 1. 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 plowing 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 you lead to use them. What then, seeing that most of you are blinded, should there not be someone 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 post, as long as it is granted me to hold it. And upon you too, I call to join in this self-same hymn. 2. 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 kinsman'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 place are most pleasant, but rather to return to that wherein thou was born, and where were't appointed to be a citizen. 3. Try to enjoy the great festival of life with other men. 4. 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. 5. Rufus used to say, if you have leisure to praise me, what I say is not. In truth he spoke in such wise that each of us who sat there, though that someone 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. 6. But what sayeth 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 seems this to thee a little thing God forbid? Be content then therewith, and so I pray the gods. 7. What sayeth Antisthenes, hast thou never heard? It is a kingly thing, Osiris, to do well and to be evil spoken of. 8. I, 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 Floris was deliberating whether he should appear at Nero's shows, taking part in the performance himself, a grippiness replied, but why do not you appear? He answered, because I do not even consider the question, for the man who has once stopped 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 man 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. Nine. If a man could be thoroughly penetrated as he ought with this thought, that we are all in a special manner sprung from God and that God is the Father of men as well as of God's, full surely he would never conceive ought 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 everyone 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 ought 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? Ten. Thou art but a poor soul laden with a lifeless body. Eleven. 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. Twelve. 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. Thirteen. But God hath introduced man to be a spectator of himself and his works and not a spectator only, but also an interpreter of them. Wherefore it is a shame for man to begin and 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. Fourteen. 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 clamour and shouting in 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 ought 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? 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. He that hath grasped the administration of the world, who hath learned that this community, which consists of God and man, is the foremost and mightiest and most comprehensive of all, that from God hath descended the germs of life, not to my father only and my father's father, but to all things that are born and grow upon the earth, and in a special 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 a one call himself a citizen of the world? Why not a son of God? Why should he fear ought 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 kinsmen shall not this set us free from our sorrows and fears? 17. 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 their being by chance among you any such young man as, after recognizing 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 born, 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, I 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, since 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, 18. And to this I reply, Friends, wait for God. When he gives a 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. 19. Something like that is what should pass between a teacher and ingenious 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? 20. Seeing this then, and noting well the faculties which you have, you should say, Send, now, O God, any trial that thou wilt, Low, I have means and powers given me by thee to acquit myself with honor 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 upgrade the God such meanness of spirit can have but one result in piety. Yet God has not only given us these faculties by means of which we may bear everything that comes to pass without being crushed or depressed thereby, but like a good king and father, he has given us this without let or hindrance, placed wholly at our own disposition, without reserving to himself any power of impediment or restraint. Though possessing all these things, free and all you own, you do not use them, you do not perceive what it is you have received, nor whence it comes. But sit moaning and groaning, some of you, blind to the giver, making no acknowledgment to your benefactor, others basely giving themselves to complaints and accusations against God. Yet what faculties and powers you possess for attaining courage and greatness of heart I can easily show you. What you have for upgrading an accusation, it is for you to show me. 21. 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? End of the Golden Sayings of Epictetus. Section 1. Aphorisms 1-21. Section 2 of The Golden Sayings of Epictetus. By Epictetus. This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to volunteer, please visit LibriVox.org. Recording by Leon Meyer. The Golden Sayings of Epictetus. By Epictetus. Translated by Hastings Crossley. Aphorisms 22-40. 22. 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. 23. 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. 24. 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 to 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? Erever he entered the city, he was met by a dispatch 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 was 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 ring their prophet out of foodstuffs, 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. Twenty-five. 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. Twenty-six. 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. Have this thought ever present with thee, when thou loosest in the outward thing, what thou gainest in its stead, and if this be the more precious, say not, I have suffered loss. Twenty-seven. Concerning the gods, there were those who denied the very existence of the Godhead. Others say that it exists, but neither besters nor concerns itself, nor has any forethought for anything. A third party attributed to 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. Twenty-eight. Considering all these things, the good and true man submits his judgment to him that administers the universe, even as good citizens, to the law of the state. And he that is being instructed should come thus minded. How may I, in all things, follow the gods? And how may I rest satisfied with the divine administration? And how may I become free? For he is free for whom all things come to pass according to his will, and whom none can hinder. What, then, is freedom madness? God forbid, for madness and freedom exist not together. But I wish all that I desire to come to pass and in the manner that I desire. You are mad, you are beside yourself. Know you not that freedom is a glorious thing, and of great worth? But that what I desired at random I should wish at random to come to pass. So far from being noble may well be exceeding base. Thirty. You must know that it is no easy thing for a principal to become a man's own, unless each day he maintain it, and here it maintained, as well as work it out in life. Thirty. What, then, is the chastisement of those who accept it not, to be as they are? Is any discontented with being alone? Let him be in solitude. Is any discontented with his parents? Let him be a bad son and lament. Is any discontented with his children? Let him be a bad father. Throw him into prison. What prison? Where he is already, for he is there against his will, and wherever a man is against his will, that to him is a prison. Thus Socrates was not in prison, since he was there with his own consent. Thirty. Two. 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, and that wherein thou art equal to the gods. Thirty. Asked how a man might eat acceptably to the gods, Epictetus replied, If when he eats he can be just, cheerful, equitable, temperate, and orderly, can he thus not eat acceptably to the gods? But when you call for warm water, and your slave does not answer, or when he answers brings it lukewarm, or is not even found to be in the house at all, then not to be vexed nor burst with anger, is not that acceptable to the gods? But how can one endure such people? Slave, will you not endure your own brother, that has god to his forefather, even as a son sprung from the same stock, and of the same high descent as yourself? And if you are stationed in a high position, are you therefore forthwith 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 whether 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? 34. 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. 35. 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 sinned for shoots, bear fruit, and ripen it, at his bidding let it fall, and shed their leaves, and fold 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 moment of theirs as though it were his own, and belonging to his own nature? 36. But, you say, I cannot comprehend all this at once. Why, who told you that your powers were equal to God's? Yet God hath placed by the side of each a man's own guardian spirit, who is charged to watch over him, a guardian who sleeps not, nor is deceived. For to what better or more watchful guardian could he have committed which of us? So when you have shut the doors and made a darkness within, remember never to say that you were alone, for you are not alone, but God is within, and your guardian spirit, and what light do they need to behold what you do? To this God you also should have sworn allegiance, even as soldiers unto Caesar. They, when their service is hired, swear to hold the life of Caesar dearer than all else, and will you not swear your oath, that are deemed worthy of so many and great gifts? And will you not keep your oath when you have sworn it? And what oath will you swear? Never to disobey, never to arraign or murmur at ought that comes to you from his hand. Never unwillingly to do or suffer, ought 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. 37 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. 38 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. 39 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 Phyllisian 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 Phyllisian. Had he not sold him as good for nothing, who had in a trice converted him into a wise-acre? This is what comes of holding of importance anything but the things that depend on the will. 40 What you shun enduring yourself attempt not to impose on others. You shun slavery, beware of enslaving others. If you can endure to do that, one would think you had been once upon a time a slave yourself. For vice has nothing in common with virtue, nor freedom with slavery. End of Section 2 42 43 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 necropolis, 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. 44 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 light case cry, I will play no more, and depart. But if thou stayest, make no lamentation. 45 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 necropolis, 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 Giara. Well, but to dwell in Giara 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 ought unto me. This is why Demetrius said to Nero, you threaten me with death, it is nature who threatens you. 46 The beginning of philosophy is to know the condition of one's own mind. If a man recognizes 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 griping, fluktions and fevers, whereas they should have stopped to consider their capacity. 47 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. 48 This is the reason why Socrates, when reminded that he should prepare for his trial answered, thinks 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. 49 In what character dost thou now come forward? As a witness summoned by my God. Come thou, safeguard, and testify for me, for thou art worthy of being brought forward as a witness by me. Is ought 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 an evil state, master, I am undone. None careth for me, none giveth me ought, all men blame, all speak evil of me. Is this the witness thou wilt bear, and do dishonour to the calling wherewith he had called thee, because he hath done thee so great honour, and deemed thee worthy of being summoned to bear witness in so greater cause? 50 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 and return their speaking good of thee. 51 When thou goest into any of the great, remember that another from above sees what is passing, and that thou shouldst please him rather than man. He therefore asks thee, In the schools, what didst thou call exile, imprisonment, bonds, death, and shame? I called them things indifferent. What then dost thou call them now? Are they at all changed? No. Is it then that thou 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. 52 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 hailed by main force to prison. That ever Hemlock should have been given to the body of Socrates, that that should have breathed its life away. Do you marvel at this? Do you hold this unjust? Is it for this that you accuse God? Had Socrates no compensation for this? Where, then, for him was the ideal good? Whom shall we haken to? You or him? And what says he? Anatus and Meletus 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. 53 Nay, young man, for heaven's sake, but once thou hast heard these words, go home and say to thyself, It is not a pictitus 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 the 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 mayst 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. 54 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 trial, not I, and so he ended the case. 55 As for us, we behave like a herd of deer. When they flee from the huntsman's feathers in a fright, 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. 56 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 astanding 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 sake that thou shouldst at one time fall sick, at another brave the perils of the sea, again know the meaning of want, and perhaps die an early death. Why then repine? Knowest thou not that as the foot is no more a foot if detached from the body, so thou in like case are no longer a man? For what is a man? A part of a city. First of the city of gods and men, next of that which ranks nearest it, a miniature of the universal city. In such a body, in such a world enveloping us, among lives like these, such things must happen to one or another. Thy part, then, being here, is to speak of these things as is meant, and to order them as befits the matter. 57. 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 someone to be tested. If the man be a good judge of silver, he will know. The coin will tell its own tale. 58. 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 called upon the auger, Master, have mercy on me, vouchsafe unto me a way of escape. Slave, would you then have ought else than what is best? Is there anything better than what is God's good pleasure? Why, as far as in you lies, would you corrupt your judge and lead your counselor astray? 59. God is beneficent, but the good is also beneficent. It should seem, then, that where the real nature of God is, thereto 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 reason is not. 60. Seek, then, the real nature of the good, in that without whose presence thou wilt not admit the good to exist in ought 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, will thou not remember who thou art that eatest, and whom thou feedest? In intercourse, in exercise, in discussion, knows 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? Thinks thou that I speak of a God of silver or gold that is without thee? Nay, thou bearest Him within thee. All unconscious of polluting Him with thoughts impure and unclean deeds. Were an image of God present, thou wouldst not dare to act as thou dost. Yet when God Himself is present within thee, beholding and hearing all, thou dost not blush to think such thoughts and do such deeds, O thou that art insensible of thine own nature, and liest under the wrath of God. 61 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? Has thou not God with our art, and having him, dost thou still seek for any other? Would he tell thee ought else than these things? Why, work thou a statue of Phidias, an Athena, or a Zeus? Thou wouldst bethink thee both of thyself and thy 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 than their workmanship! What human artists work, for example, has in it the faculties that are displayed in fashioning it? Is it all 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 ever more. But God's works move and breathe, they use and judge the things of sense. The workmanship of such an artist, wilt thou dishonour him? I, 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. 62. No labour, according to Diogenes, is good, but that which aims at producing courage and strength of soul rather than of body. 63. 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 at him, you should not mock, but rather feel your own incapacity. 64. 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 frame. 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 with all, even bitter feuds would he settle. Nevertheless, the practice is not very safe at present, especially in Rome. One who adopts it, I need not say, ought not to carry it out in an obscure corner, but boldly accost, if occasion serve, some personage of rank or wealth. Can you tell me, sir, to whose care you entrust your horses? I can. Is it to the first comer who knows nothing about them? Certainly not. Well, what of the man who takes care of your gold, your silver, or your raiment? He must be experienced also. And your body-slave? 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 weighs all things, which takes counsel and resolve. Oh, you mean the soul. You take me rightly. I do mean the soul. By heaven I hold that far more precious than all else I possess. Can you show me, then, what care you bestow on 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 it to you, my good fellow? Are you my master? And then, if you persist in troubling him, may race his hand to strike you. It is a practice of which I was myself a warm admirer, until such experiences as these befell me. 65 When a youth was giving himself airs in the theatre and saying, I am wise, for I have conversed with many wise men, epicted as replied, I too have conversed with many rich men, yet I am not rich. End of section 3 Read by Karen Savage Section 4 of The Golden Sayings of Epictetus by Epictetus This is a LibriVox recording. All LibriVox recordings are in the public domain. For more information or to find out how to volunteer, please contact LibriVox.org. The Golden Sayings of Epictetus by Epictetus Translated by Hastings Crossley Aphorisms 66 through 90 66 If I show you that you act just what is most important and necessary to happiness, that hitherto your attention has been bestowed on everything rather than 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-favored 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 today 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. 67. Our way of life resembles a fare. 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 fare, to inquire how and why it is being held. Upon what authority and with what object? So too, in this great fare of life, some, like the cattle, trouble themselves about nothing but the fodder. No, all of you who are busy about land, slaves, and public posts, that these are nothing but fodder. Some few there are attending the fare, who love to contemplate what the world is, and 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 onlookers, by the traders, I, and if the beasts had any sense, they would deride those who thought much of anything but fodder, 68. I think I now know what I never knew before, the meaning of the common saying, a fool you can either bend nor break. Pray heaven, I may never have a wise fool for my friend. There is nothing more intractable. My resolve is fixed. Why, so madmen say too. But the more firmly they believe in their delusions, the more they stand in need of treatment. 69. Oh, when shall I see Athens and its acropolis again? Miserable man, art thou not contented with the daily sights that meet thine eyes? Can't thou behold art greater or nobler than the sun, moon, and the stars? Then thou wouldst spread earth and sea. If indeed thou staff rehendest him who administers the universe, if thou bearest him about within thee, can't thou still hanker after mere fragments of stone and fine rock? When thou art about to bid farewell to the sun and moon itself, wilt thou sit down and cry like a child? Why, what didst thou hear? What didst thou learn? Why didst thou write thyself down a philosopher when thou mightest have written? What was the fact? Namely, I have made one or two compendiums, I have read some works of Chrysippus, and I have not even touched the hem of philosophy's robe. 70. 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 seeth good to thee. Lead on wither 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 Aristheus. 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 can't not deliver others from their iniquity. Not even Thessius 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, and temperance. 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 ought else, with size and groans, thou wilt be forced to follow a might greater than thine own, ever seeking tranquility without, and never able to attain unto her. For thou seekest her where she is not to be found, and where she is, thou seekest her not. 71. 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. 72. 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 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 wish 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. 73. The question at stake, said Epictetus, is no common one. It is this. Are we in our senses, or are we not? 74. 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 as 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 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. 75. 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. 76. 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 tranquility. Remember God, call upon him to aid thee, like a comrade that stands beside thee in the fight. 77. Who then is a stoic? In the sense that we call a statue of Phidias, which is modeled after that master's art? Show me a man in this sense, modeled after the doctrines that are ever upon his lips. Show me a man that is sick and happy, and exile and happy, an evil rapport 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 modeled, let me at least see one in whom the process is at work. One who is bent in that direction. Do me that favor. Grudge it not to an old man, to behold a sight he has never yet beheld. Think you I wish to see the Zeus, or Athena, of Phidias, bedecked with gold and ivory? Nay, show me one of you, a human soul, desiring to be of one mind with God. No more to lay blame on God or man, to suffer nothing to disappoint, nothing to cross him, to yield neither to anger, envy nor jealousy. In a word, why disguise the matter? One that from a man would fan become a God. One that while still imprisoned in this dead body makes fellowship with God his aim. Show me him. Ah, you cannot. Then why mock yourselves and delude others? Why stalk about tricked out in other men's attire? Thieves and robbers that you are of names and things to which you can show no title. 78. 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. 79. Fellow, you have come to blows at home with a slave. You have turned the household upside down and thrown the neighborhood into confusion. And you come to me then with heirs of assumed modesty? Do you sit down like a sage and criticize my explanation of the readings and whatever idle babble you say has come into my head? Have you come full of envy and dejected because nothing is sent you from home? And while the discussion is going on, do you sit brooding on nothing but how your father or your brother are disposed towards you? What are they saying about me there? At this moment they imagine I am making progress in 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 Necropolis are dirty. Things are wretched at home and wretched here. And then 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? Eighty. 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 skillfully 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 a right needs skill also. Admitted. And I think all will allow that one who proposes to hear philosophers speak needs a considerable training in hearing. Is that not so? Then tell me on what subject you are able to hear me. Why, on good and evil? The good and evil of what? A horse? An ox? No. Of a man. Do we know then what man is, what his nature is, what is the idea we have of him? And are our ears practiced 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, I, and one that moves us to speak when we find a listener that is worth his salt, one that himself stirs the spirit. But if he sits by like a stone or a tuft of grass, how can he rouse a man's desire? Then will you 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 cannot distinguish good and evil, beauty and foulness, truth and falsehood, will never follow reason in shaping his desires and impulses and repulsions, nor yet in assent, denial, or suspension of judgment, but will, in one word, go about deaf and blind, thinking himself to be somewhat when he is in truth of no account. Is there anything new in all this? Is not this ignorance the cause of all the mistakes and mischances of men since the human race began? This is all I have to say to you, and even this against the grain. Why? Because you have not stirred my spirit, for what can I see in you to stir me? As a spirited horse will stir a judge of horses, your body, that you maltreat, your dress, that is luxurious, your 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. 81. 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 O, 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? Eighty-two. No man can rob us of our will. No man can lord over that. Eighty-three. When disease and death overtake me, I would feign be found engaged in the task of liberating my own will from the assaults of passion, from hindrance, from resentment, from slavery. Thus would I feign be found employed, so that I may say to God, Have I an ought transgress thy commands? Have I an ought 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 thine pleasure, I became poor, but my heart rejoiced. No power in this state was mine, because thou wouldest not. Such power I never desired. Has 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. 84. Seemeth it nothing to you, never to accuse, never to blame either God or man? To wherever 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? Word indeed so, you would gladly endure sickness, hunger, eye, death itself. 85. 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 a 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. 86. The husband man deals with land, physicians and trainers with the body, the wise man with his own mind. 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 theater, 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. 88. A money changer may not reject Caesar's coin, nor may the seller of herbs, but when once the coin is shown, deliver what is sold for it, whether he will or no. So it is 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. 89. 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 natural principles common to all. Such a constitution of mind is called common sense. 90. Can't thou judge men? Then make us imitators of thyself, as Socrates did. Do this, do not do that, else I will cast thee into prison. This is not governing men like reasonable creatures. Say, rather, as God hath ordained, so do. Else thou wilt suffer chastisement and loss. Askest thou what loss, none other than this, to have left undone what thou shouldest have done, to have lost the faithfulness, the reverence, the modesty that is in thee. Greater loss than this seek not to find. 91. His son is dead. What has happened? His son is dead. Nothing more? Nothing. His ship is lost. He has been hailed to prison. What has happened? He has been hailed to prison. But that any of these things are misfortunes to him is an addition which everyone makes of his own. But, you say, God is unjust as this. Why? For having given the 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. 92. You are sailing to Rome, you tell me. To obtain the post of Governor of Nausice. You are not content to stay at home with the honors 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 practicing 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 them 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 be tied, our ruling faculty may be as nature would have it, and so remain. Think you this is 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 passerby? Grasp it, if you can. Then you will say, yes, I met Epictetus. I, just as you might a statue or a monument, you saw me, and that is all. But a man who meets a man is one who learns the other's mind, and lets him see his in turn. Learn my mind, show me yours, and then go and say that you met me. Let us try each other. If I have any wrong principle, rid me of it. If you have, out with it. That is what meeting a philosopher means. Not so, you think. This is only a flying visit. While we are hiring the ship we can see Epictetus too. Let us see what he has to say, then on leaving you cry. Out on Epictetus for a worthless fellow, provincial, and barbarous of speech. What else indeed did you come to judge of? 93. Whether you will or not, you are poorer than I. What, then, do I lack? What you have not. Constancy of mind, such as nature would have it be. Tranquility. Patron or no patron, what care I? But you do care. I am richer than you. I am not wracked with anxiety as to what Caesar may think of me. I flutter 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. 94. 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. 95. Pidicus 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. 96. 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. 97. Nevertheless a man should also be prepared to be sufficient unto himself, to dwell within 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 our meat 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. 98. 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 loot-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 besuade hither and thither by the uninstructed. How comes it, then, that they prove so much stronger than you? Because they speak from the fullness 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 nervous and dead. It turns one's stomach to listen to your exhortations, and hear of your miserable virtue, that you prayt of up and down. Thus it is that the vulgar prove too strong for you. Everywhere strength, everywhere victory, waits your conviction. 99. 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. That 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, until no man. 100. 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 by desire to reason. 101. Thou which 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 humor. 102. Even as bad actors cannot sing alone, but only in chorus, so some cannot walk alone. Man, if thou art ought, strive to walk alone and hold converse with thyself, instead of skulking in the chorus. At length think, look around thee, be stir thyself, that thou mayest know who thou art. 103. You would feign 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 failing to trumpeting and anon to stage playing when the fancy takes them for what they have seen. And you are even the same, wrestler, gladiator, philosopher, orator, by all 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 ought 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, be think you first what it is you would do, and then what your own nature is able to bear. Would you be a wrestler? Consider your shoulders, your thighs, your loins. Not all men are formed to the same end. Think you to be a philosopher while acting as you do. Think you go on thus eating, thus drinking, giving way in like manner to wrath and to displeasure. Nay, you must watch, you must labor, 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, tranquility, and passionless serenity. 104. 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. 105. Can any prophet be derived from these men? I, from all. What, even from a reviler? Why, tell me what prophet 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 neighbor 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. 106. Till then these sound opinions have taken from 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 them somewhere, far from the sun, while you have these waxen sentiments. 107. 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, eye, and certain bodily qualities, and above all, to be counseled of God himself to undertake this post, even as he counseled Socrates to fill the post of one who confutes error, assigning to Diogenes the Royal Office of Higher Proof, and to Zeno that of positive instruction. Whereas you would feign set up for a physician, provided with nothing but drugs, where and how they should be applied, you neither know nor care. 108. If what charms you is nothing but abstract principles, sit down and turn them over quietly in your mind, but never dub yourself a philosopher, nor suffer others to call you so. Say rather, he is an 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. 109. 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. 109. If a man puts 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 there is a Lord of the house, who orders all thing. 109. 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 to 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 their C.T.s 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. 110. Others may fence themselves with walls and houses. When they do such needs as these and wrap themselves in darkness, I, 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. 111. Death, let it come when it will, whether it smite but a part of the whole. Fly, you tell me, fly, but wither shall I fly. Can any man cast me beyond the limits of the world? It may not be, and wither so ever I go, there shall I still find sun, moon, and stars. There I shall find dreams and omens and converse with the gods. 112. Furthermore the true cynic must know that he is sent as 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 be thinking themselves where they are, and like diogenes, when brought before Philip after the battle of Carania, 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. 113. How can it be that one who hath nothing, neither raiment, nor house, nor home, nor bodily tendons, nor servant, nor city, should yet live tranquil and contented? Behold, God hath sent you a man to show you an act indeed that it may be so. Behold me! I have neither house, nor possessions, nor servants. The ground is my couch. I have no wife, no children, no shelter. Nothing but earth and sky, and one poor cloak, and what lack I yet? Am I not untouched by sorrow, by fear? Am I not free? When have I laid anything to the charge of God or man? When have I accused any? Hath any of you seen me with a sorrowful countenance? And in what wise treat I those of whom you stand in fear and awe? Is it not as slaves? Who when he seeth me, doth not think that he beholdeth his master and his king? 114. Give thyself more diligently to reflection. Know thyself. Take counsel with the Godhead. Without God put thine hand unto nothing. 115. 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 in himself, and likewise her father, and in like matter 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 transgresses them, he will forfeit the character of a good man and true, whereas, if he observes them, there is an end to him as the messenger, the spy, the herald of the gods. Number 116 Ask me if you choose if a cynic shall engage in the administration of the State. O fool, seek you a nobler administration than that in which he is engaged. Ask you if a man shall come forward in the Athenian assembly, and talk about revenue and supplies, when his business is to converse with 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. O fool, what greater government shall he hold than he holds already? Number 117 Such a man needs also to have a certain habit of body. If he appears consumptive, thin in 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 matter 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 man's eyes. But if a cynic is an object of pity, he seems a mere beggar, all turn away, all are offended at him. Or 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. Number 118 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. And he knows that he has watched and laboured on behalf of mankind, that sleep hath found him pure, and left him pure still, that his thoughts have been the thought of a friend of the gods, of a servant yet one that hath apart 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? Number 119 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? Oh indeed I hear that the physicians at Rome do nowadays apply for patience. In my time they were applied too. I apply to you to come and hear that you are in evil case, that what deserves your attention most is the last thing to gain it. That you know not good from evil, and are in short a hapless wretch, a fine way to apply, though unless the words of the philosopher affect you thus, speaker and speech are alike dead. Number 120 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 in 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 width 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? Number 121 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. Number 122 Shall we never wean ourselves? Shall we never heed the teachings of philosophy? And less perchance they have been sounding in our ears like an enchanter's drone. This world is one great city, and one if the substance whereof it is fashioned. A certain period indeed their 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. Number 123 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 ever more. 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. Number 124 Know you not that the thing is a warfare? One man's duty is to mount guard, another must go out to reconnoiter, a third to battle all cannot be in one place, nor would it even be expedient, but you, instead of executing your commander's orders, complain if ought 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 fulfill a soldier's duty and obey each order at your commander's nod, I, 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. Number 125 Have you again forgotten? Know you not that a good man does nothing for appearance's 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? But at the great gains you look for nothing else. There the victors' crown you deem enough. Seem it to you so small a thing and worthless to be a good man and happy therein? Number 126 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. Number 127 What did Diogenes love no man, that he was so gentle, so true a friend to men as cheerfully to endure such bodily hardships for the common wheel of all mankind? But how loved he them? As behooved a minister of the Supreme God alike caring for men and subject unto God. Number 128 I am by nature made for my own good, not for my own evil. Number 129 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 the words of evil omen. But call us thou ought 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 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 as death, a greater change, from what now is, not to what is not, but to what is not now. Shall I then no longer be? Not so, thou wilt be, but something different, of which the world now hath need, for thou too were born not when thou chosest, but when the world had need of thee. Number 130 Wherefore a good man in true, bearing in mind who he is, and whence he came, and from whom he sprang, cares only how he may fill his post with due discipline and obedience to God. Wilt thou that I continue to live? Then will I live, as one that is free and noble, as thou wouldst have me, for thou hast made me free from hindrance, in what appertaineth unto me. But hast thou no further need of me? I thank thee. Up to this hour have I stayed for thy sake, and none others, and now in obedience to thee I depart. How dost thou depart? Again I say, as thou wouldst have me, as one that is free, as thy servant, as one whose ear is open unto what thou dost enjoin, what thou dost forbid. Number 131 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. Shits 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. Number 132 If you are in Gairos, 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 Gairos may live in Gairos, like a man of spirit. And if you are at Rome, do not let your mind dwell upon life at Athens, but study only how to live at Rome. Finally, in the room of all other pleasures put this, the pleasure which springs from conscious obedience to God. Number 133 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. Number 134 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 our men set free. Number 135 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 attained their purpose, who falls not into what he would avoid, who then would live in error, none, who would live deceived and prone to fall, unjust, intemperate, in abject whining at his lot, none. When Doth no wicked man live as he would, and therefore neither is he free. Number 136 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 quester, or a proconsul. To him he attaches himself, and thus passes by in safety. So doth the wise men in the world, many are the companies of robbers and tyrants. Many the storms, the straits, the losses of all a man holds dearest. Wither 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? Then 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, wither shall I flee from his presence, to the wilderness, and may not fever await me there, what then is to be done? Cannot a fellow traveller be found that is honest and loyal, strong and secure against surprise? Thus doth the wise man reason, considering that if he would pass through in safety, he must attach himself unto God. Number 137 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 them may this come to pass? By considering the movements of God and his administration. Number 138 And dost thou that hast received all from another's hands, repine and blame the giver, if he takes anything from thee? Why who art thou, and to what end comest thou here? Was it not he that made the light manifest unto thee, that gave thee fellow workers and senses and the power to reason? And how brought he thee into the world? Was it not as one born to die, as one bound to live out his earthly life in some small tabernacle of flesh? To behold his administration, and for a little while share with him in the mighty march of this great festival procession? Now, therefore, that thou hast beheld, while it was permitted thee, the solemn feast and assembly, wilt thou not cheerfully depart when he summons the fourth, with adoration and thanksgiving for what thou hast seen and heard? Nay, but I would feign have stayed longer at the festival. I, so would the mystics feign, have the rites prolonged. So perchance with the crowd at the great games feign 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. Number 139 Why art thou thus insatiable? Why thus unreasonable? Why encumber the world? I, but I feign would have my wife and children with me, too. What are they then thine, and not his that gave them, his that made thee? Give up then that which is not thine own, yield it to one who is better than thou. Nay, but why did he bring one into the world on these conditions? If it suits thee not, depart, he hath no need of a spectator who finds fault with his lot, them that will take part in the feast he needeth, that will lift their voices with the rest that men may applaud the more, and exalt the great assembly in hymns and songs of praise. But the wretched and the fearful he will not be displeased to see absent from it, for when they were present they did not behave as at a feast, nor fulfill 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. Number 140. 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, but by slender ties. Hats thou seized upon his possessions, he would rather have let them go than have followed thee for them. I, had it been even a limb or may have his whole body, and in like manner relatives, friends, and country, for he knew whence they came, and 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 wheel of that, his true country, and directed by him in whose governance it is.