diff options
Diffstat (limited to 'old/epict10.txt')
| -rw-r--r-- | old/epict10.txt | 3842 |
1 files changed, 3842 insertions, 0 deletions
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 à ã --"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.--Schweigh„user'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 + |