<h3><a name="link2H_4_0004"></a> +IV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0005"></a> +V</h3> + +<p> +Rufus used to say, <i>If you have leisure to praise me, what I say is +naught</i>. 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. +</p> + +<h3><a name="link2H_4_0006"></a> +VI</h3> + +<p> +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!” +</p> + +<p> +And so I pray the Gods. +</p> + +<h3><a name="link2H_4_0007"></a> +VII</h3> + +<p> +What saith Antisthenes? Hast thou never heard?— +</p> + +<p> +<i>It is a kingly thing, O Cyrus, to do well and to be evil spoken of</i>. +</p> + +<h3><a name="link2H_4_0008"></a> +VIII</h3> + +<p> +“Aye, but to debase myself thus were unworthy of me.” +</p> + +<p> +“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 <i>you</i> 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.” +</p> + +<p> +“Well, but if I do not act, I shall lose my head.” +</p> + +<p> +“Then go and act! But for my part I will not act.” +</p> + +<p> +“Why?” +</p> + +<p> +“Because <i>you</i> think yourself but one among the many threads which make up +the texture of the doublet. <i>You</i> 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.” +</p> + +<h3><a name="link2H_4_0009"></a> +IX</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0010"></a> +X</h3> + +<p> +Thou art but a poor soul laden with a lifeless body. +</p> + +<h3><a name="link2H_4_0011"></a> +XI</h3> + +<p> +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.” +</p> + +<h3><a name="link2H_4_0012"></a> +XII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0013"></a> +XIII</h3> + +<p> +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. +</p> + +<p> +See then that ye die not without being spectators of these things. +</p> + +<h3><a name="link2H_4_0014"></a> +XIV</h3> + +<p> +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? +</p> + +<p> +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? +</p> + +<p> +“Well, but in life there are some things disagreeable and hard to bear.” +</p> + +<p> +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? +</p> + +<h3><a name="link2H_4_0015"></a> +XV</h3> + +<p> +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.” +</p> + +<h3><a name="link2H_4_0016"></a> +XVI</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0017"></a> +XVII</h3> + +<p> +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.” +</p> + +<h3><a name="link2H_4_0018"></a> +XVIII</h3> + +<p> +And to this I reply:— +</p> + +<p> +“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!” +</p> + +<h3><a name="link2H_4_0019"></a> +XIX</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0020"></a> +XX</h3> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +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! +</p> + +<h3><a name="link2H_4_0021"></a> +XXI</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0022"></a> +XXII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0023"></a> +XXIII</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0024"></a> +XXIV</h3> + +<p> +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.” +</p> + +<p> +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! +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0025"></a> +XXV</h3> + +<p> +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.” +</p> + +<h3><a name="link2H_4_0026"></a> +XXVI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0027"></a> +XXVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0028"></a> +XXVIII</h3> + +<p> +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:— +</p> + +<p> +<i>I move not without Thy knowledge!</i> +</p> + +<h3><a name="link2H_4_0029"></a> +XXIX</h3> + +<p> +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. +</p> + +<p> +“But I wish all that I desire to come to pass and in the manner that I desire.” +</p> + +<p> +—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. +</p> + +<h3><a name="link2H_4_0030"></a> +XXX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0031"></a> +XXXI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0032"></a> +XXXII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0033"></a> +XXXIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0034"></a> +XXXIV</h3> + +<p> +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? +</p> + +<p> +“But how can one endure such people?” +</p> + +<p> +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. +</p> + +<p> +“But I paid a price for them, not they for me.” +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0035"></a> +XXXV</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0036"></a> +XXXVI</h3> + +<p> +Asked how a man might convince himself that every single act of his was under +the eye of God, Epictetus answered:— +</p> + +<p> +“Do you not hold that things on earth and things in heaven are continuous and +in unison with each other?” +</p> + +<p> +“I do,” was the reply. +</p> + +<p> +“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? +</p> + +<p> +“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?” +</p> + +<h3><a name="link2H_4_0037"></a> +XXXVII</h3> + +<p> +“But,” you say, “I cannot comprehend all this at once.” +</p> + +<p> +“Why, who told you that your powers were equal to God’s?” +</p> + +<p> +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. +</p> + +<p> +“Is this oath like theirs?” +</p> + +<p> +They swear to hold no other dearer than Cæsar: you, to hold our true selves +dearer than all else beside. +</p> + +<h3><a name="link2H_4_0038"></a> +XXXVIII</h3> + +<p> +“How shall my brother cease to be wroth with me?” +</p> + +<p> +Bring him to me, and I will tell him. But to <i>thee</i> I have nothing to say +about <i>his</i> anger. +</p> + +<h3><a name="link2H_4_0039"></a> +XXXIX</h3> + +<p> +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!” +</p> + +<h3><a name="link2H_4_0040"></a> +XL</h3> + +<p> +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? +</p> + +<p> +This is what comes of holding of importance anything but the things that depend +on the Will. +</p> + +<h3><a name="link2H_4_0041"></a> +XLI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0042"></a> +XLII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0043"></a> +XLIII</h3> + +<p> +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.” +</p> + +<p> +“Well, but my name will be inserted in all documents and contracts.” +</p> + +<p> +“Will <i>you</i> 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?” +</p> + +<p> +“At all events my name will remain.” +</p> + +<p> +“Inscribe it on a stone and it will remain just as well. And think, beyond +Nicopolis what memory of you will there be?” +</p> + +<p> +“But I shall have a golden wreath to wear.” +</p> + +<p> +“If you must have a wreath, get a wreath of roses and put it on; you will look +more elegant!” +</p> + +<h3><a name="link2H_4_0044"></a> +XLIV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0045"></a> +XLV</h3> + +<p> +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. +</p> + +<p> +“You shall not dwell at Nicopolis!” +</p> + +<p> +Well and good. +</p> + +<p> +“Nor at Athens.” +</p> + +<p> +Then I will not dwell at Athens either. +</p> + +<p> +“Nor at Rome.” +</p> + +<p> +Nor at Rome either. +</p> + +<p> +“You shall dwell in Gyara!” +</p> + +<p> +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: <i>that</i> 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 <i>you!</i>” +</p> + +<h3><a name="link2H_4_0046"></a> +XLVI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0047"></a> +XLVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0048"></a> +XLVIII</h3> + +<p> +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?” +</p> + +<p> +“In what way?” +</p> + +<p> +“I have maintained that which in me lay!” +</p> + +<p> +“How so?” +</p> + +<p> +“I have never, secretly or openly, done a wrong unto any.” +</p> + +<h3><a name="link2H_4_0049"></a> +XLIX</h3> + +<p> +In what character dost thou now come forward? +</p> + +<p> +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?” +</p> + +<p> +“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.” +</p> + +<p> +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? +</p> + +<h3><a name="link2H_4_0050"></a> +L</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0051"></a> +LI</h3> + +<p> +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:— +</p> + +<p> +“In the Schools, what didst thou call exile, imprisonment, bonds, death and +shame?” +</p> + +<p> +“I called them things indifferent.” +</p> + +<p> +“What then dost thou call them now? Are they at all changed?” +</p> + +<p> +“No.” +</p> + +<p> +“Is it then thou that art changed?” +</p> + +<p> +“No.” +</p> + +<p> +“Say then, what are things indifferent?” +</p> + +<p> +“Things that are not in our power.” +</p> + +<p> +“Say then, what follows?” +</p> + +<p> +“That things which are not in our power are nothing to me.” +</p> + +<p> +“Say also what things you hold to be good.” +</p> + +<p> +“A will such as it ought to be, and a right use of the things of sense.” +</p> + +<p> +“And what is the end?” +</p> + +<p> +“To follow Thee!” +</p> + +<h3><a name="link2H_4_0052"></a> +LII</h3> + +<p> +“That Socrates should ever have been so treated by the Athenians!” +</p> + +<p> +Slave! why say “Socrates”? Speak of the thing as it is: That ever then the poor +<i>body</i> of Socrates should have been dragged away and haled by main force +to prison! That ever hemlock should have been given to the <i>body</i> of +Socrates; that <i>that</i> 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? +</p> + +<p> +“Anytus and Melitus may put me to death: to injure me is beyond their power.” +</p> + +<p> +And again:— +</p> + +<p> +“If such be the will of God, so let it be.” +</p> + +<h3><a name="link2H_4_0053"></a> +LIII</h3> + +<p> +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 <i>He</i> 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? +</p> + +<p> +What else does the poet mean:— +</p> + +<p class="poem"> +I spake unto him erst Myself, and sent<br/> +Hermes the shining One, to check and warn him,<br/> +The husband not to slay, nor woo the wife! +</p> + +<h3><a name="link2H_4_0054"></a> +LIV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0055"></a> +LV</h3> + +<p> +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 <i>fear</i> of death or pain. Well said the poet +therefore:— +</p> + +<p class="poem"> +Death has no terror; only a Death of shame! +</p> + +<h3><a name="link2H_4_0056"></a> +LVI</h3> + +<p> +How is it then that certain external things are said to be natural, and other +contrary to Nature? +</p> + +<p> +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 <i>Man</i>, 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. +</p> + +<h3><a name="link2H_4_0057"></a> +LVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0058"></a> +LVIII</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0059"></a> +LIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0060"></a> +LX</h3> + +<p> +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 <i>preferred to honour</i>, 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! +</p> + +<h3><a name="link2H_4_0061"></a> +LXI</h3> + +<p> +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 <i>thee</i> 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 +<i>Athena</i> or a <i>Zeus</i>, 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 <i>Athena</i> of Phidias has put forth her hand +and received therein a <i>Victory</i>, 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. . . . +</p> + +<p> +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! +</p> + +<h3><a name="link2H_4_0062"></a> +LXII</h3> + +<p> +No labour, according to Diogenes, is good but that which aims at producing +courage and strength of soul rather than of body. +</p> + +<h3><a name="link2H_4_0063"></a> +LXIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0064"></a> +LXIV</h3> + +<p> +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 <i>Banquet</i>, 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:— +</p> + +<p class="poem"> +Quickly and wisely withal even bitter feuds would he settle. +</p> + +<p> +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. +</p> + +<p> +“Can you tell me, sir, to whose care you entrust your horses?” +</p> + +<p> +“I can.” +</p> + +<p> +“Is it to the first comer, who knows nothing about them?” +</p> + +<p> +“Certainly not.” +</p> + +<p> +“Well, what of the man who takes care of your gold, your silver or your +raiment?” +</p> + +<p> +“He must be experienced also.” +</p> + +<p> +“And your body—have you ever considered about entrusting it to any one’s care?” +</p> + +<p> +“Of course I have.” +</p> + +<p> +“And no doubt to a person of experience as a trainer, a physician?” +</p> + +<p> +“Surely.” +</p> + +<p> +“And these things the best you possess, or have you anything more precious?” +</p> + +<p> +“What can you mean?” +</p> + +<p> +“I mean that which employs these; which weights all things; which takes counsel +and resolve.” +</p> + +<p> +“Oh, you mean the soul.” +</p> + +<p> +“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.” +</p> + +<p> +“Certainly not.” +</p> + +<p> +“Well, do you take care of it yourself? Did any one teach you the right method, +or did you discover it yourself?” +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0065"></a> +LXV</h3> + +<p> +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!” +</p> + +<h3><a name="link2H_4_0066"></a> +LXVI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0067"></a> +LXVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0068"></a> +LXVIII</h3> + +<p> +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? +</p> + +<p> +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! +</p> + +<h3><a name="link2H_4_0069"></a> +LXIX</h3> + +<p> +I think I know now what I never knew before—the meaning of the common saying, +<i>A fool you can neither bend nor break</i>. Pray heaven I may never have a +<i>wise fool</i> 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. +</p> + +<h3><a name="link2H_4_0070"></a> +LXX</h3> + +<p> +—“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 +<i>Compendiums</i>, I have read some works of Chrysippus, and I have not even +touched the hem of Philosophy’s robe!” +</p> + +<h3><a name="link2H_4_0071"></a> +LXXI</h3> + +<p> +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. . +. .” +</p> + +<p> +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. +</p> + +<p> +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! +</p> + +<h3><a name="link2H_4_0072"></a> +LXXII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0073"></a> +LXXIII</h3> + +<p> +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!” +</p> + +<p> +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.” +</p> + +<p> +“Enter then on the second part of the subject; it is thine also.” +</p> + +<p> +“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.” +</p> + +<p> +“Friend, you are verily a God! you cherish great designs.” +</p> + +<h3><a name="link2H_4_0074"></a> +LXXIV</h3> + +<p> +“The question at stake,” said Epictetus, “is no common one; it is this:—<i>Are +we in our senses, or are we not?</i>” +</p> + +<h3><a name="link2H_4_0075"></a> +LXXV</h3> + +<p> +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. +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0076"></a> +LXXVI</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0077"></a> +LXXVII</h3> + +<p> +That is the true athlete, that trains himself to resist such outward +impressions as these. +</p> + +<p> +“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. +</p> + +<h3><a name="link2H_4_0078"></a> +LXXVIII</h3> + +<p> +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 <i>one</i> 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 +<i>Zeus</i> or <i>Athena</i> 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! +</p> + +<h3><a name="link2H_4_0079"></a> +LXXIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0080"></a> +LXXX</h3> + +<p> +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 <i>treatment?</i> 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? +</p> + +<h3><a name="link2H_4_0081"></a> +LXXXI</h3> + +<p> +“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.” +</p> + +<p> +“Is there, do you think,” replied Epictetus, “an <i>art</i> of speaking as of +other things, if it is to be done skilfully and with profit to the hearer?” +</p> + +<p> +“Yes.” +</p> + +<p> +“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.” +</p> + +<p> +“Admitted.” +</p> + +<p> +“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 <i>hear</i> me.” +</p> + +<p> +“Why, on good and evil.” +</p> + +<p> +“The good and evil of what? a horse, an ox?” +</p> + +<p> +“No; of a man.” +</p> + +<p> +“Do we know then what Man is? what his nature is? what is the idea we have of +him? And are our <i>ears</i> 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 <i>drive</i> 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?” +</p> + +<p> +“Then you will say nothing to me?” +</p> + +<p> +“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? . . .” +</p> + +<p> +“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 <i>hear</i>, and then you will see how you will move +the speaker.” +</p> + +<h3><a name="link2H_4_0082"></a> +LXXXII</h3> + +<p> +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 <i>Will</i>, 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? +</p> + +<h3><a name="link2H_4_0083"></a> +LXXXIII</h3> + +<p> +No man can rob us of our Will—no man can lord it over that! +</p> + +<h3><a name="link2H_4_0084"></a> +LXXXIV</h3> + +<p> +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. +</p> + +<p> +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 <i>my</i> will consented. Because it was Thy +pleasure, I became poor: but <i>my</i> 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.” +</p> + +<p> +Such I would were the subject of my thoughts, my pen, my study, when death +overtakes me. +</p> + +<h3><a name="link2H_4_0085"></a> +LXXXV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0086"></a> +LXXXVI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0087"></a> +LXXXVII</h3> + +<p> +The husbandman deals with land; physicians and trainers with the body; the wise +man with his own Mind. +</p> + +<h3><a name="link2H_4_0088"></a> +LXXXVIII</h3> + +<p> +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.” +</p> + +<h3><a name="link2H_4_0089"></a> +LXXXIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0090"></a> +XC</h3> + +<p> +Asked what Common Sense was, Epictetus replied:— +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0091"></a> +XCI</h3> + +<p> +Canst thou judge men? . . . then make us imitators of thyself, as Socrates did. +<i>Do this, do not do that, else will I cast thee into prison:</i> this is not +governing men like reasonable creatures. Say rather, <i>As God hath ordained, +so do; else thou wilt suffer chastisement and loss</i>. 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! +</p> + +<h3><a name="link2H_4_0092"></a> +XCII</h3> + +<p> +“His son is dead.” +</p> + +<p> +What has happened? +</p> + +<p> +“His son is dead.” +</p> + +<p> +Nothing more? +</p> + +<p> +“Nothing.” +</p> + +<p> +“His ship is lost.” +</p> + +<p> +“He has been haled to prison.” +</p> + +<p> +What has happened? +</p> + +<p> +“He has been haled to prison.” +</p> + +<p> +But that any of these things are <i>misfortunes</i> 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! +</p> + +<h3><a name="link2H_4_0093"></a> +XCIII</h3> + +<p> +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! +</p> + +<p> +Then you will say, “Yes, I met Epictetus!” +</p> + +<p> +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 <i>you</i> +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? +</p> + +<h3><a name="link2H_4_0094"></a> +XCIV</h3> + +<p> +Whether you will or no, you are poorer than I! +</p> + +<p> +“What then do I lack?” +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0095"></a> +XCV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0096"></a> +XCVI</h3> + +<p> +Pittacus wronged by one whom he had it in his power to punish, let him go free, +saying, <i>Forgiveness is better than revenge</i>. The one shows native +gentleness, the other savagery. +</p> + +<h3><a name="link2H_4_0097"></a> +XCVII</h3> + +<p> +“My brother ought not to have treated me thus.” +</p> + +<p> +True: but <i>he</i> 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. +</p> + +<h3><a name="link2H_4_0098"></a> +XCVIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0099"></a> +XCIX</h3> + +<p> +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 <i>persons</i>, 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 <i>you</i> 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 <i>your</i> 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! +</p> + +<h3><a name="link2H_4_0100"></a> +C</h3> + +<p> +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!” +</p> + +<h3><a name="link2H_4_0101"></a> +CI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0102"></a> +CII</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0103"></a> +CIII</h3> + +<p> +Even as bad actors cannot sing alone, but only in chorus: so some cannot walk +alone. +</p> + +<p> +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! +</p> + +<h3><a name="link2H_4_0104"></a> +CIV</h3> + +<p> +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. +</p> + +<p> +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 . . . . +</p> + +<p> +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. +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0105"></a> +CV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0106"></a> +CVI</h3> + +<p> +Can any profit be derived from these men? Aye, from all. +</p> + +<p> +“What, even from a reviler?” +</p> + +<p> +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; <i>touch what +you will with it</i>, they say, <i>and it becomes gold</i>. 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. +</p> + +<h3><a name="link2H_4_0107"></a> +CVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0108"></a> +CVIII</h3> + +<p> +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 <i>you</i> would fain set up for a physician provided with +nothing but drugs! Where and how they should be applied you neither know nor +care. +</p> + +<h3><a name="link2H_4_0109"></a> +CIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0110"></a> +CX</h3> + +<p> +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:— +</p> + +<p class="poem"> +“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! +. . .”<br/> +“Thou canst lead a host against Troy; be Agamemnon!”<br/> +“Thou canst meet Hector in single combat; be Achilles!” +</p> + +<p> +“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.” +</p> + +<h3><a name="link2H_4_0111"></a> +CXI</h3> + +<p> +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, <i>He has gone forth! he is not at leisure!</i> 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. +<i>That</i> is his house; that is his door; that is the slave that guards his +chamber; that is his darkness! +</p> + +<h3><a name="link2H_4_0112"></a> +CXII</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0113"></a> +CXIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0114"></a> +CXIV</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0115"></a> +CXV</h3> + +<p> +Give thyself more diligently to reflection: know thyself: take counsel with the +Godhead: without God put thine hand unto nothing! +</p> + +<h3><a name="link2H_4_0116"></a> +CXVI</h3> + +<p> +“But to marry and to rear offspring,” said the young man, “will the Cynic hold +himself bound to undertake this as a chief duty?” +</p> + +<p> +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. +</p> + +<p> +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! +</p> + +<h3><a name="link2H_4_0117"></a> +CXVII</h3> + +<p> +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? +</p> + +<p> +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? +</p> + +<h3><a name="link2H_4_0118"></a> +CXVIII</h3> + +<p> +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 <i>they</i> 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. +</p> + +<h3><a name="link2H_4_0119"></a> +CXIX</h3> + +<p> +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:— +</p> + +<p class="poem"> +Lead me, O God, and thou, O Destiny! +</p> + +<p class="noindent"> +as well as these:— +</p> + +<p class="poem"> +If this be God’s will, so let it be! +</p> + +<p class="noindent"> +Why should he not speak boldly unto his own brethren, unto his children—in a +word, unto all that are akin to him! +</p> + +<h3><a name="link2H_4_0120"></a> +CXX</h3> + +<p> +Does a Philosopher <i>apply</i> to people to come and hear him? does he not +rather, of his own nature, <i>attract</i> those that will be benefited by +him—like the sun that warms, the food that sustains them? What Physician +<i>applies</i> 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. +</p> + +<h3><a name="link2H_4_0121"></a> +CXXI</h3> + +<p> +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 <i>Bravo</i> to your empty phrases! +</p> + +<h3><a name="link2H_4_0122"></a> +CXXII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0123"></a> +CXXIII</h3> + +<p> +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):— +</p> + +<p> +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 <i>friends</i>—first God, then Men, whom Nature hath bound by ties of +kindred each to each. +</p> + +<h3><a name="link2H_4_0124"></a> +CXXIV</h3> + +<p> +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 <i>Father</i> 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. +</p> + +<h3><a name="link2H_4_0125"></a> +CXXV</h3> + +<p> +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. +</p> + +<h3><a name="link126"></a> +CXXVI</h3> + +<p> +Have you again forgotten? Know you not that a good man does nothing for +appearance’ sake, but for the sake of having done right? . . . +</p> + +<p> +“Is there no reward then?” +</p> + +<p> +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? +</p> + +<h3><a name="link2H_4_0126"></a> +CXXVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0127"></a> +CXXVIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0128"></a> +CXXIX</h3> + +<p> +I am by Nature made for my own good; not for my own evil. +</p> + +<h3><a name="link2H_4_0129"></a> +CXXX</h3> + +<p> +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. . . . +</p> + +<p> +“But these are words of evil omen.”. . . +</p> + +<p> +What, callest thou aught <i>of evil omen</i> save that which signifies some +evil thing? <i>Cowardice</i> is a word of evil omen, if thou wilt, and meanness +of spirit, and lamentation and mourning, and shamelessness. . . . +</p> + +<p> +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 <i>now</i>. +</p> + +<p> +“Shall I then no longer be?” +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0130"></a> +CXXXI</h3> + +<p> +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. +</p> + +<p> +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. +</p> + +<p> +“How dost thou depart?” +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0131"></a> +CXXXII</h3> + +<p> +Whatsoever place or post Thou assignest me, <i>sooner will I die a thousand +deaths</i>, as Socrates said, <i>than desert it</i>. 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. +</p> + +<h3><a name="link2H_4_0132"></a> +CXXXIII</h3> + +<p> +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. +</p> + +<p> +Finally, in the room of all other pleasures put this—the pleasure which springs +from conscious obedience to God. +</p> + +<h3><a name="link2H_4_0133"></a> +CXXXIV</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0134"></a> +CXXXV</h3> + +<p> +Reflect that the chief source of all evils to Man, and of baseness and +cowardice, is not death, but the fear of death. +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0135"></a> +CXXXVI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0136"></a> +CXXXVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0137"></a> +CXXXVIII</h3> + +<p> +“How understandest thou <i>attach himself to God?</i>” +</p> + +<p> +That what God wills, he should will also; that what God wills not, neither +should he will. +</p> + +<p> +“How then may this come to pass?” +</p> + +<p> +By considering the movements of God, and His administration. +</p> + +<h3><a name="link2H_4_0138"></a> +CXXXIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0139"></a> +CXL</h3> + +<p> +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 <i>thine</i>, 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! +</p> + +<h3><a name="link2H_4_0140"></a> +CXLI</h3> + +<p> +Art <i>thou</i> 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. +</p> + +<p> +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 <i>there;</i> being indeed brought +about for the weal of that his true Country, and directed by Him in whose +governance it is. +</p> + +<h3><a name="link2H_4_0141"></a> +CXLII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0142"></a> +CXLIII</h3> + +<p> +Asked how a man should best grieve his enemy, Epictetus replied, “By setting +himself to live the noblest life himself.” +</p> + +<h3><a name="link2H_4_0143"></a> +CXLIV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0144"></a> +CXLV</h3> + +<p> +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, <i>Woe is me, I know not what to do, bound hand and foot as I +am to my books so that I cannot stir!</i> and crying, <i>Woe is me, I have not +time to read!</i> 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. +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0145"></a> +CXLVI</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0146"></a> +CXLVII</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0147"></a> +CXLVIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0148"></a> +CXLIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0149"></a> +CL</h3> + +<p> +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? +</p> + +<h3><a name="link2H_4_0150"></a> +CLI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0151"></a> +CLII</h3> + +<p> +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. +</p> + +<p> +“Then why comest thou to the door?” +</p> + +<p> +Because I think it meet and right, so long as the Play lasts, to take part +therein. +</p> + +<p> +“In what sense art thou then shut out?” +</p> + +<p> +Because, unless I am admitted, it is not my <i>will</i> 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. +</p> + +<h3><a name="link2H_4_0152"></a> +CLIII</h3> + +<p> +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.” +</p> + +<h3><a name="link2H_4_0153"></a> +CLIV</h3> + +<p> +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?” +</p> + +<h3><a name="link2H_4_0154"></a> +CLV</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0155"></a> +CLVI</h3> + +<p> +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 <i>will</i>, 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. +</p> + +<h3><a name="link2H_4_0156"></a> +CLVII</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0157"></a> +CLVIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0158"></a> +CLIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0159"></a> +CLX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0160"></a> +CLXI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0161"></a> +CLXII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0162"></a> +CLXIII</h3> + +<p> +Piety toward the Gods, to be sure, consists chiefly in thinking rightly +concerning them—that they <i>are</i>, 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. +</p> + +<h3><a name="link2H_4_0163"></a> +CLXIV</h3> + +<p> +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 <i>persons</i>, either in way of praise or blame, +or comparison. +</p> + +<p> +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. +</p> + +<h3><a name="link2H_4_0164"></a> +CLXV</h3> + +<p> +Laughter should not be much, nor frequent, nor unrestrained. +</p> + +<h3><a name="link2H_4_0165"></a> +CLXVI</h3> + +<p> +Refuse altogether to take an oath if you can, if not, as far as may be. +</p> + +<h3><a name="link2H_4_0166"></a> +CLXVII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0167"></a> +CLXVIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0168"></a> +CLXIX</h3> + +<p> +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! +</p> + +<h3><a name="link2H_4_0169"></a> +CLXX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0170"></a> +CLXXI</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0171"></a> +CLXXII</h3> + +<p> +When you have decided that a thing ought to be done, and are doing it, never +shun being <i>seen</i> 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? +</p> + +<h3><a name="link2H_4_0172"></a> +CLXXIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0173"></a> +CLXXIV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0174"></a> +CLXXV</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0175"></a> +CLXXVI</h3> + +<p> +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>I drink water!</i> And if you ever want to practise endurance and +toil, do so unto yourself and not unto others—do not embrace statues! +</p> + +<h3><a name="link2H_4_0176"></a> +CLXXVII</h3> + +<p> +When a man prides himself on being able to understand and interpret the +writings of Chrysippus, say to yourself:— +</p> + +<p> +If Chrysippus had not written obscurely, this fellow would have had nothing to +be proud of. But what is it that <i>I</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, +<i>Prithee, read me Chrysippus</i>, I am more inclined to blush, when I cannot +show my deeds to be in harmony and accordance with his sayings. +</p> + +<h3><a name="link2H_4_0177"></a> +CLXXVIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0178"></a> +CLXXIX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0179"></a> +CLXXX</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0180"></a> +CLXXXI</h3> + +<p> +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!” +</p> + +<h3><a name="link2H_4_0181"></a> +CLXXXII</h3> + +<p> +Asked, <i>Who is the rich man?</i> Epictetus replied, “<i>He who is +content</i>.” +</p> + +<h3><a name="link2H_4_0182"></a> +CLXXXIII</h3> + +<p> +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.” +</p> + +<h3><a name="link2H_4_0183"></a> +CLXXXIV</h3> + +<p> +On all occasions these thoughts should be at hand:— +</p> + +<p class="poem"> +Lead me, O God, and Thou, O Destiny<br/> +Be what it may the goal appointed me,<br/> +Bravely I’ll follow; nay, and if I would not,<br/> +I’d prove a coward, yet must follow still! +</p> + +<p class="noindent"> +Again: +</p> + +<p class="poem"> +Who to Necessity doth bow aright,<br/> +Is learn’d in wisdom and the things of God. +</p> + +<p class="noindent"> +Once more:— +</p> + +<p class="poem"> +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! +</p> + +<h3><a name="link2H_4_0184"></a> +CLXXXV</h3> + +<p> +We shall then be like Socrates, when we can indite hymns of praise to the Gods +in prison. +</p> + +<h3><a name="link2H_4_0185"></a> +CLXXXVI</h3> + +<p> +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. +</p> + +<p> +“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! +</p> + +<h3><a name="link2H_4_0186"></a> +CLXXXVII</h3> + +<p> +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, <i>The enemy are upon us!</i> +</p> + +<p> +So if <i>you</i> 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!” +</p> + +<h3><a name="link2H_4_0187"></a> +CLXXXVIII</h3> + +<p> +If a man has this peace—not the peace proclaimed by Cæsar (how indeed should +<i>he</i> 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! +</p> + +<h3><a name="link2H_4_0188"></a> +CLXXXIX</h3> + +<p> +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. . . . +</p> + +<p> +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? +</p> + +<h3><a name="link2H_4_0189"></a> +(APPENDIX A)</h3> + +<h3><a name="link2H_4_0190"></a> +Fragments Attributed to Epictetus</h3> + +<h3><a name="link2H_4_0191"></a> +I</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0192"></a> +II</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0193"></a> +III</h3> + +<p> +It is a shame that one who sweetens his drink with the gifts of the bee, should +embitter God’s gift Reason with vice. +</p> + +<h3><a name="link2H_4_0194"></a> +IV</h3> + +<p> +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 <i>her</i> eyes they blind. +</p> + +<h3><a name="link2H_4_0195"></a> +V</h3> + +<p> +Keep neither a blunt knife nor an ill-disciplined looseness of tongue. +</p> + +<h3><a name="link2H_4_0196"></a> +VI</h3> + +<p> +Nature hath given men one tongue but two ears, that we may hear from others +twice as much as we speak. +</p> + +<h3><a name="link2H_4_0197"></a> +VII</h3> + +<p> +Do not give sentence in another tribunal till you have been yourself judged in +the tribunal of Justice. +</p> + +<h3><a name="link2H_4_0198"></a> +VIII</h3> + +<p> +If is shameful for a Judge to be judged by others. +</p> + +<h3><a name="link2H_4_0199"></a> +IX</h3> + +<p> +Give me by all means the shorter and nobler life, instead of one that is longer +but of less account! +</p> + +<h3><a name="link2H_4_0200"></a> +X</h3> + +<p> +Freedom is the name of virtue: Slavery, of vice. . . . None is a slave whose +acts are free. +</p> + +<h3><a name="link2H_4_0201"></a> +XI</h3> + +<p> +Of pleasures, those which occur most rarely give the most delight. +</p> + +<h3><a name="link2H_4_0202"></a> +XII</h3> + +<p> +Exceed due measure, and the most delightful things become the least delightful. +</p> + +<h3><a name="link2H_4_0203"></a> +XIII</h3> + +<p> +The anger of an ape—the threat of a flatterer:—these deserve equal regard. +</p> + +<h3><a name="link2H_4_0204"></a> +XIV</h3> + +<p> +Chastise thy passions that they avenge not themselves upon thee. +</p> + +<h3><a name="link2H_4_0205"></a> +XV</h3> + +<p> +No man is free who is not master of himself. +</p> + +<h3><a name="link2H_4_0206"></a> +XVI</h3> + +<p> +A ship should not ride on a single anchor, nor life on a single hope. +</p> + +<h3><a name="link2H_4_0207"></a> +XVII</h3> + +<p> +Fortify thyself with contentment: that is an impregnable stronghold. +</p> + +<h3><a name="link2H_4_0208"></a> +XVIII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0209"></a> +XIX</h3> + +<p> +Think of God more often than thou breathest. +</p> + +<h3><a name="link2H_4_0210"></a> +XX</h3> + +<p> +Choose the life that is noblest, for custom can make it sweet to thee. +</p> + +<h3><a name="link2H_4_0211"></a> +XXI</h3> + +<p> +Let thy speech of God be renewed day by day, aye, rather than thy meat and +drink. +</p> + +<h3><a name="link2H_4_0212"></a> +XXII</h3> + +<p> +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. +</p> + +<h3><a name="link2H_4_0213"></a> +XXIII</h3> + +<p> +Let no man think that he is loved by any who loveth none. +</p> + +<h3><a name="link2H_4_0214"></a> +XXIV</h3> + +<p> +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. +</p> + +<p> +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 +<i>Quaestiones Epicteteæ</i>, by R. Asmus, 1888. The above selection includes +some of doubtful origin but intrinsic interest.—Crossley. +</p> + +<h3><a name="link2H_4_0215"></a> +(APPENDIX B)</h3> + +<h3><a name="link2H_4_0216"></a> +The Hymn of Cleanthes</h3> + +<p class="poem"> +Chiefest glory of deathless Gods, Almighty for ever,<br/> +Sovereign of Nature that rulest by law, what Name shall we give Thee?—<br/> +Blessed be Thou! for on Thee should call all things that are mortal.<br/> +For that we are Thine offspring; nay, all that in myriad motion<br/> +Lives for its day on the earth bears one impress—Thy likeness—upon it.<br/> +Wherefore my song is of Thee, and I hymn thy power for ever.<br/> +<br/> +Lo, the vast orb of the Worlds, round the Earth evermore as it rolleth,<br/> +Feels Thee its Ruler and Guide, and owns Thy lordship rejoicing.<br/> +Aye, for Thy conquering hands have a servant of living fire—<br/> +Sharp is the bolt!—where it falls, Nature shrinks at the shock and doth shudder.<br/> +Thus Thou directest the Word universal that pulses through all things,<br/> +Mingling its life with Lights that are great and Lights that are lesser,<br/> +E’en as beseemeth its birth, High King through ages unending.<br/> +<br/> +Nought is done that is done without Thee in the earth or the waters<br/> +Or in the heights of heaven, save the deed of the fool and the sinner.<br/> +Thou canst make rough things smooth; at Thy voice, lo, jarring disorder<br/> +Moveth to music, and Love is born where hatred abounded.<br/> +Thus hast Thou fitted alike things good and things evil together,<br/> +That over all might reign one Reason, supreme and eternal;<br/> +Though thereunto the hearts of the wicked be hardened and heedless—<br/> +Woe unto them!—for while ever their hands are grasping at good things,<br/> +Blind are their eyes, yea, stopped are their ears to God’s Law universal,<br/> +Calling through wise disobedience to live the life that is noble.<br/> +This they mark not, but heedless of right, turn each to his own way,<br/> +Here, a heart fired with ambition, in strife and straining unhallowed;<br/> +There, thrusting honour aside, fast set upon getting and gaining;<br/> +Others again given over to lusts and dissolute softness,<br/> +Working never God’s Law, but that which wareth upon it.<br/> +<br/> +Nay, but, O Giver of all things good, whose home is the dark cloud,<br/> +Thou that wields Heaven’s bolt, save men from their ignorance grievous;<br/> +Scatter its night from their souls, and grant them to come to that Wisdom<br/> +Wherewithal, sistered with Justice, Thou rulest and governest all things;<br/> +That we, honoured by Thee, may requite Thee with worship and honour,<br/> +Evermore praising thy works, as is meet for men that shall perish;<br/> +Seeing that none, be he mortal or God, hath privilege nobler<br/> +Than without stint, without stay, to extol Thy Law universal. +</p> + +<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS ***</div> +<div style='text-align:left'> + +<div style='display:block; margin:1em 0'> +Updated editions will replace the previous one—the old editions will +be renamed. +</div> + +<div style='display:block; margin:1em 0'> +Creating the works from print editions not protected by U.S. copyright +law means that no one owns a United States copyright in these works, +so the Foundation (and you!) can copy and distribute it in the United +States without permission and without paying copyright +royalties. Special rules, set forth in the General Terms of Use part +of this license, apply to copying and distributing Project +Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ +concept and trademark. Project Gutenberg is a registered trademark, +and may not be used if you charge for an eBook, except by following +the terms of the trademark license, including paying royalties for use +of the Project Gutenberg trademark. If you do not charge anything for +copies of this eBook, complying with the trademark license is very +easy. You may use this eBook for nearly any purpose such as creation +of derivative works, reports, performances and research. Project +Gutenberg eBooks may be modified and printed and given away—you may +do practically ANYTHING in the United States with eBooks not protected +by U.S. copyright law. Redistribution is subject to the trademark +license, especially commercial redistribution. +</div> + +<div style='margin-top:1em; font-size:1.1em; text-align:center'>START: FULL LICENSE</div> +<div style='text-align:center;font-size:0.9em'>THE FULL PROJECT GUTENBERG LICENSE</div> +<div style='text-align:center;font-size:0.9em'>PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</div> + +<div style='display:block; margin:1em 0'> +To protect the Project Gutenberg™ mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase “Project +Gutenberg”), you agree to comply with all the terms of the Full +Project Gutenberg™ License available with this file or online at +www.gutenberg.org/license. +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works +</div> + +<div style='display:block; margin:1em 0'> +1.A. By reading or using any part of this Project Gutenberg™ +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or +destroy all copies of Project Gutenberg™ electronic works in your +possession. If you paid a fee for obtaining a copy of or access to a +Project Gutenberg™ electronic work and you do not agree to be bound +by the terms of this agreement, you may obtain a refund from the person +or entity to whom you paid the fee as set forth in paragraph 1.E.8. +</div> + +<div style='display:block; margin:1em 0'> +1.B. “Project Gutenberg” is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg™ electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg™ electronic works if you follow the terms of this +agreement and help preserve free future access to Project Gutenberg™ +electronic works. See paragraph 1.E below. +</div> + +<div style='display:block; margin:1em 0'> +1.C. The Project Gutenberg Literary Archive Foundation (“the +Foundation” or PGLAF), owns a compilation copyright in the collection +of Project Gutenberg™ electronic works. Nearly all the individual +works in the collection are in the public domain in the United +States. If an individual work is unprotected by copyright law in the +United States and you are located in the United States, we do not +claim a right to prevent you from copying, distributing, performing, +displaying or creating derivative works based on the work as long as +all references to Project Gutenberg are removed. Of course, we hope +that you will support the Project Gutenberg™ mission of promoting +free access to electronic works by freely sharing Project Gutenberg™ +works in compliance with the terms of this agreement for keeping the +Project Gutenberg™ name associated with the work. You can easily +comply with the terms of this agreement by keeping this work in the +same format with its attached full Project Gutenberg™ License when +you share it without charge with others. +</div> + +<div style='display:block; margin:1em 0'> +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are +in a constant state of change. If you are outside the United States, +check the laws of your country in addition to the terms of this +agreement before downloading, copying, displaying, performing, +distributing or creating derivative works based on this work or any +other Project Gutenberg™ work. The Foundation makes no +representations concerning the copyright status of any work in any +country other than the United States. +</div> + +<div style='display:block; margin:1em 0'> +1.E. Unless you have removed all references to Project Gutenberg: +</div> + +<div style='display:block; margin:1em 0'> +1.E.1. The following sentence, with active links to, or other +immediate access to, the full Project Gutenberg™ License must appear +prominently whenever any copy of a Project Gutenberg™ work (any work +on which the phrase “Project Gutenberg” appears, or with which the +phrase “Project Gutenberg” is associated) is accessed, displayed, +performed, viewed, copied or distributed: +</div> + +<blockquote> + <div style='display:block; margin:1em 0'> + 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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. 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. + </div> +</blockquote> + +<div style='display:block; margin:1em 0'> +1.E.2. If an individual Project Gutenberg™ electronic work is +derived from texts not protected by U.S. copyright law (does not +contain a notice indicating that it is posted with permission of the +copyright holder), the work can be copied and distributed to anyone in +the United States without paying any fees or charges. If you are +redistributing or providing access to a work with the phrase “Project +Gutenberg” associated with or appearing on the work, you must comply +either with the requirements of paragraphs 1.E.1 through 1.E.7 or +obtain permission for the use of the work and the Project Gutenberg™ +trademark as set forth in paragraphs 1.E.8 or 1.E.9. +</div> + +<div style='display:block; margin:1em 0'> +1.E.3. If an individual Project Gutenberg™ electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any +additional terms imposed by the copyright holder. Additional terms +will be linked to the Project Gutenberg™ License for all works +posted with the permission of the copyright holder found at the +beginning of this work. +</div> + +<div style='display:block; margin:1em 0'> +1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg™. +</div> + +<div style='display:block; margin:1em 0'> +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg™ License. +</div> + +<div style='display:block; margin:1em 0'> +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including +any word processing or hypertext form. However, if you provide access +to or distribute copies of a Project Gutenberg™ work in a format +other than “Plain Vanilla ASCII” or other format used in the official +version posted on the official Project Gutenberg™ website +(www.gutenberg.org), you must, at no additional cost, fee or expense +to the user, provide a copy, a means of exporting a copy, or a means +of obtaining a copy upon request, of the work in its original “Plain +Vanilla ASCII” or other form. Any alternate format must include the +full Project Gutenberg™ License as specified in paragraph 1.E.1. +</div> + +<div style='display:block; margin:1em 0'> +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg™ works +unless you comply with paragraph 1.E.8 or 1.E.9. +</div> + +<div style='display:block; margin:1em 0'> +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg™ electronic works +provided that: +</div> + +<div style='margin-left:0.7em;'> + <div style='text-indent:-0.7em'> + • You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg™ works calculated using the method + you already use to calculate your applicable taxes. The fee is owed + to the owner of the Project Gutenberg™ trademark, but he has + agreed to donate royalties under this paragraph to the Project + Gutenberg Literary Archive Foundation. Royalty payments must be paid + within 60 days following each date on which you prepare (or are + legally required to prepare) your periodic tax returns. Royalty + payments should be clearly marked as such and sent to the Project + Gutenberg Literary Archive Foundation at the address specified in + Section 4, “Information about donations to the Project Gutenberg + Literary Archive Foundation.” + </div> + + <div style='text-indent:-0.7em'> + • You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg™ + License. You must require such a user to return or destroy all + copies of the works possessed in a physical medium and discontinue + all use of and all access to other copies of Project Gutenberg™ + works. + </div> + + <div style='text-indent:-0.7em'> + • You provide, in accordance with paragraph 1.F.3, a full refund of + any money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days of + receipt of the work. + </div> + + <div style='text-indent:-0.7em'> + • You comply with all other terms of this agreement for free + distribution of Project Gutenberg™ works. + </div> +</div> + +<div style='display:block; margin:1em 0'> +1.E.9. If you wish to charge a fee or distribute a Project +Gutenberg™ electronic work or group of works on different terms than +are set forth in this agreement, you must obtain permission in writing +from the Project Gutenberg Literary Archive Foundation, the manager of +the Project Gutenberg™ trademark. Contact the Foundation as set +forth in Section 3 below. +</div> + +<div style='display:block; margin:1em 0'> +1.F. +</div> + +<div style='display:block; margin:1em 0'> +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +works not protected by U.S. copyright law in creating the Project +Gutenberg™ collection. Despite these efforts, Project Gutenberg™ +electronic works, and the medium on which they may be stored, may +contain “Defects,” such as, but not limited to, incomplete, inaccurate +or corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged disk or +other medium, a computer virus, or computer codes that damage or +cannot be read by your equipment. +</div> + +<div style='display:block; margin:1em 0'> +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right +of Replacement or Refund” described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg™ trademark, and any other party distributing a Project +Gutenberg™ electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. +</div> + +<div style='display:block; margin:1em 0'> +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium +with your written explanation. The person or entity that provided you +with the defective work may elect to provide a replacement copy in +lieu of a refund. If you received the work electronically, the person +or entity providing it to you may choose to give you a second +opportunity to receive the work electronically in lieu of a refund. If +the second copy is also defective, you may demand a refund in writing +without further opportunities to fix the problem. +</div> + +<div style='display:block; margin:1em 0'> +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO +OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE. +</div> + +<div style='display:block; margin:1em 0'> +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of +damages. If any disclaimer or limitation set forth in this agreement +violates the law of the state applicable to this agreement, the +agreement shall be interpreted to make the maximum disclaimer or +limitation permitted by the applicable state law. The invalidity or +unenforceability of any provision of this agreement shall not void the +remaining provisions. +</div> + +<div style='display:block; margin:1em 0'> +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg™ electronic works in +accordance with this agreement, and any volunteers associated with the +production, promotion and distribution of Project Gutenberg™ +electronic works, harmless from all liability, costs and expenses, +including legal fees, that arise directly or indirectly from any of +the following which you do or cause to occur: (a) distribution of this +or any Project Gutenberg™ work, (b) alteration, modification, or +additions or deletions to any Project Gutenberg™ work, and (c) any +Defect you cause. +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 2. Information about the Mission of Project Gutenberg™ +</div> + +<div style='display:block; margin:1em 0'> +Project Gutenberg™ is synonymous with the free distribution of +electronic works in formats readable by the widest variety of +computers including obsolete, old, middle-aged and new computers. It +exists because of the efforts of hundreds of volunteers and donations +from people in all walks of life. +</div> + +<div style='display:block; margin:1em 0'> +Volunteers and financial support to provide volunteers with the +assistance they need are critical to reaching Project Gutenberg™’s +goals and ensuring that the Project Gutenberg™ collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg™ and future +generations. To learn more about the Project Gutenberg Literary +Archive Foundation and how your efforts and donations can help, see +Sections 3 and 4 and the Foundation information page at www.gutenberg.org. +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 3. Information about the Project Gutenberg Literary Archive Foundation +</div> + +<div style='display:block; margin:1em 0'> +The Project Gutenberg Literary Archive Foundation is a non-profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation’s EIN or federal tax identification +number is 64-6221541. Contributions to the Project Gutenberg Literary +Archive Foundation are tax deductible to the full extent permitted by +U.S. federal laws and your state’s laws. +</div> + +<div style='display:block; margin:1em 0'> +The Foundation’s business office is located at 809 North 1500 West, +Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up +to date contact information can be found at the Foundation’s website +and official page at www.gutenberg.org/contact +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation +</div> + +<div style='display:block; margin:1em 0'> +Project Gutenberg™ depends upon and cannot survive without widespread +public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine-readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. +</div> + +<div style='display:block; margin:1em 0'> +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To SEND +DONATIONS or determine the status of compliance for any particular state +visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>. +</div> + +<div style='display:block; margin:1em 0'> +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. +</div> + +<div style='display:block; margin:1em 0'> +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. +</div> + +<div style='display:block; margin:1em 0'> +Please check the Project Gutenberg web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. To +donate, please visit: www.gutenberg.org/donate +</div> + +<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'> +Section 5. General Information About Project Gutenberg™ electronic works +</div> + +<div style='display:block; margin:1em 0'> +Professor Michael S. Hart was the originator of the Project +Gutenberg™ concept of a library of electronic works that could be +freely shared with anyone. For forty years, he produced and +distributed Project Gutenberg™ eBooks with only a loose network of +volunteer support. +</div> + +<div style='display:block; margin:1em 0'> +Project Gutenberg™ eBooks are often created from several printed +editions, all of which are confirmed as not protected by copyright in +the U.S. unless a copyright notice is included. Thus, we do not +necessarily keep eBooks in compliance with any particular paper +edition. +</div> + +<div style='display:block; margin:1em 0'> +Most people start at our website which has the main PG search +facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>. +</div> + +<div style='display:block; margin:1em 0'> +This website includes information about Project Gutenberg™, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. +</div> + +</div> + +</body> +</html> diff --git a/LICENSE.txt b/LICENSE.txt new file mode 100644 index 0000000..6312041 --- /dev/null +++ b/LICENSE.txt @@ -0,0 +1,11 @@ +This eBook, including all associated images, markup, improvements, +metadata, and any other content or labor, has been confirmed to be +in the PUBLIC DOMAIN IN THE UNITED STATES. + +Procedures for determining public domain status are described in +the "Copyright How-To" at https://www.gutenberg.org. + +No investigation has been made concerning possible copyrights in +jurisdictions other than the United States. Anyone seeking to utilize +this eBook outside of the United States should confirm copyright +status under the laws that apply to them. diff --git a/README.md b/README.md new file mode 100644 index 0000000..4304b8a --- /dev/null +++ b/README.md @@ -0,0 +1,2 @@ +Project Gutenberg (https://www.gutenberg.org) public repository for +eBook #871 (https://www.gutenberg.org/ebooks/871) diff --git a/old/20060205-871-8.txt b/old/20060205-871-8.txt new file mode 100644 index 0000000..07e67c2 --- /dev/null +++ b/old/20060205-871-8.txt @@ -0,0 +1,3874 @@ +The Project Gutenberg EBook of The Golden Sayings of Epictetus, by Epictetus + +This eBook is for the use of anyone anywhere 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 + + +Title: The Golden Sayings of Epictetus + +Author: Epictetus + +Translator: Hastings Crossley + +Release Date: February 5, 2006 [EBook #871] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + + + + +Produced by David P. Steelman and David Widger + + + + + +THE GOLDEN SAYINGS OF EPICTETUS + + +Translated and Arranged by Hastings Crossley + + + + +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 ba 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 is 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 Csar 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 Csar, 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 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. + + + + +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 prision!"--What prision?--Where he is already: for he is there +against his will; and wherever a man is against his will, that to him is +a prision. Thus Socrates was not in prision, 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 Csar. They, when their service is hired, swear +to hold the life of Csar 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 Csar: 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 +Csar's men, and became a shoemaker to Csar. 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 thing 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, imprisionment, 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 prision! 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 corner, 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 thous 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 fan 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 Csar'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 Csar'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 +prision; 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 prision." + +What has happened? + +"He has been haled to prision." + +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 is 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 Csar 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 lions--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 you 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 in 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 +and enchanter's drone):-- + +This World is one great City, and one if 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, then depart it. And where wilt Thou have be +me? At Rome of 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 Csar'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, Csar +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. + + + + +CXLII + +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. Not 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 --"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 Csar (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.--Schweighser'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 (Stobus), 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 +Epictete, 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. + + + + + + +End of Project Gutenberg's The Golden Sayings of Epictetus, by Epictetus + +*** END OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + +***** This file should be named 871-8.txt or 871-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/7/871/ + +Produced by David P. Steelman and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere 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 + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. diff --git a/old/20060205-871-8.zip b/old/20060205-871-8.zip Binary files differnew file mode 100644 index 0000000..20b0b74 --- /dev/null +++ b/old/20060205-871-8.zip diff --git a/old/20060205-871-h.htm b/old/20060205-871-h.htm new file mode 100644 index 0000000..52c4e4c --- /dev/null +++ b/old/20060205-871-h.htm @@ -0,0 +1,5480 @@ +<!DOCTYPE HTML PUBLIC "-//W3C//DTD HTML 4.01 Transitional//EN"> +<html lang="en"> +<head> +<meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1"> +<title> + The Golden Sayings of Epictetus +</title> + +<style type="text/css"> + <!-- + body {text-align:justify} + P { margin:10%; + text-indent: 1em; + margin-top: .75em; + margin-bottom: .75em; } + H1,H2,H3,H4,H5,H6 { text-align: center; } + hr { width: 50%; } + hr.full { width: 100%; } + .foot { margin-left: 10%; margin-right: 10%; text-align: justify; text-indent: -3em; font-size: 95%; } + img {border: 0;} + HR { width: 33%; text-align: center; } + blockquote {font-size: 97%; margin-left: 20%; margin-right: 20%; } + .figleft {float: left; margin-left: 10%; margin-right: 1%;} + .figright {float: right; margin-right: 10%; margin-left: 1%;} + .toc { margin-left: 15%; margin-bottom: 0em;} + CENTER { padding: 10px;} + PRE { font-size: 90%; margin-left: 20%;} + // --> +</style> + +</head> +<body> + + +<pre> + +The Project Gutenberg EBook of The Golden Sayings of Epictetus, by Epictetus + +This eBook is for the use of anyone anywhere 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 + + +Title: The Golden Sayings of Epictetus + +Author: Epictetus + +Translator: Hastings Crossley + +Release Date: February 5, 2006 [EBook #871] + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + + + + +Produced by David P. Steelman and David Widger + + + + + +</pre> + +<br /> +<br /> + +<h1> + THE GOLDEN SAYINGS OF EPICTETUS +</h1> +<br /> + +<h2>Translated and Arranged by Hastings Crossley</h2> + + +<br /> +<br /> +<hr> +<br /> +<br /> + +<blockquote> +<p class="toc"><big><b>CONTENTS</b></big></p><br /> + + +<p class="toc"><a href="#2H_4_0001"> +I +</a></p> +<p class="toc"><a href="#2H_4_0002"> +II +</a></p> +<p class="toc"><a href="#2H_4_0003"> +III +</a></p> +<p class="toc"><a href="#2H_4_0004"> +IV +</a></p> +<p class="toc"><a href="#2H_4_0005"> +V +</a></p> +<p class="toc"><a href="#2H_4_0006"> +VI +</a></p> +<p class="toc"><a href="#2H_4_0007"> +VII +</a></p> +<p class="toc"><a href="#2H_4_0008"> +VIII +</a></p> +<p class="toc"><a href="#2H_4_0009"> +IX +</a></p> +<p class="toc"><a href="#2H_4_0010"> +X +</a></p> +<p class="toc"><a href="#2H_4_0011"> +XI +</a></p> +<p class="toc"><a href="#2H_4_0012"> +XII +</a></p> +<p class="toc"><a href="#2H_4_0013"> +XIII +</a></p> +<p class="toc"><a href="#2H_4_0014"> +XIV +</a></p> +<p class="toc"><a href="#2H_4_0015"> +XV +</a></p> +<p class="toc"><a href="#2H_4_0016"> +XVI +</a></p> +<p class="toc"><a href="#2H_4_0017"> +XVII +</a></p> +<p class="toc"><a href="#2H_4_0018"> +XVIII +</a></p> +<p class="toc"><a href="#2H_4_0019"> +XIX +</a></p> +<p class="toc"><a href="#2H_4_0020"> +XX +</a></p> +<p class="toc"><a href="#2H_4_0021"> +XXI +</a></p> +<p class="toc"><a href="#2H_4_0022"> +XXII +</a></p> +<p class="toc"><a href="#2H_4_0023"> +XXIII +</a></p> +<p class="toc"><a href="#2H_4_0024"> +XXIV +</a></p> +<p class="toc"><a href="#2H_4_0025"> +XXV +</a></p> +<p class="toc"><a href="#2H_4_0026"> +XXVI +</a></p> +<p class="toc"><a href="#2H_4_0027"> +XXVII +</a></p> +<p class="toc"><a href="#2H_4_0028"> +XXVIII +</a></p> +<p class="toc"><a href="#2H_4_0029"> +XXIX +</a></p> +<p class="toc"><a href="#2H_4_0030"> +XXX +</a></p> +<p class="toc"><a href="#2H_4_0031"> +XXXI +</a></p> +<p class="toc"><a href="#2H_4_0032"> +XXXII +</a></p> +<p class="toc"><a href="#2H_4_0033"> +XXXIII +</a></p> +<p class="toc"><a href="#2H_4_0034"> +XXXIV +</a></p> +<p class="toc"><a href="#2H_4_0035"> +XXXV +</a></p> +<p class="toc"><a href="#2H_4_0036"> +XXXVI +</a></p> +<p class="toc"><a href="#2H_4_0037"> +XXXVII +</a></p> +<p class="toc"><a href="#2H_4_0038"> +XXXVIII +</a></p> + +<p class="toc"><a href="#2H_4_0039"> +XXXIX +</a></p> +<p class="toc"><a href="#2H_4_0040"> +XL +</a></p> +<p class="toc"><a href="#2H_4_0041"> +XLI +</a></p> +<p class="toc"><a href="#2H_4_0042"> +XLII +</a></p> +<p class="toc"><a href="#2H_4_0043"> +XLIII +</a></p> +<p class="toc"><a href="#2H_4_0044"> +XLIV +</a></p> +<p class="toc"><a href="#2H_4_0045"> +XLV +</a></p> +<p class="toc"><a href="#2H_4_0046"> +XLVI +</a></p> +<p class="toc"><a href="#2H_4_0047"> +XLVII +</a></p> +<p class="toc"><a href="#2H_4_0048"> +XLVIII +</a></p> +<p class="toc"><a href="#2H_4_0049"> +XLIX +</a></p> +<p class="toc"><a href="#2H_4_0050"> +L +</a></p> +<p class="toc"><a href="#2H_4_0051"> +LI +</a></p> +<p class="toc"><a href="#2H_4_0052"> +LII +</a></p> +<p class="toc"><a href="#2H_4_0053"> +LIII +</a></p> +<p class="toc"><a href="#2H_4_0054"> +LIV +</a></p> +<p class="toc"><a href="#2H_4_0055"> +LV +</a></p> +<p class="toc"><a href="#2H_4_0056"> +LVI +</a></p> +<p class="toc"><a href="#2H_4_0057"> +LVII +</a></p> +<p class="toc"><a href="#2H_4_0058"> +LVIII +</a></p> +<p class="toc"><a href="#2H_4_0059"> +LIX +</a></p> +<p class="toc"><a href="#2H_4_0060"> +LX +</a></p> +<p class="toc"><a href="#2H_4_0061"> +LXI +</a></p> +<p class="toc"><a href="#2H_4_0062"> +LXII +</a></p> +<p class="toc"><a href="#2H_4_0063"> +LXIII +</a></p> +<p class="toc"><a href="#2H_4_0064"> +LXIV +</a></p> +<p class="toc"><a href="#2H_4_0065"> +LXV +</a></p> +<p class="toc"><a href="#2H_4_0066"> +LXVI +</a></p> +<p class="toc"><a href="#2H_4_0067"> +LXVII +</a></p> +<p class="toc"><a href="#2H_4_0068"> +LXVIII +</a></p> +<p class="toc"><a href="#2H_4_0069"> +LXIX +</a></p> +<p class="toc"><a href="#2H_4_0070"> +LXX +</a></p> +<p class="toc"><a href="#2H_4_0071"> +LXXI +</a></p> +<p class="toc"><a href="#2H_4_0072"> +LXXII +</a></p> +<p class="toc"><a href="#2H_4_0073"> +LXXIII +</a></p> +<p class="toc"><a href="#2H_4_0074"> +LXXIV +</a></p> +<p class="toc"><a href="#2H_4_0075"> +LXXV +</a></p> +<p class="toc"><a href="#2H_4_0076"> +LXXVI +</a></p> + + +<p class="toc"><a href="#2H_4_0077"> +LXXVII +</a></p> +<p class="toc"><a href="#2H_4_0078"> +LXXVIII +</a></p> +<p class="toc"><a href="#2H_4_0079"> +LXXIX +</a></p> +<p class="toc"><a href="#2H_4_0080"> +LXXX +</a></p> +<p class="toc"><a href="#2H_4_0081"> +LXXXI +</a></p> +<p class="toc"><a href="#2H_4_0082"> +LXXXII +</a></p> +<p class="toc"><a href="#2H_4_0083"> +LXXXIII +</a></p> +<p class="toc"><a href="#2H_4_0084"> +LXXXIV +</a></p> +<p class="toc"><a href="#2H_4_0085"> +LXXXV +</a></p> +<p class="toc"><a href="#2H_4_0086"> +LXXXVI +</a></p> +<p class="toc"><a href="#2H_4_0087"> +LXXXVII +</a></p> +<p class="toc"><a href="#2H_4_0088"> +LXXXVIII +</a></p> +<p class="toc"><a href="#2H_4_0089"> +LXXXIX +</a></p> +<p class="toc"><a href="#2H_4_0090"> +XC +</a></p> +<p class="toc"><a href="#2H_4_0091"> +XCI +</a></p> +<p class="toc"><a href="#2H_4_0092"> +XCII +</a></p> +<p class="toc"><a href="#2H_4_0093"> +XCIII +</a></p> +<p class="toc"><a href="#2H_4_0094"> +XCIV +</a></p> +<p class="toc"><a href="#2H_4_0095"> +XCV +</a></p> +<p class="toc"><a href="#2H_4_0096"> +XCVI +</a></p> +<p class="toc"><a href="#2H_4_0097"> +XCVII +</a></p> +<p class="toc"><a href="#2H_4_0098"> +XCVIII +</a></p> +<p class="toc"><a href="#2H_4_0099"> +XCIX +</a></p> +<p class="toc"><a href="#2H_4_0100"> +C +</a></p> +<p class="toc"><a href="#2H_4_0101"> +CI +</a></p> +<p class="toc"><a href="#2H_4_0102"> +CII +</a></p> +<p class="toc"><a href="#2H_4_0103"> +CIII +</a></p> +<p class="toc"><a href="#2H_4_0104"> +CIV +</a></p> +<p class="toc"><a href="#2H_4_0105"> +CV +</a></p> +<p class="toc"><a href="#2H_4_0106"> +CVI +</a></p> +<p class="toc"><a href="#2H_4_0107"> +CVII +</a></p> +<p class="toc"><a href="#2H_4_0108"> +CVIII +</a></p> +<p class="toc"><a href="#2H_4_0109"> +CIX +</a></p> +<p class="toc"><a href="#2H_4_0110"> +CX +</a></p> +<p class="toc"><a href="#2H_4_0111"> +CXI +</a></p> +<p class="toc"><a href="#2H_4_0112"> +CXII +</a></p> +<p class="toc"><a href="#2H_4_0113"> +CXIII +</a></p> +<p class="toc"><a href="#2H_4_0114"> +CXIV +</a></p> + + +<p class="toc"><a href="#2H_4_0115"> +CXV +</a></p> +<p class="toc"><a href="#2H_4_0116"> +CXVI +</a></p> +<p class="toc"><a href="#2H_4_0117"> +CXVII +</a></p> +<p class="toc"><a href="#2H_4_0118"> +CXVIII +</a></p> +<p class="toc"><a href="#2H_4_0119"> +CXIX +</a></p> +<p class="toc"><a href="#2H_4_0120"> +CXX +</a></p> +<p class="toc"><a href="#2H_4_0121"> +CXXI +</a></p> +<p class="toc"><a href="#2H_4_0122"> +CXXII +</a></p> +<p class="toc"><a href="#2H_4_0123"> +CXXIII +</a></p> +<p class="toc"><a href="#2H_4_0124"> +CXXIV +</a></p> +<p class="toc"><a href="#2H_4_0125"> +CXXV +</a></p> + +<p class="toc"><a href="#126"> +CXXVI +</a></p> + +<p class="toc"><a href="#2H_4_0126"> +CXXVII +</a></p> +<p class="toc"><a href="#2H_4_0127"> +CXXVIII +</a></p> +<p class="toc"><a href="#2H_4_0128"> +CXXIX +</a></p> +<p class="toc"><a href="#2H_4_0129"> +CXXX +</a></p> +<p class="toc"><a href="#2H_4_0130"> +CXXXI +</a></p> +<p class="toc"><a href="#2H_4_0131"> +CXXXII +</a></p> +<p class="toc"><a href="#2H_4_0132"> +CXXXIII +</a></p> +<p class="toc"><a href="#2H_4_0133"> +CXXXIV +</a></p> +<p class="toc"><a href="#2H_4_0134"> +CXXXV +</a></p> +<p class="toc"><a href="#2H_4_0135"> +CXXXVI +</a></p> +<p class="toc"><a href="#2H_4_0136"> +CXXXVII +</a></p> +<p class="toc"><a href="#2H_4_0137"> +CXXXVIII +</a></p> +<p class="toc"><a href="#2H_4_0138"> +CXXXIX +</a></p> +<p class="toc"><a href="#2H_4_0139"> +CXL +</a></p> +<p class="toc"><a href="#2H_4_0140"> +CXLI +</a></p> +<p class="toc"><a href="#2H_4_0141"> +CXLII +</a></p> +<p class="toc"><a href="#2H_4_0142"> +CXLII +</a></p> +<p class="toc"><a href="#2H_4_0143"> +CXLIV +</a></p> +<p class="toc"><a href="#2H_4_0144"> +CXLV +</a></p> +<p class="toc"><a href="#2H_4_0145"> +CXLVI +</a></p> +<p class="toc"><a href="#2H_4_0146"> +CXLVII +</a></p> +<p class="toc"><a href="#2H_4_0147"> +CXLVIII +</a></p> +<p class="toc"><a href="#2H_4_0148"> +CXLIX +</a></p> +<p class="toc"><a href="#2H_4_0149"> +CL +</a></p> +<p class="toc"><a href="#2H_4_0150"> +CLI +</a></p> +<p class="toc"><a href="#2H_4_0151"> +CLII +</a></p> + + +<p class="toc"><a href="#2H_4_0152"> +CLIII +</a></p> +<p class="toc"><a href="#2H_4_0153"> +CLIV +</a></p> +<p class="toc"><a href="#2H_4_0154"> +CLV +</a></p> +<p class="toc"><a href="#2H_4_0155"> +CLVI +</a></p> +<p class="toc"><a href="#2H_4_0156"> +CLVII +</a></p> +<p class="toc"><a href="#2H_4_0157"> +CLVIII +</a></p> +<p class="toc"><a href="#2H_4_0158"> +CLIX +</a></p> +<p class="toc"><a href="#2H_4_0159"> +CLX +</a></p> +<p class="toc"><a href="#2H_4_0160"> +CLXI +</a></p> +<p class="toc"><a href="#2H_4_0161"> +CLXII +</a></p> +<p class="toc"><a href="#2H_4_0162"> +CLXIII +</a></p> +<p class="toc"><a href="#2H_4_0163"> +CLXIV +</a></p> +<p class="toc"><a href="#2H_4_0164"> +CLXV +</a></p> +<p class="toc"><a href="#2H_4_0165"> +CLXVI +</a></p> +<p class="toc"><a href="#2H_4_0166"> +CLXVII +</a></p> +<p class="toc"><a href="#2H_4_0167"> +CLXVIII +</a></p> +<p class="toc"><a href="#2H_4_0168"> +CLXIX +</a></p> +<p class="toc"><a href="#2H_4_0169"> +CLXX +</a></p> +<p class="toc"><a href="#2H_4_0170"> +CLXXI +</a></p> +<p class="toc"><a href="#2H_4_0171"> +CLXXII +</a></p> +<p class="toc"><a href="#2H_4_0172"> +CLXXIII +</a></p> +<p class="toc"><a href="#2H_4_0173"> +CLXXIV +</a></p> +<p class="toc"><a href="#2H_4_0174"> +CLXXV +</a></p> +<p class="toc"><a href="#2H_4_0175"> +CLXXVI +</a></p> +<p class="toc"><a href="#2H_4_0176"> +CLXXVII +</a></p> +<p class="toc"><a href="#2H_4_0177"> +CLXXVIII +</a></p> +<p class="toc"><a href="#2H_4_0178"> +CLXXIX +</a></p> +<p class="toc"><a href="#2H_4_0179"> +CLXXX +</a></p> +<p class="toc"><a href="#2H_4_0180"> +CLXXXI +</a></p> +<p class="toc"><a href="#2H_4_0181"> +CLXXXII +</a></p> +<p class="toc"><a href="#2H_4_0182"> +CLXXXIII +</a></p> +<p class="toc"><a href="#2H_4_0183"> +CLXXXIV +</a></p> +<p class="toc"><a href="#2H_4_0184"> +CLXXXV +</a></p> +<p class="toc"><a href="#2H_4_0185"> +CLXXXVI +</a></p> +<p class="toc"><a href="#2H_4_0186"> +CLXXXVII +</a></p> +<p class="toc"><a href="#2H_4_0187"> +CLXXXVIII +</a></p> +<p class="toc"><a href="#2H_4_0188"> +CLXXXIX +</a></p> +<br /><br /> + + + + +<p class="toc"><a href="#2H_4_0189"> +(APPENDIX A) +</a></p> +<p class="toc"><a href="#2H_4_0190"> +Fragments Attributed to Epictetus +</a></p> + +<p class="toc"><a href="#2H_4_0191"> +I +</a></p> +<p class="toc"><a href="#2H_4_0192"> +II +</a></p> +<p class="toc"><a href="#2H_4_0193"> +III +</a></p> +<p class="toc"><a href="#2H_4_0194"> +IV +</a></p> +<p class="toc"><a href="#2H_4_0195"> +V +</a></p> + + + +<p class="toc"><a href="#2H_4_0196"> +VI +</a></p> +<p class="toc"><a href="#2H_4_0197"> +VII +</a></p> +<p class="toc"><a href="#2H_4_0198"> +VIII +</a></p> +<p class="toc"><a href="#2H_4_0199"> +IX +</a></p> +<p class="toc"><a href="#2H_4_0200"> +X +</a></p> + + +<p class="toc"><a href="#2H_4_0201"> +XI +</a></p> +<p class="toc"><a href="#2H_4_0202"> +XII +</a></p> +<p class="toc"><a href="#2H_4_0203"> +XIII +</a></p> +<p class="toc"><a href="#2H_4_0204"> +XIV +</a></p> +<p class="toc"><a href="#2H_4_0205"> +XV +</a></p> + + + +<p class="toc"><a href="#2H_4_0206"> +XVI +</a></p> +<p class="toc"><a href="#2H_4_0207"> +XVII +</a></p> +<p class="toc"><a href="#2H_4_0208"> +XVIII +</a></p> +<p class="toc"><a href="#2H_4_0209"> +XIX +</a></p> +<p class="toc"><a href="#2H_4_0210"> +XX +</a></p> + + + +<p class="toc"><a href="#2H_4_0211"> +XXI +</a></p> +<p class="toc"><a href="#2H_4_0212"> +XXII +</a></p> +<p class="toc"><a href="#2H_4_0213"> +XXIII +</a></p> +<p class="toc"><a href="#2H_4_0214"> +XXIV +</a></p> +<br /> + + + + +<p class="toc"><a href="#2H_4_0215"> +(APPENDIX B) +</a></p> +<p class="toc"><a href="#2H_4_0216"> +The Hymn of Cleanthes +</a></p> +</blockquote> + + +<br /> +<br /> +<hr> +<br /> +<br /> + + + +<a name="2H_4_0001"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + I +</h2> +<p> +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:— +</p> +<p> +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! +</p> +<p> +Thus should we ever have sung; yea and this, the grandest and divinest +hymn of all:— +</p> +<p> +Great is God, for that He hath given us a mind to apprehend these +things, and duly to use them! +</p> +<p> +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. +</p> +<a name="2H_4_0002"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + II +</h2> +<p> +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. +</p> +<p> +"Friend, thou hast forgotten thine intention! This was not thy +destination, but only lay on the way thither." +</p> +<p> +"Nay, but it is a proper place." +</p> +<p> +"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 ba a citizen." +</p> +<a name="2H_4_0003"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + III +</h2> +<h3> + Try to enjoy the great festival of life with other men. +</h3> +<a name="2H_4_0004"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + IV +</h2> +<p> +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. +</p> +<a name="2H_4_0005"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + V +</h2> +<p> +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. +</p> +<a name="2H_4_0006"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + VI +</h2> +<p> +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 is 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!" +</p> +<p> +And so I pray the Gods. +</p> +<a name="2H_4_0007"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + VII +</h2> +<p> + What saith Antisthenes? Hast thou never heard?— + +It is a kingly thing, O Cyrus, to do well and to be evil spoken of. +</p> +<a name="2H_4_0008"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + VIII +</h2> +<p> + "Aye, but to debase myself thus were unworthy of me."</p> +<p> +"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." +</p> +<p> +"Well, but if I do not act, I shall lose my head." +</p> +<p> +"Then go and act! But for my part I will not act." +</p> +<p> +"Why?" +</p> +<p> +"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." +</p> +<a name="2H_4_0009"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + IX +</h2> +<p> +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 Csar 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? +</p> +<a name="2H_4_0010"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + X +</h2> +<h3> + Thou art but a poor soul laden with a lifeless body. +</h3> +<a name="2H_4_0011"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XI +</h2> +<p> +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." +</p> +<a name="2H_4_0012"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XII +</h2> +<p> +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. +</p> +<a name="2H_4_0013"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XIII +</h2> +<p> +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. +</p> +<p> +See then that ye die not without being spectators of these things. +</p> +<a name="2H_4_0014"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XIV +</h2> +<p> +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? +</p> +<p> +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? +</p> +<p> +"Well, but in life there are some things disagreeable and hard to bear." +</p> +<p> +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? +</p> +<a name="2H_4_0015"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XV +</h2> +<p> +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." +</p> +<a name="2H_4_0016"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XVI +</h2> +<p> +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 Csar, 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? +</p> +<a name="2H_4_0017"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XVII +</h2> +<p> +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." +</p> +<a name="2H_4_0018"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XVIII +</h2> + + <p>And to this I reply:—</p> + +<p> +"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!" +</p> +<a name="2H_4_0019"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XIX +</h2> +<p> +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? +</p> +<a name="2H_4_0020"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XX +</h2> +<p> +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. +</p> +<p> +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. +</p> +<p> +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! +</p> +<a name="2H_4_0021"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXI +</h2> +<p> +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? +</p> +<a name="2H_4_0022"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXII +</h2> +<p> +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. +</p> +<a name="2H_4_0023"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXIII +</h2> +<p> +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! +</p> +<a name="2H_4_0024"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXIV +</h2> +<p> +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." +</p> +<p> +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! +</p> +<p> +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. +</p> +<a name="2H_4_0025"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXV +</h2> +<p> +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." +</p> +<a name="2H_4_0026"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXVI +</h2> +<p> +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. +</p> +<a name="2H_4_0027"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXVII +</h2> +<p> +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. +</p> +<a name="2H_4_0028"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXVIII +</h2> +<p> +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:— +</p> +<p> +I move not without Thy knowledge! +</p> +<a name="2H_4_0029"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXIX +</h2> +<p> +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. +</p> +<p> +"But I wish all that I desire to come to pass and in the manner that I +desire." +</p> +<p> +—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. +</p> +<a name="2H_4_0030"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXX +</h2> +<p> +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. +</p> +<a name="2H_4_0031"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXI +</h2> +<p> +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. +</p> +<a name="2H_4_0032"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXII +</h2> +<p> +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 prision!"—What prision?—Where he is already: for he is there +against his will; and wherever a man is against his will, that to him is +a prision. Thus Socrates was not in prision, since he was there with his +own consent. +</p> +<a name="2H_4_0033"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXIII +</h2> +<p> +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. +</p> +<a name="2H_4_0034"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXIV +</h2> +<p> +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? +</p> +<p> +"But how can one endure such people?" +</p> +<p> +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. +</p> +<p> +"But I paid a price for them, not they for me." +</p> +<p> +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. +</p> +<a name="2H_4_0035"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXV +</h2> +<p> +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! +</p> +<a name="2H_4_0036"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXVI +</h2> +<p> +Asked how a man might convince himself that every single act of his was +under the eye of God, Epictetus answered:— +</p> +<p> +"Do you not hold that things on earth and things in heaven are +continuous and in unison with each other?" +</p> +<p> +"I do," was the reply. +</p> +<p> +"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? +</p> +<p> +"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?" +</p> +<a name="2H_4_0037"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXVII +</h2> + + <p>"But," you say, "I cannot comprehend all this at once." +</p> +<p> +"Why, who told you that your powers were equal to God's?" +</p> +<p> +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 Csar. They, when their service is hired, swear +to hold the life of Csar 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. +</p> +<p> +"Is this oath like theirs?" +</p> +<p> +They swear to hold no other dearer than Csar: you, to hold our true +selves dearer than all else beside. +</p> +<a name="2H_4_0038"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXVIII +</h2> +<p> + "How shall my brother cease to be wroth with me?"</p> +<p> +Bring him to me, and I will tell him. But to thee I have nothing to say +about his anger. +</p> +<a name="2H_4_0039"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXXIX +</h2> +<p> +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!" +</p> +<a name="2H_4_0040"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XL +</h2> +<p> +Epaphroditus had a shoemaker whom he sold as being good-for-nothing. +This fellow, by some accident, was afterwards purchased by one of +Csar's men, and became a shoemaker to Csar. 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? +</p> +<p> +This is what comes of holding of importance anything but the things that +depend on the Will. +</p> +<a name="2H_4_0041"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLI +</h2> +<p> +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 thing you had been once upon a time a slave yourself. For Vice +has nothing in common with virtue, nor Freedom with slavery. +</p> +<a name="2H_4_0042"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLII +</h2> +<p> +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. +</p> +<a name="2H_4_0043"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLIII +</h2> +<p> +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." +</p> +<p> +"Well, but my name will be inserted in all documents and contracts." +</p> +<p> +"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?" +</p> +<p> +"At all events my name will remain." +</p> +<p> +"Inscribe it on a stone and it will remain just as well. And think, +beyond Nicopolis what memory of you will there be?" +</p> +<p> +"But I shall have a golden wreath to wear." +</p> +<p> +"If you must have a wreath, get a wreath of roses and put it on; you +will look more elegant!" +</p> +<a name="2H_4_0044"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLIV +</h2> +<p> +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. +</p> +<a name="2H_4_0045"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLV +</h2> +<p> +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. +</p> +<p> +"You shall not dwell at Nicopolis!" +</p> +<p> +Well and good. +</p> +<p> +"Nor at Athens." +</p> +<p> +Then I will not dwell at Athens either. +</p> +<p> +"Nor at Rome." +</p> +<p> +Nor at Rome either. +</p> +<p> +"You shall dwell in Gyara!" +</p> +<p> +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!" +</p> +<a name="2H_4_0046"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLVI +</h2> +<p> +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. +</p> +<a name="2H_4_0047"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLVII +</h2> +<p> +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. +</p> +<a name="2H_4_0048"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLVIII +</h2> +<p> +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?" +</p> +<p> +"In what way?" +</p> +<p> +"I have maintained that which in me lay!" +</p> +<p> +"How so?" +</p> +<p> +"I have never, secretly or openly, done a wrong unto any." +</p> +<a name="2H_4_0049"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XLIX +</h2> + + <p>In what character dost thou now come forward?</p> +<p> +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?" +</p> +<p> +"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." +</p> +<p> +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? +</p> +<a name="2H_4_0050"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + L +</h2> +<p> +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. +</p> +<a name="2H_4_0051"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LI +</h2> +<p> +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:— +</p> +<p> +"In the Schools, what didst thou call exile, imprisionment, bonds, death +and shame?" +</p> +<p> +"I called them things indifferent." +</p> +<p> +"What then dost thou call them now? Are they at all changed?" +</p> +<p> +"No." +</p> +<p> +"Is it then thou that art changed?" +</p> +<p> +"No." +</p> +<p> +"Say then, what are things indifferent?" +</p> +<p> +"Things that are not in our power." +</p> +<p> +"Say then, what follows?" +</p> +<p> +"That things which are not in our power are nothing to me." +</p> +<p> +"Say also what things you hold to be good." +</p> +<p> +"A will such as it ought to be, and a right use of the things of sense." +</p> +<p> +"And what is the end?" +</p> +<p> +"To follow Thee!" +</p> +<a name="2H_4_0052"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LII +</h2> + + <p>"That Socrates should ever have been so treated by the Athenians!"</p> + +<p> +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 prision! 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? +</p> +<p> +"Anytus and Melitus may put me to death: to injure me is beyond their +power." +</p> +<p> +And again:— +</p> +<p> +"If such be the will of God, so let it be." +</p> +<a name="2H_4_0053"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LIII +</h2> +<p> +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? +</p> +<p> +What else does the poet mean:— +</p> +<pre> + 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! +</pre> +<a name="2H_4_0054"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LIV +</h2> +<p> +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. +</p> +<a name="2H_4_0055"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LV +</h2> +<p> +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:— +</p> +<p> +Death has no terror; only a Death of shame! +</p> +<a name="2H_4_0056"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LVI +</h2> +<p> +How is it then that certain external things are said to be natural, and +other contrary to Nature? +</p> +<p> +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. +</p> +<a name="2H_4_0057"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LVII +</h2> +<p> +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. +</p> +<a name="2H_4_0058"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LVIII +</h2> +<p> +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? +</p> +<a name="2H_4_0059"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LIX +</h2> +<p> +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. +</p> +<a name="2H_4_0060"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LX +</h2> +<p> +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! +</p> +<a name="2H_4_0061"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXI +</h2> +<p> +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. +. . . +</p> +<p> +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! +</p> +<a name="2H_4_0062"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXII +</h2> +<p> +No labour, according to Diogenes, is good but that which aims at +producing courage and strength of soul rather than of body. +</p> +<a name="2H_4_0063"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXIII +</h2> +<p> +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. +</p> +<a name="2H_4_0064"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXIV +</h2> +<p> +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:— +</p> +<p> +Quickly and wisely withal even bitter feuds would he settle. +</p> +<p> +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. +</p> +<p> +"Can you tell me, sir, to whose care you entrust your horses?" +</p> +<p> +"I can." +</p> +<p> +"Is it to the first corner, who knows nothing about them?" +</p> +<p> +"Certainly not." +</p> +<p> +"Well, what of the man who takes care of your gold, your silver or your +raiment?" +</p> +<p> +"He must be experienced also." +</p> +<p> +"And your body—have you ever considered about entrusting it to any +one's care?" +</p> +<p> +"Of course I have." +</p> +<p> +"And no doubt to a person of experience as a trainer, a physician?" +</p> +<p> +"Surely." +</p> +<p> +"And these things the best you possess, or have you anything more +precious?" +</p> +<p> +"What can you mean?" +</p> +<p> +"I mean that which employs these; which weights all things; which takes +counsel and resolve." +</p> +<p> +"Oh, you mean the soul." +</p> +<p> +"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." +</p> +<p> +"Certainly not." +</p> +<p> +"Well, do you take care of it yourself? Did any one teach you the right +method, or did you discover it yourself?" +</p> +<p> +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. +</p> +<a name="2H_4_0065"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXV +</h2> +<p> +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!" +</p> +<a name="2H_4_0066"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXVI +</h2> +<p> +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. +</p> +<a name="2H_4_0067"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXVII +</h2> +<p> +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. +</p> +<a name="2H_4_0068"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXVIII +</h2> +<p> +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? +</p> +<p> +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! +</p> +<a name="2H_4_0069"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXIX +</h2> +<p> +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. +</p> +<a name="2H_4_0070"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXX +</h2> +<p> +—"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 thous 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!" +</p> +<a name="2H_4_0071"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXI +</h2> +<p> +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. . . ." +</p> +<p> +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. +</p> +<p> +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! +</p> +<a name="2H_4_0072"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXII +</h2> +<p> +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. +</p> +<a name="2H_4_0073"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXIII +</h2> +<p> +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!" +</p> +<p> +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." +</p> +<p> +"Enter then on the second part of the subject; it is thine also." +</p> +<p> +"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." +</p> +<p> +"Friend, you are verily a God! you cherish great designs." +</p> +<a name="2H_4_0074"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXIV +</h2> +<p> +"The question at stake," said Epictetus, "is no common one; it is +this:—Are we in our senses, or are we not?" +</p> +<a name="2H_4_0075"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXV +</h2> +<p> +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. +</p> +<p> +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. +</p> +<a name="2H_4_0076"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXVI +</h2> +<p> +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! +</p> +<a name="2H_4_0077"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXVII +</h2> +<p> +That is the true athlete, that trains himself to resist such outward +impressions as these. +</p> +<p> +"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. +</p> +<a name="2H_4_0078"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXVIII +</h2> +<p> +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 fan 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! +</p> +<a name="2H_4_0079"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXIX +</h2> +<p> +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. +</p> +<a name="2H_4_0080"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXX +</h2> +<p> +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? +</p> +<a name="2H_4_0081"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXI +</h2> +<p> +"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." +</p> +<p> +"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?" +</p> +<p> +"Yes." +</p> +<p> +"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." +</p> +<p> +"Admitted." +</p> +<p> +"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." +</p> +<p> +"Why, on good and evil." +</p> +<p> +"The good and evil of what? a horse, an ox?" +</p> +<p> +"No; of a man." +</p> +<p> +"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?" +</p> +<p> +"Then you will say nothing to me?" +</p> +<p> +"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? . . ." +</p> +<p> +"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." +</p> +<a name="2H_4_0082"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXII +</h2> +<p> +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? +</p> +<a name="2H_4_0083"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXIII +</h2> +<h3> + No man can rob us of our Will—no man can lord it over that! +</h3> +<a name="2H_4_0084"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXIV +</h2> +<p> +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. +</p> +<p> +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." +</p> +<p> +Such I would were the subject of my thoughts, my pen, my study, when +death overtakes me. +</p> +<a name="2H_4_0085"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXV +</h2> +<p> +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. +</p> +<a name="2H_4_0086"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXVI +</h2> +<p> +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. +</p> +<a name="2H_4_0087"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXVII +</h2> +<p> +The husbandman deals with land; physicians and trainers with the body; +the wise man with his own Mind. +</p> +<a name="2H_4_0088"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXVIII +</h2> +<p> +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." +</p> +<a name="2H_4_0089"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + LXXXIX +</h2> +<p> +A money-changer may not reject Csar'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 Csar's coin. On this hangs every impulse alike of Man and God. +</p> +<a name="2H_4_0090"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XC +</h2> + + <p>Asked what Common Sense was, Epictetus replied:—</p> + +<p> +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. +</p> +<a name="2H_4_0091"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCI +</h2> +<p> +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 +prision; 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! +</p> +<a name="2H_4_0092"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCII +</h2> + + <p>"His son is dead."</p> + +<p> +What has happened? +</p> +<p> +"His son is dead." +</p> +<p> +Nothing more? +</p> +<p> +"Nothing." +</p> +<p> +"His ship is lost." +</p> +<p> +"He has been haled to prision." +</p> +<p> +What has happened? +</p> +<p> +"He has been haled to prision." +</p> +<p> +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! +</p> +<a name="2H_4_0093"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCIII +</h2> +<p> +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! +</p> +<p> +Then you will say, "Yes, I met Epictetus!" +</p> +<p> +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 is 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? +</p> +<a name="2H_4_0094"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCIV +</h2> + + <p>Whether you will or no, you are poorer than I!</p> + +<p> +"What then do I lack?" +</p> +<p> +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 Csar 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. +</p> +<a name="2H_4_0095"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCV +</h2> +<p> +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. +</p> +<a name="2H_4_0096"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCVI +</h2> +<p> +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. +</p> +<a name="2H_4_0097"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCVII +</h2> + + <p>"My brother ought not to have treated me thus."</p> + +<p> +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. +</p> +<a name="2H_4_0098"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0099"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XCIX +</h2> +<p> +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! +</p> +<a name="2H_4_0100"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + C +</h2> +<p> +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!" +</p> +<a name="2H_4_0101"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CI +</h2> +<p> +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. +</p> +<a name="2H_4_0102"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CII +</h2> +<p> +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! +</p> +<a name="2H_4_0103"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CIII +</h2> +<p> +Even as bad actors cannot sing alone, but only in chorus: so some cannot +walk alone. +</p> +<p> +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! +</p> +<a name="2H_4_0104"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CIV +</h2> +<p> +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. +</p> +<p> +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 . . . . +</p> +<p> +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 lions—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. +</p> +<p> +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. +</p> +<a name="2H_4_0105"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CV +</h2> +<p> +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. +</p> +<a name="2H_4_0106"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CVI +</h2> + + <p>Can any profit be derived from these men? Aye, from all.</p> + +<p> +"What, even from a reviler?" +</p> +<p> +Why, tell me what profit a wrestler gains from him you 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. +</p> +<a name="2H_4_0107"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CVII +</h2> +<p> +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. +</p> +<a name="2H_4_0108"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0109"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CIX +</h2> +<p> +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. +</p> +<a name="2H_4_0110"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CX +</h2> +<p> +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:— +</p> +<pre> + "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!" +</pre> +<p> +"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." +</p> +<a name="2H_4_0111"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXI +</h2> +<p> +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! +</p> +<a name="2H_4_0112"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXII +</h2> +<p> +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! +</p> +<a name="2H_4_0113"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXIII +</h2> +<p> +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. +</p> +<a name="2H_4_0114"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXIV +</h2> +<p> +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? +</p> +<a name="2H_4_0115"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXV +</h2> +<p> +Give thyself more diligently to reflection: know thyself: take counsel +with the Godhead: without God put thine hand unto nothing! +</p> +<a name="2H_4_0116"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXVI +</h2> +<p> +"But to marry and to rear offspring," said the young man, "will the +Cynic hold himself bound to undertake this as a chief duty?" +</p> +<p> +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. +</p> +<p> +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! +</p> +<a name="2H_4_0117"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXVII +</h2> +<p> +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? +</p> +<p> +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? +</p> +<a name="2H_4_0118"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0119"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXIX +</h2> +<p> +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:— +</p> +<p> +Lead me, O God, and thou, O Destiny! +</p> +<p> +as well as these:— +</p> +<p> +If this be God's will, so let it be! +</p> +<p> +Why should he not speak boldly unto his own brethren, unto his +children—in a word, unto all that are akin to him! +</p> +<a name="2H_4_0120"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXX +</h2> +<p> +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 in 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. +</p> +<a name="2H_4_0121"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXI +</h2> +<p> +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! +</p> +<a name="2H_4_0122"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXII +</h2> +<p> +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. +</p> +<a name="2H_4_0123"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXIII +</h2> +<p> +Shall we never wean ourselves—shall we never heed the teachings of +Philosophy (unless perchance they have been sounding in our ears like +and enchanter's drone):— +</p> +<p> +This World is one great City, and one if 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. +</p> +<a name="2H_4_0124"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXIV +</h2> +<p> +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. +</p> +<a name="2H_4_0125"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXV +</h2> +<p> +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. +</p> + + +<a name="126"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> +CXXVI +</h2> +<p> +Have you again forgotten? Know you not that a good man does nothing for +appearance' sake, but for the sake of having done right? . . . +</p> +<p> +"Is there no reward then?" +</p> +<p> +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? +</p> +<a name="2H_4_0126"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXVII +</h2> +<p> +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. +</p> +<a name="2H_4_0127"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0128"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXIX +</h2> +<h3> + I am by Nature made for my own good; not for my own evil. +</h3> +<a name="2H_4_0129"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXX +</h2> +<p> +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. . . . +</p> +<p> +"But these are words of evil omen.". . . +</p> +<p> +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. . . . +</p> +<p> +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. +</p> +<p> +"Shall I then no longer be?" +</p> +<p> +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. +</p> +<a name="2H_4_0130"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXI +</h2> +<p> +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. +</p> +<p> +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. +</p> +<p> +"How dost thou depart?" +</p> +<p> +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. +</p> +<a name="2H_4_0131"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXII +</h2> +<p> +Whatsoever place or post Thou assignest me, sooner will I die a thousand +deaths, as Socrates said, then depart it. And where wilt Thou have be +me? At Rome of 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. +</p> +<a name="2H_4_0132"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXIII +</h2> +<p> +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. +</p> +<p> +Finally, in the room of all other pleasures put this—the pleasure which +springs from conscious obedience to God. +</p> +<a name="2H_4_0133"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXIV +</h2> +<p> +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! +</p> +<a name="2H_4_0134"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXV +</h2> +<p> +Reflect that the chief source of all evils to Man, and of baseness and +cowardice, is not death, but the fear of death. +</p> +<p> +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. +</p> +<a name="2H_4_0135"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXVI +</h2> +<p> +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. +</p> +<a name="2H_4_0136"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXVII +</h2> +<p> +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 Csar'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, Csar +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. +</p> +<a name="2H_4_0137"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXVIII +</h2> + + <p>"How understandest thou attach himself to God?"</p> + +<p> +That what God wills, he should will also; that what God wills not, +neither should he will. +</p> +<p> +"How then may this come to pass?" +</p> +<p> +By considering the movements of God, and His administration. +</p> +<a name="2H_4_0138"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXXXIX +</h2> +<p> +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. +</p> +<a name="2H_4_0139"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXL +</h2> +<p> +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! +</p> +<a name="2H_4_0140"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLI +</h2> +<p> +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. +</p> +<p> +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. +</p> +<a name="2H_4_0141"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLII +</h2> +<p> +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. +</p> +<a name="2H_4_0142"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLII +</h2> +<p> +Asked how a man should best grieve his enemy, Epictetus replied, "By +setting himself to live the noblest life himself." +</p> +<a name="2H_4_0143"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLIV +</h2> +<p> +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. +</p> +<a name="2H_4_0144"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLV +</h2> +<p> +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. +</p> +<p> +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. +</p> +<a name="2H_4_0145"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLVI +</h2> +<p> +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? +</p> +<a name="2H_4_0146"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLVII +</h2> +<p> +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? +</p> +<a name="2H_4_0147"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0148"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CXLIX +</h2> +<p> +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. +</p> +<a name="2H_4_0149"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CL +</h2> +<p> +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? +</p> +<a name="2H_4_0150"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLI +</h2> +<p> +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. Not 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. +</p> +<a name="2H_4_0151"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLII +</h2> +<p> +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. +</p> +<p> +"Then why comest thou to the door?" +</p> +<p> +Because I think it meet and right, so long as the Play lasts, to take +part therein. +</p> +<p> +"In what sense art thou then shut out?" +</p> +<p> +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. +</p> +<a name="2H_4_0152"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLIII +</h2> +<p> +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." +</p> +<a name="2H_4_0153"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLIV +</h2> +<p> +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?" +</p> +<a name="2H_4_0154"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLV +</h2> +<p> +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! +</p> +<a name="2H_4_0155"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLVI +</h2> +<p> +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. +</p> +<a name="2H_4_0156"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLVII +</h2> +<p> +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! +</p> +<a name="2H_4_0157"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0158"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLIX +</h2> +<p> +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. +</p> +<a name="2H_4_0159"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLX +</h2> +<p> +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. +</p> +<a name="2H_4_0160"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXI +</h2> +<p> +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. +</p> +<a name="2H_4_0161"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXII +</h2> +<p> +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. +</p> +<a name="2H_4_0162"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXIII +</h2> +<p> +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. +</p> +<a name="2H_4_0163"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXIV +</h2> +<p> +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. +</p> +<p> +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. +</p> +<a name="2H_4_0164"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXV +</h2> +<h3> + Laughter should not be much, nor frequent, nor unrestrained. +</h3> +<a name="2H_4_0165"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXVI +</h2> +<h3> + Refuse altogether to take an oath if you can, if not, as far as may be. +</h3> +<a name="2H_4_0166"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXVII +</h2> +<p> +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. +</p> +<a name="2H_4_0167"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0168"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXIX +</h2> +<p> +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! +</p> +<a name="2H_4_0169"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXX +</h2> +<p> +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. +</p> +<a name="2H_4_0170"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXI +</h2> +<p> +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. +</p> +<a name="2H_4_0171"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXII +</h2> +<p> +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? +</p> +<a name="2H_4_0172"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXIII +</h2> +<p> +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. +</p> +<a name="2H_4_0173"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXIV +</h2> +<p> +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. +</p> +<a name="2H_4_0174"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXV +</h2> +<p> +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. +</p> +<a name="2H_4_0175"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXVI +</h2> +<p> +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! +</p> +<a name="2H_4_0176"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXVII +</h2> +<p> +When a man prides himself on being able to understand and interpret the +writings of Chrysippus, say to yourself:— +</p> +<p> +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. +</p> +<a name="2H_4_0177"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0178"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXIX +</h2> +<p> +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. +</p> +<a name="2H_4_0179"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXX +</h2> +<p> +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. +</p> +<a name="2H_4_0180"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXI +</h2> +<p> +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!" +</p> +<a name="2H_4_0181"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXII +</h2> +<h3> + Asked, Who is the rich man? Epictetus replied, "He who is content." +</h3> +<a name="2H_4_0182"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXIII +</h2> +<p> +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 —"Bear and Forbear." +</p> +<a name="2H_4_0183"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXIV +</h2> + + <p>On all occasions these thoughts should be at hand:—</p> + +<pre> + 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! +</pre> +<p> +Again: +</p> +<pre> + Who to Necessity doth bow aright, + Is learn'd in wisdom and the things of God. +</pre> +<p> +Once more:— +</p> +<pre> + 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! +</pre> +<a name="2H_4_0184"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXV +</h2> +<p> +We shall then be like Socrates, when we can indite hymns of praise to +the Gods in prison. +</p> +<a name="2H_4_0185"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXVI +</h2> +<p> +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. +</p> +<p> +"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! +</p> +<a name="2H_4_0186"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXVII +</h2> +<p> +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! +</p> +<p> +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!" +</p> +<a name="2H_4_0187"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXVIII +</h2> +<p> +If a man has this peace—not the peace proclaimed by Csar (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! +</p> +<a name="2H_4_0188"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + CLXXXIX +</h2> +<p> +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. . . . +</p> +<p> +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? +</p> +<a name="2H_4_0189"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + (APPENDIX A) +</h2> +<a name="2H_4_0190"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + Fragments Attributed to Epictetus +</h2> +<a name="2H_4_0191"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + I +</h2> +<p> +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. +</p> +<a name="2H_4_0192"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + II +</h2> +<p> +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. +</p> +<a name="2H_4_0193"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + III +</h2> +<p> +It is a shame that one who sweetens his drink with the gifts of the bee, +should embitter God's gift Reason with vice. +</p> +<a name="2H_4_0194"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + IV +</h2> +<p> +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. +</p> +<a name="2H_4_0195"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + V +</h2> +<h3> + Keep neither a blunt knife nor an ill-disciplined looseness of tongue. +</h3> +<a name="2H_4_0196"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + VI +</h2> +<p> +Nature hath given men one tongue but two ears, that we may hear from +others twice as much as we speak. +</p> +<a name="2H_4_0197"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + VII +</h2> +<p> +Do not give sentence in another tribunal till you have been yourself +judged in the tribunal of Justice. +</p> +<a name="2H_4_0198"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + VIII +</h2> +<h3> + If is shameful for a Judge to be judged by others. +</h3> +<a name="2H_4_0199"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + IX +</h2> +<p> +Give me by all means the shorter and nobler life, instead of one that is +longer but of less account! +</p> +<a name="2H_4_0200"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + X +</h2> +<p> +Freedom is the name of virtue: Slavery, of vice. . . . None is a slave +whose acts are free. +</p> +<a name="2H_4_0201"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XI +</h2> +<h3> + Of pleasures, those which occur most rarely give the most delight. +</h3> +<a name="2H_4_0202"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XII +</h2> +<p> +Exceed due measure, and the most delightful things become the least +delightful. +</p> +<a name="2H_4_0203"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XIII +</h2> +<p> +The anger of an ape—the threat of a flatterer:—these deserve equal +regard. +</p> +<a name="2H_4_0204"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XIV +</h2> +<h3> + Chastise thy passions that they avenge not themselves upon thee. +</h3> +<a name="2H_4_0205"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XV +</h2> +<h3> + No man is free who is not master of himself. +</h3> +<a name="2H_4_0206"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XVI +</h2> +<h3> + A ship should not ride on a single anchor, nor life on a single hope. +</h3> +<a name="2H_4_0207"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XVII +</h2> +<h3> + Fortify thyself with contentment: that is an impregnable stronghold. +</h3> +<a name="2H_4_0208"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XVIII +</h2> +<p> +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. +</p> +<a name="2H_4_0209"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XIX +</h2> +<h3> + Think of God more often than thou breathest. +</h3> +<a name="2H_4_0210"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XX +</h2> +<h3> + Choose the life that is noblest, for custom can make it sweet to thee. +</h3> +<a name="2H_4_0211"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXI +</h2> +<p> +Let thy speech of God be renewed day by day, aye, rather than thy meat +and drink. +</p> +<a name="2H_4_0212"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXII +</h2> +<p> +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. +</p> +<a name="2H_4_0213"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXIII +</h2> +<h3> + Let no man think that he is loved by any who loveth none. +</h3> +<a name="2H_4_0214"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + XXIV +</h2> +<p> +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. +</p> +<p> +Note.—Schweighser'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 (Stobus), 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 +Epictete, by R. Asmus, 1888. The above selection includes some of +doubtful origin but intrinsic interest.—Crossley. +</p> +<a name="2H_4_0215"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + (APPENDIX B) +</h2> +<a name="2H_4_0216"><!-- H2 anchor --></a> + +<div style="height: 4em;"><br><br><br><br></div> + +<h2> + The Hymn of Cleanthes +</h2> +<pre> + 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. +</pre> + + +<div style="height: 6em;"><br><br><br><br><br><br></div> + + + + + + + + +<pre> + + + + + +End of Project Gutenberg's The Golden Sayings of Epictetus, by Epictetus + +*** END OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + +***** This file should be named 871-h.htm or 871-h.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/7/871/ + +Produced by David P. Steelman and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere 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 + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. + + +</pre> + +</body> +</html> diff --git a/old/20060205-871-h.zip b/old/20060205-871-h.zip Binary files differnew file mode 100644 index 0000000..0a5d14d --- /dev/null +++ b/old/20060205-871-h.zip diff --git a/old/20060205-871.txt b/old/20060205-871.txt new file mode 100644 index 0000000..97e884c --- /dev/null +++ b/old/20060205-871.txt @@ -0,0 +1,3874 @@ +The Project Gutenberg EBook of The Golden Sayings of Epictetus, by Epictetus + +This eBook is for the use of anyone anywhere 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 + + +Title: The Golden Sayings of Epictetus + +Author: Epictetus + +Translator: Hastings Crossley + +Release Date: February 5, 2006 [EBook #871] + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + + + + +Produced by David P. Steelman and David Widger + + + + + +THE GOLDEN SAYINGS OF EPICTETUS + + +Translated and Arranged by Hastings Crossley + + + + +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 ba 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 is 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 Caesar 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 Caesar, 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 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. + + + + +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 prision!"--What prision?--Where he is already: for he is there +against his will; and wherever a man is against his will, that to him is +a prision. Thus Socrates was not in prision, 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 Caesar. They, when their service is hired, swear +to hold the life of Caesar 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 Caesar: 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 +Caesar's men, and became a shoemaker to Caesar. 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 thing 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, imprisionment, 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 prision! 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 corner, 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 thous 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 fan 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 Caesar'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 Caesar'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 +prision; 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 prision." + +What has happened? + +"He has been haled to prision." + +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 is 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 Caesar 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 lions--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 you 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 in 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 +and enchanter's drone):-- + +This World is one great City, and one if 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, then depart it. And where wilt Thou have be +me? At Rome of 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 Caesar'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, Caesar +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. + + + + +CXLII + +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. Not 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 a a --"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 Caesar (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.--Schweighueser'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 (Stobaeus), 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 +Epicteteae, 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. + + + + + + +End of Project Gutenberg's The Golden Sayings of Epictetus, by Epictetus + +*** END OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + +***** This file should be named 871.txt or 871.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/7/871/ + +Produced by David P. Steelman and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere 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 + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. diff --git a/old/20060205-871.zip b/old/20060205-871.zip Binary files differnew file mode 100644 index 0000000..8d41aa1 --- /dev/null +++ b/old/20060205-871.zip diff --git a/old/871-8.txt b/old/871-8.txt new file mode 100644 index 0000000..383bb0d --- /dev/null +++ b/old/871-8.txt @@ -0,0 +1,3880 @@ +The Project Gutenberg EBook of The Golden Sayings of Epictetus, by Epictetus + +This eBook is for the use of anyone anywhere 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 + + +Title: The Golden Sayings of Epictetus + +Author: Epictetus + +Translator: Hastings Crossley + +Release Date: February 5, 2006 [EBook #871] +Last updated: June 21, 2012 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + + + + +Produced by David P. Steelman and David Widger + + + + + +THE GOLDEN SAYINGS OF EPICTETUS + + +Translated and Arranged by Hastings Crossley + + + + +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 Csar 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 Csar, 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 Csar. They, when their service is hired, swear +to hold the life of Csar 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 Csar: 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 +Csar's men, and became a shoemaker to Csar. 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 Csar'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 Csar'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 Csar 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 Csar'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, Csar +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 Csar (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.--Schweighser'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 (Stobus), 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 +Epictete, 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. + + + + + + +End of Project Gutenberg's The Golden Sayings of Epictetus, by Epictetus + +*** END OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + +***** This file should be named 871-8.txt or 871-8.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/7/871/ + +Produced by David P. Steelman and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere 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 + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. diff --git a/old/871-8.zip b/old/871-8.zip Binary files differnew file mode 100644 index 0000000..68a0e2e --- /dev/null +++ b/old/871-8.zip diff --git a/old/871.txt b/old/871.txt new file mode 100644 index 0000000..0948a62 --- /dev/null +++ b/old/871.txt @@ -0,0 +1,3881 @@ +The Project Gutenberg EBook of The Golden Sayings of Epictetus, by Epictetus + +This eBook is for the use of anyone anywhere 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 + + +Title: The Golden Sayings of Epictetus + +Author: Epictetus + +Translator: Hastings Crossley + +Release Date: February 5, 2006 [EBook #871] +Last updated: June 21, 2012 + +Language: English + +Character set encoding: ASCII + +*** START OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + + + + +Produced by David P. Steelman and David Widger + + + + + +THE GOLDEN SAYINGS OF EPICTETUS + + +Translated and Arranged by Hastings Crossley + + + + +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 Caesar 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 Caesar, 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 Caesar. They, when their service is hired, swear +to hold the life of Caesar 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 Caesar: 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 +Caesar's men, and became a shoemaker to Caesar. 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 Caesar'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 Caesar'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 Caesar 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. + + + + +CXXII + +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 Caesar'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, Caesar +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 Caesar (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.--Schweighueser'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 (Stobaeus), 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 +Epicteteae, 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. + + + + + + +End of Project Gutenberg's The Golden Sayings of Epictetus, by Epictetus + +*** END OF THIS PROJECT GUTENBERG EBOOK THE GOLDEN SAYINGS OF EPICTETUS *** + +***** This file should be named 871.txt or 871.zip ***** +This and all associated files of various formats will be found in: + http://www.gutenberg.org/8/7/871/ + +Produced by David P. Steelman and David Widger + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. Special rules, +set forth in the General Terms of Use part of this license, apply to +copying and distributing Project Gutenberg-tm electronic works to +protect the PROJECT GUTENBERG-tm concept and trademark. Project +Gutenberg is a registered trademark, and may not be used if you +charge for the eBooks, unless you receive specific permission. If you +do not charge anything for copies of this eBook, complying with the +rules is very easy. You may use this eBook for nearly any purpose +such as creation of derivative works, reports, performances and +research. They may be modified and printed and given away--you may do +practically ANYTHING with public domain eBooks. Redistribution is +subject to the trademark license, especially commercial +redistribution. + + + +*** START: FULL LICENSE *** + +THE FULL PROJECT GUTENBERG LICENSE +PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK + +To protect the Project Gutenberg-tm mission of promoting the free +distribution of electronic works, by using or distributing this work +(or any other work associated in any way with the phrase "Project +Gutenberg"), you agree to comply with all the terms of the Full Project +Gutenberg-tm License (available with this file or online at +http://gutenberg.org/license). + + +Section 1. General Terms of Use and Redistributing Project Gutenberg-tm +electronic works + +1.A. By reading or using any part of this Project Gutenberg-tm +electronic work, you indicate that you have read, understand, agree to +and accept all the terms of this license and intellectual property +(trademark/copyright) agreement. If you do not agree to abide by all +the terms of this agreement, you must cease using and return or destroy +all copies of Project Gutenberg-tm electronic works in your possession. +If you paid a fee for obtaining a copy of or access to a Project +Gutenberg-tm electronic work and you do not agree to be bound by the +terms of this agreement, you may obtain a refund from the person or +entity to whom you paid the fee as set forth in paragraph 1.E.8. + +1.B. "Project Gutenberg" is a registered trademark. It may only be +used on or associated in any way with an electronic work by people who +agree to be bound by the terms of this agreement. There are a few +things that you can do with most Project Gutenberg-tm electronic works +even without complying with the full terms of this agreement. See +paragraph 1.C below. There are a lot of things you can do with Project +Gutenberg-tm electronic works if you follow the terms of this agreement +and help preserve free future access to Project Gutenberg-tm electronic +works. See paragraph 1.E below. + +1.C. The Project Gutenberg Literary Archive Foundation ("the Foundation" +or PGLAF), owns a compilation copyright in the collection of Project +Gutenberg-tm electronic works. Nearly all the individual works in the +collection are in the public domain in the United States. If an +individual work is in the public domain in the United States and you are +located in the United States, we do not claim a right to prevent you from +copying, distributing, performing, displaying or creating derivative +works based on the work as long as all references to Project Gutenberg +are removed. Of course, we hope that you will support the Project +Gutenberg-tm mission of promoting free access to electronic works by +freely sharing Project Gutenberg-tm works in compliance with the terms of +this agreement for keeping the Project Gutenberg-tm name associated with +the work. You can easily comply with the terms of this agreement by +keeping this work in the same format with its attached full Project +Gutenberg-tm License when you share it without charge with others. + +1.D. The copyright laws of the place where you are located also govern +what you can do with this work. Copyright laws in most countries are in +a constant state of change. If you are outside the United States, check +the laws of your country in addition to the terms of this agreement +before downloading, copying, displaying, performing, distributing or +creating derivative works based on this work or any other Project +Gutenberg-tm work. The Foundation makes no representations concerning +the copyright status of any work in any country outside the United +States. + +1.E. Unless you have removed all references to Project Gutenberg: + +1.E.1. The following sentence, with active links to, or other immediate +access to, the full Project Gutenberg-tm License must appear prominently +whenever any copy of a Project Gutenberg-tm work (any work on which the +phrase "Project Gutenberg" appears, or with which the phrase "Project +Gutenberg" is associated) is accessed, displayed, performed, viewed, +copied or distributed: + +This eBook is for the use of anyone anywhere 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 + +1.E.2. If an individual Project Gutenberg-tm electronic work is derived +from the public domain (does not contain a notice indicating that it is +posted with permission of the copyright holder), the work can be copied +and distributed to anyone in the United States without paying any fees +or charges. If you are redistributing or providing access to a work +with the phrase "Project Gutenberg" associated with or appearing on the +work, you must comply either with the requirements of paragraphs 1.E.1 +through 1.E.7 or obtain permission for the use of the work and the +Project Gutenberg-tm trademark as set forth in paragraphs 1.E.8 or +1.E.9. + +1.E.3. If an individual Project Gutenberg-tm electronic work is posted +with the permission of the copyright holder, your use and distribution +must comply with both paragraphs 1.E.1 through 1.E.7 and any additional +terms imposed by the copyright holder. Additional terms will be linked +to the Project Gutenberg-tm License for all works posted with the +permission of the copyright holder found at the beginning of this work. + +1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm +License terms from this work, or any files containing a part of this +work or any other work associated with Project Gutenberg-tm. + +1.E.5. Do not copy, display, perform, distribute or redistribute this +electronic work, or any part of this electronic work, without +prominently displaying the sentence set forth in paragraph 1.E.1 with +active links or immediate access to the full terms of the Project +Gutenberg-tm License. + +1.E.6. You may convert to and distribute this work in any binary, +compressed, marked up, nonproprietary or proprietary form, including any +word processing or hypertext form. However, if you provide access to or +distribute copies of a Project Gutenberg-tm work in a format other than +"Plain Vanilla ASCII" or other format used in the official version +posted on the official Project Gutenberg-tm web site (www.gutenberg.org), +you must, at no additional cost, fee or expense to the user, provide a +copy, a means of exporting a copy, or a means of obtaining a copy upon +request, of the work in its original "Plain Vanilla ASCII" or other +form. Any alternate format must include the full Project Gutenberg-tm +License as specified in paragraph 1.E.1. + +1.E.7. Do not charge a fee for access to, viewing, displaying, +performing, copying or distributing any Project Gutenberg-tm works +unless you comply with paragraph 1.E.8 or 1.E.9. + +1.E.8. You may charge a reasonable fee for copies of or providing +access to or distributing Project Gutenberg-tm electronic works provided +that + +- You pay a royalty fee of 20% of the gross profits you derive from + the use of Project Gutenberg-tm works calculated using the method + you already use to calculate your applicable taxes. The fee is + owed to the owner of the Project Gutenberg-tm trademark, but he + has agreed to donate royalties under this paragraph to the + Project Gutenberg Literary Archive Foundation. Royalty payments + must be paid within 60 days following each date on which you + prepare (or are legally required to prepare) your periodic tax + returns. Royalty payments should be clearly marked as such and + sent to the Project Gutenberg Literary Archive Foundation at the + address specified in Section 4, "Information about donations to + the Project Gutenberg Literary Archive Foundation." + +- You provide a full refund of any money paid by a user who notifies + you in writing (or by e-mail) within 30 days of receipt that s/he + does not agree to the terms of the full Project Gutenberg-tm + License. You must require such a user to return or + destroy all copies of the works possessed in a physical medium + and discontinue all use of and all access to other copies of + Project Gutenberg-tm works. + +- You provide, in accordance with paragraph 1.F.3, a full refund of any + money paid for a work or a replacement copy, if a defect in the + electronic work is discovered and reported to you within 90 days + of receipt of the work. + +- You comply with all other terms of this agreement for free + distribution of Project Gutenberg-tm works. + +1.E.9. If you wish to charge a fee or distribute a Project Gutenberg-tm +electronic work or group of works on different terms than are set +forth in this agreement, you must obtain permission in writing from +both the Project Gutenberg Literary Archive Foundation and Michael +Hart, the owner of the Project Gutenberg-tm trademark. Contact the +Foundation as set forth in Section 3 below. + +1.F. + +1.F.1. Project Gutenberg volunteers and employees expend considerable +effort to identify, do copyright research on, transcribe and proofread +public domain works in creating the Project Gutenberg-tm +collection. Despite these efforts, Project Gutenberg-tm electronic +works, and the medium on which they may be stored, may contain +"Defects," such as, but not limited to, incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other intellectual +property infringement, a defective or damaged disk or other medium, a +computer virus, or computer codes that damage or cannot be read by +your equipment. + +1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right +of Replacement or Refund" described in paragraph 1.F.3, the Project +Gutenberg Literary Archive Foundation, the owner of the Project +Gutenberg-tm trademark, and any other party distributing a Project +Gutenberg-tm electronic work under this agreement, disclaim all +liability to you for damages, costs and expenses, including legal +fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT +LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE +PROVIDED IN PARAGRAPH F3. YOU AGREE THAT THE FOUNDATION, THE +TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE +LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR +INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH +DAMAGE. + +1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a +defect in this electronic work within 90 days of receiving it, you can +receive a refund of the money (if any) you paid for it by sending a +written explanation to the person you received the work from. If you +received the work on a physical medium, you must return the medium with +your written explanation. The person or entity that provided you with +the defective work may elect to provide a replacement copy in lieu of a +refund. If you received the work electronically, the person or entity +providing it to you may choose to give you a second opportunity to +receive the work electronically in lieu of a refund. If the second copy +is also defective, you may demand a refund in writing without further +opportunities to fix the problem. + +1.F.4. Except for the limited right of replacement or refund set forth +in paragraph 1.F.3, this work is provided to you 'AS-IS' WITH NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO +WARRANTIES OF MERCHANTIBILITY OR FITNESS FOR ANY PURPOSE. + +1.F.5. Some states do not allow disclaimers of certain implied +warranties or the exclusion or limitation of certain types of damages. +If any disclaimer or limitation set forth in this agreement violates the +law of the state applicable to this agreement, the agreement shall be +interpreted to make the maximum disclaimer or limitation permitted by +the applicable state law. The invalidity or unenforceability of any +provision of this agreement shall not void the remaining provisions. + +1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the +trademark owner, any agent or employee of the Foundation, anyone +providing copies of Project Gutenberg-tm electronic works in accordance +with this agreement, and any volunteers associated with the production, +promotion and distribution of Project Gutenberg-tm electronic works, +harmless from all liability, costs and expenses, including legal fees, +that arise directly or indirectly from any of the following which you do +or cause to occur: (a) distribution of this or any Project Gutenberg-tm +work, (b) alteration, modification, or additions or deletions to any +Project Gutenberg-tm work, and (c) any Defect you cause. + + +Section 2. Information about the Mission of Project Gutenberg-tm + +Project Gutenberg-tm is synonymous with the free distribution of +electronic works in formats readable by the widest variety of computers +including obsolete, old, middle-aged and new computers. It exists +because of the efforts of hundreds of volunteers and donations from +people in all walks of life. + +Volunteers and financial support to provide volunteers with the +assistance they need, is critical to reaching Project Gutenberg-tm's +goals and ensuring that the Project Gutenberg-tm collection will +remain freely available for generations to come. In 2001, the Project +Gutenberg Literary Archive Foundation was created to provide a secure +and permanent future for Project Gutenberg-tm and future generations. +To learn more about the Project Gutenberg Literary Archive Foundation +and how your efforts and donations can help, see Sections 3 and 4 +and the Foundation web page at http://www.pglaf.org. + + +Section 3. Information about the Project Gutenberg Literary Archive +Foundation + +The Project Gutenberg Literary Archive Foundation is a non profit +501(c)(3) educational corporation organized under the laws of the +state of Mississippi and granted tax exempt status by the Internal +Revenue Service. The Foundation's EIN or federal tax identification +number is 64-6221541. Its 501(c)(3) letter is posted at +http://pglaf.org/fundraising. Contributions to the Project Gutenberg +Literary Archive Foundation are tax deductible to the full extent +permitted by U.S. federal laws and your state's laws. + +The Foundation's principal office is located at 4557 Melan Dr. S. +Fairbanks, AK, 99712., but its volunteers and employees are scattered +throughout numerous locations. Its business office is located at +809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887, email +business@pglaf.org. Email contact links and up to date contact +information can be found at the Foundation's web site and official +page at http://pglaf.org + +For additional contact information: + Dr. Gregory B. Newby + Chief Executive and Director + gbnewby@pglaf.org + + +Section 4. Information about Donations to the Project Gutenberg +Literary Archive Foundation + +Project Gutenberg-tm depends upon and cannot survive without wide +spread public support and donations to carry out its mission of +increasing the number of public domain and licensed works that can be +freely distributed in machine readable form accessible by the widest +array of equipment including outdated equipment. Many small donations +($1 to $5,000) are particularly important to maintaining tax exempt +status with the IRS. + +The Foundation is committed to complying with the laws regulating +charities and charitable donations in all 50 states of the United +States. Compliance requirements are not uniform and it takes a +considerable effort, much paperwork and many fees to meet and keep up +with these requirements. We do not solicit donations in locations +where we have not received written confirmation of compliance. To +SEND DONATIONS or determine the status of compliance for any +particular state visit http://pglaf.org + +While we cannot and do not solicit contributions from states where we +have not met the solicitation requirements, we know of no prohibition +against accepting unsolicited donations from donors in such states who +approach us with offers to donate. + +International donations are gratefully accepted, but we cannot make +any statements concerning tax treatment of donations received from +outside the United States. U.S. laws alone swamp our small staff. + +Please check the Project Gutenberg Web pages for current donation +methods and addresses. Donations are accepted in a number of other +ways including checks, online payments and credit card donations. +To donate, please visit: http://pglaf.org/donate + + +Section 5. General Information About Project Gutenberg-tm electronic +works. + +Professor Michael S. Hart is the originator of the Project Gutenberg-tm +concept of a library of electronic works that could be freely shared +with anyone. For thirty years, he produced and distributed Project +Gutenberg-tm eBooks with only a loose network of volunteer support. + + +Project Gutenberg-tm eBooks are often created from several printed +editions, all of which are confirmed as Public Domain in the U.S. +unless a copyright notice is included. Thus, we do not necessarily +keep eBooks in compliance with any particular paper edition. + + +Most people start at our Web site which has the main PG search facility: + + http://www.gutenberg.org + +This Web site includes information about Project Gutenberg-tm, +including how to make donations to the Project Gutenberg Literary +Archive Foundation, how to help produce our new eBooks, and how to +subscribe to our email newsletter to hear about new eBooks. diff --git a/old/871.zip b/old/871.zip Binary files differnew file mode 100644 index 0000000..6c195b5 --- /dev/null +++ b/old/871.zip diff --git a/old/epict10.txt b/old/epict10.txt new file mode 100644 index 0000000..d8361a5 --- /dev/null +++ b/old/epict10.txt @@ -0,0 +1,3842 @@ +*The Project Gutenberg Etext of The Golden Sayings of Epictetus* + + +Copyright laws are changing all over the world, be sure to check +the copyright laws for your country before posting these files!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. Do not remove this. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**Etexts Readable By Both Humans and By Computers, Since 1971** + +*These Etexts Prepared By Hundreds of Volunteers and Donations* + +Information on contacting Project Gutenberg to get Etexts, and +further information is included below. We need your donations. + + +The Golden Sayings of Epictetus + +April, 1997 [Etext #871] + + +*The Project Gutenberg Etext of The Golden Sayings of Epictetus* +*****This file should be named epict10.txt or epict10.zip****** + +Corrected EDITIONS of our etexts get a new NUMBER, epict11.txt. +VERSIONS based on separate sources get new LETTER, epict10a.txt. + + +This Etext was prepared by: +David P. Steelman +steelman@ucis.vill.edu + + +We are now trying to release all our books one month in advance +of the official release dates, for time for better editing. + +Please note: neither this list nor its contents are final till +midnight of the last day of the month of any such announcement. +The official release date of all Project Gutenberg Etexts is at +Midnight, Central Time, of the last day of the stated month. A +preliminary version may often be posted for suggestion, comment +and editing by those who wish to do so. To be sure you have an +up to date first edition [xxxxx10x.xxx] please check file sizes +in the first week of the next month. Since our ftp program has +a bug in it that scrambles the date [tried to fix and failed] a +look at the file size will have to do, but we will try to see a +new copy has at least one byte more or less. + + +Information about Project Gutenberg (one page) + +We produce about two million dollars for each hour we work. The +fifty hours is one conservative estimate for how long it we take +to get any etext selected, entered, proofread, edited, copyright +searched and analyzed, the copyright letters written, etc. This +projected audience is one hundred million readers. If our value +per text is nominally estimated at one dollar then we produce $2 +million dollars per hour this year as we release thirty-two text +files per month: or 400 more Etexts in 1996 for a total of 800. +If these reach just 10% of the computerized population, then the +total should reach 80 billion Etexts. + +The Goal of Project Gutenberg is to Give Away One Trillion Etext +Files by the December 31, 2001. [10,000 x 100,000,000=Trillion] +This is ten thousand titles each to one hundred million readers, +which is only 10% of the present number of computer users. 2001 +should have at least twice as many computer users as that, so it +will require us reaching less than 5% of the users in 2001. + + +We need your donations more than ever! + + +All donations should be made to "Project Gutenberg/CMU": and are +tax deductible to the extent allowable by law. (CMU = Carnegie- +Mellon University). + +For these and other matters, please mail to: + +Project Gutenberg +P. O. Box 2782 +Champaign, IL 61825 + +When all other email fails try our Executive Director: +Michael S. Hart <hart@pobox.com> + +We would prefer to send you this information by email +(Internet, Bitnet, Compuserve, ATTMAIL or MCImail). + +****** +If you have an FTP program (or emulator), please +FTP directly to the Project Gutenberg archives: +[Mac users, do NOT point and click. . .type] + +ftp uiarchive.cso.uiuc.edu +login: anonymous +password: your@login +cd etext/etext90 through /etext96 +or cd etext/articles [get suggest gut for more information] +dir [to see files] +get or mget [to get files. . .set bin for zip files] +GET INDEX?00.GUT +for a list of books +and +GET NEW GUT for general information +and +MGET GUT* for newsletters. + +**Information prepared by the Project Gutenberg legal advisor** +(Three Pages) + + +***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** +Why is this "Small Print!" statement here? You know: lawyers. +They tell us you might sue us if there is something wrong with +your copy of this etext, even if you got it for free from +someone other than us, and even if what's wrong is not our +fault. So, among other things, this "Small Print!" statement +disclaims most of our liability to you. It also tells you how +you can distribute copies of this etext if you want to. + +*BEFORE!* YOU USE OR READ THIS ETEXT +By using or reading any part of this PROJECT GUTENBERG-tm +etext, you indicate that you understand, agree to and accept +this "Small Print!" statement. If you do not, you can receive +a refund of the money (if any) you paid for this etext by +sending a request within 30 days of receiving it to the person +you got it from. If you received this etext on a physical +medium (such as a disk), you must return it with your request. + +ABOUT PROJECT GUTENBERG-TM ETEXTS +This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG- +tm etexts, is a "public domain" work distributed by Professor +Michael S. Hart through the Project Gutenberg Association at +Carnegie-Mellon University (the "Project"). Among other +things, this means that no one owns a United States copyright +on or for this work, so the Project (and you!) can copy and +distribute it in the United States without permission and +without paying copyright royalties. Special rules, set forth +below, apply if you wish to copy and distribute this etext +under the Project's "PROJECT GUTENBERG" trademark. + +To create these etexts, the Project expends considerable +efforts to identify, transcribe and proofread public domain +works. Despite these efforts, the Project's etexts and any +medium they may be on may contain "Defects". Among other +things, Defects may take the form of incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged +disk or other etext medium, a computer virus, or computer +codes that damage or cannot be read by your equipment. + +LIMITED WARRANTY; DISCLAIMER OF DAMAGES +But for the "Right of Replacement or Refund" described below, +[1] the Project (and any other party you may receive this +etext from as a PROJECT GUTENBERG-tm etext) disclaims all +liability to you for damages, costs and expenses, including +legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR +UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, +INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE +OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE +POSSIBILITY OF SUCH DAMAGES. + +If you discover a Defect in this etext within 90 days of +receiving it, you can receive a refund of the money (if any) +you paid for it by sending an explanatory note within that +time to the person you received it from. If you received it +on a physical medium, you must return it with your note, and +such person may choose to alternatively give you a replacement +copy. If you received it electronically, such person may +choose to alternatively give you a second opportunity to +receive it electronically. + +THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS +TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A +PARTICULAR PURPOSE. + +Some states do not allow disclaimers of implied warranties or +the exclusion or limitation of consequential damages, so the +above disclaimers and exclusions may not apply to you, and you +may have other legal rights. + +INDEMNITY +You will indemnify and hold the Project, its directors, +officers, members and agents harmless from all liability, cost +and expense, including legal fees, that arise directly or +indirectly from any of the following that you do or cause: +[1] distribution of this etext, [2] alteration, modification, +or addition to the etext, or [3] any Defect. + +DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" +You may distribute copies of this etext electronically, or by +disk, book or any other medium if you either delete this +"Small Print!" and all other references to Project Gutenberg, +or: + +[1] Only give exact copies of it. Among other things, this + requires that you do not remove, alter or modify the + etext or this "small print!" statement. You may however, + if you wish, distribute this etext in machine readable + binary, compressed, mark-up, or proprietary form, + including any form resulting from conversion by word pro- + cessing or hypertext software, but only so long as + *EITHER*: + + [*] The etext, when displayed, is clearly readable, and + does *not* contain characters other than those + intended by the author of the work, although tilde + (~), asterisk (*) and underline (_) characters may + be used to convey punctuation intended by the + author, and additional characters may be used to + indicate hypertext links; OR + + [*] The etext may be readily converted by the reader at + no expense into plain ASCII, EBCDIC or equivalent + form by the program that displays the etext (as is + the case, for instance, with most word processors); + OR + + [*] You provide, or agree to also provide on request at + no additional cost, fee or expense, a copy of the + etext in its original plain ASCII form (or in EBCDIC + or other equivalent proprietary form). + +[2] Honor the etext refund and replacement provisions of this + "Small Print!" statement. + +[3] Pay a trademark license fee to the Project of 20% of the + net profits you derive calculated using the method you + already use to calculate your applicable taxes. If you + don't derive profits, no royalty is due. Royalties are + payable to "Project Gutenberg Association/Carnegie-Mellon + University" within the 60 days following each + date you prepare (or were legally required to prepare) + your annual (or equivalent periodic) tax return. + +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? +The Project gratefully accepts contributions in money, time, +scanning machines, OCR software, public domain etexts, royalty +free copyright licenses, and every other sort of contribution +you can think of. Money should be paid to "Project Gutenberg +Association / Carnegie-Mellon University". + +*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + + +This Etext was prepared by: +David P. Steelman +steelman@ucis.vill.edu + + + + + +The Golden Sayings of Epictetus + + + + +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 ba 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 is 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 Caesar 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 Caesar, 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 +curshed 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 norhas 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 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. + + +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 prision!"--What prision?-- +Where he is already: for he is there against his will; and +wherever a man is against his will, that to him is a prision. +Thus Socrates was not in prision, 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 wach 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 +soliders unto Caesar. They, when their service is hired, swear to +hold the life of Caesar 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 Caesar: 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 Caesar's men, and became a shoemaker to +Caesar. 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 thing 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, imprisionment, +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 prision! 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 minature 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 unconcious 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 corner, 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 thous 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 Conpendiums, 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 fan become a +God; one that while still imprisioned 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 attrire, 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 explanantion 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 th +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 hhimself 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 oew 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 Caesar'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 Caesar'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 prision; 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 prision." + +What has happened? + +"He has been haled to prision." + + +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 is 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 Caesar 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 aroung 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 stageplaying, 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 lions--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 you +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 tge 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 turm 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 raimant, +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 accussed +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 in 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 and enchanter's drone):-- + +This World is one great City, and one if 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 +solider'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 ehat 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 Thow 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 Thoun 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, then depart it. And +where wilt Thou have be me? At Rome of 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 concious 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. Whe 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 Caesar'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, Caesar 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, stong 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, whem +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 restm 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 siezed 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. + + +CXLII + + +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. Not 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?" + +Beacause 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 occassion +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 our, 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 --"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 Caesar +(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.--Schweighuser'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 (Stobaeus), 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 Epicteteae, 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 warreth upon it. + +Nay, but, O Giver of all things good, whose home is the dark cloud, +Thou that wieldesy 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. + + + + + +End of the Project Gutenberg Etext of The Golden Sayings of Epictetus + diff --git a/old/epict10.zip b/old/epict10.zip Binary files differnew file mode 100644 index 0000000..49d88fa --- /dev/null +++ b/old/epict10.zip diff --git a/old/epict11.txt b/old/epict11.txt new file mode 100644 index 0000000..e21c457 --- /dev/null +++ b/old/epict11.txt @@ -0,0 +1,4120 @@ +*The Project Gutenberg Etext of The Golden Sayings of Epictetus* + + +Copyright laws are changing all over the world, be sure to check +the copyright laws for your country before posting these files!! + +Please take a look at the important information in this header. +We encourage you to keep this file on your own disk, keeping an +electronic path open for the next readers. Do not remove this. + + +**Welcome To The World of Free Plain Vanilla Electronic Texts** + +**Etexts Readable By Both Humans and By Computers, Since 1971** + +*These Etexts Prepared By Hundreds of Volunteers and Donations* + +Information on contacting Project Gutenberg to get Etexts, and +further information is included below. We need your donations. + + +The Golden Sayings of Epictetus + +April, 1997 [Etext #871] + + +*The Project Gutenberg Etext of The Golden Sayings of Epictetus* +*****This file should be named epict11.txt or epict11.zip****** + +Corrected EDITIONS of our etexts get a new NUMBER, epict11.txt. +VERSIONS based on separate sources get new LETTER, epict10a.txt. + + +This Etext was prepared by: +David P. Steelman +dsteelma@eastern.edu + + +We are now trying to release all our books one month in advance +of the official release dates, for time for better editing. + +Please note: neither this list nor its contents are final till +midnight of the last day of the month of any such announcement. +The official release date of all Project Gutenberg Etexts is at +Midnight, Central Time, of the last day of the stated month. A +preliminary version may often be posted for suggestion, comment +and editing by those who wish to do so. To be sure you have an +up to date first edition [xxxxx10x.xxx] please check file sizes +in the first week of the next month. Since our ftp program has +a bug in it that scrambles the date [tried to fix and failed] a +look at the file size will have to do, but we will try to see a +new copy has at least one byte more or less. + + +Information about Project Gutenberg (one page) + +We produce about two million dollars for each hour we work. The +fifty hours is one conservative estimate for how long it we take +to get any etext selected, entered, proofread, edited, copyright +searched and analyzed, the copyright letters written, etc. This +projected audience is one hundred million readers. If our value +per text is nominally estimated at one dollar then we produce $2 +million dollars per hour this year as we release thirty-two text +files per month: or 400 more Etexts in 1996 for a total of 800. +If these reach just 10% of the computerized population, then the +total should reach 80 billion Etexts. + +The Goal of Project Gutenberg is to Give Away One Trillion Etext +Files by the December 31, 2001. [10,000 x 100,000,000=Trillion] +This is ten thousand titles each to one hundred million readers, +which is only 10% of the present number of computer users. 2001 +should have at least twice as many computer users as that, so it +will require us reaching less than 5% of the users in 2001. + + +We need your donations more than ever! + + +All donations should be made to "Project Gutenberg/CMU": and are +tax deductible to the extent allowable by law. (CMU = Carnegie- +Mellon University). + +For these and other matters, please mail to: + +Project Gutenberg +P. O. Box 2782 +Champaign, IL 61825 + +When all other email fails try our Executive Director: +Michael S. Hart <hart@pobox.com> + +We would prefer to send you this information by email +(Internet, Bitnet, Compuserve, ATTMAIL or MCImail). + +****** +If you have an FTP program (or emulator), please +FTP directly to the Project Gutenberg archives: +[Mac users, do NOT point and click. . .type] + +ftp uiarchive.cso.uiuc.edu +login: anonymous +password: your@login +cd etext/etext90 through /etext96 +or cd etext/articles [get suggest gut for more information] +dir [to see files] +get or mget [to get files. . .set bin for zip files] +GET INDEX?00.GUT +for a list of books +and +GET NEW GUT for general information +and +MGET GUT* for newsletters. + +**Information prepared by the Project Gutenberg legal advisor** +(Three Pages) + + +***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** +Why is this "Small Print!" statement here? You know: lawyers. +They tell us you might sue us if there is something wrong with +your copy of this etext, even if you got it for free from +someone other than us, and even if what's wrong is not our +fault. So, among other things, this "Small Print!" statement +disclaims most of our liability to you. It also tells you how +you can distribute copies of this etext if you want to. + +*BEFORE!* YOU USE OR READ THIS ETEXT +By using or reading any part of this PROJECT GUTENBERG-tm +etext, you indicate that you understand, agree to and accept +this "Small Print!" statement. If you do not, you can receive +a refund of the money (if any) you paid for this etext by +sending a request within 30 days of receiving it to the person +you got it from. If you received this etext on a physical +medium (such as a disk), you must return it with your request. + +ABOUT PROJECT GUTENBERG-TM ETEXTS +This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG- +tm etexts, is a "public domain" work distributed by Professor +Michael S. Hart through the Project Gutenberg Association at +Carnegie-Mellon University (the "Project"). Among other +things, this means that no one owns a United States copyright +on or for this work, so the Project (and you!) can copy and +distribute it in the United States without permission and +without paying copyright royalties. Special rules, set forth +below, apply if you wish to copy and distribute this etext +under the Project's "PROJECT GUTENBERG" trademark. + +To create these etexts, the Project expends considerable +efforts to identify, transcribe and proofread public domain +works. Despite these efforts, the Project's etexts and any +medium they may be on may contain "Defects". Among other +things, Defects may take the form of incomplete, inaccurate or +corrupt data, transcription errors, a copyright or other +intellectual property infringement, a defective or damaged +disk or other etext medium, a computer virus, or computer +codes that damage or cannot be read by your equipment. + +LIMITED WARRANTY; DISCLAIMER OF DAMAGES +But for the "Right of Replacement or Refund" described below, +[1] the Project (and any other party you may receive this +etext from as a PROJECT GUTENBERG-tm etext) disclaims all +liability to you for damages, costs and expenses, including +legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR +UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, +INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE +OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE +POSSIBILITY OF SUCH DAMAGES. + +If you discover a Defect in this etext within 90 days of +receiving it, you can receive a refund of the money (if any) +you paid for it by sending an explanatory note within that +time to the person you received it from. If you received it +on a physical medium, you must return it with your note, and +such person may choose to alternatively give you a replacement +copy. If you received it electronically, such person may +choose to alternatively give you a second opportunity to +receive it electronically. + +THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER +WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS +TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT +LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A +PARTICULAR PURPOSE. + +Some states do not allow disclaimers of implied warranties or +the exclusion or limitation of consequential damages, so the +above disclaimers and exclusions may not apply to you, and you +may have other legal rights. + +INDEMNITY +You will indemnify and hold the Project, its directors, +officers, members and agents harmless from all liability, cost +and expense, including legal fees, that arise directly or +indirectly from any of the following that you do or cause: +[1] distribution of this etext, [2] alteration, modification, +or addition to the etext, or [3] any Defect. + +DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" +You may distribute copies of this etext electronically, or by +disk, book or any other medium if you either delete this +"Small Print!" and all other references to Project Gutenberg, +or: + +[1] Only give exact copies of it. Among other things, this + requires that you do not remove, alter or modify the + etext or this "small print!" statement. You may however, + if you wish, distribute this etext in machine readable + binary, compressed, mark-up, or proprietary form, + including any form resulting from conversion by word pro- + cessing or hypertext software, but only so long as + *EITHER*: + + [*] The etext, when displayed, is clearly readable, and + does *not* contain characters other than those + intended by the author of the work, although tilde + (~), asterisk (*) and underline (_) characters may + be used to convey punctuation intended by the + author, and additional characters may be used to + indicate hypertext links; OR + + [*] The etext may be readily converted by the reader at + no expense into plain ASCII, EBCDIC or equivalent + form by the program that displays the etext (as is + the case, for instance, with most word processors); + OR + + [*] You provide, or agree to also provide on request at + no additional cost, fee or expense, a copy of the + etext in its original plain ASCII form (or in EBCDIC + or other equivalent proprietary form). + +[2] Honor the etext refund and replacement provisions of this + "Small Print!" statement. + +[3] Pay a trademark license fee to the Project of 20% of the + net profits you derive calculated using the method you + already use to calculate your applicable taxes. If you + don't derive profits, no royalty is due. Royalties are + payable to "Project Gutenberg Association/Carnegie-Mellon + University" within the 60 days following each + date you prepare (or were legally required to prepare) + your annual (or equivalent periodic) tax return. + +WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? +The Project gratefully accepts contributions in money, time, +scanning machines, OCR software, public domain etexts, royalty +free copyright licenses, and every other sort of contribution +you can think of. Money should be paid to "Project Gutenberg +Association / Carnegie-Mellon University". + +*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END* + + + + + +This Etext was prepared by: +David P. Steelman +dsteelma@eastern.edu + + + + + +The Golden Sayings of Epictetus + + + + +I + + + +Are these the only works of Providence in 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 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 thou 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.(1) He hath entrusted me with myself: He hath made my will +subject to myself alone and given me rules for the right use +thereof. + +(1) I.e., "good and just men." + + +V + + + +Rufus(2) 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, thought 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. + +(2) C. Musonius Rufus, a Stoic philosopher, whose lectures + Epictetus had attended. + + +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? Seemeth this to thee a +little thing?"--God forbid!--"Be content then therewith!" + +And so I pray the Gods. + + +VII + + + +What saith Antisthenes?(3) Hast thou never heard?-- + +It is a kingly thing, O Cyrus, to do well and to be evil +spoken of. + +(3) The founder of the Cynic school of philosophy. + + +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, 'Appear by all means.' +And when Florus inquired, '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 thoroughly 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 Caesar 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. "To-morrow, 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 upon 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 powers wherewith to endure all that comes to pass? +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 Men 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 Caesar, 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 to 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 it food and drink and rest and +purification; aye, and for its sake forced to be subservient to +this man and that. Are not these 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 thus 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 to-day, you sit down and weep about +to-morrow'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 still 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 your 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 +the 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 own 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 judgment 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 the +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 therefore forthwith to 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 all things are bound together in one?" + +"I do." + +"Well, and 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,(4) 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 each 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 Caesar. They, when their service is hired, +swear to hold the life of Caesar 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 Caesar: you, to hold +our true selves dearer than all else beside. + +(4) To the Stoics the Guardian Spirit was each man's Reason. + + +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(5) had a shoemaker whom he sold as being +good-for-nothing. This fellow, by some accident, was afterwards +purchased by one of Caesar's men, and became shoemaker to +Caesar. 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. + +(5) A freedman of Nero, and at one time owner of Epictetus. + + +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 the 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 great 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 though 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!"(6) + +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 is why Demetrius(7) said to Nero: "You threaten me with +death; it is Nature who threatens you!" + +(6) An island in the Aegean, used as a place of banishment. +(7) A well-known Cynic philosopher. + +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 Meletus(8) 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." + +(8) The accusers of Socrates. See Plato's Apology. + + +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.(9) + +(9) Or, "And so he lost his case" (Long). + + +LV + + +As for us, we behave like a herd of deer. When they flee +from the huntsman's feathers(10) 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! + +(10) Colored feathers fixed to ropes partly surrounding the + cover. + + +LVI + + +How is it then that certain external things are said to be +natural, and others 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 shouldst 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 and the bad. But if he +has none, he will never know, though I write to 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 unto 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 than 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 wouldst 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? Aye, 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. That 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." + +"Are these things the best you possess, or have you anything +more precious?" + +"What can you mean?" + +"I mean that which employs these; which weighs 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 the 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 nor 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 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 for 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 madmen +say too; but the more firmly they believe in their delusions, the +more they stand in need of treatment. + + +LXX + + +--"Oh! 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 a 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 seemeth 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 the 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 of +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 to 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 that 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; in danger--and +happy; on his death-bed--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 that 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? Then tell me on what subject you 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 the 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 +judgment; 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. Your behaviour, 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 is 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 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: but 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 Caesar'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 Caesar'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." + +What has happened? + +"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 in 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 opening 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.(11) 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? + +(11) In Crete. + + +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 to 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 Caesar 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,(12) 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. + +(12) One of the Seven Wise Men of Greece. He ruled Mytilene + in Lesbos in the seventh century B.C. + + +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 or 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 a 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 that you would do, and then +what your own nature is able to bear. Would you be a wrestler, +consider your shoulders, your thighs, your lions--not all men are +formed to the same end. Think you to be a philosopher while +acting as you do? think you to 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(13) the royal office of high reproof, and +to Zeno(14) 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. + +(13) The well-known Cynic philosopher. +(14) Founder of the Stoic school of philosophy. + + +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 things:-- + +"Thou art the Sun! in thine orbit thou hast power to make the + year and the seasons; to bid the fruits of the earth 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 +or 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 shall I 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 has 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 city nor 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 of 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 than 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 that he holds already? + + +CXVIII + + +Such a man needs also to have a certain habit of body. If he +appear 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 a 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 be themselves 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 +of 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 and 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(15) 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 it was given him to live happily. + +(15) Hercules. + + +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 your 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 Commander 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 it 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, then 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 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 +fly 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 Caesar'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, Caesar 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 brought thee into the world; 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 to 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, of 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 upon 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 the 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 is the +saying of Cleanthes, that though the words of philosophy 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.(16) + +(16) Famous Roman jurists. + + +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 favourite, 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. +Others 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 for 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 yet 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 by 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.(17) Such a sorry growth art thou; thou hast +blossomed too soon: the winter cold will wither thee away! + +(17) Potted plants of forced growth carried in the processions + in honor of Adonis. + + +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 thought, 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 towards the Gods, 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 that 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 to observe 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 +such common topics as gladiators, horse-races, athletes; and the +perpetual talk about food and drink. Above all avoid speaking of +persons, either in the 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 should 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 neighbours +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 his 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!(18) + +(18) As Diogenes is said to have done in winter. + + +CLXXVII + + +When a man prides himself on being able to understand and +interpret the writings of Chrysippus,(19) 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 upon. 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. + +(19) The so-called "Second Founder" of the Stoics. + + +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(20) 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 Avexou kai apexou--"Bear and Forbear." + +(20) A Roman orator and sophist. + + +CLXXXIV + + +On all occasions these thoughts should be at hand:-- + + +Lead me, O God, and Thou, O Destiny,(21) +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! + +(21) These verses are by Cleanthes, the successor of Zeno as + leader of the Stoics, and author of the Hymn printed in + Appendix B. + + +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 Caesar +(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 neighbour 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!--Whither? 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 Thou 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 or 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 + + +It 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.--Schweighaeuser'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 (Stobaeus), 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 Epicteteae, 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 obedience 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 warreth upon it. + +Nay, but, O Giver of all things good, whose home is the dark cloud, +Thou that wieldest 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. + + +INDEX FOR REFERENCE + +Schweigh. = Epicteteae Philosophiae Monumenta, Schweighaeuser, Lips., 1799. +Schenkl = Epicteti Dissertationes, H. Schenkl, Ed. Minor, Lips. (Teubner), 1898. +Asmus = Quaestiones Epicteteae, R. Asmus, Friburg, 1888. + +I. Arrian, Discourses i. 16, 15-19 +II. ib. ii. 23, 36-39 +III. ib. iv. 4, 26 +IV. ib. iv. 12, 11-12 +V. ib. iii. 23, 29 +VI. ib. i. 7, 10 +VII. ib. iv. 6, 20 +VIII. ib. i. 2, 11-18 +IX. ib. i. 3, 1-6 +X. Fragment, quoted by M. Antoninus, iv. 41; Schweigh. clxxvi. +XI. Arrian, Disc. i. 18, 15 +XII. ib. i. 29, 21 +XIII. ib. i. 6, 19-22 +XIV. ib. i. 6, 23-29 +XV. ib. i. 9, 1 +XVI. ib. i. 9, 4-7 +XVII. ib. i. 9, 10-15 +XVIII. ib. i. 9, 16-17 +XIX. ib. i. 9, 18-22 +XX. ib. i. 6, 37-43 +XXI. ib. i. 9, 22 +XXII. ib. i. 17, 27-28 +XXIII. ib. i. 5, 3-5 +XXIV. ib. i. 10, 10-10 (abbreviated) +XXV. ib. i. 9, 27-28 +XXVI. ib. i. 12, 15-16 +XXVII. ib. iv. 3, 1 +XXVIII. ib. i. 12, 1-3 +XXIX. ib. i. 12, 7-12 +XXX. Fragment (from "Memoirs of Epict."); Schweigh. lxxii.; Schenkl 16 +XXXI. Arrian, Disc. i. 12, 20-21 +XXXII. ib. i. 12, 22-23 +XXXIII. ib. i. 12, 26-27 +XXXIV. ib. i. 13 +XXXV. Fragment (Stobaeus); Schweigh. xv.; Schenkl, 17 +XXXVI. Arrian, Disc. i. 14, 1-6 +XXXVII. ib. i. 14, 12-17 +XXXVIII. ib. i. 15, 5 +XXXIX. ib. i. 15, 6-8 +XL. ib. i. 19, 19-23 +XLI. Fragment, Schweigh. xlii.; Schenkl, Gn. Epict. Stob. 36 +XLII. Arrian, Disc. i. 18, 24-25 +XLIII. ib. i. 19, 26-29 +XLIV. ib. i. 24, 20 +XLV. ib. i. 25, 18-22 +XLVI. ib. i. 26, 15-16 +XLVII. ib. i. 26, 17-18 +XLVIII. ib. ii. 2, 8-9 +XLIX. ib. i. 29, 46-49 +L. Fragment (Stobaeus); Schweigh. vii. +LI. Arrian, Disc. i. 30, 1-4 +LII. ib. i. 29, 16-18 +LIII. ib. iii. 1, 36-38 +LIV. ib. ii. 2, 17 +LV. ib. ii. 1, 8 and 13 +LVI. ib. ii. 5, 24-29 +LVII. ib. ii. 3, 1-2 +LVIII. ib. ii. 7, 10-14 +LIX. ib. ii. 8, 1-3 +LX. ib. ii. 8, 9-14 +LXI. ib. ii. 8, 15-23 and 27-28 +LXII. Fragment (Stobaeus); Schweigh. lvii. +LXIII. ib. ii. 12, 3-4 +LXIV. ib. ii. 12, 14-25 +LXV. Fragment; Schweigh. clxx. (v. Asmus, p. 20) +LXVI. Arrian, Disc. ii. 14, 10-13 +LXVII. ib. ii. 14, 19-22 +LXVIII. ib. ii. 14, 23-29 +LXIX. ib. ii. 15, 13-14 +LXX. ib. ii. 16, 32-34 +LXXI. ib. ii. 16, 41-47 +LXXII. ib. ii. 17, 1 +LXXIII. ib. ii. 17, 29-33 +LXXIV. Fragment (M. Antoninus); Schweigh. clxxviii.; Schenkl, 28 +LXXV. Arrian, Disc. ii. 18, 5-12 +LXXVI. ib. ii. 18, 19 +LXVII. ib. ii. 18, 27-29 +LXVIII. ib. ii. 19, 23-28 +LXXIX. Manual, 37 +LXXX. Arrian, Disc. ii. 21, 11-16 +LXXXI. ib. ii. 24 (abbreviated) +LXXXII. ib. ii. 22, 24-27, and 29-30 +LXXXIII. ib. iii. 22, 105 +LXXXIV. ib. iii. 5, 7-11 +LXXXV. ib. iii. 5, 16-18 (abbreviated) +LXXXVI. ib. iii. 7, 27-28 +LXXXVII. ib. iii. 3, 1 +LXXXVIII. Fragment (Stobaeus); Schweigh. lxvii.; Schenkl, 5 +LXXXVIX. Arrian, Disc. iii. 3, 3-4 +XC. ib. iii. 6, 8 +XCI. ib. iii. 7, 30-36 (abbreviated) +XCII. ib. iii. 8, 5-6 +XCIII. ib. iii. 9, 1-14 (abbreviated) +XCIV. ib. iii. 9, 16-18 +XCV. ib. iii. 9, 21-22 +XCVI. Fragment (Stobaeus); Schweigh. lxviii. +XCVII. Arrian, Disc. iii. 10, 19-20 +XCVIII. ib. iii. 13, 6-8 +XCIX. ib. iii. 16, 1-8 +C. ib. iii. 12, 16-17 +CI. ib. iii. 13, 21 +CII. ib. iii. 13, 23 +CIII. ib. 14, 1-3 +CIV. ib. iii. 15, 2-7 and 9-12 +CV. ib. iii. 19, 6 +CVI. ib. iii. 20, 9-12 (abbreviated) +CVII. ib. iii. 16, 9-10 +CVIII. ib. iii. 21, 17-20 +CIX. ib. iii. 21, 23 +CX. ib. iii. 22, 1-8 +CXI. ib. iii. 22, 14-15 +CXII. ib. iii. 22, 21 +CXIII. ib. iii. 22, 23-25 +CXIV. ib. iii. 22, 45-49 +CXV. ib. iii. 22, 53 +CXVI. ib. iii. 22, 67-69 +CXVII. ib. iii. 22, 83-85 +CXVIII. ib. iii. 22, 86-89 +CXIX. ib. iii. 22, 94-96 +CXX. ib. iii. 23, 27-28 +CXXI. ib. iii. 23, 30-31 +CXXII. ib. iii. 24, 2 +CXXIII. ib. iii. 24, 9-11 +CXXIV. ib. iii. 24, 15-16 +CXXV. ib. iii. 24, 31-32 and 34-35 +CXXVI. ib. iii. 24, 50-53 (abbreviated) +CXXVII. ib. iii. 24, 63 +CXXVIII. ib. iii. 24, 64 +CXXIX. ib. iii. 24, 83 +CXXX. ib. iii. 24, 86 and 89-94 (abbreviated) +CXXXI. ib. iii. 24, 95-98 +CXXXII. ib. iii. 24, 99-101 +CXXXIII. ib. iii. 24, 109-110 +CXXXIV. ib. iii. 26, 28-30 +CXXXV. ib. iii. 26, 38-39 +CXXXVI. ib. iv. 1, 1-3 +CXXXVII. ib. iv. 1, 91-98 +CXXXVIII. ib. iv. 1, 99-100 +CXXXIX. ib. iv. 1, 103-106 +CXL. ib. iv. 1, 106-109 +CXLI. ib. iv. 1, 151-155 +CXLII. ib. iv. 1, 170-173 +CXLIII. Fragment (Antonius Monachus); Schweigh. cxxx. +CXLIV. Arrian, Disc. iv. 3, 9-12 +CXLV. ib. iv. 4, 1-5 +CXLVI. ib. iv. 4, 46-47 +CXLVII. ib. iv. 4, 47-48 +CXLVIII. ib. iv. 5, 34-35 +CXLIX. Fragment; Schweigh. xxxix.; Schenkl, Gn. Epict. Stob. 29 +CL. Arrian, Disc. iv. 6, 24 +CLI. ib. iv. 7, 6-11 +CLII. ib. iv. 7, 19-20 +CLIII. ib. iii. 5, 14 +CLIV. ib. iv. 8. 16-20 +CLV. ib. iv. 8, 35-37 +CLVI. ib. iv. 9, 14-16 +CLVII. Arrian, Disc. i. 23, 1-2 +CLVIII. Manual, xiii. +CLIX. ib. xv. +CLX. ib. xvii. +CLXI. ib. xxi. +CLXII. ib. xxvii. +CLXIII. ib. xxxi. +CLXIV. ib. xxxiii. +CLXV. ib. xxxiii. +CLXVI. ib. xxxiii. +CLXVII. ib. xxxiii. +CLXVIII. ib. xxxiii. +CLXIX. ib. xxxiii. +CLXX. ib. xxxiii. +CLXXI. ib. xxxiii. +CLXXII. ib. xxxv. +CLXXIII. ib. xli. +CLXXIV. ib. xliii. +CLXXV. ib. xlvi. +CLXXVI. ib. xlvii. +CLXXVII. ib. xlix. +CLXXVIII. Fragment; Schweigh. xxxi.; Schenkl, Gn. Epict. Stob. 20 +CLXXIX. ib. xxxiii. and 23 +CLXXX. ib. xxxiv. and 24 +CLXXXI. ib. attributed to Epict. by Maximus; Schweigh. clxxiii. + (v. Asmus, p. 20) +CLXXXII. ib.; Schweigh. clxxii. +CLXXXIII. ib. (Aulus Gellius); Schweigh. clxxix.; Schenkl, 10 +CLXXXIV. Manual, lii. +CLXXXV. Arrian, Disc. ii. 6, 26 +CLXXXVI. ib. ii. 5, 9-13 +CLXXXVII. ib. i. 24, 3-9 +CLXXXVIII. ib. iii. 13, 12-16 +CLXXXIX. ib. iv. 10, 12-17 + +INDEX FOR REFERENCE TO APPENDIX A +I. Schweigh. Fragment, 1; Schenkl, Gn. Epict. Stob. i. +II. ib. 2--ib. 2 +III. Schweigh. 12; Schenkl, 22 +IV. ib. 103 +V. ib. 141 +VI. ib. 142 +VII. ib. 60; Schenkl, 50 +VIII. ib. 65; ib. 55 +IX. ib. 96 +X. ib. 9; ib. 32 +XI. ib. 54; Schenkl, Fragment, xxxiii. +XII. ib. 55; ib. xxxiv. +XIII. Schweigh. 104 +XIV. ib. 5; Schenkl, Gn. Epict. Stob. 5 +XV. ib. 114; Schenkl, Fragment, xxxv. +XVI. ib. 89; ib. xxx. +XVII. ib. 138 +XVIII. ib. 13; Schenkl, Gn. Epict. Stob. 46 +XIX. ib. 119 +XX. ib. 144 +XXI. ib. 118 +XXII. ib. 88; Schenkl, ib. 67 +XXIII. ib. 156 +XXIV. ib. 120 + + + + + +End of the Project Gutenberg Etext of The Golden Sayings of Epictetus + diff --git a/old/epict11.zip b/old/epict11.zip Binary files differnew file mode 100644 index 0000000..a26d360 --- /dev/null +++ b/old/epict11.zip |